and wretchednes of this world and the very entry into rest and a beginnyng of euerlastyng ioye a tastyng of heauenly pleasures so great that neither toungue is able to expresse neither eye to se nor eare to heare them no nor for anye earthly mans hart to conceyue them So excedinge greate benefites thei be whiche God our heauenly father by his mere mercye and for the loue of his sonne Iesus Christe hathe layed vp in store and prepared for theim that humbly submitte themselfes to Gods wil and euermore vnfainedly loue him from the botome of their hartes And we oughte to beleue that death beyng slayne by Christe cannot kepe any man that stedfastly trusteth in Christ vnder his perpetuall tirāny and subiection but that he shall ryse from death agayne vnto glory at the last daye appoynted by almighty God lyke as Christ oure head did ryse agayne accordinge to Gods appoyntement the thyrde daye For sainct Augustine saieth The head goynge before the mēbres trust to folowe come after And sainct Paule saieth if Christe be rysen from the dead we shall ryse also from thesame And to comforte all Christen persons herein holye scripture calleth this bodiely death a slepe wherin mās senses be as it were takē from hym for a ceason and yet when he awaketh he is more freash then he was when he went to bed So althoughe we haue our soules seperated from our bodyes for a ceason yet at the general resurreccion we shalbe more freash beautifull and perfite then we be now For now we be mortall then we shal be immortall now infect with diuers infirmities then clerely voyde of all mortall infirmities now we be subiect to all carnall desyres then we shalbe al spirituall desiryng nothynge but Gods glory thinges eternal Thus is this bodiely death a doore or entrynge vnto lyfe and therfore not so muche dreadfull if it be rightly considered as it is comfortable not a mischief but a remedy of all mischief no enemy but a frende not a cruel tyraūt but a gētle guide leadyng vs not to mortalitie but to immortalitie not to sorow and payne but to ioye and pleasure and that to endure for euer if it be thankefully taken and accepted as Gods messenger and paciently borne of vs for Christes loue that suffered most paynfull death for oure loue to redeme vs from death eternall Accordynge hereunto saincte Paule saieth our lyfe is hidde with Christ in God but when our lyfe shall appere then shall we also appere with hym in glorye Why then shall we feare to dye consideryng the manifolde and comfortable promises of the Gospell and of holy scriptures God the father hath geuen vs euerlastynge lyfe saieth S. Ihon thys lyfe in is hys sonne he that hath the sonne hath lyfe he that hath not y e sonne hath not lyfe And this I wrote saieth S. Ihon to you that beleue in y e name of the sonne of God that you maye knowe that you haue euerlastynge lyfe and that you do beleue vpō the name of the sonne of God And our sauior Christ sayeth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him frō death to lyfe at the last day Sainct Paule also sayeth that Christe is ordeyned and made of God oure righteousnes our holynes and redemption to the entent that he which wyll glory should glory in the Lorde Sainct Paule did contemne and set litle by all other thynges estemynge them as dunge whiche before he had in very greate pryce that he might be found in Christ to haue euerlasting lyfe true holynes righteousnes and redēpcion Finally S. Paule maketh a playne argument in this wise If our heauenly father woulde not spare his awne naturall sonne but dyd geue hym to death for vs how can it be that with him he shoulde not geue vs all thynges Therfore if we haue Christ then haue we with him and by him all good thinges whatsoeuer we can in our hartes wish or desire as victorie ouer death sinne and hel we haue the fauor of God peace wyth hym holynes wysedome iustice power lyfe and redempcion we haue by hym perpetuall health wealth ioye and blysse euerlastynge All those therefore haue great cause to be full of ioye that be ioyned to Christ with true faythe stedfast hope and perfyt charitie and not to feare death nor euerlastynge dampnacion For deathe cānot depriue them of Iesu Christ nor any sinne can cōdempne them y t are graffed surely in him which is their onely ioy treasure and lyfe Let vs repent our synnes amend our lyfes trust in hys mercy and satisfaction and death can neyther take hym from vs nor vs from hym For then as s. Paul saieth whether we lyue or dye we be the Lordes awne And agayne he sayeth Christ did dye and rose agayne because he should be Lord both of the dead quicke Then if we be the Lordes awne when we be dead it must nedes folowe that suche temporall deathe not onely cānot harme vs but also that it shall muche be to our profit and ioyne vs vnto God more perfectly And thereof the christian hart may surely be certified by the infallible truth of holye scripture It is God sayeth sainct Paule which hath prepared vs vnto immortalitie and thesame is he which hath geuen vs an earnest of the spirite Therfore let vs be alwaies of good comforte for we knowe that so longe as we be in the body we be as it were farre from God in a straunge countrey subiect to many perils walkyng without perfite sighte and knowledge of almighty God onely seynge hym by faythe in holy scriptures But we haue a courage desire rather to be at home with God and oure sauior Christe farre from the body where we maye behold hys Godhead as he is face to face to oure euerlastyng comfort These be saincte Paules wordes in effecte wherby we may perceyue that the lyfe in this world is resembled to a pilgrimage in a straunge countrie far frome God and that death deliuerynge vs from our bodyes doth sende vs straight home into our awne countrey and maketh vs to dwell presently with God for euer in perpetuall rest and quietnesse So that to dye is no losse but profite and winnynge to all true christē people What lost the thefe that hanged on the crosse with Christ by hys bodiely death Yea how much dyd he gayne by it Did not our sauiour say vnto hym thys daye thou shalt be with me in Paradyse And Lazarus that pitifull person that lay before y e richemans gate payned with sores and pined with hungre did not death highlye profite and promote hym Which by the ministery of Aungels sent hym vnto Abrahās bosome a place of rest ioye and heauenly consolacion Let vs thinke none other good christen people but Christ hath prepared thesame ioye and felicitie for vs that he prepared for Lazarus the thefe Wherfore let vs sticke vnto his
CERTAYNE Sermons or Homelies appoynted by the kynges Maiestie to be declared and redde by all persones Uicars or Curates euery Sondaye in their churches where they haue Cure Anno. 1547. ⧠A TABLE of the Sermones or Homelies conteined in this presente Uolume j. A Fruitefull exhortacion to the readyng of holye scripture ij Of the misery of all mākynde iij. Of the saluacion of all mankynde iiij Of the true and liuely faithe v. Of good woorkes vj. Of Christian loue and Charitie vij Against swearyng and periurie viij Of the declinyng from God ix An exhortacion against the feare of deathe x. An exhortacion to obedience xj Against whoredom and adultery xij Against strife and contencion FINIS THE PREFACE THE Kynges moste excellent Maiestie by the prudente aduyse of hys moste deere beloued Uncle Edwarde duke of Somersett Gouernor of hys Maiesties persone and Protector of all hys hyghnes Realmes Dominions and Subiectes with the reste of hys moste honorable Counsayll moste graciously considerynge the manifolde enormities whiche heretofore haue crept into hys graces Realme throughe the false vsurped power of the Bishoppe of Rome and the vngodly doctryne of hys adherentes not onelye vnto the greate decaye of Christian religion but also if Gods mercy were not vnto the vtter destruction of innumerable soules whiche through hypocrysy and pernicious doctrine were seduced and brought from honoryng of the alone true liuynge and eternall God vnto the worshippyng of creatures yea of stockes and stones from doyng the commaundemētes of God vnto volūtary workes and phantasyes inuēted of men from true religiō vnto Popishe Supersticion considerynge also the earnest and feruent desire of his derely beloued Subiectes to bee deliuered from all errors and supersticions and to be truely and faythefully instructed in the verye worde of God that liuely foode of mannes soule wherby they may learne vnfainedly and accordyng to the mynd of the holy Ghoste expressed in the scriptures to honor God and to serue their Kyng with all humilitie and subieccion and Godly and honestly to behaue theim selfes toward all men Agayn callynge to remembraunce that the next and moste ready waie to expell and auoide aswell all corrupte vicious and vngodly liuynge as also erronious doctrine tendyng to Supersticion and Idolatrie clerely to put away all contenciō whiche hath heretofore rysen through diuersitie of preachyng is the true settyng furthe and pure declarynge of Gods woorde whiche is the principall guyde and leader vnto all Godlinesse and vertue Finally that all Curates of what learnyng soeuer they be may haue some Godly and fruitfull lessons in a readines to reade and declare vnto their parishioners for their edifiyng instruction and cōfort hath caused a booke of Homelies to bee made and set furthe wherein is conteined certain wholsome and Godly exhortacions to moue the people to honor and worshippe almighty God and diligently to serue hym euery one accordynge to their degre state and vocacion the whiche Homelies his Maiestie commaundeth and streightely chargeth all Persones Uicares Curates and all other hauyng spirituall cure euery Sondaye in the yere at hygh Masse when the people be moste gathered together to reade and declare to their parishioners playnly and distinctely in suche ordre as they stande in the boke excepte any Sermon bee preached and then for that cause onely and for none other the reading of the sayde Homelie to be differed vnto the nexte Sondaye folowyng And when the foresayde boke of Homelies is redde ouer the Kynges Maiesties pleasure is that thesame be repeted redde agayn in suche lyke sorte as was before prescribed vnto suche tyme as his graces pleasure shall further be knowen in thys behalfe Also hys maiestie commaundeth that the sayde Ecclesiasticall persones vpon the firste holy daye fallyng in the Weke tyme of euery quarter of the yere shall reade his Iniunccions opēly and distinctely to the people in maner and fourme in thesame expressed And vpon euery other holy and Feuall daye through the yere likewise fallyng in the weke tyme they shal recite the Pater noster the Articles of our fayth and the tēne commaundementes in Englishe openly before all the people as in the sayd Iniunccions is specified that all degrees and al ages may learne to know God and to serue him accordynge to hys holy woorde AMEN ¶ A fruitfull exhortation to the readyng and knowledge of holy scripture VNto a Christian man there can be nothynge either more necessarie or profitable then the knowledge of holy scripture forasmuche as in it is conteyned Gods true word settyngefurth his glorie and also mannes duetie And there is no truth nor doctrine necessary for our iustificacion and euerlastyng saluacion but that is or may be drawen out of that fountain and welle of truth Therfore as many as be desirous to entre into the right and perfect way vnto God must applie their myndes to knowe holy scripture without the which they can neyther sufficiently knowe God and his will neither their office and duetie And as drynke is pleasaunt to them that be drie and meat to them that be hūgery so is the readyng hearyng searchyng ▪ and studiyng of holy scripture to theim that be desirous to knowe God or them selfes and to do his will And their stomackes onely do lothe and abhorre the heauenly knowledge and foode of Gods word that be so drouned in worldly vanities that they neither sauor God nor any Godlines For that is the cause why they desire suche vanities rather then the true knowledge of God As they that are sicke of an ague whatsoeuer they eate or drinke though it bee neuer so pleasaunt yet it is as bitter to theim as wormewoode not for the bitternesse of the meat but for the corrupt and bitter humor that is in their awne toungue and mouth euen so is the swetenesse of Gods woorde bitter not of it self but onely vnto them that haue their myndes corrupted with long custome of synne and loue of this world Therfore forsakyng the corrupt iudgement of carnall men whiche care not but for their carcasse let vs reuerētly heare reade holy scriptures whiche is the foode of the soule Let vs diligently searche for the welle of life in the bokes of the new and old Testament and not ronne to the stinkyng podelles of mennes tradicions deuised by mānes imaginacion for our iustificacion and saluacion For in holy scripture is fully cōteined what we ought to do and what to eschewe what to beleue what to loue and what to loke for at Gods handes at length In those bokes we shall finde the father from whome the sonne by whome the holy Ghoste in whome all thynges haue their beyng and cōseruacion and these thre persones to be but one God and one substaūce In these bokes we may learne to know our selfes how vile and miserable we be also to know God how good he is of hymself and how he cōmunicateth his goodnes vnto vs and to
only to beleue al thinges of God whiche are conteyned in holy scripture but also is an earnest trust and cōfidence in God that he doth regarde vs and hath cure of vs as the father of the child whom he doth loue and that he will be mercifull vnto vs for his onely sonnes sake and that we haue our sauior Christ oure perpetuall aduocate priest in whose onely merites oblacion sufferyng we do trust that oure offences be continually wasshed and purged whensoeuer we repentyng truly do returne to hym with our whole harte stedfastly determinyng with our selfes through his grace to obey and serue him in kepyng his commaundemētes and neuer to turne backe again to synne Such is the true faythe that the scripture doeth somuche cōmende the whiche when it seeth and considereth what God hath doen for vs is also moued through continual assistence of the spirite of God to serue please hym to kepe hys fauor to feare hys displeasure to continue his obedient childrē shewing thākefulnes agayn by obseruyng his cōmaundementes and that frely for true loue chiefly and not for dread of punishement or loue of temporall reward cōsideryng how clerely without our deseruynges we haue receyued his mercy and pardon frely Thys true faythe will shewe furthe it selfe and cannot longe be idle For as it is written The iuste man doth liue by his fayth He neither sleapeth nor is idle when he should wake and be well occupyed And God by his prophete Hieremie sayeth that he is a happy and blessed man whiche hath fayth and confidence in God For he is lyke a tree sette by the water syde that spreedeth hys rootes abroode towarde the moysture and feareth not heate when it commeth his leafe will be grene and will not cease to brynge furth his fruite Euen so faithefull men puttyng awaye all feare of aduersitie wyll shewe furthe the fruite of their good workes as occasion is offered to do them The Wisemā saieth he that beleueth in God wil harken vnto his commaundementes For if we doo not shewe our selfes faithfull in oure conuersacion the faith which we pretend to haue is but a fayned faith because the true Christian faith is manifestly shewed by good liuyng and not by woordes onely as sainct Augustine saith good liuyng cānot be separated frō true faith which worketh by loue And S. Chrisostome saith faith of it self is full of good workes as sone as a mā doth beleue he shalbe garnished with thē How plētifull this faith is of good workes and how it maketh the woorke of one man more acceptable to God then of another S. Paule teacheth at large in the .xj. chap. to the Hebr. saiyng that faith made the oblacion of Abell better then y e oblaciō of Cain This made Noe to buyld y e arcke This made Abraham to forsake his countrey and all his frendes and to go vnto a far countrey there to dwel emong straungers So did also Isaac and Iacob dependyng onely of the helpe and trust that they had in God And when they came to the countrey which God promysed them they would buylde no cities townes nor houses but liued like straungers in tentes that might euery daye be remoued Their trust was so muche in God that they set but litle by any worldly thyng for that god had prepared for them better dwelling places in heauē of hys awne foundacion and buylding This faithe made Abraham ready at Gods commaundement to offre hys awne sonne and heire Isaac whom he loued so well by whom he was promysed to haue innumerable issue emong the whiche one shoulde be borne in whom all nacions should be blessed trustynge so muche in God that though he were slain yet y e God was able by his omnipotent power to raise him frō death perfourme his promyse He mistrusted not the promise of god although vnto hys reason euery thyng semed contrary He beleued verely that God woulde not forsake hym in dearthe and famyne y t was in the countrey And in al other daungers that he was brought vnto he trusted euer y t God would be hys God and his protector whatsoeuer he sawe to the contrary Thys faithe wrought so in the hart of Moses that he refused to be takē for Kyng Pharao hys daughters sonne and to haue great inheritaunce in Egypt thinkyng it better with the people of God to haue affliction and sorowe then with naughtie men in synne to lyue pleasauntly for a tyme By faith he cared not for the threatenynge of kyng Pharao for his trust was so in God that he passed not of the felicitie of this worlde but loked for the rewarde to come in heauen settyng hys hart vpon the inuisible God as if he had seen hym euer present before hys eyes By faith the children of Israel passed through the redde sea By fayth the walles of Hiericho fell doune without stroke and many other wonderfull miracles haue been wrought In al good men that heretofore haue been faithe hath brought furth their good woorkes and obteyned the promises of God Faith hath stopped the Lions mouthes faithe hath quenched the force of fire faith hath escaped the swordes edges faithe hath geuen weake men strength victorie in battaill ouerthrowen the armies of infidels raised y e dedde to lyfe faith hath made good men to take aduersitie in good parte some haue been mocked and whipped bounde and caste in prison some haue loste all their goodes and liued in great pouertye some haue wādered in moūtaines hilles and wildernesse some haue been racked some slayn some stoned some sawē some rent in peces some hedded some brent without mercy and would not be deliuered because they loked to rise agayne to a better state All these fathers martyrs and other holy men whom sainct Paul spake of had theyr fayth surely fired in God when all the worlde was agaynst thē They did not onely knowe God to be the Lord maker and gouernor of all men in the worlde but also they had a special confidence and trust that he was and would be their God their comfortor aider helper mainteyner and defendor This is the Christiā faythe whiche these holy men had and we also ought to haue And although thei were not named christian mē yet was it a christian faithe that they had for they looked for all benefites of God the father throughe the merites of hys sonne Iesu Christe as we now do This difference is betwene thē and vs for they looked when Christ should come and we be in the tyme when he is come Therfore saieth sainct Augustyne the tyme is altered but not the faythe For we haue both one fayth in one Christ. Thesame holy Ghost also that we haue had they saieth sainct Paule For as the holy Ghoste doeth teache vs to trust in God and to call vpon hym as our father so did he teache them to saye as it is wrytten Thou Lord arte our father and
liue according therunto such a man clerely deceiueth himself seeth not hys awn harte if he thinketh y t he either knoweth god loueth him feareth him or trusteth in him Some peraduēture phātasie in themselfes y t thei belōg to God althouh they lyue in synne so they come to y e Church shewe thēselfes as Gods dere childrē But s Ihō sayth plaīly if we saie y t we haue any company with God and walke in darkenesse we do lye Other doo vainly thīke that thei know loue God although they passe not of his cōmaundementes But s. Ihon saieth clerely he y t saieth I know God kepeth not hys cōmaūdementes he is a liar Some falsly perswade thēselfes y t thei loue God whē they hate their neighbors But s. Ihon saieth manifestly if any mā say I loue god yet hateth his brother he is a liar He that saieth y t he is in the light hateth his brother he is stil ī darkenesse He y t loueth his brother dwelleth in the light but he y t hateth hys brother is in darkenesse walketh in darkenesse and knoweth not whether he goeth for darkenesse hath blynded hys eyes And moreouer he saieth hereby we manifestly knowe the childrē of God from the children of the deuill He that doeth not righteously is not the childe of God nor he that hateth hys brother Deceiue not your selfes therfore thinkynge that you haue faith in God or that you loue God or do truste in hym or do feare hym when you lyue in sinne for then your vngodly sinfull life declareth y e contrary whatsoeuer ye saye or thinke It perteineth to a christian man to haue this true christian fayth and to trye himself whether he hath it or no to knowe what belongeth to it how it doeth worke in hym It is not the worlde that we can trust to ▪ the world and all that is therin is but vanitie It is God that muste be oure defence and protection against all tēptacion of wickednesse sinne errors supersticiō ydolatrie al euill If al the world were on our side God agaīst vs what could y ◠worlde auaile vs Therfore let vs set our whole fayth and trust in God neither the worlde the deuil nor al y e power of thē shal preuayle agaynst vs. Let vs therfore good christiā people trie examyne our faith what it is let vs not flatter our selfes but loke vpō our woorkes and so iudge of our fayth what it is Christe hīself speaketh of this matter saieth The tree is knowen by the fruicte Therefore let vs doo good workes therby declare our faythe to be y e liuely christian faith Let vs by suche vertues as ought to spryng out of fayth shew our elecciō to be sure stable as s. Peter teacheth Endeuor your selfs to make your calling electiō certain by good workes And also he saieth minister or declare in youre faith vertue in vertue knowledge in knowledge tēperaunce in tēperaunce paciēce again in pacience Godlinesse in Godlinesse brotherly charitie in brotherly charitie loue So shall we shew in dede y t we haue y e very liuely christiā faith may so both certefie our cōscience the better that we be in the righte faith also by these meanes cōfirme other men If these fruictes do not folowe we do but mocke with God deceiue our selfes also other mē Wel maye we beare y e name of Christiā mē but we do lacke the true faith that doeth belonge thereunto For true faithe doeth euer brynge furthe good workes as s. Iames saieth shewe me thy faythe by thy deedes Thy deedes workes must be an opē testimonial of thy fayth otherwise thy fayth beyng without good workes is but the deuils faith y e faith of y e wicked a phantasy of faith not a true christian faith And like as the deuils euil people be nothyng the better for their counterfet faith but it is vnto them the more cause of dāpnacion so thei y t be christened and haue receiued knowledge of God of Christes merites and yet of a set purpose do liue idlely without good workes thinkyng y e name of a naked faith to be either sufficiēt for thē or els settyng their mindes vpō vain pleasures of this world do liue in syn w tout repentaūce not vtteryng the fruites y t do belōg to suche an high profession vpon suche presūpteous persōs wilful synners must nedes remain y e great vengeaunce of God eternal punishmēt in hel prepared for y e deuil wicked liuers Therfore as you professe y e name of Christ good christian people let no suche phantasy and imaginacion of faith at any time beguile you but be sure of your faith trie it by your liuyng loke vpon the fruites y t commeth of it marke the increase of loue charitie by it towades God and your neighbor so shal you perceiue it to be a true liuely faith If you fele perceiue suche a faith in you reioyce in it be diligēt to maintein it and kepe it stil in you let it be daily increasing and more more by wel workyng so shal ye be sure y t you shal pleace god by this faith at the length as other faithful mē haue doen before so shal you whē his wil is come to him receiue thēde and final reward of your faith as s. Peter nameth it the saluacion of your soules the which God graunt vs that hath promised thesame vnto his faithfull To whō be al honor and glory worlde without ende Amen ¶ An Homelie or sermon of good woorkes annexed vnto faithe IN the last Sermon was declared vnto you what the liuely and true faithe of a christiā man is that it causeth not a man to be idle but to be occupied in bringyng furthe good workes as occasion serueth Now by Gods grace shalbe declared the seconde thyng that before was noted of faith that without it can no good worke be doen acceptable and pleasaunt vnto God For as a braunche cannot beare fruit of it self saith our sauior Christ except it abide in the vine so cannot you except you abide in me I am the vine and you be the braunches he that abydeth in me and I in hym he bringeth furthe muche fruit for without me you can do nothyng And S. Paule proueth that Enoche had faithe because he pleased God For without faithe saieth he it is not possible to please God And again to the Romay he saith whatsoeuer worke is doen without faith it is sinne Faith geueth life to the soule and thei bee asmuche ded to God that lacke faith as thei be to the world whose bodies lacke soules Without faith al that is doen of vs is but ded before God although the woorke seme neuer so gaie and glorious before man Euen as the picture grauen or painted is but a ded
and ioye with GOD for euer To whome be laude honor and imperie for euer euer AMEN ¶ An Homelie of Christian Loue and Charitie OF all thynges that be good to bee taught vnto christian people there is nothynge more necessarye to bee spokē of and dayely called vpon then charitie aswell for that all maner of woorkes of righteousnes be cōteyned in it as also that the decay therof is the ruyne of the worlde the banishmēt of vertue and the cause of all vice And for so muche as almoste euery mā maketh and frameth to hymself charitie after hys awne appetite howe detestable soeuer his lyfe be both vnto God man yet he perswadeth hymself stil that he hath charitie therfore you shall heare now a true playn descripcion of Charitie not of mennes imaginaciō but of the very woordes and example of our sauior Iesus Christ. In which descripcion euery mā as it were in a glasse maye considre himself se plainly without error whether he be in the true Charitie or not Charitie is to loue God with al our harte al our lyfe and all our powers and strength With all our harte that is to say that our hartes mynd and studye be set to beleue his worde to trust in him and to loue hym aboue al other thynges that we loue best in heauen or in yearth With al your lyfe that is to saye that our chief ioye delight be set vpon him his honor our whole lyfe geuē vnto the seruice of hym aboue all thynges with hym to lyue dye and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or daughter house or lāde more then me sayeth Christ is not worthy to haue me With all our powers that is to saye that with our handes fete with our eyes and eares our mouthes tongues and with all other partes powers both of body soule we should be geuen to the kepyng fulfillyng of his cōmaundementes This is the fyrste principall parte of charitie but it is not the whole for charitie is also to loue euery man good euil frende foo and whatsoeuer cause be geuē to the cōtrary yet neuertheles to beare good wil and harte vnto euery man to vse our selfes wel vnto them aswell in woordes countenaunce as in all our outwarde actes and deedes For so Christ himself taught so also he performed in dede Of the loue of God he taught in thys wyse vnto a doctor of the law that asked hym which was the great and chiefe commaundemente in the lawe Loue thy Lord God saied Christ with all thy hart with all thy lyfe and with al thy mynde And of the loue that we ought to haue emōg our selfes eche to other he teacheth vs thus you haue heard it taught in tymes paste thou shalt loue thy frende and hate thy foe but I tell you loue youre enemyes speake wel of them that diffame you speake euill of you do well to theim that hate you praye for them that vexe and persetute you that you maye be the chyldren of your father that is in heauē For he maketh hys sunne to ryse both vpon the euyl and good and sendeth rayne to iuste and vniuste For yf you loue them that loue you what rewarde shall you haue Do not the Publicans likewyse And if you speake well onely of them that be your brethren and derebeloued frendes what great matter is that Do not the Heathen thesame also These be the very woordes of our sauior Christ himself touchyng the loue of our neighbor And for asmuche as the Phariseis with their moste pestilente tradicions false interpretacions gloses had corrupted and almost clerely stopped vp this pure wel of Gods liuely worde teachyng that this loue and charitie perteyned onely to a mannes frendes that it was sufficiente for a man to loue them which do loue hym to hate his fooes therfore Christ opened thys welle agayn pourged it scoured it by geuyng vnto his Godly lawe of charitie a true clere interpretacion which is this that we ought to loue euery mā both frende and fooe addyng thereto what commoditie we shal haue thereby and what incōmoditie by doynge the contrary What thyng can we wishe so good for vs as the eternall heauenly father to repute take vs for hys chyldren And this shal we be sure of sayeth Christe if we loue euery man withoute exception And if we doo otherwyse saieth he we be no better then the Phariseis Publicans Heathen and shal haue our rewarde with them that is to be excluded from the number of Gods electe chyldren and from hys euerlastynge inheritaunce in heauen Thus of true Charitie Christ taught that euery man is bounde to loue God aboue all thynges and to loue euery man frend fooe And thus likewyse he did vse hymselfe exhortynge hys aduersaries rebukynge the faultes of hys aduersaryes and when he coulde not amende them yet he prayed for them Firste he loued God hys father abouee all thinges so muche that he soughte not hys awne glory wil but the glory and wyl of hys father I seke not said he myne awne wyl but the wyl of hym that sent me Nor he refused not to dye to satisfie his fathers wil saiyng if it maye be let this cuppe of death go frō me if not thy wyll be doen and not myne He loued not onely hys frendes but also hys enemyes which in their hartes bare exceeding great hatred agaīst hym in their tongues spake all euill of hym and in their actes and dedes pursued hym with all their might and power euen vnto death Yet al this notwithstandynge he withdrewe not hys fauor from them but styll loued them preached vnto theim of loue rebuked theyr false doctryne theyr wycked liuyng and did good vnto them paciently accepting whatsoeuer they spake or did agaynst hym When they gaue hym euill woordes he gaue none euyll agayn when they did stryke hym he did not smyte agayne when he suffered death he dyd not sle them nor threaten them but prayed for them and referred all thinges to hys fathers wyl And as a shepe that is led vnto the shambles to be slayn and as a lambe y t is shorne of hys fleese make no noyse nor resistēce euē so wente he vnto his death without any repugnaunce or openynge of his mouth to saye any euil Thus haue I described vnto you what charitie is aswel by y e doctryne as by the exāple of Christ himself Wherby also euery man maye without error know hymself what state and condiciō he standeth in whether he be in Charitie so the chyld of the father in heauen or not For althoughe almoste euery man perswadeth hymself to be in charitie yet let hym examine none other man but his awne hart his life conuersacion and he shal not be deceiued
to it Thus it is declared vnto you what true charitie or christiā loue is so plainly y t no mā nede to be deceiued Which loue whosoeuer kepeth not only towardes God whō he is boūd to loue aboue al thinges but also towardes his neighbor aswel frēd as foe it shal surely kepe him frō al offence of God iust offēce of mā Therfore beare well awai this one short lessō y t by true christiā charitie God ought to be loued aboue all thinges all men ought to be loued good euill frend and foo to all suche we ought as we maye to do good those that be good of loue to encourage and cherish because they be good and those that be euill of loue to procure their correctiō and due punishment that thei may therby either be brought to goodnes or at the leaste y t God and the common wealth may be the lesse hurt and offended And if we thus direct our life by christian loue and charitie then Christ doth promise assure vs that he loueth vs that we be the children of our heauenly father reconciled to hys fauor very membres of Christ and that after this short time of this present and mortall life we shal haue with hym eternal lyfe in his euerlastynge kyngdom of heauen therfore to hym with the father and the holy ghost be al honor and glory now and euer Amen ¶ Against swearyng and periury ALmightie God to the intēt his moste holy name should be had in honor euermore be magnified of the people commaundeth that no man shoulde take hys name vainly in his mouth threatenyng punishmente vnto hym that vnreuerently abuseth it by swearyng forswearyng and blasphemy To the intent therfore that thys commaundemente maye be the better knowen and kepte it shalbe declared vnto you bothe howe it is lawfull for christian people to sweare and also what perill and daunger it is vainly to sweare or to be forsworne Firste whē Iudges require othes of the people for declaracion of the truth or for execucion of iustice thys maner of swearynge is lawfull Also when men make faythfull promises with attestacion of the name of God to obserue couenaūtes honest promises statutes lawes and good customes as Christian princes do in their conclusiōs of peace for conseruacion of common wealthes priuate persones promyse their fidelitie in Matrimonie or one to another in honeste and true frendshippe and al men when they do sweare to kepe cōmon lawes or locall statutes and good customes for due ordre to be had and contynued emōg men when subiectes do sweare to be true and faythefull to their Kynge and souereygne Lorde and when Iudges Magistrates and officers sweare truely to execute their offices and when a man woulde affirme the trueth to the settynge furthe of Gods glory for the saluacion of the people in open preachynge of the Gospell or in geuyng of good counsayll priuately for their soules health All these maner of swearynges for causes necessary and honest be lawfull But when men do sweare of custome in reasonynge biyng and sellynge or other daily communicacion as many be common and greate swearers suche kynde of swearyng is vngodly vnlawefull and prohibited by the cōmaundement of God For suche swearyng is nothyng els but takynge of Gods holy name in vayn And here is to be noted that lawfull swearynge is not forbidden but commaunded of almightie God For we haue examples of Christ and Godly men in holy scripture that did sweare themselfes and required othes of other likewise And Gods commaundement is Thou shalte dreade thy Lorde God and shalt sweare by hys name And almighty God by his prophet Dauid sayeth all men shalbe praysed that sweare by hym Thus did oure sauior Christe sweare diuerse tymes saiyng verely verely And S. Paule sweareth thus I call God to witnesse And Abraham waxyng olde required an othe of hys seruaunt that he shoulde procure a wyfe for his sonne Isaac whiche should come of his awne kyndred and the seruaunt did sweare that he would perfourme hys Masters will Abraham also beynge required dyd sweare vnto Abimelech the king of Geraris that he should not hurte hym nor his posteritie And so likewyse did Abimelech sweare vnto Abraham And Dauid did sweare to be and continue a faithfull frende to Ionathas and Ionathas did sweare to become a faithfull frende vnto Dauid Also God once commaunded that if a thynge were laied to pledge to any man or left with him to kepe if thesame thing wer stolne or lost that the keper therof should be sworne before Iudges that he did not cōuey it away nor vsed any deceipt in causyng thesame to be conueyed away by hys cōsent or knowledge And s. Paule saieth that in al matters of controuersy betwene two persones whereas one saieth yea and the other nay so as no due profe can be had of the truthe the ende of euery suche controuersy muste be an othe ministered by a Iudge And moreouer God by the prophet Ieremy saieth thou shalt sweare the Lord liueth in truth in iudgemēt in righteousnesse So that whosoeuer sweareth whē he is required of a Iudge let hym be sure in his cōscience that hys othe haue these thre condicions he shall neuer nede to be afraied of periurie First he that sweareth must sweare truly that is he muste secludynge all fauor and affeccion to the parties haue the truthe onely before hys eyes and for loue thereof saye and speake that which he knoweth to be truth and no further The seconde is he that taketh an othe must do it with iudgemente not rasshely and vnaduisedly but soberly considerynge what an othe is The thyrde is he that sweareth muste sweare in righteousnesse that is for the very zeale and loue which he beareth to the defence of innocency to the maintenaunce of the truth and to y e righteousnes of the matter or cause all profite disprofite all loue and fauor vnto the persone for frendship or kyndred layed a parte Thus an othe if it haue with it these thre condicions is a parte of Gods glory whiche we are bounde by his commaundement to geue vnto hym For he willeth that we shall sweare onely by his name not that he hath pleasure in oure othes but like as he commaunded the Iewes to offre sacrifices vnto hym not for any delight that he had in theim but to kepe the Iewes from committyng of Idolatrie so he commaūdyng vs to sweare by his holy name doth not teache vs that he delighteth in swearyng but he thereby forbiddeth all men to geue his glory to any creature in heauen yearth or water Hetherto you se that othes lawfull are commaunded of God vsed of Patriarches and Prophetes of Christe hymself and of his Apostle Paule Therefore Christian people muste thinke lawful othes bothe godly and necessary For lawfull promises and couenauntes confirmed by by othes Princes and their countreys are confirmed in
saluacion and gracious redempcion and beleue hys worde serue hym frō our hartes loue obeye hym and whatsoeuer we haue done heretofore contrarye to hys moste holy wyll now let vs repent in tyme and hereafter study to correct our lyfe doubt not but we shall finde hym as mercifull vnto vs as he was either to Lazarus or to y e thefe whose exāples are written in holy scripture for the comfort of thē that be sinners and subiecte to sorowes miseries calamities in this worlde that thei shoulde not despayre in Gods mercy but euer truste therby to haue forgiuenesse of their synnes lyfe euerlastinge as Lazarus and the thefe had Thus I trust euery christen man perceyueth by the infallible woorde of God that bodiely death cannot harme nor hinder theim that truly beleue in Christ but contrary shal profit promote the christen soules whiche beynge truly penitēt for their offences departe hēce in perfect charitie and in sure truste that God is mercifull to thē forgiuinge theyr synnes for the merites of Iesus Christe hys onely naturall sonne The seconde cause why some do feare death is sore sickenesse and greuous paynes whiche partly come before death and partely accompayneth deathe whensoeuer it cometh This feare is the feare of the frayle fleashe and a naturall passion belonginge vnto the nature of a mortall man But true fayth in Gods promyses and regarde of the paynes and pangues whiche Christe vpon the crosse suffered for vs miserable synners with consideracion of the ioye and euerlastyng lyfe to come in heauen wil mitigate those paynes and moderate thys feare y t it shall neuer be able to ouerthrowe the hartie desire and gladnesse that the christian soule hath to be seperated from thys corrupt body that it maye come to the gracious presence of our sauiour Iesus Christ. If we beleue stedfastly the woorde of god we shal perceyue that suche bodiely sickenesse pangues of death or whatsoeuer dolorous paynes we suffre either before or with death be nothynge els in Christē mē but the rodde of our heauenly and louynge father wherwith he mercifully correcteth vs either to trie and declare the faythe of hys pacient chyldren that they maye be founde laudable glorious and honorable in hys sight when Iesus Christ shalbe openly shewed to be the Iudge of al the worlde or els to chastise and amende in them whatsoeuer offendeth hys fatherly and gracious goodnesse lest they shoulde peryshe euerlastingly And this hys correctynge rodde is common to all them that be truly hys Therfore let vs caste away the burden of synne that lyeth so heuye in our neckes and returne vnto God by true penaunce and amendemente of our lyfes Let vs with paciēce runne thys course that is appoynted sufferyng for hys sake that dyed for our saluacion al sorowes and pangues of death and death it selfe ioyfully when God sendeth it to vs hauynge our eyes fixed euer vpon the heade and capitayn of our fayth Iesus Christe Who considerynge the ioye that he shoulde come vnto cared neyther for the shame nor payne of deathe but willingly conformyng hys wyll to hys fathers wyll moste paciently suffered the moste shamefull and paynefull deathe of the crosse beyng innocent And now therfore he is exalted in heauen and euerlastingly sitteth on the rigtht hande of the throne of God the father Let vs call to our remembraunce therfore the lyfe and ioyes of heauen that are kepte for al them that paciently doo suffre here with Christe and cōsider that Christe suffered all hys paynfull passion by synners and for synners and then we shall with pacience and the more easyly suffre suche sorowes and paynes when they come Let vs not set at light the chastisinge of the Lorde nor grudge at hym nor fall from hym when of hym we be corrected for the Lorde loueth them whom he doth correcte and beateth euery one whom he taketh to be hys chylde What chylde is that saieth saincte Paule whome the father loueth and doth not chastice If ye be without Gods correctiō which al hys welbeloued and true children haue then be you but bastardes finally regarded of God not hys true chyldren Therfore seynge that whē we haue in earth our carnall fathers to be our correctors we do feare them and reuerently take their correction shall we not much more be in subieccion to God our spirituall father by whome we shall haue eternal lyfe And our carnall fathers some tyme correct vs euen as pleaseth thē without cause but this father iustely correcteth vs either for our synne to the intēt we should amende or for our commoditie wealthe to make vs therby partakers of his holynesse Furthermore all correction whiche God sendeth vs in thys present tyme semeth to haue no ioye and comforte but sorowe and payne Yet it bringeth with it a taste of Gods mercye and goodnes towardes thē that be so corrected a sure hope of Godes euerlastyng consolacion in heauē If then these sorowes diseases and sickenesses and also death it selfe be nothyng els but our heauenly fathers rod wherby he certifieth vs of hys loue gracious fauor wherby he trieth and purifieth vs wherby he geueth vnto vs holynesse certifieth vs that we be hys children and he our mercifull father shall not we then with all humilitie as obedyent louyng chyldren ioyfully kysse our heauenly fathers rod and euer saye in oure harte with oure sauior Iesus Christe Father if this āguishe and sorowe wich I fele and death which I se approche maye not passe but that thy wyll is that I muste suffre them thy wyll be done Now the thirde and speciall cause why death in deede is too be feared is the miserable state of the worldly and vngodly people after their death But this is no cause at all why the godly and faytheful people should feare death but rather contrariwise their godly conuersacion in thys lyfe and beliefe in Christ cleauing continually to hys merites should make them to longe sore after that lyfe that remayneth for them vndoubtedly after this bodely death Of this immortall state after thys transitory lyfe where we shal liue euermore in the presence of god in ioye and reste after victory ouer all sickenes sorowes sinne and death there be many bothe playn places of holy scripture which confirme the weake conscience agaynst the feare of al suche dolours sickenesses synne and death corporal to asswage such trembling and vngodly feare and to encourage vs with comforte and hope of a blessed state after thys life Sainct Paule wissheth vnto the Ephesians y t God the father of glory woulde geue vnto theim y e spirite of wisedome and reuelacion that the eyes of their hartes might haue light to knowe him and to perceyue how great thinges he had called thē vnto and how riche inheritaunce he hath prepared after this life for thē that perteyne vnto hym And sainct Paul himself declareth the desire of his hart which was
vs for oure goodnes shewed to them as if he him selfe had receyued lyke benefite at oure handes as he witnesseth in the Gospell saiynge Whatsoeuer ye haue done to any of these symple persones whiche do beleue in me that haue ye doen to my selfe Therfore let vs diligently forese that our fayth and hope whiche we haue conceyued in almightie God and in oure sauioure Christe waxe not faynte nor that the loue whiche we pretende to beare to hym waxe not coulde but let vs studye dayly and diligently to shewe oure selfes to be the true honorers and louers of God by kepynge of his commaundemētes by doyng of good dedes vnto our nedy neighbors releuynge by all meanes that we can their pouertye with our abundaunce their ignoraunce with oure wisedome and learnynge and comforte their weakenesse with oure strength and aucthoritie calling all men backe from euill doynge by Godly counsayll and good example perseuerynge styll in well doynge so longe as we lyue So shall we not nede to feare death for any of those three causes afore mencioned nor yet for any other cause that can be imagined But contrary consideryng the manifold sickenesses troubles sorowes of this present lyfe the daungers of this perilous pilgrimage and the greate encombraunce whiche oure spirite hath by thys synful fleshe and frayle body subiect to death considerynge also the manifolde sorowes and daūgerous deceiptes of this world on euery side the intollerable pride coueteousnes and lechery in tyme of prosperitie the impacient murmurynge of them that be worldly in tyme of aduersitie whiche cease not to withdrawe and plucke vs from God oure sauioure Christe from oure life wealth or eternal ioy and saluacion considerynge also the innumerable assaultes of oure Ghostly enemy the deuill with al his fiery dartes of ambicion pryde lechery vain-glory enuie malice detractiō with other hys innumerable deceiptes engines and snares whereby he goeth busely aboute to catche al men vnder his dominion euer lyke a roreynge Lyon by all meanes searchynge whome he maye deuoure the faythfull Christian man which considereth al these miseries perilles and incommodities whereunto he is subiecte so longe as he here liueth vpon earthe and on the other part considereth that blessed and comfortable state of the heauēly lyfe to come and the swete condicion of them that departe in the Lorde howe they are deliuered from the continuall encombraūces of their mortall and synfull bodye from all the malice craftes and deceiptes of this world from al the assaultes of their ghostly enemy the deuil to liue in peace reste and perpetuall quietnes to liue in the felowship of innumerable Aungelles and with the congregacion of perfecte iuste mē as Patriarches Prophetes Martyrs and Confessors and finally vnto the presence of almighty God and oure sauior Iesus Christe He that doeth consider all these thinges and beleueth theim assuredly as they are to be beleued euen from the botome of his harte beynge established in God in thys true faythe hauynge a quiete conscience in Christe a firme hope and assured trust in Gods mercy through the merites of Iesu Christe to obteyne thys quietnes reste and eternall ioye shal not onely be without feare of bodiely deathe when it commeth but certainlye as saincte Paule did so shall he gladly accordynge to Gods will and when it pleaseth God to call hym oute of thys lyfe greately desyre in hys harte that he maye be rid from al these occasions of euil and liue euer to Gods pleasure in perfecte obedience of hys will with our sauior Iesus Christe to whose gracious presence the Lorde of hys infinitie mercye and grace brynge vs to reigne with hym in lyfe euerlastynge To whome with oure heauenly father and the holy Ghoste be glorye in worldes without ende AMEN ¶ An exhortacion concernyng good ordre and obedience to rulers and magistrates ALmightie God hath created appointed all thinges in heauē yearth and waters in a moste excellent and perfect ordre In heauē he hath appoynted distinct orders and states of Archangelles and Angels In yearth he hath assigned kynges princes with other gouernors vnder them all in good necessary ordre The water aboue is kept and raineth doune in due time and ceason The sunne mone sterres rainbow thūder lightning cloudes and al birdes of the aire do kepe their ordre The yearth trees seedes plantes herbes corne grasse and all maner of beastes kepe thē in their ordre All the partes of y e whole yeare as winter somer monethes nightes dayes continue in their ordre All kyndes of fishes in the sea riuers and waters with all fountaynes sprynges yea the seas themselfes kepe their comely course and ordre And mā hymself also hath al his partes both within without as soule harte mynd memory vnderstandyng reason speache withall and singuler corporall mēbres of his body in a profitable necessary and pleasaunt ordre Euery degre of people in their vocacion callyng office hath appoynted to them their duetie ordre Some are in high degre some in lowe some kynges princes some inferiors and subiectes priestes and laimen masters seruauntes fathers chyldren husbandes and wifes riche and poore and euery one haue nede of other so that in all thinged is to be laudes praysed the goodly ordre of God without the whiche no house no citie no cōmon wealth can continue endure For where there is no right ordre there reigneth all abuse carnall libertie enormitie syn babilonicall cōfusion Take awaye kynges princes rulers magistrates iudges and such states of Gods ordre no man shal ride or go by the high waie vnrobbed no man shall slepe in his awne house or bed vnkilled no mā shall kepe his wife children possessions in quietne sall thynges shal be cōmon and there must nedes folow all mischief and vtter destructiō both of soules bodies goodes and common wealthes But blessed be God that we in this realme of England fele not the horrible calamities miseries wretchednes which al thei vndoubtedly fele suffre y t lacke this godly ordre And praised be God that we knowe the great excellēt benefite of god shewed towards vs in this behalfe God hath sente vs his high gifte our most dere souereigne lord king Edward y e sixt with godly wise and honorable coūsail with other superiors and inferiors in a beautifull ordre Wherefore let vs subiectes do our bounden duties geuing hartie thankes to God and praiyng for the preseruaciō of this Godly ordre Let vs al obey euen from the botome of our hartes al their Godly procedynges lawes statutes proclamacions and iniunctiōs with al other Godly orders Let vs considre the scriptures of the holy ghost whiche perswade cōmaunde vs all obediently to be subiect First chiefly to the kynges maiestie supreme had ouer all next to his honorable counsail and to all other noble men magistrates and officers which by Gods goodnes be placed and ordered for almightie God is the
onely aucthor and prouider of thys forenamed state and ordre as it is written of God in the boke of the prouerbes through me kynges do reigne through me counsailors make iust lawes through me doo princes beare rule and all iudges of the yearth execute iudgement I am louyng to them that loue me Here let vs marke wel remembre that the high power aucthoritie of kynges with theyr makyng of lawes iudgemētes officers are the ordinaunces not of man but of God therfore is this word through me so many tymes repeted Here is also well to be cōsidered and remembred that this good ordre is appoynted of Gods wisedom fauor loue specially for them that loue god therfore he saith I loue them y t loue me Also in the boke of wisedom we may euidently learne that a kynges power aucthoritie strength is a greate benefite of God geuen of his great mercy to the comfort of our greate misery For thus wee rede there spoken to kynges Heare o ye kynges vnderstand learne ye y t be iudges of thendes of the yearth geue eare ye that rule the multitudes for y e power is geuen you of y e lord and the strength frō the highest Let vs learne also here by the infallible word of God that kinges and other supreme higher officers are ordeined of god who is most highest therfore they are here diligētely taught to apply thēselfes to knowledge wisedom necessary for the orderynge of Gods people to their gouernaūce committed And they be here also taught by almighty God that thei should reknowledge themselfes to haue al their power strength not frō Rome but immediatly of god most highest We rede in the boke of Deuteronomy y t al punishemēt perteineth to God by this sentēce vengeaūce is mine and I will reward But this sentence we must vnderstād to pertein also vnto y e magistrates which do exercise Gods roume in iudgement punishing by good godly lawes here in yearth And the places of scripture whiche seme to remoue from emong al christian men iudgement punishment or kyllyng ought to be vnderstand that no mā of his awne priuate aucthoritie may be iudge ouer other may punish or may kil But we must refer al iudgemēt to god to kynges rulers iudges vnder thē which be gods officers to execute iustice by plain wordes of scripture haue their aucthoritie vse of y e swourd graūted frō god as we are taught by S. Paule the dere elect Apostle of our sauior Christ whō we ought diligētly to obeye euen as we would obey our sauior Christ yf he wer present Thus. S. Paule writeth to the Roma Let euery soule submit hymself vnto the aucthoritie of the higher powers for there is no power but of God the powers that be be ordeined of God whosoeuer therfore resisteth the power resisteth the ordinaunce of God but they that resist shal receiue to thēselfes dampnacion for rulers are not fearful to thē that do good but to thē that do euill Wilt thou be without feare of the power Do well then so shalt thou be praysed of the same for he is the minister of God for thy wealthe But if thou do that whiche is euill then feare for he beareth not the swourde for naught for he is the minister of God to make vengeaunce on hym that doth euill Wherfore ye must nedes obey not onely for feare of vengeaūce but also because of conscience and euē for this cause paie ye tribute for they are Gods ministers seruyng for the same purpose Here let vs al learne of S. Paule the elect vessel of God y t all persones hauing soules he excepteth none nor exempteth none neither priest apostle nor prophet saieth s. Chriso do owe of boundē duetie and euen in conscience obedience submission subiection to the hygh powers which be constituted in aucthoritie by god forasmuch as thei be gods liuetenauntes Gods presidentes Gods officers Gods cōmissioners Gods iudges ordeyned of God hymself of whom onely thei haue al their power and all their aucthoritie And thesame s. Paule threateneth no lesse pain then euerlasting dāpnacion to al disobediēt persons to al resisters against this generall and cōmon aucthoritie forasmuch as they resist not man but God not mānes deuise and inuencion but Gods wisedō Gods ordre power and aucthoritie And here good people let vs all marke diligently that it is not lawfull for inferiors and subiectes in any case to resist the superior powers for s. Paules wordes be playn that whosoeuer resisteth shall get to thēselfes dāpnacion for whosoeuer resisteth resisteth the ordinaūce of God Our sauior Christe him self his apostles receiued many diuerse iniuries of the vnfaithfull wicked men in aucthoritie yet we neuer rede that thei or any of thē caused any sedicion or rebelliō agaynst aucthoritie We rede oft that they paciently suffered al troubles vexacions slaunders pangues paines and death it self obediently without tumulte or resistence They cōmitted their cause to him that iudgeth righteously and prayed for their enemyes hartely earnestly They knew that y e aucthoritie of y e powers was Gods ordinaunce therfore bothe in their wordes dedes they taught euer obedience to it and neuer taught nor did the contrary The wicked iudge Pilat sayd to Christe knowest thou not that I haue power to crucifye the and haue power also to lose the Iesus aunswered Thou couldest haue no power at all against me except it were geuē the frō aboue Wherby Christe taught vs plainly that euen the wicked rulers haue their power and aucthoritie from God And therfore it is not lawfull for their subiectes by force to resyst thē although they abuse their power muche lesse then it is lawfull for subiectes to resiste their godly christian princes whiche do not abuse their aucthoritie but vse thesame to Gods glory to the profyte and cōmoditie of Gods people The holy apostle S. Peter cōmaundeth seruaūtes to be obedient to their masters not onely if they be good and gentle but also if they be euil and froward affirmyng that the vocation callyng of Gods people is to bee pacient and of the sufferyng syde And there he bringeth in y e pacience of our sauior Christ to perswade obedience to gouernors yea although they be wycked and wrong dooers But let vs now heare S. Peter himself speake for his awn wordes certifye best our conscience Thus he vttereth them in his firste Epistle Seruauntes obeye your Masters with feare not onely if they be good and gentle but also if they bee frowarde For it is thanke worthy if a man for conscience towarde God suffereth grief and suffreth wrōge vndeserued for what praise is it when ye be beaten for your faultes if ye take it paciently but whē ye do wel if you then suffre wrong take it paciently then is there cause to haue thāke