>•:>; ^:,^\'.> BR 120 .R693 1870 Lever, Thomas, 1521-1577 Sermons, 1550 r^^^ -^^ ^nc^im ^t^mp THOMAS LEVER, m.a. Fellow and Preacher of St. John's College, Cambridge. SERMONS ,Y 14 1948 CAREFULLY EDITED BY I : JJ VV A R I) A R K E R, AJ/ociaU, icing's College, London, F.R.G.S., d^r. LONDON : 5 (^UEICN SQU.-\f. 8i. 1551. Lowndes quotes the following work by Lever— "A Meditation vpon the Lordes Prayer, made at Sayncte Mary Wolchurche, London. Anno MDLi. Lond. by lohn Daye. i6ino." 1551. Dec. io— 1553, Sept. 28. Thomas Lever, Seventh M.\ster of St. John's College, Cambridge. 1552. He takes his B.D. 1552. July 7. Roger Ascham writing to Sir W. Cecil from Villaeho in Carinthia : thus refers to the then Master of John's. Mr Leaver wrote vnto me a ioyfuU lettre of Mr. Cheeks most happie recouery, praying to god in his lettre that Eng- land may be thankful! to god, for restoring soch a man agein to the Kmg, and well prayed trewlie ; but I am thus firmelie perswaded, that god wist and wold we wold be thankfull and therfore bestowed this benefit vpon vs. Gods wroth, I trust, is satisfied in punishing diuers orders of the realme for their misorder, with taking away singular men from them, as Learnyng by Mr. Bjtcer, Counsel! by Mr. Denny, nobilitieby the two yong Dukes, Courting by ientle Blage, S. loJuis by good Eland. But if Lerning, Counsel!, Nobilitie, Courte, Cambridge shold haue bene all punisshed at ones, by taking away m^. Cheke, then I wold haue thought our mischeef had bene so mochs as did crye to god for a general! plage, in tak ing away soch a general and onely man as m^ Cheeke is. — Lansdoivfte MSS. 3,7^/. i. [1553.— Notwithstanding the pressures this and other colleges were under in point of maintenance, which Mr. Leaver complains of in his sermons, oc- casioned by the courtiers' invading church preferments (that were intended as rewards of learning) by racking Their tenants, formerly accustomed to easy rents whilst a great part of the lands of the nation were in the hands of the church, l>y their neglect of hospitality which ought to have been kept up, and by their want of charity which had formerly been maintained, yet the college flourished in learning, and what usually attends it, in the true re- ligion. The reformation nowliere gained more ground or was more zealously maintained, than it did here under this master's example and the influence of his government, as appeared best in the day of trial, when he with twenty- four of his fellows, quitted their preferments to preserve their innocence. — T. Baker, B.D., Hist, of St. John's Coll. i. 132. Ed. by J. E. Mayor, 1869.] 1553. 3uln 6. Plarg succcclis to t^c croixin. Lever and' twenty-four Fellows resign and leave the country. Roger Ascham thus refers to this exodus in his Scholemaster : — "Yea .S". lohncs did then so florish, as Trinitie college, that Princelie house now, at the first erection, was but Colonia deducta out of S. lohnes, not onelie for their Master, fellowes, and schnlers, but also, which is more, for their whole, both order of learning, and discipline of maners »S". lohnes stoode in this state, vntil! those heuie tymes, and that greuous change that chanced. An. 1553. whan mo perfite scholers were dispersed from thence in one moneth, than many yeares can reare vp againe." p. 135. Ed. 1870. 1554. July. John Knox in a ' Comparyson betwixte England and luda be- fore their destruction ' in his Godly letter setittoo the fayethfidl in London / Neivcastle j Bativyke / <£^<:., thus writes ' That godly and feruent man mayster Lever / playnlye spake the desolacion off thys common wealthe.' Notes of Lever's Life and Writings. 5 1554. Bp. Ridley in his Piteous Lamentation on the state of the Church of England, writes :—" As for Latimer, Leuer, Brad- ford, and Knox, their tongues were so sharp, they ripped in so deep in their galled backs, to haue purged them no doubt of that filthy matter that was festered in their hearts, of in- satiable couetousness, of filthy carnality and voluptuousness, of intolerable ambition and pride, of ungodly loathsomeness to hear poor men's causes, and to hear God's word, that these men of all other these magistrates then could neuer abide." 1554. Oct. 25. Lever writes from Zurich to Bradford : — " I have seen the places, noted the doctrme and discipline, and talked with the learned men of Argentine, Basil, Zurich, Bern, Lausan, and Geneva ; and I have had e.xperience in all these places of sin- cere doctrine, godly order and doctrine and great learning, and especially of such virtuous learning, diligence, and charity, in Bullmger at Zurich, and in Calvin at Geneva, as doth much advance God's glory, unto the edifying of Christ's church, with the same religion for the which you be now in prison." — IVritings of Brad/ot'd, ii. 137. Ed. 1853. 1555. Feb. ii. Bradford in his Farewell to Cambridge, dated "Out of prison, ready to the stake, the nth of February, atmo 1555 ; " writes:— " Call to mind the threatenings of God now something seen by thy children. Lever and others. Let the e.\ile of Lever, Pilkington, Grindal. Haddon, Home, Scory, Ponet, &c., something awake thee. Let the imprisonment of thy dear sons, Cranmer, Ridley, and Latimer, move thee. Consider the martyrdom of thy chickens, Rogers, Saunders, Taylor : and now cast not away the poor admonition of me going to be burned also, and to receive the like crown of glory of my fel- lows." — Writiiigs, i. 445. Ed. 1848. 1556. Lever in a preface dated ' at Geneva, 1556,' prints many copies of a treatise 0/ the right way from Dajiger of Sinne, &^c. See 1571, 1558 Noil. 17. lEUjabetl) besins to rcfgtx. 1559. Apr. Lever marries a widow, who has three children already. 1560. July iq. He speaks of the birth of a daughter. Lever returns to England, soon after the Queen's accession, with more Puritan views than ever, Sherburn Hospital was founded by Hugh de Pudsey [who became Bp. of Durham on 20 Dec. 1153, acquired by purchase Earl of Northumberland in 1190: d. 3 Mar. 1195 : set. 70.] about nSi, in the tim.e of the great plague of leprosy in England in the reign of Henry II., for the reception of sixty-five poor lepers, with a master and other officers to superintend the same. Great abuses being complained of, Thomns Langley, another Bp. of Durham [bet. 17 May 1406 — 28 Nov. 1437] issued fresh ordinances on 22 July 1434, which inter alia directed that the future master should be in clerical orders. It appears that the leprosy (for the relief of those under which affliction this hospital was founded) was at that time almost eradicated, for Bp. Lang- ley directs, that in the remembrance of the original foundation, two lepers should be received into the hospital, if they could be found, but to be kept apart from the rest of the people admitted to the house. To those, thirteen poor people were to be added, to be provided with meat and drink of ten- pence value everj' week, or tenpence of ready money at their own option, and have yearly the sum of 6s. 8d. for fuel and cloaths, and to mess and lodge in the same house, and daily to attend mass. Upon the death of a brother, another poor man to be chosen by the master within fifteen days, under the penalty of paying a mark to the fabric of the church at Durham. An old woman of good character was to be provided at the master's expense, to attend the brethren, wash their hnen, and do other offices. The mastei: 6 Notes of Lever's Life and Writings. to have the care of all the goods and buildinffs of the hospital, and to take an oath for the due performance of all things stipulated by those ordinances.-- J. Hutchison's Hist, of Durham, ii. pp. 589, 607. Ed. \-j%o. 1562. Jan. 28. Thomas Lever was born in Lancashire, collated to Sher- burn hospital. Idem. p. 594. 1563. Feb. 2. Lever is made a Prebend of Durham Cathedral. 1567. Lever supplies A preface, shelving the true understanding 0/ God's ivo7-d, and the right use of God's works afid benefits, evi- dent and easy to be seen in the exercise of these Meditations: and also A Dieditation on the Tenth Commandment to the edi- tion of this year, of Godly Meditations, d^c. is'c., made by John Bradford. [Reprinted in Townsend's IVritings of Brad- ford. Ed. 1848.] 1567. He is deprived of his Prebendship. 1568. Feb, 24. There is a characteristic letter of Lever's showing that he was the same zealous and disinterested Reformer and Pro- testant to the latter end of his life, as when he preached these Sermons. Grace and peace in Christ. For that god hath placed you in authoritie and fauer with the Quenes Maiestie, so as heretofore I and mani others haue bi your nieanes had quietnes, libertie and comfort to preach the gospell of Christ : therefore of Christian charitie, and bonden dutie must we daili prai, and vse all godli indeuor for the continuance of the same. And so now as more willing then able to render due thankfulnes vnto god, the Quenes Maiestie and vnto your honors, I haue here noted summe such things as make mich to the subuersion, or preseruation of godlie honor. Gen. 34. I'he Siclieviites receiuing circumcision partli for voluptuousnes, and partli for couiteousnes were all vtterli destroied, w[h]ich is a terrible threatning to Englande : where as mani euen so farre receiue and refuse re- ligion, as semeth to be for pleasure or gaine worldli. And losu. 7. The armie of the Isracllites polluted with the couiteous spoile of Achan cold neither vse sufficient power, nor a good policie against their and gods enni- mies, vntill that offence was confessed, and such corruption vterli abolished from amonge gods people : and then did god giue vnto his people the vse of power and policie, to preuaile against their ennimies. So Engla?id being polluted with mich couiteous spoile especialli of impropriations, grainmer scoles and other pronislon for the pore, can not vse power and policie to pre- uaile against the ennimies of god and godli religion, if it sinke still into such corruption, as causeth more sclander, and danger daili to incresse vnto the cheife professers, and promoters of good religion. And certenli the necessari reuenues of the prince, the bishops, other estates, and the vniuersities, do as 3'et rather sinke into the corruption then stand vpon the profets, of improperations. Wherefore in the vniuersities, and els where no standing but sinking doth appere; when as the office and lining of a minister shalbe taken from him, that once lawfulli admitted hath euer since diligentli preached, because he now refuseth prescription of man in apparrell : and the name, lining and office of a minister of gods worde, allowed vnto him that neither can nor will preach, e.xcept it hs: pro forma tantntn, to kepe gods commandments summe times pcrjiliiitn, euer obseruing the prescription of man in wairing apparell and TQd\ng per sc. Also Ezech. 14. When as bi plaines of the prophets notable idolatrie was reproued in Israeli, and at the same time the Elders of Israeli keping their idols in their hartes. and setting their stombling blockes afore their faces, wold yet bi hearing the prophet and worde of god, seme to be godli : then such Elders and prophettes hearing and answaring, according to the vncleines of their owne hartes, were both iustli deceiued and destroied of god. Like wise now is notable papistrie in England and Scotland proued and pro- claimed bi preaching of the gospell, to be idolatrie and treason, and how such idolatrie and treason is yet norrished in the hartes of mani god knoweth, and Notes of Lever's Life and Writings. 7 how the old stombling stockes be sett openli of mani things in mani places, and especialli of the crucifix in England, and of the masse in Scoiland ^iovQ the faces of the hieghest, is daili to be seen of idolaters and traitors with re- ioiecing and hoping of a dai; and of christian faithfuU obedient subiects with sorrow of harte and feare of the state. And if in the ministre and ministers of gods worde, the sharpnes of salt bi doctrine, to mortifie affections, be reiected, and ceremonial seruice with flateri, to fede affections, reteined ; then doth Christ threaten such trading vnder fote, as no power or policie can withstand or abide. Further more vnder Akas7ier7is, the moost faithfull people of god and obedient subiectes were then falseli accused to be breakers of the kings lawes, and so brought into extreme danger and destresse. Then Ester the queue aduertised bi Mardochce what occasion god had offered vnto her to help his people, did take and vse the same occasion, vnto the moost comfortable deliverance of them, and the greattest incresse and stai of her honor and state. Contrariwise Ezeck. 29. Egipt as a staf of rede failing breaking and hurt- ing gods people, in their destresse leaning and trusting vnto it, did bi the iust iudgment of god loose honor and power, man and beast, and so was with dishonor brought to desolation. The most godli and faithfull subiects be maini times worst suspected and reported, and so brought into greatest destresse and danger, that bi gods prouidence wonderfulli to godsglorie thei mai be preserued and prosper, seing their ennimies and conterfeited frendes tried, and destroied by gods iust Judgements. Now therefore mi praier vnto god, and writing to your honors is, that authoritie in England, and especialli you mai for sincere religion refuse pleasure and gaine worldll, and not for worldli praise, profet or pleasure re- ceiue, refuse or abuse religion corrupt!! : not to allowe ani such corruption amonge protestants, being gods seruanls, as shold make papistes to ioie and hope for a dai, being gods ennimies : but rather cause such abolishing of in- ward papistrie, and outward monuments of the same as shold cause idola- trous traitors to greue, and faithfull subiects to be glad : such casting forth of the vnsaueri ministre and ministers of gods worde as might make onli such as haue the sauerines of doctrine and edification to be allowed in that office, seing such ministre onli mai preserue princes, and prestes and people from casting and treading vnder fote : and so not deceiuing and leaning the godli in destresse, to perisshe with the vngodli through vngodlines, but euer traueling to deliuer, defend, and help the godli, be bi gods prouidence and promise deliuered and preserued from all danger, into continuance and in- cresse of godli honor : which god for his meicies in Christ grant, vnto the Quenes Magestie, vnto you, and all other of her honorable counsell. Amen. Scriblet at Sherborn house by Dicresvie the 24 of februarij. Bi yours at comandment faithfull in Christ Thomas Leuer. Addressed on \ To the right honorable Lord Robert Erie of Leicestre and Sr the back ) William Cicell Knight and to either of them, at the Court. Endorsed 24 Febr. 1568 Mr. Levor to my L of Leices. and myself. Adviseth yat ye refusing or receiving of religion may not depend vpon Worldly respects. Lands. MS. 11, Art. 5. 1569. Nov. 14—1570. Jan. The rebellion in the North. It began at Durham. It must have been a dangerous time for such an ultra protestant as Lever. 1571, Lever issues a second edition of ^ treatise of the right way fro7n Danger ofSinne and vengeance in this ivicked ivorldc, vnto godly wealth and saluation in Christe : in the Epistle, dated at London 1571, to which, he states : — "Of this matter did I wryte a little Booke beyng in Geneua in the time of Queene Maries raigne, when I was there by diuerse English men mooued and requested too cause it too bee printed : and so then with a lyttle Preface I dyd send Notes of Lever's Life and Writings, many of those Bookes so printed, intoo this Realme of Eng- lande. And nowe finding none of those Bookes too be solde in anie place, but being of some desired too peruse one of them (which was founde in a freendes handei and putte it too print- ing agayn, with some admonition meete for this tyme, I haue written this Epistle or Preface. . . ." 1572- The revised and corrected edition of these Sermons is pub- lished. 1572. T. Baker, B D., in afoUo commonplace book, now Harl. MS, 7048, has copied ' a long scroll, on several sheets, pasted to- gether' and printed by Henrie Bynneman, for Humfrey Toy, T572, but apparently never published : of what is virtually the Cambridge Calendar for that j^ear. The number of Scholars of all the degrees in the Universitie was then 1684. From this we quote the Daily exercises for SchoUers by way of comparison to Lever's account in 7550, at//>. 121, 122. Euery worke daye throughout the whole yeare, in euery Col- ledge are celebrated Morning Prayers from five of the Clock untill sixe / at what time also some Common Place is ex- pounded by one of ye Fellows in order after that he hath bene Master of Arte. That done from seven of the Clocke untill eight in all Colledges are plainly and distinctly taught and reade Logicke and Philosophie Lectures. From eight of the Clock vntill Eleven, ordinarie Lectures and publicke Disputations are exercised / and reade in the Common Schooles. /. 541. 1575. A third edition of The right way, Sec, was issued : printed by H. Bynneman. At the end of it is (apparently reprinted) yJ meditation vJ>pon the Lordcs prayer. A copy is in the British Museum. 1577. July. On a journey home to the hospital of Sherburn, (which he was permitted to retain on account of the scarcity of preachers, though deprived of his prebend for non-conformity) falling sick by the way, died at Ware the beginning of July 1577, his body was brought to and interred adjoining the south wall within the altar rails of the chapel of Sherburn hospital, under a blue marble stone, whereon is cut a cross flory with a bible and chalice, . . . and on a brass plate THOMAS LEAVER PREACHER TO KING EDWARD THE SIXTE. HE DIED IN IVLY 1577. His brother Ralph succeeded him as Master, being collated on 16 July 1577. — HiitcJiinsoji, Hist, of DurJiam, ii. 589. Thomas Baker calls Lever ' one of the best masters as well as one of the best men the college [of St. John's, Cambridge] ever bred. INTRODUCTION. iJOtwithftanding all that has been faid and written ; the Story of the Englidi Reformation has by no means been fully and exadlly recovered. It was the flrangeft and greateft Change that had occurred in England, fmce fhe had abandoned Paganifm. There happened alfo to come at the fame time, a moft trying Social Progrefs ; which was quite diftindl from it, which was greatly mifunderflood at the time, and Avhich has fmce been fometimes confounded with it. The Reformation was fome twenty-five years old, when thefe Sermons were uttered. Inflrumentally, it had been the work of many Scholars, of fome of the Town Clergy, Monks, &c., of Merchants and the like, and of the Lollards among the lower claffes. It began before Henry courted Anne Boleyn, and would have certainly come to pafs had he or flie died in Wolfey's life time : but the Divorce Quefhion became for ever mixed up with the change of Faith and Worfliip among the people of England. The Reformation — as in the cafe of the firft foundation of Chrif- tianity, as indeed of neceffity muft be the cafe of the eftablifli- ment of any religion upon earth — began with a few. Thefe fearchers after Truth and Holinefs went on leavening the people. The Reformers and the Reformed had been^'and were even now far outnumbered by the Inland Catholic population : the country Clergy, Gentry, Farmers, and Labourers. It was a long con- flict between the Government and the more active Intelligence of the Minority in the Nation, refiding in Univerfity and fouthern cities: and the Confervatifm of a Majority living in purely agri- cultural diflricls and in the remoter northern towns. The procefs of the Reformation was mofl difficult to the un- lettered people. All that was concrete in a gorgeous ceremonial and worfliip was replaced by the Ample enunciation of prin- ciples of life and conduct, and their application to all conditions of fociety. The Mafs and the Proceffion were fucceeded by the long Sermon, which even now fends fome of its hearers into a quiet fleep, and which lafled three or four hours, as Latimer intended his Sermon in this fame Lent to have done. What had, for ages palt, been confidered as unerring authority in all matters towards (iod, had now been indignantly abandoned as a prepofherous fraud. Roods, fhrines, and other vehicles of adoring worfliip alfo became a mock and bye-word. To crown all ; in place of the comfort and certainty of a pre- tentioufly infallible fyftem could only be offered inducements to inceffant ftriving after that which is True, Right, and Pure. The Reformation in leading the people to a higher life, impofed upon them the arduous toil of the afcent. What then was the tafk of the Reformers: firft in unlearning and in learning themfelves ; then in teaching, under all conceiv- I o Introaunioti. a])le oppofition, the people. The firft Reformers engaged againfl: enormous odds. They faced a Hierarchy that could, by power of Law, fmite down its antagonifls even unto death. So that mod of the Reformers came to be judicially murdered for their opinions : and then, by a flrange change 'of fate, fome of their Judges followed them in fuffering like cruel injuftice. Such furvivors of this firft Band, as efcaped the block and the ftake, re-appeared in public life, like Latimer and Coverdale, foon after the acceffion of Edward VL : and then regained more than their prifline influence with the Reformed. With thefe, joined a fecond race of Reformers, their fpiritual children, fuch as Lever, Bradford, Knox, and others. The Lent of 1550, witneffed Latimer preaching his lafl Sermon at Court, his Ult'uiiitm Vale to Edward VL, and Lever's firft addrefs to the King and Nation. One generation was therein overlapping the fecond. IL The Reformation found England fettling down from the long anarchy of the Wars of the Rofes. From the beginning of the century there had been a general Rife in Prices: fometimes a factitious and paffing one, by Speculators (Foreftallers or Re- grators as they were then called) rigging the market ; but alfo through the increafing wealth of the country. This had nothing effentially to do with the Reformation. It was not the cafe in Germany and Switzerland at the time. It was the recovery of this country from the Civil Wars. But this enrichment was not general. The rich became richer, and the poor more deftitute. There were few to take the part of the poor, but the Preachers. As Ave liften to Lever we are often reminded of our prefent Newfpapers. The Pulpit then did the work of our Platform, and the Prefs as well. So thefe Sermons, dealing with troubles and abufes all round, are a per- fect revelation to us of thofe times. The current events, and what is flill more valuable, the general talk and impreffion of the Court and the City in 1550; photographed in them, conflitute them moft valuable records of the domeftic hiflory of England in that year ; while the fuperlative moral bravery of the preacher that could fpeak fuch home truths fo plainly to the King, the Counfell, and that quick and high-fpirited People, cannot but win our admiration of the man. It is impoffible here even to touch upon every fraud attacked by the Preacher: but two chief points maybe confidered, byway of preparation to the Sermons themfelves. Inclosukes. — Wool was and had long been the staple pro- duct of England. The rife in the Price of Wool was depopulat- ing the country, defpite all ordinances and flatutes whatfoever. Sir T. Moore, in his Latin Utopia, thus protefls, in the perfon Introchi&iofi. 1 1 of Raphael Hythlodaye, againft the rapacity of landlords of all forts anterior to 15 16. But yet this is not only the necessary cause of stealing. There is an other, whych, as I suppose, is p[ro]per and peculiar to you Englishmen alone. What is that, quod the Cardinal ? forsoth my lorde (quod 1) your shepe that were wont to be so meke and tame, and so smal eaters, now, as I heare saye, be become so great dcuowerers and so wylde, that they eate vp, and swallow downe the very men them selfes. They consume, destroye, and deuoure whole fieldes, howses, and cities. For looke in what partes of the realme doth grovve the fynest, and therfore dearest woll, there noble men, and gentlemen : yea and certeyn Abbottes, holy men no doubt, not contenting them selfes with the yearly reuenues and profytes, that were wont to grow to theyr forefathers and predecessours of their landes. nor beynge content that they Hue in rest and pleasure nothinge profiting, yea much noyinge the weale publique : leaue no grounde for tillage, thei inclose al into pastures : thei throw doune houses: they plucke downe townes, and leaue nothing standynge, but only the churche to be made a shepehowse. And as thoughe you loste no small quantity of grounde by forestes, chases, laundes, and parkes, those good holy men turne all dvvellinge places and all that glebe- land into desolation and wildernes. Therfore that on couetous and vnsati- able cormaraunte and very plage of his natyue contrey niaye compasse aboute and inclose many thousand akers of grounde to gether within one pale or hedge, the husbandmen be thrust owte of their owne, or els either by coueyne and fraude, or by violent oppression they be put besydes it, or by wronges and iniuries thei be so weried, that they be compelled to sell all : by one meanes therfore or by other, either by hooke or crooke they muste needes departe awaye, poore, selye, wretched soules, men, women, husbands, wiues, fatherlesse children, widowes, wofull mothers, with their yonge babes, and their whole houshold smal in substance, and muche in numbre, as hus- bandrye requireth manj^e handes. Awaye thei trudge, I say, out of their knowen and accustomed houses, fyndynge no place to reste in. All their housholdestuffe, whiche is verye little woorthe, thoughe it mj'ght well abide the sale : yet beeynge sodainely thruste oute, they be constrayned to sell it for a thing of nought. And when they haue wandered abrode tyll that be spent, what can they then els doo butsteale, and then iustly pardy be hanged, or els go about a beggyng. And yet then also they be caste in prison as vaga- boundes, because they go aboute and worke not : whom no man wyl set a worke, though thei neuer so willyngly profre themselues therto. For one Shephearde or Heardman is ynoughe to eate vp that grounde with cartel, to the occupiyng wherof aboute husbandrye manye handes were requisite. And this is also the cause why victualles be now in many places dearer. Yea, besides this the price of woUe is so rysen, that poore folkes, which were wont to worke it, and make cloth therof, be nowe hable to bye none at all. And by thys meanes verye manye be forced to for>ake worke, and to geue them selues to idlenesse. For after that so nuich grounde was inclosed for pasture, an infinite multitude of shepe dyed of the rotte, suche vengeaunce God toke of their inordinate and vnsaciable couetousnes, sendinge amonge the shepe that pestiferous morrein, whiche much more iustely shoulde haue fallen on the shepemasters owne heades. And though the number of shepe increase neuer so faste, yet the price falleth not one myte, because there be so fewe sellers. For they be ahrooste all comen into a fewe riche mennes handes, whome no neade forceth to sell before they lust, and they luste not before they maye sell as deare as they luste." //. 40-42. Ed. 1865. Ever fmce Moore wrote, the fbate of things of which he thus complains had continued to increafe rather than diminifh. The Rev. F. W. Ruffell in his Keifs Rebellion in Norfolk, Ed. 1859, 4to, tells us that "at this time, the arable land of any village or townlliip, known as ' the field ' — a name ftill in common ufe — was fubdivided by ridges called ' bawlkes ' into 1 2 IntrodiinioJi. Mands' belonging to the different proprietors, who cultivated them and took the produce: but when ' the corne was inned and harueft don,' then all had right of common over the whole, Juft prior to Kett's rebellion, the practice began to be generally adopted by thofe who had two or more lying together, to enclofe thefe ' lancls' as well as others, viz., the wafte lands of the manor, that ought to be common, and it was againft fuch enclofures that the effo^-ts of Kett and his affociates were efpecially directed." A Commiffion to redrefs Enclofures was iffued by King Edward's Counfell on 2 June 1548. In a fpeech of one of the Commiffioners, Mr. John Hales, preferved by Strype, we have th^ following official definition : — But first, to declare unto you what is meant by this word inchsiires. It is not taken where a man doth enclose and hedge in his own proper ground, wliere no man hath commons. For such inclosure where no man hath com- mms. For such inclosure is very beneficial to the commonwealth ; it is a cause of great increase of wood, but it is meant therby, when any man hath taken away and enclosed any other mens commons, or hath pulled down houses of husbandry, and converted the lands from tillageto pasture. This is the mean- ing of the word, and we pray you to remember it. To defeat these statuts, as we be informed, some have not pulled down their houses, but mamtain them; howbeit no person dwelleth therin ; or if there be, it is but a shepheard or a milkmaid, and convert the lands from tillage to pasture : and some about one hundred acres of ground, or more or less, make a furrow, and sow that ; and the rest they till not, but pasture their sheep. And some take the lands from their houses, and occupy them in husbandry ; but let the houses out to beggars and old poor people. Some, to colour the multitude of their sheep, father them on their children, kinsfolks, and ser- vants. A'l which be but only crafts and subtilties to defraud thejaws, such as no good man v/ill use, but rather 2^i\iOx.—Eccles. Mem. n. ii. 361. Ed. 1822 Such was one form of the ftruggle for the poffeffion of the land of the country, on account of its increafing value. Another form of this covetoufnefs (and can we wonder at Latimer and Lever denouncing covetoufnefs fo much !) confifted in Impropriations of EcclesiasticalBenefices; which were the poffeffion of their revenues by corporations, nonrefident clergv, or laymen ; and the delegation of the fpiritual duties of the benefice to a Curate : and of the temporal duties (collecting the tithes, keeping up hofpitality, and the like) unto a Farmer. This abufe alfo exifled long before the Reformation. Sir Francis Bygod [? of Mogreve Caftle in Blakemore], wlio on a fudden joined, and l)y joining, ruined The Pilgrimage of Grace, in January 1537 : for which he Avas hanged at Tyburn in the June following. Froude {Hijl. of England, Hi. 193- Ed. 185S] wrote a ftrange tract entitled A Trcatife concerjiynge i??i- propriations of benefices, printed ;by T. Godfrey, without date: but certainly after the birth of the Princefs Elizabeth (7 wSept. 1533) and before the fuppreffion of the leffer JNIonafteries (with lefs than ^200 [ =;/^3000 now] a year) in March 1536; fay therefore about 1534. In this farrago of creeds, Bvgod calls Henry the 'fupreme IntrodiiBion. 13 hed,' the Pope the 'gret draffacke of Rome,' approves 'of the preaching of the Gofpel,' and yet talks of the ' bleffed Mafs.' Notwithftanding all this, Bygod— apparently _ then a 'Six Articles' man — could write to good pm-pofe on his griev- ance. But me thynketh I here you whysper that ye be no murtherers / theues / pykers / sacrylegans / nor yet none of all this geare / No ar nat? Well / than I se well we must haue more to do with you. For as moche as ye denye the cryme layde vnto your charge. You shall vnderstande that good and vertuouse men before our dayes / whiche loued the wyll of god / whiche loued his holy pleasure / whiche regarded his commaundement / whose medyta- tyons and studye both day and nighte was / to set forth his glorie / to auaunce his blessed worde / and to maynteine the ministers of the same / dyd (no dout of it) with the consent of higher powers of kynges and of princes / and of their most honourable counsels / folowynge (in this behalfe) the olde lawe / for the most easyest waye and spedyest prouisyon / appoj'nt / assygne and ordeyne (for the same ministers to be maynteyned) decymations or tythes / wyllynge and myndynge by this good prouisyon / that within euery congregation or parysshe / the minister of goddes worde there / shulde be sure at ali tymes of a lyuynge raysed and gathered of these sayde decyma- tions / and therein to haue added a certayne name / callynge it a benefyce / personage or vycarage / and lyke wyse turnynge the name of a minister or curate / to the name of a persone or vycare, Furthermore orderynge that one man shall haue authoritie / as patrone / to name this parsone / and so to giue this same benefyce : albe[i]t / peraduenture that other in the same paryshe gyue as moche to the annuall lyuynge of the parsone as the patrone doth. Besydes this/theyordeynedhimamantion todwel in among them / to th[e]entente that for his dilygente administration / he shulde haue euery thinge necessarye for him within his owne gouernance : yea / and haue it brought euen home vnto him / to dyspose at his pleasure / as it shall be most expedyent and necessary for him / that the more quyetly he mighte studye and apply him selfe to minister vnto them the pure worde of god / and to be euer redy at hande to en- siructe them of all thinges necessarye for ye helth of their soules / and to be their trewe watchman and shepherde to take them from the rauysshynge wolfe / and lyke a good trew herdesman / a pastoure to go afore them in spirytuall and vertuouse conuersation : and euer whan they be scabbed to anoynte them gentely with the softe and swete salue of goddes worde /all rancoure and stryfe laj'de a parte. Nowe my maisters impropriated or im- proper maisters howe saye ye by youre fathers / haue nat you with your crafty collusyon / almooste throughe Englande / dystroyed these holy and godly prouysons / made for the mayntenance of goddes holy word / and for th[e]administratyon of this most blessed sacramentes / for the helth / welth / and saluatyon of mans soule / for the vpholdynge of the trewe and catholyque fayth / for the supportacyon of vertue / and dystruction of vyce. Have nat you (I saye) by the glykynge and gleynyng / snatchynge and scratchinge / tatchynge and patchynge / scrapinge and rakynge togyther of almost all the fattebenefyces within this realmeandimpropriatynge them vnto youre selues / distroyed this most godlye and holy prouision / bereyued the peple of ye worde of god / of ye trew'knowlege of ye blessed sacramentes / of their trew beleue and faith in god the father / and the blode of lesu Christ. For howe can the people haue any faith in god withoute preachinge ? Howe shulde they haue any preachynge whan ye haue robbed them of their muiisters ? How shulde the ministers serue them whan ye haue robbed them of theire lyuynge ? If the peple haue no faith how can they haue charyte ? If they haue no charytle / what merueyle is it / if they ronne hedlonge and be caryed from one vyce to another / from one mischefe to another ? Be nat ye th[e] occasion of all this? Who is elles I praye you? Haue nat ye the impropriations? Be the impropriacyons any thinge els sauynge benefyces as parsonages / and such lyke ? Do we not say such an abbot is parsone here / suche a prioiir is parsone here ? yea / suche a prioresse is parsone here ? 14 Introdunion. After dealing with the objection ' We haue teachinge inough /and that there is neuer the lesse preachynge for you; ' Bygod thus goes on. But nowe ye wyll obiecte that no ordynaunce ofgod is broken / hindered / or prohiby ted on your behalfe in this mater. For thoughe the benefyce be impropri- ate to a monster / I wolde saye to a monasterye / yet th[e]abbot or prioure ap- poynteth a monke or chanon to be the minister / and to preche the worde of god to the parysshe / who shall tarye and abyde amonge his parysshoners / and haue oute of the same benefyce a suffycyente lyuynge / and the reste thereof to come home to th[e]abbot and his bretherne : and this is no break- ynge of goddes ordynaunce / but rather a turnj'nge of it to a better vse. Wherevnto I answere / that where any such vicare or minyster is instytuted of his abbot or priour / and trewly laboureth in th[e]administration of goddes worde / it is nat onely well done to gyue him a suffycyent lyuynge out of the same benefyce / but also he were wel worthy to haue it euerywhitte / and as for the rest that haboundeth / let him kepe hospytalyte / as Paule com- maundeth / or of necessytie wylleth him to do / and I save/ there shall but lytell remayne to sende home to th[e]abbot / and if he do nat kepe hospy- t dyte of the rest / then is he a thefe and th[e]abbot another / for the rest is the poore indygentes. But howe faythfull and dilygent siiche men be so in- stytuted by abbotes and priours to preache the worde ofgod / and howe sore they be therwith charged by their heedes. I thynke though I wolde cloke it / yet th[e]effecte wyl nat suffre it. Yet / I beleue rather that they ben the stronge persecutors of goddes worde / rather than the furtherers therof. . . . But nowe these men beynge neuer without excuses / may peraduenture thinke this to be a good answere f:)r me. We praye for the soules of them that haue imp'-operated such benefyces vnto vs / and synge masse and diryge fir them / and set vp tapers for them to burne both daye and night. Where- vnto fyrst I say / that if a man demaunded of you an accompte to be gyuen of youre so doynge / askynge you who taught you to apply j'e blessed masse that waye / with the psalmes and lessons in the diryge conteyned / and de- syred you to shew scripture for it. I thynke peraduenture that ye might come short home of a wyse answere / which if ye can make / I thinke ther is no man but he wyl be wel content ther with. . . . Some men that fauoure these newe founde sectes /wjdl peraduenture say: Well / yet it is better these monkes / chanons / and suche lyke haue the im- propriatj'ons (whiche though they preche nat / yet they kepe some hospi- talyte) rather than the seculer prlestes shulde haue them / as they haue had before / which kepe no hospitalj^tie nor preche nother. To this it is easy to answere : That it is not mete that any man what soeuer he be / shuld receyue the benefyte or frute of a precher / onles he do his duty therfore Is it nat great pitye to se a man to haue thre or foure benefyces : yea per- aduenture halfe a score or a dosyn / which he neuer cometh at / but setteth in euery one of them a syr' lohn lacke laten / that can scarce rede his por- teus / orels suche a rauenynge wolfe as canne do nothynge but deuoure the sely shepe with his false doctryne / and sucke their substaunce from them. Lorde / if It be thy pleasure / ones haue mercye vpon vs / and gyue grace that we may haue some remedye founde for thys myschiefe / bothe of Im- propriatyons / and also of them that minister not the worde ofgod faythfuUy vpon their benefyces: as they ought to do : for I haue k'owen suche / that whan they hauen rydden by a benefyce wherof they haue ben persone / they coulde natte tell that it was their benefyce. This is a wonderfull bljmdnesse. We have not fpace here to illuflrate the great fiafco of the Suppreffion of the Monafteries, the decay of the Univerfities, the uprifinj^ of the lower claffes againft the Nobility and Gentry, the utter deflitution of the poor, the pluralities of benefices, the gen- eral covetoufnefs, and the other crying abufes denounced in thefe Sermons. Moft of the complaints of that time have been ably colleaed by Mr. F. J. Furnivall, in his Ballads from MSS. Vol. I. Ed. 1868, to which we must refer our readers. ' The customary title of respect at this time for priests, as Esquire is now for the laity. IntroduBion. 1 5 The befl fetting \v^ can put to thefe difcourfes are the follow- ing brief extracts from Stowe, of the commotions of the two years 1549 and 1550— . . . , 1549. May. By meanes of a proclamation for inclosures, the commons of Somersetshire and Lincolnshire made a commotion, and brake vp certain parks of Sir W. Herberts, and Lord Stnrtons, but sir IV. Herbert slewe and executed many of those rebels. July. The commons of Essex and Kent, Suffolk and Norfolk, rose against inclosures, and pulled down diners parks and houses. Also the commons of Cornewall and Deuonshire rose against the nobles and gentlemen, and required not onely that the inclosures might bee dis- parked, but also to haue their old religion, and act of sixe articles restored : these besieged the citie of Excester, which was valiantlie defended. Against these rebels was sent John L[ordJ. Russell Lord priuy scale, with a number of souldiers, who entered the city of Excester the 5 of August, where they slew and took prisoners of the rebels more than 4000. and after hanged diuers of them in the towne and country about. The L[ord]. Gray was also sent with a number of strangers, Almaine and Germaine horsemen, who in diuers con- flicts slewe manie people, and spoiled the country. 31 July. IVilliain, L[ordl. marques of Northampton, entred the city of Norwich, and on the next morning, the rebels also entred the towne, burned parte thereof, put the L[ord] marques to flight, and slew the L[ord] Shef- field. 22 July. In this meane time diuers persons were apprehended as aiders .of of the foresaid rebels or reporters of their doinges, of the which one was the Bailife of Romford in Essex, hanged within Aldgate, and an other of Kent, at the bridge foot toward Southwark, both on Mary Magdalens day by martiall law. 8 Aug. The French Ambassador did in name of his maister the F[rench] King, made defiance vnto the King of England, and so the war began. In the beginning of August the French [suddenly attempted Guernsey and Jersey, but were repulsed with the loss of a thousand men.] The 16 of Aug., a man was hanged without Bishopsgate of London, and one other without Aldgate, the third at Totenham, the fourth at Waltham, and so forth in diuers other places, all by martiall law. The rebels in Norfolke and Suffolke encamped themselues at mount Surrey, in a wood called S. Nicholas wood, neere vnto Norwich, against whom sir Johti Dudley earle of Warwike went with an army, where bothe he and a great number of gentlemen meeting with the rebels were in such daunger, as they had thought all to haue died in that place, but God that confoundeth the purpose of all rebels, brought it so to passe, that aswel there as in all othei places, they were partly by power constrained, partly by promise of their pardon, perswaded to submit themselues to their prince : the earle of Warwike entred the city of Norwich the 27 of August, when he had slaine aboue 5000. of the rebels, and taken their chief captaine Robert Ket of Windham [Wymondham] tanner, which might dispend in lands fifty pound \=£']^o now] by yeere, and was worth in moueables aboue a thousand markes, [^666 — say ^10,000 now]. When he had put to execution diuers of the rebells in diuers places about Norwich, he returned. The 28 of Aug. tidings was brought to K[ing] Edivard and the lord pro- tector, that the French men had taken Blacknes, Hamiltew and Newhauen by Boleine, and had slaine all the Englishmen, and taken the kings ordi- nance and victuals. About this time also, a commotion began at Semer in the north-riding of Yorke-shire, and continued in the east-riding, and there ended ; the principall raysers whereof were IVilliain Ondder of east Hesterton yeomen, Tl,0)iias Dale parish clearke off Semer, and Stevejison of Semer : being preuented by the lord president from rising at Wintringham, they drew to a place at Semer by the sea coast, and there by night rode to the beacon at Staxton, and set it on fire, and so gathered a rude route ; then they went to master 1 6 Introduclion. Whites house, and tooke him, and Clopto7i his wiues brother, Sauage a merchant of Yorke, and Eery seruant to sir Walter Mildmay, which foure they murthered a mile from Semer and there lefte them naked : their number increased to 3000. On 21 Aug. the kings pardon was offered, which Omhler and other re- fused, who were shortly after taken, and brought to York, where Thomas Dale and other were executed the 21 of September. [6-14 Oct. The coup d'etat of the Earl of Warwick aided by some of the counsel! and the Londoners ; ending in the deposition of the Duke of Somerset as Lord Protector.] 14 Oct. I'he Duke of Somerset brought from Windsor and put in the Tower. 29 Nov. Robert Ket was hanged in chalnes on the top of Norwich castle, and Williavi Ket likewise hangf=.d on the top of Windham [Wymondham] steeple. Nov.-Dec. The Scots tooke Burticrage in Scotland, and other holds then possessed by Englisrimen, where the Scots slue man, woman, and childe, ex- cept Sir lokii Liitterell t\iQ captaine, whome they took prisoner. 1530. 27 Jan. Hum/rey Anoidell e?,qv\\TQ, Thomas Hobiies, Winsltnve and Bery, captaines of the rebels in Deuonshire, were hanged and quartered at Tyborne. 2 Feb. Candlemas Day ; also Septnagesima Sunday. (i) ^Tiiomas ILcbcr's S«ermon in tt)e Shrotitis of -5t. liattl's. (2) The Duke of Somerset makes his Submission in the Tower. (3) The Lords of the Counsell are changed, Warwick's faction coming into office 6 Feb. The Duke of Somerset delivered out of the Tower. 10 Feb. One Bet a Suffolke man, was hanged and quartered at Tyborne, for mouing a new rebellion in Suffolk and Essex. 16 M.\R. Mid-Lent Sunday. STljamas ILftrcr's Sftmon before Hje Hing. 31 Mar. Peace proclaimed between England and France. 8 Apr. The Duke of Somerset came to court at Grenewich and was sworn of the Privy Counsell. 2 May. Joan of Kent was brent in Smithfield for heresie. 14 May. Bi'c. Lion, Goddard Gorran, and Ric. Ireland w^r^ executed for attempting a newe rebellion in Kent. Trinity Terme '11 June — 2 July) was adiorned till Michaelmas, for that the gentlemen should keepe the commons from commotion. 11 June. At night the high Altar in Panics Church was pulled down, and a Table set where the altar stoode, with a Vayle drawne beneath the Steppes, and on the Sundaie next [15 June] a Communion was sung at the same Table, and shortly after all the altars in London were taken downe, and Tables placed in their room. 14 Dec. Second Sunday after Advent. STtomas ILfbrt's Sermon at 5Faraie publications. SErmon m \k]t .SfjrflutJs of 5t Paul's. Septuagesima Sunday, 2 Feb. 1550. .'. A dated atid an undated edition. 1. Title. A fruitfull Sermon made in Poules churche at London in the Shroudes, the seconde daye of Febuari by Thomas Leuer. Anno M. D. and fiftie. Col. C[ Imprinted at London by lohn Daie, dwelling ouer Aldersgate, and William Seres, dwelling in Peter Colledge (. ".) Cum priuilegio ad imprijuendum solum. H. Pvne. 2. 1550. Apr. 9. Title: as at/. 19. Col.: as at/. 52. H. Pyne (wants title); Bodleian. Sermon before l^ing !Etiirrarti UK. Mid-Lent Sunday, 16 March 1550. . ". A dated and an undated edition. 3. 1550. Apr. 9. Title, as at/. 53. Col. : as at /. 90. H. Pvne (T. Baker's copy) ; Bod- leian. 4. 1550. Title. A Sermon preached the thyrd Sondaye in Lente before the Kynges iMaiestie, and his honorable Counsell, by Thomas Leaner. Anno Domini. M.ccccc.l. * .'.* Col. C] Imprynted at London by Ihon Day dwellinge ouer Aldersgate, beneth saint Martyns. And aie to be sold at his shop by the Htle conduit in Chepesyde at the sygne of the Resurrection. Cic7n priuilegio ad imprimendum solutn. Per septennium. H. Pvne. There is a misprint in most of the title-pages. These copies have ' the thyrd Sonday in Lent,' but the text is the same. Lever took his text from ' the gospell of this day, written in the. vi. of lohan,' see /. 58. This fixes B i8 BIBLIOGRAPHY. the particular Sunday with absolute certainty, for in Edward VI. 's first Prayer-Book, which came into use on the Feast of Pentecost (9 June) 1549, as in our present version of it, the Miracle of Feeding the Five Thousand is the Gospell for the fourth Sunday in Lent, which fell in 1550, on 16th of March. Lever also puts the true date in the revised edition of 1572. See below. .*. There is no authority for the above order, as regards the undated im- pressions. It will be seen that 1, 2 and 3 are printed by Day and Seres jointly : and 4 by Day alone. SerntDtt at Raul's ffl^ross. Second Sunday in Advent, 14 December 1550. 5. 1550. Title, as at/. 91. Col., as at/. 144. Bodleian. II. — Collected together. 6. 1572. First Title. C! Three fruitful! Sermons, made by Thomas Leuer. Anno domini. 1550. U And now newlie perused by the aucthour. London. Imprinted by I . Kyngston, for Hejiry Kirckham. 1572. Title to Second Sermon. A Sermon preached the iiii. Sondaie in Lente, before the kynges Maiestie and his honorable Counsaile, by Thomas Leuer. Anno Domini. 1550. Title to Third Sermon. A Sermon preached at Paules cro.sse the xiiii. daie of December, by Thomas Leuer. Anno Domini 1550. Col., as at/. 144. Lambeth Library: St. John's College, Cambridge, (See Rev. C. H. Hartshorne's Book Rarities of the Uni- versity of Cambridge, p. i,^2,- Ed. 1829.) .'. The principal variations of this edition are shown within [ ], words omitted in it that are in the earlier impressions are asterisked *. One cha- racteristic of the revision is the prefix of Saint to the Apostles' names. ISSUES SINCE THE AUTHOR'S DEATH. I. — Collected together. 1870. Nov. 15. Svo. English Reprints: see title at/. 1. .". Cordial thanks are due to Mr. Pyne, (who first pointed out to me the mportance of these Sermons,) for the loan, — out of his splendid collection of English Books, before 1600 A.D., -of his copies of them ; and to the Hon. Librarian of Lambeth Library, for permission to collate the 1572 edition. in t^e ^j[)rout)e^ in fouler/ 21 Od be merciful unto vs. Good Chriften people Chrifle lefu the fonne of God, the wyfedome of the father, the fauiour of the woiide, whyche hath redemed vs with his precious bloud moft piti- fully lamentyng our myferies, and earnefllye threateninge our wylfuU blyndnes, cryeth oute by the voyce of the wyfe king Salomon, faying : Qidci twcai/i, et reniiijlis. et cete. Prone, i. ^ Becaufe I haue called (fayeth the wyfedome of God) and ye haue denyed, I haue flretched forth my hand, and there was none that woulde beholde : yea ye haue difpifed all my councels, and [al] my rebukes haue ye not regarded, I therfore fhall laugh at your deflraccion, and I fhal mocke, when it is come vpon you whiche ye haue feared. Affuredlye good people, God, Q?n mortem non fecit., 7iec loetatnr in perdicioiie uirorum^^ God whiche (as the boke of wifedome fayth) made not death, ne dothe not delyghte in the perdicion of manne, cannot be of fuche affeccion, as to delyghte in laughynge or mockyng our miferies : but euen as that man whyche dothe delyghte to laughe at other mens griefes, is a man moft farre of from lamentynge and pytyinge them to do them good : fo is God fo fore offended and dyfpleafed wyth them tluit difpyfe hys counfelles, threatning or promifes, while they might haue mercy, that he A\yll as it were rather of mockyng, laughe and fkorne, then of pitye lamente and help their miferable wretched griefes, when as they would haue conforte. Se therfore howe mercyfully God hath called by the fayinges and wrytinges of Moyfes, the Prophetes, and the Apoflles, and howe fewe haue 1 in the Shroudes in London. 1572. 2 Prov. /. 24. 3 Wis. of Solomon, /. 13. 22 ^ Sftmon matie barkened to beleue. Se how wonderfully God hath flretched forth hys hande, in creatynge heauen and earthe, and all thynges in them conteyned, to the vfe, commoditie, and conforte to man : and how fewe do dayly behold thefe creatures, to be thankefull vnto the creatoure. Se howe muche good counfell and earnefte threatenynge God hath geuen of late vnto Englande, by fettynge forth of his worde in the englyfhe tonge, caufynge it to be read dayly in ye churches, to be preached purely in the pulpites, and to be rehearfcd euery where in communicacion, and how many con- tinuing, yea increafynge their wycked lyues, regarde not gods worde, dyfpife his threateninges, defyre not his mercye, feare not his vengeance. Wythoute doute good people verye manye haue de- ferued the vengeaunce of God, and yet by repentaunce founde plentye of mercye : but neuer none that euer refufed the mercye of God hath efcaped the venge- aunce of God in the time of hys wrathe, and furye. Yea but what mercyes of God haue we refufed, or what threatenynge of God haue we here in Eng- land not regarded : whyche haue forfaken the Pope, abolyfhed idolatrye and fuperfticion, receyued goddes worde fo gladly, reformed all thynges accordinglye therto fo fpedily, and haue all thinges moft nere the order of the primitiue churche vniueifallye ? Alas good brethren, as trulye as al is notgolde that glyftereth, fo is it not vertue and honefly, but very vice and hipo- crifie, wherof England at this day dothe mofte glorye. Wherfore the worde is playne, and the fayinges be terryble, by the whyche at thys tyme God threateneth to punyflie, to plage, and to deflroy England. It is a wonderous playne worde to faye that Englande fliall be deflroyed : and vpon thys worde enfuinge, it Hiould be a terrible fight to fe hundred thoufandes of Scottes, Frenche mcnne, Papifls, and Turkes, entryng in on euery fyde, to murther, fpoyle, and to deflroye. Thys playne worde of a credyble perfon fpoken, wyth thys terrible feyng afore our eyes in fight [our iyes in pre- fence,] woldmake oure corage to fall, and oure hertes to ryue in peces, for wofull forowe, feare, and heauineffe. Alas England, God, whom thou mayefl beleiie for his truth e, hathe fayd playnly thou fhalt be deflroyed, and all thyne ennemyes, bothe Scots, Frenchmen, Papifles, and Turkes, I do not meane the men in whome is fome mercye, but the moft cruel! vices of thefe thy enemyes beynge wythout all pitie, as the couetoufenes of Scotland, the pryde of Fraunce, the hipocryfy of Rome, and the Idolatrye of the Turkes. A hundred thoufande of thefe enemies are landed at thy hauens, haue entred thy fortes, and do procede to fpoyle, murther, and vtterly deflroy : and yet for all this thou wretched Englande beleueft not gods worde, regardeft not hys threatninge, called not for mercye, ne fearefle not gods vengeaunce. Wherfore God beinge true of hys word, and righteous in hys dedes, thou Englande whyche wylt haue no mercye, fhalt haue vengeaunce, whyche wylte not be faued, flialte be de- flroyed. For God hath fpoken, and it is wrytten. Omne regnwnin fediuifum defolabitiir} Euerye kyng- dome that is deuyded in it felfe, fliall be defolate, and deflroyed. And Salomon fayeth : Becaufe they haue hated learnyng and not receiued the feare of God, de- ftruccion commeth fodaynlye : Yea trulye, and bryng- eth Idolaters vnto mifery, and proude men vnto fhame. Ye all here fele, fee, knowe, and haue experience, howe that this Realme is deuyded in it felfe by opynyons in relygyon, by rebellious fedicion, yea and by couetoufe ambicion, euerye manne pullynge and halynge towardes them felues, one from another. It is not onelye diuyded, but alfo rente, torne, and plucked cleane in pieces. Yea and euerye couetoufe manne is an Idolater, fettynge that mynd and loue vpon ryches, whyche oughte to be geuen vnto God onely. Euery couetoufe man hateth learnynge, and receyu- eth not the feare of God, for the gredy defire that he hathe to the lucre of thys worlde. Euerye couetoufe man is proude, thynkynge hymfelfe more worthy a 1 Matt. xii. 25. 24 ^ Sctmon matre pounde, then a nother man a penye, more fitte to haue chaunge of fylkes and veluettes, then other to haue bare frife cloth, and more conueniente for hym to haue aboundaunce of diuerfe diUcates for hys daintye toth, then for other to haue plenty of biefes and muttons for theyr hongry belly es : and finnally that he is more worthye to haue gorgeoufe houfes to take his pleafure in, in bankettynge, then laborynge men to haue poore cotages to take refl in, in flepynge. Vndoubtedlye God wyll make all thofe to fall wyth fhame, which fet them felues vp in pryde fo hygh, that they can not fee other men to be chyldren of the fame heauenlye father, heires of the fame kingdome, and bought wyth the fame pryce of Chriftes bloude, that they take them felues to be. That realm e, that realme that is full of couetoufnes, is full of diuifion, is full of contempt of goddes mercye, yea and fclaunder of hys worde, is full of Idolatry and is full of pryde. Diuifion is a figne of deflruccion, contemning of goddes mercye caufeth his vengeaunce to come fodeynly : Idolatrye euer endeth in mifery, and pryde neuer efcapeth fhame. Then if you fele, knowe, and haue experyence, that Englande by reafon of couetoufnes is full of diuifion, is full of contempte of goddes mercye, is full of Idolatrye, is full of pryde. Flatter not your felues in youre owne phan[ta]fies, but beleue the word of God, whiche telleth you truelye that Englande fhall be deflroyed fodainly, miferably, and fhamefullye. The fame deflruccion was tolde to the Sodomites, was tolde to the Nini- uites : was deferued of the Sodomites, and was de- feruedof the Niniuites : but camevpon the Sodomites, and was tourned from the Niniuytes. And why? For becaufe the Sodomy tes regarded not goddes threaten- ynges and were plaged wyth gods vengeaunce, the Nimuytes regarded goddes threatnynges, and efcaped gods vengeaunce. Now all you Englyfhe men at the reuerence of God, for the tender mercyes of lefu Chrift, for the reuerent loue to youre mofi gentle and gracious kynge, for the fauegarde of your cuntry, and for tender pyty of your owne wiues, your children, and your felues, caufe not Englande to bee deflroyed wyth gods vengeaunce, as was the Cytie of the Sodomites : but repent, lament and amend your Hues, as did the good Niniuites. For if ye fpedely repent, andmyferably [and pitifully] lamente, and beafhamedof your vainglory, couetoufnes, and ambicion, ye fhal caufe couetous, fedicious, proude, and vicious England, fodenly, miferablye yea and fliamefully in the fyghte and iudgement of the world, to vanyfli away. And fo fume and abhominacion deflroyed by the re- pentaunce of man, this pleafaunte place of Englande, and good people fhall be preferued and iaued by thy [the] mercy of God. For els if man wil not forfake his fynne, God wyll not fpare to deflroye both the man and hys place with his fynne. Wherefore the EpyfLle by the order nowe taken, ap- poynted for thys fourth Sunday after twelfe tyde, is a leffon mofl mete to teach e you to knowe and lamente youre greuous fmnes of late committed, whyche as yet be in fuche cafe, that man wythout greate repentaunce cannot fone amende them, nor god of hys ryghteoufnes much longer fuffer them. It is written in the beginning of the. [x]iii. Chap, of Paul to the Rom. on this wyfe. Verye foule be fubiecte vnto the hygher powers, for there is no power but of God. Thofe powers whych be, are ordeyned of God. Wherefore he that refyfleth power, refyfteth the ordinaunce of God, but they whyche doo refifte, fhall receyue to themfelues iudge- ment. For Rulers are not to be feared for good doinges, but for euil. Wouldefl thou not feare the power? do that which e is good, and thou flialt haue 26 ^ Sfrmon mate praife of it. But if thou do euyll, feare : for he bear- eth not the fvveard Avythout a caufe, for he is the mini- fler of God to auenge in wrath, hym that doeth euyl. Wherefore ye muft nedes be fubiecte, not only for wrathe, but alfo for confcience fake. For thys do ye paye tribute : For they are the rainiflers of God at- tendyng to thys fame tliynge. Geue therefore vnto euery one dueties : tribute to whome trybute is due, cuftome to Avhome cuftum is due, feare to whom feare is due, honoure to whom honoure is due. Thus haue ye heard howe that euery one oughte to be vnder obedience, and geue vnto other that whych is due. Howbeit experience declareth howe that here in Englande pore men haue been rebels, and ryche men haue not done their duetie. Bothe haue done euyll to prouoke goddes vengeance, neyther doth repente to jjrocure gods mercye. Nowe for the better vnderflandyng of thys matter, here in thys texte, fyrfl is to be noted, how that Anima, the foule, for as muche as it is the chiefe parte of man, is taken for' the whole man: as we in oure englyfhe tonge, take the bodye beynge the worfe part for the \vhole. As if I faye, euery bodye here, I meane euerye man or woman here. So in the fourthe of Leuiti. Anima qiicBpeccauerit, ipja jnoj'ietur. ^ The foule that fmneth, it fhall dye : meanyng the man or Avoman that fynneth. And euen fo here Paule by the Ebrue phrafe and maner of fpeche, commaundeth euery foule, whych is by the englillie phrafe euery bodye, that is to faye, euerye perfon, man, woman, and child to be fubiect. As thou art in dede, fo acknowledge thy felfe in thine own mynde HypotafjeJJho [iVorao-o-eo-^at], yat is to faye, fet or placed vnder the hygher powers, yea and that by God. For as there is no power of authorithy but of god, fo is there none put in fubieccion vnder theym but by God. Thofe powers whiche be are ordeyned of God. As is the power of the father euer hys chyldren of the hufband ouer hys wyfe, of the mafler ouer hys fcruauntes, and of the kynge ouer hys 1 Ezek« xviii. 4. in t]^e .^l^routie^ in i^oulc^. 27 lande and fubiectes : wydi all kynde of magidrates in their ofifices oner their charge. Nowe to proue that thefe bee the ordinaunces of God, we haue by goddes word bothe in the olde tefLamente and in the newe, their names rehearfed, theyr offices dyf- cribed, and theyr duties [duetie] commaunded. Yet that^ notwythftandynge fome there be that labour by wreflynge of the fcripture to pulle them felues from vnder due obedience : faiynge that it appeareth in the actes of the Apoflles how that they hadde all thynges commen, and therfore none more goodes or ryches, power or aucthoritie, then other, but all alyke. Truthe it is, that the Apoflles had all thynges comen, yea and that chriflen men, in that they are chriflen men rather then couetous men, haue ail thynges comen, euen vnto thys day. How be it ther can be nothyng more contrarye or further difagreyng from that phantaftical commenneffe, or rather from that diuelyfhe diforder, and vnrighteoufe robry [robberie], where as Idle lubbers myghte lyue of honefle mennes laboures, then to haue all thynges comen as the Apoflles hadde, as chriflen men haue, and as I do meane. And thys is theyr vfage, and my meanynge : that ryche menne fhoulde kepe to theym felues no more then they nede, and geue vnto the poore fo muche as they nede. For fo Paule wryteth to the Corinthes. I meane not (faythe Paull, fpeakynge to the ryche) to haue other fo eafed, that you therby flioulde be brought in trouble of nede, but after an indii[fejrenc[i]e, that at this tyme your abundaunce, myght helpe their nede. And fo dyd the Apoflles take order as appeareth in the fourth of the actes. Quotqnot habebant agros et poffejjlones. etc} As many as hadde landes and poffef- fions dyd fell them, and broughte the prices vnto the feete of the Apoflles, and diuifion was made vnto euerye one accordinge vnto euerye mannes neede. So they whyche myght fpare dydde frelye geue, and they whiche hadde nede dyd thankefully receyue. For fo is it [it is] mete, that chriflen mens goodes fhuld 1 Acts iv. .^4. 28 ^ pennon matie be comen vnto euery mans nede, and priuate to no mans lufle. And thofe [thefe] comune goodes to bee difpofed by liberall geuers, and not fpoyled by gredy catchers. So that euery man may haue accordyng to hys nede fufficient, and not accordynge to hys fpoyle fo muche as he can catche, no nor accordyng to the value of the thyng, euerye man a penye, a grote, or a fhyllyng. For they that Imagyne, couet, or wyflie to haue all thynges comune, in fuche forte that euerye man myght take what hym lulle, wolde haue all thynges comen and open vnto euerye mans lufle, and nothynge re- ferued or kept for any mans nede. And they that wolde haue like quantitie of euery thyng to be geuen to euerye man, entendyng therby to make all alyke, do vtterly defLroy the congregacyon, the miflicall bodye of Chryfl,wheras there muftnedes bedyuers members in diuerfe places, hauynge diuerfe duetyes. For as [fainct] Paul fayth : yf all the bodye be an eye, where is then hearyng ? or yf all be an eare, where is then fmellyng ? meanyng therby, that yf all be of one forte, eflate, and roume in the comen wealth, how can then dyuerfe duetyes of diuerfe neceffarye offices be done ? So that the fre herte, and liberall gyfte of the ryche, mufl make all that he may fpare, comen to releue the nede of the poore : yea yf there be great neceflitye, he mufl fell both landes and goodes, to maynteynecharitie: And thus to haue all thinges comen, doth derogate or take away nothynge from the authoritye of rulers. But to wyll to haue all thynges comen, in fuche forte that idle lubbers (as I fayde) myghte take and wafle the geines of laborers wythout reftraint of authoritie, or to haue lyke quantitye of euer}^e thynge to be geuen to euery man, is vnder a pretence to mende al, pur- pofely to marre all. For thofe fame men pretendinge to hate [haue] couetoufnes, wold be as rych as the rychefl: and fayinge that they hate pryde, wold be as hyghly taken as the befl, and femynge to abhorre enuye, can not be content[ed] to fe any other rycher or better then they them felues be. Now I heare fome faye that in iht ^j^couDeg tn ^ouTc^. 29 thys errour is the fruyte of the fcripture in englyfhe. No, neyther thys, nor no other erroure commeth be- caufe the fcripture is fet forth in the englyfhe tonge, but becaufe the rude people lackynge the counfell of learned menna to teache theim the trewe meanynge when they reade it, or heare it, mufte nedes folowe theyr owne Imaginacion in takynge of it. And the chiefefl, caufe that maketh them to imagine thys abhominable errour, that there fliuld be no ryche menne nor rulers, cum- meth becaufe fome ryche men and rulers (marke that I faye fome, for all bee not fuche) but I faye fome ryche men, and rulers by the abufe of their ryches and auc- thoritye, dothe more harme then good vnto the comen wealth, and more griefe then con fort vnto the people. For nowe a dayes ryche menne and rulers do catche, purcheffe, and procure vnto them felues great com- modities from many men, and do fewe and fmall plea- fures vnto any men. As for example of lyche men, loke at the mer- chauntes of London, and ye fhall fe, when as by their honefl vocacion, and trade of marchandife god hath endowed them with great abundaunce of ryches, then can they not be content with the profperous welth of that vocacion to fatiffye theym felues, and to helpe other, but their riches mufle abrode in the countrey to bie fermes out of the handes of w^orfhypfull gentle- men, honefle yeomen, and pore laborynge hufbandes. Yea nowe alfo to bye perfonages, and benefices, where as they do not onelye bye landes and goodes, but alfo lyues and foules of men, from God and the comen wealth, vnto the deuyll and theim felues. A myf- cheuoufe marte of merchandrie is this, and yet nowe fo comenly vfed, that therby fliepeheardes be turned to theues, dogges into wolues, and the poore flocke of Chrift, redemed wyth his precious bloud, mofle mifer- ablye pylled, and fpoyled, yea cruelly deuoured. Be thou marchaunt of the citye, or be thou gentleman in the contrey, be thou lawer, be you courtear, or what maner of man foeuer thou be, that can not, yea yf so ^ Sermon mate thou be mafler doctor of diuinitie, that wyl not do thy duety, it is not lawfull for the to haue perfonage, benefice, or any fuche huyng, excepte thou do fede the flock e fpiritually wyth goddes worde, and bodelye wyth honefle hofpitahtye. I wyll touch diuerfe kyndes of ryche men and rulers, that ye maye fe what harme fome of theim do wyth theyr ryches and authoritye. And efpeciallye I wyll begynne wyth theym that be befl learned, for they feme belyke to do mofle good wyth ryches and authoritie vnto theim committed. If I therefore beynge a yonge fimple fcholer myghte be fo bolde, I wolde afl-ie an auncient, wyfe, and well learned doctor of diuinitie, whych cometh not at hys benefice, whether he were bounde to fede hys flocke in teachynge of goddes worde, and kepyng hofpitalitie or no ? He wold anfwere and faye : fyr my curate fupplieth my roume in teachynge, and my farmer in kepynge of houfe. Yea but mafler doctor by your leaue, both thefe more for your vauntage then for the paryflie conforte : and therfore the mo fuche feruauntes that ye kepe there, the more harme is it for your paryflie, and the more fynne and fliame for you. Ye may thynke that I am fumwhat faucye to laye fynne and fliame to a doctor of diuinitie in thys folemne audience, for fome of theim vfe to excufe the matter, and faye: Thofe whych I leaue in niyne abfence do farre better then I fhoulde do, yf I taryed there my felfe. Nowe good mafler doctor ye faye the verye truthe, and therfore be they more wortliye to haue the bene- fice then you your felfe, and yet neyther of you bothe fufticient mete, or able : they for lacke of habilitye, and you for lacke of good wyll. Good wyll quod he? Naye I wolde wyth all my harte, but I am called to ferue the kynge in other places, and to take other offices in the comen wealthe. Heare then what I fhall aunfwere yet once agayne : There is lyuynges and rewardes due and belongyng to theim that labour in thofe ofifyces, and fo oughte you to be contente in tU 3f)xovL\it^ in ^oulciS. 31 vvyth the lyuyng and reward of that office onelye, and take no more, the duetye of the whyche office by your labour and diHgence ye can difcharge onlye, and do no more. And fo Paule wryteth vnto the Corrinth. fayinge : The Lord hathe ordeyned that they whyche preache the Gofpell, fliulde lyue vpon the Gofpell.^ And vnto the T[h]effalonians. He that dothe not labour fhulde not eate.^ By thefe textes well fet together, you may conclude and learne, that there as you beflowe your labour, there maye ye take a lyuynge, and ther as ye beflowe no labour, there ought ye to take no liuyng. Well let vs procede further vnto other no we, for I perceyue that all that which I haue fpoken agamfl them that take greate geynes of theyr benefices, and do lytle good to theyr benefice, maye feme to be fpoken agaynfl the vniuerfityes, yea and againft the kynges mayeflye : whyche now by reafon of improperacions haue no lytle geynes of benefices, and yet beflowe no great laboure nor almes vpon the paryfhioners of thofe- benefices. Surely, for as muche as I feare the vengeaunce of God more yf I flioulde not fpeake the truthe, then the dif- pleafure of man yf he be offended in hearynge of the truth, trulye I wyll tell you. Seyng that impropera- cions beynge fo euyll that no man can alowe theym, be nowe fo employed vnto the vniuerfities, yea and vnto the yerelye reuenues of the kynges maieflye, that fewe dare fpeake agaynfl them, ye maye fe that fome men, not onelye by the abufe of ryches and authoritie, but alfo by the abufe of wyfedom and pollicie do much harme, and fpecially thofe, by whofe meanes thys realme is nowe brought into fuch cafe that eyther learnyng in the vniuerfitie, and neceffarye reuenues belongynge to the mofle hygh authoritye is lyke to decaye, or elles improperacions to be maynteined, whyche bothe be fo deuyllyflieandabhominable thatyf eyther of them come to effecte, it wyll caufe the vengeaunce of God vtterly to deflroy this realme. Do not thynke that I meane 1 I Cor. IX. 14. - 2 Thess. iii. lo. 32 ^ Sermon maDe any thyng agaynfl that whyche the kynges mayeflye by acte of ParHament hathe done : no nor that I wyll couer in fcilence, or alowe by flatterie that whyche couetoufe officers (fome as I fuppofe nowe beyng pre- fente) contrarye to goddes lawes, the kynges honour, and the comen wealth vfe to do. For in fuppreffinge of Abbeyes, Cloyfters, Colleges, and Chauntries, the entente of the kynges maiefLie that dead is, was, and of this our kynge now, is verye godlye, and the pur- pofe or els the pretence of other, wonderoufe goodlye : that therby fuche abundaunce of goodes as was fuper- llicioufly fpente vpon vayne ceremonies, or voluptu- oufly vpon idle bellies, myght come to the kynges handes to beare hys great charges, neceffarilie be- ftowed in the comen wealthe, or partly vnto other mennes handes, for the better releue of the pore, the mayntenaunce of learning, and the fettinge forth of goddes worde. Howe be it couetoufe officers haue fo vfed thys matter, that euen thofe goodes whyche dyd feme to the releue of the poore, the mayntenaunce of learnyng, and to confortable neceffary hofpitalitie in ye comen wealth, be now turned to maynteyne worldly, wycked couetoufe ambicion. I tell you, at the fyrfle the intente was verie godly, the pretence wonderoufe goodly, but nowe the vfe or rather the abufe and myforder of thefe thynges is worldlye, is wycked, is deuilyfhe, is ab- hominable. The kynge maye haue, and wolde to God he hadde in hys handes to beftowe better, all that was euell* mifpente vpon fuperfLicious Ceremonies, and voluptu- ous Idle bellyes. But you whych haue gotten thefe goodes into your own* handes, to turne them from euyll to worfe, and other goodes mo frome good vnto euyll, be ye fure it is euen you that haue offended God, begyled the kynge, robbed the ryche, fpoyled the pore, and brought a comen wealth into a comen miferye. It is euen you, that mufl eyther be plaged with gods vengeaunce as wer the Sodomytes, or amende by repentaimce as did the Nineuites. Euen you it is that muft eyther make reflitucion and amendes fpedely, or elles fele the vengeaunce of God greuoully. Do not thynke that by reflitucion and amendes makyng I meane the buyldynge agayne of abbeyes or cloyflers, no I do not : For yf charitable ahnes, honefle hofpitahtie, and neceffary fcholes, for the bryngynge vp of yougth had ben indifferently maynteyned and not cleane taken away in fome places, I woulde not at this time haue fpoken of reflitucion. Howe be it fure I am, that if at* the orderinge of thefe thynges there had been in the officers as much godlines as there was couetoufnes, fuperfticious men had not bene put from their liuinges to their penfions out of thofe houfes, wher they myght haue had fchole maflers to haue taught them to be good, and for leffe wages : or for the referuacion of their penfions, receyued into cures, and perfonages, where as they can do no good, and wyll do muche harme. Here as concerninge thefe thinges I faye, if man do not make reflitucion, God wyll take venge- aunce. For the people that by thys meanes contynue in deuelyflie fuperflicion, and begyn vngracious re- bellion, do dye, and are damned in their owne fynnes, but the bloud of their bodyes and foules fliall be re- quired at youre handes. Yea and the abhominable errour of thofe that Avould haue no rulers in authoritie, Cometh partelye by your occafion, whyche vnto your owne vayne glorye, and pryuate commoditie [priuate authoritie], do abufe the power and authoritie ordeyned of God to hys glorye, and to the commen wealthe. Thus ye perceyue ho we that fome ryche menne and rulers abufynge their ryches and authoritie, do make fome eyther to iudge that it fhoulde be farre better then it is, if there were neyther riche men nor rulers : Howbeit thofe men are farre deceyued. And Paula telleth the truth, fayinge that thofe which be, are or- deyned of God. Then fome wyll aflce thys queflyon : Seynge there is c 34 ^ Sermon matre no euyll of God, howe can eiiyll rulers or officers be of God ? You honefte men that be here, and dwell in the countrey, heare this leffon, and marke it, and take it home wyth you, for your felues, and your neygh- bour. It is God, Qid facit hypocrita regiiare propter peccata populi. It is God, as the fcripture in the xxxiiii. of lob doth teflifye, whych maketh an hypocritie to be a ruler for the fynnes of the people. Nowe the people of the countrey vfe to faye, that their gentle- men and officers were neuer fo full of fayre woordes and euyll dedes (whych is hypocrify) as they nowe be. For a gentleman wyl faye that he loueth his tenaunt as well as hys father dyd, but he kepeth not fo good a houfe to make them chere as hys father dyd, and yet he taketh mo fynes, and greater rentes to make them neadye, then hys father hadde. Another wyll fay that he would bye a Lordfh)qDpe of the kyng, for the loue that he hath to the tenauntes thereof, but affone as he hathe boughte it, by takynge of fynes, heyghnyng of rentes, and fellyng away of com- modities, he maketh the fame tenantes pay for it. Another fayth that he would haue an office to do good in hys contrey, but as fone as he hath authoritie to take the fee to hym felfe, he fetteth hys feruaunte to do hys duetye, and in ftede of wages he geueth them autho- ritie to lyue of pyllage, brybry and extorcion in the countrey. Now you of the countrey, marke your leffon I faye, and take it home wyth you. It is God that maketh thefe euyl men to be gentlemen rulers, and officers in the countrey: it is the fmnes of the people that caufeth God to make thefe men youre rulers. The man is fome- tymes euyll, but the authoritie from God is alwayes good, and God geueth good authoritye vnto euyll men, to punyffie the fynnes of the euyll people. It is not therefore repynyng, rebellyng, or refiflyng gods ordi- nance, that wyll amende euyll rulers. For [fainct] Paule fayeth, that all powers be of goddes ordinaunce. And in lob it is playne, that euyll menne bee made rulers by God : So that who foeuer refyfteth the offycers, be the menne neuer fo euyll that be in office, he refiileth the ordinaunce of God, he can not preuayle againfle God, but furely he lliall be plaged of God. And as the people can haue no remedye againft euyll rulers by rebellyon, fo can the rulers haue no redreffe of re- bellious people by oppreffyon. Example of bothe we haue in the thyrd booke of Kynges, where as it ap- peareth that Roboam leauyng good counfell to vfe the people wyth gentlenes and folowyng euyli counfell to kepe them vnder by extremytye, dyd fo exafperate and ftyrre vp the hertes of the people againft him beyng their kyng, that ten partes of them dyd by fedicious rebellion, burfte oute from hym, and were neuer after fubiecte vnto hym, nor to none of his pofleritie. And thofe rebellious people by leroboam whom they them felues chofe to be their kynge, or rather the captayne of theyr rebellyon, were brought into farre worfe cafe and more myferye then euer they were afore, com- pelled to forfake God, and to vfe Idolatry e, and were euer after plaged wyth fodeyne deathe, honger, dearthe, warres, captyuytie, and all kynde of myferye. Learne therefore ye people if ye inforce to eafe your felues, wheras ye imagine that ye be euyll entreated of men, be ye fure that ye fliall fele in deede that ye fhall be more greuouflye afflycted by the ordynaunce of God. And learne ye rulers if ye intende by onely fuppref- fion to kepe vnder rebellion, be ye fure if ye thrufle it downe in one place it wyll brafle out wyth more vyolence and greater daunger in ten other places, to the further dyfquietynge of you beynge rulars, and to the vtter defLruccyon of all youre people beynge rebelles. Heare ye people what God fayeth by thofe people that wyll not be in fubieccion, becaufe they thynke the men to be euyl whiche be in authoritye. Yea harke what the Lord fayeth as concernynge the proude, am- bycyoufe, and vncyrcumcyfed Kynge Nabugodonozer whyche was an euyll manne in dede, in the twentie 36 ^ S^tmott matfe and feuen Chapter of Hieremye. Gejis et regiium. d cetera.^ That people and reahne that doth not feme Nabu- godonezer ye kinge of Babilon, and Avhofoeuer putteth not his necke vnder the yocke of Nabugodnozer the kynge of Babilon, I (fayeth the Lorde) wyl vifet vpon that people in fweard, honger, and in peflylence. And inthexxvii. of the fame Prophete. Catenas ligneas contri- uijli, et fades pro eis \caienas\ferreas?' Thou haft broken the fetters of wood, and flialt make for them, fetters of yron. By the whiche he declareth yat as a pryfoner in ye kepynge of a gayler, if he breake hys fetters of wood, fhall not therefore by the gayler be fet at lybertye, but rather cheyned wyth more flronge fetters of yron : Euen fo, people beynge in the kepyng of God, if they by re- bellyon breake their yocke of fubieccion, whych they nowe haue, fhall not therfore by God be putte at libertie, but rather be thrufLe into a more flraite, greuous, and ftronger yocke, where they fhall be fure neuer to haue libertie nor eafe. Wherfore ye people, if ye fele your burden is heauye, and your yocke greuoufe, pacyently fufter, and call vnto the Lorde: for then he wyll heare thee, and he wyl re- lieue thee, and he wyll delyuer thee. And you rulers, becaufe ye knowe that the people oughte not to forfake or refufe what burden or yoke fo euer ye charge them wyth all, fee that ye charge them with no more then they maye beare and fufifer. For if they cry vnto you for reliefe and eafemente, and you wyll not regarde theyr forowes, but imagynynge that they be to wealthy, ye wyll encreafe their miferye, and decay their wealthe, as Pharao, and Roboam dyd: Well then, if the examples of Pharao and Roboam wyll not fuffyce you, marcke what God, by the prophet Ezechi. fayth (I pray you) in the. xxxiiii. of Ezechiel, Aiidite pajlorcs. 6^c.^ Do not thynke that for becaufe paflors be named there, yat therfore it is al fi.x)ken onely vnto the clargye, but for afmuche as all officers and rulers ought rather to be feders then fpoilers, it is 1 Jer. xxvii. 8. 2 Jer. xxviii. 13. 3 Ezek. xxxiv. 8. fn t!)e 51)rout)eg in i^oulcg. 37 fpoken vntoyou officers, which do not enterinbyyedore of loue,asthefhephearde to feede, but clime ouer another avvaye [an other waie] thorowe couetoufnes as a thiefe, to robbe and fpoyle the flocke of Chrift in your office. Here what the Lorde fayeth vnto you officers yat fede youre felues by feking of gaines, and not your flocke by doing your dutie. Thus fayth the Lord : I my felfe wyl vp on thefe paflors, and I wil require my fhepe at their handes, and wyll make them to ceafe from fedyng of my flocke, yea the paftors fhal fede them fekies no more, for I wyll delyuer my flocke out of their handes, and they fliall be no longer a praye for them to fede vpon. Vndoubtedly if ye fhuld entende by your autho- rity rather your felues to liue in riote, then to kepe ye people in quietnes, your rulynge fhulde not longe con- tinue. Surely ther is none other remedy for ryche or poore, high or low, gentleman or yeoman, to helpe to amende the difquietnes in thys realme, but to pulle and rote that"' out of youre hertes, which is roted in euery one of your hertes, the rote of all euyll, whyche is couetoufnes. For euen you hufbandmen whyche crye out vpon the couetoufnes of gentlemen and officers, it is euen couetoufnes in you, yat caufeth, and ingendreth couetoulhes in them. For, for to get your neyghbours ferme, ye wyll offer and difire them to take bribes, fynes, and rentes more then they loke for, or then you your felues be wel able to pay. It is a wonderous thing to fe gentlemen take lb great rentes, fynes, and ingreffaunce for couetoufnes to ad- uaunce theyr owne landes : Howebeit it is a farre more wonderful! thyng to fee hufbande men offer and geue fo greate fynes, rentes, incomes, yea and bribes for couetoufnes to gette other mennes fermes. It femeth to come of great couetoufnes for riche men, to make ftrayte lawes to faue their owne goodes : Howebeit it is in deede a farre more couetoufnes for poore men by rebellion to robbe, and fpoile other mens goodes. And this dare I faye, takyng all you to beare recorde, that the forefl lawes that euer any tyraunt made in any 38 ^ ^ecmon matfe lande, if they fhuld continue many yeares coulde not caufe fuch and fo great murther, myfchiefe, and wretchednes as ye perceyue and know that thys re- bellyon in England contynuynge but a fewe monethes, hath caufed : by the which ye may learne that al- thoughe lawers be comenly called mofl couetous, yet compare them with rebels, and as pickinge theft, is leffe then murtheryng robrye [robberie] : fo is the couet- oufnesofgredy lawers which begyle craftely, farleffe then the couetoufnes of rebelles, whych fpoyle cruelly, Lette vs therefore euerye one acknoweledgynge our OAvne fautes, where as mofl euyll fpryngeth, there laboure fyrfle wyth mofte diligence to plucke vp the roote of that euil, whyche is couetoufnes : that God ingraftynge grace in vs, maye geue occafyon vnto oure Rulars rather to bee occupyed in rewardynge of vertue, then in punyfheyng of vyce : Yea that God be not pro- uoked by our fmnes to fende euyll rulers to punyfhe euyll men, but rather moued by oure repentaunce, to preferue thefe good rulers whiche be fente already e to the greate comfort of all good men : efpecially the kinges maiefly, whofe godlynes, vertue, and grace, is lyke to make this realme to floryflie, if oure fynnes do not caufe God to thinke our realme vnworthy to en- ioye the treafure of fo precyous a lewell. Manye other noble men therebe as I trufle, fome that I do certaynlye knowe, whofe tender heartes do muche lamente youre griefes, and whofe godlye prouifion wyll be muche vnto youre comforte, if your vnpaciente flubburnes do not difapoynte their good purpofe. If euer at any tyme God did fend vnto any afflycted people releyfe, comforte, and profperytye, it came alwayes by good rulers, at fuch tyme as the people beeynge in afflyccyon, dyd humble them felues in pacyence, and cryed vnto the Lorde wyth prayer, as is apparente in the houndreth and feuen Pfalme. Clainaueriint ad domimim cum trihularejitin% et de ne- cejjltatibus eorum libei-auit eos} When they were in trouble they called vnto thee [the] Lorde, and he de- 1 Ps. cvii. 13. in t|)c ^Ijroutifg m joules. 39 liuered them forth of their troubloufefome gryefes. And in the bookes of the iudges and of the kynges, ye maye reade how that God, to delyuer his people forth of miferye, and to profper them in wealth, dyd reyfe vp good rulers as Gedeon, Barac, lepthe, Sampfon, Dauid, Samuel, and fuche other. And \\7th0ute doubte euen at this time here in England, God hathe rayfed vp a gracyous kynge, and fome fuche noble men as be neyther cruell nor couetous. If ther be therfore in vs pacience, humility, thankful- nes, and prayer, furelye we Ihall foone feele relyefe, conforte and profperitie. Thei therfore yat as yet feele them felues greued, let them cal vnto ye lord, lokinge for his helpe in paciente fuftering, not prouoking his vengeaunce by vngracious rebellinge agaynfle hys officers, vnhappye refifting hys ordinaunce : vnhappy refiflyng may I well call it, for vnhappye are all they that vfe it, purchafmg thereby to them felues iudgement, vengeaunce, and damnacyon. O howe vnhappye haue they been here in England, whiche haue not quietlye fuffered a con- fortable reformacion of their greatefl griefes and harmes, to procede from god to them by his ordi- naunce, but vnpacientlye grudginge haue offended god, difquieted this realm, and vndone them felues, by refyflynge goddes ordynaunce. For the greatefl griefe that hathe been vnto the people in thys realme, hath bene the inclofmg of comens, as concernyng the whyche the powers ordeyned of GOD for that purpofe, made an acte of parlyamente, forbiddynge anye man to enclofe vnto hys pryuate vfe, that whyche of long tyme had bene taken, and vfed as common. And afterwardes, the fame powers dyd fende forthe proclamacions, warnynge theym whyche contrarye to thys acte of parliament had inclofed groundes, offend- ynge the people, that they accordynge to thefe Pro- clamacions flioulde laye the fame inclofed landes abroade agayne, to latyffye the acte of parliamente, and to releue the people. And for becaufe neyther of 40 ^ Sermon matie thefe wayes toke effecte, there was immediatly further commiffions dyrected to put fuche men in authoryty, as could eafelye. and woulde gladly, and were pur- pofed fpedely to haue layed vnlawfull inclofed landes abrode agayne, in fuch quiet forte as flioulde haue bene mofl to the kynges honour, to ye wealth of thys realme, and to tJie greateft comforte of thofe whyche were mofl greued. Now howe the people dyd take or rather how they dyd refyfle and wythfland thys, ye know. And I fhall rehearfe whan as I haue telled you of one other thyng whyche beynge of longer contynuance in Englande, hath done ferre more harme, and yet the gryef therof fer leffe, yea nothynge at all felt. For the deadely wound therof dyd brynge the people pafl all felynge of gryefe. And the venomous poyf en broughte the people in fuche a Maze, that they dyd not fele and perceyue them felues to be in mofl horryble myferable wretchednes, whan as the worde of GOD, the breade of lyfe, the fauyng health in Chrifl lefu, was taken a way, and in a flraunge language fliut, and clofed vp from theym, fo that they wythout felyng were led from God by mannes tradicions vnto vayne ceremonis, to be mofl venemoufly poyfoned wyth dyueliflie fuperfli- cion. Therefore whan as the mercyfull goodnes of God beholdyng the miferies of the people, by the prouydence of the kynges maieflye, and his counfell, purpofely ordeined of God to conforte, healpe, and amend the people of thys realme, by the refloryng of goddes worde, and fettynge it playnelye forthe in the Englyfh tong, with the ryght vfe and dew adminiflra- cion of hys facramentes to be imprynted, and con- fyrmed in our hartes : Whan as I faye, by thefe gracyous meanes, and godlye order, God hym felfe dyd offer vnto the people, relyefe, comforte, and prof- peritye : Then the vngodlye, vngracious and vnhappye people, beynge moofte vnkynde, where as they flioulde haue bene moofle thankefull, dyflrufted GOD, dyfpifed hys ordinaunce, and prefumed of theyr owne wylfulnes in tfit ^f)xouXie^ in i^oulcg. 41 fo farre as they coulde or myghte, to wythfland the or- dynaunce of God, refufed the grace of God, and pro- cured to theym felues the vengeaunce of God. Wher- fore we hauynge thys terrible example in frefh memorye, and feynge a gracyous Kyng, and Godly rulars or- deyned of GOD, to amende oure gryefes, althoughe all that cannot be amended in one day, whyche hath bene appayryng manye yeres, yet let vs pacientlye fuffer for a tyme, not doubtynge but that that reliefe, comforte, and wealth, whyche God hathe promyfed vnto Englande by hys word, offered of hys goodnes, and begon by his ordinaunce, flialbe brought vnto paffe, by hys wyfdome and myghte : in fuche wyfe as fhall be mofle for hys glorye, the kynges honoure, the wealth of the realme, and mofl to the conforte of theym that moofle pacyentlye in hope, trufte to [in] goddes goodnes. Thefe examples haue I rehearfed to teach you as it were by experience, howe true this faying of [faincLe] Paul is: They whyche wythflande or refylle the powers ordeyned of God, receyue vnto them felues ludgemente : whyche is vengeaunce, and damnacion. Let vs therfore amend our lyues, and be good men, and we fhall not nede to hate and feare, but haue greate occafion to loue, and trufte thofe whyche be nowe our chyefe rulars. For they be as [S.] Paule fayeth, made rulars, not to put theym in feare that do good, but theym whyche do euyll : fo that none nedeth to feare thefe rulers, but euell doers. Whyche in euyll doynge haue deferued of the rulers to be punyfhed, and in refyftynge theyr power' ordeyned of GOD, do haflen, and aggrauate towardes theym felues, the fore vengeaunce of GOD. It foloweth : Wouldefl thou be wythout feare of power, do that whyche is good, and thou flialte haue prayfe of it : for he is the mynyfter of God to do the[e] good, but yf thou do euyl, feare. For he beareth not the fwearde wythout a caufe, but is the mynifter of GOD to aduenge in wrath hym that doeth euyll. All thefe wordes [fainct] Peter concludethbryefelyein 42 ^ Sermon mate thefecond of hys fyrfl Epiflle, fayingthat tliofe that haue rule and authorytye, be fente ad vijididajn malorum^ laiidevi vero boiiorum} That is to faye : to take ven- geaunce of euell doers, and to commende the good. Whofoeuer thou arte therefore and of whatfoeuer degree or forte thou bee, yf thou bee a Subiecte thou mufle remember, and confyder howe that powers be ordayned of God for the, yf thou be euyll to mike the good by dewe correccyon : yf thou be good to make the[e] better, by the encoragemente of commendacyon, prayfe, and mayntenaunce. Looke therefore all you that haue power, and authorytye of GOD, that ye vfe it, as ye are commaunded by God : to correcte and punyfhe the euyll doer, and to encorage, rewarde, and mayntaine the good. Se that for fo ferre as your power extendeth, there be no euyll vnpunyfhed, nor no good vnrewarded. Butharckea lytle, and I fhal tell you of an ab[h]omyn- able robbery done in the Citye, knowen to the officers of the city, and as yet not punyfhed, but rather mayn- tayned in the city. There is a greate fumme of monye fente from an honorable Lord by hys feruaunte vnto thofe whome he is indetted vnto in the citye. The officers knowynge that they to whom thys monye is fente haue great nede of it, knowe alfo in what places, at what tymes thefe vnthryftye feruauntes by whome it is fente, at gamnynge, banckettyng, and riot, do fpende it. If thys be an euell dede, why is it not punyfhed ? Bycaufe it is not knowen fome faye. But whyther they meane that it is not knowen to be done, or not knowen to be euyll I doubte. And therefore here now wyll I make it openlye knowen boeth to be done, and alfo to be euell done, and worfe fuffered. But doeth not manye of you knowe ? fure I am that all you that be officers oughte to know that all that ryches and trea- fures whyche rych men, and rufflers, wafle at gredye gamning, glotonous bancketting, and fuche riote, is not theyr owne, but fente by theym from the honor- able Lord of heauen, vnto other that be honeft, pore, ' t Peter ti. 14. {n tSe .^Dtoutie^ in ^oukg. 43 and nedye : vnto whome God by hys promyfe is in- detted. Ye knowe, that Domini ejl terra et plenitudo eius.^ The yearthe is the Lordes, and the plenty therof. So that no man hath any thyng of hys owne : But hath receyued all of the Lorde. For, Quid habes quod noil accepijli ?^ What hafle thou that thou haft not receyued : Yea thou as a feruaunte hafle re- ceyued of thy Lord, whych gyueth vnto hys fer- uauntes the Talentes of hys treafures. And to knowe for what purpofe he gyueth theym vnto you, reade Efaye, the xviii [.Iviij .]. Frangeefurientipaneni tuum. etc.^ Breacke thy breade vnto the hungrye, and the nedye : and the wanderyng leade into thy houfe : whan thou feefl one naked cloth hym, and do not dyfpyfe thyne owne fleflie. Heare you feruauntes of the Lorde, whyche haue receyued the treafures of the lord, vnto whom the lorde by you hath fente them : vnto the houngrye, the nedye, the naked, and thofe that be of the fame flefhe and bloude that you youre felues be. Nowe you offycers knowynge that greate ryches, and treafures fente from the honorable lord of heauen, vnto his welbeloued people, the nedy members of Chrifles bodye, by thefe vnthriftye feruauntes is fpente at gamnynge, and riote, within your offyces, ye mufle nedes knowe that an euyll dede is done. Let vs therfore I praye you, knowe howe it is punyfhed. Peraduenture ye wyll faye : ther is no lawe in Eng- land that appoynteth any punyflimente for gamners. If therefore euyll dedes maye be done in Englande wythout feare, than is the fweard of authoritye borne in Englande, wythout a caufe. But I wyll tell the that art an offycer in England or in what Chryflen lande fo euer it be: whereas there is no certayne punyfhment for any euyl dede by mans law, there the offycer may and ought to vfe any kind of punifliment to amende or reflreyne the euyll doer, by goddes lawe. But without doubte yf thofe fame men fliould fpende in the fame forte of ryot, fo great treafures fente from the Kynges Maieflye vnto the Aldermenne • Psa. xxiv. I. 2 J Cor. iv. 7. 3 Isa. Iviii, 7. 44 ^ Sermon maDe of thys Cytye, there flioulde be pimyfhmente, correc- cyon, and reamedye founde for theym qiiyckely. And of very confcience is not god as much to be feared as the kynge, and the poore, and nedye as well to be pytied and prouyded for as the rych and wealthy ? Well, gamners, ryotters, and all euell doers, yf they do not repente, fhalbe damned in theyr owne fynnes : but the bloude of theyr foules fhalbe requyred at the handes of the c%cers, whyche by feare flioulde haue caufed theim to le lue fynne. Yea but what fhall me [we] than faye by vfurye, whyche is nowe made fo lawefull that an offycer yf he would, can not punyfh, to make men to leaue it? As concernynge thys matter we haue playne commaundemente in the fiftene of Deutro [nomie]. And in the fyfte of Math. To lend to hym that nedeth, and wold borowe. And in the fyxte of Luke it is playne. Date viutuo^ nihil inde fperaiites} Lende fayeth Chrifle, trufting to haue no gayn therby. Here we haue two commaundementes, the one is to lende, and the other not to lende for lukar [lucre] : nowe he thatbreaketh goddes commaundement mufl nedes go to the deuyll. So that in breakynge thefe two commaunde- mentes, here is two wayes for you ryche men to go to the dyuyll : Eyther in lendynge for hiker [lucre], or els in not lendynge anye thynge at all. Manye of you there be, that whofoeuer fayeth nay, wyll nedes the one of thefe two wayes. For yf mans lawe do Hop vp vfurye, fo yat by lendyng thou canft haue no gaynes, than wylte thou the other waye apace, and lend nothyng at all. So flialte thou be fuer to come ther away to the deuyll. For than fhall no man in no cafe haue anye vfe of thy goods. Therefore neyther the lawe, nor the officer in fufferynge a lytle vfurye, and commaundinge none, doth mayntayne or allow vfurye. But for becaufe you [thou] beynge an vfurer wylte nedes to the dyuell, they fuffer the to goo fuch awaye as fome commodytye myght come to other by fome vfe of thy goodes, rather than by floppynge vp that ' Luke vi. 35. in iht ^\)xo\ii}t$ in PouleiS. 45 waye, to dryue the there awaye as no man coulde haue any vfe of anye of thy goodes. For where as God commaundeth, and thy nedy neyghbour defyreth the to lende, and thou neyther at the reuerence of God, nor for pitye of thy neyghboure wylte lende of loue frelye : but contrarye to goddes commaundemente wyth out pytye of the poore, thou wylte not flycke to lende for gredyneffe of hiker couetouflye : thy owne dedes declare the to be fo voyde of all godly charity, and fo ful of diuilyfh couetoufnes, that thou art fer pafl all mans cure, and helpe, either by law or punifhmente. So wyl I leue the, and fpeake of thofe that myght, and oughte to be healed by men beynge in authorytye, and yet wyll not. For ther be fum fuche ioyly felowes that they wylbe fubiect to no powers, which by fear myght caufe them to forbeare theyr vayne pleafures in euil : vnto thofe now confequentlye doth [faincte] Paule fpeake, fayinge : ye mud nedes be fubiecte, not onely for wrathe, but alfo for confcience fake. If ye be fuche ioyly felowes that ye feare not the wrathe or dyfpleafure of officers, whan as ye do euyll, yet grope youre owne confcience, that ye may fele what a greuous fynne it is to wythflande the powers ordayned of GOD to minifler dewe correc- cyon vnto euyll doers. For not onely thy confcyence, but alfo thyne owne deede in that thou doefle paye tribute for thys thynge, fliall teftifye agaynft the : that thou knoweft theym to be the myniflers of GOD, at- tendynge to thys fame thynge, to thys bryngynge euell doers in feare. It is therefore a matter of confcience for the[e] fo to withftande the powers ordayned of God, that thei take no place in the, but that thou wylt do euell wythout feare, and maintaine that whych is euell done, by worfe prefumpcion. I do not faye that what- foeuer the magyflrates commaunde is a matter of con- fcience, but what foeuer is euell, is a matter of con- fcyence. And to refyfle ryghte by myghte, fo that thou wylte not be fubiecte in humylitye, vnto thofe powers whyche God by hys righte hath fet ouer the[e] in 46 ^ Sermon mat)e authoritye is a greate eiiell, and therefore a greate matter of confcience. Manye examples we haue whyche doeth proue that euerye commaundement of magiflrates be not matters in confcience, and yet euery refifling or rebelling againft their autority is a matter in confcience. The lewes had a cufLume confirmed by their elders whiche were magiflrates, that no man fhould eate wyth vnwaflien handes : Chrifle lefu leafte thys cuflome, brake thys tradicion wythout any grudge of confcience. Dauid knowynge Saule the kyng to be . a wycked man and hys deadly enemy, and hauyng Saule in a denne, where as if he would, he myghte haue kylled hym : this Dauid hadde a good confcience not to touche the lordes anointed, to fuller Saule to be kynge and to fubmitte hym felfe. Daniel was com- maunded not to praye to God : the Apoftles were commaunded not to preache gods worde. Thefe dyd not rebell againft the higher powers, no nor yet for confcience obey men, but rather they obeyed God. For Daniell did praye, and the Apoftles dyd preache. So ryfe not, rebell not, refifte not, what foeuer the rulers them felues do : And be ye not fo fcrupulous as to thynke the bond in confcience vnto euerye thing that a man beyng a ruler commaundeth the to do it efpeciallye, if God commaund the contrary. Nowe it foloweth, geue vnto euerye one that which is due : Euery dutye belonging to euery body, can not here be declared, no nor at this tyme rehearfed, I wyll therefore fpeake briefely of one thynge whych Ihall be a generall example for all duties. Pau. i. vnto the Cor. xi. Vnus panis vmim corpus multi fumiis ;^ One bred fayeth he one body we are that be many : by the whiche he declareth that as of diuers cornes of wheate by the liquor of water knoden into dough is made one loafe of breade : fo we being diuerfe men, by loue and charitie, whyche is the liquor of lyfe, ioyned into one congregacion, be made as dyuers members of one mifticall body of Chrifte, where by I ) I Cor. X. 17. in tl)c 5]^routJe5 in i^ouUg. 47 fay, as by one example in the ftede of many, learne that the more gorgeous you youre felues bee in filkesand veluettes, the more fliame is it for you to fee other poore and neady, beyng members of the fame bodye, in ragges and clothe, yea bare and naked. Doell thou not thynke them to be members of the fame bodye that thou arte ? Then arte not thou a member of Chrifte, then arte not thou a chylde of God, then art not thou a chriflen man. One member oughte as well to be prouided for, as a nother : I do not fay that one oughte to haue as coflely prouifion as a nother. But as there be dyuers members in dyuers places, hauyng dyuers duties, fo to haue dyuers prouifion in feedyng and clothyng. And as they be all in one body, fo none to be with- out that feedynge and clothyng, whych for that part of the bodye is meete and neceffarye. Euen as ye do prouide indifferentlye for euery parte of youre naturall bodye, by reafon of the which, ye are bounde, and fubiecte to corruption : So let no parte or member of your Chriflen bodye be vnprouyded for : By reafon of the whyche bodye, ye be heyres of the heauenly kyng- dome. And this one example generally fliall teach e you to gyue that whych is due vnto euery one feuerally. Nowe here foloweth euen. iiii. [fower] wordes: Tribute, ctiflume, fere, honor. Of thefe. iiii. [fower] wordes wil I con- clude almofl in iiii. [fower] wordes. Ye mufl gyue trybute, to whome trybute is due : cufLome, to whome cuflome is due : feare, to whome feare is due : honour, to whome honoure is due. Vnder trybute be con- teined taxes, fiftenth, fubfides, and fuche as be payed at fometymes to the Rulers, and be not continuall. CufLomes be tythes, tolles, rentes, and fuch as the people paye vnto the ofhcers continually. For pay- inge of trybute befydes thys commaundemente of Paule, we haue example of Chrilles mother, whych beyng at the houre of her trauell went out of Galyle 48 ^ Sermon mate vnto Bethlem, a toune in lewry, there to be taxed, and pay trybute vnto Cefar. As concernyng culiome, Chrifl hymfelfe com- maunded Peter to pay for them both, lell that they fliiilde offend : that is, left that they, in not paying, fhuld geue euyll example vnto the people. So Chrif- ten men mull nedes paye both trybute and cuftome. What trybute and cuftome good men may take, it ap- pereth in that that goeth afore : furelye euen fo muche and no more as fliall fufficientlye difcharge their cofles, neceffaryly beflowed in correctynge of euyll, and re- wardyng good. Marke that I fay they may or oughte to take no more : for here I tell them their duty. For truly if they do requyre more of you that be their fub- iectes, then is it youre duty to pay that whiche they afke, and not to be curyous to know for what caufe it is afked, but this onlye to take hede that with due reuerence ye pay it, as Paule commaundeth, and as Chrifte and hys mother haue geuen you example. Feare and honoure belonge chieflye, yea in a manner onely vnto God. For God onely for hym felfe is to be feared and honoured. All other for gods caufe, are fo to be feared and honoured : as that feare and honoure which is geuen vnto them, may procede and come finally vnto God. For, domimun deum hnun adoi'abis et illii?n foluin coles} Thou fhalte honoure the Lorde thy God, and hym only fhalt thou reuerentlye ferue. As for the Deuyll, feare hym not, for he wyll doo no leffe harme vnto thee then he canne : he canne do no more then God wyll fuffer hym. Feare therfore lefte that thou of- fende God, and he fufterre the Deuyll to vtter hys malyce, and myfchyefe towardes thee. That feare, honoure, or feruice whyche accordynge to goddes commaundemente is done vnto thofe per- fonnes whom God hath authoryfed to receyue it in hys name, is done vnto God. As that money whych by thy commaundemente is payde to thy feruaunt in thy name, is paid vnto the[e]. 1 Matt. iv. lo. {it iljc ^ijroutie^ in Pouleg. 49 Therefore Chriile rulynge in magiilrates by authcrytye, and beynge houngrye and coulde in the poore by pytye, doeth commaunde vs to geue, and promyfeth that he hym felfe wyll receyue and rewarde that honoure of reuerence, feruyce and obedyence doone to the hygher powers, as to hys ordinaimce in the common wealth : and alfo that honour of charitable ahiies [almose], relyefe, and conforte, whych is beftowed vpon the poore and neady, as vpon the lyuely members of his owne body. As for that whych wythout goddes commaundement, of mans phantafticall imaginacion is doone vnto Images, mufl nedes be hyghe dyflionoure, and greuous difplea- fure vnto God, when as the lyuely ymage of God created wyth hys owne hande in flefhe and bloud, doth honor, reuerence, and homage vnto a dead pic- ture of man, grauen in flocke or ftone, wyth a worke- mans tooles. God is alfo honoured in all hys creatures, when as they be taken wyth thankes, and vfed as he hath com- maunded: and therfore, when as they be vnthankfully taken, or wyckedly abufed, then is he difhonoured, and difpleafed. Nowe, heare a fhort conclufion, Qui ex deo ejl, tier- bum del audit. He that is of God, heareth the worde of God. All you I faye that be ChrifLen men, Gods chyldren, and indued wyth Goddes fpiryte, wyll heare the worde of Gods threatenyng, and fearyng his venge- aunce, repent, wyll heare the woorde of gods com- maundement, and folowyng his counfels amende youre lyues, wyl heare tlie worde of Gods promyfe, and paciently fufferynge, trufl to hys goodnes. As for you that wyll not heare and regarde goddes worde, ye declare your felues not to be of God. But for be- caufe ye haue the deuyl to your father, ye wyll fulfyll the lufles and defyres of the Deuyll, whyche is your father. And the lufLe and defire of the Deuyll is, to hynder the worcke and pleafure of God : and thys is the worke and wyll of God, that we fhould repofe D 50 SI ^rnnon maUt oure fa\-the and tnifle in Chriile lefii, and beflowe oure laboure and diligence in our owTie vocacyon- Tierefore the deuyll po}~fon\-nge all hys w)-th greadye couetoufenes, wyll caule them euer to tnifl to their ownc prouiiion, and neuer to be content wyth their owne vocacion, but be)-nge called of God to be marchaunt, gentleman, lawer. or court ear, yet to be readye at a becke of their father the deuyl befydes this their godly vocacion, deuyll\-lhelye to prouie for, feke, and purchafe farmes, perfonages, and benefices, to difcourage houfbandemenne from tylh-nge of the grounde, and minillers from preachynge of Goddes woorde : that therby maye come a greuoufe honger, dearth, and lacke both of naturall fubflaunce for the bodye, and alfo of heauenly foode for the foule And then thofe in the countrey that be not gods chyldren, but deuyllylhe vipers, will h}-ire, whifper. and fwell wyth venemous prefumpcion, and their fting of re- beUion to dellroy both them felues, and al the cuntry. But they of ye cuntr}' or els wher, that be the chyldren of God in dede, kno^^'}-nge couetous riche men and officers to be fparpled abrod in the cuntry- as the fcourges of god, to beat them for their f\-nnes, lyke gentie ctyldren, wyl acknowledge their owne fautes, and paciently fufih-ng correccion, pitifiillye cr\-e \Tito their heauenly father for merq.% forgeuenelle, and con- forte. So all you in England, that haue any godly knowledge, grace, and charitie, wyll lay with the pro- phet Dauid: llrga tua, d baculus tuns, ipfa ttu coji- folaia funi : ^ Thy rod, O Lorde and thy ftafie, they it be whyche haue con fort ed me. Thy rodde of correc- cion, whych is thefe couetous ryche men, and officers, and thy flaife of conforte, whyche is the k}-nges maiei- tie, whom thou hall endowed vryth a gracious gende nature, godly educacion, wonderfiil w>-t, and great leam\-ng : yea, and thofe noble men whom thou haft called from their va\-ne plcfures, to take great pa)-nes, of a reuerent loue towaides the k}T3g, and of a chari- ' Ps. jcjrui. 4. tn tt)e ^f)rouDf$ m ^3ouIf5. 51 table pitie towardes \'s, to beflowe their landes and goodes, t\iiie, and (ludye, and all that euer they haue, to prolper the K>-nge, to prouide for hys realme, and to cherilli V5 his people therof. Thus thy rodde of correccion, O Lorde, hath taught \'S to be fubiecte in humihtie vnto all hygher powers, as to thy ordinaunce: and this thy flaffe of conforte o Lorde, doth encorage vs to loue and trull them, efpecially \-nto whome thou hafl geuen hyefl power and authoritie. So that we can nowe w}-ll\-nglye geue \-nto euen-e one that whyche is due: ^-nto ye higher powers, reuerence, feruyce, and obedience, \'nto all in general fanhfull deal\-nge, and v-nto the poore and needye, charitable almes [almose], releefe and conforte. Giue therfore Mito vs, o Lord, mercye and grace, that we maye render vnto thee thankes and prajfe for euer. .Amen. ^ Smprtttteti at flontrott ftg gjofin 2Daie, titoellinge oner 31= Derfgate, anO oagl'^ liam @;ere0 lJtoeI= ling in l^eter CoileDge. CJe ^eare of our ilorCe 0oD |W» I3» 3L« tlje n^tttj tia^e of ^prill^ Cum priuilegio imprimendwn fohim. * As incorrectly printed on some title pages to this sermon. Ktt nomine Hejsu €fjvisti. OD be mercifull vnto vs : For the tyme is euen nowe comynge, when as God mufle needes either of his mercye here in Englande, worke fuche a wonderfull miracle vnto our conforte, as farre paffeth mans expectacion : orels of his righteous- nes take fuch vengeance of this lande to th[e] example of all other landes, as fliall be to our vtter diftruccion. Ye know, that immediatly after the preachynge of Noe, came the great floud that drouned ye world. After the warnyng of Loth, came fyre, brymflone vpon the Sodomites and Gomorrians. When Moifes had declared Gods thretnynges in Egipte, kyng Pharao and his people were plaged vpon the lande, and drouned in the red fea. Suche plages came euer where Gods worde truly preached, is not beleued, receaued, and folowed. Eut at the preachyng of lonas, the Niniuites repented wonderfully. When the boke of the law was reade vnto lofias the kyng, he, with all his people fpedely repent- yng, found exceadyng mercy, bleffyng, and grace : as lykewyfe all other flialbe fure to find, which heare the worde of God and keepe it. For when Chrift and his Apofiles had preached the Gofpel vnto the lewes, thofe that beleued were de- lyuered frome the curfe of the law, vnto the bleffing of grace, out of worldly mifery, to be inheriters of the heuenly kyngdome : and thofe that did not beleue, were caft from God, oppreffed of men, ouercome, fpoyled, murthered, and diflroyed of their enemyes. Wherfore Englande, whiche at this prefent tyme, by 56 ^ Sermon preatj^eti reafon of the worde of God fetfurth, reade, preached, and comuned, dothe in euerve place heare the coun- fell of Noe, the warnynge of Loth, the law of Moyfes, the threatnynges of the Prophetes, and the grace of the Gofpell, as it was declared and taught by Chrifl and his Apoftles : Thys Englande mulle nedes, either by beleuynge of thefe thynges, obteyne of God won- derful! grace of amendemenr, orels by neglecting them, prouoke the vengeance of God, as a dewe plage and punyfhment. Take heede therfore England, for if thou by vnbe- lefe, let and flop God from workynge of miracles to thy confort, then furely dooeft thou prouoke God to powre doun vengeaunce vpon the, to tjiy vtter di- flruccion : But if thou doo regarde, receaue, and be- leue Gods worde, he wyll worke wonderfull miracles to thy conforte, wealth e, and profperitie. Yea, let euerye man, of what eflate or degree foeuer he be, grope his owne confcience : for if he dooe not there feele that the worde of God dothe take place to moue hym to repentaunce and amendment of lyfe, then fliall he be fure fone to haue experience, that the vengeaunce of God, by a fliamefull fliorte ende of his wretched lyfe, wyll bryng him vnto an euerlaflynge dampnable deathe. For all thofe that wyll not creepe vnder the merciful v\^ings of god, as the chikynnes of Chrifl, flialbe caught and deuoured of puttockes, haukes, and kytes, as a pray for the deuyll. The wynges of God be flretched abrode here in Englande, by the kynges gracious maieflye and his honorable counfell, of mighty power, with ready wyll to fhadowe, defende, and faue all thofe that with reuerent loue, come humbly creepyng vnder their ordinaunce, rule, and gouernaunce, whiche is the power, the wynges, and the honour [the order] of God. The filthye gredye puttockes, wylde haukes, and rauenyng kytes be fuperfticious ];apifles, earn all gofpel- lers, and fedicious rebelles, which as ye haue feene, by late experience, haue mofl cruelly caught, fpoyled, and hdoxe t\)t IBtgng. 57 deuoured the lambes, the chekynnes, the chyldren of God, redemed and boughte with Chrifles blonde. Wherfore as Chrifl in his owne perfone dyd once lament and bewayle lerufalem, fo dothe he nowe many tymes in the perfons of his propheticall Preachers, lament and bewayl Englande, faying : O England, howe ofte wolde I haue gathered thy chyldren, as a hen gathereth her chikens vnder her wynges, and thou woldefl not. Euen with the fame afifeccion that the fhepherde cryeth,feeyng thewolfe le[e]ryng towardesthe fliepe, and with the fame affeccion that the hen clock- eth and calleth, fpyeng the kyte houeryng ouer her chekyns : with the fame affeccion it behoueth the minifler and preacher of God, feeyng vntollerable vengeaunce hangynge ouer Englande, to crye, to call, and to geue warnyng vnto the people, faying as [it] is written in the firfl of Efay : If ye willyngly wyl heare and obeye, ye fliall eate the good confortable frutes of the earthe : but if ye wyll not, and prouoke me vnto angre, the fwoorde fhall deuoure you : Quia os Bo mini locutwn ejl} For it is the mouth of the lord that hath fpoken. Now your reuerende maieflie, mofl gracious kyng, and you honourable wyfe godly counfellers, you are the chiefe fliepherdes, you are the mofl reuerende fathers in Chriile, hauynge the \vynges of power and authoritie, to fliadow, faue, and keepe thefe lambes of god, thefe [the] chekens of Chrifl, and thefe chyldren of the heauenly father, redemed with Chrifles bloude, and committed vnto your handes, to be faued, kepte, and prouyded for. God be prayfed, with thankful obedience, and lou- ynge reuerence dewe to your gracious maieflye and honorable counfell, whiche haue furely W7fely pro- uyded for, diligently kept, and charitably faued this realme, by driuyng away the wylde [wilie] foxe of papiflicall fuperflicion, and by caflynge out the vn- cleane fpirit of ignorance, to gods glorye, your honour, and our confort. 1 Ts. /, ?o. 58 a Sermon preac|)cti But alas moft gracious Kyng and godly gouernors, for the tender mercyes of God, in our Sauiour lefu Chrifl, take good and diligent heede when ye be chafyng the wylde [wilie] fox of papiflicall fuperfl-icion, that the greedye wolfe of couetous ambicion, do not creepe in at your backes : For furely he wyll doo more harme in a we eke, then the foxe dyd in a yere. Take heede, that the vncleane fpirite of ignor- aunce, returnynge with. vii. other worfe then himfelf, fynde no place vnwarded, where he may creepe in agayne. For if he returnyng with his felowes, enter in agayne, then wyll he make the ende of this genera- cion to bee worfe then the begynnyng. Then fhall you leefe the rewarde of your former diligence, and be dam[p]ned for your later negligence. Then fliall the welfpryng of mercye, which of long tyme hath watered thys Realme with the grace of God be clofed vp, and the blodye flouds of vengeance gufliing out from the wrath and indignacion of God, ouerflowe all togyther. Then wyll not God, by work- yng of miracles declare mercy, but by takynge of vengeaunce, execute right oufnes. But God beyng as mercyfuli yet, as euer he was, if you contynewe as faythfull, wyfe, and dilygent as ye haue ben, to handle the wolfe, as you haue doone the foxe, to keepe out the deuyll, as to caft out the deuyll: then fhall the people of this lande feede in quyetnes, without feare of euyl : then flial you continuyng to the[e]nde, be fure of an hunderdfold reward in this lyfe, and afterwards, euerlafling lyfe, ioye and glorye. Then fliall God doo wonderfuU miracles in Eng- lande, to declare howe mercy fliali triumphe ouer rightoufnes. And that wee maye all dyfpofe our felfes the more conuenientlye for God to worke fuche a miracle amonge vs, wee haue appoynted for the gofpell of this day, writen in the. vi. of lohan, a wonderfull miracle of v. thoufande men, fed and fatisfyed with. v. loaues and ii. fyflies, wheras euery man may and ought to learne Mote i\)t i^gng. 59 his owne dutye, whiche fliall cleare[ly] appeare too a kyng in Chrift, to head gouerners vnder the kynge, in the Apoflles, beyng mod neare about Chrifl, and to all other men, in that muUitiide of the people, whiche folo\\7nge Chrifl, were obedient to fyt doune at the commanndment of his Difciples, not knowyng, nor enquiring why they were fo commaunded. And as furely as this wonderfull miracle was done to the great confort of them in Chriftes tyme : fo truly is it left in writyng for to learne vs by pacience and confort of the Scriptures, 10 haue good hope at this tyme. And as Chrifle, hauynge alwayes fpeciall refpecte vnto hys audience, dyd teache the fyfliers by talkyng of nettes, preachynge vnto the lewes by dyuers parables, and called the Gentyles by the eloquence of Paule : fo I, in handlyng of this miracle, hauing refpect vnto thys audience, wyW applye the wonder- full great charitable prouifion of Chrifle, vnto the Kynges Maieflye : the faythfull diligence of the Apoflles, vnto the nobilitie : and the dewe obedi- ence and hertye thankfulnes of the multitude, vnto all other of the communaltye. Not doubtyng but that charitable prouifion of liberall benefites, wyll be a thyng moft plefaunt and honorable for the Kynges Gracious Maieflye, and faythfull diligence in difpof- yng great benefites mofl conuenient, and commend- able for all that be in high authoritie : and finally, humble obedience, and vnfayned thankfulnes to be moft neceffary, requifite, and looked for at this tyme, in all inferiours and commune forte of people in Eng- lande. Marke a litle after the begynnyng of the fyxt Chap, of lohan, and ye fliall heare, when as much people [commyng vnto lefus, hauyng nothyng to] eate, what lefus dyd. I wyll paffe the difcripcion of the wylder- nes, with the caufes and the maner of the peoples goyng togither, and begynne at that whiche Chrift dyd, when they were cummyng towardes hym. 6o ^ ,^crmon preatbcD PEfus lifting vp his eyes, and feeynge muchc people come vnto hym, fayde vnto Philip : Frome whence fhall wee b[u]ye bread, that thefe may eate? This he fayd tempt- yng hym : for he himfelf knew what he wolde do. Philippe anfwered vnto hym : Two hundreth penye worth of breade wyll not be fufficient vnto thefe fo that euerye one myght take a lytell. One of hys difciples Andrew, Symon Peters brother, fayth vnto hym : There is one boye here, whych hath .v. barley loaues and .ii. fyfhes, but what ar thofe amongefl fo many ? lefus faid : Make the men to fyt doun. There was muche graffe in the place. The men therefore fat doune, about the numbre of .v. thoufands. lefus tooke the breade, and after thankes geuynge, dyd diuide it vnto his difciples, and the difciples to them that were fette : And lyke- wyfe of the fyfhes, fo muche as they woulde. And when they were filled, he fayde vnto his difciples : Gather vp the broken meates remaynyng, that no- thynge bee lofl. They gathered therfore, and fylled .xii. bafkets full of thofe meats which remayned, after that thei hadde eaten. The men therfore feeynge what a fygne lefus hadde done, fayde that this is trulye the Prophet whiche cummeth vnto the worlde. OMercifull Lorde, what a greef is it to fee thofe which a man loueth hertely, with fuche difeafes infected, that euery thing miniftred by the Phificion to doo them good, by their owne vnquietnes and mif- ufynge of the fame, doth encreafe their greuous daun- gerous fycknes. For thefe [people in the wilderneffe, deditute of all prouifion, and in great lacke and neede of bodily fufLenaunce, were then by a wonderful! before t^e tKgng. 6i miracle, plentifully fedde of Chrifl, occafionyng then by the yearthly and bodily foode, to defire and feeke the bread of life, defcendyng from heauen : but then tooke, and turned that occafion cleane contrary, imaginyng to make Chrifle an yearthly Kyng, and were fo greedie to feede their bodies, that thei had no defire nor tafl of the foode of the foule. And now England hauyng occafioiOyby the abQlifliyng of Papif- trie, to embrace- fnicere ChrifLianitie, tourned that occafion, to take the fpoyle of Papiflrie, whiche is the caufe that many neglecte, and fclaunder fmcere Chrif- tianitie. And fo haue, and doe tourne all occafions of godly charitable reformation, iiito worldly couetoiis corruption. And the] people [of this audience], hauyng gfeaFoccafion of confort, bi reafon that in [t]his place, through the true preachyng of gods word, all fynne is plainly and freely rebuked: and thofe fynnes efpeciallye which dooe appertayne vnto magifLrates, wherby any man of indifferent iudgement, may thynke that thefe magiflrates beeyng prefent, and willingly hearynge, bee purpofed to amende : Thefe people I faye, that thus haue a great occafion of conforte offered vnto them, by their owne miflakyng of it, dooe tourne all to their further griefe and daunger. For they fpeake vnreue- rently, and vntruly flaunder the magiflrats, not only with the faultes that bee here named, but alfo with re- bukyng, imprifonyng, and forbiddyng of the Preachers. And when as by the fame mouth of the true preacher, their venemous tongues be rebuked, then thei fpare not to fay, that the Preacher hath learned his leffon in lacke an apes court : doyng as much as lieth in them, to make other men, neither to reuerence the magifLrates, nor beleue the Preacher. What thei them felfes mean therebye, peraduenture by reafon of blyndneffe, they wot not. But we knowyng the craft of the deuyl, as Paul writeth. ii. Cor. ii. perceiue yat he wold haue nothing in this place layde to the Rulers charge : Not fearyng how muche be fpoken to thofe of the people, which be pafl any amendment by 62 ^ ^crmon preacIjeD wordes : But all that the deuyll feareth, is, left that the Rulers be put in remembraunce of the great daun- ger that they be in, for fufferynge fo great enormityes vnpunyfhed amongeft the people. I therfore trufLyng to do moft good in that whiche the deuyll laboureth the moft to hyndre, wyll laye great and many fautes vnto them that haue moft power and authoritie. For fure I am, that rulers ordeyned by God to fee the ignoraunt inftructed, and the euyll punyfhed, be in great daunger of Gods venge- aunce, for the great and manifolde enormities whiche do grow and fpring of ignoraunce, for lacke of know- ledge, and of diffolutenes for lacke of due correc- cion. And you people be ye fure that the more their daunger is, for lacke of prouifion and punyfliment for other mens faultes, the greater is the damnacion of them that commit and doo thefe fautes. Nowe I truftyng to God, and not fearyng the deuyll, wyll proceede to declare and applye this parte of fcrip- ture vnto this Audience, fo that for no man I wyll cloke or flatter anye vyce. lefus lyftyiig vp his eyes, and feeynge muche people cummynge vnto hym, <5re. Here note two thynges : in the people note coming vnto Chrift, and in Chrift, note charitable prouifion for the people. For in this people dothe Chrift de- clare by example, and proue in experience his doc- trine to be true, whiche he had afore taught, faying : FyrR feeke for the kyngdome of God and the rightouf- nes, therof, and all thefe other, meanyng neceffaryes, flial bee miniftred vnto you. For here they folowyng Chrifl, to feke the kyngdome of (rod, had not onlye this kingdome of God, this bread of lyfe, tliis woorde of faluacion preached vnto them, but alfo, all their difeafes healed, and their hungrye belyes withe good meates plentifully fylled. Yea, the plentye of thefe people hauyng enough, hdoxt t\)t Itgng. 6^ euen fo much as they woulde, was farre more then the plenty of crafty Lawers, difceitful Merchauntes, couetous greedyguttes, and ambicious proUers, whiche canne neuer haue yiiough : but ahvayes contynew in vn- faciable hunger, and neede of couetoufnes. As [in] the. [xx]xiiii. Pfal. declareth : Diuites egiierunt-} The ryche haue felt neede and hunger : but they whiche feeke the Lorde, lacke no goodneffe [gooddes]. He that feeketh to be ryche, be he neuer fo poore a flaue, or fo mightye a Lorde, he falleth into dyuers temptacions and fnares of the deuyll : but they that feeke the Lorde, Ihall lacke no goodnes. Seke for to be ryche, and thou fhalt fynd forow, miferye, and mifcheif : Seeke for to be godlye, and thou flialt fynd confort, welth and profperitie, with al maner of felicitie. If thou wylt be godly, thou mufl folowe Chrifl : thou muft not folow the fteppes of his feete, which be taken vp into heauen oute of thy fyght, but thou oughtefL lo folowe the doctrine of his worde, which is leftehere[here left] vpon earth, to guyde the fteppes of thy lyfe, in the way of peace. And whyther wyll Gods worde guide the in the tyme of thy trouble and neceffitie? Surely vnto the Lorde, whyche fayth: Proptermiferiaminopum^ ^cP- For the miferyes fakes of the confortleffe, and fyghynges of the poore, now wyll I ryfe, fayth the Lorde. O Lorde, feeynge thou hade manye people in Eng- lande, that as yet be in miferies without confort, and in pouertie, and lacke helpe, how dooeft thou aryfe vnto them ? Vnto this the Lorde anfwereth, in the. xxxiiii. of Ezechiel : Sufcitabo fuper eos pajloi'em vniim^ &>€. I wyll fet vp ouer theim one pallor, euen my feruaunt Dauid, he fhall feede theym, and he fliall be their paflor, and I the Lord, wyl be their God. This prophecye w^as written longe after Dauids tyme. Wher- fore by Dauid here named, is fignified and meante fuche a Kyng as fhalbe as faythfull and diligent to keepe, feede, and cheryfh his fubiectes within hys owne Realme, as was Dauid to his people within Ifraell [,that lame is Chrifl in his Kyngdome. in his aucthoritie ?] ' Psa. xxyiiv. lo (Latin). 2 Psa. xii. 5. 3 Ezek. xxiv. 23. 64 ^ Sermon prcacljcD [And] We hope trufle and beleue, that oure gracious Kyng, indued with the faythfull diUgence of Dauid, is ordeyned of God, to gouerne, cherifh and feede vs the people of this his Reahne. Wherfore accordynge to the[e]xampleof ChrifLe Iefu,moftChriftenand Gracious Kyng, for the reuerence of God, which hath fet you vpon the high hyll of honor and authoritie, lyft vp your gracious eyes of charitable pitie, and behold much people throughoute all Englande, comyng to feeke releefe, eafe, and conforte, fente from God vnto them, by your excellent Maieflye. For althoughe there hathe ben to much mercy (hewed vpon the generacion of vypers, the vngracious rebels : Yet is there manye poore people, whiche lyke fymple fheepe, fhorne to the bare fl^ynne, haue as yet httle prouifion and great neede : euen as .v. thoufandes in wildernes folowed Chrift and his ApofLles, fo many thoufandes in Englande, pafL all other hope and refuge, folow your gracious maieflye and honorable Counfell. For their perfons [parfones], which fhouldelykefliepheardesfeede them, doo lyke'thieues robbe, murther and fpoile them. And their landlords, which fliuld defend them, be mofl heauye maiflers vnto them : Yea, all maner of officers doo not their duties to kepe the people in good ordre, but rather take fuch fees as maketh the people veraye poore. Who fo hathe eyes, and wyll fee, mai eafely perceiue that thofe perfonages, which be mofl in nombre, and greatefl in value. Throughout all England be no fhepherds houfes to laye vp fodder to feede the poore fheepe of the parifh, but theeuyfh dennes, to conuey away great fpoyle from all the ryche men of the parifli. I fay ther is no perfon there to releeue the poore and nedy, with natural fuftinaunce in keep>mg of houfe, and to feede all ingenerally with the heuenly foode of Gods woorde by preachynge : But there is a perfons deputie or fermer, which hauyng neither habilitie, power, nor aucthoritie to doo the perlons dutye in feedynge and teachyng the paryfh, is able, fufficient, and flout hdoxt tfje i^gng. 65 ynough to chalenge and take for his mayflers dutie, the tenth parte of all the parifh. Like wife other offi- cers take many fees, and do few dutyes : And efpeci- ally landlordes take exceedynge fynes and rentes of theire tenauntes, and doo no good vnto their ten- auntes. Now my Lordes, bothe of the laitie and of the clergye, in the name of God, I aduertyfe you to take heede : for when the Lorde of all Lords flial fee his flock fcatered, fpylte, and lofLe, if he folowe the trace of the bioude, it wyll leade him euen flreyght waye vnto this court, and vnto your houfes, where as thefe great theues which murther, fpoyle, and diflroye the flockes of Chrift, be receaued, kepte, and mainteyned. For you mainteyne your chapleynes to take Plur- alities, and your other feruauntes mo offyces then they can or wyll difcharge. Fye for fynne and fhame, eyther gyue your fer- uauntes wages, or els let them go and ferue thofe v/hich do gyue them wages. For nowe your chap- leynes, your feruauntes, and you'"" your felues haue the perfons, the fliepherdes, and the offycers wages, and neither you nor they, nor no other dooeth the perfons, the fhepherdes or the offycers dutye, except peraduen- ture ye imagen that there is a paryflie priefle, curate, whiche dooeth the perfons duty. But although ye do fo ymagen, yet the people do feele and perceyue that he doeth meane no other thing but pai your duty, paye your dutye. Yes forfoth, he miniflreth Gods facramentes, he fayeth his feruyce, and he readeth the homilies, as you fyne flatring cowrtiers, which fpeake by imaginacion, tearme it : Eut the rude lobbes of the countrey, whiche be to fymple to paynte a lye, fpeake foule and truly as they fynde it, and faye : He minifh- eth Gods facraments, he flubbers vp his feruice, and he can not reade the humbles. Yet is there fome that can reade very well : but how many of thofe be not either fuperfLicious papyfles, orels carnall gofpellers, whiche by their euyll example of lyuyng, and worfe £ 66 ^ *frmon preacjeti doctrine, do farre more harme then they do good by their fayr reading and faiyng of feruyce. But put the cafe, as it maye be, that there bee at a benefyce in fome place at fomtime, fome good curate : all thofe fummes wyll make but a fewe in nombre, and yet ye fee many perfons in many places abfente from their benefices, whiche if they be feldome abfent, may be good, but if they be continually or for the moft part abfent, then can they be neither good, honefL nor godly. For if their duytie be vndone, then can no man excufe them : if it be doone, then is it by other, and not by them : and then why dooe they lyue of other mens labours? He that preacheth the gofpell, fhulde lyue vpon the gofpell, as God hath ordeyned : As for thofe, Q^a inollibus vejliuntur, in domihus Regiim} whiche go gaye in Kynges houfes, and either mofell the labouring oxe, orels fpoyle the poore parifh in the countrey, be of the deuyls ordinaunce. As there is in all offyces, fome putte in by Chrift, fome by the deuyl : fo is there in perfonages [Parfonages], fome fente from Chrift as fhepherds to fede, and fome from the deuyll, as theues to deuoure. Yea, amongeft all kyndes of ofifycers, fome bee true Prophettes and fhepheardes in dede, and fome haue fhepe fkyns, and be rauenyng wolfes in deede. The one taketh paynes in doyng of his dutye, and the other feketh gaynes in profeffyng of his duty. Take heede of thofe, for they are erraunt theeues. Alas, if all thofe whiche take the names and profef- fyons of offycers, for defyre of Inker and honor, and do not execute the duties belongynge to their oftyces with paynful diligence, be errant theues, as they be in deede, then is there manye a fLronge erraunt theefe amongefl them that be called honeft, worfliipfull, and honorable men. For they haue the names, the authorities and vaun- tages of thofe offyces giuen and payed vnto them, the dutyes of the whiche be veray flenderly or nothynge at al executed amongefl the people. 1 Matt. xi. 8. before tljt ISvgng. 67 If I were in anye other place in all Englande, I could and wolde vfe an other trade of preachynge afore an other audience : but beyng called of God by your appoyntement vnto this place at this tyme, my confcience doth compell me to vfe this trade and no other, afore this folemne audience. Wherfore with dreede and feare of God, with charitable pitie of the people, with moft reuerende loue and homage vnto your honors, I mud needes crye with the prophet Efaie: Principes Sodomoe^popidiis Gomorroe?- Heare the woorde of the Lorde ye Princes of Sodome, ye people of Gomorra : Ctuo mihi inultitiido vidimarum vejlnvum : ^ What care I for the great nombre of your facrifyces, Dicit Dominits, fayth the lord : rebukynge all the facri- fices, ceremonies, and feaftes of the lewes, which he himfelfe had commaunded to be obferued and kepte : by the which thyng left in writynge, he doth teache and commaunde me howe to fpeake of your wel doyng here in England. Heare therfore ye Princes of So- dome, and ye people of Gomor, thus fayth the Lord. What pleafure haue I, yea what care I for al your Englifhe Bibles, Homilies, and all youre other bookes: fet furthe no more godly feruyce to honor me with : I hate them all with my herte, they are greuous vnto me, I am wery of them : Yea, it is a great payne for me to fufifer them. Why, o lord, thefe be good, thefe be godly, and thefe be neceffary thynges. Truth it is, the faulte is not in the thynges that be fet furthe, but in you that haue fet them furthe. Maims eniin vejlrm plenx funt f anguine -J^ For your handes are ful of blood. Your handes, your feruyces [feruice] and your houfes be ful of perfons lyuynges, Preachers liuynges, and ofify- cers liuynges. And by you, the perfone hath his difpen- facion, the preacher is put to fcilence, and the offycer vnpunyfhed, for neclectynge of his dutye. And fo through the negligence of the kepers, [(]good order, which is the pale of the parke of this commune welth dekayed[)], the dere therof, moft dearly bought with I Isa. /. 10, II. 2 Isa. i. 15. 68 ^ Sermon prearj^cti Chrifles blonde, haue fLrayed oute of theire owTie feed- ynge, to diflroy the corne of all mens liuynges : Where as very necelTytie hath compelled you with fuch force to driue them backe, as mufl needes diflroye manye of thofe dere. Thofe people I mean, which you haue cheryfhed and kept, and as yet doo loue and pitie aboue all other iewels, commodities and pleafures. Alas, thefe that take the liuynges, and doo not the dutyes of Perfons, Preachers, landlordes, Bailyes, and of other officers : Thefe flatterers, thefe wolfes in lambes fl<:yns, thefe deuyls in mens vyfers haue caufed you to be thought and taken as cruell oppreffers of thofe [thefe] people, whofe furious wylde rage ye dyd fup- preffe and keepe vnder, of veraye charitable pitie towardes them, and all other, whiche with that re- bellious rage, fliulde haue be all togither diflroied, if the help of your power and aucthoritie had ben anye longer differed. Surely; vntyll that thefe prollers for them felues, thefe children of the deuyll, thefe fowers of fedicion be taken out of the way, either by reformacion, or by diflruction, your charitable pitie and prouifion for the people, and their reuerende loue and obedience to- wardes you, fliall neuer be feene, felt, and knowen. Nowe, as Helye was gilty of the whordome, extor- cion, and abhominacion of his fonnes, fo are your hertes full of crueltye, and your handes full of bloude, not fo muche by doyng, as by fufteryng all thefe euyls. Wherfore Lauamini, vmndi ejlote •} WaOi, and make your felfes cleane, with the teares of repentaunce. Aiiferte malum cogitatiomim vejirarum ah oculls meis :^ Avvai v\'ith the euil of your thoughtes from afore my eyes. Open your heartes, that the fworde of Gods word may come to wype awaye couitoufnes, whiche is the roote of all euyll, planted in your hertes. For if that roote continew there, than can no good fpring from you : but euen the mofl pure and holfome woorde of God fctte furth by you, continuyng in couitoufnes, wyll be abhominable in the fyght of God, oftenfme vnto .' Isa. /. 16. before t!)e Itgng. 69 the people, and damnable vnto your felues. Wher- fore, Qiiiefcite agere po'iierfe -.^ Seace to peruerte, manye thynges from euyll vnto worfe. Difcite bcnefacere :^ Learne to dowell,inconformyngal thyngsthat beamiffe, vnto a good ordre. Qiicerite iudidum-.^Sttk^ [Searche] for righteous iudgement, which is almofl banyflied out of Englande. Alas what a iudgement is this, a fuper- flicious papifle, whiche hathe made the faulte, lliall haue a penfion out of a Chauntrie, fo longe as he lyueth, and a poore paryfhe whiche hathe great neede and doone no faulte, lliall lofe and forfayte many Chauntries vtterly for euer. Suhuenite oppreffo-} Helpe the oppreffed people that be loaden with heuye bur- deyns of paiynge wages to manye offyces, and faynte for lacke of releefe, and due feruyce of the offycer. Indicate piipillo :^ ludge fo to the.fatherles chyldrens behofe, that wardfhip mai be a good prouifion for fatherles chyldren, and not an vncharitable fpoyle of yong mens landes. Defendite viduam'} Shielde the wydow from all mens iniuryes, and compell them not to marye your vnthrifty feruauntes. Thus hath God by Efaye in his tyme, and by me at this tyme defcribed Rulers Faultes, with a waye how to amende them. Therfore, Principes Anglia-} Ye head rulers and gouernors of England, fyrfl fee, ac- knowledge and"' amende your owne fautes : And then, perufynge all vnder offycers, confyder, and note how few Ihepheards and offycers doo feede and keepe, by doyng dutyes, and how many theeues, and wolfes do robbe and fpoyle the flockes, by takyng fees here in Englande : and then fliall ye perceaue that there mufl nedes be manye flieepe, that with their hertes, myndes, and expectacion, do folow the Kynges Maieflye, and you of his honorable counfell, fo farre pafte the houfes and cyties of their owne prouifion, that yf thei haue not fpedy reliefe at your handes, many of them is lyke to feynte and decaye by the way. Therfore this confydered and knowen, as Chrift lyftyng vp his eyes, dyd teache you to fee and con- 1 Isa. i. 16, 17. 70 ^ 5-nted to be red in the churche as thys daye, wyll cert}^ye you that God by his fcriptures hath fhewed the k)-nge, who be hys fayethfuU feruauntes, and who be hys ennemyes. Thys fcripture is wrytten I02 ^ Sermon preacjbelf in ye. iiii. Chapter of the firfle epiflle of. S. Paule vnto the Corinthians. Sic nos CRjlimet homo tit minijlros Chrijli^ et difpenfatoi'es mi7iiJlrorinn \j}iyJlerioriuj{\ dei. etc} Filioli mei qiios itei-mn parturio.'^ Albeit I vfe not fcrupulouflye the fame termes, yetconuenyently folowyng the maner and phrafe of fcrypture, I fay vnto you as Paule wryteth vnto the Galathyans: My deare chyldren of whom I trauell in byrthe agayne vntyll Chrifle be facyoned in you, I would I now beyng wyth you myght chaunge my voyce, whyche heretofore I haue vfed : declarynge by the worde of God, that you here in England whych wyll receyue no mercye, fiiall feele fore vengeaunce, which wyll not be faued, flialbe deflroyd. Thys voyce vfed here afore of me, nowe wold I fayne chaunge. For nowe a-Kopoviiai kv vfxiv I doute I am pafte hope and allmoofle in vtter dyfpayre of you. Tell me you that throughe couetoufnes defyre the ryches and wealthe of thys world. Haue ye 'not heard how that he whych wold be a frend vnto the world is made an enemy vnto God, doethe not Paule teache that couetoufnes is the roote of all euyl? Is it not wrytten that couetoufnes is Idolatry? Haue ye not red in the prophet Ezechiel howe that he whyche kepeth his Idolles, meanyng couetoufneffe in hys hert, and commeth to hear gods word, doth therby prouoke gods vengeaunce to hys vtter deflruccion. Paule fayth and teftifyeth that euery man whiche is circum- cyfed, hath not profyt by Chrifle, is gone quite from Chrifl, is fallen from grace. I faye and teflyfye vnto you in the word of the Lorde, yat fo many of you as be couetous, haue no profit by the preachyng of gods word, the myniftracion of hys facraments and the fettyng forth of pure religion wythin the realme: no ye be clene from God framyng your felues vnto the faffion of thys worlde, ye can brynge forth no good frutes of charitable workes nourifliyng the rote of all euyll in youre hartes, ye mufl nedes prouoke the wrath and indignacion of god to your vtter defLrucion, when as ye kepe the ydoll of couetoufnes flyll in youre myndes to 1 I Cor. IV. I. 2 Gal. iv. 19. at ^auTe^ tvoi^t. 103 be honoured and ferued in all your doinges, and yet pretend a zele and loue vnto the religion of ChryfL in your workes and fayinges. I woulde fayne haue had iufl occafion to haue fpoken at thys tyme fuche thynges as myght haue bene confortable and pleafaunt for' you to heare. But I mufte needes fhewe the caufes of gods wrath and indignacion kyndled agaynfle vs, leafL that thofe plages fliould be afcribed vnto the word and religion of ChryfL fet foorthe amongefl vs, whyche be procured by the wickednes of theym that feruyng couetous Mammon, haue forfaken, offended, and flaundered both Chrift, and Chrifles word and religion. No man can ferue two maRers, whye then dooe ye pretend that ye be the feruauntes of Chryfl, feynge that ye wyll not forfake the feruyce of wycked Mammon? Yf ye be afhamed to be named, and afrayd to continue the wycked feruauntes of wycked mammon, now fhew and proue by youre ordinarye callyng, faythfull dealyng, and godly iudgement accordyng to thys example of Paule playnly paynted and fet[teth] forthe in thys epiflle vnto the Corinthians, that ye be Chrifles mynyflers, the feruauntes and difpofers of gods myfleries and treafures: for Paule fliewing hym felfe as a good example of Chrifles feruants, fayth: Sic nos CEjlimet homo^ id inmiJl7-os CJwiJli. etc} So let a man efleme vs, a*; the myniflers of Chryfl, and the dyfpofers of the fecretes of god. No man can come vnto Chrifle lefu to be hys mynifler, excepte he be drawen of the father. The father draweth not by force violentlye them that be fluborne and frowarde, but by loue them that be gentyll, and come wyllyngly. For when the father Iheweth in Chryfle forgeuenes of fynnes, grace of amendement, iuflificacion, and euerlaflyng lyfe, then thofe that make theim fafl theim felues wyth the bande of loue by defyre of the fame be drawen vnto Chryfl. As contrary wyfe when the deuyll flieweth in flefhlye lufles and worldly vanytyes, manye voluptuous pleafures, then they that there wyth be entangled and 1 I Cor. iv. I. I04 ^ |?ermon prcac^eU delyted be drawen of the temptour away from Chr}'fl. Take hed(; therfore howe ye haue entred into religion, profeffed chryfle, and receyued the gofpell. For if ye be drawen by loue of mercy, grace and ryghteoufnes, ye come vnto Chryfl: But by the defyre of ryches, welth, and voluptuoufnes, men be drawen and tyfed away from Chrifte. He therfore that by the profeffion of Chrifl, the zele of hys worde, the fauoure of the gofpell, feeketh coLietous gayne, or a carnal Hberty, furely he is a feruaunt of Mammon, ennemy vnto Chrifte, and a fclaimderer of the gofpel. For he that wyll be the femaunt of Chryfle, mufl folow the example of Chrifl. He that wyll folowe Chrifl in example of lyuyng, he mufle forfake hymfelfe, take hys croffe vpon hys backe dayly and folow Chrifl. So Chriftes feruaunt fhalbe deliuered from the bondage of fynne, yat he may frely and wyllyngly contemnyng ye vanities of the world, and mortifying ye lufls of ye flefli, feme chryfl in bearyng the croffe of paynful diligence, to do the duty of his vocacion. But all thofe that delyte in a carnall libertye, or feeke vnlawfull geynes, althoughe they be named Chryftians and fauourers of the gofpell, yet be they in dede not mynifLers of Chrifl, but ennemyes vnto Chrifle : not louers of the Gofpell but fclaunderers of the Gofpell, not iuflyfied by liuelye faythe to be of that ryghteoufe forte for whofe fakes GOD fpareth and fauoureth a common wealthe, but deceyued with a dead fayth to be of that vngodlye forte, for whofe caufe God plageth and deflroyeth many a common wekh. And nowe vndoutedly be we in great miferies and daunger of deflruccion, for that we haue many that be hearers, readers, and talkers of Gods worde, and fewe or none that do walke and lyue accordyng to gods worde: we ought truly to efleme and take theym onlye to be mynyRers of Chrifle whyche for the loue of mercy, grace, and ryghtuoufnes fliewed of the father vnto tlieim in Chrifl do kyll the luRes of theyr at ^aules tvo^^t 105 owne flefhe, dyfpyfe the vanytyes of the whole worlde, and forfakyng theyr own pleafures and commodities do take the croffe of paynfull diHgence and walke after Chrifl in doynge of theyr dutyes. All other that haue the name and profeffion of ChryfL without liuyng and conuerfacion accordynge therto, be fayned brethren, in feaftes wyth ChrifLen men to take parte of theyr good chere, vnclene fpots amongefl honefl company, feedyng theim felues without feare of god, clouds without any moiflure of gods grace, toffed aboute wyth contrarye wyndes of ftraunge doctryne, trees paffyng fommer tyme v/ithout any frutes of good workes, twyfe dead without felynge the corrupcion of fynne, or lokynge to be grafted in the flocke of grace, yea rooted vp from amongefl ye vynes of ^the Lord, wilde waues of the fea frothyng forth vnfhamefafl brags, and wandryng flarres without conflancie in iudgement and opinion vnto whom the dungeon of darknes is ordeyned for euerlaflyng dampnacion. What maruell is it then thoughe the vengeaunce of God be poured forth amongs them of fuch iniquitie, yea and mofl abundantly when as hys word playnely preached, is of theym mole wickedly abufed and fhame- fully flandered, whych f£ y : Lorde, Lorde, and do not as they be commaunded of the Lord. Wherfore let vs fay : Nbn nobis domine^ non nobis. Not vnto vs o Lord, not vnto vs, but vnto thy name geue glorye, not for that we by oure dedes haue deferued, but yat thy name O Chryfle amongefl vs chriflians may be honored, pardon our fauts, amende our Hues, and indue vs with grace, that the lyghte of oure good workes afore men vpon the earthe, may caufe thee to be gloryfyed O Lorde in heauen. Dearlye beloued in Chrifte for the tender mercyes of god, when as ye fe carnall gofpellers, couetous ydolaters, greuyng youre confciences, flaunder- ynge Chrillei? religion, and damnynge theyr owne foules, do not of malyce contempne difdayne and reuyle them, but of charitable pitye, lament, forow, and pray for io6 ^ Sermon pvtatlitti theim, whyche blynded wyth ygnoraunce know not theim felues, deceyued wyth the deuyll, be drawen from Chrifle,comforteandfaluacion,vnto euerlaflynge deathe and damnacion. Say and pray for them : O lorde fuffer not the enemye thus to lede into captiuitye owre felowes thy feruauntes, oure brethren thy chyldren, O Chryfl reflore vnto lyberty them that you haft redemed wythe thy precious blud, fo yat we may altogether drawen of ye father, receyued of the fonne, and gided of the holy goft, be minifters of Chryft in libertye of the gofpell, delyuered from fynne frelye to delyte and take pleafure in a godly conuerfacion all the dayes of our lyfe. Nowe let vs after thys takynge of the mynif- terye of Chryfte, w[h]yich perteineth generally vnto all chriftians, fpeake of the dyfpofers of Gods myfteryes, wherein we may e confider feuerally euery mans vocacion. Paule dyd dyfpofe the fecretes of God by the preach- ynge of the Gofpell, whych was euer fecretly hydde from the wyttye, wyfe, and learned in the worlde. Other men in other vocacions muft dyfpofe other treafures of God by other meanes. As the magiftrate by authorytye muft dyfpofe the punyfhmente of vyce, and the mayn- tenaunce of vertue. The rych man by liberalytye, muft dyfpofe reliefe and comforte vnto the poore and nedye. The Mar- chaunt by byinge and fellynge, and the craftes man by his occupacion,mufte prouyde vnto the common wealthe of neceffarye wares, fuftyciente plentye. The landelorde bylettyng of fermes muft dyfpofe vnto the tenants necef- fary lands, and houfes of an indifferent rente. The houf- bandmen by tyllyng of the ground and kepyng of cattel, muft dyfpofe vnto theyr landlordes, dew rentes, and vnto them felues and other, both corne, and other vytals. So euerye man by doynge of hys dutye mufte dyf- pofe vnto other that commodytye and benefyte, whiche is committed of god vnto theym to be dyfpofed vnto other, by the faythful and diligent doyng of theyr dutyes. The treafures of the Lord be vnmefiTable, his hart is lyberall, ther can be therefore no lacke amonges hys at ^paules tvo^^t. 107 people, yf hys flewardes vnto whom the dyfpofmg of hys gyftes be committed, be true and faythfull. Thys therfore faythe Paule, is requyred in a lleward, yat he be faythfull. AVho thynke ye, fayth Chrifl, is a faythe- full and a wyfe ftewarde whom the Lorde fetteth ouer hys houfeholde to geue theim a due meafure of the wheate of neceffaryes in tyme conuenyente ? Bleffed is that feruaunte whom the Lorde when he commeth, fhall fynde fo doyng: verelye I faye vnto you that he wyl make him lord of all that euer he hath. Beholde the faythfulnes of the Lordes fleward confyfleth in dylygente prouydynge and myniflrynge vnto the Lordes famylye anye fuche thynges as bee neceffary. The re- ward of fuch faythfulnes is to be put in trufl wyth all that his Lord and mafler hath. Then who can defyre a better mafler then the Lorde God or a hygher roume then a flewardlhyppe in the houfe of Chrift, or a greater reward then to haue all the treafures of God whych be an hundred folde paffynge any mans deferu- yng here, and furthermore euerlaftyng lyfe. O that men wold confyder the goodnes of God, the worthines of their offices, the comfortable felowfhyp of the houf- hold of Chrift, and the ioyfull rewarde of the croune of glory, and fo be faythful flewardes and dyfpofers of the manyfold gyftes of God : And not being bleared and blynded wyth couetoufneffe, deferue to be cut of from the company of chriflians, and to haue theyr porcion with hypocrits, wheras flialbe waylyng and gnafliing of teeth. For that ye gredy worme gnawyng the conscience neuer dyeth, and the flamynge fyre of vntollerable vengeaunce flialbe neuer quenched. O brethren, God hath geuen great plentye, and we in Englande fynde greate lacke : therfore the fluwards of God be vnfeythfull. Who be gods flewardes ? They that haue gods gyftes. Suerly no man hath all the gyfts of God, and euery man hath fome gyfts of God. Then if all thynges be lackyng, yet can no one man deferue all the blame, but euery man fliall be found fauty for that which is amyffe, for lack of his duty. io8 ^ pennon prearljetl Do ye perceyue that the laytie is eyther altogether ygnoraunte and blynd, or els hauyng knowledge to fpeake fayer, hath no learnynge to do well? Then fuerlye the cleargye hath not ben fay th full in preach- yng of gods word earneflly, in fefon and out of feafon to reproue, befech and blame, in all pacience and token, or dyfcyplyne. Do ye fee the cleargye hath not wherwithall to mayntayne learnyng, to relieue the pore, to kepe hofpy taly tye, and too fynde theym felues ? Then trewly hath not the layitye fufificientlye prouyded that they whyche preache the Gofpell, fliould lyue on the Gofpell, and that they whyche fowe fpirituall treafures, myght repe corporall neceffaryes. Do ye fee yat they which be in authoritye haue not ben regarded and obedientli ferued ? Then ye com- mon people haue not done theyr dutyes, dyfobeying any man placed in authoryty by gods ordynaunce. Do ye fe the people haue hadde iniuries and yet theyr complaintes neglygentlye heard and long delayed ? then haue the higher powers omytted ryghteoufnes and iudgement, whiche wyl be required at theyr handes of the Lord. Do ye fe that in all maner of thinges ther* is fome lack of that whyche is very neceffarye ? Then be ye fare that all maner of men do leaue or myfufe fome parte of theyr dutye. Qiiis potejl dicere : viundum eft cor meiim^ puriis fum a peccato} No manne canne fay : my hert is cleane, I am pure wythout fautes. Therefore feynge that we be all gyltye, Lette vs not enuye, grudge, or dyfdayne one an others faultes, but euery one acknowledge, lament, and mende hys owne fautes. Do not triumphe and be glad when ye perceyue that other mens fautes be noted or rebuked, but be moofle certayne and fuer, that excepte ye fpedelye repente and amende, ye fliall euerye one be lykewyfe ferued. If ye haue not thofe fame faultes whyche ye heare by the preacher noted and rebuked, yet yf you take plea- fure and be glad to heare other mens euyls, be furo ^ Prov. XX. 9. at ^aule^ cro^se. 109 that euen that pleafure takyng is a faute, whyche God hateth and wyll punyfli. Therefore when ye heare anye mannes fautes fpoken of, be forye for theim, and take hede to your felues : fo fhall you thereby gette good and they haue no harme. If ye fo do at thys tyme, I may the more boldely ex- aniyne and ttye the faythfuhies of fome flewardes and difpofers of Gods gyftes. And for the better tryall and affurance[s] of theyr fy- delytie I note two thynges to be requyred : fyrfle that a flewarde or difpofer be, Qi/cm conjlituit doniimis^ whom the Lord affigneth and maketh: and fecondarily, VI det cibum in tempore^ that he vfe to fede and cheryche, and not to deuoure and hurte theim of the lordes fa- milye. For the fyrfle parte, it is to be noted, that euery man in the tyme of hys admyffion, when he fhall be put into hys offyce, is fet on the hyll of confydera- cion and aduyfement: where as the Lorde Chrifl to thofe whyche he admitteth, fheweth that the haruefL is greate, the laborers be fewe, greate paynes mufle be taken that muche good may be done: vyle rebukes and greuous affliccions here to be fuffered, be the fygnes and tokens of great rewardes in heauen for theym pre- pared. The ennemy of Chrifl Satan vnto thofe whych he would deceyue fheweth all the glory of the worlde, promyfyng to geue it a rewarde prefently vnto all them that wyl worfliyp hym fallyng downe at hys feete, in flattery, crafte, and iniquitye. Chrifte the Lorde indueth wyth wyll and habilytye to take paynes to do good, thofe whych he bryngeth in at the doretobe fhepherdes of the folde and flewardes of the houfe : the deuyll the ennemy of Chryfl. cloketh [clothed] in fhepe flvynnes of folemne titles to gette gaynes, thofe whyche he conueyeth not in at the dore, but ouer an other waye to dyflroye the flocke, and robbe the houfe. Therfore yf thyroume be benefyce,prebende, offyceor authorytie in a chriflen comminaltye wythinGods houfe, and yf thou be brought in at the doore of ordynarye and lawefull callynge, by paynefull dyligence to do good, thou mayefl be a faythfull flewarde in that place : 1 Luke xii. 42. no reac]belr that go betwixt the barke and the tree. Betwixte the houfband man that getteth the corne, and houfholder that occupyeth Corne, betwix the Landlorde, that letteth fermes, and the tennauntes that dwell in the fermes. And betwixt the craftes man that maketh, or the marchaunte that prouydeth wares, and other men that occupieth wares. I faye thefe marchauntes of mifchiefe commynge betwixte the barke and the tree, do make all thinges dere to the byers : and yet won- derfull vyle and of fmall pryce to many, that mud nedes fett or fell that whyche is their owne honefLlye come bye. Thefe be far worfe than anye other that hath bene mencyoned heretofore: for although beneficed men and offycers haue manye mennes liuynges, yet they do fome mennes dutyes. But thefe haue euerye mannes lyuyng, and doo no mans duytye. For they haue that whyche is in dede the lyuynge of craftes men, Marchauntmenne, hufbandmen, landelordes and ten- nauntes, and do neuer a one of thefe mens dutyes. Thefe be ydle vacaboundes, lyuyng vpon other mens labours : thefe be named honefl barginers, and be in dede craftye couetoufe extorcioners. For they that be true marchauntemen to by and fell in dede, flioulde and doo prouyde great plentye and good chepe by honefl byenge and fellynge of theyr wares. But thefe hauynge the names of true marchauntes, and beyng in dede crafty theues, do make a fcarfitye and dearth of all thynges that commeth through theyr handes. Take awaye all marchauntmen from anye towne or cytye, and ye fhall leaue almoft no prouyfyon of thinges that be neceffarye. Takcawaye leafmongers, regri3iai-5 and all fuche as by byinge and fellynge make thyngs more dere, and when they be gone, all thyngs wylbe more plentye and better chepe. Now maye ye fe who they be that make a greate dearth in a great plentye. For who is it, that heygtheneth the pryce of Corne, the houfbandman that getteth plentye of corne by tyllynge of the grounde ? No : the regrator that byeth corne to make it dere, growynge vpon the grownde, ^Ml0 at Pauleys tvo^^t. 131 reyfeth the rentes, ioyneth houfe to houfe, and heapeth fermes together ? The Gentyll manne, that by geuynge of leafes, letteth forth hys own landes into other mennes handes ? No, the leafemongers, that by feUing leafes,* byeth and bryngeth other mennes Landes mto their own hands. Who maketh all manner of wares and marchandyfes to be very dere? the marchaunt ven- terer, which with fayethfull dylygence to prouyde for the commune wealth, caryeth furth fuche thynges as maye well be fpared, and bryngeth home fuche wares as mufle needes be occupyed in thys realme ? No, the Marchant of myfchyefe that by craftye conuey- aunce for his owne gayne, caryeth awaye fuch thinges as maye not be fpared, and bryngeth agayne fuche wares as are not nedefull. Take hede you Mar- chauntes of London that ye be not Marchauntes of myfchyefe, conueying away to much old lead, wol, lether and fuch fubflanciall wares as wold fet many Englyfhmen to work, and do euery manne good feruyce, and bryngynge home fylkes and fables, cat- tayls, and folyfhe fethers to fil the realm full of fuch baggage as wyll neuer do ryche or poore good, and neceffary feruyce. Be ye fure, if thys realme be rych, ye IhaU not nede to be poore, yf thys realme be poore, you fhall not be able to kepe and enioy your ryches. Take hede than that your marchaundife be not a feruynge of folyfli mens fanfies, whyche wyll deflroye the realme: but lette it be a prouydyng for honeft difcrete mens commodities, whych wyll be the vpholdyng and enrychyng of you and the whole realme. Take hede vnto your vocacions prelates and preachers Magyflrats and offycers, landlordes and tenaunts, craftes men and marchauntes, all maner of men take hede vnto youre felues and to your conuerfacion and l3myng : yea dere brethren at the reuerence of god, for a generall comfort to al partes with out gredye couetouf- neffe towards oure felues, or mahcious enuye towardes other, wyth a fyngle eye, of a pure herte, let vs confyder and acknowledge how that the bountifuU liberalitye of 132 ^ Sermon preacj^etr almyghtye God hath geuen vnto thys realme wonderful! plenty of perfonnages, prebends, benefices, offyces, and all maner of lyuynges : wyth great aboundance of corne, cattell, landes, goodes, and all wares that be good and profitable : and howe that it is certeynly the vnfaithfull difpofers whyche caufe a great fcarfyty, dearth and lacke of all thefe giftes and treafures of God, therfore dominus de ccelo profpexit^ ut uideat ft ejl intelligens aui requirejis deum} The Lord loked doun from heauen t© fe yf there were any that had vnderftandyng and fought to pleafe God in faythfull dyfpofynge of Goddes treafures : but feinge that Omiies Jludent attariti^B, a maiore vfque ad minor 6771.^ All be geuen vnto coueteoufnes from the hyefte vnto the lowefle, fo that pore people can haue no houfes to dwell in, ground to occupye, no nor corne for their moneye. The Lorde hym felfe fpeakyng vnto the earthe, fheweth wher is the faute: pri7icipes tui i7ifideles? Thy head rulers and ofifycers be vnfaythfull difpofers. Socii furimi'^ theuifhe fellowes. 077t7ies diligimt 77iu7ie7'a^^ they all loue brybes, et feqinmtiir retribufio7ies,^ and hunte for promocyons. What then O Lorde fhall be the ende of all thys? Viuo ego dicit doi7wius} As trulye as I lyne fayeth the Lord p7'opterea qicod facti fimt greges mei in rap- i7ia77i,^ Becaufe that my flock haue ben fpoyled, ef ones 77iece i7i deuo7'atio7ie77i 077i7iiu77i bejliarwm agri,'^ and my fliepe deuoured of all wyld beafles of the fyelde, quia 7ion ejfet pajlor, Becaufe there was no keper, Neqiie e7ii7n qu(BfLue7'imt pajlores 77iei grege77i 77ieii77i, For thofe [thefe] which were named my paflours, dyd take no heede vnto my flocke, Sed paJto7'es pafceba7it fe77iefipfos, But thofe pafLours dyd feede theym felues prowlyng for profyte, ct g7'eges 77ieos 71071 pafceha7it^ and my flocke th[e|y dyd not feede by dooyng of their dutyes. Proptc7'ea paJlo7'es audite ue7'bii77i do77ii7ii. Therfore ye keepers heare the word of the Lorde. What worde? that the flocke fhalbe delyuered, and you fhalbe deflroyed : That is a true word : for qua 77ie7ifu7'a 1 Ps. liiL 2. 2 Jer. vi. 13. 3 Isa. i. 23. 4 Ezek. :cj:xzv. 8, 9. at Pauley tvo^^t. 133 men fi f Iter itis^ reniecietur twhis '} By [bicaufe] the fame meafure that you haue ferued other, ye youre felues fhall alfo be ferued : for as ye haue ferued fuperftycious papiftes, fo fhall you your felues be ferued, beynge coue- tous Idolaters : yea and haue as muche vauntage at the metynge, as is betwixte fuperfticion and Idolatrye. Howe be it, God geuynge you refpite to loke for amend- mente : offers more gentelnes, yf ye wyl take it. For in the. XX. of leremy he fayth : Ecce ego do coram uobis uiam uitce et uiam moi'tis •?■ Behold I fet before you the way of lyfe and the way of death : yf ye repent and amend, lyfe : If ye be ftyll ftifnecked, death : for the Lorde by Efaye. i. fayeth : Si uohieritis et aiidieritis •? Yf ye wyll heare to repent and amend. Bona ieri'ce comedetis^ ye fhall eat the good fruits yat the earth fhall brynge forth, to your comfort. Si uohieritis, et me ad ira- cundiain prouocaueritis^ yf ye wyl not, but prouoke me to anger, gladius deuorabit uos? The fworde fhall eate you vp. Quia os domini locutum ejl? For it is Gods owne mouthe that hathe fpoken it. For Gods fake beleue it : And do not by an harde hearte voyde of repentance heape vnto your felues the wrathe of god agaynfl ye day of vengeance. But thankfullye enbrafynge the ryches of goddes goodnes, pacience and long fufferyng, acknowlegyng that goddes kyndnes draweth you vnto repentance, yf ye haue fo lytle fiDyrituall felyng and ghofllye vnder- flandynge that ye can nothyng be perfwaded or moued by the comfortable promyfes, and terrible threten- ynges of the inuifible God : yet hauynge corporall eyes and naturall reafon, confyder the decaye of thys Realme, and the towardnes of the kynges mageflye. Note the decaye of thys realme, and thereby ye fliall learne to knowe that nothynge can make a realme wealthye, yf the inhabitauntes therof be couetoufe : for yf [all] landes and goodes coulde haue made a realme happy notwythftandynge mennes couetoufnes, then fhoulde not thys realme foo vnhappylye haue decayed, when as by the fuppreffion of Abbeis, Colleges a nd Chaun- teries, innumerable lands and goodes were gotten. 1 Matt. "jii. 2. 2 Jer. xxi. 8. a Ka i. 19, 20. 134 ^ Sermon preacljeU If goddes worde were ordeyned by anye other meane then by the conuertynge of couetous men, to make that realme happy where couetous men be, then fuerlye Ihoulde England now be mod happy, wher gods word is frely fet forth in the mother toung, playnly preached in folempne congregacions, and commonly vfed in daily communicacion. But vndoubtedlye whereas couetoufe men be, there neyther landes or goodes, no not goddes holye Gofpell canne doo fo muche good as couetoufnes doeth harme. Wherefore feyng thys realm by couetoufneffe is foore decayed, leafl it Ihoulde alfo by the fame be deflroyed, awaye wyth youre couetoufnes, all you yat loue thys realme. Or yf ye wyll not do it for loue of the realme, yet for the reuerente obedience whyche ye owe vnto God and the kynges maieftie, away wyth couetoufnes whyche maketh men femauntes of Mammon, and enemyes vnto god and the kynge. Be ye well affured that the kynges Maieflye whyche nowe is, God faue his noble grace, dreadeth god, loueth his people, and abhorreth couetoufnes, whiche in this realme ofifendeth God, difhonoureth ye kyng, anoyeth the people. Therefore he doeth partly nowe perceyue and con- fider, and wyll do better hereafter, that prelates wyth pluralities, and magyflrates wyth manie offices, do burden him and his people wyth paying tithes, fees, and manye greate charges, and yet kepe fo many roumes vacant of prechers and officers, that his ma- gefty cannot be duly ferued, nor his people well inflructed by the preachyng of gods word, nor yet well ordred by the myniftracion of iuftice and equitye. He knoweth that regratours of come vyttals and of all maner of wares, make fuche dearthe and fcarcitie, that no diligence of good marchauntes by honeil byinge and fellynge canne prouyde anye thynges to be eyther good cheap or plentiful. It is well knowen to his gracious maiefly, or at the leafl vnto hys honourable councell that leafemungers takynge muche of tenauntes and paying lyttell vnto the landlordes, haue both theyr at 5^awle5 cvo^^t. 135 lyu)mges, and doth the dutyes 01 neyther. For to theyr owne pryuate luker they take rentes of tenauntes, and fermes of landlordes : but when by occafyon they fhall be requyred to feme the Kynge for a common weahh, then they wyll haue neyther landes nor ferme to do the kyng feruyce. Do not therfore imagyn you that be eyther of the clergye or of the laytye in hyghe or lovve degree, that the Kynges Gracious Mageflie and his honourable councell be fo neghgent that they do not efpye, or fo parcyall that they wyll not punyflie thofe whyche in thys realme hynder the prechyng of gods word, lloppe the adminyftracion of iuflice and equitye, caufe of all thynges a dearthe and fcar- fytye, and brynge Gentlemenne to poouertye, and huf- bandmen vnto beggerye. It is fpyed and mufle be punyflied, although it be delayed for a tyme, to fe yf you of your felues wyllynglye wyll amende it. Beware therefore that ye flaye not your felfe vnto a bryttell ftaffe, for it wyll brafl in fpylles and perce thorowe your handes. Do not flay your felfe vpon thys ymaginacion to thynke that althoughe craftelye contrary to lawe and confcience ye do inuade other mennes roumes, liuynges and goodes, yet for becaufe ye be fo many in number that do it, therefore the kynge and hys councell eyther cannot or wyll not bee agaynfle you in it: For trulye euen therefore mufle they nowe neades wythout delaye reforme and amend it. For as fedicious rebellion, fo couetoufe treafon beynge in a fewe may be fuftered at the fyrfle in hope of amendment, fo long as they few by clokynge it fecretelye, feme to be afhamed of their owne euyll doynges, or afrayed of the rulers power and authorytye : but beynge fo many that they all together wythoute fliame and feare, falle to open fpoylynge of the realme, then wythoute delaye mufle they needes be repreffed, althoughe they both fay and fweare, that they be the kyngs fubiects, and breake no laws. If ye fpoyle be found in theyr hands, it is neyther fayinge nor fwear- ynge that can excufe them. Open fpoile hath bene 136 ^ Sermon preac|)etr made of perfonages, prebendes, offices, fermes, wares, vyctuals, and of all manner of mens liuinges. There- fore there is no long delay to be taken in hope of amendemente, but fpedye prouifion for redres mufl be made for feare of a generall deftmccion. You then that for waflynge and abufynge of the Lordes goodes be worthye and lykely fone to be difplaced, yet in ye mean tyme whyles ye haue refpyte, playe the parte of a wyfe fteward. Reftore vnto preachers and offycers, : benefyces and offyces : lette landelordes haue their rentes, and fermoures theyr leafes : caufe byinge and fellyng to be a prouyfyon of good chepe and plentye, and not an occafyon of dearthe and fcarfytye. Soo ^ {hall both God and the kyng perceyuyng your wyfe prouyfion, allow your wel doyng, pardon your fautes, and confirme you in your offyces. O refufe the feruyce, reftore the iniur}- es of \\ycked Mammon, that ye maye from hencefoorthe ferue God and the kynge, prouydyng for the people in holynes and ryghtoufnes all the dayes of youre lyfe : take hede when ye go from a meaner lyuynge vnto a better, frome a lower ofifyce vnto a hygher, that ye goo as menne called of Chrifle, not as bewitched and allured by Mammon, fe that God by hygher authoritye perceyu- ynge your faythfulnes in a lyttell, doo in at the doore of worthynes and honeflye, admytte and rece^-ne you to be trufled wyth more : beware leafle that the deuyll by flatteryng frendfhyppe and couetous ambycion, per- ceyuynge your worldlynes in a lytle, do in at the wyn- dow of wycked bryberye conuey and receyue you, to abufe and be abufed wyth more. Se that ye obey the commaundement of God, takynge paynes in youre dutye to feede and doo good. Do not confent vnto the temptacion of the Deuell, worfliyppynge hym in worldlynes, for to gette gaynes. Thefe thyjfi^es^b- ferued, ye flial be eflemed and taken as worthye mmy- flers of Chryfl, and feruaunts of God, for fo much as appertayneth vnto the lawfull callyng and admiffion of you into youre rowmes, and alfo the fayethfull dyly- at paules cro^^e. 137 gence in vfyng of your felues in your roumes. Further- more Paule geueth example of a lowly mynde whyche doeth not iuflifye a mans felfe, and iudge euyll of other. For fo it becommeth the feruauntes of God, and the mynyflers of ChryfLe, euen when they haue done as they be commaunded, to acknowledge them felues vnprofytable feruaunts. And not as proud Pharifeis, prayinge in the prefence of the Lorde, to make boaft of theim felues, and fynde fautes wyth other men. No, for yf other menne prayfe them, they muft not regarde it, no nor yf theyr owne confcience commende them, excepte God alfo allow it. Therfore Paule fayeth. Mihi pro minimo ejl ut a nobis iiidicer. It is one of the leafl thinges wyth me too be iudged of you that be wyth me, eyther in tyme or place. Velab htunano die, eyther of mannes daye, by the experience of theim that fhall haue further tryall in contynuance of tyme. Sed neque me ipfiim iudico. No nor I doo not iudge my felfe. Mihi enini nihil coiifciiis fum, fed non ideo injlificahis fum. For there is nothyng that I knowe my felfe gylty of, yet through that am I not iuflifyed, no not thorow the iudgement of you or of other, or of myne owne confcience. Qin uero iudicat me dominus ejl} He truly yat iudgeth me, is ye lord iudge of all men. Qiiare, nihil ante tempus indicate^ wherefore iudge ye nothyng afore the tyme of iudgemente. Qiiando domimis uenerit^ when the Lorde fhall come to iudge. Qui et illujlrahit occidta tenebrarum^ whyche alfo fhall make bryghte the couertes of darkeneffe and craftye clokynge of fautes. Et manifejlabit coiicilia cordis^ and fliall open the thoughtes of the heartes, whiche he only fearcheth. Et tunc laus erit imicuique a deo) And then prayfe fhall be vnto euery one of God, that geueth prayfe to the prayfe worthy. If Paule, beynge a mynyfler of Chryfle, and a difpofer of Goddes myfteryes, was fo faythefull in hys doynge that neyther all the worlde nor hys owne confcience coulde in any thyng reproue hym, and yet to contynue hys carefuU dylygence had euermore a greate refpecte vnto the commyng and 1 I Cor. iv. 3, 4, 5. 138 ^ Sermon preac][jeti iudgement of the Lorde : Howe fliall we thynke that they rede and take thys place, whiche beyng knowen both to theym felues and vnto the whole worlde to do very eiiyl in many thyngs, yet w}^thout care of amende- ment, do forget theym felues, the Lord, and his iudge- mente ? Surely they vnderfLand it as Peter fayth : that many places of Paul be vnderfland of them whych beyng indocti koI ao-qo-ixroi vnlearned and vnfetled in iudgement, aa-pL^Xovcrei wrafl or wryng vntyll a \\Tong pin in fiiam ipforiiun pcrnicicm^ vnto theyr owne de- ftruccyon, manye places of Paule, et reliqiias fcripturas^ and the other fcnptures. For whereas thys place of Paul fhould be applyed to make men carefull and diligent, they wrafl and wrpig it to make for them that be careles and negligent. For Paul fayth that he doth very lytle regarde what any man doth iudge of hym, menyng therby that though all the world wolde com- mende hym, yet wold he not be vayne glorious, of hys well doynge. They faye, they paffe lytle what any man faythe by them, meanyng therby that though all men fynde fautes wyth theim, yet wyll they neuer be afhamed of theyr euyll doynge. Paule fayeth that no man fhoulde iudge, meanynge that no man as concem- ynge fecretes of the mynde, fhould iudge other to be yuell, and theim felfes to be iuft : and fo take occafion to fpeake fhamefully of other, and to glory in theim felues : they faye that no man fhoulde iudge, meanynge that neyther preacher nor friende fhoulde fo rebuke theyr manifeft euyll dedes, as myght geue theym occa- fion to be afhamed of the}mi felues, and leue iudgynge of other. Lette vs not wreft the places of Paule and of other fcripturs vnto a wrong purpofe. They wTefl the faying of Paule vnto a wrong meanynge, when as the mercye of God, whyche paffeth all hys works is denyed of theym vnto anye penytente fynner, by theyr allegynge of the tenth of Paul vnto the Ebrues. Then is that place not well applied but wrong ^\Tefled. For when it is fayde that yf we fynne wylfullye after that we haue receiued the knoweledge of the trueth, there 1 II. Peter Hi. 16. at JPauIe^ crog^e. 139 reniapieth no more facrifice for fynne, but a fearefull lookynge for iudgemente and violente fyer, it is a meante that there is remaynynge and leafte in the fcriptures no mencyon of facrifyce for the forgeueneffe of fynnes, but terrible threatnynges of vengeaunce to punyflie fynners, too bee preached vnto wylfuU fynners. Howbeit there is no condemnacionbutahvayes mercye to be preached vnto theym that grafted in Chrifl lefu, be penitent fynners, how fore and ofte foeuer they fall. For his mercy is aboue all hys workes. Therefore when- foeuer he fafiereth the Deuyll to tempte menne to do fynne, or too plage them for fynne, or whenfoeuer by his worde \vrytten or preached he doth aggrauate fynne, all is done to dryue menne vnto mercye. The deuyll hathe caufed here in Englande muche fynne and abhominacion, greuous plages, and fore miferies, God hath fent wonderous plenty of hys con- fortable word. And nowe brethren all this is euen the worke of god : for it is God that worketh al thynges in all men. Deus ejl qui operatur omnia in omjiibus} And yet take good hede to the true interpretacion of thys place leafl that ye make God to be the author of fyn, Q^ui non noiiii peccatum^ nee ejl iniientus dolus in oreeius,"^ whyche knoweth no fynne by experience of doyng it, nor hathe no gyle founde in hys mouthe. But euen as it was God that dyd both geue and take awaye lobs goodes : So is it God that doth al thyngs, both good and euyll. And as he dyd make lob ryche, by geuinge him goodes, and poore bi fuffering [and vfyng] the deuill to deflroy thofe goodes : fo doethe he good deedes of hys owne goodnes, and euyll dedes in fufterynge the deuyll to do theym. Yea it is euen God that hathe concluded al men under fynne, that hath fuffered the deuyl to tempt al men* to do fynne, yea and /tv//;- tii?'a eonelufit onuiia fub peceato^ ye fcriptur of God' hath concluded al men vnder fyn, or as Paule fpeaketh in an other place more pla[i]nli atToajxeOa. We haue concluded or proued, allegynge good reafon, that both the grekes and the lewes be vnder fynne. So nowe 1 I Cor. xil. 6 2 I Peter //. 22. s Gal. ui. 22. I40 fl pennon ^vtacift^ all ye by G O D be concluded vndemeth fmne, that is by goddes fuffraunce the deuil hath caufed you to com- mit fmne. By Gods ordinaunce the fcriptures and the preachers of God, do open and declare that ye be all fynners. And this is all done, ?// omniiwi mifereai'eiurl that he myght haue mercye vpon all, that all mighte receyue the pardon of his mercye without ye which none can be faaied, none can efcape vengeaunce. For non ejl in aliqiio alio falus, there is no health in anye other, nee aliud nomen datum fub Ccelo, i?t quo oporteat 7ios faluos fieri^"^ nor none other name geuen vnder heauen, in the which we fliuld be faued. So yat he whyche wyl haue anye healthe mufte come vnto Chrifl, fhewyng him felfe wounded with fm, to ftand in nede of Phificion. He yat wil be faued muft fhew him felfe a penytente fynner vnto Chrifle which came not to cal the righteous but fynners to amendmente. But he yat regardeth the flattery of the worlde or the parci- alitie of his owne confcience, and therby taketh occafion to glory in his own doynges, he fhal finde no mercy, he can receiue no pardon or forgeuenes fent from god to be deliuered only vnto thofe yat fele and acknowlege them felues to be fickely and vnrighteous fmners. Thei therfore that fele and acknowledge ye greatefL fms wickednes* and abhominacions in theim felues being fory therfore, and entend amendment, be mofl worthi and fure to receiue ye great pardon of gods mercy, whyche certenly wil deliuer them out of all daunger, kepe them in fafti and bryng them to profperity. Heare therfore and I wil now read my commiffion by ye whiche ye fhall wel perceyue yat I fpeake nothyng vpon my own head, but euery thyng according to the commaundement of the Lorde your god, whyche hath fent me vnto you hys people. The example of this proclamacion. Ef Iviii. Clania.^ Make proclamation openly, yat al men maye heare : ne cejfes? Ceas not for feare of them that may kyll the body, and can not hurt the foule, qiiafi tuba exalta uocem tuani^ Lifte vp thy voyce as a trumpet, geuinge men knowledge of the 1 Rom. xl. 32. 2 Act" iv 3 Jsa. Iviii. 1. at p allies} tvo^^t, 141 commyng of the ennemyes in the tyme of war. So geue them knowlege of the fwerd of vengeance, which fhal folow immediath after this warning £t anmmcia popido meo feeler a eorum} And fhew them their fau[l]tes yat in bering of my name^ and pro- feffmge my rehgion wil be my people. Et do7md lacob peccata fua^ and vnto the houfe of lacob their own fms: vnto all fortes of men euen thofe fyns which they them felues do vfe. Vnto the clergy, the fmnes of ye clergy, vnto the laitye, the fynnes of the layte : and vnto euery degre, ye fmnes yat be of that degre vfed. Shew ye clergi that thei fede them felues fat with many liuings, and let my flocke be fcatered and vnfed, becaufe ther is few preching paflors yat can and wil fede them. Shew the clergy that they can neyther teach, nor requyre the king and laitye to prouide new liuings for prechers, vntill they do reflore forth of their own hands thofe which be prouided alredy: fhew fuch of the cleargy as be fatlings puft vp with pluralities, that they neyther haue fed, do fede, or can fede my flocke, yet haue fpoyled, do fpoyle and \vyl fpoyle my lambes, ye kynges fubiectes, and theyr own brethren, fo long as thei vfe their pluraHties. Shew the laity yat thei haue robbed me theyr lord and god of double honour due vnto my mynifters: for they haue taken awaye the fodder that was prepared for the laborynge oxe, and bene difobedyent vnto my law, pronounced by theim that fate in Moyfes cheire. Shewe the nobilitie that they haue oppreffed the comminaltye, Kepyng theim vnder in feare and ignor- ance, by power and aucthoritye, which myght and fliould haue bene louyngly learned their obedience and duty to both God and the kyng by preachyng of the gofpel. Shew the nobility yat they haue extorted and famifhed the commynalty by the heigthening of fynes and rentes of fermes, and decaying of hofpitality and good houfe kepyng. Shew the comminaltye yat they be both traytoures and rebelles, murnmryng and I Isa. Iviii. i. 142 ^ Sermon preafljetr grudgyng agaynfl myne ordinaunces : tel the commiii- alty yat the oxe draweth, the horfe beareth, ye tre biyngeth forth fmtes and the earthe come and graffe to the profyte and comforte of man, as I haue or- dained them : but they of the comminaltye in England bye and fel, make bargaynes, and do al thynges to the grefe and hynderaunce of manne, contrary to my com- maundemente. Tell the commynaltye that they take one anothers ferme ouer their heades, they thnifte one an other oute of their houfes, they take leafes vnto theim felues, and lette theym dearer vnto other: they bye cornes and wares to make other paye more dere for it: they hurte and trouble, eate vp and deuoure one another. Tell all Englande hye and low, riche and poore that they euerye one prowlynge for them felues, be feruaunts vnto Mammon, ennemies vnto god, diflurbers of common wealth, and deflroyers of them felues. And for all this lette theim knowe that I haue no pleafure in ye death of a fmner. Sed magis vt co?i- uertatur et iiiiiat^ but rather I geue him refpit and fend him warning yat he may turne and Hue, com- fortably here vpon earth, and ioifully in heauen for euer. Therefore if any in Englande do tourne and amende, he fliall faue hym felfe. But they which wyll not repent and amend fhal not be faued by theyr fathers or frendes, which by repentaunce be as fure them felues to be accepted vnto me as was Noe Danyel and lob : but and if all or the moofl parte of them in England, turne and amend them, fay vnto England : dcledaberis fuper domino. ^ From henceforth you flialt haue delite and plefure in ye lord, etfuJMlam te fiiper altitudines terrcz^- and I wil lift the higher in honour welth and power, then any other realme in or vpon the earth, et cibabo te Jm'editate lacobi pairis tui,' and fo wyll I fede the with the inheritaunce of lacob chy father. I will reflore vnto ye whatfoeuer land or holds in Scotland or in Fraunce dyd at any tyme belonge vnto lacob thy father, vnto the kings of this realme, OS enim domiiii locutiim ejl^ " for the Lordes owne mouth 1 Ezek xx.viii. ii. - Isa. tviii. 14. at Pawleg cvo^^t. 143 hath fpoken it, which is a better affurance vnto this commiffion, then though it were figned and feled wyth ten thoufande mens handes. Now al you yat entend to be faued by the mercies of god in our fauioure lefu Chrift, come when ye be called from gredy couetoufnes wherwyth ye haue bene blinded to wreake Gods wrath: receyue mercy and grace which be now frely offred to make you from henceforth holy minifters of Chrifl, and faithfull dif- pofers of ye manifolde gyftes of Gods grace and good- nes : and now for fere of forgetfull negligence, when ye depart hence, replenifh your minds with ye comfort- able remembrance of your own greuous myferies, and of gods great mercies, in fecrete meditation of the lords praier, here tarying together in quyetnes a littell for to receyue the Lordes bleffyng. The god of peace that brought againe from death our Lord lefus the greate fhepeheard of the fliepe, thorow the bloud of the euerlaflyng tefLament, make you perfit in all good workes, to do hys wyll, workyng in you that which is plefant in his fyght, through lefus Chrifl. Amen. ®foti fane tt)c Itgnsc/ In second edition, 1572. God saue the Queeae. Smprijutcb at Eontion Inj Iljon Dan liU)fIlpnQ: ourr aitJcifgatf. Cum priuiU^io ad imprimauium folum fcr fiptentnum. In the reprint of 1573, the colophon U — These bookes arc to be solde at the litle North doore ol Paulcs, at th« signe of the blackc Boye. Mtdr <5f* PaUrsoH, PrinUrt, Edinburgh. I October 1870. Please obli^ey by shcnuing this List to your friends. e^Unhci in CL-uc|lii:ih ^Ttcvatiu-c rrni I'^HKH or to iu rni:i isin i» iiv EDWARD ARBER, AtioiUU, Kittys CalUgr, Lomdom, F.R.G.S., ir-c. AT 5 QUEEN SQUARE, BLOOMSBURY, LONDON, W.C. .> '\A by all B'jokMrllcr* tu ihc Uitilcd Ki ' ■ ' * v the foU^jwing, abroad . — Berlin: N. Asmrr. Dawskc;k Kohektson. hla: C. J. Pkice. . iSCO:A L.BANCK0KT&C0. Turoulo . AuAM, Stevenson k Co. •»• Fotcu'" \* > 'l.%cllcr% Nclliii.; thf-^c ptMicatiaiu cao have ihcir names added lo the above, in tltc uckl Ltikt, upuii applicatfiii. Chronological List. .... 2 For Stu bests of L.sglisu Lulkaiukl. 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U Urn. o o . o o 5j 4 4 ^ R ^ S ?i -^ KB P -2 -h ."^ cQ^ "C o Q 33 .^ OO O O O >- 0) rn\r,t>. n M 01 ro ro 'Th -:^ ^ Tj- r^ Ti- Ti- T(- 0"! r-lLNCs!C<5i-H *» I 5^ -2 • O -^ '3 1-1 >^ "^ r~*^ ^ '^ 5 ^ L S S S ^ ~ f^ f jj k jj V ^ <^\ w < S h c ^ ?; U — 2§l o >=» p4 b^ r-^ 5f ?< J^ t,"^ s-s. !-; ^"^-S:? ^'s^cs 'a'T'^.*;' 1"?-!^?-?^ ■ Czl J 2 P," P^OO O^-ji o. ^ ro -.f -«• 0\ 0\ O O O rr) ri Stiff covers, iincnt edges. IVheii boitnd lo tits purchaser' s oivn taste ; these Large Paper Copies form most handsome books. ANY SINGLE WORK OR VOLUME MAY BE HAD SEPARATELY. €tuarto. FOOLSCAP. ©ctabo. jf^^ 1. JOHN MILTON. u^S^Ed^;. Edit. (i) A decree of the Starre-Chamber, concerning Print- ing, made the eleuenth day of July last past. London, 1637- (2) An Order of the Lords and Commons assembled in Parliament for the regulating of Printing, &c. London, 14 June, 1643. (3) AREOPAGITICA : A speech of Mr. John Milton for the liberty of Vnlicenc'd Printing, to the Parliament of En Hand 1/6 1/6 1/6 1/6 London. [24 November]. 1644. Sixpence. 2. HUGH LATIMER, Ex-BisJwp of Worcester. SERMON ON THE FLO UG HERS. A notable Sermon of ye reuerende father Master tlughe Latimer, whiche he preached in ye Shrouds at paules churche in London, on the xviii daye of Januarye. C The vere of Green Clotli, Reu Edges. Loorde MDXLvi Sixpence. 3. STEPHEN GOSSON, Siud. Oxon. (I) THE SCHOOLS OF ABUSE. Conteining a pleasaunt invective against Poets, Pipers, Plaiers, Jesters, and such like Caterpillers of a Commonwealth ; Setting up the Flagge of Defiance to their mischievous exercise, and ouerthrowing their Bulwarkes, by Propliane Writers, Naturall reason, and common experience. A discourse as pleasaunt for gentlemen that fauour learning, as profitable for all that wyll follow vertue. London. [August ?] 1579. {2) AN A FO LOG IE OF THE SCHOOLE OF ABUSE, against Poets, Pipers, and their Excusers. London. [December?] 1579. Sixpence. 4. SIR PHILIP SYDNEY. _ A N A POL O GIF FOR FOE TRIE. Wri 1 1 en by the right noble, vertuous and learned Sir Philip Sidney, Knight. London. 1595. Sixpence. Vol L Milton, Latimer, GOSSOQ. 2/ \Large\ \Edit. ENGLISH REPRINTS— FOOLSCAP. 7 ©rtaba. C7-een Cloth, TITLES, PRICES, eic, etc. 1/6 2/6 2/6 2/6 9/ 5. ED^WARD ^WEBBB, Stiff Covers. Uncut Eitt^fs. C /lief Master Gunner. The rare and most wonderful thinges which Edward Webbe an Englishman borne, hath seene and passed in his troublesome trauailes, in the Citties of Jerusalem, Damasko, Bethelem, and Galely : and in the Landes of lewrie, Egipt, Gtecia, Russia, and in the land of Prester lohn. Wherein is set foorth his extreame slauerie sus- tained many yeres togither, in the Gallies and wars of the great Turk against the Landes of Persia, Tartaria, Spaine, and Portugall, witlr the manner of his releasement, and comming into London in. May last. London, 1590. Sixpence . 6. JOHN SELDEN. TABLE TALK: being the Discourses of John Seldon Esq. ; or his Sence of various Matters of Weiglit and High Consequence relating especially to Religion and State. London. 16S9. One Shilling. 7. ROGER ASCHAM. TOXOPILILUS. The schole of shooting conteyned in two bookes. To all Gentlemen and yomen of Eng- lande, pleasaunte for tlieyr pastime to rede, and profitable for theyr use to folow, both in warre and peace. London. 1545. One Shilling. 8. JOSEPH ADDISON. CRITLCLSiMS OF MILTCN'S PARADISE LOST. From The Spectator: being its Saturday issues between 31 December, 1711, and 3 May, 1712. One Shilling. 9. JOHN LYLY, M.A. (i) € EUPLIUES. THE ANATOMY OF WIT. 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With the additions in subsequent editions during the Author's life time. One Shilling. 13. HUGH LATIMER, Ex-Bishop of Worcester. SEVEN SERMONS BEFORE EDWARD VI. (l) c The fyrste sermon of Mayster Hugh Latimer, vvhiche he preached before the Kynges Maiest. wythin his graces palayce at Westmynster. M.D.XLIX. the viii of Marche. (, 'J (2) The seconde [to seventh] Sermon of Master Hughe Latimer, whych he preached before the Kynges maiest ie, withyn hys graces Palayce at Westminster ye. xv. day of March. M.cccc.xlix, Eighteen Pence . 14. SIR THOMAS MORE. UTOPIA. A frutefull pleasaunt, and Avittie worke, of the best state of a publique weale, and of the new yle, called Utopia : written in Latine, by the right worthie and famous Sir Thomas More knyght, and translated into Englishe by Raphe RobyiWSON, sometime fcllowe of Corpus Chrisli College in Oyford, and nowe by him at this seconde edition newlie perused and corrected, and also with diners notes in the margent augmented. London. [1556]. 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Here begynnyth a marvelous revelacion that was schewyd of almighty god by sent Nycliolas to a monke of Euyshamme yn the days of Kynge Richard the fyrst. And the yere of our lord. M.C.Lxxxxvi. [From the unique copy, printed about 14S2, in the British MuseumJ. One Shilling. 19. JAMES VI. of Scotland, \. of England. (1) THE ESS A YES OF A PRENTISE, IN I HE DIVINE ART OF POESIE. Edinburgh 1585. (2) A COUNTER BLASTE TO TOBACCO. Lon- don. 1604. One Shilling. 20. SIR ROBERT NAUNTON, Master of the Court of Wards. FRAGMENTA REGALIA: or, Observations on the late Queen EHzabeth, her Times, and Favourites. [Third Edition. London] 1653. Sixpence. 21. THOIVEAS ^^AIY^Ol^^Stndeniatlaw. (l) THE YiKo.Top.iTa.Qia or Passionate Centurie of Loue. Divided into two parts: Xiliereof the first expresseth the Authors sufferance in Lojte : the latter, his long fare^vell to Loue and all his tyrannic. Composed by Thomas Watson Gentleman ; and published at the request of certaine Gentlemen his very frendes. 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(3) A Sermon preached at Pauls Crosse, the xiiii. day of December 1550. Eighteen Pence . 26. "WILLIAM WEBBE, Graduate. A DISCOURSE OF ENGLISH POETRIE. To- gether, with the Anthois iudgment, touching the reforma- tion of our English Verse. London. 1586. One Sh illing. Greot Clotk, Red Edges, . • . T/ie folloiji'ing iuojIcs are designed for publication in time to ttome. TJieir prices cannot be fixed with precision., but are ap- proximately given. Ferrex and Porrex has been postponed ; and ENGLISH REPRINTS— FOOLSCAP. II Paper Edit. Newes from the North by F. T. [Francis Thynne], luith Richard Barnfield's Poems have not been inserted ; some of the Texts not being accessible, at the present time. J. Howell's Epistolse Ho- Elianse will be put to press as soon as No. 27 Bacon's Essayes, &c., is finished. 27. FRANCIS BACON. Sm Covers. A harmony of the ESSA YES, &c. ^""'^ ^'^^'^• The four principle texts appearing in parallel columns. ; (i) Essayes. Relig.ious Meditations. Places of per- swasion and disswasion. London 1597. (10 Essays.) Of the Coulers of good and euill a fragment. 1597- (2) The writings of Sir Francis Bacon Knt : the Kinges Sollicitor Generall : in Moralitie, Policie, and Historie, Harleian MS. 5106. Transcribed bet. 1607-12. {34 Essays. ) (3) The Essaies of Sir Francis Bacon Knight, the Kings Solliciter Generall. London 1612. (38 Essays.) (4) The Essayes or Counsels, Ciuill and Morall, of Francis Lo. Verulam Viscomit St. Albans. N'ewly Written. 1626. (58 Essays.) Three Shillings. 28. WILLIAM ROY, Franciscan Friar. {!) REDE ME AND BE NOTT WROTHE. [Stras- burg. 1527. This is his famous Satire on Wolsev. ] (2) A PROPER DYALOGE BETWEEN A GENTLEMAN AND A HUSBANDMAN, &-c. [Attributed to Roy] Marburg. 1 530. Eighteen Pence. 29. SIR W. RALEIGH-G-. MARKHAM. TNE LAST FLGHT OF THE REVENGE AT\ SEA. (i) A report of the Truth of the fight about the Isles of Acores, this last Sommer. Betwixt the Reuenge, one of her Maiesties Shippes, and an Armada of the King of Spaine. By Sir Walter Raleigh. London. 1591. (2) The most Honorable Tragedie of vSir Richarde Grinuille, Knight (. *.) Branio assai, poco spero, nulla cliieggio. [By Gervase Markham] London. 1595. [Two copies only are known, Mr. Grenville's cost/,40. ] One Shillin g. 30. BARNABB GOOGE. EGLOGS, EPYTAPHESAND SONETTES newly written by Barnabe Googe. London 1563. 15 INIarch. One Shilling . 31. REV. PHILLIP STUBBES. (i) THE ANATGMIE OF ABUSES: conteyning discoverie or briefe Summarie of Such Notable Vices and Imperfections, as now raigne in many Christian Green Clotlh, Red Edicts. Vol XIII. Bacon. 3/6 Vol. XIV. Roy, Fight in the Re- venge. Googe. 4/ 12 ©iiarto. Large Paper Edit ENGLISH REPRINTS- QIQ 4/ 2/6 2/6 2/6 6/6 TITLES, PRICES, etc., etc. FOOLSCAP. ©ctabo. Stiff Covers. U?ic2ii Edges. 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(2) THE REASON OF CHURCH GOVERNE- A1EN7 urg'd against Prelacy. By Mr, John Milton. In two Books. [London] 1 641. (3) Milton's Letter OF EDUCATION. To Master Sa?nnel Harllib. [London. 5 June 1644.] One Shilling:. 34. FRANCIS QUARLES. ENCH\ RIDION, containing Co7ite7nplative. Practicall. E thy call. Oeconomicall. PoUticalL fDi vme Insti- tuti- 1 ons iMorall London. 1 640-1. One Shilling . 35. The Sixth Eng-li-^h Poetical Miscellany. THE PHOENIX iVEST. Built vp with the most rare and refined workes of Noble men, woorthy Knights, gallant Gentlemen, Masters of Arts, and braue Schoolers. Full of varietie, excellent inuention, and singular delight. Nei'er before this time published. Set forth by R. S. of the Inner Temple Gentleman. London 1593. One Shilling. 36. SIR THOMAS ELYOT. THE GOVERNOR. The boke named the Gouernor, deuised by ye Thomas Elyot Knight. Lonflini M. D.xxxi. Collated with subsequent editions. Half-a-crown. Green Cloth, Red Edges. Vol. Stubbes. 3/ Vol Tusser, Milton. 3/ Vol. Quarlea. The Phoe- nix Nest. 2/6 Vol. Elyot. 3/ ENGLISH REPRINTS. 13 BDemj? Ciuarto* Will be ready ^ about March 1871, in one Volume^ 12s. 6d. 801. RICHARD EDEN. I. A treatyse OF THE NEWE INDIA, WITH OTHER NEW FOUNDE I ANDES AND IS- LANDS, AS WEIL EASTWARDE AS WEST- WARDE, as they are knowen and found in these oure dayes, after the descripcion of Sebastian Munster, in his boke of vniuersall Cosmographie, &c. [London, 1553.] II. The First English Collection of Voyages, Traffics, and Discoveries.— THE DECADES OF THE NEW WORLD OR WEST INDIA, &-C. &-C. [by Peter Martyr of Angleria.] [Translated, compiled, &c. by Richard Eden.] Londini, Anno 1555. 1. The [Dedicatory] Epistle [to King Philip and Queen Mary.] 2. Richard Eden to the Reader. 3. The [ist, 2nd, and 3d only of the 8] Decades of the newe worlde or west India, Conteynyngthenauigations and conquestes of the Spanyardes, with the particular description of the moste ryche and large lands and Ilandes lately founde in the west Ocean perteynyng to the inheritance of the kinges of Spayne. In the which the diligent reader may not only consyder what commoditie may hereby chaunce to the hole christian world in tyme to come, but also learne many secreates touchynge the lande, the sea, and the starres, very necessarie to be knowen to al such as shal attempte any nauigations, or otherwise liaue delite to beholde the strange and woonderful woorkes of god and nature. Wrytten in the Latine tounge by Peter Martyr of Angleria, and translated into Englysshe by Rycharde Eden. 4. The Bull of Pope Alexander VI. in 1493, granting to the Spaniards ' the Regions and Ilandes founde in the Weste Ocean' by them. 5. T/ie Historie of the West Indieshy GoNgALO Fernandez Oviedo Y Valdes. 6. Of other notable things gathered out of dyuers autors. 7. Of Moscouie and Cathay. 8. Other notable thynges as touchynge the Indies [chiefly out of the books of Francisco Lopez de Gomara, 'and partly also out of the caade made by Sebastian Cabot.'] 9. The Booke of Metals, 10. The description of the two viages made owt of England into Guinea in Affricke [1553, 1554]. 11. The maner of fyndynge the Longitude of regions. Index. .*. An abridged analysis of this voluminous work was issued in the previous catalogue (i Dec. 1S69); which will be found bound up "with ' English Reprints' issued during this year, 1870. 14 ENGLISH REPRINTS. Imperial jTolio* 1001. PETHUCOIO UBALDINI-AUGUSTINE RYTHER. A Discourse concerning the Spanishe fleete inuadinge Englande in the yeare 1588 and ouerthrowne by her Maies- ties Nauie vnder the conduction of the Right-honorable the Lorde Charles Howarde highe Admirall of Englande : written in Italian by Petruccio Vbaldini citizen of Flor- ence, and translated. for A. Ryther : vnto the which discourse are annexed certain tables expressinge the generall exploites, and conflictes had with the said fleete. These bookes with the tables belonginge to them are to be solde at the shoppe of A. Ryther, being a little from Leaden hall next to the Signe of the Tower. [1590.] The twelve Tables express the followhig subjects : — • Frontispiece. I. The Spanish Armada coming into the Channel, opposite THE Lizard; as it was first discovered. II. The Spanish Armada against Fowey, drawn up in the Form of a Half Moon ; The English Fleet pursuing. III. The First Engagement between the two Fleets. After which the English give chase to the Spaniards, who DRAW their ships INTO A BALL. IV. De Valdez's Galleon springs her Foremast, and is taken BY Sir Francis Drake. The Lord Admiral with the 'Bear' and the * Wary Rose,' pursue the enemy, who sail in the FORM OF A Half Moon. V. The Admiral's ship of the Guipuscoan Squadron having caught Fire, is taken by the English. The Armada con- tinues ITS course, in a Half Moon ; until off the Isle of Portland, where ensues the Second Engagement. VI. Some English ships attack the Spaniards to the West- ward. The Armada again drawing into a Ball, keeps on its course followed by the English, Vn. The Third and the sharpest Fight between the two Fleets : off the Isle of Wight. VIII. The Armada sailing up Channel towards Calais ; the English Fleet following close. IX. The Spaniards at anchor off Calais. The Fireships approaching. The English preparing to pursue. X. The final battle. The Armada flying to the north- ward. The chief Galleass stranded near Calais. Large Map showing the Track of the Armada round the British Isles. These plates, which are a most valuable and early representation of the Spanish Invasion, are being re-engraved \r\ fncsimile, and will be issued in the Spring of 1871, at the lowest feasible price : probably Half-a-Guinea. .'. Other works may follow. Aniwtated Reprmts, 15 Br VARIOUS Editors : under Mr. Arber's general supervision. Some Trxfs regtiire the amplest elucidation and illustration by Masters in special departments 0/ kiioiuled^e. To recover a7id pe7-petnnte such IVo/ks is ta render the greatest service to Learning. IViih tlie aid of Scholars in special sub- jects, I hope to endow our readers with some knowledge of the Fast, that is now quite out of their reach. While the Editors will be responsible both for Text and 1 llus- trations ; the works zvill be produced under my general oversight : so that ^Z;^ Anno- tated RepriiUs, tlwugh of much slower growth, "will more tha7i equal in value tJis English Reprints. E. A. In the Spring of 1871 : in Fcp. 8vo the First Volume (to be completed in Four] of CDc ^a:Ston Setters. 1422-1509. Edited by JAMES GAIRDNER, Esq., of the Public Record Office. EVERY one knows what a blank is the history of England during the Wars of of the two Roses. Amid the civil commotions, literature almost died out. The principal poetry of the period is that of Lydgate, the Monk of Bury. The prose is still more scanty. The monastic Chronicles are far less numerous than at earlier periods : and by the end of the Fifteenth Century they seem to have entirely ceased. Thus It has come to pass that less is known of this age than of any other in our history. In this crcneral dearth of information recent historians like Lingard, Turner, Pauli, and Knight, who ha\e treated of the reigns of Henry VI., Edward IV., &c., have found in 'The Faston Letters not only unrivalled illustration of the Social Life of Er.gland, but also most imp;)rtant information, at first hand, as to the Political Events of that time. So that the printed Correspondence is cited page after page in their several histories of this period. The Paston Letters have not however been half published. No literary use was made of them while accumulating in the family muniment room. William, 2nd Earl of Yar- mouth, the last member of the family, having encumbered his inheritance, parted with all his property. The family letters came about 172S into the hands of the dis- tinguished antiquary, Peter le Neve ; afterwards, by his marriage to Le Neve's widow, to his brother antiquary Martin of Palgrave ; on his death again, to a Mr. Worth, from whom th;y were acquired by Mr. afterwards Sir John Fenn. In 17S7, Fenn publi.shed a small selection of the Letters in two volumes 410 ; of which the first edition having been sold off in a week, a second appeared in the course of the year. He then prepared a further selection, of which two volumes appeared in 1789 ; the fifth volume being published after his death, in 1823. Strangely enough, the Original Letters disappeared soon alter their publication : and only those of the Fifth volume have, as yet, been recovered. There is no rea.son- able doubt that they still e.\ist and will some day be found. There is no necessity, however, to po-tpone a new edition indefinitely, until they are again brought to li^ht : for a comparison of the Fifth volume with its originals establishes Sir John Fenn's general faithfulness as to the Text ; and therefore our present possession, in his Edition, of the contents of the missing IVIanuscripts. Three hundred and eighty-seven letters in all were published by Fenn : about Four hundred additional letters or documents, belonging to tlie same collection and which have ne\er been published at all, will be included in the present edition. Not only will the Te.\t be doubled in quantity ; but in its elucidation, it will have the benefit of Mr. Gairdner's concentrated study of this Correspondence for years past. Half his difficulty will be in the unravelling of the chronology of the Letters, partly from internal evidence, partly from the Public Records, and other sources. Fenn's chronology — for no fault of his — is excessively misleading. This was inevita- ble, from the dihiculties of a first attempt, the state of historic criticism in his day, and the limited means then available for consulting the public records. Sic. It is hoped, however, by restoring each Letter to its certain or approximate date, vastly to increase the interest of this Correspondence. In addition textual difficulties will be removed, and valuable bios:raphical information afforded. The Letters of the reign of Henry VI. will form Vol. 1. (estimated at about 600 //.): those of Edward IV., Vols. 11. and iii. (together about 800//.): and those of Richard III. and Henry VII., Vol. iv. (about 300 //. )• The price will be about one shilling for every 100 pp. ; and the work, it is expected, will be completed in Two years. FOR GENERAL READERS. The undermentioned modernized texts are in preparation. Great care will be bestowed in their transformation into the spelling and punctuation of the present day : but the Originals will be adhered to as closely as possible. Leistcre Readings in English Literatitre, The object of the volumes that will appear under this general title, will be to afford Restful Reading ; and, at the same time, by exhibiting the wealth of thought and the wit in expression of our Old Authors ; to predispose to a further study of our Literature : in which study these Readings will serve as First Books. They will contain many excellent Poems and Passages that are generally but very little known. Choice Books. THE DISASTROUS ENGLISH VOYAGE TO THE WEST INDIES IN 1568. Recounted in the Narratives of Sir JOHN HAW- KINS : and of David Ingram, Miles Phillips. and Job Hortop, survivors, who escaped through the American Indian tribes; or out of the clutches of the Inquisition; or from the galleys of the King of Spain: and so at length came home to England. .*. Other ivorks to follozu. These works will be issued, beautifully printed and elegantly bound, in Crown Svo. The above is a specimen of the type, but not of the size of page. 5 QUEEN SQUABE, BLOOMSBUKT, LOTOON, W.O. Princeton Theological Seminary Libraries 1 1012 01231 2437