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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18700	An exhortation to all menne to take hede and beware of rebellion wherein are set forth the causes, that commonlye moue men to rebellion, and that no cause is there, that ought to moue any man there vnto. With a discourse of the miserable effectes, that ensue thereof, and of the wretched ende, that all rebelles comme to, moste necessary to be redde in this seditiouse [and] troublesome tyme, made by Iohn Christoferson. At the ende whereof are ioyned two godlye prayers, one for the Quenes highnes, verye conuenient to be sayd dayly of all her louing and faythfull subiectes, and an other for the good [and] quiete estate of the whole realme. Read the whole, and then iudge.	Christopherson, John, d. 1558.	1554 (1554)	STC 5207; ESTC S117507	113,228	472

and learne a newe lesson And agayne whensoeuer they see one of his cote walke by the strete they wolde whistell and hemme at him say go walke in a mischiefe you bald headed knaue Yea as yet thys maliciouse mockers cease not in many places whē they can spie a prieste to playe the like part But thinke you that suche mockers shal not at length be plaged for their taūtinge of Gods ministers euen as the children were that mocked Heliseus the Prophete These children that I speake of as Heliseus the anoynted Prophete of God went to Bethell came forth of the citie mocked him saying walke vp you bald headed horson walke vp Who loking backe seyng them cursed thē in the name of GOD and by and by came two beeres oute of the foreste and tore in peces two fourtye of them Therefore let all men take hede as they mocke the priestes and ministers of God whome they are bounde to reuerēce both for Christes sake which sayth Whosoeuer dispiseth you dispiseth me and also for their office sake which is so necessarye for al mens helth and saluation And let them remēbre no more but this one example of Chrysostome who wryteth thus If a greate prince wold giue this aucthoritie to one of his seruauntes that he shuld deliuer out of prison whome he lyste whome he lyste shutte vppe in prison wolde not all menne and that not wythout good cause both feare him and reuerence hym to Howe then shuld men honour the priestes which hath aucthoritie by Christ kyng of all kynges committed vnto them to lowse mens sowles out of the fetters of sinne and agayne to bynd them as they see occasiō And the same writer sayeth in the same worke that we can neyther at our comyng into the worlde become Christen wythoute them nor at oure departynge out of the worlde receaue the blessed sacramentes of the aulter and aneyling without thē Whych thynges considered lette no man y e eyther loueth Christe whiche is the hyghe Prieste of all and the authour of priest hode or loueth hys owne soules helth and purposeth to be saued mocke the priestes leste they be worthelye punyshed therfore but reuerence them as Gods shepeherdes here in ●arth to whose cure mens soules are committed And although they see some of them eyther lacke good knowledge and learnynge or to be lyghte and lewde of behauioure yet muste they not contemne the office for the mens euyll lyuynge For yf the officers vnder a Prince be of noughtye conuersation we may not for that say their office is nought and disobeye the officers but as the princes officers humblye obeye them and as euyll lyuers hartely praye God to amende them But to returne to the Lutherans libertie y ● we talked of before was not al thinges through it brought so farre out of order that vice ruled vertue folishnes ruled wisdome lightnesse ruled grauitie and youth ruled age So that the olde mens saying was herein verified that when Antichrist shulde come the rootes of the trees shulde growe vpwarde Was there not beside such deadly dissention for our diuersitie in opinions that euen amōges those that were mooste verye deare frendes arose moste greuouse hatred For the sonne hated hys owne father the sister her brother the wyfe her husband the seruaunte hys mayster the subiect the ruler And in euery house at euery mans table in euery corner in euery strete at euerye tauerne and inne at all tymes was there suche vnreuerent reasonynge of Gods highe mysteries that those that mette together frēdes departed enemyes and sometymes were at daggers drawyng for the matter And then you shulde haue hearde thou Papiste and thou heretike And in a small number of yeares it came to passe that no neyghbour could loue another no man do for another no one agree wyth another Thus was the membres of Christes Churche by such deuelishe discorde miserably rent a sonder Which thinge deepely to thinke vpon wold make anye charitable mans harte to blede For if we shuld se before our eyes a mans bodye first to haue the heade cut of then the fingers and toes then the handes and fete after the legges and armes then the bowelles piteouslye pulled oute of the belye and last of all the rest of the bodye being thus mangled and maimed cut in small gobbets and peces woulde we not thinke it a sorowfull and lamentable spectable to behold and count these folkes very cruell butchers that thus cruelly had handled it How muche then ought we to lament when we se y e churche which S. Paule calleth y e bodie of Christ ▪ thus by debate strife rufully rent so māgled with mischeuous heresye that the beauty therof is in maner vtterly defaced Might not we well say thus with the holy prophete Hieremye Let our eyes neuer cease from wepinge night nor daye because the virgin and doughter of my people is wonderfully brused and al to broken in peces and a mooste miserable plage fallen vpon her But now to make a brefe rehersal of the other noughty fruytes y t came of thys loose libertye begon not the authours of it first with the basest ceremonies in the Churche and abolished them they coulde not tell why and after went forth still euen to the greatest mistery of our fayth and at length made vp their mischiefe with the takinge away of those For first they dyd forbyd holy bread and holy water to be vsed any longer two very godly and liuely ceremonyes thone to put vs in remembraunce that as those peces of breade be all of one loafe so we be all mēbers of one body y e is to say of the catholike churche and kni●●e together in one fayth and one charitie the other to cause vs to call to mynde the passion of Christ with whose blessed bloud we are sprinckled wasshed from the fylthines of synne And then they commaunded Images to be plucked downe in euery churche which put vs in memorye of the holy lyues of confessours martyrs and virgins yea and they were not so contented but they would haue the Image of our sauiour Iesus Christ likewise spitefully to be hurled downe and eyther with fire to be burned or with instrumentes broken all in peces And some sinfull wretches were there that digged vp and ouerthrewe the crosses in highe wayes whiche were sette vp partly to make men that passed by remember Christes death and passion and partly to shewe them the right way that knew not the same Who I pray you would thinke that these folkes bare any good affection to our sauiour Christ which could neither abide his Image nor the holsome Signe of hys crosse For like as if a man shuld come into the kinges palaice and first rashelye pull downe the kinges armes then breake them in peces and after tread them vnder his fete no man woulde suppose that such one loued

suffre and the lamentation that the poore make to me I wyll now aryse And so as Iob sayeth he wyll deliuer vs from our oppression In suche aduersitie we maye not loke to be deliuered when we wil our selfes but we must tary Gods pleasure hauynge sure trust that he will deliuer vs at length for Salomon wryteth thus Tary for thy Lorde God and he wyll delyuer thee Lyke as the husbandman by by after he hath sowen his ground loketh not to reape the frute therof in all haste but tarieth for a season So we when we haue made our petitiō to god we muste patiently abide his pleasure and he wyll surely send vs succour when he shal thinke it moste conuenient for vs. Thus by prayer and patient suffringe shall we obtein oure purpose And not onely that but shalbe highlye rewarded to at goddes hande for our godly patience Therfore all such as are for a season wyth sore paymentes or with enhansed rentes or by any other meanes sore oppressed let them neuer by vnlawfull wayes seke their deliuerye so be the cause of their owne destruction seynge that they maye be well assured that by prayer and patience they shal not only haue their requeste but also greate thākes of god to whose wil they holy betoke thē For yf a man were set fast in a close prison and there sore pāged with painful tormētes the same man yf so be that he had a sure promisse of hym y t had authoritie to deliuer him that he should not only come forthe therof at a certein day but shulde besides haue some liberal reward to recompence his greuouse punishment y t he hadde so patientlye borne were he not then worse then madde if he would go aboute eyther to fight with y e gailour auenturing with y e ieoperdie of his lyfe to get out by strong hande or els to digge vp the foundation of the prison or to breake out so perhappes fall in hazarde of hanginge wherfore whosoeuer is thus troubled and longeth for the day of his deliuery let hym passe on y ● tyme wyth patience for a whyle and take good comforte in his care because he is assured that god wyll at lengthe mercifully delyuer hym But some men wyll say percase we shalbe deade or y e day come It may be so in veri dede and therfore muche lesse nede they to passe for their tribulation For yf death come then shall they be not only of good comforte because they haue borne their trouble patientli but also glad of their paynes passed because y t then shal they be rewarded for them Yet som there be into whose heades these thinges wil not syncke but they saye styl why shulde we be obedien●e to a noughty prince or why shuld he haue al and we littel or nothing These haue not lerned S. Peters lesson that men ought to obeye not only good godlye princes but also such as be threwed rigorous For y t is verye cōmendable yf a man suffre trouble and that wrongfully to because he knoweth the same to be acceptable before GOD. Nor they haue not redde the fable of y e belye and the other members of y e body which Menenius Agrippa recyted vnto the people of Rome when as they beganne to rebel against the consules and chiefe rulers of y e citie were al ready gathered together in the hyll called Auentine whych fable is written in Liuie after this sort At such tyme as the mēbres partes of the bodye did not as they do now agree altogether w t one consent but euery membre vsed his owne counseyle and coulde speake for hymselfe the reste of the members muche grudgynge that by their care trauayle al thynges shuld be soughte gotten for the belies vse and that y e bely shuld do nothinge but lye at his ease in the myddest of them and enioye suche pleasures as they had prepared conspired and agreed together that from thenceforth neyther the hand shulde lyfte the meate to the mouthe nor the mouth shoulde receaue it nor the tethe shulde chowe it Wherefore whyle as for thys displeasure they went aboute to tame the bely with hunger all the members and partes them selfes yea and the whole body to was in a maner clean consumed Whervpon it well appeared that the ministerye and seruice of the belye is not ydle or vayn but that it nourisheth y e other partes aswel as it is nourished it selfe because it spreadeth abroade into all partes of the body the bloud whych is cause of our life and strength and the same when the meate is digested is diuided into the vaynes to Thus telleth Liuie Christes disciple and I praye God I set at nought all thynges visible vnuisible to thintent I may wynne my Lorde Iesus Christ. As for burning in a hoate fyre as for to be hāged vpon a crosse to be assaulted of wylde beastes to haue my bones all to wrinched and frushed to haue my membres cut all in peaces to haue my whole body gronden with milstones yea and to haue all the tormentes that the deuyl can deuy●e to fal vpon me I passe not so that I may wynne my swete sauiour Iesus Christe Here you maye perceaue the stoute courage of Christes mightye champion the sore bruntes that he was mooste gladde to abide for the obteynyng of that heauenlye victorye For he knewe that after this sort only shulde Christes souldiars fyghte Lykewyse dyd the holy and blessed martyr Polycarpus when men were sent to take hym and to bring him to the offices of that countrye that he might be tormented for Christes fayth came downe to them with a pleasaunt and mild countenaunce talked wyth them and commaunded a table and greate plentye of meate to be prepared for thē and prayed them to eate make good cheare desyred them that in y e meane season he mighte haue licence to praye Whych done he dyd not resiste them nor wente aboute to prepare a companye of men whych he being so wel loued in that countrie might belike easelye haue done to fight wyth them so to saue him selfe from theyr tormentrye but most mekely gentlye wente he forth with them and after longe talke that he had with the officers as touchyng hys fayth most frely frankely in a greate audience of people defended it Wherevpon all the people cried this is the greate doctor of Asia the father of the christen men and y e destroyer of our Gods Let hym be burned quicke So when the fyre was made ready he most wyllyngly lowsed hys gyrdell him selfe and put of his clothes And when thei would haue nayled hym faste to the stake no sayd he let me alone as I am For he that giueth me strength to endure the hoate flames of fyre wyl I doubte not gyue me grace stedfastly to stande by it without anye naylinge So y t they dyd not nayle him at all but onlye

by the shadowe of holines deceaue the simple hearers ▪ But he y t is geuen to peruerse doctrine is an enemye to the doctrine of helth and saluation and yet for all that is of an honest and sobre behauioure intendeth nothyng elles but to apparell hym selfe with the cloke of an honeste pretense a sobre lyfe and to couer hys craftye diuises with it to thintente he maye the more deceaue hys hearers Therfore let vs most diligently beware of heretikes that be of honest and ver●uous behauiour whose lyfe percase y ● deuyll rather then God hath so formed and framed For as fowlers laye bates to allure byrdes wythall to thintente they may more easelye catche them so the deuyll hath a certeyne pretensed honestie that is to saye a snare to deceaue mens soules withall ▪ to thintente that by suche honestye such meke behauiour suche righteousnesse he maye more easelye catche mens soules by false preaching bring them into the snare For the deuyill fyghteth by dyuerse subtyll traynes ▪ to thende that he may destroye mankynde Thus wryteth Origene of the pretēsed vertue of heretikes Which as he aduiseth vs it is necessary for vs to eschewe leste it at the length deceaue vs. Now as for their earnest sticking in their lewde opinions is no ●ause why any man shulde the ▪ more credite them For we read of diuerse anabaptistes which is a sec●e of heretykes as 〈◊〉 as the 〈◊〉 whyche haue suffred sond●y kyndes of sore tormentes yea and death to rather th●n they woulde refuse their adhominable heresie For in a citie of Germany called Passakia eyght of this see● were burned vpon one day and abode the ●●hole flames of fyre with suche patience as they made all men ▪ that were present to wonder at thē Amonges whom was one man that had two sonnes burned with hym whome he most earnestli exhorted y ● thei shulde neuer for feare of the fyre nor for the vntolerable paynes y t they suffered therin forsake their opiniō And ofte recited vnto them the martirdome of y e blessed Machabees Agayne at a certayne place beside the ryuer of Rheue ●iue Anabaptistes in their floryshinge age for their heresie were cast into the sayd ryuer and drowned Whyche when they were led to their death not ones shranke at y e matter At Basile lykewyse two chiefe ringleaders of this sect when they were ledde throughe the citie beatē with roddes cast their eyes vpon hym that bette them with a mery countenaunce and exhorted hym stoutly to do his office in that behalfe For we sayde they most gladly do suffre for christ and the true vnderstanding of his worde in baptisme Now then whēas we see folkes suffer greate punyshement with suche wonderfull patience pretende that they suffer for goddes word shall we saye by and by that suche be martyrs and take example of them to stycke to heresye and so caste awaye both oure bodyes and soules No no god forbyd y ● any christen man shuld do so through the noughtye exāple of the deuyls false martyrs become as mad as they For yf constante and patiente suf●●yng were ●noughe to make martyrs then shulde Turkes be martyrs For we read of certayne Turkes that had burned a good parte of Transilu●n●● and VVulachi● whyche were taken prysoners by Chrystenmen Who when as they shuld be put to execution and be beheaded at 〈◊〉 they were offred their pardon ▪ if so be they woulde forsake Mahometes law and become christen But neuer one of them woulde take y ● offer but most stifly standing 〈◊〉 their wicked profession willingly went to their death Wherfore let no man eyther when he feeth an heretike flie out of his countrye because he wyll contynewe in heresye or is banished for thesame saye y t he is a confessoure and suffreth persecution for y ● truth or when he seeth hym gladlye go to the fyre patiently suffer it saye y t he dyeth a martyr and that twentye thowsande wil rise of his asshes but let hym be ryght sorye in his harte and lamente that the deuyll was so great wyth him that he coulde make hym suffer the hoa●e flames of fire for his wicked opinion and so led hym streighte to the ●eruente flames of euerlastynge fyre And let him exhorte al men to take hede betyme howe they enter into heresy leste their goostlye enemy leade them so farre forth in it that they shal neuer turne backe agayne frō it And let neyther such sufferynge of heretikes nor their pretensed holines by any meanes deceaue vs. Nor lette vs not thinke that any such thinges howe gaye soeuer they seme in the sight of some men can in any wise auayle the doers of them because they be done not onelye agaynste the churche of God but also without the circui●ie vnitie of y e same and be contrarye to the catholike fayth thereof For if suche folkes woulde bestowe all that they haue in helpinge the poore or if they woulde tame their bodyes w t fastynge and abstinence or if they so loued their neighbors that they would be content to suffre death for theyr sakes or if they were so earnestly bente to prayer that they wold not cease to praye continually or if they hadde suche a zeale to preache that they wold most diligently occupie them selfes in that behalfe yet shuld they bestowe all their trauayle in vayne if so be they haue forsaken the catholike churche and the true faith therof For. S. Augustyn sayth that neyther baptisme nor any workes of mercy can profyte a man with out the felowshyppe of the catholike Churche And in an other place he sayeth that those workes that appertayne to the Churche if they be done without the churche they auaile nothinge to oure saluation because that with out the vnitye of the churche of god there is no saluation at all The blessed martyr saynt Cyprian wryteth likewise as touching y e same poynte thus Such as are gathered together withoute Christes churche thinke they that when they be so gathered together that they haue Christe with them All suche yf so be they be slayne for confessing Christes name the blottes y t they be defiled with all are not washed away with the effusion of their bloud For the heynous and sore sinne of discord is not purged from them by suffringe a paynfull passion And a martyr can no man be y t is not in the churche Nor no man can come to the kingdome of Christ whiche hathe forsaken the churche that shal reygne with Christe Then best it is for euery man that mynded to be saued yf he fall in trouble for his fayth sake first to consider depelye whether he be a member of Christes churche and then to weye well whether his fayth agreeth with the catholike fayth or no. And in weying thereof let him not sticke onlye to hys owne iudgement which may sone deceaue him but folowe

the iudgemēte of those whose doctrine hath euer from time to tyme bene by the whole churche of God well lyked alowed And besyde to trye y e spirite wherewith he is moued whether it be of God or otherwise Whyche maye in dede be very easely tried For yf it be of God it will not resist the authoritie of the churche nor laboure to disanull the same but will alwayes submytte it selfe thervnto as to the true spouse of Chryste and gladly embrace the doctrine therof as the doctrine of helth and saluation But if it be the deuilles spirite it wil then contemne the authoritie of the Churche and wil trauayle to treade that vnder foote and lewdly oftentimes belye it to and rage and rayle agyanst the godly ordre therof and blaspheme the blessed mysteryes and sacramentes therin and call fastinge and praying superstition and call all them worke wongers that medle wyth any such matters And presumptuously wil take vpon it to iudge of the depe secretes of the scripture and despise the doctrine of the old holy fathers doctors of the churche wil say y t they were men both might did erre and that men must beleue and read nothing but scripture allowe none interpretation thereof but suche as they gather thē selfes by conferringe place with place that euery manne oughte to be his owne iudge in y t behalfe Such a spirite of al those y t be mēbres of Christes catholike churche purpose so to continue be saued at length is to be vtterly auoyded lest lyke a snake when it hath ones gotten in the heade it drawe the whole bodye after it and so be the destruction of all them that receaue it For suche a spirite will at lengthe moue men to disobeye theyr prince yf he be a godly catholike man yea and openly to rebell agaynst him And hereby it may easelye be perceaued y t it is not the spirite of God because it stirreth men to fyghte agaynst God For whosoeuer maketh warre agaynste hys prince he maketh warre agaynst God forasmuch as the prince is as I sayd before appoynted by God And lyke as yf a worldly prince shulde ordeyn an officer and giue him full aucthoritye to examyne causes and to execute suffice vnder hym whosoeuer shuld withstande this officer go about to fight with him shuld be worthely taken for a traytour and shoulde haue as he had deserued So truelye seynge that God hath appoynted the prince to be his officer and minister of iustice here in earth what man soeuer rebelleth agaynste him is a false traytour to God and excepte he repente betime he sha●● receaue the rewarde of a traytour in hell Besydes this the foresayde spirite maye be well knowen by the doctrine that cometh from it For the doctrine there of is full of pryde and presumption full of hypocrisie full of blasphemie It is also contentiouse stubborne and vnpatient it is licentiouse and carnall it is for the moste parte grounded vpon lyes blind ignorance But the doctrine and wisdome that cometh from heauen as saynt Iames sayeth firste it is pure secondarelye it is peaceable beside it is gentle and obedient it is also full of mercye and good workes it will not iudge other finallye it is simple and vnfayned Therfore whēsoeuer we be tempted to receaue any newe doctrine lette vs weye wel not only who are the teachers thereof and whether it selfe haue the qualities of the wisedome and doctrine that the holye Apostle sayeth commeth from heauen aboue but also what fruites springe out of it For if we perceaue both y e ministers therof to be good godly men and fauourers of Christes catholike churche also ▪ the doctrine it selfe to be peaceable gentle obediente and mercyful and finally that it bringe for the suche fruytes as saint Paul calleth the fruites of the spirite that is to saye Charitie ioye peace longe suffrynge gentlenes goodnes fayth mekenes and temperaunce then maye we be bolde to embrace it as the doctrine of GOD commynge from aboue and to frame oure fayth and beleue according to it But contrarye yf not onelye the doctrine that is taughte vs to be busye vnquiete headye dysobediente and cruell but also the ministers thereof be hyghe mynded presumptuouse enemies to the churche of Christ raylers and gesters lewde in their preaching morelewd in their behauiour authors of carnal liberties and maynteyners of the same yea and beside this if the fruites of their preaching be such as the blessed Apostle Paule calleth the workes of the fleshe that is to we●e adu●utrye horedo●e filthines wantonnesse worshpppynge of Idols witchecraffe hatred stryfe emulation anger ▪ debate dissention sectes enuye murder dronkennes riotous ba●kettyng such ●ike then must we thinke ▪ that such doctrine is sowē abroad by our deadly enemye the deuyll to poyson oure soules withall And we must be well ware that we taste not thereof leste it seminge to vs pleasaunte and swete at the fyrste worke in vs at the lengthe a sowre and sorowfull effecte For yf we be ones infected with it hardly shall we be deliuered of it For it is a commō saying in England that frenesie heresie yelousie are hard to be cured And yf it remayn styll within vs it will in conclusion so corrupte oure selye souses that they shalbe in daūger of death euerlastinge Therfore let euery man that loueth his soule and is desyrous to saue it take hede of peruerse doctrine neyther leane to muche to hys owne will and iudgement lest therby he be foule deceaued nor aduenture to sticke fast in the defence of a false fayth and to ieoparde both body and soule therfore For yf he stande in it to the shedding of his bloude althoughe he please him selfe neuer so muche therewith in this life yet shall he not fayl to receaue the reward y t is prepared for obstinate blindnesse in another life Of suche folke there be two sortes one that hath spiced cōsciences of a folishe feruent zeale y t they haue to their fonde opinion beinge persuaded y t thei be in a truth wil rather loose al y t they haue their liues to thē any thing relent in their pretēsed truth And no merueyle it is forasmuch as both they be so with presūption blinded y t they wil folow no mans iudgemēt but their owne also so wedded to their will y t they counte all other mens counseyle vayne madnes folye By meanes where of they iudge lyes to be trueth darkenes to be lighte lewdenes to be learning fantasticall folye to be perfite wisdome blasphemous bablynge to be pure preachinge vayne wordes to be wise reasons pestilent heresie to be holesome doctrine iust punishmente for the same to be persecution obstinate stubbornesse to be patiente constancie and death for false fayth to be martyrdome So y t they may wel say by reason of their vncurable blindenes these

betime repent them of their abhomible wickednes and blasphemye After this was the most holye and blessed sacrifice of Christes body and bloude in the masse taken away wherin is commen prayer vsed for the whole catholike church of Christ and for all states that be in it and the very passion of our sauyour is there lyuelye represented partli by the godlye ceremonyes that be vsed therein and partly by the decent apparel and vestimentes that the prieste weareth in the celebration therof For al the clothes that Christ dyd weare at his blessed passion as the purpel robe that was put vpon hym by the Iewes the cordes that he was bounde withall the clothe wherwith they couered his eyes when they bette him and the white garmente that he was cladde with when Herode mocked him are by y e priestes vestimētes represented For the Ammesse y t the priest putteth vpō his head representeth y e cloth wherwith Christes eyes were couered whē Pilates men buffeted him in mockage badde gesse who smote him as we reade in the .xxij. chapt of S. Lukes Gospell The whyte lynnen albe that he putteth nexte vpon him representeth the white garmente wherein Christ our sauior was cladde when Herode mocked him as it is written by S. Luke in y e xxiij chapt The girdle y t the priest putteth aboute him representeth the whippe wherw t Christ was bette by Pilate as we read in y e .xix. chapt of S. Iohn The stole y t the priest putteth aboute hys necke represēteth y e cord or rope wherwith our sauior was bounde whē he was bette w t whippes as S. Marke declareth in y e xv Chapter of his Gospell The fannel that the prieste putteth vpon his lefte arme representeth the rope wherewith the Iewes dyd bynde oure Sauiour Iesus when they brought hym before Annas as Saint Iohn telleth in his gospell the .xviij. chapt The vppermoste vestiment called the tunicle which the priest putteth vpon him last of all representeth the purple robe that the Iewes put vpō our lorde and sauiour when they sayd to him in mockage Hayle kinge of the Iewes In so much that the prieste when he is thus apparelled and goeth to the aulter doth manifestly set before our eyes our swete sauiour Iesus whē he suffred his paynful passion and went to offer vp to his father his blessed bodye vpon the crosse for our redemption In remembraunce of whiche holy passion the prieste representing Christ our high priest whose priesthode contynueth for euer offereth vp vpon the aulter the very same bodye to god the father that suffred for vs the very same bloud that was shedde for vs. So that whosoeuer desyre to be partakers of that blessed passion let them with moste humble reuerence come to masse heare it with feruēt deuotion and earnestly thinke vpon the greate and painfull tormentes suffred by our sauiour for their sakes which be represented therin And gyue hym moste hartye thankes therfore and desyre hym of pardone for all their offences committed in tyme past and to gyue them grace to auoyde al vice and sinne from thenceforthe For thus shal they vndoubtedli receaue much fruite by hearinge of Masse And when their deuotion serueth them to receaue the moste blessed sacrament therat were in they shall if they worthely receaue it take singuler commodite and comforte And to do the same at lest at euery solemne feaste in the yeare or oftener if they be so disposed For so we se the people commonlye do in other Christen realmes Who first do confesse them selfes vnto a priest and then come they to receaue that blessed foode with suche lowly reuerence and earneste deuotion as a good christen man would much reioyce to se them Which thinge I praye god may shortly come to passe amonge vs and that we may both stedfastly beleue it to be our sauiour Christes blessed bodye as it is in dede and not as our laste wicked and blasphemouse cōmunion boke and all oure newe preachers most vntruely and damnably taught vs that it was but breade only and also deuoutly and godly receaue it to our soules helthe and comforte Nowe as for all the rites and ceremonies of the masse and al the praiers conteined therin they are so godly and so well placed as all the worlde is not able to inuente the like nor so well to dispose and set them together as all good men that will deepelye weye them and consider the order of them shall easely perceaue As for suche as haue mooste wickedlye called the Masse a Maskarye and the priestes vestimentes maskynge clothes and mocked all the ceremonies thereof and spytte at them did smite the priestes maye well be compared wyth Pylates menne who as we reade in S. Mathewes Gospell bowynge downe theyr knees mocked our Sauioure Christe spitte at him smote him vpon the heade For surely it is not vnlyke y t yf Christ were here amonge vs personallye present in a mans lykenes and nature as he was then amonge the Iewes but that these vngodlye folkes woulde take the Iewes part and mocke him as they dyd seyng that they playe the very same partes with hys priestes and ministers ▪ that represent hym vnto vs that the Iewes in olde tyme dydde playe wyth hym But oure Lorde graunt that they maye espye betyme theyr ●●rye and madnes that the miserable plages that fell vpon the Iewes for theyr mockyng of Christe fall not lykewyse vpon them for mocking of his priestes ministers But manye grudge and are offended that the Masse and al other diuine seruice is in Latyn so that when they be in the Churche they do not vnderstande what the priest sayeth I would gladly aske one question of such why they come to the churche whether to heare or to pray they wyll aunswere I doubte not to do bothe For there they both learne theyr duetye by hearyng of sermons and also practise it by diligent and seruent praying Nowe then seynge that to do our duetie is muche better then to learne our duetie because that euery manne learneth to this ende that he may practise although both twayne be good and necessarye yet the one farre passeth the other And the one maye be gotten in shorte space with small trauayle but the other asketh longe tyme and much payne to get it As concerninge whiche purpose we reade a notable storye of one Pambo a man vtterly vnlearned who on a tyme came to learne a psalme of the psalter And when he had hearde the firste verse of the xxxvii● psalme which is thus muche to say in Englishe I haue determined with my selfe that I will so directe and order my life that I do not offende wyth my tounge departed and wolde in no wise heare the seconde verse but sayd that one verse was sufficient if he could practise it in dede After that when he had taught hym this verse dyd rebuke hym because

deuises and suffred them by his diuine prouidence to worke their owne confusion Now then seing that this erroneouse doctrine hath so harmed both noble gentle men thē selfes and their children to let them at lengthe spye the wickednesse of it and helpe be tyme to banishe it out of their contrye and exhorte theyr children to detest and abhorre it For so shall they make thē to feare god and serue hym to exercise vertue and eschew vice and to be humble and obedient to them selfes to ▪ As for the yeonianry of our contrye wherin dyd consiste a great parte of the force of this realme it hath so notably decayed synce the tyme that this pestilent doctrine began first within this realme that it would pitye any true Englishe mannes hearte to consider it For where as the yeomen thirty or fourtye yeares passed were well able to do theyr prince and theyr countrye very good seruice when as any occasion required and that euery one of them dydde kepe a substantiall howse by reason that theyr rentes then were very reasonable Now since thys perillouse plage of heresye hath infected thys realme theyr rētes hath bene so enhaunsed and they so miserably polled that neyther seruice were they well able to do for theyr prince and countrye nor to kepe any plenteful house for the relieuynge of theyr poore neyghbours For men that became Lordes of suche fermes when as by reason of thys lewde doctrine they had cast awaye in maner the feare of GOD and good conscience to in stede thereof had caught suche couetouse heartes as wold neuer be satisfied and ioyned withall a large licentiouse conscience whych told them they might go forth in their purpose with out any scruple at al then doubled they theyr rentes and some tripled them and toke suche incommes for theyr leases as where able to begger the fermers that toke them insomuche that where as the fermers had bene verye welthye before they came by this meanes to suche neade and necessitie that scarce were they able to paye theyr rent The misery lykewise that the poore cōmons haue bene bewrapped wyth since the rereceauynge of this deuelishe doctrine can no man without a longe processe throughly declare For what with taxes and tributes what with the chaunge of our money and fall of the same what with gressams and incōmes what with extortion and briberye what with puttyng out of their ferme holdes and tenementes what with craft and false dealing and what with all other kindes of oppression beside they haue bene so sore impouerished that better had it bene for them to haue dyed in their cradles then to haue lyued to suffer such wretched and miserable calamities For when cōscience was banished and charitable hartes wa●ed keye colde then cared no man from the hyest degree to the lowest how he got goodes so that he had them in so muche that this saying of the holye Prophete Hieremye myghte be well verified in them that euerye one from the lowest degree to the hyghest had giuen them selfes to couetousnesse And when this came thus to passe they that were mooste mightie ▪ were greatest oppressours ▪ and lyke greate fysshes deuoured the smal And oftētimes would they take worke of artificers wares stuffe of marchauntes differ the payment so longe y t the poore artificers and marchauntes to were in maner beggered therby And when they demaūded theyr payment they had of diuerse a froward aunswere in so much that the poorer a man was more iniury he suffred at theyr handes and the vnsaciable hartes of suche couetous men coulde neuer content thē selfes But wo be vnto al such excepte they betyme repente them and if there be any such lette them thynke y t at length they shal depart from all that they haue and remembre that they for al theyr gaye and gorgiouse apparel they shal haue no more but a symple shete to wrappe theyr vyle bodye in and for al theyr fayre buyldinges and sumptuouse houses a poore pytte in the earthe to dwel in And wythal let them learne one preatye lesson that Eusebius wryteth in the life of Constantine Thys good Emperoure Constantyne makyng an oration to a great company that was gathered to heare hym specially inuehed and spake agaynste those that were spoylers and verye couetouse folkes sayinge thus Wyll youre greadye couetousnes neuer haue ende Then wyth a litle staffe that he had in his hand he measured vpon the ground the iust lengthe of a man and sayde If a man haue all the riches in the world the whole earth in hys possession he shall at hys ende haue no more but suche a smal peece of grounde as I haue here measured Therfore let al gready hartes remembre this wel and leaue their care that they take in goodes getting and consider their duetie in wel bestowing of them and thynke besyde howe they haue gotten them For euyll gotten goodes as Salust sayeth euill cheueth Ouer this yf they wold compare their bodies and sowles with their goodes and riches me thynke they shuld beware to loose those thinges that be better for those that be worse For goodes and riches be gyuen vs of god for the commoditie and vse both of our bodies soules And like as brute beastes are muche better then grasse strawe and hay which be ordeyned to nourishe thē So is a mans body and soule more to be estemed then goodes riches whiche be prepared for them Who then is so vnwise that wil for the sauing of those thinges that be much more vile put in daūger those that be farre more precious For both oure bodies soules are of suche estimation in the sight of God y t for the recouery of them oute of thraldome he vouche saued to send down into the earth his only sonne our sauiour Christe Iesus by whose blessed bloud which far surmounteth al golde precious stones both our corruptible frayle bodies also oure very sicke sore wounded soules are redemed frō endles dānation restored agayne to y e celestiall kyngedome whyche was from the begynnynge of the world prepared for them Therfore seynge that god of his gratious goodnes hathe taken so much paynes to saue them ▪ we throughe our folye and negligence ought not to trauayle to loose them nor to put them in hazarde for the loue that we beare to our wel thy estate in this worlde and so to chaunge heauen with hell ioye with payne myrthe with sorowe quietnesse with trouble lyfe with death the ▪ pleasaunt presence of god with the horrible syght of the deuyll and the glorious company of aungels and sainctes with the hydious and fowle felowship of fendes In consideracion whereof because of the tender and vnfeyned loue that I as our lord knoweth beare to the welth and helthe of all my coūtry mens bodyes and soules most earnestly beseche almighty God y t he wil vouchesafe so to prouide that for euyll gotten goodes no man in