Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	edward_n	england_n	year_n	23,637	5	4.8786	4	false

Text snippets containing the quad

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

reygne ouer vs ▪ whēsoeuer any enemies go about to assault her mooste willingly to spende oure goodes liues to in her defence As for her mariage let vs as I sayd before referre the matter to God the author therof to her owne wisdome which hath chosen it For yf we shuld rebel therfore we shoulde not only seme to be w●●er thē god that as we verely trust hath made y e marriage but also to knowe better then her grace whome she shulde most loue like Now where as some percase both hath said as yet do saye that this noble prince of Spayne is a straunger and therfore both thei themselfes grudge at the Quene because she hath married him and also make other by their noughtie persuasion to grudge likewyse herein surelye they not onelye declare their lacke of knowledge as touching their duetie obediēce to her grace but also displease almyghtye god her defendour Therfore it shuld be verye well done for all suche to call to memorye a storye that is wrytten in holy scripture ▪ as concernynge the lyke matter We reade howe that Marye and Aaron dyd sore murmer and grudge agaynste Moyses because he married a wyfe whyche was a straunger borne in Aethiope Wyth which their grudge God beinge sore agreued smote Marye wyth a leprosye insomuche that by reason that she was so greatly infected with it she semed as white as snowe and was in daunger therby to be destroyed Do we not thynke that God nowe is iuste as he was then and is as sore offended wyth our murmurynge heartes agaynst the Quene as he was then wyth theirs agaynste Moyses and wyll punyshe our wickednes as well as he dyd theirs and the more that we grudge the more greuouslye wyll he plage vs ▪ Why then seynge we haue no iuste cause of grudge do we not leaue our grudging for feare that we so d●●please god that he wyl not only smyte vs with the horrible disease of leprosie in our bodyes but also punish our soules with euerlastinge fyre And albeit y e priuate grudge that one beareth towarde another doth muche prouoke goddes wrath agaynst vs yet the grudge that we beare towarde our prince is muche more greuouse For when the children of Iraell murmured agaynst Moyses and Aaron their rulers because they ●eared to be destroyed of the inhabitantes of Iurye at suche tyme as they shuld enter into it ▪ and wished y t they had died in Aegypte God was so sore displeased with their grudge ▪ that he sayde to Moyses I will distroye them all wyth plage and pestilence make thee a ruler ouer a greater numbre of people and much more valiant Agayne when they went from the hill called Hor and were with their long trauayle sore wer●ed and by reason therof much muttered agaynst god and Moyses and sayde why hast thou brought vs of oute Aegypte ▪ that we shulde dye in wildernesse god sente amonge them fyrye serpentes which sore tormented them and killed many of them insomuche that they came to Moyses and sayde We haue ●ore offended in that we haue spoken agaynst GOD and the● Therefore all they that for any cause grudge agaynst the quenes grace let thē looke for suche lyke plages yf they do not amend let thē learne by these examples to laye away their grudgyng heartes and mekely to acknowledge their folye to aske God mercy and to saye with the chyldren of Israell we haue greuously offended for that we haue murmered agaynst thee O Lord and agaynst our moste gratious Queene And lette them neyther secretly in their hartes grudge agaynste theyr Prince nor openlye in theyr woordes speake euyll by her but folowe the counseyle of Salomon where he sayeth Kepe your selfes from grudge whyche au●yleth nothynge and temper poure tongue that it sclaunder nobodye For all they y t eyther in theyr hartes conceaue anye malice toward y e Queene or grudge at her or vtter euil wordes agaynst her are as wel to be cōmitted rebelles as those that beare harnesse agaynste her For these be the thre speciall poyntes as you heard at the beginning wherein rebellion standeth As for their muttering y t they make for her marriage yf they knewe how the Prince of Spayne is vnto vs no straunger but one of the bloude royall of Englande by reason that his father the emperours Maiestie that nowe is bothe by hys father syde mothers cometh of the Kinges of Englande they wolde perhappes as they haue iust cau●e lay it aparte and both thanke god hartelye that hath vouchesaued by hys diuine prouidence to bringe to passe that such two noble personages comming both of one stocke and linage that is to say of the moste valiant and famouse Prince Kinge Edward the third shuld for thauauncement of y e noble bloud of Englande be ioyned together in marriage also be verye gladde in their heartes to know y t such a noble progeny as themperours is hathe spronge oute of the race of the kinges of Englād but to thintent that it may playnely appeare y t this is of an vndoubted trueth I shall sette forth as it were in a table for al men to loke vpon the lineall dyscent bothe of the Queenes Highnes and also of the sayd prince from Kinge Edwarde the thirde which lineall discent haue I gathered partely out of the stories of England and partly out of the stories of Spayne to thintent that the trueth thereof shoulde throughly be knowen to all meane Hereby maye we wel perceaue that the Quenes grace taketh no straunger to marry wyth but suche one as bothe by father and mother cometh of the royall bloude of Englande and nowe at lengthe is called home as it were to hys natyue countrye insomuch y t no true Englishe man hath any cause to grudge at the matter but great cause hath he to merueyle at the wonderfull prouidence of god therin and hartely to thanke him to that he of hys goodnes both hath so auaunced the noble bloude of Englande abroade in the worlde by raysing vp thereof so manye noble princes to gouerne his people also nowe in the ende hath sent vnto vs a noble prince of y e same bloud to be ioyned in marriage with the Queenes hyghnes to the great honour of our countrye and all oure comfortes For what can be more honorable for vs then to ioyne with such a prince whose progenitours haue ben for their noble actes renomed throughout y e whole worlde and for their singuler vertue moste hyghlye promoted For manye noble victories haue they gotten manye countries haue they subdued and alwayes by their force policie defended the state of Christendome agaynste oure mortal enemies the Turkes And because they were so muche estemed for theyr excellente vertue vj. of their familie ▪ that is to saye of the house of Austria hathe bene of late dayes chosen to be emperors Of whom two were called Alberte other two Frederike

our misery but also so to preserue vs euermore from the same that neyther the deuyll with al hys wilie craftes nor his ministers with all their wicked endeauour shall euer be able to ●rynge it into our countrye agayne And thou lorde that hath with thy blessinge alwayes endowed this realme so blesse vs all at this present y t we maye nowe and euermore be diligent in praysing thy most holy name in gyuing thankes to the forthy goodnes in earnest penaūce doing for our sinnes in askinge ●orgiuenesse at thy hande in calling for grace by feruēt prayer in relieuing of y e poore in abstinence and fasting in patient suffring in recōciling our selfes one to another in doing good one for an other in speakyng wel one by another in agreynge in one fayth and belefe that so we all beynge ioyned together with the bonde of perfection which is charitie dwellyng wythin one churche here in earth may at our death come dwell with the good lord in thy heauenly palayce and there with thy blessed aungels and saynctes prayse and magnifie thy holy name worlde withoute ende Amen ¶ Imprynted at London in Paules churcheyarde at the signe of the holy Ghost by Iohn Cawood Prynter to the Queenes highnes Anno Domini 1.5.5.4 24. Iulij Cum priuilegio Reginae Mariae ¶ Fautes escaped in printing Lefe Side F●autes Corrected D. 6. 1. thaldome thraldome E●d 7 1. vy vp G. 4. 2. offices officers H. 4. 1. commaunded cōmaunde●● I. 1. 1. whole hoate I. 5. 1. minded mindeth I. 8. 1. vs to be busie vs be busie Eod. 2. liberties libertie K. 7. 2. chaunseth chaungeth M. 5. 1. committed counted Eod. 5. 2. England but Englād ●u● N. 7. 1. Arch. duke Archduke Eod. 2. comfortes comforte O. 2. 1. destructiō for destructiō for Eod. 4 1 a pure pure a P. 6. 1. reward rewardes E. 8. 1. spectable spectacle Eod.   Chriss Christ Eod. 2. misterie misteries U. 4. 2. eyes hath eyes haue U. 5. 1. we ●e That we be that Y. 8. 2. cokkel darnel cokkel ●a ● 2. reasonable Nowe c. reas●nable nowe Eod. 3. 1. where able were ab●e Bb. 8. 2. were ●ore were so sore Herodot in his bo●e called Clio whych is the firste booke of his story Remedies against rebellion Cicer. de 〈◊〉 ora Cicer. de ●●ar orat Li●i●s decad ●● lib. 8. Makers of dissension Proue 6. Hier. 20. The wordes of rebelles Homer libr. 12. Odyss The fashions of rebelles Rom. 13 Psal. 49. Three poyntes wherein rebellion standeth The causes of rebellion Polit. 5. Lucre Poore men The rebelles of Neathfolke Riche men Losse of goodes oppressiō Ambitiō desyre of honour Losse of honour Epist. ●a●li 6. epi. 3 welth Feare of punyshment Cont●pt Arist. Polit lib. 5. Diuersitie of maners and contries Diuersitie of opinions and religion Rebelliō of poore men for iucre and riche● Prou. 2● Super Psal. 99. De ue● Apo. Se● ▪ 28. Epist. a● Heb. ho● 18. Rom. 13. Oros. lib. 5. Cap. 4. Oros. lib. 5. ca. 9. Rebelliō of riche men to encrease their riches 1. Tim. 6 Esa. 33. I●ac 2. Augusty e●● 140. Rebelliō for oppression in hope of libertie Exod. 5. Exod. 6. Iudic. 3. I●d 3 Proue 8. Iob. 34. Psal. 11. Iob. 36. Pro. 20. 1. Pet. 2. Liu. Dec. 1. lib. 2. Euseb 〈◊〉 lib. 4. Aristot. lib. 6. de histor anim 2. reg 15. Socrates lib. 5. hist ecclesias Socra lib. 5. histor ecclesias Socra lib. 5. histor ecclesias Pro. 5. Rome 3. Psal. 33. Epist. 82. Eccle. 10 Salust in coniur ●atil Rebelliō for y e losse of honor psal 10● Orat. pro le Manil. Rebelliō●ōmynge of welth Rebelliō for feare of punishment Mat 10. Rebelliō cominge of contēpt Rebelli● for religion Mat. 26. Act. 9. Euseb. histo eccles lib. 3. Euseb his j●o eccle li● ● Rebelliō for ambition and desire of honor Salust in coniur Catil Vide Epit●nen Di●●is in ui●● Pōpeij Euseb. histo ●ecles lib. 5. Ephe. 6. 1. thess 5. Euseb. his sto eccle li. 6. 7 Euseb. his sto eccle li. 8. 9 Socra hi●stor eccle lib. 4. Ambros. ad Marcel Soro●●pi●t 33. Socr● ●istor eccle lib. 3. Mat ●6 Rom. 13 We must weye whether our fayth be sounde or no. Euse. histor eccle lib. 5. Our f●●se martyrs ●span maketh no● martyr● ▪ but the cause 1. P●t ● ▪ ●he 〈◊〉 crisis of heretik●● ● heretike of honest life is moost peritious The pretensed cōs●antie of heretikes Ioan. Gastius de Anabap●● starū erro lib. 1. In the same bok● Ioan. Gastius de erro Ana baptistar No good dedes anay●eth y ● are done withoute the catholike churche De fid ad Pet. De baptis lib. 4. contru donat Desimpli● pralat No man can be a martyr y ● is ●oute Christes churche Fayth is to be tried how The spirite to be tried Gods spirite The deuils spirite The doctrine of y ● deuils spirite The doctrine of God Iac. 3. New doctrine how it is to be ●●eyed Ga● 5. Gal. 5. Two sortes of stubborne heretikes Esa. 59. Truth is onlye in y e church of God The by-wayes of heresie The way to truth Num. 20 The guide to truthe is the catholike churche Wicliffes wicket The second sorte of stubborne heretikes Hiere 5. Ci●er in epist. ad Catonē li 14. epist. 〈◊〉 2. cor 11. Cyp●lan in epist. The causes of 〈◊〉 rebellion 〈◊〉 24 What mariage i● Super Mat. hom 32. Cap. 3. How the Queenes marriage came to passe P●o. ● Pro 1● ▪ The Kentishe rebels wordes Iosep. de anti li. 8. ca. 1. Num. 12 〈◊〉 14 Num. ●● ●ap 1. That the prince of Spayne is to vs no straunger The princes quali●ies Thre speciall vertues of y e prince Herodot in Clio. Tarapha de orig reg Histo. Ould Metamorph lib. 1. The very causes of our last rebellion Psal. 26. Plutarchus in uita Alexandri Deut. 20 2. Re. 15 psal 104. 1. Re. 24 Gen. 4. Gene. 9 ▪ Iudic. 9. 2. Re. 2. 2. Re. 4. 2. Re. 17 P●lydore Sir Thomas More knight in y e life of king Richard the third Edward Ha● in the first yeare of king Richarde the third Plutark Psal. 43. Cant. ● ▪ ●●al 121. Polyd. lib 22. 2. Reg. 5 Vincent lib. aduer sus prophanashae resum nouirates ●● Acad. ●●●st A discourse of y e fruites y ● sprong● of our newe religion in Englande Diuision from the catholike churche Esa. 5. Presumption Socrae histor eccles lib. 2. The title of a good iudgemēt The lord Our lord Libertie of the gospel amōges oure newe bretherne what it signifieth Godly names for wicked diuises Fastinge abolished Socra histor eccle lib. 2. Why we fast vpon the Fridaye Married priestes Religiouse folkes married Socra lib 3. histor eccles Folkes diuorced did marry agayne Discorde and disobedience Disobedience of seruaūtes to their maysters ▪ Disobedience of childrē to their parentes Disobedience of wiues to their husbandes 1. Tim. 2 1. Cor 14 mockyng of priestes 4● Reg. ● Luc. 10. Lib 3. de ●●g sacer The dignitie and auchtoritye of priestes Gouernement turned vpside downe Dissen●●●on for opinions Hatred malice for opinions Unreuerent reasonyng of Goddes word The mēbers of Christes Church●●o●ne asonder Colloss ● Hier. 14. The basest ceremonies 〈◊〉 taken ●waye Holye bread and holy water what they signifye Images pulled downe Christes Image hurled downe ▪ Crosses in highe wayes why they were sette vp Sozomenus histo eccle li. 5. Ware Image breake to be like the Iewes Processiō what it signifieth Candels what thei signifie Ioan. 1. Luc. 2. Asshes what thei signifye Gene. 12 Bearyng of palmes what it meaneth Mat. 21. Luc. 19. Crepinge to y e crosse Philip. 2 Halowing of the foute Aulters pulled downe The pixe Mat. 27 The Masse taken away The priestes vestimentes what thei signifie The Ammesse The 〈◊〉 The girdle The stole The fan●●t The tuni●●e The hearynge of Masse Receauyng of y e sacramēte oftentymes Mockers of the Masse Mat. 27. Diuine seruice in Latine Socra hist eccle li. 4 Mat. 21. Luc. 2. Bed hist. eccle li. ● cap. 4. The trade of the primitiue churche Beda hist. ecles lib. 1. cap. 26. The churches spoyled 〈◊〉 5 hist 〈…〉 The order of priesthode taken away Lewde preachers Hier. 3. Our new preachers doctrine Onelye ●ayth preached The presumption of our newe preachers False alledging of authors Deprauyng of y e holy scripture Euseb lib 5. hist. eccles Euseb. lib 4. hist. ecclesiast Preachers that were neuer sene 2. Pet. 2. Hier. 13. Ioan. 10 Super epist●ad Roman Lib. 3. epist. 2. Epist. 12. lib. 2. Luc. 15. Iac. 5. Cicero de diuinat Sondrye sectes in England Nobility destroyed throughe heresye The decay of the yeomanry Hier. 6. Fayth onlye Iac. 3. Rebelliō in Boheme for religion Ziska Aeneas Syl. in hist c. 40. Histor Huss li 5 The miserable end of the rebels in Boheme Loke vpō the chronic●e of the bokes of Burgundye the chronicle of Carion Monasteri●● Polydor. hist. li. 22 The kentishe rebels wordes at their ●eathe Iacke Strawe Polydor. hist. li. 20 Iack● Cade Polydor. hist. lib. 3. 2. Reg. 5 In oratione de ●rdine The harm●s that c●me of rebellion● Od. 16. ●pod An● 11. Polydor. lib. 8. Hier. 15. Hier. 15. The clergies duetie Num. 16 Osee. 4. Noble gentlemens d●●tie 2. Tim 2 Parētes 1. Reg. ● and .4 Ephe. 6. Maisters Pro. 1● Iosue 1. psal 128. Psal. 26. Psal. 17. Gene. 21 1. Re. 1. Luc. 1. Hier 32.

they haue For he were a very foolishe marchaunt me thynke that when he passeth by the sea hath a fayre wind to driue him to the cōmon hauen where he shoulde arriue wold leaue his cōmon course and trustyng that by saylyng throughe a certeyne daungerous sea he shuld come to a cōtrye where he shoulde fynde muche riches and althoughe he were in maner assured that in that peryllous passage he shulde drowne his shyppe and hym selfe to yet wold he aduēture and so loose all the substaunce that wyth great trauayle he had gotten before Wherfore all they that by rebellion seke to be riche seke in dede to be poore Insomuche that suche haue no cause why they shoulde rebell but greate cause haue they why they shuld by all meanes auoyde rebelliō both for that they most greuously offende theyr lord God therby also that when soeuer it chaunseth they stand in daunger of loosyng all that they haue and theyr lyues to And as for ryches seynge it oftentimes hurteth manye y t haue it and that it is a greate care both safely to kepe it and godlye to bestowe it I meruayle that men eyther make so muche of it or wyll by vnlawfull meanes go aboute to get it For saynte Augustyne sayeth That yf we lacke worldly ryches let vs not by wycked wayes seke it here in this worlde and yf we haue it let vs by good dedes doyng lay it vp in heauen Whych thyng consydered let all riche men contente them selfes with that y ● they haue and care more for the well bestowynge of it then for the gettynge of more and alway beware that neyther by rebellion nor by no other vnlawfull meanes they seke for ryches But nowe let vs see what cause they haue to rebell that be sore oppressed with taxes and tributes with pollynge pilling with rentes raysed and with pastures enclosed such perhappes haue cause to complayne but no cause at all to make rebellion but put the cace that y ● prince be a noughty man and so sore infected w e the sinne of couetousnes that he passeth not howe he come by money so that he haue it so polleth the people with sore subsidies to satisfie hys vnsaciable auarice withal must men therfore being thus piteously pylled reuenge their owne quarell and rebell agaynste hym and goo aboute so to set thē selfes at libertie or rather putte their whole matter to god pray to hym earnestlye to be their succoure For it is wrytten of the children of Israell when they were in Aegypte and were w t intollerable laboure and trauayle very sore afflicted by Pharao king of that contry howe that thei went vnto hym complained of their grefe made humble requeste that they myght be more easely delt with but nothinge got they at his hande but a frowarde answere And albeit that they coulde haue no remedy yet wold they not rebell agaynst him but went to Moyses and Aarō made their cōplaynt to them said Oure lorde loke vpon vs. and iudge our cause by reason wherof Moyses sayd to god why lorde d●ste thou suffre thy people thus to be troubled Then sayde oure lorde god to hym agayne Tell the children of Israell that I wyll both leade them oute of the paynfull prison of the Aegyptiās wherin they be so sore afflicted and also deliuer them oute of their thaldome and bondage ▪ If men that be vnder an euill prince wolde earnestly weye this storye they might learne two profytable lessōs of it one to make their complaynt to y e prince and humbly desire him to relieue them and not by force to resist him and rashely to rebel agaynst him another to committe their matter to god and complayne to hym and truste suerly that he will at lengthe deliuer them from their trouble as he dydde the children of Israell Agayne y e chyldren of Israel when they were made slaues to Chusan Rasathaun the kyng of Mesopotamia and lyued vnder hym in sore seruitude the space of viij yeare they went not about to ryse agaynst hym and so to deliuer them selfes oute of bondage but called to GOD for helpe and succoure and he deliuered them by the helpe of Othoniel And after that likewise whē they were brought into bondage by Eglon the kyng of Moab and lyued vnder hym in great thraldome misery .xviij. whole yeares together they made no insurrection agaynste hym that by that meanes they myghte be deliuered but humblye suited to God for ayde who mercifully lokyng vpon them delyuered them by the handes of Aod the sonne of Gera. Wherfore yf it chaunce at any time that an euil Prince hath the gouernement of a realme let the people first make theyr humble petition to the prince and beseche hym to be fauourable to them and yf that wyl not auayle them to seke then to his counseyle and cōplayne vnto them desyryng them to gyue him good aduertisemēt and entreate hym to be good to hys subiectes for oftentymes good counseyle maye do muche in suche a cace And let them neuer contrary to gods wyll pleasure eyther iudge of their Princes cōditions because God is his iudge nor seditiously lyfte vy theyr swordes agaynste hym but folowynge the example of the chyldren of Israel let them wholy referre their cause to God make their humble petition to hym to be relieued and they shal vndoub●edlye at his handes haue remedye Furthermore it were wysedome too thinke yea we must neades beleue it to that Princes are appoynted by God for Salomon sayth in the person of wisdome which is God him selfe That by me kynges haue their rule And then to ponder wel with our selfes for what purpose God hath sent vs suche a wicked prince whether through our noughtye lyfe we haue deserued to haue such a noughtye ruler or y t God hathe suffred him to reygne ouer vs for a trial of oure patience If we haue deserued by our noughtye demeanour to haue suche one as it may well be that we haue for Iob sayth ▪ that god sendeth a noughty dissembling ruler for the synnes of the people then let vs do penaunce betyme and by feruent prayer aske God hartely of pardon desyre hym that whē he hath wel punished vs to be merciful vnto vs and deliuer vs from our misery alway earnestly beseche hym to giue y ● prince grace to amend for so shal we both helpe to saue him our selfes to Agayn if such one be suffred to rule ouer vs for a trial of oure patience thē leest we loose our patience the reward therof w t al let vs patiētly beare him by patient suffringe encrease our patience Furthermore yf be that we be by him so sore afflicted that we can not possibly beare suche a burden anye longer then muste we call to God for helpe and comfort ▪ At whych tyme wythout doubte he wyll saye thus For the misery that the neady

that GOD hadde promysed before that Saul should be geuen into his handes wente to Saul and didde no more but priuelye cut away the edge of hys cloke And yet hys conscience was so agreued for that dede that he sayde to his men GOD be mercifull to me and suffre me neuer to laye handes vpon my Lorde Saul the anoynted of God For I sweare that as surely as God lyueth that I wyll neuer laye my hande vpon hym be●ng the anoynted of God But he shall for me dye eyther by the plage of God or by naturall death when hys daye cometh or be kylled in battayle God forbydde that euer I shoulde ones stretche forthe my hande to hurte hym beyng Gods anoynted Suche a conscience hadde Dauid and so he ynouse an offence thoughte he it to laye handes vpon hym that cruellye persecuted him and was hys deadly enemye But alas what a sore troubled conscience oughte suche folkes to haue as mynded cruellye to murder their moste gratiouse soueraygne Lady the quene who so hartelye loued them who was alwayes so carefull for them and tendereth their welthe and cōmoditie no lesse then her owne How vnkind folkes be those that hateth her that loueth them and goeth about to reward kindnes wyth kyllyng and to destroye her that studieth alwayes possible to saue them These men remember lytle the wordes ▪ that God sayd to Cain when he hadde kylled hys brother The bloud of thy brother crieth vp to me frō the earth Wherfore thou shalbe accursed vpō the earth which is opened and hath dronke vp thy brothers bloud And in another place he sayeth Whosoeuer shedeth mans bloude vpon earth his bloude shalbe shedde And albeit that the killyng of euery priuate person is horrible in the syght of god and is neuer fusfred vnpunished yet the killing of a prince is much more detestable those that aduenture that wicked acte escape not at length some miserable wretched ende For what became of Abimelecke y e to thintent that he might be king him selfe killed his threscore tenne bretherne that shoulde haue ruled and reygned in Sichē with him Was he not at the last miserablely killed by a woman For when he assaulted a towre came to the gate therof to set it on fyre a woman hauinge in her hande a pece of a broken milstone hurled it downe at his head and therwith dashed out his braynes Thus was this wretche rewarded for hys wretched enterprise Came not the like punishment vpon those that killed Isboseth the king of Irael vpon his bedde as he was slepinge whose head afterward they brought to Dauid thinking therby to get thankes at his hande because then he shulde be kinge ouer all Israell But Dauid highlye displeased wyth the murder cōmaunded his men streight way to kyl them and to cut of their handes and fete and hange them ouer a ponde in Hebron What nede I here to recite you the storye of Achitophell who when Absalon rebelled agaynst his father Kyng Dauyd sayd vnto Absalon thus I wyll appoynte my selfe .xij. thowsand men and this nyght wyll I pursewe thy father Kinge Dauid and I wyll set vpon hym nowe being ●ore weried and faynte And when all his men are sledde from hym and he left alone then will I kyll hym But to what conclusyon came this coursed counseil and cruel entent of his when as Dauid had escaped this daunger by meanes of pryuye messengers that were sent by certayne secrete frendes of hys Achitophel perceauing that his counseyle was not done gotte him home to his howse and like a miserable wretche hanged him selfe And so was he moste iustly plaged for hys rebelliouse and cruel diuise Or what shall I nede here to call to memorye a story wrytten in oure owne cronicles of kinge Richarde the thirde Who when he was Duke of Glocestre because he woulde be king him selfe put the children of Edward the .iiij. whiche were the true and lawfull heyres of this realme into the towre and after lyke a moste cruel tyraunt caused them to be smored betwixt two fether beddes But what became of him after Was he not within short space slayne in the fielde by king Henry the seuenthe so iustly rewarded for the cruell bloudeshedde of those innocent children Therfore lette no manne that eyther kylleth the anoynted of God or elles purposeth to kyll him thinke that he shall escape vnpunyshed but lette hym assure hym felfe that thoughe he auoyde daunger for a season yet shall he at lengthe be payed home with double punishmente And let him learne by these examples to eschewe suche an heynouse offence whensoeuer he is by the deuil prouoked thereto lette hym praye to God as Dauid dyd and saye Lord be merciful to me and suffer me neuer to laye handes vpon my Soueraygne nor to contriue any trayterous diuises agaynste the anoynted of God For so shal he disappoynt the deuil of his purpose and saue him selfe from peryll of perishinge And yf the deuil wil not thus cease most louyng countrye men but still stirre vp oure hartes to make rebellion yet lette vs consider that what cause soeuer he putteth in our heades and laboreth to make vs beleue that it is a good cause we oughte neuer to beleue hym both because that whatsoeuer he telleth vs ▪ it is but a lye by reason that he is the father of lyinge and also that no cause is there at all for whyche we maye iustelye make commotion Yea and thys wil I saye that yf euer we Englyshe men had cause to be quiete and to loue oure heade and ruler nowe is the tyme. For those that be poore yf they be by anye manne wrongfully oppressed the Queenes pleasure is that they shall haue iustice and recouer their right Or if they be riche she is gladde of it and wisheth that they so that it be by honest meanes waxe more riche If they be gentlemen or men of honour ▪ they may be assured to continue in their state and degre so that they do their duetye to godwarde and beare alwayes a faythfull hart to their prince But some percase wil say that iustice is not so dewly executed as it oughte to be And that moneye and frendshippe maketh of a badde matter a good and of a good matter a badde And that there is as much bribery and takynge of rewardes which is a pitifull hearyng vsed nowe a dayes as euer was All thys maye be true and yet the Prince nothing to be blamed therfore For seynge y t her grace hath so often exhorted all suche as be in aucthoritie office to minister iustice without partialitie and to beware alwaye of takynge of bribes yf any cause be vniustly determined or any bribes taken for anye matter ▪ she is discharged thereof and the burden lyeth vpon their backes that is the ministers of iustice and whose handes are replenyshed wyth brybes and rewardes Therefore sithen that her hyghnesse trauayleth by all meanes

the kinge but that he were a ranke traytoure and worthy to suffer a most shame full death so yf a man shuld entre into a churche whiche is as it were Goddes palaice in earth and there pluckedowne violentlye Christes owne Image and eyther breake it or burne it and sette vp the kinges armes in stede thereof because he woulde make him a God as Caius themperoure did in the holy temple of Hierusalem where he caused his owne Image to be set vp and would be called a God that the temple there shulde be named the temple of the goodly newe Iuppiter Caius I beleue that no good Christen man woulde iudge hym to be Christes frende but a wretched heretike and an arrende traytour both to our sauiour Iesus Christ and also to hys blessed spouse the Catholyke Churche But truelye greate merueyle is it that suche folkes are not so plaged for their abhomination as was Iulianus Apostata whyche pulled downe the Image of oure Sauioure Christ set his owne Image in the place where it stode Whych Image of hys was anone after wyth a thunder bolte cut in sonder euen by the myddel and hurled downe to the grounde and he hym selfe to sor his wickednes came at lengthe to a miserable and cursed ende But for what purpose was thys done trowe you of oure goodlye Gospellers Was it not done onlye to put Christe all his holye saynctes cleane out of memorye as they were in dede more pitie is it wyth a great manye For why doth many men desyre to haue the Images of their deare frendes paynted in tables and honge vp in their chambers but because they woulde not forget thē eyther when they be absent or els when they be dead Doth not a liuely ymage I beseche you make folkes remēber the man that is represented by it better then a bare naked white wall or when a man cometh into a house and ●yndeth the Image of Kinge Edwarde whether doth he then more remember hym or when he goeth into another house and findeth no Image of hym at all It was wonte to be sayd that suche as were the kinges very frēdes wold haue y e kinges Image in their howses bothe to make them remember their dueties toward hym and also to declare their good wil that they bare him But oure Image breakers be lyke the Iewes the deadly enemies of our Sauiour whych can by no meanes abyde anye Image eyther of Christ or hys Saynctes but they bable and rayle agaynst them because they wold haue Christe and all hys blessed Saynctes cleane put oute of memorye After thys was procession abolished which is a common prayer for the whole churche and by which is signified that we be all Christes souldyars and hauynge Christes crosse as a banner goyng before vs do fyghte together by prayer agaynste oure goostlye enemye the deuil And here withall were censynge ▪ candelles asshes and palmes cleane taken awaye whyche be not domme ceremonies as the deuils ministers call them but very lyuely godlye ceremonies For censinge signifieth y e offring vp of the pleasaunt odour of godly prayer thereat the prieste desireth of God that the prayers of all that be present maye ascende vp into his syght as the swete odour of frankensence And bryghte burnyng candels betokeneth Christ hym selfe whych as S. Iohn sayeth is the trewe lyghtes that illumineth euery man that cometh into the worlde And so the good godlye manne Simeon vpon Candelmasse daye when he mette Christe in the temple toke him in his armes sayde Nowe Lorde thou lettest thy seruaunte accordynge to thy promise departe in peace Because myne eyes hath sene the sauioure of the world sent from thee Whome thou hast prepared in the ●ight of all people to be a lyght to the gentils and paynems and greate glorye and renowne to the people of Israell So that by oure candels bearyng we declare that our verye lyght Christe is come to lyghten oure soules ▪ whyche were darkened with y e blacke cloudes of fowle fylthye sinne before Agayne when we are marked wyth asshes in the foreheade we are playnlye tolde therbi what we be That is to wete nothing els but as Abraham sayd verye duste and asshes And remembrynge the same haue good cause to laye away oure pryde to become humble and meke and euerye daye to thynke vpon oure ende when as oure bodyes shall become vyle wormes meate and all our goodly beautie be turned into dust Nowe as for bearynge of palmes that is to put vs in remembraunce of Christes comming to Hierusalem when as the people cutte bowes of the trees cast them in the way where he shoulde passe that as we be glad to strawe palmes in the way ▪ where Christes most blessed bodye is presented so we ought to garnish the house of oure soules wyth swete floures firste washe it cleane with y e cleare water of holsom penaūce then straw the pleasaunt Psalmes of perfite fayth charitie in it with a sure hope of gods promisses so prepare it y t it may please our sauior to say as he sayd to zacheus this day must ● rest in your houses Withal they toke away creping to the crosse vpō good friday ▪ wherby euery man declareth hys hūble obeysaunce to Christ as Christ our sauiour as y e day humbled him selfe to y e death of the crosse as S. Paule sayth so euery christen man in remēbraunce therof doth hūbly crepe vpō his knees to the Image and signe of the crosse there to do worship to Christ y e died for him vpon the crosse to giue him most harty thākes for the redēption of al mākind which was done by him vpō the crosse Then was forbidden also the halowing of y e font which euen frō the Apostles time had alwayes bene as it appeareth by Tertullian Basile other good wryters w t great reuerence obserued because it is so necessari in y e churche of god And therewithall went away all the other rites and ceremonies that are vsed vpō Easter euen When al these godly ceremonies were ridded out of the waye then in a furiouse rage lyke menne besyde theyr wittes fell they to pul downe the holy aulters where oure Sauiours blessed bodye was wonte to be consecrated and the same there offred vp as a mooste pleasaunte sacrifice to God the father And to make vp their maliciouse mischiefe withal plucked they downe the pixe wherin the very body of our lord and sauiour was reserued kept And some vyle verlettes to thintente they might do the Deuyll their mayster better seruice hurled the same blessed sacramēt vnder their fete certayne of them would not let to say as the Iewes sayd to our sauiour hangyng vpon the crosse It thou be god saue thy selfe But suche shalbe wel assured to be at length moste miserably plaged as the Iewes were except they