the principall and most vsual causes as specially ambition and ignoraunce By ambition I meane the vnlawful and restles desire in men to be of higher estate then God hath geuen or appoynted vnto them By ignoraunce I meane no vnskilfulnesse in artes or sciences but the lacke of knowledge of Gods blessed wyll declared in his holye worde whiche teacheth both extremely to abhorre all rebellion as the roote of all mischeefe and specially to delyght in obedience as the begynnyng and foundation of all goodnesse as hath ben also before specified And as these are the two cheese causes of rebellion so are there specially two sortes of men in whom these vices do raigne by whom the deuill the aucthour of al euill doth cheefely stirre vp all disobedience and rebellion The restlesse ambitious hauing once determined by one meanes or other to atcheeue to theyr intended purpose when they can not by lawfull and peaceable meanes clime so hygh as they do desyre they attempt the same by force and violence wherein when they can not preuaile agaynst the ordinarie aucthoritie and power of lawfull princes and gouernours them selues alone they do seeke the ayde and helpe of the ignoraunt multitude abusing them to theyr wicked purpose Wherfore seeing a fewe ambitious and malitious are the aucthours heades and multitudes of ignoraunt men are the ministers and furtherers of rebellion the cheefe poynt of this part shal be aswell to notifie to the simple and ignorant men who they be that haue ben and be the vsuall aucthours of rebellion that they may knowe them and also to admonishe them to beware of the subtill suggestions of suche restles ambitious persons and so to flee them that rebellions though attempted by a fewe ambitious through the lack of mayntenaunce by any multitudes maye speedyly and easyly without any great labour daunger or domage be repressed and clearely extinguished It is well knowen as well by all histories as by dayly experience that none haue eyther more ambitiously aspired aboue Emperours Kinges and Princes nor haue more pernitiously moued the ignoraunt people to rebellion agaynst theyr Princes then certayne persons whiche falsely chalenge to them selues to be onlye counted and called spirituall I must therefore heare yet once agayne breefely put you good people in remembraunce out of Gods holye worde howe our Sauiour Jesus Christe and his holy Apostles the heades and cheefe of all true spirituall and ecclesiastical men behaued them selues towards the princes and rulers of their tyme though not the best gouernours that euer were that you be not ignoraunt whether they be the true disciples and folowers of Christe and his Apostles and so true spirituall men that eyther by ambition do so highly aspyre or do most malitiously teach or most pernitiously do execute rebellion agaynst theyr lawfull princes beyng the worst of all carnall workes and mischeuous deedes The holye scriptures do teache most expresly that our sauiour Christe him selfe and his apostle saint Paul saint Peter with others were vnto the magistrates and higher powers which ruled at their beyng vppon the earth both obedâ—â—nt them selues and dyd also diligently and earnestly exhort all other Christians to the lyke obedience vnto their princes and gouernours whereby it is euident that men of the Cleargie and ecclesiasticall ministers as theyr successours ought both them selues specially and before others to be obedient vnto their princes and also to exhort all others vnto the same Our sauiour Christe like wyse teachyng by his doctrine that his kingdome was not of this worlde dyd by his example in fleeing from those that would haue made him kyng confirme the same expresly also forbidding his Apostles and by them the whole Cleargie all princely dominion ouer people and nations and he and his holy Apostles like wyse namely Peter Paul dyd forbid vnto all ecclesiasticall ministers dominion ouer the Churche of Christe And in deede whiles that ecclesiasticall ministers continued in Christes Church in that order that is in Christes worde prescribed vnto them and in Christian kyngdomes kept them selues obedient to their owne princes as the holy scripture do teache them both was Christes Churche more cleare from ambitious emulations and contentions and the state of Christian kyngdomes lesse subiect vnto tumultes and rebellions But after that ambition and desyre of dominion entred once into ecclesiasticall ministers whose greatnes after the doctrine and example of our sauiour shoulde cheefely stande in humbling of them selues and that the Byshop of Rome being by the order of Gods worde none other then the bishop of that one see and diocesse and neuer yet well able to gouerne the same did by intollerable ambition chalenge not only to be the head of all the Churche dispersed throughout the worlde but also to be Lorde of all the kyngdomes of the worlde as is expresly set foorth in the booke of his owne Cannon lawes most contrary to the doctrine and example of our sauiour Christe whose Uicar and of his holy apostles namely Peter whose successour he pretendeth to be after his ambition entred and this chalenge once made by the Byshop of Rome he became at once the spoyler destroyer both of the Church which is the kyngdome of our sauiour Christe and of the Christian Empyre and all Christian kyngdomes as an vniuersall tyraunt ouer all And whereas before that chalenge made there was great amitie and loue amongst the Christians of al countreis herevpon began emulation and much hatred betweene the Bishop of Rome and his Cleargie and freendes on the one part and the Grecian Cleargie and Christians of the East on the other part for that they refused to acknowledge any such supreme aucthoritie of the Bishop of Rome ouer them the Bishop of Rome for this cause amongst other not onlye namyng them and taking them for schismatikes but also neuer ceassing to persecute them and the Emperours who had their see and continuaunce in Grece by stirring of the subiectes to rebellion agaynst their soueraigne lordes and by raysyng deadly hatred and most cruell warres betweene them and other Christian princes And when the Byshops of Rome had translated the title of the Emperour and as much as in them dyd lye the Empyre it selfe from their lorde the Emperour of Grece and of Rome also by ryght vnto the Christian princes of the West they became in short space no better vnto the West Emperours then they were before vnto the Emperours of Grece For the vsuall discharging of subiectes from their othe of fidelitie made vnto the Emperours of the West their soueraigne lordes by the Byshops of Rome the vnnaturall stirring vp of the subiectes vnto rebellion agaynst their princes yea of the sonne agaynst the father by the Byshoppe of Rome the most cruell and blooddy warres raysed amongst Christian princes of all kyngdomes the horrible murder of infinite thousandes of Christian men beyng slayne by Christians and whiche ensued therevpon the pitifull losses of so manye goodlye Cities countreys
them to whom soeuer he will. Furthermore what is the cause of penurie and scarcenesse of dearth and famine any other thing but a token of Gods yre reuengyng our wronges and iniuries one done to another Ye haue sowen muche obraydeth God by his prophete Aggei and yet bryng in little ye eate but ye be not satisfyed ye drynke but ye be not filled ye cloth your selues but ye be not warme and he that earneth his wages putteth it in a bottomlesse purse ye looke for muche encrease but loe it came to little and when ye brought it home into your barnes I did blow it away sayth the Lorde O consyder therefore the yre of God agaynst gleaners gatherers and incrochers vppon other mennes landes and possessions It is lamentable to see in some places howe greedy men vse to plowe and grate vppon their neighbours lande that lyeth next them howe couetous men nowe a dayes plowe vp so nyghe the common balkes and walkes whiche good men before tyme made the greater and broder partlye for the commodious walke of his neyghbour partlye for the better shacke in haruest tyme to the more comfort of his poore neighbours cattell It is a shame to behold the insaciablenes of some couetous personnes in their doynges that where their auncetours left of their lande a broade and sufficient beere balke to cary the corps to the Christian sepulture how men pinche at suche beere balkes which by long vse and custome ought to be inuiolablye kept for that purpose And nowe they eyther quite ere them vp and turne the dead bodye to be borne farther about in the hye streates or els if they leaue anye such meere it is to strayte for two to walke on These straunge encrochementes good neighbours should be loked vpon These should be consydered in these dayes of our perambulations And afterwarde the parties admonished charitablye refourmed who be the doers of such priuate gainyng to the staunder of the towneship and to the hinderaunce of the poore Your hye wayes should be consydered in your walkes to vnderstād where to bestow your daies works accordyng to the good Statutes prouided for the same It is a good deede of mercy to amend the daungerous and noysome wayes whereby thy poore neyghbour sitting on his seely weake beast foundereth not in the deepe thereof and so the market the worse serued for discouraging of poore vittailers to resorte thyther for the same cause If now therfore ye wyl haue your prayers hearde before almyghtie God for the increase of your corne and cattel and for the defence therof from vnseasonable mistes and blastes from haile and other such tempestes loue equity and ryghteousnes ensue mercy and charitie whiche God most requyreth at our handes Which almighty God respected cheefly in making his ciuile lawes for his people the Israelites in chargyng the owners not to gather vp their corne to nye at haruest season nor the Grapes and Oliues in gatheryng tyme but to leaue behynd some eares of corne for the poore gleaners By this he ment to induce them to pitie the poore to releeue the needye to shew mercye and kyndnes It can not be lost whiche for his sake is distributed to the poore For he which ministreth seed to the sower and bread to the hungrye which sendeth down the earely and latter rayne vpon your feeldes so to fill vppe the barnes with corne and the wyne presses with wyne and oyle he I say who recompenseth all kynde of benefites in the resurrection of the iust he will assuredly recompence all mercifull deedes shewed to the needy howsoeuer vnable the poore is vpon whom it is bestowed O sayth Salomon let not mercye and trueth forsake thee Bynde them about thy necke sayth he and write them on the table of thy hart so shalt thou fynde fauour at Gods hand Thus honour thou the Lorde with thy rytches and with the firste fruites of thyne encrease So shall thy barnes be filled with aboundaunce and thy presses shall brust with newe wyne Nay God hath promysed to open the windowes of heauen vppon the liberall ryghteous man that he shall want nothyng He wyll represse the deuouryng Caterpiller which should deuour your fruites He wyll geue you peace and quyete to gather in your prouision that ye may sit euery man vnder his owne vyne quyetly without feare of the forrayne enemyes to inuade you He wyll geue you not onelye foode to feede on but stomackes and good appetites to take comforte of your fruites whereby in all thinges ye may haue sufficiencie Finally he will blesse you with all maner aboundaunce in this transitorye lyfe and endue you with all maner benediction in the nexte worlde in the kyngdome of heauen through the merites of our Lorde and Sauiour to whom with the father and the holy ghost be all honour euerlastyngly Amen ⧠An Homilee of the state of Matrimonie THe worde of almyghtie god doth testify declare whēce the originall beginning of matrimonie commeth and why it is ordeyned It is instituted of God to the intent that man woman should liue lawfully in a perpetuall frendly felowship to bring forth fruit and to auoyde fornication By whiche meanes a good conscience might be preserued on both parties in brideling the corrupt inclinations of the fleshe within the limits of honestie For God hath straitly forbidden all whoredome and vncleannesse hath from tyme to tyme taken greuous punishments of this inordinate lust as al stories ages hath declared Furthermore it is also ordeyned that the church of God his kingdom might by this kinde of lyfe be conserued and enlarged not only in that God geueth children by his blessing but also in that they be brought vp by the parents godly in the knowledge of Gods word that thus the knowledge of God and true religion myght be deliuered by succession from one to another that finally many might enioye that euerlasting immortalitie Wherefore forasmuch as Matrimonie serueth as well to auoyde sinne offence as to encrease the kingdom of God you as al other which enter that state must acknowledge this benefite of God with pure thankeful mindes for that he hath so ruled our heartes that ye folowe not the example of the wicked worlde who set their delyght in filthynesse of sinne where both of you stande in the feare of God and abhorre all filthynesse For that is surelye the singuler gyft of God where the common example of the worlde declareth how the deuill hath their heartes bound and entangled in dyuers snares so that they in their wyuelesse state runne into open abhominations without anye grudge of their conscience Whiche sorte of men that liueth so desperately and filthylye what dampnation taryeth for them saynt Paule descrybeth it to them saying Neither whoremongers neyther adulterers shall inherite the kingdome of God. This horrible iudgement of God ye be escaped through his mercy if so be that ye lyue inseparately accordyng to Gods ordinaunce
of good reason with all true Christians to be of most wayght and estimation It is written of all the foure Euangelistes as a notable acte and worthy to be testified by many holy witnesses how that our sauiour Jesus Christe that mercifull and mylde Lorde cōpared for his meekenesse to a sheepe suffring with scilence his fleece to be shorne from him and to a lambe led without resistaunce to the slaughter whiche gaue his body to them that dyd smyte hym aunswered not hym that reuiled nor turned away his face from them that dyd reproche hym and spit vpon him and accordyng to his owne example gaue preceptes of mildnes and sufferaunce to his disciples Yet when he seeth the temple and holy house of his heauenly father misordred polluted and prophaned vseth great seueritie and sharpenes ouerturneth the tables of thexchaungers subuerteth the seates of them that solde doues maketh a whip of cordes and scourgeth out those wicked abusers and prophaners of the temple of God saying My house shal be called the house of prayer but ye haue made it a den of theeues And in the. ii of John Do not ye make the house of my father the house of marchaundize For as it is the house of GOD when Gods seruice is duely done in it So whē we wickedly abuse it with wicked talke or couetous bargayning we make it a den of theeues or an house of marchaundize Yea and suche reuerence woulde Christe shoulde be therein that he woulde not suffer any vessell to be caryed through the temple And where as our saniour Christe as is before mentioned out of S. Luke coulde be founde no where when he was sought but only in the temple amongst the doctours and nowe agayne exerciseth his aucthoritie and iurisdiction not in castles and princely palaces amongst souldiers but in the temple Ye may hereby vnderstande in what place his spirituall kyngdome whiche he denyeth to be of this worlde is sonest to be founde and best to be knowen of all places in this worlde And accordyng to this example of our sauiour Christe in the primitiue Churche which was most holy godly and in the which due discipline with seueritie was vsed agaynst the wicked opē offenders were not suffered once to enter into the house of the Lorde nor admitted to common prayer and the vse of the holye Sacramentes with other true Christians vntil they had done open penaunce before the whole Churche And this was practised not only vpon meane persons but also vpon the ryche noble and mightie persons yea vpon Theodosius that puissaunt and mightie Emperour whom for cōmittyng a greeuous and wylfull murther S. Ambrose Byshop of Millayne reproued sharply and did also excommunicate the said Emperour and brought hym to open penaunce And they that were so iustly exempted and banished as it were from the house of the Lorde were taken as they be in deede for men diuided and separated from Christes Churche and in most daungerous estate yea as S. Paul sayeth euen geuen vnto Satan the deuyll for a tyme and theyr company was shunned and auoyded of all godly men and women vntyll suche tyme as they by repentaunce and publique penaunce were reconciled Suche was the honour of the Lordes house in mens heartes and outwarde reuerence also at that tyme and so horrible a thing was it to be shut out of the Churche and house of the Lorde in those dayes when religion was most pure and nothyng so corrupt as it hath ben of late dayes And yet we wyllyngly eyther by absentyng our selues from the house of the Lorde do as it were excommunicate our selues from the Churche and felowshyp of the Saintes of God orels comming thyther by vncomely and vnreuerent behauiour there by hastie rashe yea vncleane and wicked thoughtes and wordes before the Lorde our God horribly dishonour his holy house the Churche of GOD and his holy name and maiestie to the great daunger of our soules yea and certayne damnation also yf we do not spedily and earnestly repent vs of this wickednesse Thus ye haue hearde dearely beloued out of Gods worde what reuerence is due to the holye house of the Lorde how all godly persons ought with diligence at times appoynted thither to repayre howe they ought to behaue them selues there with reuerence and dread before the Lord what plagues and punyshementes as well temporall as eternall the Lorde in his holy worde threatneth aswell to suche as neglect to come to his holy house as also to suche who commyng thither do vnreuerently by iesture or talke there behaue them selues Wherefore if we desyre to haue seasonable weather and thereby to enioye the good fruites of the earth yf we wyll auoyde drought and barrennesse thirste and hunger whiche are plagues threatned vnto suche as make haste to go to their owne houses to alehouses and to tauernes and leaue the house of the Lorde emptie and desolate yf we abhorre to be scourged not with whyppes made of cordes out of the materiall temple only as our sauiour Christe serued the defilers of the house of God in Hierusalem but also to be beaten and dryuen out of the eternall temple and house of the Lorde which is his heauenly kingdome with the iron rodde of euerlastyng damnation and caste into outter darkenes where is weeping and gnashing of teeth if we feare dread and abhorre this I say as we haue most iust cause to do then let vs amende this our negligence and contempt in comming to the house of the Lorde this our vnreuerent behauiour in the house of the Lorde and resortyng thither diligently together let vs there with reuerent hearyng of the Lordes holy worde calling on the Lordes holy name geuing of heartie thankes vnto the Lorde for his manyfolde and inestimable benefites daily and hourly bestowed vpon vs celebrating also reuerently of the Lordes holy Sacramentes serue the Lorde in his holy house as becommeth the seruauntes of the Lorde in holines and righteousnes before him all the dayes of our lyfe and then we shal be assured after this lyfe to rest in his holy hyll and to dwell in his tabernacle there to prayse and magnifie his holy name in the congregation of his saintes in the holy house of his eternal kingdome of heauen which he hath purchased for vs by the death and sheddyng of the pretious blood of his sonne our sauiour Jesus Christ to whom with the father and the holy ghost one immortal maiestie of GOD be all honour glorie prayse and thankesgeuyng worlde without ende Amen An Homilie against perill of idolatrie and superfluous decking of Churches The first part IN what poyntes the true ornamentes of the Church or temple of GOD do consiste and stand hath ben declared in the two last Homilies intreating of the right vse of the temple or house of god of the due reuerence that all true Christian people are bound to geue vnto the same The summe wherof is that the Churche or
whosoeuer doth not this shall seeme to haue reproched and done villanye to the image of god For what honour of God is this to runne to images of stocke and stone and to honour vayne and dead figures of God and to despise man in whom is the true image of God And by and by after he sayth Understande ye therefore that this is the suggestion of the serpent satan lurkyng within you whiche perswadeth you that you are godlye when you honour insensible dead images and that you be not vngodly when you hurt or leaue vnsuccoured the lyuely and reasonable creatures All these be the wordes of Clemens Note I pray you howe this most auncient and learned doctour within one hundred yeres of our sauiour Christes tyme moste playnely teacheth that no seruice of God or religion acceptable to him can be in honouryng of dead images but in succouring of the poore the liuely images of God according to saint James who sayth This is the pure and true religion before God the father to succour fatherlesse and motherlesse chyldren and wyddowes in theyr affliction and to hepe hym selfe vndefyled from this worlde True religion then and pleasing of god standeth not in makyng settyng vp payntyng gylding clothing decking of dumbe and dead images which be but great puppettes and mawmettes for old fooles in dotage and wicked idolatrie to dally and play with nor in kyssyng of them cappyng kneelyng offeryng to them in sensyng of thē setting vp of candels hanging vp of legges armes or whole bodies of waxe before them or praying askyng of them or of saintes thynges belongyng onlye to God to geue But al these thynges be vayne and abominable and moste damnable before god Wherefore all suche do not only bestowe theyr money and labour in vayne but with theyr paynes and coste purchase to them selues gods wrath vtter indignation and euerlasting damnation both of bodye and soule For ye haue hearde it euidently proued in these Homilees against idolatrie by Gods word the doctours of the Churche ecclesiasticall histories reason and experience that images haue ben and be worshypped and so idolatrie committed to them by infinite multitudes to the great offence of Gods maiestie and daunger of infinite soules and that idolatrie can not possiblye be separated from images set vp in Churches and Temples gylded and decked gorgeouslye and that therfore our images be in deede verye idols and so all the prohibitions lawes curses threatnynges of horrible plagues as well temporall as eternall conteyned in the holy scripture concerning idols and the makers mainteyners and worshyppers of them apparteyne also to our images set vp in Churches and Temples to the makers maynteyners and worshyppers of them And all those names of abomination which Gods word in the holy scriptures geueth to the idols of the Gentiles apparteyne to our images beyng idolles like to them and hauyng lyke idolatrie committed vnto them And Gods owne mouth in the holye scriptures calleth them vanities lyes deceyptes vncleanlynesse fylthynesse dounge mischeefe and abomination before the Lorde Wherefore Gods horrible wrath and our moste dreadfull daunger can not be auoyded without the destruction and vtter abolishing of all suche images and idols out of the Churche and Temple of God whiche to accomplyshe GOD put in the myndes of all Christian princes And in the meane tyme let vs take heede and be wyse O ye beloued of the Lord and let vs haue no straunge gods but one only god who made vs when we were nothing the father of our Lord Jesus Christe who redeemed vs when we were lost and with his holye spirite who doth sanctifie vs For this is lyfe euerlastyng to knowe hym to be the onlye true God and Jesus Christe whom he hath sent Let vs honour and worship for religions sake none but him and hym let vs worshyp and honour as he will him selfe and hath declared by his word that he wil be honoured and worshipped not in nor by images or idolles whiche he hath moste strayghtly forbidden neyther in kneelyng lyghtyng of candels burnyng of incense offeryng vp of gyftes vnto images idols to beleue that we shall please hym for all these be abomination before God but let vs honour and worshyp god in spirite and trueth fearyng and louing hym aboue all thynges trustyng in hym onlye callyng vppon hym and praying to hym only praysyng and laudyng of hym onlye and all other in hym and for hym For suche worshyppers doth our heauenly father loue who is the most purest spirite and therefore wyll be worshypped in spirite and trueth And suche worshyppers were Abraham Moyses Dauid Helias Peter Paul John and all other the holye patriarkes prophetes apostles martyrs and all true saintes of God who all as the true friendes of God were enemies and destroyers of images and idols as the enemies of God and his true religion Wherefore take heede and be wyse O ye beloued of the Lorde and that whiche others contrarie to gods worde bestowe wickedly and to their damnation vpon dead stockes stones no images but enemies of god and his saintes that bestowe ye as the faithfull seruauntes of God according to Gods worde mercifully vpon poore men and women fatherlesse children wydowes sicke persons straungers prisoners and such others that be in any necessitie that ye may at that great daye of the Lorde heare that most blessed and comfortable saying of our Sauiour Christ Come ye blessed into the kingdome of my father prepared for you before the beginning of the worlde For I was hungrye and ye gaue me meate thirstie and ye gaue me drinke naked ye clothed me harbourlesse and ye lodged me in prison and ye visited me sicke ye comforted me For whatsoeuer ye haue done for the poore and needie in my name for my sake that haue ye done for me To the which his heauenly kingdome God the father of mercies bring vs for Jesus Christes sake our onelye sauiour mediatour and aduocate to whom with the holy ghost one immortall inuisible and most glorious God be all honour and thankesgeuing and glorie world without end Amen ⧠An Homilee for repairing and keping cleane and comelye adourning of Churches IT is a cōmon custome vsed of all mē when they intend to haue their freendes or neighbours to com to their houses to eate or drink with them or to haue anye solempne assembly to treate talke of anye matter they will haue their houses which they kepe in continuall reparations to be cleane and fine lest they should be counted sluttish or litle to regard their frendes and neighbours How much more then ought the house of God whiche we commonlye call the Church to be sufficiently repaired in all places and to be honorably adourned and garnished and to be kept cleane and sweete to the comfort of the people that shall resort thereto It appeareth in the holy scripture how Gods house which was called his holy temple and was the mother Churche of all
named Simeon a iust man fearing God he came by the spirit of God into the temple and was tolde by the same spirite that he shoulde not dye before he sawe the annoynted of the Lorde In the temple his promise was fulfilled in the temple he sawe Christ toke him in his armes in the Temple he braste out into the myghtye prayse of God his Lorde Anna a Prophetisse an olde widowe departed not out of the temple geuing her selfe to prayer fasting day nyght And she comming about the same tyme was likewise inspyred and confessed and spake of the Lorde to all them that looked for the redemption of Israel This blessed man and this blessed woman were not disapoynted of wonderfull fruit commoditie and comfort whiche God sent them by their diligent resorting to Gods holy temple Nowe ye shall heare howe greuouslye God hath ben offended with his people for that they passed so litle vpon his holy Temple and foully eyther despysed or abused the same Whiche thyng maye playnely appeare by the notable plagues and punishmentes which God hath layde vpon his people especially in this that he stirred vp their aduersaries horribly to beate downe and vtterly to destroye his holy temple with a perpetuall desolation Alas how many Churches countreyes kingdomes of christian people haue of late yeres ben plucked downe ouerrunne left wast with greeuous intollerable tyrannye and crueltie of the enemy of our Lord Christe the great Turke who hath so vniuersally scourged the Christiās that neuer the lyke was heard read of Aboue thirtie yeres past the great Turke had ouerrun conquered and brought into his dominion and subiection twentie Christian kingdomes turnyng away the people from the fayth of Christe poysonyng them with the dyuelishe religion of wicked Mahomet and eyther destroying their Churches vtterly or filthily abusing them with their wicked and detestable errours And nowe this great Turke this bitter and sharpe scourge of Gods vengeaunce is euen at hande in this part of christendome in Europe at the borders of Italy at the borders of Germany greedylye gaping to deuour vs to ouerrunne our country to destroye our Churches also vnlesse we repent our sinfull lyfe and resort more diligently to the Church to honour God to learne his blessed wil and to fulfill the same The Jewes in their time prouoked iustly the vengeaunce of God for that partly they abused his holy temple with the detestable idolatrie of the heathen supersticious vanities of their owne inuentions contrary to Gods commaundement partly they resorted vnto it as hypocrites spotted imbrewed and fouly defyled with all kinde of wickednesse and sinfull lyfe partly many of them passed little vpon the holy temple forced not whether they came thither or no. And haue not the Christians of late dayes and euen in our dayes also in lyke maner prouoked the displeasure and indignation of almighty God partly because they haue prophaned and defyled their churches with heathenishe and Jewish abuses with images and idols with numbers of aulters too too superstitiously intollerablye abused with grosse abusing and fylthye corrupting of the Lordes holye supper the blessed sacrament of his body and blood with an infinite number of toyes and tryfles of theyr owne deuyces to make a godly outwarde shewe and to deface the homely simple and sincere religion of Christ Jesus partlye they resort to the Churche lyke hypocrites full of all iniquitie and sinfull lyfe hauing a vayne daungerous fansie and perswasion that if they come to the church besprinkle them with holy water heare a masse and be blessed with the challice though they vnderstand not one worde of the whole seruice nor feele one motion of repentaunce in their hearts all is well all is sure Fye vpon suche mocking blaspheming of gods holy ordinaunce Churches were made for an other purpose that is to resort thyther and to serue God truelye there to learne his blessed will there to call vpon his myghtye name there to vse the holy sacraments there to trauayle howe to be in charitie with thy neyghbour there to haue thy poore and needy neyghbour in remembraunce from thence to departe better and more godly then thou camest thyther Finallye Gods vengeaunce hath ben is dayly prouoked because much wicked people passe nothing to resort to the Church either for that they are so sore blinded that they vnderstand nothing of God and godlines and care not with deuilishe example to offende their neighbours or els for that they see the Churche altogether scoured of such gay gasing sightes as their grosse phantasie was greatly delyghted with because they see the false religiō abandoned the true restored whiche seemeth an vnsauery thing to their vnsauery taste as may appeare by this that a woman said to her neighbour Alas gossip what shal we now do at Church since al the saints are taken away since al the goodly sightes we were wont to haue are gone since we cannot heare the like pyping singing chaunting playing vppon the organs that we could before But dearelye beloued we ought greatly to reioyce and geue God thankes that our Churches are deliuered of all those thinges which displeased God so sore filthily defiled his holy house and his place of prayer for the which he hath iustly destroyed many nations according to the saying of saint Paule If any man defyle the temple of God God will him destroye And this ought we greatly to praise god for that such superstitious idolatrious maners as were vtterly naught defaced gods glory are vtterly abolished as they most iustly deserued and yet those things that either god was honored with or his people edified are decently reteyned and in our Churches comely practised But nowe forasmuch as ye perceaue it is gods determinate pleasure ye should resort vnto your churches vppon the day of holy rest seyng ye heare what displeasure God conceaueth what plagues he poureth vpon his disobedient people seyng ye vnderstand what blessinges of God are geuen what heauenly cōmodities come to such people as desirously zelously vse to resort vnto their Churches seyng also ye are now freendly bidden and ioyntly called beware that ye slacke not your dutie take heede that you suffer nothing to let you hereafter to come to the Church at such times as you are ordinarily apoynted cōmaunded Our sauiour Christe telleth in a parable that a great supper was prepared gestes were bidden many excused themselues would not come I tel you sayth Christ none of them that were called shal taste of my supper This great supper is the true religion of almightie God wherewith he wyll be worshipped in the due receauyng of his sacramentes and sincere preaching and hearyng his holy word and practising the same by godly conuersation This feast is nowe prepared in Gods banquetting house the Churche you are thervnto called and ioyntly bidden yf you refuse to come and make your excuses the same wyll be
assure them selues of his loue and fauour towardes them and nothing doubte but that as his lawe and ordinaunces wherein he commaunded them that they shoulde open their hande vnto their brethren that were poore and needye in the lande were accepted of them and willingly perfourmed So he woulde on his part louyngly accept them and truely perfourme his promises that he had made vnto them The holy Apostles and disciples of Christ who by reason of his dayly conuersation saw by his deedes and heard in his doctrine how much he tendered the poore the godly fathers also that were both before and since Christ indued without doubt with the holy ghost and most certaynly certified of Gods holy wil they both do most earnestly exhort vs and in all their wrytinges almost continually admonishe vs that we woulde remember the poore and bestowe our charitable aimes vppon them Saint Paul cryeth vnto vs after this sort Comfort the feeble mynded lift vp the weake and be charitable toward all men And agayne To do good to the poore and to distribute aimes gladly see that thou do not forget for with such sacrifices God is pleased Esai the Prophete teacheth on this wyse Deale thy bread to the hungrye and bring the poore wandering home to thy house When thou seest the naked see thou cloth him and hyde not thy face from thy poore neighbour neyther despise thou thyne owne fleshe And the holy father Tobi geueth this councell Geue almes sayeth he of thine owne goodes and turne neuer thy face from the poore eate thy bread with the hungry and couer the naked with thy clothes And the learned and godly doctour Chrisostome geueth this admonition Let mercifull almes be alwayes with vs as a garment that is as mindefull as we will be to put our garmentes vpon vs to couer our nakednes to defende vs from the colde and to shewe our selues comely So mindfull let vs be at al times and seasons that we geue almes to the poore shewe our selues mercifull towardes them But what meane these often admonitions ernest exhortations of the prophetes apostles fathers holy doctours Surely as they were faythful to Godwarde and therefore discharged their dutie truely in telling vs what was Gods wyl so of a singuler loue to vs ward they laboured not only to infourme vs but also to perswade with vs that to geue almes and to succour the poore and needie was a very acceptable thing and an high sacrifice to god wherin he greatly delighted and had a singuler pleasure For so doeth the wyse man the sonne of Syrach teach vs saying Who so is mercifull and geueth almes he offereth the right thanke offring And he addeth thereunto The ryght thanke offering maketh the aulter fat and a sweete smell it is before the hyghest it is acceptable before God and shall neuer be forgotten And the trueth of this doctrine is veryfied by the examples of those holy and charitable fathers of whom we reade in the scriptures that they were geuen to mercifull compassion towardes the poore charitable releeuing of their necessities Such a one was Abraham in whom God had so great pleasure that he vouchsafed to come vnto him in fourme of an Angell and to be intertayned of him at his house Such was his kinseman Lot whom God so fauoured for receauing his messengers into his house whiche otherwyse should haue layne in the streete that he saued him with his whole familie from the destruction of Sodome and Gomorra Suche were the holy fathers Job and Toby with many others who felte most sensible profes of Gods especiall loue towardes them And as all these by their mercifulnes and tender compassion which they shewed to the miserable afflicted membres of Christe in the releeuing helpyng and succouring them with their temporall goodes in this life obteyned gods fauour were deare acceptable and pleasaunt in his sight so now they them selues take pleasure in the fruition of God in the pleasaunt ioyes of heauen and are also in Gods eternall worde set before vs as perfect examples euer before our eyes both howe we shall please God in this mortall lyfe and also howe we may come to lyue in ioy with them in euerlastyng pleasure felicitie For moste true is that saying whiche S. Augustine hath that the geuing of almes and releuing of the poore is the right way to heauen Via coeli pauper est The poore man sayth he is the way to heauen They vsed in tymes past to set in hye wayes sides the picture of Mercury poyntyng with his fynger whiche was the ryght way to the towne And we vse in crosse wayes to set vp a wodden or stone crosse to admonishe the trauailing man whiche way he muste turne when he commeth thither to direct his iourney aright But Gods worde as S. Augustine sayth hath set in the way to heauen the poore man his house so that who so wyl go aryght thyther and not turne out of the way muste go by the poore The poore man is that Mercury that shall set vs the redy way and if we loke well to this marke we shal not wāder much out of the ryght path The maner of wise worldly men amongst vs is that if they knowe a man of meaner estate then thē selues to be in fauour with the prince or any other noble man whom they eyther feare or loue suche a one they wyl be glad to benefite pleasure that when they haue neede they may become their spokes man either to obteyne a commoditie or to escape a displeasure Nowe surely it ought to be a shame to vs that worldly men for temporall thinges that last but for a season should be more wise prouident in procuring them then we in heauenly Our sauiour Christ testifieth of poore men that they are deare vnto him that he loueth them especially For he calleth them his litle ones by a name of tender loue he sayth they be his brethren And saint James sayth that god hath chosen them to be the heires of his kyngdome Hath not God sayth he chosen the poore of this worlde to hym selfe to make thē hereafter the rich heires of that kyngdome which he hath promised to them that loue hym And we knowe that the prayer which they make for vs shal be acceptable and regarded of God their complaynt shal be hearde also Thereof doth Jesus the sonne of Sirach certaynely assure vs saying If the poore complayne of thee in the bitternesse of his soule his prayer shal be heard euen he that made hym shall heare hym Be curteous therfore vnto the poore We knowe also that he who acknowledgeth him selfe to be their maister and patrone and refuseth not to take them for his seruantes is both able to pleasure and displeasure vs and that we stande euery houre in neede of his helpe Why shoulde we then be eyther negligent or vnwylling to procure their frendship and fauour by the whiche
the Lorde Which one benefite among all other is so great wonderfull that neyther tongue can well expresse it neither heart thinke it much lesse geue sufficient thankes to god for it But here is a great controuersie betwene vs and the Jewes whether the same Jesus which was borne of the virgin Marie be the true Messias and true sauiour of the worlde so long promised prophesied of before They as they are and haue ben alwayes proude stiffe necked woulde neuer acknowledge hym vntil this day but haue loked and gaped for another to come They haue this fond imagination in their heades that Messias shall come not as Christ did like a poore pilgrime and simple soule rydyng vppon an Asse But lyke a baliaunt and mightie king in great royaltie honour Not as Christ did with a fewe fishermen and men of small estimation in the world but with a great armie of strong men with a great traine of wyse noble mē as knightes Lords Earles Dukes Princes so foorth Neither do they thinke that their Messias shal slaunderously suffer death as Christ dyd but that he shall stoutly conquer and manfully subdue al his enemies and finallie obtayne such a kingdome on earth as neuer was seene from the beginning While they faigne vnto them selues after this sort a Messias of theyr owne brayne they deceaue them selues and accompt Christe as an abiect foole of the worlde Therefore Christ crucified as saint Paul sayth is vnto the Jewes a stumbling blocke and to the Gentiles foolishnes because they thinke it an absurde thing and contrary to all reason that a redemer and sauiour of the whole world should be handled after suche a sort as he was namelye scorned reuiled scourged condempned and last of al cruelly hanged This I say seemed in their eyes straunge and most absurde and therefore neyther they would at that tyme neyther wyll they as yet acknowledge Christe to be theyr Messias and sauiour But we dearely beloued that hope loke to be saued must both stedfastly beleue and also boldly confesse that the same Jesus which was borne of the virgin Marie was the true Messias and mediatour betweene God and man promised and prophecied of so long before For as the Apostle writeth With the heart man beleueth vnto righteousnesse and with the mouth confession is made vnto saluatiō Againe in the same place Whosoeuer beleueth in hym shall neuer be ashamed nor confounded Wherto agreeth also the testimonie of saint John written in the fourth Chapter of his first generall Epistle on this wyse Whosoeuer confesseth that Jesus is the sonne of God he dwelleth in God and God in hym There is no doubt but in this poynt all Christian men are fully and perfectly perswaded Yet shal it not be a lost labour to instruct and furnish you with a fewe places concerning this matter that ye maye be able to stoppe the blasphemous mouthes of all them that moste Jewishely or rather diuelishly shall at any time go about to teache or maintaine the contrary First ye haue the witnesse and testimonie of the angel Gabriel declared aswel to Zacharie the high priest as also to the blessed virgin Secondly ye haue the witnesse and testimonie of John the Baptist poynting vnto Christe and saying Behold the lambe of God that taketh away the sinnes of the worlde Thirdly ye haue the witnesse and testimonie of God the father who thundred from heauen and sayde This is my dearelye beloued sonne in whom I am well pleased heare him Fourthly ye haue the witnesse and testimonie of the holye ghost whiche came downe frō heauen in maner of a white doue and lighted vpon him in time of his baptisme To these myght be added a great number more namely the witnesse testimonie of the wise men that came to Herode the witnes and testimonie of Simeon and Anna the witnesse and testimonie of Andrew and Philip Nathanael and Peter Nicodemus and Martha with diuers other But it were to long to repeate all and a fewe places are sufficient in so plaine a matter specially among them that are alredye perswaded Therfore if the priuie impes of amechriste and craftie instrumentes of the deuil shal attempt or go about to withdrawe you frō this true Messias and perswade you to loke for another that is not yet come let thē not in any case seduce you but cōfirme your selues with these such other testimonies of holy scripture whiche are so sure certaine that all the deuils in hell shal neuer be able to withstand them For as truelye as God liueth so truelye was Jesus Christe the true messias and sauiour of the worlde euen the same Jesus which as this day was borne of the virgin Marie without all helpe of man only by the power and operation of the holy ghost Concerning whose nature and substaunce because diuers sundry heresies are rysen in these our dayes through the motion and suggestion of Satan therefore it shal be needefull profitable for your instruction to speake a worde or two also of this parte We are euidently taught in the scripture that our Lord and sauiour Christ consisteth of two seuerall natures of his manhood being thereby perfect man and of his Godhead being thereby perfect god It is written The worde that is to say the seconde person in Trinitie became fleshe GOD sendyng his owne sonne in the similitude of sinfull fleshe fulfilled those thinges which the lawe coulde not Christ being in fourme of God toke on him the fourme of a seruaunt was made like vnto man beyng founde in shape as a man GOD was shewed in fleshe iustified in spirite seene of angels preached to the Gentiles beleued on in the world and receaued vp in glorye Also in another place There is one God and one mediatour betwene God and man euen the man Jesus Christe These be plaine places for the profe and declaration of both natures vnited and knitte together in one Christe Let vs diligently consyder and waygh the workes that he dyd whiles he lyued on earth and we shall thereby also perceaue the selfe same thing to be most true In that he did hunger and thirst eate and drinke sleepe and wake in that he preached his Gospell to the people in that he wept and sorowed for Hierusalem in that he payde tribute for him selfe and Peter in that he dyed and suffered death what other thing dyd he els declare but onlye this that he was perfect man as we are For whiche cause he is called in holye scripture sometyme the sonne of Dauid sometime the sonne of man sometime the sonne of Marie sometime the sonne of Joseph and so foorthe Nowe in that he forgaue sinnes in that he wrought myracles in that he dyd cast out deuils in that he healed men with his only worde in that he knewe the thoughtes of mens heartes in that he had the seas at his cōmaundement in that he walked on the water in that
one that doth beleue By this then 〈…〉 wel perceaue that the only meane and instrument of saluation required of our partes is faith that is to saye a sure trust and 〈◊〉 in the mercies of God Whereby we perswade our selues that God both hath and 〈◊〉 our sinnes that he hath accepted vs againe into his sauour that he hath released vs frō the bondes of dampnation and receaued vs againe into the number of his elect people not for our merites or desartes but onlye solely for the merites of Christes death and passion who became man for our sakes and humbled him selfe to sustayne the reproche of the crosse that we thereby might be saued and made inheritours of the kingdome of heauen This fayth is required at our handes And this yf we keepe stedfastly in our heartes there is no doubt but we shall obtayne saluation at gods handes as did Abraham Isahac and Jacob of whom the scripture saith that they beleued and it was imputed vnto them for ryghteousnesse Was it imputed vnto them onlye and shall it not be imputed vnto vs also Yes yf we haue the same fayth as they had it shal be as truly imputed vnto vs for righteousnesse as it was vnto them For it is one fayth that must saue both vs and them euen a sure and stedfast fayth in Christ Jesu who as ye haue heard came into the worlde for this ende that whosoeuer beleue in him shoulde not perishe but haue lyfe euerlasting But here we must take heede that we do not hault with God through an vnconstant and wauering saith but that it be strong and stedfast to our liues ende He that wauereth saith saint James is lyke a waue of the sea neyther let that man thinke that he shall obtaine any thing at Gods handes Peter comming to Christe vpon the water because he fainted in faith was in daunger of drowning So we yf we beginne to wauer or doubt it is to be feared lest we shall sinke as Peter dyd not into the water but into the bottomlesse pit of hell fyre Therefore I saye vnto you that we must apprehende the merites of Christes death and passion by faith and that with a strong and stedfast fayth nothyng doubting but that Christe by his owne oblation and once offring of him selfe vpon the crosse hath taken away our sinnes hath restored vs agayne into Gods fauour so fully and perfectly that no other sacrifice for sinne shall hereafter be requisite or nedefull in all the worlde Thus haue ye hearde in fewe wordes the meane whereby we must applie the fruites and merites of Christes death vnto vs so that it may worke the saluatiō of our soules namely a sure stedfast perfect and grounded fayth For as all they whiche behelde stedfastly the brasen serpent were healed and deliuered at the very sight therof from their corporall diseases and bodyly stinges euen so all they which beholde Christe crucified with a true and liuely fayth shal vndoubtedly be deliuered from the greuous woundes of the soule be they neuer so deadly or many in number Therfore dearely beloued yf we chaunce at anye tyme through frailtie of the fleshe to fall into sinne as it can not be chosen but we must nedes fall often yf we feele the heauie burden thereof to presse our soules tormenting vs with the feare of death hell and dampnation let vs then vse that meane which God hath appoynted in his word to wit the meane of faith which is the only instrument of saluation nowe left vnto vs Let vs stedfastly beholde Christe crucified with the eyes of our heart Let vs only trust to be saued by his death and passion to haue our sinnes cleane wasshed away through his most precious blood that in the end of the world when he shal come agayne to iudge both the quicke and the dead he may receaue vs into his heauenly kingdome and place vs in the number of his elect and chosen people there to be partakers of that immortal and euerlasting life whiche he hath purchased vnto vs by vertue of his bloddy woundes To him therfore with the father and the holy ghost be al honour and glorie worlde without ende Amen An Homilee of the Resurrection of our Sauiour Iesus Christe For Easter day IF euer at any tyme the greatnesse or excellencie of anye matter spirituall or temporall hath stirred vp your mindes to geue diligent eare good Christian people and welbeloued in our Lord and Sauiour Jesus Christe I doubt not but that I shall haue you nowe at this present season moste diligent and ready hearers of the matter whiche I haue at this tyme to open vnto you For I come to declare that great and most comfortable article of our Christian religion and fayth the resurrection of our Lorde Jesus So great surely is the matter of this article and of so great wayght and importaunce that it was thought worthie to kepe our sayde Sauiour still on earth fourtie dayes after he was rysen from death to lyfe to the confirmation and stablishment therof in the heartes of his disciples So that as Luke clearlye testifieth in the first Chapter of the Actes of the Apostles he was conuersaunt with his disciples by the space of fourtie dayes continuallye together to thintent he would in his person beyng nowe glorified teache and instruct them whiche shoulde be the teachers of other fullye and in most absolute and perfect wise the trueth of this moste Christian article whiche is the grounde and foundation of our whole religion before he would ascend vp to his father into the heauens there to receaue the glorye of his most triumphant conquest and victorie Assuredly so highly comfortable is this article to our consciences that it is euen the very locke and key of all our Christian religion and fayth If it were not true sayth the holy Apostle Paul that Christe rose agayne then our preaching were in vayne your fayth whiche you haue receaued were but voyde ye were yet in the daūger of your sinnes If Christ be not rysen againe sayth the apostle then are they in very euill case and vtterly perished that be entred their stepe in Christ then are we the most miserable of al men which haue our hope fixed in Christ if he be yet vnder the powre of death 〈…〉 not restored to his blisse againe But nowe is he rysen agayne from death sayth the Apostle Paul to be the first fruites of them that be a sleepe to thintent to raise them to euerlasting life agayne Yea yf it were not true that Christe is risen againe then were it neither true that he is ascended vp to heauen nor that he sent downe from heauen vnto vs the holy ghost nor that he sitteth on the right hand of his heauenly father hauing the rule of heauen earth raigning as the prophete sayth from sea to sea nor that he should after this worlde be the iudge aswell of the liuing
because it is necessarie profitable shall God wylling be dissolued in the next part of this Homilee In the meane season let vs as we are most bounde geue heartie thankes to God the father and his sonne Jesus Christ for sendyng downe this comforter into the world humbly beseeching him so to worke in our heartes by the power of this holy spirite that we beyng regenerate and newely borne agayne in all goodnesse righteousnesse sobrietie and trueth may in the end be made partakers of euerlastyng lyfe in his heauenly kyngdome through Jesus Christe our Lorde and sauiour Amen The seconde part of the Homilee concernyng the holy ghoste dissoluing this doubt whether al men rightly chalenge to them selues the holy ghost or no. OUR sauiour Christe departyng out of the worlde vnto his father promised his disciples to sende downe another comforter that shoulde continue with thē for euer direct them into al trueth Which thyng to be faythfully truely perfourmed the scriptures do sufficiently beare witnes Neither must we thinke that this comforter was either promised or els geuen onlye to the Apostles but also to the vniuersall Church of Christe dispearsed through the whole world For vnles the holy ghost had ben alwaies present gouernyng and preseruing the Churche from the begynnyng it coulde neuer haue sustayned so many and great bruntes of affliction and persecution with so litle dammage and harme as it hath And the wordes of Christe are moste playne in this behalfe saying that the spirite of trueth shoulde abyde with them for euer that he woulde be with them alwayes he meaneth by grace vertue and power euen to the worldes ende Also in the prayer that he made to his father a litle before his death he maketh intercession not only for him selfe and his apostles but indifferently for all them that shoulde beleue in hym through their wordes that is to wit for his whole Churche Agayne saint Paule sayth If anye man haue not the spirite of Christe the same is not his Also in the wordes folowyng We haue receaued the spirit of adoption wherby we crye abba father Hereby then it is euident and playne to all men that the holy ghost was geuen not onlye to the apostles but also to the whole body of christes congregation although not in lyke fourme maiestie as he came downe at the feaste of Pentecost But nowe herein standeth the controuersie Whether al men do iustly arrogate to thē selues the holy ghost or no The Byshops of Rome haue for a long tyme made a sore chalenge therunto reasoning for them seues after this sort The holy ghost say they was promised to the Churche and neuer forsaketh the Church But we are the cheefe heades the principall part of the Churche therefore we haue the holy ghost for euer whatsoeuer thynges we decree are vndoubted verities and oracles of the holy ghost That ye may perceaue the weakenes of this argument it is needfull to teach you first what the true Churche of Christe is and then to conferre the Churche of Rome therewith to discerne howe well they agree together The true Churche is an vniuersal congregation or felowship of Gods faythfull and elect people buylt vppon the foundation of the apostles and prophets Jesus Christe hym selfe beyng the head corner stone And it hath alwayes three notes or marks wherby it is knowne Pure and sound doctrine the sacramentes ministred accordyng to Christes holy institution and the right vse of ecclesiastical discipline This description of the Churche is agreeable both to the scriptures of God and also to the doctrine of the auncient fathers so that none may iustly fynd fault therewith Now if ye wyll compare this with the Churche of Rome not as it was in the begynnnyg but as it is presently and hath ben for the space of nine hundred yeres and odde you shall well perceaue the state thereof to be so farre wide from the nature of the true Churche that nothing can be more For neyther are they buylt vppon the foundation of the apostles and prophetes retaynyng the sound and pure doctrine of Christe Jesu neyther yet do they order eyther the sacraments or els the ecclesiasticall keyes in such sort as he dyd first institute and ordeyne them But haue so intermyngled their owne traditions and inuentions by choppyng chaungyng by addyng and pluckyng away that now they may seeme to be conuerted into a new guyse Christe commended to his Church a sacrament of his body and blood They haue changed it into a sacrifice for the quicke and the deade Christ dyd minister to his apostles the apostles to other men indifferently vnder both kindes They haue robbed the lay people of the cup saying that for them one kind is sufficient Christ ordeyned no other element to be vsed in baptisme but only water wherunto when the word is ioyned it is made as S. Augustine saith a ful perfect sacrament They beyng wyser in their owne conceipte then Christ thinke it is not wel nor orderly done vnles they vse cōiuration vnles they halow the water vnles there be oyle salt spittle tapers and suche other dumbe ceremonies seruing to no vse contrary to the playne rule of S. Paul who wylleth all thynges to be done in the Churche vnto edification Christe ordeyned the aucthoritie of the keyes to excommunicate notorious sinners and to absolue them whiche are truely penitent They abuse this power at their owne pleasure aswell in cursyng the godly with bell booke and candles as also in absoluing the reprobate whiche are knowne to be vnworthy of any Christian societie Whereof he that lust to see examples let them searche their lyues To be shorte looke what our sauiour Christe pronounced of the Scribes and Pharisees in the Gospell the same may we boldly and with safe conscience pronounce of the bishops of Rome namely that they haue forsaken dayly do forsake the commaundementes of God to erect set vp their owne constitutions Which thyng beyng true as al they which haue any light of Gods word must needes confesse we may wel conclude according to the rule of Augustine That the byshoppes of Rome their adherents are not the true church of Christe muche lesse then to be taken as cheefe heades and rulers of the same Whosoeuer sayth he do discent from the scriptures concernyng the head although they be found in al places where the Church is appoynted yet are they not in the Churche A playne place concluding directly agaynst the Churche of Rome Where is now the holy ghost whiche they so stoutly do clayme to them selues Where is now the spirite of trueth that wil not suffer them in any wise to erre If it be possible to be there where the true Churche is not then is it at Rome otherwyse it is but a vayne bragge and nothyng els Saint Paule as ye haue hearde before sayth If anye man haue not the spirite of
mens heads as repentaunce amendement of life and speedye returnyng vnto the lord God of hoastes And no maruayle why For we do daily and hourely by our wickednes and stubburne disobedience horriblye fall awaye from God thereby purchasing vnto our selues yf he shoulde deale with vs accordyng to his iustice eternall dampnation So that no doctrine is so necessarie in the Churche of God as is the doctrine of repentaunce amendement of lyfe And veryly the true preachers of the Gospell of the kingdome of heauen and of the glad and ioyfull tidinges of saluation haue alwayes in their godly sermons and preachinges vnto the people ioyned these two together I meane repentance and forgeuenes of sinnes euen as our Sauiour Jesus Christe did appoynt him selfe saying So it behoued Christe to suffer to ryse agayne the thirde day and that repentance and forgeuenes of sinnes should be preached in his name among all nations And therefore the holy Apostle doth in the actes speake after this maner I haue witnessed both to the Jewes to the Gentiles that repentaunce towardes God and fayth towards our Lord Jesu Christe Dyd not John Baptist Zacharias sonne begin his ministerie with the doctrine of repentaunce saying Repent for the kingdome of God is at hande The like doctrine did our sauiour Jesus Christe preache hym selfe and cōmaunded his Apostles to preache the same I myght here alleage very many places out of the prophetes in the whiche this most holsome doctrine of repentaunce is very earnestly vrged as most nedefull for all degrees and orders of men but one shal be sufficient at this present tyme These are the words of Joel the prophete Therfore also nowe the Lorde sayth Returne vnto me with al your heart with fastyng weepyng and mournyng rent your heartes and not your clothes and returne vnto the Lorde your God for he is gratious and merciful slow to anger and of great compassion and redy to pardon wickednes Wherby it is geuen vs to vnderstād that we haue here a perpetuall rule appoynted vnto vs which ought to be obserued and kept at all times that there is none other way whereby the wrath of god may be pacified and his anger asswaged that the fiercenes of his furie and the plagues or destruction which by his ryghteous iudgement he had determined to bring vpō vs maye depart be remoued and taken away Where he sayth But nowe therefore sayth the Lord returne vnto me It is not without great importaunce that the prophete speaketh so For he had afore set foorth at large vnto them the horrible vengeaunce of god which no man was able to abide and therfore he doth moue them to repentaunce to obtayne mercie as yf he shoulde say I wyl not haue these thinges to be so taken as though there were no hope of grace left For although ye do by your sinnes deserue to be vtterly destroyed and God by his righteous iudgemēts hath determined to bryng no smal destruction vppon you yet nowe that ye are in a maner on the very edge of the sworde yf ye wyll spedyly returne vnto hym he wyll most gently and most mercifully receaue you into fauour again Wherby we are admonished that repentaunce is neuer to late so that it be true and earnest For sith that God in the scriptures wylbe called our father doubtlesse he doth followe the nature and propertie of gentle and mercifull fathers which seeke nothing so much as the returning againe and amendement of their chyldren as Christe doth aboundauntly teache in the parable of the prodigall sonne Doth not the Lorde hym selfe say by the prophete I wyll not the death of the wicked but that he turne from his wicked waies and liue And in another place If we confesse our sinne God is faythfull and righteous to forgeue vs our sinnes and to make vs cleane from all wickednesse Whiche moste comfortable promises are confyrmed by manye examples of the scriptures When the Jewes dyd wyllingly receaue and embrace the wholesome counsel of the prophete Esai God by and by dyd reache his helping hande vnto them and by his angell dyd in one nyght slea the moste worthye and valiaunt souldiers of Sennacheribs campe Whereunto may kyng Manasses be added who after al maner of dampnable wickednes returned vnto the Lorde and therefore was hearde of hym and restored againe into his kingdome The same grace and fauour dyd the sinfull woman Magdalene Zacheus the poore theefe and many other feele All whiche thynges ought to serue for our comfort agaynst the temptations of our consciences whereby the deuill goeth about to shake or rather to ouerthrowe our faith For euery one of vs ought to applye the same vnto hym selfe and say yet nowe returne vnto the Lorde neyther let the remembraunce of thy former lyfe discourage thee yea the more wicked that it hath ben the more feruent and earnest let thy repentaunce or returnyng be and foorth with thou shalt feele the eares of the Lorde wide open vnto thy prayers But let vs more narowly loke vpon the cōmaundement of the Lorde touchyng this matter Turne vnto me sayth he by his prophete Joel with al your heartes with fasting weping and mourning Rent your heartes and not your garments c. In which wordes he comprehendeth al maner of things that can be spoken of repentaunce whiche is a returning agayne of the whole man vnto God from whom we be fallen away by sinne But that the whole discourse thereof may the better be borne away we shall fyrst consyder in order foure principall poyntes that is from what we must returne to whom we must returne by whom we may be able to conuert and the maner howe to turne to GOD. First from whence or from what thynges we must returne Truely we muste returne from those things whereby we haue ben withdrawē pluckt and led away from god And these generally are our sinnes which as the holy prophete Esai doth testifie do separate God and vs and hide his face that he wyll not heare vs But vnder the name of sinne not only those grosse wordes and deedes which by the common iudgement of men are counted to be filthy and vnlawfull and so consequently abominable sinnes but also the filthy lustes and inwarde concupiscences of the fleshe whiche as saint Paul testifieth do resist the wyll and spirite of God and therefore ought earnestly to be brydled and kept vnder We must repent of the false and erronious opinions that we haue had of god and the wicked superstition that doth breede of the same the vnlawfull worshipping and seruice of God and other lyke All these thinges must they forsake that will truely turne vnto the Lorde and repent aryght For sith that for suche things the wrath of God commeth vpon the children of disobedience no ende of punishment ought to be looked for as long as we continue in such thinges Therfore they be here condempned
the bottome of our heartes detest and abhorre with all earnestnesse flee from it syth that it dyd cost the deare heart blood of the onlye begotten sonne of God our sauiour redeemer to purge vs from it Plato doth in a certayne place wryte that if vertue coulde be seene with bodily eyes all men woulde wonderfully be enflamed and kyndeled with the loue of it Euen so on the contrary if we myght with our bodily eyes beholde the filthynesse of synne and the vncleannes therof we coulde in no wyse abyde it but as most present and deadly poyson hate and eschewe it We haue a common experience of the same in them which when they haue committed any heynous offence or some filthy and abhominable synne if it once come to lyght or if they chaunce to haue a through feelyng of it they be so ashamed their owne conscience puttyng before their eyes the filthynes of their acte that they dare looke no man in the face muche lesse that they shoulde be able to stande in the syght of God. Fourthly the vncertayntie and brittlenesse of our owne lyues whiche is such that we can not assure our selues that we shall lyue one houre or one halfe quarter of it Whiche by experience we do fynde daily to be true in them that beyng nowe mery and lustye and sometymes feastyng and banquettyng with their freendes do fall sodenly dead in the streetes and otherwhyles vnder the boarde when they are yet at meate These daily examples as they are moste terrible and dreadfull so ought they to moue vs to seeke for to be at one with our heauenlye iudge that we may with a good conscience appeare before hym whensoeuer it shal please him for to cal vs whether it be sodaynly or otherwyse for we haue no more charter of our lyfe then they haue But as we are moste certayne that we shall dye so are we most vncertayne when we shal dye For our lyfe doth lye in the hande of God who wyll take it away when it pleaseth hym And veryly when the hyghest somner of all which is death shall come he wyll not be sayde nay but we must foorth with be packyng to be present before the iudgement seate of God as he doth fynde vs accordyng as it is wrytten Wheras the tree falleth whether it be towarde the South or towarde the North there it shall lye Whereunto agreeth the saying of the holy martyr of God S. Ciprian saying As God doth fynde thee when he doth call so doth he iudge thee Let vs therefore folowe the counsayle of the wyse man where he sayth Make no tarrying to turne vnto the Lorde and put not of from day to day For sodenly shall the wrath of the Lorde breake foorth and in thy securitie shalt thou be destroyed and shalt perishe in tyme of vengeaunce Whiche wordes I desyre you to marke diligently because they do most lyuely put before our eyes the fondnesse of manye men whiche abusyng the long sufferyng and goodnes of God do neuer thynke on repentaunce or amendement of lyfe Folowe not sayth he thyne owne mynde and thy strength to walke in the wayes of thy heart neyther say thou who wyll bryng me vnder for my workes For God the reuenger wyll reuenge the wrong done by thee And saye not I haue synned and what euyll hath come vnto me For the almyghtie is a patient rewarder but he wyll not leaue thee vnpunished Because thy synnes are forgeuen thee be not without feare to heape sin vpon synne Say not neyther The mercie of god is great he wil forgeue my manifold sinnes For mercy and wrath come from him and his indignation commeth vpon vnrepentant synners As if he should say Art thou strong and myghtie Art thou lustye and young Haste thou the wealth and ryches of the worlde Or when thou hast synned hast thou receaued no punishment for it Let none of all these thynges make thee to be the slower to repent and to returne with speede vnto the Lorde For in the day of punishment and of his sodayne vengeaunce they shall not be able to helpe thee And speciallye when thou art eyther by the preaching of Gods worde or by some inwarde motion of his holy spirite or els by some other meanes called vnto repentaunce neglect not the good occasion that is ministred vnto thee least when thou wouldest repent thou hast not the grace for to do it For to repent is a good gyft of God which he wyll neuer graunt vnto them whiche lyuyng in carnal securitie do make a mocke of his threatnynges or seeke to rule his spirites as they list as though his workyng gyftes were tyed vnto their wyll Fifthly the auoydyng of the plagues of God and the vtter destructiō that by his ryghteous iudgement doth hang ouer the heades of them all that will in no wyse returne vnto the Lorde I wyll saith the Lorde geue them for a terrible plague to all the kyngdomes of the earth and for a reproche and for aprouerbe and for a curse in all places where I shall cast them and wyll send the sworde of famine the pestilence among them tyll they be consumed out of the land And wherfore is this Because they hardned their heartes and woulde in no wyse returne from their euyll wayes nor yet forsake the wyckednesse that was in their owne handes that the fiercenesse of the Lordes furie myght departe from them But yet this is nothing in comparison of the intollerable and endlesse tormentes of hell fyre whiche they shal be fayne to suffer who after their hardnesse of heart that can not repent do heape vnto them selues wrath against the day of anger and of the declaration of the iust iudgement of God Wheras if we wyll repent and be earnestly sory for our synnes and with a full purpose of amendement of lyfe flee vnto the mercie of our god and taking sure holde thereuppon through fayth in our sauiour Jesus Christe do bring foorth fruites worthy of repentaunce he wyll not onlye powre his manifold blessynges vpon vs here in this world but also at the last after the paynefull trauayles of this lyfe rewarde vs with the inheritaunce of his chyldren whiche is the kyngdome of heauen purchased vnto vs with the death of his sonne Jesu Christe our Lorde to whom with the father and the holy ghoste be all prayse glory and honour worlde without ende Amen ⧠An Homilee agaynst disobedience and wylful rebellion The fyrst parte AS GOD the creatour and Lord of al thynges appoynted his angels and heauenly creatures in all obedience to serue and to honour his maiestie so was it his wyl that man his cheefe creature vpon the earth shoulde lyue vnder the obedience of his creator and Lord and for that cause God assoone as he had created man gaue vnto him a certayne precept and law whiche he beyng yet in the state of innocencie remaynyng in paradise shoulde obserue as a pledge and
aucthoritie power be it in men or women are ordeyned of God are to be obeyed and honoured of their subiectes that suche subiectes as are disobedient or rebellious agaynst theyr princes disobey GOD and procure theyr owne damnation that the gouernment of princes is a great blessing of God geuen for the common wealth specially of the good and godly for the comfort and cherishing of whom God geueth and setteth vp princes and on the contrary part to the feare and for the punishment of the euyll and wicked Finally that yf seruauntes ought to obey theyr maisters not only beyng gentle but suche as be frowarde aswell and muche more ought subiectes to be obedient not only to their good and curteous but also to theyr sharpe and rigorous princes It commeth therfore neyther of chaunce and fortune as they tearme it nor of thambition of mortal men and women climing vp of theyr owne accorde to dominion that there be Kynges Queenes Princes and other gouernours ouer men beyng theyr subiectes but al Kinges Queenes and other gouernours are specially appoynted by the ordinaunce of god And as GOD him selfe beyng of an infinite maiestie power and wysdome ruleth and gouerneth all thynges in heauen and in earth as the vniuersal Monarche onlye Kyng and Emperour ouer all as beyng onlye able to take and beare the charge of all so hath he constituted ordayned and set earthly princes ouer particuler kyngdomes and dominions in earth both for the auoydyng of all confusion whiche els woulde be in the worlde if it should be without such gouernours and for the great quiet and benefite of earthly men theyr subiectes and also that the princes them selues in aucthoritie power wysdome prouidence and ryghteousnes in gouernment of people and countreys committed to their charge shoulde resemble his heauenly gouernaunce as the maiestie of heauenly thinges may by the bacenes of earthly thinges be shadowed and resembled And for that similitude that is betweene the heauenly Monarchie and earthly kyngdomes wel gouerned our sauiour Christe in sundry parables sayth that the kyngdome of heauen is resembled vnto a man a kyng and as the name of the kyng is very often attributed and geuen vnto GOD in the holy scriptures so doth GOD hym selfe in the same scriptures sometyme vouchsafe to communicate his name with earthly princes tearming them gods Doubtles for that similitude of gouernment which they haue or should haue not vnlike vnto GOD their kyng Unto the which similitude of heaueuly gouernment the nearer and nearer that an earthly prince doth come in his regiment the greater blessing of Gods mercie is he vnto that countrey and people ouer whom he raigneth and the further and further that an earthlye prince doth swarue from the example of the heauenly gouernment the greater plague he is of Gods wrath and punishment by Gods iustice vnto that countrey people ouer whom God for their sinnes hath placed suche a prince and gouernour For it is in deede euident both by the scriptures and by daylye experience that the maintenaunce of all vertue godlinesse and consequently of the wealth and prosperitie of a kyngdome and people both stand and rest more in a wyse and good prince on the one part then in great multitudes of other men being subiectes and on the contrary part the ouerthrowe of all vertue and godlinesse and consequently the decay and vtter ruine of a Realme and people doth growe and come more by an vndiscrete and euill gouernour then by many thousandes of other men being subiectes thus say the holye scriptures Well is thee O thou lande sayth the preacher whose kyng is come of nobles and whose princes eate in due season for necessitie and not for lust Agayne a wyse and ryghteous kyng maketh his Realme and people wealthye and a good mercifull and gratious prince is as a shadowe in heate as a defence in stormes as deawe as sweete showres as freshe water springes in great drougthes Agayne the scriptures of vndiscrete and euill princes speake thus â—o be to thee O thou lande whose kyng is but a childe and whose princes are early at their bankettes Agayne When the wicked do raigne then men go to ruine And agayne A foolishe prince destroyeâ—â— the people and a couetous kyng vndoeth his subiectes Thus speake the scriptures thus experience testifieth of good and euill princes What shall subiectes do then shall they obeye valiaunt stout wyse and good Princes and contempne disobey and rebel agaynst chyldren beyng theyr Princes or agaynst vndiscrete and euill gouernours GOD forbid For fyrst what a perilous thing were it to commit vnto the subiectes the iudgement whiche Prince is wyse and godly and his gouernmeÌ„t good and which is otherwyfe as though the foote must iudge of the head an enterprise very haynous and must needes breede rebellion For who els be they that are moste enclined to rebellion but suche hautie spirites From whom springeth suche foule ruine of Realmes Is not rebellion the greatest of all mischeefes And who are most redye to the greatest mischeefes but the worste men Rebelles therefore the worst of all subiectes are most redye to rebellion as beyng the worst of all vices and furthest from the duetie of a good subiect as on the contrary part the best subiectes are moste firme and constant in obedience as in the speciall and peculier vertue of good subiects What an vnworthy matter were it then to make the naughtiest subiectes and moste enclined to rebellion and all euill iudges ouer their princes ouer their gouernment and ouer their counsellers to determine whiche of them be good or tollerable and whiche be euyll and so intollerable that they must needes be remoued by rebels beyng euer redy as the naughtiest subiectes soonest to rebell agaynst the best Princes specially yf they be young in age women in sexe or gentle and curteous in gouernment as trusting by their wicked boldnesse easilye to ouerthrowe theyr weakenesse and gentlenesse or at the least so to feare the mindes of such princes that they maye haue impunitie of theyr mischeuous doynges But whereas in deede a rebell is worse then the worst Prince and rebellion worse then the worste gouernment of the worst prince that hitherto hath ben both are rebels vnmeete ministers and rebellion an vnfit and vnwholsome medicine to refourme any small lackes in a prince or to cure anye litle greefes in gouernment suche leude remedies beyng farre worse then anye other maladyes and disorders that can be in the bodye of a common wealth But whatsoeuer the prince be or his gouernment it is euident that for the moste part those princes whom some subiectes do thynke to be very godlye and vnder whose gouernment they reioyce to liue some other subiectes do take the same to be euill and vngodly and do wishe for a chaunge If therefore all subiectes that mislike of their prince should rebell no Realme shoulde euer be without rebellion It were more meete that
prayer to GOD for so gratious a Soueraigne but also them selues take armour wickedly assemble companies and bandes of rebels to breake the publique peace so long continued and to make not warre but rebellion to endaunger the person of suche a gratious Soueraigne to hazarde the estate of theyr countrey for whose defence they should be redye to spend their liues and beyng Englishemen to robbe spoyle destroy and burne in Englande Englishemen to kyll and murther theyr owne neyghbours and kinsfolke theyr owne countreymen to do all euill and mischeefe yea and more to then forraigne enemies woulde or coulde do What shall we say of these men who vse them selues thus rebelliously agaynst theyr gratious Soueraigne Who yf GOD for their wickednesse had geuen them an heathen tyrant to raigne ouer them were by Gods word bound to obey him and to pray for him What maye be spoken of them so farre doth their vnkindnes vnnaturalnesse wickednesse mischeuousnesse in their doynges passe and excel any thing and all thinges that can be expressed or vttered by wordes Onlye let vs wishe vnto all suche moste speedie repentaunce and with so greeuous sorowe of heart as such so horrible sinnes against the maiestie of God do require who in most extreme vnthankfulnesse do ryse not only agaynst theyr gratious prince agaynst theyr naturall countrey but agaynst all theyr countreymen women and chyldren against them selues theyr wiues children and kinsfolkes and by so wicked an example agaynst all Christendome and agaynst whole mankynde of all maner of people throughout the wide worlde suche repentaunce I say suche sorowe of heart GOD graunt vnto all suche whosoeuer ryse of priuate and malitious purpose as is meete for suche mischeeues attempted and wrought by them And vnto vs and all other subiectes God of his mercie graunt that we may be moste vnlyke to all such and most like to good naturall louyng and obedient subiectes nay that we maye be suche in deede not onlye shewyng all obedience ourselues but as manye of vs as be able to the vttermost of our power habilitie and vnderstandyng to staye and represse all rebels and rebellions agaynst God our gratious prince and naturall countrey at euery occasion that is offered vnto vs And that which we all are able to do vnlesse we do it we shal be most wicked and most worthie to feele in the ende suche extreme plagues as GOD hath euer powred vppon rebels Let vs all make continuall prayers vnto almyghtie God euen from the bottome of our heartes that he wyll geue his grace power and strength vnto our gratious Queene Elizabeth to vanquishe and subdue all aswell rebelles at home as forraigne enemies that all domesticall rebellions beyng suppressed and pacified and all outwarde inuasions repulled and abandoned we may not onlye be sure and long continue in all obedience vnto our gratious Soueraigne and in that peaceable and quiet lyfe which hytherto we haue led vnder her Maiestie with all securitie but also that both our gratious Queene Elizabeth and we her subiectes may altogether in al obedience vnto God the kyng of all kynges and vnto his holy lawes leade our liues so in this worlde in all vertue and godlinesse that in the worlde to come we maye enioy his euerlastyng kyngdome whiche I beseche God to graunt aswel to our gratious Soueraigne as vnto vs all for his sonne our sauiour Jesus Christes sake to whom with the father and the holye ghost one God and kyng immortall be all glory prayse and thankes geuing worlde without ende Amen Thus haue you heard the first part of this Homilee nowe good people let vs pray ¶ The prayer O Most mightie God the Lorde of hoastes the gouernour of all creatures the onlye geuer of all victories who alone art able to strengthen the weake agaynst the myghtie and to vanquishe infinite multitudes of thyne enemies with the countenaunce of a fewe of thy seruauntes calling vppon thy name and trusting in thee Defend O Lorde thy seruaunt and our gouernour vnder thee our Queene Elizabeth and all thy people committed to her charge O Lorde withstande the crueltie of all those whiche be common enemies aswell to the trueth of thy eternall worde as to their owne naturall Prince and countrye and manifestlye to this crowne and Realme of Englande whiche thou haste of thy diuine prouidence assigned in these our dayes to the gouernment of thy seruaunt our Soueraigne and gratious Queene O moste mercifull father if it be thy holye will make soft and tender the stony heartes of al those that exalte themselues agaynst thy trueth and seeke eyther to trouble the quyet of this realme of England or to oppresse the crowne of the same and conuert them to the knowledge of thy sonne the onely sauiour of the world Jesus Christ that we and they maye ioyntlye glorifie thy mercies Lyghten we besech thee their ignoraunt hearts to imbrace the trueth of thy worde or els so abate their crueltie O most mightie Lorde that this our Christian region with others that confesse thy holy Gospell maye obteine by thine aide and strength suretie from all enemies without shedding of christian blood wherby al they which be oppressed with their tyranny may be releeued and they which be in feare of their crueltie maye be comforted finally that all christian realmes and specially this realme of England may by thy defence and protection continue in the trueth of the Gospel and enioy perfect peace quietnes and securitie and that we for these thy mercies ioyntly altogether with one consonant hart and voice may thankfully render to thee al laud and praise that we knit in one godlye concorde and vnitie amongst our selues may continuallye magnifie thy glorious name who with thy sonne our sauiour Jesus Christ and the holy ghost art one eternall almyghtye and moste mercifull God To whom be all laude and prayse worlde without ende Amen ¶ The second parte of the Homilee agaynst disobedience and wilfull Rebellion AS in the fyrste parte of this treatie of obedience of subiectes to their Princes against disobedience and rebellion I haue alleaged diuers sentences out of the holye scriptures for proofe so shal it be good for the better declaration and confirmation of the sayd holsome doctrine to alleage one example or two out of the same holy scriptures of the obedience of subiects not onelye vnto their good and gratious gouernours but also vnto their euill and vnkynd princes As king Saul was not of the beste but rather of the worst sort of Princes as beyng out of Gods fauour for his disobedience agaynst God in sparyng in a wrong pitie the kyng Agag whom almyghtye God commaunded to be stayne accordyng to the iustice of God against his sworne enemie and although Saule of a deuotion ment to sacrifice such thinges as he spared of the Amalechites to the honor and seruice of God yet Saul was reproued for his wrong mercy and deuotiō and was tolde that obedience woulde haue more pleased him
euerye man that hath but halfe an eye may see howe vayne they be rebellion being as I haue before declared the greatest ruine destruction of all common wealthes that may be possible And who so looketh on the one part vppon the persons and gouernement of the Queenes most honorable counsellers by the experiment of so manye yeres proued honorable to her Maiestie and moste profitable and beneficial vnto our countrey countreymen on the other part considereth the persons state conditions of the rebels thē selues the refourmers as they take vpon them of the present gouernment he shall fynd that the most rash and harebrayned men the moste greatest vnthryftes that haue moste lewdely wasted their owne goodes and landes those that are ouer the eares in debt and suche as for their theftes robberies and murthers dare not in anye well gouerned common wealth where good lawes are in force shewe their faces suche as are of moste leud and wycked behauiour and lyfe and all suche as wyll not or can not lyue in peace are alwayes moste redye to moue rebellion or to take part with rebels And are not these meete men trowe you to restore the common wealth decayed who haue so spoyled and consumed all their owne wealth and thrifte and very lyke to mende other mens maners who haue so vyle vyces and abhominable conditions them selues Surely that whiche they falsely call reformation is in deede not onely a defacyng or a deformation but also an vtter destruction of al common wealth as woulde well appeare myght the rebelles haue their wylles and doth ryght well and to well appeare by their doyng in suche places of the countrey where rebelles do route where though they tary but a very litle while they make suche reformation that they destroy al places and vndo al men where they come that the chylde yet vnborne may rue it and shall many yeres hereafter curse them Let no good and discreete subiectes therefore folowe the flagge or banner displayed to rebellion and borne by rebelles though it haue the image of the plough paynted therein with God speede the plough wrytten vnder in great letters knowyng that none hynder the plough more then rebels who will neither go to the plough them selues nor suffer other that would go vnto it And though some rebels beare the picture of the fyue woundes painted against those who put their onlye hope of saluation in the woundes of Christe not those woundes which are paynted in a clout by some leude painter but in those woundes whiche Christe hym selfe bare in his pretious body though they litle knowyng what the crosse of Christe meaneth whiche neyther caruer nor paynter can make do beare the image of the crosse paynted in a ragge against those that haue the crosse of Christe painted in their heartes yet though they paynt withall in their flagges Hoc signo vinces By this signe thou shalt get the victorie by a most fond imitation of the posie of Constantinus magnus that noble Christian Emperour and great conquerer of Gods enemies a moste vnmeete ensigne for rebels the enemies of God their prince and countrey or what other banner soeuer they shall beare yet let no good godly subiect vpon any hope of victorie or good successe folowe suche standarde bearers of rebellion For as examples of suche practises are to be founde aswell in the histories of olde as also of latter rebellions in our fathers and our freshe memorie so not withstandyng these pretences made and banners borne are recorded withall vnto perpetuall memorie the great horrible murthers of infinite multitudes and thousandes of the common people slayne in rebellion the dreadfull executions of the aucthours and captaynes the pitifull vndoing of their wyues and chyldren and disheriting of the heyres of the rebelles for euer the spoiling wasting and destruction of the people and countrey where rebellion was fyrst begun that the childe then yet vnborne myght rue and lament it with the finall ouerthrowe and shamefull deathes of all rebels set foorth aswell in the histories of forraigne nations as in the Chronicles of our owne countrey some thereof beyng yet in freshe memorie which yf they were collected together woulde make many vollumes and bookes But on the contrary part al good lucke successe and prosperitie that euer happened vnto any rebels of any age tyme or countrey may be conteyned in a very fewe lines or wordes Wherefore to conclude let all good subiectes consydering how horrible a sinne agaynst God theyr prince theyr countrey and countreymen agaynst all Gods and mans lawes rebellion is beyng in deede not one seuerall sinne but all sinnes agaynst God and man heaped together consydering the mischeuous life and deedes and the shamefull endes and deathes of all rebels hitherto and the pitifull vndoyng of their wyues chyldren and families and disheriting of theyr heyres for euer and aboue all thinges consydering the eternall dampnation that is prepared for all impenitent rebels in hell with Satan the first founder of rebellion and graunde captayne of all rebels let all good subiectes I say consyderyng these thinges auoide and flee all rebellion as the greatest of all mischeefes and embrace due obedience to God and our prince as the greatest of all vertues that we may both escape all euils and miseries that do folowe rebellion in this worlde and eternall dampnation in the world to come and enioye peace quietnesse and securitie with all other Gods benefites and blessinges which folowe obedience in this life and finally may enioy the kyngdome of heauen the peculier place of all obedient subiectes to God and their prince in the world to come which I beseche God the kyng of all kynges graunt vnto vs for the obedience of his sonne our Sauiour Jesus Christe vnto whom with the father and the holy ghost one God and kyng immortall all honour seruice and obedience of all his creatures is due foreuer and euer Amen Thus haue you heard the fourth part of this Homilee nowe good people let vs pray The prayer as before The fifth part of the Homilee agaynst disobedience and wylfull rebellion WHereas after both doctrine and examples of due obedience of subiectes to theyr princes I declared lastlye vnto you what an abominable sinne agaynst God and man rebellion is and what horrible plagues punishmentes deathes with death euerlastyng finally doth hang ouer the heades of all rebels it shall not be eyther impertinent or vnprofitable nowe to declare who they be whom the deuyll the fyrst aucthour and founder of rebellion doth cheefely vse to the stirring vp of subiectes to rebel agaynst their lawfull princes that knowyng them ye maye flee them their dampnable suggestions auoyde all rebellion and so escape the horrible plagues and dreadfull deathes and dampnation eternall finally due to all rebels Though manye causes of rebellion maye be reckened and almost as many as there be vices in men women as hath ben before noted yet in this place I wyll onlye touche