the kinge but that he were a ranke traytoure and worthy to suffer a most shame full death so yf a man shuld entre into a churche whiche is as it were Goddes palaice in earth and there pluckedowne violentlye Christes owne Image and eyther breake it or burne it and sette vp the kinges armes in stede thereof because he woulde make him a God as Caius themperoure did in the holy temple of Hierusalem where he caused his owne Image to be set vp and would be called a God that the temple there shulde be named the temple of the goodly newe Iuppiter Caius I beleue that no good Christen man woulde iudge hym to be Christes frende but a wretched heretike and an arrende traytour both to our sauiour Iesus Christ and also to hys blessed spouse the Catholyke Churche But truelye greate merueyle is it that suche folkes are not so plaged for their abhomination as was Iulianus Apostata whyche pulled downe the Image of oure Sauioure Christ set his owne Image in the place where it stode Whych Image of hys was anone after wyth a thunder bolte cut in sonder euen by the myddel and hurled downe to the grounde and he hym selfe to sor his wickednes came at lengthe to a miserable and cursed ende But for what purpose was thys done trowe you of oure goodlye Gospellers Was it not done onlye to put Christe all his holye saynctes cleane out of memorye as they were in dede more pitie is it wyth a great manye For why doth many men desyre to haue the Images of their deare frendes paynted in tables and honge vp in their chambers but because they woulde not forget theÌ„ eyther when they be absent or els when they be dead Doth not a liuely ymage I beseche you make folkes remeÌ„ber the man that is represented by it better then a bare naked white wall or when a man cometh into a house and â—yndeth the Image of Kinge Edwarde whether doth he then more remember hym or when he goeth into another house and findeth no Image of hym at all It was wonte to be sayd that suche as were the kinges very freÌ„des wold haue y e kinges Image in their howses bothe to make them remember their dueties toward hym and also to declare their good wil that they bare him But oure Image breakers be lyke the Iewes the deadly enemies of our Sauiour whych can by no meanes abyde anye Image eyther of Christ or hys Saynctes but they bable and rayle agaynst them because they wold haue Christe and all hys blessed Saynctes cleane put oute of memorye After thys was procession abolished which is a common prayer for the whole churche and by which is signified that we be all Christes souldyars and hauynge Christes crosse as a banner goyng before vs do fyghte together by prayer agaynste oure goostlye enemye the deuil And here withall were censynge â–ª candelles asshes and palmes cleane taken awaye whyche be not domme ceremonies as the deuils ministers call them but very lyuely godlye ceremonies For censinge signifieth y e offring vp of the pleasaunt odour of godly prayer thereat the prieste desireth of God that the prayers of all that be present maye ascende vp into his syght as the swete odour of frankensence And bryghte burnyng candels betokeneth Christ hym selfe whych as S. Iohn sayeth is the trewe lyghtes that illumineth euery man that cometh into the worlde And so the good godlye manne Simeon vpon Candelmasse daye when he mette Christe in the temple toke him in his armes sayde Nowe Lorde thou lettest thy seruaunte accordynge to thy promise departe in peace Because myne eyes hath sene the sauioure of the world sent from thee Whome thou hast prepared in the â—ight of all people to be a lyght to the gentils and paynems and greate glorye and renowne to the people of Israell So that by oure candels bearyng we declare that our verye lyght Christe is come to lyghten oure soules â–ª whyche were darkened with y e blacke cloudes of fowle fylthye sinne before Agayne when we are marked wyth asshes in the foreheade we are playnlye tolde therbi what we be That is to wete nothing els but as Abraham sayd verye duste and asshes And remembrynge the same haue good cause to laye away oure pryde to become humble and meke and euerye daye to thynke vpon oure ende when as oure bodyes shall become vyle wormes meate and all our goodly beautie be turned into dust Nowe as for bearynge of palmes that is to put vs in remembraunce of Christes comming to Hierusalem when as the people cutte bowes of the trees cast them in the way where he shoulde passe that as we be glad to strawe palmes in the way â–ª where Christes most blessed bodye is presented so we ought to garnish the house of oure soules wyth swete floures firste washe it cleane with y e cleare water of holsom penauÌ„ce then straw the pleasaunt Psalmes of perfite fayth charitie in it with a sure hope of gods promisses so prepare it y t it may please our sauior to say as he sayd to zacheus this day must â— rest in your houses Withal they toke away creping to the crosse vpoÌ„ good friday â–ª wherby euery man declareth hys huÌ„ble obeysaunce to Christ as Christ our sauiour as y e day humbled him selfe to y e death of the crosse as S. Paule sayth so euery christen man in remeÌ„braunce therof doth huÌ„bly crepe vpoÌ„ his knees to the Image and signe of the crosse there to do worship to Christ y e died for him vpon the crosse to giue him most harty thaÌ„kes for the redeÌ„ption of al maÌ„kind which was done by him vpoÌ„ the crosse Then was forbidden also the halowing of y e font which euen froÌ„ the Apostles time had alwayes bene as it appeareth by Tertullian Basile other good wryters w t great reuerence obserued because it is so necessari in y e churche of god And therewithall went away all the other rites and ceremonies that are vsed vpoÌ„ Easter euen When al these godly ceremonies were ridded out of the waye then in a furiouse rage lyke menne besyde theyr wittes fell they to pul downe the holy aulters where oure Sauiours blessed bodye was wonte to be consecrated and the same there offred vp as a mooste pleasaunte sacrifice to God the father And to make vp their maliciouse mischiefe withal plucked they downe the pixe wherin the very body of our lord and sauiour was reserued kept And some vyle verlettes to thintente they might do the Deuyll their mayster better seruice hurled the same blessed sacrameÌ„t vnder their fete certayne of them would not let to say as the Iewes sayd to our sauiour hangyng vpon the crosse It thou be god saue thy selfe But suche shalbe wel assured to be at length moste miserably plaged as the Iewes were except they
the death of y e senators for by his graue discrete exhortation y t he made vnto thē he so handled the matter y t their furious rage was out of hande not only abated but also throughly aswaged Was not the souldiers likewise of Publius Scipio whiche made a sore rebellion in their campe quieted onely by an oration made by the same Scipio Therfore this remedye of exhortation haue I prepared to relieue the sycke bodye of my countrye whych is not yet throughlye recouered of the disease of rebellion but hathe I feare me euen styll some rebelliouse hartes within it whiche haue nede of such a medicine to cure them most hartely beseching al my countrye menne to take it in good parte and accepte good wyll where as lacketh habilitye For although there be manye learned men in thys realme who for theyr excellent knowledge and wysedome coulde muche more connynglye haue made this medicine ▪ then I so haue tempered it wyth the goodly pouders of perfyte eloquence that it shoulde perhappes haue wroughte much more effectuously in the patientes bodye and bene more able to haue cured the dysease therof yet none is there that for the feruente loue he beareth to his countrye woulde eyther more gladlye haue attempted it or more wyllynglye to hys power accomplyshed the same Wherefore my sure truste is that bothe your hyghnes mooste gratious soueraygne to whome I offer thys my lytle treatise and all other youre graces louynge subiectes for whose be hofe I haue wrytten it wyll gentely accepte my paynes bestowed therein And yf it so come to passe that my laboure not onlye be allowed of youre grace as I doubte not but also worke in the readers hartes thereof suche an effecte ▪ as I wishe it may then shal I think that I haue receaued a worthy recompence for myne endeuoure For neyther gayne for whyche God knoweth I passe not nor commendation for whyche I loke not moued me hereto but only the harty affection that I owe to my countrye my bounden duetie vnto your highnes who of youre bountefull goodnesse where as I was destitute of all ayde and succoure hath so liberally prouided for me that nowe I maye withoute care serue God go to my booke do my duetie in that vocation to which God hath called me Which I beseche God I may do to his glory and your graces honoure for whose quiete and prosperouse raygne I shall not cease moste earnestlye to praye my life enduring Your hyghnes Chapleyne and daylye oratoure Iohn Christoferson An exhortation agaynst rebellion ALbeit mooste deare and welbeloued country men many thinges bothe there be at this present also haue bene now of late yeares in this oure natiue contrie that wold greatly pitye any faythful and true Englyshe mans hart to consider as our outragiouse misbehauioure in worshyppynge of God oure abhominable blasphemy agaynst him his blessed spouse y e catholike church our wicked geastyng and raylyng agaynst the holy Sacramentes thereof oure detestable swearyng by all the members of oure Sauioure Iesu Christe oure presumptuouse hartes puft vp with vntolerable pride our gredy couetousnes that can neuer be satisfied oure extreame oppression of the poore and neadye oure maliciouse hatred one against another our bribery extorsiō and oure false dealinge for all whych excepte we earnestlye repent vs and amend betime God wil powre downe his vēgeaunce vpō vs wyth some miserable plages miserablye destroye vs yet nothynge is there in mine opinion that euery good manne ought with wepynge teares so sore to lamente as to remembre suche deadly dissention discord as of late hath bene amonge vs and as yet is insomuche that one cruellye seketh to shed an others bloude one doth reioyse in an others destructiō Wherby we well declare that bothe the feare of God is banished from vs wherewyth a Christen mans lustes and affections shuld be bridled and charitie also which is y e bonde of perfection vtterlye broken amonge vs for yf we feared God we wold not so boldelye breake his holy will and commaundement who hath most streyghtlye charged vs that we beware of sedition sheddyng of bloude Or yf we loued one another as we ought to do we wold not one be glad of anothers displeasure one seke anothers death but contrarywise one reioyse in anothers welfare and one studye to defende another one gently beare with another and laboure by brotherlye loue to ioyne oure selues together agayne whome discorde hathe so piteouslye torne asonder But we fare lyke a noughtye surgion that doth not go about to cure the wound of his patient but layeth suche playsters vnto it as may encreace it and so prolonge the time to thintent that he maye gayne more moneye thereby for wheresoeuer we fynd but a litle sparkell of dissension we so kindle it and set it on fire that it turneth into a great flame insomuche that where as before it might haue bene quenched with smal trauayle now it is almooste vnpossible too quenche it Suche folkes as go about so wicked an enterprise do litle remembre Salomons wordes where he sayeth thus Sixe thinges there be that oure Lorde God hateth and the seuenth his soule doth specially abhorre Prowde hyghe lookes a lying tonge handes that shede innocent bloude an hearte that forgeth noughtie diuises feete that be readye to runne vnto mischiefe a deceptfull witnesse that vttereth lyes and one that soweth discorde amonges bretherne Nowe therfore seing that we be all bretherne partly by reason we professe one fayth and partlye that we all be borne broughte vp in one countrye whosoeuer they be y t seke to set vs at debate they hepe vp y e hatred of God agaynst thē for suche as Salomon hathe told you the soule of our lord God dothe vtterlye abhorre Let them be wel assured that albeit they be spared at Gods hande for a season to thintent that they maye forsake their synne betyme and hartely be sory therfore yet yf they walk forthe in their wyckednesse they shalbe payed home at length for altogether then bewayle the tyme that euer they were borne and say with Hieremye the Prophete Cursed be the daye of our birth and cursed be the tyme that our mother brought vs into the world and wyshe styll for death and shall not dye This kynde of men doth continually trauayle to make strife not only betwixt neighbor neighbor betwixte children their parentes betwixt husbandes and their wiues betwixt seruauntes and their maysters but also betwixte subiectes their Prince and encourage them bothe to grudge at him to disobey him also to make opē warre in the field agaynst him And to thintēt that they may moue men more easely to such a mischeuouse enterprise they cloke the matter with a goodly pretense and tel them that they intende nothynge elles but to deliuer the poore commons from oppression to restore them to their olde liberties to cause the fermes
deuises and suffred them by his diuine prouidence to worke their owne confusion Now then seing that this erroneouse doctrine hath so harmed both noble gentle men theÌ„ selfes and their children to let them at lengthe spye the wickednesse of it and helpe be tyme to banishe it out of their contrye and exhorte theyr children to detest and abhorre it For so shall they make theÌ„ to feare god and serue hym to exercise vertue and eschew vice and to be humble and obedient to them selfes to â–ª As for the yeonianry of our contrye wherin dyd consiste a great parte of the force of this realme it hath so notably decayed synce the tyme that this pestilent doctrine began first within this realme that it would pitye any true Englishe mannes hearte to consider it For where as the yeomen thirty or fourtye yeares passed were well able to do theyr prince and theyr countrye very good seruice when as any occasion required and that euery one of them dydde kepe a substantiall howse by reason that theyr rentes then were very reasonable Now since thys perillouse plage of heresye hath infected thys realme theyr reÌ„tes hath bene so enhaunsed and they so miserably polled that neyther seruice were they well able to do for theyr prince and countrye nor to kepe any plenteful house for the relieuynge of theyr poore neyghbours For men that became Lordes of suche fermes when as by reason of thys lewde doctrine they had cast awaye in maner the feare of GOD and good conscience to in stede thereof had caught suche couetouse heartes as wold neuer be satisfied and ioyned withall a large licentiouse conscience whych told them they might go forth in their purpose with out any scruple at al then doubled they theyr rentes and some tripled them and toke suche incommes for theyr leases as where able to begger the fermers that toke them insomuche that where as the fermers had bene verye welthye before they came by this meanes to suche neade and necessitie that scarce were they able to paye theyr rent The misery lykewise that the poore coÌ„mons haue bene bewrapped wyth since the rereceauynge of this deuelishe doctrine can no man without a longe processe throughly declare For what with taxes and tributes what with the chaunge of our money and fall of the same what with gressams and incoÌ„mes what with extortion and briberye what with puttyng out of their ferme holdes and tenementes what with craft and false dealing and what with all other kindes of oppression beside they haue bene so sore impouerished that better had it bene for them to haue dyed in their cradles then to haue lyued to suffer such wretched and miserable calamities For when coÌ„science was banished and charitable hartes waâ—ed keye colde then cared no man from the hyest degree to the lowest how he got goodes so that he had them in so muche that this saying of the holye Prophete Hieremye myghte be well verified in them that euerye one from the lowest degree to the hyghest had giuen them selfes to couetousnesse And when this came thus to passe they that were mooste mightie â–ª were greatest oppressours â–ª and lyke greate fysshes deuoured the smal And ofteÌ„times would they take worke of artificers wares stuffe of marchauntes differ the payment so longe y t the poore artificers and marchauntes to were in maner beggered therby And when they demauÌ„ded theyr payment they had of diuerse a froward aunswere in so much that the poorer a man was more iniury he suffred at theyr handes and the vnsaciable hartes of suche couetous men coulde neuer content theÌ„ selfes But wo be vnto al such excepte they betyme repente them and if there be any such lette them thynke y t at length they shal depart from all that they haue and remembre that they for al theyr gaye and gorgiouse apparel they shal haue no more but a symple shete to wrappe theyr vyle bodye in and for al theyr fayre buyldinges and sumptuouse houses a poore pytte in the earthe to dwel in And wythal let them learne one preatye lesson that Eusebius wryteth in the life of Constantine Thys good Emperoure Constantyne makyng an oration to a great company that was gathered to heare hym specially inuehed and spake agaynste those that were spoylers and verye couetouse folkes sayinge thus Wyll youre greadye couetousnes neuer haue ende Then wyth a litle staffe that he had in his hand he measured vpon the ground the iust lengthe of a man and sayde If a man haue all the riches in the world the whole earth in hys possession he shall at hys ende haue no more but suche a smal peece of grounde as I haue here measured Therfore let al gready hartes remembre this wel and leaue their care that they take in goodes getting and consider their duetie in wel bestowing of them and thynke besyde howe they haue gotten them For euyll gotten goodes as Salust sayeth euill cheueth Ouer this yf they wold compare their bodies and sowles with their goodes and riches me thynke they shuld beware to loose those thinges that be better for those that be worse For goodes and riches be gyuen vs of god for the commoditie and vse both of our bodies soules And like as brute beastes are muche better then grasse strawe and hay which be ordeyned to nourishe theÌ„ So is a mans body and soule more to be estemed then goodes riches whiche be prepared for them Who then is so vnwise that wil for the sauing of those thinges that be much more vile put in dauÌ„ger those that be farre more precious For both oure bodies soules are of suche estimation in the sight of God y t for the recouery of them oute of thraldome he vouche saued to send down into the earth his only sonne our sauiour Christe Iesus by whose blessed bloud which far surmounteth al golde precious stones both our corruptible frayle bodies also oure very sicke sore wounded soules are redemed froÌ„ endles daÌ„nation restored agayne to y e celestiall kyngedome whyche was from the begynnynge of the world prepared for them Therfore seynge that god of his gratious goodnes hathe taken so much paynes to saue them â–ª we throughe our folye and negligence ought not to trauayle to loose them nor to put them in hazarde for the loue that we beare to our wel thy estate in this worlde and so to chaunge heauen with hell ioye with payne myrthe with sorowe quietnesse with trouble lyfe with death the â–ª pleasaunt presence of god with the horrible syght of the deuyll and the glorious company of aungels and sainctes with the hydious and fowle felowship of fendes In consideracion whereof because of the tender and vnfeyned loue that I as our lord knoweth beare to the welth and helthe of all my couÌ„try mens bodyes and soules most earnestly beseche almighty God y t he wil vouchesafe so to prouide that for euyll gotten goodes no man in
wepe wyth deuotion wepe not wiâ—h grudge nor wepe not wyth any token of stubborne prâ—de why wepest thou I praye thâ—e because thou suffrest paynfull misery That is a medicine for thee and no punyshmente It is to correcte thee and not to damâ—e thee Go not aboute to putte the scourge from thee yf thou wilt not be put from the heritage of heauen whych is prepared for thee And agayne he sayth in another place thus Lette not thy pouertye agreue thee because thou can fynde nothynge that is so riche as it â—or what treasure can be compared with heauen whyche is the rewarde of pouertie And S. Chrysostome sayeth None is richer then he that wyllyngly loueth pouertie and embraceth the same wyth a gladde and ioyfull heart Therefore let suche as be in pouertye learne to suffre it patiently and quietlye beare suche temporal punishment y t they maye be rewarded therfore eternally And whensoeuer their deadly enemy the deuil dothe make theÌ„ grudge at their pouertie moueth them eyther by robbynge or by rebellion to seke for ryches let them remembre that yf they eyther robbe their neyghbor or rebel agaynst their Prince firste their bodies by the lawe shall iustly be put to most vyle and shamefull death and after their cursed soules that haue wroughte suche wyckednesse agaynst the expresse commauÌ„dement of God shalbe by most horrible feendes perpetually pyned in hell But some synful wretches will not let to saye that for an howre hangynge they wyll not lyue in care all their whole life Such miserable folkes I feare me I praye God they do not thynke that their bodyes and soules dye both together and that there is no other lyfe but thys But alas they shall fynd after their departyng hence suche a lyfe or rather suche a myserable death wherin they shall continually dye and neuer be dead insomuche that they shal most wofullye crye wo be vnto vs that when we liued in y e world passed we wold neuer thynke vpon this worlde that was then to come Wherfore lette menne that eyther be borne in pouertie so coÌ„tinue or haue bene riche and by their misdemenour are fallen into pouertie remembre these lessons so shal they wel perceaue that neyther ought thei to grudge at their pouertie whyche is sent theÌ„ for their soules helth nor go about to spoile or make rebellion â–ª which be playnly agaynst the coÌ„maundemente of God for he sayth Thou shalt not steale or robbe And saynt Paule sayth That euery man ought to obey y t higher powers because they be ordeyned of God and whosoeuer withstandeth the power withstandeth the ordinaunce of God If they then wyl wythstande Gods ordinauÌ„ce they wrastell with their better and shalbe shortlye ouerthrowen to their great confusion For what became of the beggerye armye of Viriatus a thefe a robber Albeit that they because they were poore and loked to get goodes by rebellion wroughte muche wo to the Romaynes agaynste whome they rebelled and sore spoyled the noble countrye of Spayne yet at lengthe were they by Fabius ouercome and their captayne by the traynes of his owne men was murdered We reade also of a greate nombre of slaues that rose in Sicilia who beinge persuaded y t by rebellion they shulde bothe wynne their libertie also be come riche men made a sore commotion and sore troubled the countrye of Sicilye and some partes of Italy to wher they hadde a great nombre to ioyne with them But in conclusion they were rewarded accordyngly for at a towne in Italye called Sinuessa iiij thousand of them were killed and at Minturne an other towne in Italye foure hundreth were hanged Such lyke lucke had the poore slaues that rose in Sicilie when Rutilius was Consul for when Rutilius had taken Taurominium and Aetna two of the strongest holdes that the rebelles had to succoure them there were slayne aboue .xx. thousande of these slaues and rebelles The cause of whych warre as Orosius writeth was miserable and wretched for yf as he sayeth these slaues had not bene resisted theyr maysters and rulers had bene vtterlye vndone and destroyed And yet neyther part had any cause to triumphe for both in the greate and heauye miseries that this warre brought with it and also in the vnluckye gayne that was gotten in the victorye euen those that wanne the victory hadde as greate a losse as those that lost the fielde Wherefore no cause hath anye man to rebell for pouertie sake and thereby to make him selfe riche seinge that pouertie is the waye to perfection as I sayd before and rebellion leadeth a man to destruction of both body soule who then is so madde or hath so lytle regard of hys owne helth that wyll forsake that state whyche God hathe sent him for a remedy wherewyth to saue hys soule and by vnlawfull meanes seke for y t state that the deuyll dryueth hym to therby to damne hys soule As for riche men yf they rebell to encrease their ryches their cause surelye is muche worse then y â— cause of y e poore â–ª whych is as you haue heard very nought to for suche haue no neade at all as the poore haue except we cal those neadie that are neuer contented and so all couetouse wretches may be wel called neady But these folkes haue no neade to seke for liuynge because they haue ynough or elles a great deale to muche And yf they hadde neade yet neade is no cause as we proued before to moue a man to fall to rebellion For albeit that gready gaping for godes is dauÌ„gerous And all they that desire to be riche as wytnesseth Saynte Paule fall into temptation and into the deuils sâ—are and into many vayne noysome despres whych dryue men downe to vtter ruine and destruction yet those that by violence trauayle to be riche shall at lengthe loose their riches and become pore or they beware For the holy Prophete sayeth wo be to thee y â— spoyleth men by force for thou shalbe spoyled And Abacuc the Prophete sayth lykewyse That because thou haste robbed muche people they that shal remayne shal robbe thee And besyde this al riche folke that by reason of their greadye desire are moued to make commotion shoulde consider with them selfes that the gouernement of a Prince is the sauegarde of all their riches for when gouernement is taken awaye the lawes are troden vnder mens fete and euery seditiouse personne will do what hym lyketh because he feareth no punyshmente So y â— robbery then shalbe thought wel gotten good and he that hath mooste yf he be feble and faynte harted shall shortlye haue leest and he that hath no thyng yf he be stronge couragiouse shall sone become a ryche man Then is it not better for riche men euermore to beware of rebellion and so quietlye to enioye that that they haue then for greadynes of gettynge more by some mischeuouse enterprice to loose all y t
and learne a newe lesson And agayne whensoeuer they see one of his cote walke by the strete they wolde whistell and hemme at him say go walke in a mischiefe you bald headed knaue Yea as yet thys maliciouse mockers cease not in many places wheÌ„ they can spie a prieste to playe the like part But thinke you that suche mockers shal not at length be plaged for their tauÌ„tinge of Gods ministers euen as the children were that mocked Heliseus the Prophete These children that I speake of as Heliseus the anoynted Prophete of God went to Bethell came forth of the citie mocked him saying walke vp you bald headed horson walke vp Who loking backe seyng them cursed theÌ„ in the name of GOD and by and by came two beeres oute of the foreste and tore in peces two fourtye of them Therefore let all men take hede as they mocke the priestes and ministers of God whome they are bounde to reuereÌ„ce both for Christes sake which sayth Whosoeuer dispiseth you dispiseth me and also for their office sake which is so necessarye for al mens helth and saluation And let them remeÌ„bre no more but this one example of Chrysostome who wryteth thus If a greate prince wold giue this aucthoritie to one of his seruauntes that he shuld deliuer out of prison whome he lyste whome he lyste shutte vppe in prison wolde not all menne and that not wythout good cause both feare him and reuerence hym to Howe then shuld men honour the priestes which hath aucthoritie by Christ kyng of all kynges committed vnto them to lowse mens sowles out of the fetters of sinne and agayne to bynd them as they see occasioÌ„ And the same writer sayeth in the same worke that we can neyther at our comyng into the worlde become Christen wythoute them nor at oure departynge out of the worlde receaue the blessed sacramentes of the aulter and aneyling without theÌ„ Whych thynges considered lette no man y e eyther loueth Christe whiche is the hyghe Prieste of all and the authour of priest hode or loueth hys owne soules helth and purposeth to be saued mocke the priestes leste they be worthelye punyshed therfore but reuerence them as Gods shepeherdes here in â—arth to whose cure mens soules are committed And although they see some of them eyther lacke good knowledge and learnynge or to be lyghte and lewde of behauioure yet muste they not contemne the office for the mens euyll lyuynge For yf the officers vnder a Prince be of noughtye conuersation we may not for that say their office is nought and disobeye the officers but as the princes officers humblye obeye them and as euyll lyuers hartely praye God to amende them But to returne to the Lutherans libertie y â— we talked of before was not al thinges through it brought so farre out of order that vice ruled vertue folishnes ruled wisdome lightnesse ruled grauitie and youth ruled age So that the olde mens saying was herein verified that when Antichrist shulde come the rootes of the trees shulde growe vpwarde Was there not beside such deadly dissention for our diuersitie in opinions that euen amoÌ„ges those that were mooste verye deare frendes arose moste greuouse hatred For the sonne hated hys owne father the sister her brother the wyfe her husband the seruaunte hys mayster the subiect the ruler And in euery house at euery mans table in euery corner in euery strete at euerye tauerne and inne at all tymes was there suche vnreuerent reasonynge of Gods highe mysteries that those that mette together freÌ„des departed enemyes and sometymes were at daggers drawyng for the matter And then you shulde haue hearde thou Papiste and thou heretike And in a small number of yeares it came to passe that no neyghbour could loue another no man do for another no one agree wyth another Thus was the membres of Christes Churche by such deuelishe discorde miserably rent a sonder Which thinge deepely to thinke vpon wold make anye charitable mans harte to blede For if we shuld se before our eyes a mans bodye first to haue the heade cut of then the fingers and toes then the handes and fete after the legges and armes then the bowelles piteouslye pulled oute of the belye and last of all the rest of the bodye being thus mangled and maimed cut in small gobbets and peces woulde we not thinke it a sorowfull and lamentable spectable to behold and count these folkes very cruell butchers that thus cruelly had handled it How muche then ought we to lament when we se y e churche which S. Paule calleth y e bodie of Christ â–ª thus by debate strife rufully rent so maÌ„gled with mischeuous heresye that the beauty therof is in maner vtterly defaced Might not we well say thus with the holy prophete Hieremye Let our eyes neuer cease from wepinge night nor daye because the virgin and doughter of my people is wonderfully brused and al to broken in peces and a mooste miserable plage fallen vpon her But now to make a brefe rehersal of the other noughty fruytes y t came of thys loose libertye begon not the authours of it first with the basest ceremonies in the Churche and abolished them they coulde not tell why and after went forth still euen to the greatest mistery of our fayth and at length made vp their mischiefe with the takinge away of those For first they dyd forbyd holy bread and holy water to be vsed any longer two very godly and liuely ceremonyes thone to put vs in remembraunce that as those peces of breade be all of one loafe so we be all meÌ„bers of one body y e is to say of the catholike churche and kniâ—â—e together in one fayth and one charitie the other to cause vs to call to mynde the passion of Christ with whose blessed bloud we are sprinckled wasshed from the fylthines of synne And then they commaunded Images to be plucked downe in euery churche which put vs in memorye of the holy lyues of confessours martyrs and virgins yea and they were not so contented but they would haue the Image of our sauiour Iesus Christ likewise spitefully to be hurled downe and eyther with fire to be burned or with instrumentes broken all in peces And some sinfull wretches were there that digged vp and ouerthrewe the crosses in highe wayes whiche were sette vp partly to make men that passed by remember Christes death and passion and partly to shewe them the right way that knew not the same Who I pray you would thinke that these folkes bare any good affection to our sauiour Christ which could neither abide his Image nor the holsome Signe of hys crosse For like as if a man shuld come into the kinges palaice and first rashelye pull downe the kinges armes then breake them in peces and after tread them vnder his fete no man woulde suppose that such one loued
occasion to other to returne lykewyse And as it shuld be great comforte for all good folkes to see them returne so men oughte by diligent preaching by gentle exhortation by feruent prayer and by all meanes possible trauayle to make them returne And whosoeuer can by persuasion or otherwise pull any of them froÌ„ their blinde error he shal haue great thankes at Gods hande therefore For the â—olye Apostle S. Iames sayeth That whatsoeuer he be that turneth a synner from the errour wherby he hath gone amysse shall saue the mans soule from death and blotte out a great many of hys owne synnes But to our purpose Of these foâ—kes preachyng spronge all our sectes and sondrye opinions whych were so diuers many folde that so many heades so many opinions in maner were amonges vs. And lyke as no fonde opinion was there euer as we reade in Cicero that was not maynteyned by some folish philopher so no lewde heresye was euer inueÌ„ted that had not some wise mayster here in Englande to set it forth and defende it For some helde that all thynges oughte to be common â–ª as the Anabaptistes do Some said that all thynges were ruled by destenie and by mere necessitye as the heretikes called Genethliaci sayd And so toke they awaye mans free wyll Some affirmed that GOD was the authour of euyll as we reade of certayne in Basilius Magnus dayes whyche were without God Some agayne toke awaye the prouidence of GOD as the Epicures do Some beleued not the resurrection of oure bodies folowynge the heretykes whyche were named Seuerians Some dyd mayntayne that all should be saued as the Origenians dydde Some sayde that Christe toke no fleshe of the blessed virgin Marye as dyd the Martionistes Apollinaristes Some taughte that he was lesse then the father as the Arians of old had taughte Some denyed that he descended into hell sayd that there was neyther hell nor heauen Some preached that heauen was nothing els but a quiete conscience and hell a troubled conscience Some would saye that mens soules do sleape to the day of iudgemente and some beleued that they were mortall Some thoughte that there was no predestinatioÌ„ Some sayd that Christe died as wel for his owne sinnes as for other mens synnes Some held that a man hauinge the spirite of god myght lawfully lye with another mans wife Some affirmed that the inwarde man dyd not synne when the outwarde man synned Some sayd that it was deadly synne to play at anye game for monie Som taught that it was lawfull for a man in a Christen commen welth without imposition of haÌ„des of any bishop to preache openly Some were persuaded y t a man might become so perfite in this life y t he coulde not sinne But to coÌ„clude I think verely there was almost no abhominable or fond heresi since Christes tyme to our dayes which was not in some folkes heades nowe of late here in England And thus haue you heard most entyerly beloued contrye men a breue rehersal of the perillouse and pestilent fruites that our new doctrine hath brought forth here in our contrye these few yeares last passed By means whereof Christes true religion hath bene vtterly defaced Which truly I am right sory to recite But as Iosephus sayth I shuld do my contry smal pleasure to leaue those miseryes vntouched in my wordes that it hath suffred in dede If a manne shulde likewise recken vp the great incommodities that hath chaunsed to the commen welthe of this realme by reason of the same doctrine he shuld be very longe and percase tedious to But thus muche will I say and euery man that is aboute thirtye yeares olde shall witnes with me that I say true that before we forsoke y e whole catholike churche of god and made vs a seueral and priuate churche of our owne our commenwelthe was so riche was in such good order was so stroÌ„ge and myghty that no other was there consideringe the quantitie of it that myght be compared with it Agayne if a man would particulerly recite the failes of diuerse noble and gentle men that partly by reason of the same doctrine haue suffred synce the fyrste commyng of it he shuld make a longe processe And seynge that as yet they be freshe in mens memories as it is not necessarye to tel of them so let them that be noble and gentle men by their example take hede of such wicked doctrine lest if they in any poynt eyther further or maintayne it they folowynge their fote steppes stomble vpon the same blocke and take a like fall For it neuer came in any realme yet where it hath not vtterly in maner destroyed the nobilite As for example in Germany where it hath now contynued so longe â–ª â—t hath not onelye destroied the rest of the commenwelth but also the moste part of the nobilitie And in diuers rebellions that were made in that contrye by reason of it the rebelles intended to destroy al noble and gentlemen as it appeareth by their articles which as yet remayne in writing For in the articles of the rebelles y t rose at Spiers whyche Artycles be wrytten by one Nicolaus Baselius and ioyned with the cronicle of Ioannes Naâ—clerus y e fourth is y t thei inteÌ„ded to kil al the nobilitie all heades and rulers to thintent that they wold be subiect to no man but liue at theyr libertye In an insurrection that was made vnder the pretense of the Gospell in the yeare of oure Lorde a thowsande fiue hundreth twentye and two in the same countrie likewyse the rebelles because they wold be vnder no obedience purposed to dysanull all lawes and put away iudges to robbe churches and monasteries to kyll all noble menne and gentlemen because they wolde paye no more rentes customes or taxes Therfore it is all noble and gentlemens partes to be well ware of such doctrine yf they eyther loue to be partakers of heauen or desyre to kepe their worldlye estate to continue in it and to haue theyr chyldren quietlye to enioye it after them For they maye well perceaue by these examples that where it taketh place it is the ruine destruction of al nobilitie Let them besydes weye wel what harme it hathe done to theyr chyldren that were nowe of late brought vp in it And thys wote they well that the rynge leaders of the Lutheranes or rather Zwin glianes in kynge Edwardes reygne sought alwayes possible to corrupt al the noble and gentlemens chyldren wythin this realme And eyther proprocured they that they might be brought vp in the courte or els that some newe fangled scholemayster myght be put vnto them or els to be put to the vniuersities and there to be brought vp vnder one of this newe secte For what purpose was this done but only to maynteyne their mischeuouse errors withall and to establyshe the same within our contrye for euer â–ª But god by miracle hath ouerturned all their cursed
conclusion perishe but that euery man cast away his couetouse harte betyme and begynne to care for his ende and searche the bottome of his brest whether he perfitly beleue that both his bodye his soule shal eyther euer liue in ioye inestimable or euer dye abiding moste bitter and paynful tormentes And remeÌ„bre as he came naked into this worlde as Iob sayeth so shal he naked depart out of it Agayne amonges these thre sortes of men the nobles the â—eomen the poore coÌ„mons since the time they had sole or onlye fayth preached amonge theÌ„ they haue had such a selâ—e simple fayth y t not one in maner could trust another For as in old tyme a mans worde was as sure as an obligation so of late dayes wordes were but wind writinges to werby some meÌ„ not much weyâ—d Insomuche y t when fayth toward god was in manÌ„er vtterly abolished fayth toward maÌ„ was banished therw t al good workes was throughe lewde preachyng cleane layd apart Wherfore our fayth aswel to god as to maÌ„ was so naked single y t it might be very well called a faythles fayth likened to a broken staffe y t deceaueth al theÌ„ that leane vpon it And as oure fayth was verye badde so our workes were no whit better For there was neuer sene such malice hatred such deceyte subteltie suche pride ambition so y t the vnsaciable desire of honor was in conclusion so roted in mens hartes y t it brought forth such notable treason as y â— like hath not ben heard of in this realme before And beside it hath stuffed diuerse folkes hartes w t so deadlye malice y t the wycked works y t are wrought by such wel declare y t it is no doctrine come froÌ„ god y e father of light as I said before but it as S. Iames sayth is ful of carâ—al affections of deuelishe For seing that such tumultes and suche sedition among our selfes such grudginge against our prince â–ª suche blasphemye agaynst god suche raylinge and suche vile wordes vsed agaynst his ministers are growen of it as to cal them foxes in the pulpit yea sometimes while they be godly occupyed in preachinge to hurle daggers and to shote gonnes at theÌ„ it is a playne argumente that it cometh from the deuil the authour of malice and is as it were some contagiouse veneme spitte out of his brest to poysen mens soules withal Agayne the bookes that be made by y e mainteyners of it are altogether farsed wyth lyes as it well appeareth by a litle peuishe boke conteynyng the disputation made in the conuocation house wherin are scarcely two lines true together as al the learned men that were there present can euidently testifye What shuld I speake of the false rumours that haue bene of late by the fauorers therof spred abroad in this realme to prouoke the people to grudge agaynst the Quenes highnes What pestilente libelles agaynste certayne of the Quenes most honorable counseyll yea and agaynst her graces owne person haue bene cast in corners to sowe sedition Beside what mischeuouse misconstruyng is there of actes lawes and statutes and of all thinges in maner that be set forth by the Quenes highnes and her counsayle yea and will they not say that when we haue any euyll wether â–ª as to much rayne or to muche drought that it commeth because the worde of god wherby they meane their heresye is suppressed among vs they wyll neuer say as all good folkes vse to say that it commeth by reason of our synne and wickednesse But truth is it that God plageth this realme and hath done â–ª yea and yet wyll do partly for our wretched liues and partly for that suche as be infected with heresye wil not acknowledge theyr erroure and maliciouse blindnes and turne to the churche agayne Ouer this are there not diuerse that for verye stubbornes wyll in hucker mucker agaynste the lawes of thys realme yea and agaynst gods will vse the pernitiouse boke of the last Communion and teache the Englishe catechisme to grafte in chyldrens hartes their blasphemouse and abhominable heresye If men wel consider these folkes wicked malyce they haue good cause to hate such deuelishe doctrine while they lyue and whensoeuer they heare any parte of it to stoppe their eares â–ª that no such cursed blasphemye enter in at them But to say very truth it was in maner necessarye that it shuld be reuealed opened in this realme For no man woulde haue thought that euer anye such incomuenience woulde haue come of it if they had not sene it present before their eyes So that whosoeuer shal hereafter heare of the abhomination of it shall haue iuste cause with all their hart to abhorre it Many mo noughty fruites could I reken vp that haue sprong out of this newe fonde doctrine but these are sufficient for my purpose wherby euery man that is not starke blynde may clearely se that yf there were anye cause that shuld moue a man to rebellion as there is none in dede this were the worst of all other For seinge that not onelye almighty god hateth this doctrine because it is contrary to his holy worde contrary to his blessed spouse the churâ—he coÌ„trary to the writinges and authorities of al his blessed martyrs and confessours and of all holy men besyde and contrary to y e whole consent of Christendome but also that is the vtter destructioÌ„ of al commen welthes whersoeuer it commeth it is no mannes parte to fight for it to aduenture his life in the defence of it but rather to trauayle earnestly to abolishe it and to exhorte all men euermore to beware of it Wherfore whensoeuer the deuyll who is the only authour of rebellion goeth about to persuade any man that suche doctrine is goddes word and that there is no other truthe but it and that he ought to sticke faste to it and feare not to suffre death for it if nede be to rayse vp rebellion and boldely steppe forth and fight stoutly agaynst his prince in the maynteinance of it Then may he well know that it is neyther the worde of god nor no truth is there in it because the deuill who is the deadlye enemye both of goddes holy worde and of all truth not only moueth hym to sticke to it but also with the sworde against his prince manfully to defend it But if he be by y e deuyll throughly persuaded to rebell agaynste his prince rather then to forsake it yet let hym loke or he lepe and cal to remembraunce the wretched ende of all such as hathe for the like quarrel made rebellion And first let hym wel consider the rebellions that hath bene made in Boheme for the same religioÌ„ When Wicliffes wicked doctrine was conueyed out of Englande into Boheme and there by Iohn Hus translated into theyr vulgare tounge preached there by the same Hus and one Hierome de Prage a great numbre at lengthe