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
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
An exhortation to all menne to take hede and beware of rebellion wherein are set forth the causes that commonlye moue men to rebellion and that no cause is there that ought to moue any man therevnto with a discourse of the miserable effectes that ensue thereof and of the wretched ende that all rebelles comme to moste necessary to be redde in this seditiouse troublesome tyme made by Iohn Christoferson ¶ At the ende whereof are ioyned two godlye Prayers one for the Quenes highnes verye conuenient to be sayd dayly of all her louing and faythfull Subiectes and an other for the good quiete estate of the whole realme ¶ Reade the whole and then Iudge ¶ To the mooste excellent and vertuouse Queene Marye by the grace of GOD Quene of England Fraunce and Irelande and defendour of the fayth Iohn Christoferson her graces Chapleyne dayly oratour wisheth a long a quiete and a prosperous reygne with the daylye encrease of al godly vertue LYke as there be manye and sondrye diseases most gratious Soueraigne which chaunsing to a mans body so sore manye times trouble and vexe the same that they not onlye put it in great perill and daunger of death but also at lengthe kill and destroye it altogether So in a realme or common welth whiche maye well be compared to a mans bodye there are manye sore sicknesses that oftentimes so greuously noye the same that yf remedye be not founde out betime they not only put it in great daunger of perishynge but also in conclusion worke the vtter ruine and destruction thereof And as when the bodye is sicke Phisitions by frendes are diligently sought for and medicines to cure the sicknes be with all spede prepared So in a realme or common welth that is with anye sore sicknes infected euerye one that fauoureth the same is bounden to seke remedye therfore For yf frendes for a priuate mans sake wil when his bodye is diseased gladlye take paynes bothe to learne what disease he is troubled with and also to gette â—ome good Physycke for him to thintent he may be deliuered from his disease and restored to his helth agayne muche more all those that loue their countrye the coÌ„mon welthe thereof whensoeuer it is with anye troublesome sicknesse anoyed ought earnestly to trauayle first to know what the sicknes is and then to prouide some holsome medicines to put it away yea and to seke al meanes possible clearely to delâ—uer their countrye from all perill daunger thereof We reade in the excellent Historiographer Herodotus howe that the Babilonians made a lawe that whensoeuer anye man fell sicke amonges them he shuld be caried into y e market place and there lye to thintent that he might demaunde of euerye one that repayred thither whether they hadde bene troubled with the like disease how they were cured made hole so that the sicke man lying there might by the same meanes that they had vsed be deliuered froÌ„ his sicknesse and recouer his helth agayne And by that lawe also euery man that came thither was bounde bothe to aske the man what sicknes he had and also to shewe him yf he knewe any remedye that were good for it By the example whereof euery one that hartelye loueth his countrie earnestly tendereth the helth welthe of the same whensoeuer he seeth the body thereof which lieth open before al mens eyes with any kind of disease infected â–ª hathe learned what the sicknesse is and eyther by experience or otherwise can tel what is good for it is bound in conscience to declare it to thende that his couÌ„try which is so vexed may find some reliefe and fare the better by it For he muste consider that in relieuing the whole bodye he relieueth him selfe to beyng a membre thereof For lyke as when the body is sicke all the members be partakers of the griefe and payne that it suffreth So agayne when the body findeth any ease the meÌ„bres to find great reliefe therin Wherfore I for my parte because I playnlye se that the bodye of my countrye which I do greatlye lamente hathe bene lately sore troubled with y e greuâ—us sicknes of rebellioÌ„ and as yet perhappes hathe some seditiouse folkes in it thought it my moste bounden duetie to set forth in writynge suche a poore medicine for the relieuing of the same disease as I iudged mete coÌ„uenient therefore And albeit there be many remedies â–ª which be noted of learned men good writers whereby this grieuouse disease is wont to be cured as diligent inquisition that no vnlawful assembles be gathered as graue and wise counseile that when such are made they may be shortly by policie dissolued as reasonable coÌ„ditions for the dissoluing therof to be offred as force of armes when as no other meanes wil serue as due execution of iustice vpon all such as be offenders therin as taking awaye of the causes whereof rebellion commonlye groweth and as that al suche as haue rebelled be spoyled of theyr harnesse wherewith they defended themselfes in the time of rebellion with diuerse other suche lyke remedies yet in mine opinion no more fitter remedye can there be founde then that seditiouse mens hartes by gentle exhortatioÌ„ maye be throughly persuaded firste that in rebellyng they mooste grieuously offende their lord God so putte their soules in ieopardie secondarely y t they go aboute thereby to destroye theyr bodies which shal therfore be put to a moste vyle and shamefull death thirdly that they shall loose al y t they haue by meanes therof vndo theyr wiues and children disfame all their posteritie laste of all that they shal be occasion that their countrie shalbe most miserablye spoyled and come to vtter ruine For no man is so farre from al reason I truste or so blinded with malice that will not eyther with the feare of Gods plages or with the daunger of his soule or wyth the death of his body or wyth the care that he taketh for his wyfe and children or with the losse of his goodes his good name to or with the destruction of his countrie be moued to take hede alwaye and be well ware that he neuer auenture for any cause at all to rebell agaynste his prince whome he is by God coÌ„maunded mooste huÌ„bly to obeye And we reade in good writers that many rebellioÌ„s haue bene appeased by the good discrete exhortations of wise and learned men For the people of Rome wheÌ„ they were gathered together in a hyll called the holye hyll neare vnto y e riuer of Aniene thre myle froÌ„ the citie were fully minded to make rebellion agaynst their rulers Marcus Valerius by a wise an eloquent oration that he made brought so to passe that theyr heartes were by by so well pacified that they quietly departed euerye one home to theyr houses The lyke dyd Lucius Valerius Potitus at such tyme as the people of Rome had coÌ„spired
reward of vertue lette vs earnestly studie for vertue vndoubtedlye we shalbe rewarded with honour Let vs feare god whych is the roote of wysdome and vertue and honour shalbe giuen vs without our seking But yf we wil walke in the pathes of vnrighteousnes go about to winne vs honour by wicked wayes we shall at length haue shame therby and great dishonour For the Scripture sayth that the sede of men that feare God shalbe honoured and such as transgresse gods commaundementes shall haue dishonor and shame And who I pray the transgresse and breake the coÌ„maundement of GOD more then rebelles seynge that all men are strayghtly commaunded to honour their Prince obeye him Thus we see that honor ought to cause no man to make rebellion but all those that desire it muste go the ryghte waye to it that is to say by vertue There were in olde time at Rome iâ— temples thone called the temple of honoure and thother the temple of vertue and no man coulde comme to the Temple of honor except he passed thoroughe the temple of vertue And Saluste sayeth y t a good man goeth the right waye to honor but a wretche because he lacketh good qualities trauayleth to gette it by subtyll dryftes and crafty deuises Therfore whosoeuer longeth to gette honoure lette hym practsie him selfe in the schole of vertue and he shal not fayle to come by his purpose The same is to be considered of all suche as throughe theyr owne demerytes or otherwyse are put from theyr honoure For yf they be iustlye depryued then no cause haue they to grudge or complayne And yf they be wrongfullye lette them commytte theyr matter wholy to God and he wyll surelye reuenge them For GOD reuengeth the quarell of all those that suffre iniurye and as Dauid sayeth sheweth them mercye and ryghteouslye iudgeth theyr cause If they haue iustlye deserued suche a fall then the beste is to thanke God hartelye for it to thinke that therby thei shal learne to feare God to acknowledge his iustice and to knowe them selfes to whiche they percase wold neuer haue done yf suche a chaunce had not happened And if they patiently beare their aduersitie become better by it both god wil promot them to honoure agayne and euery good man will haue pitie vpon them will loue them muche esteme them and be glad to do for them So that no cause haue they to be sory for suche a prâ—fytable and lucky losse for as muche as by the losse of transitorye honor they haue wonne them gods fauoure and therby sure to haue eternall honoure yea whereas before by their misdemeanour they were so hated and vtterly dispised now thei are hartelye loued of all men and muche estemed for albeit that euerye man y t is in aduersitie if he patiently suffer y e same is muche pitied yet men of honour in such like case are muche more lamented And therfore Cicero sayth that the misery and heauy chaunses of princes and noble men moste of al other moue mens hartes to pitye Why will then suche folkes seke any other remedy to recouer their honour then patience seinge that therby they shall gette them selfes very honoure in dede whereas they had but the shadowe of honour before For although that men be honored y t haue great possessions and landes be they neuer so bad yet those only deserue honour y t lyue a godly lyfe and embrace all kinde of vertue In whiche poynte if a man be surely persuaded bothe will he be contente wyth a meane estate what honoure soeuer he haue had and thinke to that he lacketh no honour if he haue the fauoure of god whiche farre passeth all worldlye honoure But when a man is put from honour eyther that he hath deserued it or elles that y e rulers vniustlye so order hym can in no wise patieÌ„tly beare it but sekethe to reuenge hys quarell by rebellion then men that somethinge perhappes estemed hym before beginne to abhorre hym all y e worlde excepte those that be his complices crye out vpon hym So that if he be neuer so noble a man borne he shalbe from thence forth of all menne dispised and his house familye wyth all his posteritie therby much desteyned For wheÌ„ any of his children after his death falleth at wordes with anye person of estimation he shalbe called by and by a traytours soÌ„ne Whych word wil pearce him to y e very hart because he perceaueth his stocke so sore dishonored Whyche thinges depely coÌ„sidered these y t be in suche case yf they haue anye regarde eyther to their bounden duetie to Godward or to the safegarde of them selfes or to the estimation of theyr stocke muste neades quiete theyr myndes and contente theÌ„ selfes with the state that God hath sent them As for those that fall to rebellioÌ„ through welth I neade not to speake of them because that eyther some of the foresaid causes or els som of those y t folowe do coÌ„monlye muche more moue theÌ„ theÌ„ their welthe so y t with those lessons y t partly go before partli come after they maye I trust be satisfied Nowe as for suche as make rebellion for to auoyde any daunger or punyshment when they labour to eschewe the lesser daunger or euer they beware they fall into the greater For yf they haue coÌ„mitted any offence that deserueth punishment yf so be thei patientlye suffre the punyshment and thynke that they are worthelye punyshed then men wyl pitie them thanke god for them and wishe them wel and wel report them In somuche that by their punishment they shall please God recouer their estimation agayne But suche as for feare of punyshmente whyche they haue most iustly deserued wil spurne agaynst it to auoyde it wyll make rebellion where as by patiente suffrynge they myghte easelye haue made amendes â—o saued theÌ„ selfes and their estimation to nowe most worthely shal loose both prouoke the indignation wrath of God agaynst them But yf so be they did remeÌ„bre y t men ought not to leaâ—e theÌ„ that haue power to kill only y e body but him â–ª that maye caste both body and soule into the paynful pitte of hel they wold neuer for the sauing of y e one put in aduenture the loosinge oâ— both Were not he I praye you a very foole y t woulde rather then he would loose one poore peny loose al y t he hath and for the auoydynge of one dayes punishment and y t with out any daunger of his lyfe at all wold lye lingeryng all the dayes y t he hathe to lyue in a most greuous and paynful prison Or were not he wel worthye to be sicke that rather then he wold take a medicine whyche shoulde putte hym to payne but for a whyle continue in hys sicknesse styll and at lengthe put hys lyfe in ieoperdy therby What causeth a wyse mayster of a shyppe when he is
wordes of the holye Prophete Esaye We haue loked for the lyghte and â—o here is darkenesse we haue soughte for cleare brightnes haue walked in cloudie mistes we haue groped for the wall like blindemen and lyke folkes that haue lost their light we haue touched the same We haue stumbled At nooâ—â— daye as though we hadde â—â—â—ked light and haue bene besette with darkenes as though we had bene dead For who I praye you seketh more for the lyghte of trueth in apparence then these men do â–ª Yet when they haue long loked for it they fynde it not â—ecause that where it is that is to saye in the Churche of God they seke it not Therefore after their longe sekyng â–ª they may well saye lo here is darkenes They seke also the cleare brightnes of the Gospell but by reason they take a wronge waye to come to it they neuer come neare it For all such folke leauing the high way of the catholike fayth do take the pathe of pestilent heresie And wheÌ„ they are ones wel entred into their iorneye â–ª they fynde many bywayes one sayeth this is the waye and another sayth that is the waye and the thirde fyndeth the thirde waye and euerye one taketh his owne waye in so muche y t after they be gone out of the hyghe waye they neuer mete together agayne nor neuer one of them findeth the 〈◊〉 trueth of the Gospell that he seketh for except God sende hym grace to returne backe to the highe waye agayne For they that intende to come to the cleare lighte of the trueth must folowe thexample of the children of Israand saye as they sayde to the king of Edom we will go the common hyghe waye and turne neyâ—her on the ryght hande nor on the left hande â–ª By which coÌ„mon hyghe waye is vnderstanded the waye y t leadeth a man to trueth life And yf a man knowe not this waye that one tell him this is it and another tell him that is it howe shall he then do â—o learne it Sure guyde hathe he none but only the holye catholike churche y e true spouse of Christ. Therfore lette hym learne the waye of her then shall he not fayle to go righte in his iourneye Agayne that sorte of men that I a litle before tolde you of like blindemen they grope for the wall wherof Christ is the corner stone but they neuer find it And somtyme they stumble vpon some peece of it but they neuer come within in it by reason that they will not ones open their eyes to find out the dore that leadeth a man into it Yea and if there come anye good manne to the doore and spye them thus sometyme gropynge and sometyme stumblynge and bydde them open theyr eyes and come to the dore they go forth gropinge still and tell hym that they see verye well and that he is blind hymâ—elfe and moue hym to come to them â–ª and grope as they do For they feare nothinge but that at length they shall finde oute the true dore Thus for oughte that anye good charitable man can do they wil not leaue their groping till in conclusion they percase stumble vpon some peuish wicket such one as Wicliffe made for hys churche when he had forsakeÌ„ the churche of Christe And then thinke they them selfes well spedde and beleue that that is the true dore where in dede it is but a very wicket made only to wynde men into the mayse of heresye in whiche they shalbe alwaye seking and neuer finde ende sauing the wofull ende that the wicked fende leadeth al them to that haue forsaken the common waye of the Catholike churche and walke styll forth in the perillous pathes of pestilent heresye Another sort is there that because they haue eyther by preaching or elles by writing setforth and maynteyned heresye before they will sticke fast to it lest yf they should recant and returne home to the catholike churche they shulde be taken for light and vnconstant men and so loose their estimation Be not these very wise men trowe you that albeit they knowe y t the trueth is agaynst them and that thei haue labored by all meanes to subdue the same yet neuerthelesse forasmuche as they wyll seme constant they will not receaue the trueth but stande stiflye in their opinion â–ª and rather suffre death bothe of bodye and soule then they will acknowledge their error and blindnes Might not the Prophete Hiere my speake vnto them as he did in olde time to the Iewes after this â—orte Heare you folyshe people which be hartlesse and haue eyes and see not eares heare not For these folke both see and heare the trueth and yet for wilfull pryde will they neyther see it nor heare it They be very lyke to a folishe man that goeth a iourneye when he hath taken y e wronge waye him selfe and caused other to folowe hym to at length albeit he perceaueth â–ª y t he hath gone amisse yet neuerthelesse will he holde on styll rather theÌ„ turne to the right waye agayne because he wyl not â—eme to his coÌ„panye to be deceaued But such folke forgette I thinke that for the sauyng of their worldlye estimation they shall loose their estimation with God and so fall in daunger to be damned for euer But yf so be they shuld repent their folye returne to the catholike fayth of whome I praye you shuld they loose estimation â–ª whiche they studye so muche to saue Of none in dede saue onely of those that be blynded as they be What greate losse then shall they haue yf they loose the estimation of suche as be noughte Me thynke rather that they should muche gayne by it For lyke as a marchaunt that getteth a greate deale of golde for a litle leade winneth muche and waxeth verye riche thereby â–ª so those that for loosing the commendation of euill men winne theÌ„ selfes the prayse of good men hathe vndoubtedlye a greate auâ—untage Why do they not folowe the example of Hector which sayd that he was glad to be praysed of him that was a man worthye of prayse hym selfe If they wold so do what a great comfort then shoulde they conceaue in their hartes seing that they might be well assured that bothe all good godlye menne woulde muche commende them if they mekelye acknowledginge their erroure woulde be sorye for it and God hymselfe to would be gratious and mercifull to them By meanes whereof they shuld not onlye encrease their estimation in the world â–ª but also saue their soules which shulde otherwise haue perished Therfore for such a fayth as they hold let neyther theÌ„ nor no man elles that eyther feareth GOD or loueth hys owne soule aduenture to suffre death And yf they be troubled for it and peraduenture shutte vp in prison lette them not then glorye in their fetters as though they were Apostles and write letters of comforte one to
y t be enhansed to be lette for the olde rente and the common pastures that be taken in by gentlemen to be layd open agayne and to se that iustice be executed in all partes where as nowe moneye only as thei saye maketh a mans matter eyther good or badde whosoeuer wyll spede hys suite must giue large rewardes so that the poore manne be his cause neuer so iust shall haue a fall They tell them besyde that euerye man is bounde to loue his countrye and to seke for the preseruation thereof y t the good state of it do not decaye by meanes of euil rulers counseylours As for their Prince they saye they wyll dye and lyue with him they meane no more harme to him then they doe to their owne soules Be not these I praye you goodly paynted wordes to blynde the symple people withall yea and able to make men thynke and saye to that suche folke meane well are faythfull Englishe menne and tenderly loue their contrye But it shalbe wisdome for euerye one of vs herein to folowe the example of the great wise man Vlysses who saylynge by a daungerous sea wherin were certayne mōsters called Sirenes whych were wont with their swete pleasaunte songes to allure the passengers to approche vnto them and then to drowne them their shyppes to both caused hym selfe to be fast bounde to the maste of the shyppe also with waxe stopped y e eares of all his felowes that were in companye wyth him to thintent that neyther he nor they should fall in anye peril by hearing of their swete voyces For yf we suffer oure eares to be open and let suche gaye glosynge wordes enter thereat we shall surely be deceaued as they be that heare the sugered voyces of the Sirenes shall runne or we beware into extreame daunger bothe of bodye and soule For these folkes because they haue caste away the feare of God which worketh in mens hartes humble dewe obedience to god their Prince and also are eyther so desirous of honour or so farre forth gone in obstinat heresye that they passe not what wickednes they attēpt they runne forth headlyng to all kynde of mischiefe and because they loue well to haue company they trauayle by all meanes to drawe other wyth them to make thē as madde as they them selfes be And to thintent they may more easelye wynne them they fall to flatter thē so as the cōmon prouerbe is with fayre woordes wold make fooles fayne tel thē one thing whē they intend another saye they seke their welth whē in dede they seke their destructiō for it hath bene a cōmon practise alwayes amōges y e captaynes of rebels to giue the simple people gaye wordes w t subtile driftes to entyce thē to myschiefe Therfore let al subiectes whē soeuer they are by anye suche cursed counseyle prouoked to rebellion and that they heare y e authors thereof vtter suche goodlye fayre wordes to perswade them thynke verelye that those men are the deuyls ministers and that they mind nothyng els but the destruction bothe of their Prince ▪ and their contrye to But here let vs consider yf their purpose were good as thei wold make menne beleue whether they ought to go aboute by force rebellion to bringe it to passe or rather to suffer theyr wronges patiently and praye God hartely to reuenge them yea and with an humble hart confesse that such plages are iustlye fallen vpon them for theyr offēces and earnestly beseche God to pardon them and to delyuer them from miserye when his wyll is for our lord God sayeth vnto all suche as are wrongfully oppressed that they muste referre their wronges vnto him and he wyll reuenge them And call vpon him in their tribulation and he wyll ayde and comfort them But of this I purpose hereafter to speake more at large And nowe wyll I first brieflye note both in what poyntes rebellion consisteth and also the causes that moue men specially to rebellion then se whether there be any cause at all that oughte to moue them in anye wyse thereto There are three poyntes wherein rebellion agaynste a Prince chiefly dothe consiste murmur and grudge of mind malitiouse and sclaunderous wordes and open force of armes and violence Of the first growe priuie conspiracies misconstruing of all matters of the seconde false rumours and raylynge libelles of the third mortall warre and cruel bloudeshed The causes that specially moue men to rebellion as the excellent and greate learned Philosopher Aristotell writeth are lucre losse of goodes honoure dishonoure welth feare contempt and diuersite of maners or contryes where vnto we may very well adde the diuersitie of opinions and religion And nowe to beginne with the first cause and so to come to the rest in order those that for lucre and gayne make rebellion are of two sortes eyther they be poore and desyre to waxe riche or els they be riche and are not cōtented but still wold haue more thinke them happiest y t are richest so that theyr myndes are alway vnquiete care not by what meanes they get goodes so they may be satisfyed Suche folkes oftentymes do make sedition thinkinge therby to come to theyr purpose For the poore trust to be made riche by the spoile of the welthye wherevpon a great nombre of late yeres not only in forreyne realmes but also here at home amonge vs beinge blindely persuaded that all mens goodes ought to be common which is an opinion most wicked and damnable thought they shulde do god highe seruice if they ridded al gentlemen out of the waye robbed them of theyr riches and made euery man equall with other The riche likewise whose hartes the vncurable disease of couetousnes hath so sore infected because they can no otherwise comme by more ryches laye theyr heades together and with folye so flatter them selfe that they thynke with a litle money to make so many men that none shalbe able to resiste theyr pestilent purpose and so shall they get more richesse vpon one daye ▪ then they had gathered all theyr life before Other there be y t for losse of godes as for that thei haue bene or are with taxes and tributes sore oppressed do desperatly aduenture to make rebellion and will eyther by force ease them selfes of suche oppression and wynne theyr libertye that they hope for or elles loose all that they haue and theyr lyues to Some folkes are so ambitiouse y t all be it percase they be worthye no honoure yet will they seke alwayes possible to comme by honour and whē no way els can be found whereby they maye acheue theyr deuelishe desire runne they headlyng to rebellion eyther with wickednes will they wynne the horse as the prouerbe is or els loose bothe the horse and the sadle to to theyr vtter confusion Agayne manye there be that
when they haue bene in great honour and be eyther throughe theyr owne demerites or otherwise depriued thereof are so sore bitten by the stomake that nothyng is there that canne contente them but they fume and frete and fare like madde men in so muche y t being weary of theyr lyues they care not what become of them and muche rather hadde they aduenture some wicked enterprise and therein to dye then longer to lyue in suche heauye miserye often repete thei with them selfes thys sentence of Cicero when a man is not as he hath bene there is no cause why he shuld desyre to lyue and then go they forward in theyr fraÌ„tike folye settinge all vpon sixe seuen thinke to be reuenged by trayterouse rebellion Certayne are there that welth maketh so wanton that they wishe for warre to proue theyr valiantnesse and they counte peace to be cause of ydlenes that it maketh men hodipekes and cowardes Therefore saye they menne must haue warre for the triall of their manhode Suche folkes when they can pike anye preteÌ„sed quarel agaynst their Prince they thynke it but a pastyme to make sedition Some also haue there bene in the worlde that for feare of punishment for their offences committed became rebelles muche leuer had they to fight it out then to fal into the handes of those that had aucthoritie to punishe them and because they were well assured that yf they were ones taken they shuld dye some shamefull death couÌ„ted it better to take their aduenture in the open fielde rather so to dye wyth honour as they thought theÌ„ both to be pined in prison and also to suffre deathe w t shame Sometime rebellion chaunseth by reason that the prince is a person of no good qualities but is peraduenture deformed or croked or hathe lytle witte and lesse experience or is a cowardly caytife and dastarde or is corrupted with al kynde of vyce For when the subiectes playnelye perceaue these defautes in the Prince they begynne to contemne despyse hym and muche desyryng to haue a chaunge they fall to make insurrection and eyther by openforce or priuie conspiracie they seke to rydde hym oute of the waye trustynge thereby to gette them a better gouernoure for so was both Sardanapalus spynnyng amonge women slayne and Denyse the lesse also because he was a dronkarde by Dion with thaduyse of the people killed Manye tymes also ariseth sedition by meanes that men be of diuerse maners diuerse contries and diuerse sortes of religion for euery man loueth him that is lyke in conditions to himselfe and hateth the coÌ„trary so that faythfull frendshyp spryngeth of likelynes in maners for whosoeuer is not delited wyth suche fantasies as we be delyted with we can in no wyse hartely loue hym The same happeneth amonges suche as be of diuerse contries for it hath oftentimes bene sene that in cities where two sortes of people beyng of dyuerse nations haue dwelled because that one could not beare another they haue caused notable sedition as we reade of the Troezenians Achaeanes in a citie called Sibaâ—is and of the Iewes and Gentyles in Hierusalem of the Catanianes and Siracusanes in Sicilie of the Scottes and Pictes in Scotlande â–ª and of the Saxones Britones here in Englande The same cometh often to passe when as menne be of diuerse opinions concernynge their fayth and religion for albeit that many other matters make one to hate another yet nothing is there that bredeth so deadly hatred as diuersitie of myndes touching religion whych thyng caused many notable and cruell coÌ„motions in the noble citie of Alexandria And yf it so be y t the Prince be of one fayth and manye of hys subictes of another although he be neuer so good a ruler and gouernoure otherwise yet can they by no meanes fauoure him by reason of his religion but sore grudge and repine styll at hym studye alwayes that they can to withdrawe the heartes of all men from him and at lengthe when they se occasion openly rebell agaynst hym Thus haue you heard shortlye the speciall causes y t moue men to rebellion Then let vs nowe wel weye whether any of these or anye other that a man can ymagyne oughte in anye wyse to make men aryse rebell agaynst their Prince and gouernoure If men be poore and neadye and thynke they haue wronge because they haue no more good and therfore wyll by force shyfte for them selfes and hazarde their lyues rather then they wyll lyue anye longer in suche pouertie such haue forgotten God and do not remember that our Lord as Salomon saith made both y e rich and the poore And this they must coÌ„sider that there be degrees in euery coÌ„mon welth whiche be necessary for the good state thereof and some be higher some be lower as it pleaseth God to appoynt them the one canne not lacke the other For lyke as in a natural body there be some meÌ„bers of more excellencie then the rest partlye for the preseruation of it partly for y e beautifying therof So there be in euery realme and common welth ryche and poore gentlemen and simple â–ª rulers and subiectes And euerye one are placed in their degree And as necessarye is it for the poore to haue men of hygher estate to defend them from the assaultes of their enemies as it is for men of honor to haue poore men to toyle trauayle for them for we see that the hyghe trees in euery foreste do defende the vnder-woode from all stormye and violente blastes And albeit y t percace great men sometimes do not defende the poore as they shuld do from wronges but rather doe them wronge themselfes yet let the poore praye God to amende them by that meanes seke for remedye and not repyne agaynste them and so be disappoynted of all remedye Besyde thys poore men me thynke shulde be ryghte glad of their estate seyng that they be much more farther from daunger then great men be as daylye experience doth teache them Agayne yf they would wel weye wyth them selfes for what purpose menne be made poore by the hande of God that manye good folkes are pinched w t pouertie to proue their patience withall to thin tente that they maye be more perfyte and many euyll to are punished therewith for theyr synnefull lyfe to make them amende and that god alwayes dothe all for the beste and maketh men eyther riche or pore as he knoweth is mooste mete for them they wold patiently suffer their pouertie thanke God hartelye for it and of the miserye that their bodies are bewrapped with they would make a soueraygne medicine to heale their sicke and sinfull soules withall And yf they woulde learne this one lesson of saynt Augustyne practise it I doubt not but they shuld make their punyshmente medicinable The lesson is this My sonne yf thou wepe
bounde his handes behynde hym That done he made his feruente prayer to GOD. Whyche ones ended they set the stacke of woode on fyre where was sene a wōderful miracle For y e flame of fire lyke to a sayle clothe puffed ful of winde compassed his body much like a vaulte and his fleshe within was like burnynge golde And there was felt a swete odour commynge from hym lyke frankensence lye killed and the other by a conspiracye murdred in the common counseyle house of Rome Therefore ambition may be wel compared to a viper whose bely the yonge vipers that she hath conceaued eate oute and so destroye her For euery ambitious wretche that seketh by sedition to obteyne his purpose when he hathe conceaued his trayterouse diuises goeth aboute to put them in practise he accordyng to the vipers example is by the same broughte to his destruction So dyd it happen to Absalon in old time whych hauyng a very ambitious mynde sought by al meanes possible to withdrawe the hartes of the people from his good godlye father king Dauid And standynge at the entrynge in of his fathers gate said vnto euery one that came thither as a suiter of what citie arte thou or what is thy matter Whych when he had hearde me thinke quod he thou sayest good reason but alas that I were a iudge that al men that haue anye matter in suite might come vnto me to thintent that I might giue iust iudgement in his behalf And vnto euerye one y t came vnto hym and hayist hym he put forth his hand and not only louingly embraced him but kyndely kyssed hym to supposing by that meanes to winne the heartes of the people Whyche done he gathered a great armye and made rebellion agaynste his owne naturall and most louynge father thereby to dispossesse him of his crowne But in the fielde a great nombre of his menne were slayne and he hym selfe rydynge throughe a thycke woode was taken betwixt y e bowes of a tree and piteously hanged by the heere of hys heade So that through hys presumptuouse ambitiō whiche he thoughte to satisfye by rebellion he came to a miserable wretched end Wherfore all ambitiouse folkes that auenture suche cursed enterprises let thē loke for the lyke yf they take not hede beware betyme For what broughte the wretched tyraunte Maximus to vtter ruine but that in the Emperoure Theodosius dayes when Valentinian to whom thēpire of the West partes apperteyned was but a childe he made a sore rebellion was in good hope by force of armes to obteyne themperiall crowne But Theodosius themperour being at the same time in the Easte partes sore agreued with those newes gathered a great power to fyght agaynst this rebelliouse tyraūt Maximus And came in al haste to Melane where the tyraunte was Then the souldiars of Maximus hearyng of the cōming of themperour Theodosius were sore affrayed of the matter streyght waye toke Maximus amonge them bounde him and ledde him by and by to Theodosi◠us Who anone after receaued the rewarde of his rebellion vnto whyche his ambitious heart had broughte hym Agayne what a wretched end had Andragathius an ambitiouse wretche who by a priuie conspiracie kylled Gratianus themperour Dyd he not in conclusion as sone as he hearde that Maximus his mayster was putte to death lepe into a riuer and drowned him selfe We reade also of one Eugenius a tyraunte that in the sayde Emperours dayes blinded with ambition aduentured too conspyre the yonge Emperoure Ualentinians death And that he might more easelye brynge hys matter to passe he vsed the counseyle and ayde of Arbogastus a man mete for suche a purpose These two together wanne wyth fayre wordes and large promises themperours chamberlaynes and made them kil their owne lord and mayster Which done Eugenius obteyned thempire of all the West partes Wherfore Theodosius assone as he was certified hereof takyng the matter very greuouslye as he hadde good cause streyght way prepared an armye agaynste hym and made as muche haste toward hym as he could possibly And whē the armyes mette together and that Theodosius hoste was in the field sore discomfited Theodosius fallyng downe vpon hys knees in the middest of the armye prayed God most hartely to ayde and succoure him in that daungerous conflicte And by and by all the dartes that were caste and the arrowes that were shotte by Eugenius souldyars agaynst Theodosius men were with a vehemente wynde dryuen backe agayne vpon them selfes and the arrowes of Theodosius souldyars came also vpon thē with much more violence wherewyth when Eugenius see his men sore endaungered runnyng wyth all spede to Theodosius fel downe at hys fete most humbly besechyng hym of pardon But or euer he had made an ende of hys tale ▪ he was miserablye slayne of the souldyars Many mo stories could I recite for the proue hereof but these at this present shall suffice ▪ seing that by these onlye euery man may playnlye perceaue that all those y t seke for honor by rebellion come at lengthe to a miserable and a wretched ende And therby it well appeareth y t their cause is moste wycked damnable For cōmonly whēsoeuer men take any enterprise on hande ▪ yf their cause be iust God will prosper them therein but yf their cause be noughte ▪ then shal they spede accordinglye For as Salomon wryteth Wycked men shalbe catched in their owne cursed diuises and fast fettred in the boundes of their offences Putte the case y t honor wolde make a man good as it manye tymes doth the contrary shuld thou then labour to be good by vnlawfull meanes or rather be good before y t thou mighte be better when thou comeste to honor Fro◠we must not as saynt Paule writeth do euill that good may come thereof but we must as y e holy Prophete Dauid monisheth vs eschue euil and do good euery daye ware better better thinke y t when we are best of al we be bad ynoughe Moreouer me think we shuld rather wisely despise worldly honor then wretchedly desire it both because y t those y t haue it manye times yf they vsed not wel are in daunger bothe of body soule throughe it also y t whosoeuer commeth to it by reason of their shorte transitory lyfe they shall not long enioy it and beside this as Seneca saith Riches honor authoritie suche lyke which be in our conceite muche estemed and yet of them selfes be very vile do wythdrawe vs from that thinge whiche is certaine and yet haue they nothinge in them so gay and preciouse that shulde allure oure myndes so to esteme thē but only because we vse to set muche by them For they are not praysed because they be desyred but they are desyred because they be praysed Nowe yf so be we be desyrous of honoure in thys worlde then seynge as we reade in Aristotle that honor is the
by the shadowe of holines deceaue the simple hearers â–ª But he y t is geuen to peruerse doctrine is an enemye to the doctrine of helth and saluation and yet for all that is of an honest and sobre behauioure intendeth nothyng elles but to apparell hym selfe with the cloke of an honeste pretense a sobre lyfe and to couer hys craftye diuises with it to thintente he maye the more deceaue hys hearers Therfore let vs most diligently beware of heretikes that be of honest and verâ—uous behauiour whose lyfe percase y â— deuyll rather then God hath so formed and framed For as fowlers laye bates to allure byrdes wythall to thintente they may more easelye catche them so the deuyll hath a certeyne pretensed honestie that is to saye a snare to deceaue mens soules withall â–ª to thintente that by suche honestye such meke behauiour suche righteousnesse he maye more easelye catche mens soules by false preaching bring them into the snare For the deuyill fyghteth by dyuerse subtyll traynes â–ª to thende that he may destroye mankynde Thus wryteth Origene of the preteÌ„sed vertue of heretikes Which as he aduiseth vs it is necessary for vs to eschewe leste it at the length deceaue vs. Now as for their earnest sticking in their lewde opinions is no â—ause why any man shulde the â–ª more credite them For we read of diuerse anabaptistes which is a secâ—e of heretykes as 〈◊〉 as the 〈◊〉 whyche haue suffred sondâ—y kyndes of sore tormentes yea and death to rather thâ—n they woulde refuse their adhominable heresie For in a citie of Germany called Passakia eyght of this seeâ— were burned vpon one day and abode the â—â—hole flames of fyre with suche patience as they made all men â–ª that were present to wonder at theÌ„ Amonges whom was one man that had two sonnes burned with hym whome he most earnestli exhorted y â— thei shulde neuer for feare of the fyre nor for the vntolerable paynes y t they suffered therin forsake their opinioÌ„ And ofte recited vnto them the martirdome of y e blessed Machabees Agayne at a certayne place beside the ryuer of Rheue â—iue Anabaptistes in their floryshinge age for their heresie were cast into the sayd ryuer and drowned Whyche when they were led to their death not ones shranke at y e matter At Basile lykewyse two chiefe ringleaders of this sect when they were ledde throughe the citie beateÌ„ with roddes cast their eyes vpon hym that bette them with a mery countenaunce and exhorted hym stoutly to do his office in that behalfe For we sayde they most gladly do suffre for christ and the true vnderstanding of his worde in baptisme Now then wheÌ„as we see folkes suffer greate punyshement with suche wonderfull patience pretende that they suffer for goddes word shall we saye by and by that suche be martyrs and take example of them to stycke to heresye and so caste awaye both oure bodyes and soules No no god forbyd y â— any christen man shuld do so through the noughtye exaÌ„ple of the deuyls false martyrs become as mad as they For yf constante and patiente sufâ—â—yng were â—noughe to make martyrs then shulde Turkes be martyrs For we read of certayne Turkes that had burned a good parte of Transiluâ—nâ—â— and VVulachiâ— whyche were taken prysoners by Chrystenmen Who when as they shuld be put to execution and be beheaded at 〈◊〉 they were offred their pardon â–ª if so be they woulde forsake Mahometes law and become christen But neuer one of them woulde take y â— offer but most stifly standing 〈◊〉 their wicked profession willingly went to their death Wherfore let no man eyther when he feeth an heretike flie out of his countrye because he wyll contynewe in heresye or is banished for thesame saye y t he is a confessoure and suffreth persecution for y â— truth or when he seeth hym gladlye go to the fyre patiently suffer it saye y t he dyeth a martyr and that twentye thowsande wil rise of his asshes but let hym be ryght sorye in his harte and lamente that the deuyll was so great wyth him that he coulde make hym suffer the hoaâ—e flames of fire for his wicked opinion and so led hym streighte to the â—eruente flames of euerlastynge fyre And let him exhorte al men to take hede betyme howe they enter into heresy leste their goostlye enemy leade them so farre forth in it that they shal neuer turne backe agayne froÌ„ it And let neyther such sufferynge of heretikes nor their pretensed holines by any meanes deceaue vs. Nor lette vs not thinke that any such thinges howe gaye soeuer they seme in the sight of some men can in any wise auayle the doers of them because they be done not onelye agaynste the churche of God but also without the circuiâ—ie vnitie of y e same and be contrarye to the catholike fayth thereof For if suche folkes woulde bestowe all that they haue in helpinge the poore or if they woulde tame their bodyes w t fastynge and abstinence or if they so loued their neighbors that they would be content to suffre death for theyr sakes or if they were so earnestly bente to prayer that they wold not cease to praye continually or if they hadde suche a zeale to preache that they wold most diligently occupie them selfes in that behalfe yet shuld they bestowe all their trauayle in vayne if so be they haue forsaken the catholike churche and the true faith therof For. S. Augustyn sayth that neyther baptisme nor any workes of mercy can profyte a man with out the felowshyppe of the catholike Churche And in an other place he sayeth that those workes that appertayne to the Churche if they be done without the churche they auaile nothinge to oure saluation because that with out the vnitye of the churche of god there is no saluation at all The blessed martyr saynt Cyprian wryteth likewise as touching y e same poynte thus Such as are gathered together withoute Christes churche thinke they that when they be so gathered together that they haue Christe with them All suche yf so be they be slayne for confessing Christes name the blottes y t they be defiled with all are not washed away with the effusion of their bloud For the heynous and sore sinne of discord is not purged from them by suffringe a paynfull passion And a martyr can no man be y t is not in the churche Nor no man can come to the kingdome of Christ whiche hathe forsaken the churche that shal reygne with Christe Then best it is for euery man that mynded to be saued yf he fall in trouble for his fayth sake first to consider depelye whether he be a member of Christes churche and then to weye well whether his fayth agreeth with the catholike fayth or no. And in weying thereof let him not sticke onlye to hys owne iudgement which may sone deceaue him but folowe
the iudgemeÌ„te of those whose doctrine hath euer from time to tyme bene by the whole churche of God well lyked alowed And besyde to trye y e spirite wherewith he is moued whether it be of God or otherwise Whyche maye in dede be very easely tried For yf it be of God it will not resist the authoritie of the churche nor laboure to disanull the same but will alwayes submytte it selfe thervnto as to the true spouse of Chryste and gladly embrace the doctrine therof as the doctrine of helth and saluation But if it be the deuilles spirite it wil then contemne the authoritie of the Churche and wil trauayle to treade that vnder foote and lewdly oftentimes belye it to and rage and rayle agyanst the godly ordre therof and blaspheme the blessed mysteryes and sacramentes therin and call fastinge and praying superstition and call all them worke wongers that medle wyth any such matters And presumptuously wil take vpon it to iudge of the depe secretes of the scripture and despise the doctrine of the old holy fathers doctors of the churche wil say y t they were men both might did erre and that men must beleue and read nothing but scripture allowe none interpretation thereof but suche as they gather theÌ„ selfes by conferringe place with place that euery manne oughte to be his owne iudge in y t behalfe Such a spirite of al those y t be meÌ„bres of Christes catholike churche purpose so to continue be saued at length is to be vtterly auoyded lest lyke a snake when it hath ones gotten in the heade it drawe the whole bodye after it and so be the destruction of all them that receaue it For suche a spirite will at lengthe moue men to disobeye theyr prince yf he be a godly catholike man yea and openly to rebell agaynst him And hereby it may easelye be perceaued y t it is not the spirite of God because it stirreth men to fyghte agaynst God For whosoeuer maketh warre agaynste hys prince he maketh warre agaynst God forasmuch as the prince is as I sayd before appoynted by God And lyke as yf a worldly prince shulde ordeyn an officer and giue him full aucthoritye to examyne causes and to execute suffice vnder hym whosoeuer shuld withstande this officer go about to fight with him shuld be worthely taken for a traytour and shoulde haue as he had deserued So truelye seynge that God hath appoynted the prince to be his officer and minister of iustice here in earth what man soeuer rebelleth agaynste him is a false traytour to God and excepte he repente betime he shaâ—â— receaue the rewarde of a traytour in hell Besydes this the foresayde spirite maye be well knowen by the doctrine that cometh from it For the doctrine there of is full of pryde and presumption full of hypocrisie full of blasphemie It is also contentiouse stubborne and vnpatient it is licentiouse and carnall it is for the moste parte grounded vpon lyes blind ignorance But the doctrine and wisdome that cometh from heauen as saynt Iames sayeth firste it is pure secondarelye it is peaceable beside it is gentle and obedient it is also full of mercye and good workes it will not iudge other finallye it is simple and vnfayned Therfore wheÌ„soeuer we be tempted to receaue any newe doctrine lette vs weye wel not only who are the teachers thereof and whether it selfe haue the qualities of the wisedome and doctrine that the holye Apostle sayeth commeth from heauen aboue but also what fruites springe out of it For if we perceaue both y e ministers therof to be good godly men and fauourers of Christes catholike churche also â–ª the doctrine it selfe to be peaceable gentle obediente and mercyful and finally that it bringe for the suche fruytes as saint Paul calleth the fruites of the spirite that is to saye Charitie ioye peace longe suffrynge gentlenes goodnes fayth mekenes and temperaunce then maye we be bolde to embrace it as the doctrine of GOD commynge from aboue and to frame oure fayth and beleue according to it But contrarye yf not onelye the doctrine that is taughte vs to be busye vnquiete headye dysobediente and cruell but also the ministers thereof be hyghe mynded presumptuouse enemies to the churche of Christ raylers and gesters lewde in their preaching morelewd in their behauiour authors of carnal liberties and maynteyners of the same yea and beside this if the fruites of their preaching be such as the blessed Apostle Paule calleth the workes of the fleshe that is to weâ—e aduâ—utrye horedoâ—e filthines wantonnesse worshpppynge of Idols witchecraffe hatred stryfe emulation anger â–ª debate dissention sectes enuye murder dronkennes riotous baâ—kettyng such â—ike then must we thinke â–ª that such doctrine is soweÌ„ abroad by our deadly enemye the deuyll to poyson oure soules withall And we must be well ware that we taste not thereof leste it seminge to vs pleasaunte and swete at the fyrste worke in vs at the lengthe a sowre and sorowfull effecte For yf we be ones infected with it hardly shall we be deliuered of it For it is a commoÌ„ saying in England that frenesie heresie yelousie are hard to be cured And yf it remayn styll within vs it will in conclusion so corrupte oure selye souses that they shalbe in dauÌ„ger of death euerlastinge Therfore let euery man that loueth his soule and is desyrous to saue it take hede of peruerse doctrine neyther leane to muche to hys owne will and iudgement lest therby he be foule deceaued nor aduenture to sticke fast in the defence of a false fayth and to ieoparde both body and soule therfore For yf he stande in it to the shedding of his bloude althoughe he please him selfe neuer so muche therewith in this life yet shall he not fayl to receaue the reward y t is prepared for obstinate blindnesse in another life Of suche folke there be two sortes one that hath spiced coÌ„sciences of a folishe feruent zeale y t they haue to their fonde opinion beinge persuaded y t thei be in a truth wil rather loose al y t they haue their liues to theÌ„ any thing relent in their preteÌ„sed truth And no merueyle it is forasmuch as both they be so with presuÌ„ption blinded y t they wil folow no mans iudgemeÌ„t but their owne also so wedded to their will y t they counte all other mens counseyle vayne madnes folye By meanes where of they iudge lyes to be trueth darkenes to be lighte lewdenes to be learning fantasticall folye to be perfite wisdome blasphemous bablynge to be pure preachinge vayne wordes to be wise reasons pestilent heresie to be holesome doctrine iust punishmente for the same to be persecution obstinate stubbornesse to be patiente constancie and death for false fayth to be martyrdome So y t they may wel say by reason of their vncurable blindenes these
reygne ouer vs â–ª wheÌ„soeuer any enemies go about to assault her mooste willingly to spende oure goodes liues to in her defence As for her mariage let vs as I sayd before referre the matter to God the author therof to her owne wisdome which hath chosen it For yf we shuld rebel therfore we shoulde not only seme to be wâ—â—er theÌ„ god that as we verely trust hath made y e marriage but also to knowe better then her grace whome she shulde most loue like Now where as some percase both hath said as yet do saye that this noble prince of Spayne is a straunger and therfore both thei themselfes grudge at the Quene because she hath married him and also make other by their noughtie persuasion to grudge likewyse herein surelye they not onelye declare their lacke of knowledge as touching their duetie obedieÌ„ce to her grace but also displease almyghtye god her defendour Therfore it shuld be verye well done for all suche to call to memorye a storye that is wrytten in holy scripture â–ª as concernynge the lyke matter We reade howe that Marye and Aaron dyd sore murmer and grudge agaynste Moyses because he married a wyfe whyche was a straunger borne in Aethiope Wyth which their grudge God beinge sore agreued smote Marye wyth a leprosye insomuche that by reason that she was so greatly infected with it she semed as white as snowe and was in daunger therby to be destroyed Do we not thynke that God nowe is iuste as he was then and is as sore offended wyth our murmurynge heartes agaynst the Quene as he was then wyth theirs agaynste Moyses and wyll punyshe our wickednes as well as he dyd theirs and the more that we grudge the more greuouslye wyll he plage vs â–ª Why then seynge we haue no iuste cause of grudge do we not leaue our grudging for feare that we so dâ—â—please god that he wyl not only smyte vs with the horrible disease of leprosie in our bodyes but also punish our soules with euerlastinge fyre And albeit y e priuate grudge that one beareth towarde another doth muche prouoke goddes wrath agaynst vs yet the grudge that we beare towarde our prince is muche more greuouse For when the children of Iraell murmured agaynst Moyses and Aaron their rulers because they â—eared to be destroyed of the inhabitantes of Iurye at suche tyme as they shuld enter into it â–ª and wished y t they had died in Aegypte God was so sore displeased with their grudge â–ª that he sayde to Moyses I will distroye them all wyth plage and pestilence make thee a ruler ouer a greater numbre of people and much more valiant Agayne when they went from the hill called Hor and were with their long trauayle sore werâ—ed and by reason therof much muttered agaynst god and Moyses and sayde why hast thou brought vs of oute Aegypte â–ª that we shulde dye in wildernesse god sente amonge them fyrye serpentes which sore tormented them and killed many of them insomuche that they came to Moyses and sayde We haue â—ore offended in that we haue spoken agaynst GOD and theâ— Therefore all they that for any cause grudge agaynst the quenes grace let theÌ„ looke for suche lyke plages yf they do not amend let theÌ„ learne by these examples to laye away their grudgyng heartes and mekely to acknowledge their folye to aske God mercy and to saye with the chyldren of Israell we haue greuously offended for that we haue murmered agaynst thee O Lord and agaynst our moste gratious Queene And lette them neyther secretly in their hartes grudge agaynste theyr Prince nor openlye in theyr woordes speake euyll by her but folowe the counseyle of Salomon where he sayeth Kepe your selfes from grudge whyche auâ—yleth nothynge and temper poure tongue that it sclaunder nobodye For all they y t eyther in theyr hartes conceaue anye malice toward y e Queene or grudge at her or vtter euil wordes agaynst her are as wel to be coÌ„mitted rebelles as those that beare harnesse agaynste her For these be the thre speciall poyntes as you heard at the beginning wherein rebellion standeth As for their muttering y t they make for her marriage yf they knewe how the Prince of Spayne is vnto vs no straunger but one of the bloude royall of Englande by reason that his father the emperours Maiestie that nowe is bothe by hys father syde mothers cometh of the Kinges of Englande they wolde perhappes as they haue iust cauâ—e lay it aparte and both thanke god hartelye that hath vouchesaued by hys diuine prouidence to bringe to passe that such two noble personages comming both of one stocke and linage that is to say of the moste valiant and famouse Prince Kinge Edward the third shuld for thauauncement of y e noble bloud of Englande be ioyned together in marriage also be verye gladde in their heartes to know y t such a noble progeny as themperours is hathe spronge oute of the race of the kinges of EnglaÌ„d but to thintent that it may playnely appeare y t this is of an vndoubted trueth I shall sette forth as it were in a table for al men to loke vpon the lineall dyscent bothe of the Queenes Highnes and also of the sayd prince from Kinge Edwarde the thirde which lineall discent haue I gathered partely out of the stories of England and partly out of the stories of Spayne to thintent that the trueth thereof shoulde throughly be knowen to all meane Hereby maye we wel perceaue that the Quenes grace taketh no straunger to marry wyth but suche one as bothe by father and mother cometh of the royall bloude of Englande and nowe at lengthe is called home as it were to hys natyue countrye insomuch y t no true Englishe man hath any cause to grudge at the matter but great cause hath he to merueyle at the wonderfull prouidence of god therin and hartely to thanke him to that he of hys goodnes both hath so auaunced the noble bloude of Englande abroade in the worlde by raysing vp thereof so manye noble princes to gouerne his people also nowe in the ende hath sent vnto vs a noble prince of y e same bloud to be ioyned in marriage with the Queenes hyghnes to the great honour of our countrye and all oure comfortes For what can be more honorable for vs then to ioyne with such a prince whose progenitours haue ben for their noble actes renomed throughout y e whole worlde and for their singuler vertue moste hyghlye promoted For manye noble victories haue they gotten manye countries haue they subdued and alwayes by their force policie defended the state of Christendome agaynste oure mortal enemies the Turkes And because they were so muche estemed for theyr excellente vertue vj. of their familie â–ª that is to saye of the house of Austria hathe bene of late dayes chosen to be emperors Of whom two were called Alberte other two Frederike
to see euerye man to haue his righte and doubteth not by Goddes helpe yf God sende her life to redresse thinges that are out of order and so to prouide that all her louynge subiectes shall haue a prosperous and happie life vnder her me thynke euery one of vs shuld most hartelye loue her wyshe her longe lyfe and good helthe â–ª praye God to assiste her and to sende her strength to vanquishe her enemies and not to hate her not to wishe her death not to rebell agaynste her not to seke her bloud as men of late haue done For then might a man â–ª that hartely loueth bothe her grace and vs say thus very well in her behalfe vnto vs. Most dearly beloued country men what cause haue we to hate our most lawfull ladye maystresse placed by god in the gouernement of this realme and by all our consentes established in the same What goeth she aboute that shulde so agreue vs Doth she not as much as lyeth in her labour to auaunce the glory of god whiche is the especyall office of euery good Christen prince Doth she not trauayle to defend Christes true fayth whereby euerye one of vs trusteth to be saued Doth she not maynteyne the Catholike churche of god and the laudable ordinaunces therof Doth she not seke alwayes possible to bringe al those that be infected wyth heresye to their deare mother agayne y â— spouse of Christ whome they had of late vtterly forsaken Doth she not study all that she can to saue vs both body and soule Yea and she hartelye wisheth euerye one of vs as well to fare â–ª as she would her selfe And suche is her goodnesse that she prouideth rather for our profyte â–ª then for her owne Besyde this she by all meanes seeth the good lawes of this Realme to be duely obserued She gyueth also most straight charge to al her officers to execute iustice She monisheth all them that be in aucthoritie to beware of briberye taking of reward And she exhorteth all the clargie of this Realme to be diligent in doynge their dueties She moueth the nobilitie y â— they be gentle vnto vs that they by no meanes go aboute to hurte vs or with fines in coÌ„mes empouerish vs What wold we haue her highnes to do She laboreth for vs she lyueth for vs and she ruleth for vs. For elles why shoulde her grace take the vntolerable paynes that she dothe but for vs She breaketh many a slepe that we may slepe quiet lye She taketh muche care anguishe to auoyde vs from care She tosseth and turmoyleth her selfe to set vs at ease She taketh no pleasure in thys lyfe but only for oure coÌ„moditie For what cause shuld she desire to lyue â–ª seynge she hath suche a paynfull lyfe but onelye to saue our lyues Or why should she not wishe to be gone out of thys miserye and to be at rest wyth our Lord sauiour Iesu Christe â–ª but that she woulde fayne or she wente hence deliuer vs from misery Her highnes is appoynted by almightye God to gouerne vs. For what purpose I praye you To seke her owne pleasure to satisfie her owne lustes to studye for her owne priuate welthe No no she knoweth that God requireth of her and of all Princes likewise that they fede the people that they norish them that they promote the good and punishe the badde That they loue their subiectes and loke diligently to them If we dyd considre what greuouse cares what broken slepes what fearfull dreames what doubtefull counseylles what stormes and troubles she hath for our sakes we shoulde haue iust cause hartelye to thanke her grace that she wold leaue the quiete state of lyfe that she was in before and take thys vnquiete state vpon her that she nowe lyueth in There was a king in olde tyme that cast downe his crowne vpon the grounde and sayde these wordes to those that were present with hym If a man perfectly knew and with al wel consydered what sorowful cares are vnder that royall crowne he wold neuer take the paynes ones to take it vp Therfore thinke this that the paynes be hers and the pleasure is ours Then how vnkinde or rather how hard harted are we if we go aboute to rewarde her kyndnesse wyth displeasure and to be vngentle to her that is so geÌ„tle to vs to fight agaynste her that laboreth to defende vs to seke her death when she seketh our life to coÌ„triue like cruel wretches to destroy her seing y â— her highnes so earnestly trauaileth to saue vs. Of late we were in boÌ„dage and god hath delyuered vs by her We were oppressed with all kinde of misery and god hath most gratiously loked vpon vs. We shulde haue bene made lyke pesauntes of Fraunce y t is to say velaynes and slaues if god had not had compassion vpon vs through her And yet doth her highnes chalenge no part of the prayse but referreth it all to god who specyally deserueth it We were before euery day afearde to loose all y t we had and stode in daunger therof but nowe maye we quietlye rest and thinke that we shallbe assured to enioy our owne For oppression is banished by iustice and ryght taketh place by the lawe What cause haue we then to grudge at her grace to coÌ„spire agaynst her to lyfte vppe our swordes as cruell wretches to murder her Alas what a deadly malice haue we in our hartes to desyre her bloude seinge that she sore sygheth and lamenteth if any of vs miscarye But some wil say perhappes that her marriage doth displease them Why so I beseche you Doth not she entende to enriche vs therby Doth not she trauayle as you haue heard before to get muche honor to this oure countrye agayne Whych hath as Dauid sayeth bene a mockinge stocke to all other countries aboute it If her grace knewe that any displeasure shuld come to this realme by her marriage for so heâ— grace sayd openly in y e guylde hall in London she wolde rather neuer marry whyle she liued For God did marrye her sayd she to this region wheÌ„ she was anoynted and crowned our Quene And as he is an euyll husâ—ande that seketh the wiues displeasure so is he an euill ruler that worketh the wo of hys subiectes Therfore be we well assured that she neyther doth nor entendeth to do that that is like lye to hurt this realme or to hinder the commoditie of any inhabitant thereof but muche to auaunce it and by Goddes helpe to reduce it to the olde estate â–ª and honorable estimation agayne As for straungers we nede not to feare For yf they do any iniury to any subiecte of hers they shalbe punyshed by the lawes of thys realme as we be And yf they behaue them selfe gentlye as it is very lyke that they will we shall haue cause to loue theÌ„ to ioyne frendship with them and to make muche of them For so shall we deserue thankes both of them
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
betime repent them of their abhomible wickednes and blasphemye After this was the most holye and blessed sacrifice of Christes body and bloude in the masse taken away wherin is commen prayer vsed for the whole catholike church of Christ and for all states that be in it and the very passion of our sauyour is there lyuelye represented partli by the godlye ceremonyes that be vsed therein and partly by the decent apparel and vestimentes that the prieste weareth in the celebration therof For al the clothes that Christ dyd weare at his blessed passion as the purpel robe that was put vpon hym by the Iewes the cordes that he was bounde withall the clothe wherwith they couered his eyes when they bette him and the white garmente that he was cladde with when Herode mocked him are by y e priestes vestimeÌ„tes represented For the Ammesse y t the priest putteth vpoÌ„ his head representeth y e cloth wherwith Christes eyes were couered wheÌ„ Pilates men buffeted him in mockage badde gesse who smote him as we reade in the .xxij. chapt of S. Lukes Gospell The whyte lynnen albe that he putteth nexte vpon him representeth the white garmente wherein Christ our sauior was cladde when Herode mocked him as it is written by S. Luke in y e xxiij chapt The girdle y t the priest putteth aboute him representeth the whippe wherw t Christ was bette by Pilate as we read in y e .xix. chapt of S. Iohn The stole y t the priest putteth aboute hys necke represeÌ„teth y e cord or rope wherwith our sauior was bounde wheÌ„ he was bette w t whippes as S. Marke declareth in y e xv Chapter of his Gospell The fannel that the prieste putteth vpon his lefte arme representeth the rope wherewith the Iewes dyd bynde oure Sauiour Iesus when they brought hym before Annas as Saint Iohn telleth in his gospell the .xviij. chapt The vppermoste vestiment called the tunicle which the priest putteth vpon him last of all representeth the purple robe that the Iewes put vpoÌ„ our lorde and sauiour when they sayd to him in mockage Hayle kinge of the Iewes In so much that the prieste when he is thus apparelled and goeth to the aulter doth manifestly set before our eyes our swete sauiour Iesus wheÌ„ he suffred his paynful passion and went to offer vp to his father his blessed bodye vpon the crosse for our redemption In remembraunce of whiche holy passion the prieste representing Christ our high priest whose priesthode contynueth for euer offereth vp vpon the aulter the very same bodye to god the father that suffred for vs the very same bloud that was shedde for vs. So that whosoeuer desyre to be partakers of that blessed passion let them with moste humble reuerence come to masse heare it with ferueÌ„t deuotion and earnestly thinke vpon the greate and painfull tormentes suffred by our sauiour for their sakes which be represented therin And gyue hym moste hartye thankes therfore and desyre hym of pardone for all their offences committed in tyme past and to gyue them grace to auoyde al vice and sinne from thenceforthe For thus shal they vndoubtedli receaue much fruite by hearinge of Masse And when their deuotion serueth them to receaue the moste blessed sacrament therat were in they shall if they worthely receaue it take singuler commodite and comforte And to do the same at lest at euery solemne feaste in the yeare or oftener if they be so disposed For so we se the people commonlye do in other Christen realmes Who first do confesse them selfes vnto a priest and then come they to receaue that blessed foode with suche lowly reuerence and earneste deuotion as a good christen man would much reioyce to se them Which thinge I praye god may shortly come to passe amonge vs and that we may both stedfastly beleue it to be our sauiour Christes blessed bodye as it is in dede and not as our laste wicked and blasphemouse coÌ„munion boke and all oure newe preachers most vntruely and damnably taught vs that it was but breade only and also deuoutly and godly receaue it to our soules helthe and comforte Nowe as for all the rites and ceremonies of the masse and al the praiers conteined therin they are so godly and so well placed as all the worlde is not able to inuente the like nor so well to dispose and set them together as all good men that will deepelye weye them and consider the order of them shall easely perceaue As for suche as haue mooste wickedlye called the Masse a Maskarye and the priestes vestimentes maskynge clothes and mocked all the ceremonies thereof and spytte at them did smite the priestes maye well be compared wyth Pylates menne who as we reade in S. Mathewes Gospell bowynge downe theyr knees mocked our Sauioure Christe spitte at him smote him vpon the heade For surely it is not vnlyke y t yf Christ were here amonge vs personallye present in a mans lykenes and nature as he was then amonge the Iewes but that these vngodlye folkes woulde take the Iewes part and mocke him as they dyd seyng that they playe the very same partes with hys priestes and ministers â–ª that represent hym vnto vs that the Iewes in olde tyme dydde playe wyth hym But oure Lorde graunt that they maye espye betyme theyr â—â—rye and madnes that the miserable plages that fell vpon the Iewes for theyr mockyng of Christe fall not lykewyse vpon them for mocking of his priestes ministers But manye grudge and are offended that the Masse and al other diuine seruice is in Latyn so that when they be in the Churche they do not vnderstande what the priest sayeth I would gladly aske one question of such why they come to the churche whether to heare or to pray they wyll aunswere I doubte not to do bothe For there they both learne theyr duetye by hearyng of sermons and also practise it by diligent and seruent praying Nowe then seynge that to do our duetie is muche better then to learne our duetie because that euery manne learneth to this ende that he may practise although both twayne be good and necessarye yet the one farre passeth the other And the one maye be gotten in shorte space with small trauayle but the other asketh longe tyme and much payne to get it As concerninge whiche purpose we reade a notable storye of one Pambo a man vtterly vnlearned who on a tyme came to learne a psalme of the psalter And when he had hearde the firste verse of the xxxviiâ— psalme which is thus muche to say in Englishe I haue determined with my selfe that I will so directe and order my life that I do not offende wyth my tounge departed and wolde in no wise heare the seconde verse but sayd that one verse was sufficient if he could practise it in dede After that when he had taught hym this verse dyd rebuke hym because
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
may euidently perceaue that suche as haue made rebellion for this noughty doctrine haue euer bene miserably plaged at the ende But to let passe thexamples of foreyne realmes and to come home to our owne as sone as the fauorers of Wicliffes wicked heresye heard that Hus and Hierome of Prage two of Wiclifs chief scholers were condemned at Constance and there burned for their heresie they fell therfore into a â—uryouse rage And first conspired agaynste the byshoppes and priestes then like vile traytours agaynst their liege lord and soueraygne kyng Henry the .v. because he was a catholike Prince and a vertuouse And streyght way made they open assembles and determined to maynteine their cursed doctrine by force of armes Then gotte they them two mete Capitaynes for suche a purpose Iohn Oldcastell and Roger Acton and wyth a desperate company which were assembled wyth them made they hast to London to thintent they myghte take the citie and so there encrease their army with men much like theÌ„selfes and in coÌ„clusion by that meanes put downe the kyng But the kyng being certified of the matter thoughte it necessary to preuente them and to be readye to set vpon them before they shoulde enter into the citie Who when he was well prepared for them pytched hys teÌ„tes in a place mete for the purpose and taried for their comming But the wretches assone as they hearde of the kynges coÌ„myng streyght waye as thoughe they hadde lost the fielde ronne away as fast â–ª as their fete wolde beare them Of whome some were taken in the flight and by and by committed to the fyre and burned Anone after their two captaynes were taken cast in prison Beside this the tragicall ende of our last rebellion made by captayne Wiat hys complices for the same religion may be a sufficient warnyng for all men as longe as the worlde continueth to beware both of such a detestable and deuelishe enterprise and also of the peruerse doctrine that droue them vnto it And let euerye man that is infected wyth the same doctrine loketh for a daye as a great meanye do be well assured that whensoeuer he aduentureth the like acte he shal haue a lyke daye that is to saye a daye of his vtter confusion For God is al one and fayleth not to defende all those that put their sure trust in him as our most gratious soueraigne Ladye the Queene doth and punisheth all such as fighteth agaynste his churche and agaynst princes whiche be hys ministers And whatsoeuer the matter be that moueth hym to rebellioÌ„ let him thinke surely that the deuyll that seketh to destroye him both bodye and soule hath putte it in his mynde And let him waxe wise betime thoroughe other mens harmes And yf he wyl call to memorye the wordes that certayne of our rebelles sayde at their death he shall haue good cause to beware by theyr example For diuerse of them as it is reported said to the people that were presente when they were putte to execution after this sort Good people seyng that god for my most greuouse offence commytted agaynst the Quenes highnes hath thus worthely plaged me and punished me with this vile and shamefull death I beseche you al for your owne sauegarde learne by myne example euermore to beware of rebellion And specially agaynste your moste vertuouse most gratiouse soueraygne Lady y t now reygneth ouer you whom god as it wel appeareth hath elected and chosen to gouerne you whom he ceaseth not dayly w t his myghty hand to defend agaynst al her enemyes Wherfore all they that goeth about to resiste her or to worke any treason agaynst her noble person wittingly worketh their owne destructioÌ„ For there is no deceyptful driftes or force of armes that can preuayle agaynst the faythful seruauÌ„tes of god Therfore may I most miserably bewayle my misfortune that it was my chaunce to be one of that number that contrary to Goddes wyll and pleasure dyd rebell agaynste suche a gracious prince And well maye I saye wyth a sighinge hearte alas that euer I was so madde as to folow the pestilent persuasion of such as moued me thereto But nowe the acte is paste and it is not possible to call agayne yesterdaye But notwythstandyng that to late it is to amend the matter yet it is not to late to repent And remedy fynde I none but only to be sory for it and hartely to beseche both almyghtye God to be mercifull vnto me and the Queenes hyghnes of her goodnesse to pardon me And I exhorte all you that be present to beware by me and that my plage may be a plaster for all them whose heartes be wounded wyth wycked rebellion And I praye God that all Englyshe menne maye take hede by me â–ª and learne to obeye theyr Prince by mine example and waxe wise throughe my folie Suche like wordes sayde diuerse of the late rebelles at theyr death But to be shorte there was neuer rebellion yet for what cause soeuer it was made that euer hadde prosperouse ende And yf a manne woulde recite foreyne rebellions that haue bene done in other realmes he shoulde be very longe in the matter But lette vs at thys presente go no further but to oure owne countrye and we shall fynde thys that I haue sayde to be vndoubtedlye true For Iacke Strawe Watt Tyler Captaines of the commotion that was in Kente in kynge Richarde the secondes dayes when they had taken South warke spoyled it broken vp the prysons lette out the prisoners and after robbed the whole citye of London and kylled meanye both straungers and citezins and ioyned to them all ruffians theues slaues and vile velaynes that were within the citie at laste the Lord Maior whose name was William Walworth and all the Aldermen of the citye sore moued wyth the matter gathered a coÌ„panye together well armed and the sayd lord Maior whyle all men prepared them selfes to go agaynst these rebelles hauyng a companye wyth hym at the kynges commaundement wente into Smithfielde where the rebelles were At whose comming the rebelles being some what abashed â—uffred hym to entre in amonges theÌ„ wythout any harme Then the lord Maior toke aparte Iacke Strawe pretendyng that he woulde be glad to make peace wyth hym But assone as he had gotte him aside in a great rage drewe he hys dagger kylled hym out of hande Whych when the rebels ones perceaued they fledde awaye apace and in the flight many were taken and manye were slayne and so for their outragious acte receaued they worthy punishment The lyke ende had the great captayne of the Kentyshe rebelles called Iacke Cade Whyche Iacke in the reygne of kynge Henrye the .vj. toke Southwarke and when he was assaulted of one Mathew Goth at mydnyght stoutly resisted him and droue him back to the bridge and so hard pursued hym that he fledde into the citie agayne Then Iacke wyth hys men sette fire vpon the houses
that were on the brydge where was sene a lamentable spectakle to behold For some flying the daunger of the fyre ranne vpon the drawen swordes of theyr enemies Some piteouslye cryinge for helpe were choked vppe wyth the smoke Some that coulde not escape oute of the houses were miserablye burned Some to auoide y e perillouse flame lept downe headling into y e middest of Temes there were drowned Somwere oppressed with the fal of the houses O what a miserable sighte was it to see yonge children sprauling in the middest of the fyre to heare theÌ„ crye out so rufully Or what a cruel wretche was he y t had bene y e cause of suche a cruell tragedy Then the king seing that these rebelles could not by force be vanquished â–ª made a proclamation that all that would depart quietly home to their houses shulde haue their pardon saue only Iacke Cade y e author of al y e misery WhervpoÌ„ y e rebels departed so was Iacke Cade taken shortly after put to death as he had wel deserued Further more what was y e ende of the greate rebellion y t was in the North in the time of king HeÌ„ry y e eyght Were not a great nuÌ„bre of y e rebels in conclusion hanged vp Had not also y e rebels in Northfolke Deuonshiere in the reygne of kynge Edward the .vj. such like successe were not an infinite nuÌ„bre of them slayne and manye after the battayle was ended put to a vile shameful death Therfore let no man of what degree soeuer he be that aduentureth to worke such wickednes thinke that he shall escape such lyke punyshment as these foresayd rebels haue suffred for God which is the author of peace concorde by whome all princes haue their rule gouernement will not suffer to escape vnpunished suche as agaynst his expresse will and commaundemente do make rebellyon Ouer this seinge that a Prince as god said to Dauid is appoynted to fede nourishe the people what an vnkynde subiecte is that whiche trauayleth to destroye the prince who by al meanes seketh to fede nourishe him And if a man be neuer so high in honor being no prince yet let hym take hym selfe but as a subiecte and let hym behaue hym selfe as an obediente subiecte to and alway be well ware that ambition crepynge into hys brest moue hym not to couet the crowne leste therefore he be crowned at lengthe with an hatched And let hym contynually remember this wittye and wise sentence of Sayncte Gregorye Nazianzene Why goeste thou aboute to make thy selfe a shepeherde beynge but a shepe Or why laborest thou to be a heade seing thou art but a fote Or why wilte thou become a captayn where as thou art but a souldyar That is a very vngeÌ„tle shepe that will go aboute to destroy y e shepeherd who doth so carefully prouide for it and saueth it from the daunger of the wolfe And so is that a wretched fote that will labour to cut of the heade to thintent it may become a monstruouse heade it selfe seing y t the true head doth study so diligently to kepe it from all harme and incoÌ„moditie Yea and an vnkynde souldyar is he that wil trauayle to put downe his captayne by whose polycye wisdome and force he hath at all tymes escaped the handes of his enemyes And as the shepeherde is the defence of the shepe the head of the fote the captayne of the souldyar so in very dede the Prince is the tuition and safegard of all his subiectes And our prince and gouernesse the Quene requireth nothing of vs agayne but gentle obedient hartes which if we shewe vnfeynedly towarde her grace we shall saue our soules our bodyes our goodes our couÌ„try therby For as disobedence damneth our soules killeth our bodies spoyleth vs of oure goodes destroyeth our couÌ„trie So obedience is the helthe safegarde thereof What mischiefe disobedience rebellioÌ„ worketh in euerye countrye where it coÌ„meth we may easelye learne by y e exaÌ„ples before recited For wheÌ„ rebellioÌ„ reigneth then peace which is cause of plenty is broken Then all concorde and vnitie whiche byndeth the felowship of men together is cleane takeÌ„ away Then all charitie whiche is mother of all godly vertue is banished out of mens hartes Then all lawes wherwith the commen welthe is gouerned is vtterly disanulled For then as Seneca sayth law standeth onelye in force of armes Then all officers that cause good order to be kept and do minister iustice are displaced Then graue wysedome and policye whereby holesome counseyle is gyuen are thrust out of the doores and rashe foly and headynesse take their pâ—aces Then all good order which is the beautye of euerye commen welthe is troden vnder fote and misrule and confusion haue the vpper hande Then foloweth spoylinge of mens goodes burnyng of theyr houses cruell murder and bloudshed rauishinge of mens wyues deflowring of their doughters rape incest all beastlye vice TheÌ„ fal they to set at nought al religion to contemne God and to blaspheme his holye name in conclusion destroye they them selfes their countrye to For when men are by spoyle sore impouerished and their strength and courage by ciuill dissension greatly abated then shall they be a preye for theyr enemyes And then shall it so come to passe as Horace sayth by Rome that that noble citie whyche no foreyne enemies coulde ouercome is nowe by ciuill warre and sedition come to vtter ruine For lyke as in a mans body yf the foâ—e shuld fight with the hand the heade with the necke the backe with the belye and euery part with other the bodye shuld vtterly perishe so a contrye where the inhabitauÌ„tes make warre one agaynst another one seketh to destroye another must nedes come to vtter confusion For the holye scripture can not be false whiche sayeth That euerye kyngedome diuided within it selfe shalbe destroyed And Gregorye Nazianzene asketh â–ª what is y e worst thinge most noysome in the world and by and by he aunswered discorde And then asketh he agayne What is the best and streight he aunswereth peace And Democritus a wise Philosopher sayeth that ciuill dissension is daungerouse and noysome for both parties For it is the destruction as well of those that get the victory as of those that lese it For then commeth foreyne enemyes and inuade the countrye and easelye vanquyshe it For like as when two dogges fyghte for a bone as the prouerbe is oftentymes the thirde commeth and catcheth it from them bothe So when two partes of a realme stryue for the gouernmeÌ„t their enemies enter and take it from them For howe wanne Willyam duke of Normandy this contrye of ours but only through the sore dissension of two bretherne whose names were Haralde and Tosto that contended for the crowne For the ciuill warre sore bloudeshed that they made by reason therof so abated the force and strength
of this realme that the sayd Wyllyam arryuing at the same tyme vpon the coastes of England easely entred into it and after one battayl foughteÌ„ with Harald toke it Or howe wanne the Turke all grece and toke the goodly cytye of Constantinople but only by meanes that the princes and rulers of that contry could not agree within themselfes And I praye god that the deadly dissension and cruell warre that is now in Christendom amonges the princes therof do not make awaye at the lengthe for the Turke to subdue all the reste of Christendome For nothing is there that maketh so much for his purpose as our ciuill warre and discorde Therfore let vs pray god earnestly that it wil please hym to pacifye the hartes of all christen princes And all we that be true English men let vs laye away our maliciouse heartes and betime reconcile vs one to another and seke not the meanes to destroye our countrye by discorde For as mariners that be in one shippe together yf they fal at variance when they be vpon the sea and euery one fight with another and care not what become of the shippe it is likely that when the tempeste commeth they shall al perishe and their shippe to Euen so when the inhabitauntes of one contrye are at debate within theÌ„ selfes and passe not at all for the daunger â–ª that is lyke to fal to their countrie then when they are by foreyne enemyes assaulted they are by and by or euer they be aware ouerthrowen and vanquished And then God sendeth vnto them the foure plages that he sayde he wold sende vpon the chyldren of Israell for their wyckednes that is to saye the sworde to kyll them dogges to teare their bodies byrdes of the ayre to eate them and wilde beastes of the earth to dâ—uoure them And after shall the whole countrie be spoyled of all her welthe and riches and become a slaue to her enemyes and repent her of her wyckednes when it shalbe to late and crye with Hieremye Why good Lorde is my sorowe endles and how chaunseth it that my plage is vncurable Therfore let al true harted Englishe men for the loue that we owe to GOD for the good will that we are bounde to beare to our prince and for the ferueÌ„t zeale that we haue to the safegarde of our countrye refrayne from discorde represse our rebelliouse heartes and beginne one to loue another one to do for another and neyther by discorde make a waye for our enemies nor by malice wyshe them to come agaynst vs but hartelye loue our most gratious soueraygne Ladye the Queene and most willingly obeye her loue our natiue countrye and gladly spend our goodes and liues in the defence thereof lette this deuelishe dissension reygne no longer amonge vs and consider that no commen welth can stande where it taketh place For a house or familie where discorde is dothe neuer prosper but by litle litle it commeth to misery Wherfore seing that almyghtye God of his mere goodnes hath sent vs such a vertuous Lady to reygne ouer vs and by her delyuered vs from bondage and tyrannie and by her broughte vs from blindnesse and heresye and by her reconciled vs to his spouse the Catholike Churche agayne and so by her saued both our bodies our soules it is al our partes to seke alwaies possible to set vs at peace and concorde which shal at length make our countrye to florishe a freshe to banyshe all malice and hatred all diuision and discorde whiche hath bene the cause of our miserye And firste those that be of the clergye as Bishops priestes and other ministers let them partly by diligente preachinge them selfes partly by sending learned men to preache partlie by godly visitations call home the people to true fayth agayne and teache them the feare of god whiche is farre to seke in many mens hartes For yf they ones feare GOD then wyll they easelye conforme them selfes to the godlye order of Christes churche and bothe serue God reuerently and also humblie obeye their prince For all these that so rage agaynste the blessed spouse of Christ and so blasphemouslye mocke the ministers thereof and so outragiouslye rayle agaynst the blessed misteries sacramentes therin and caste bookes and libels abroad and disperse false rumors euerye where as I sayd before both to maynteyne their heresye and also to sowe sedition therby they neyther loue GOD nor feare hym nor take anye care for eyther soule or body nor willinglye wil they obeye their prince For suche verely are the children of Core Dathan and Abyron who so sore grudged at Moyses Aaron for that they only shuld minister in the tabernacle of God But let theÌ„ yf euer they mind to be saued repent theÌ„ betime of their greuouse grudge maliciouse hatred that they beare to Christes Catholike churche lest eyther the earth open and swalow them vp as it dyd wyth Core Dathan Abyron or els at length wheÌ„ they shal depart thys life hell open whych God forbid and most miserablye deuoure theÌ„ And lette all other that well knowe them folowe the xample of the people who seynge when Core Dathan and Abyron were swalowed vp fledde awaye and sayde Let vs gette vs hence lest perhappes the earth deuoure vs lykewyse Besyde let the clergye not onelye in their preaching but also in their liuinge so behaue them selfes as becometh the true mynysters of God to thintente they maye gyue suche example of al godlye vertue to Christes flocke that the same flocke being prouoked by their good workes may become such lyke as they be For as the Prophete Osee sayeth Suche as the people be suche are the priestes and contrary wise suche as the priestes be suche are the people For if the priestes be noughte the people be also nought but if the priestes be honest vertuouse and godly the people folowinge theyr example will become like vnto them Lette the noble and gentlemen also and all magistrates of this realme do their dueties to God and to their prince se all those that they haue cure ouer to be kepte in good ordre and to correct and punishe as apperteyneth to their office all them that be stubborne disobediente and speciallye suche as be rebelles to God and to his Catholike churche and then this realme shal not nede to feare any ciuil warre or rebellion and they in so doyng shall highly please GOD do their prince verye faythfull seruice and both get them selfes greate honor and also preserue the honorable state that they haue gotten But yf they be slacke herein and wynke at wycked folkes actes and namelye at those that be detestable in Goddes sight and iniuriouse to Christes holy churche and the catholike fayth then shall they vndoubtedly at lengthe loose al their honor loose their estimation putte their prince in daunger and their countrye to For when men that be in aucthoritie be slacke in maynteynyng and