they haue For he were a very foolishe marchaunt me thynke that when he passeth by the sea hath a fayre wind to driue him to the coÌ„mon hauen where he shoulde arriue wold leaue his coÌ„mon course and trustyng that by saylyng throughe a certeyne daungerous sea he shuld come to a coÌ„trye where he shoulde fynde muche riches and althoughe he were in maner assured that in that peryllous passage he shulde drowne his shyppe and hym selfe to yet wold he adueÌ„ture and so loose all the substaunce that wyth great trauayle he had gotten before Wherfore all they that by rebellion seke to be riche seke in dede to be poore Insomuche that suche haue no cause why they shoulde rebell but greate cause haue they why they shuld by all meanes auoyde rebellioÌ„ both for that they most greuously offende theyr lord God therby also that when soeuer it chaunseth they stand in daunger of loosyng all that they haue and theyr lyues to And as for ryches seynge it oftentimes hurteth manye y t haue it and that it is a greate care both safely to kepe it and godlye to bestowe it I meruayle that men eyther make so muche of it or wyll by vnlawfull meanes go aboute to get it For saynte Augustyne sayeth That yf we lacke worldly ryches let vs not by wycked wayes seke it here in this worlde and yf we haue it let vs by good dedes doyng lay it vp in heauen Whych thyng consydered let all riche men contente them selfes with that y â— they haue and care more for the well bestowynge of it then for the gettynge of more and alway beware that neyther by rebellion nor by no other vnlawfull meanes they seke for ryches But nowe let vs see what cause they haue to rebell that be sore oppressed with taxes and tributes with pollynge pilling with rentes raysed and with pastures enclosed such perhappes haue cause to complayne but no cause at all to make rebellion but put the cace that y â— prince be a noughty man and so sore infected w e the sinne of couetousnes that he passeth not howe he come by money so that he haue it so polleth the people with sore subsidies to satisfie hys vnsaciable auarice withal must men therfore being thus piteously pylled reuenge their owne quarell and rebell agaynste hym and goo aboute so to set theÌ„ selfes at libertie or rather putte their whole matter to god pray to hym earnestlye to be their succoure For it is wrytten of the children of Israell when they were in Aegypte and were w t intollerable laboure and trauayle very sore afflicted by Pharao king of that contry howe that thei went vnto hym complained of their grefe made humble requeste that they myght be more easely delt with but nothinge got they at his hande but a frowarde answere And albeit that they coulde haue no remedy yet wold they not rebell agaynst him but went to Moyses and AaroÌ„ made their coÌ„playnt to them said Oure lorde loke vpon vs. and iudge our cause by reason wherof Moyses sayd to god why lorde dâ—ste thou suffre thy people thus to be troubled Then sayde oure lorde god to hym agayne Tell the children of Israell that I wyll both leade them oute of the paynfull prison of the AegyptiaÌ„s wherin they be so sore afflicted and also deliuer them oute of their thaldome and bondage â–ª If men that be vnder an euill prince wolde earnestly weye this storye they might learne two profytable lessoÌ„s of it one to make their complaynt to y e prince and humbly desire him to relieue them and not by force to resist him and rashely to rebel agaynst him another to committe their matter to god and complayne to hym and truste suerly that he will at lengthe deliuer them from their trouble as he dydde the children of Israell Agayne y e chyldren of Israel when they were made slaues to Chusan Rasathaun the kyng of Mesopotamia and lyued vnder hym in sore seruitude the space of viij yeare they went not about to ryse agaynst hym and so to deliuer them selfes oute of bondage but called to GOD for helpe and succoure and he deliuered them by the helpe of Othoniel And after that likewise wheÌ„ they were brought into bondage by Eglon the kyng of Moab and lyued vnder hym in great thraldome misery .xviij. whole yeares together they made no insurrection agaynste hym that by that meanes they myghte be deliuered but humblye suited to God for ayde who mercifully lokyng vpon them delyuered them by the handes of Aod the sonne of Gera. Wherfore yf it chaunce at any time that an euil Prince hath the gouernement of a realme let the people first make theyr humble petition to the prince and beseche hym to be fauourable to them and yf that wyl not auayle them to seke then to his counseyle and coÌ„playne vnto them desyryng them to gyue him good aduertisemeÌ„t and entreate hym to be good to hys subiectes for oftentymes good counseyle maye do muche in suche a cace And let them neuer contrary to gods wyll pleasure eyther iudge of their Princes coÌ„ditions because God is his iudge nor seditiously lyfte vy theyr swordes agaynste hym but folowynge the example of the chyldren of Israel let them wholy referre their cause to God make their humble petition to hym to be relieued and they shal vndoubâ—edlye at his handes haue remedye Furthermore it were wysedome too thinke yea we must neades beleue it to that Princes are appoynted by God for Salomon sayth in the person of wisdome which is God him selfe That by me kynges haue their rule And then to ponder wel with our selfes for what purpose God hath sent vs suche a wicked prince whether through our noughtye lyfe we haue deserued to haue such a noughtye ruler or y t God hathe suffred him to reygne ouer vs for a trial of oure patience If we haue deserued by our noughtye demeanour to haue suche one as it may well be that we haue for Iob sayth â–ª that god sendeth a noughty dissembling ruler for the synnes of the people then let vs do penaunce betyme and by feruent prayer aske God hartely of pardon desyre hym that wheÌ„ he hath wel punished vs to be merciful vnto vs and deliuer vs from our misery alway earnestly beseche hym to giue y â— prince grace to amend for so shal we both helpe to saue him our selfes to Agayn if such one be suffred to rule ouer vs for a trial of oure patience theÌ„ leest we loose our patience the reward therof w t al let vs patieÌ„tly beare him by patient suffringe encrease our patience Furthermore yf be that we be by him so sore afflicted that we can not possibly beare suche a burden anye longer then muste we call to God for helpe and comfort â–ª At whych tyme wythout doubte he wyll saye thus For the misery that the neady
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
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
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
they refused to do hys coÌ„maundement yet neuertheles wold they not by force withstand or rebel agaynst him but went made humble suite vnto hym â–ª and sayde We come to make request vnto your grace most noble Emperour and not to fyght with you As for death or punyshmente we feare not but we humbly beseche youre hyghnes to be good vnto vs. Thus to do sayeth Saynte Ambrose is mete for christen men to thintente that bothe peace may be soughte for and also the coÌ„stant mayntenauÌ„ce of fayth and trueth shall not for daunger of death be giuen ouer Thus wryteth Saynt Ambrose Lykewyse dyd the souldiars that were of Iuliane themperours garde of whome a great nombre amoÌ„ges whyche were Iouiniane Ualentiniane and Ualens who were Emperours afterward when as they were coÌ„maunded eyther to forsake their fayth and to do sacrifice to Idols or els to leaue their â—owmes and get them oute of the courte were not onelye contented to loose their rowmes but also all their goodes and lyues to for the defence of their fayth And not ones dyd they murmur or grudge at the matter nor wente not aboute to rebell agaynste Iulian beynge a wretched tyraunte but were ryghte glad to suffer wronge for Christes sake And thus all godlye and blessed folkes vse to obeye rather God then man and are well contented to dye for the mayntenaunce of their fayth whyche rule euery good christen man oughte alwaye to obserue For when the prince commaundeth him to forsake hys fayth then muste he prepare hym selfe to suffre all kynde of tormentes rather then to fall from God and his fayth But yf the deuyll do moue hym to rebell and fyght agaynste hys Prince and tell him that so he shal obeye God do hym good seruice and defende hys fayth then lette hym remembre that he is coÌ„maunded by the holye worde of God to be obediente not onely to good princes but to noughtie princes to and then let him tell the deuill y t he lyeth because al men are bidden to be obedient by expresse and plaine wordes of y e scripture And our Sauiour Christe him self hath giuen vs a playn example thereof For when saynt Peter woulde haue defended hym with the sworde agaynst his enemyes he sayd to hym thus Doste thou not thynke that I can make requeste to my father and that he wyll sende me mo then xiâ— legions of Aungels to helpe me Therfore to be obedient and to suffer for oure fayth is Gods holy wyl and pleasure But we neuer reade neyther in Scripture nor in no holye wryter that we shoulde eyther for our fayth or for anye other cause ryse and rebell agaynst oure prince nor arme oâ—r selfe to fyght wyth him in the open fielde For whosoeuer do so they as witnesseth saynt Paule seke theyr owne damnation Yet notwythstandynge yf the prince commaunde any thyng contrarye to the wyll of GOD neyther must we do it lest we highlye displease God nor we muste not by force of armes resiste the Prince lest we damne our owne soules but bothe we must obeye God in styckynge fast to our fayth and we must obeye the Prince to I meane not in doing hys commaundement whych is damnable but in patient suffryng of paynful tormentes that he will putte vs to by reason we refuse to do that that he biddeth vs. For thus wylleth y â— scripture vs to do and thus hathe all good godly men done in time paste and wyll do styll euen to the worldes ende Yet lette men be well ware and take good hede whether their fayth that they wil suffre for be sounde or no. For manye due hath herein bene sore deceaued We read in Eusebius storye of Montanus a pestilent heretike that when he and his adherentes were conuycâ—ed of theyr heresie and so confounded that they had nothing to saye they began to boast that they hadde many martyrs of their secte that that was a sure argument that they had y e spirite of god Unto whome it was aunswered y t that was not alwayes true For certeyn other sectes of heretikes there be that haue their false martyrs but yet for all that we will not agree with them and saye that they haue the trueth of their side For the Marcionites which do denie Christ saye that they haue verye manye martyrs Thus wryteth Eusebius Lykewyse now of late yeares since Wicliffe here in Englande Hus in Boheme â–ª Luther in Germany and Occolampadius amoÌ„ges the Swichers began their he resâ—es many haue there bene in England Fraunce Germany and in other countries to that stiflye standynge in their fond opinions haue bene burned at a stake By reasoÌ„ wher of amonge them that fauored such false doctrine they were taken for martyrs But suche folkes lytle consider what saynte Augustyne sayeth in an epistle that he wryteth to Festus as touchyng the Heretykes called Donatistes in thys wyse What is more wretched or more peruerse then that menne as the Donaristes do whyche boaste themselfes that they suffre persecution wyll when they be punyshed for their wickednesse not only not be ashamed thereof but loke to be praysed therfore Who truelye are so enueygled eyther with a meruelous blindnes or with a daÌ„nable presumption that they wyll not knowe or elles they make as they dyd not know that the paynes that the martyrs do suffre do not make them true martyrs but the cause wherfore they suffre For what thanke shall menne haue as saynt Peter sayeth yf they suffre as synners and be well buffeted and beaten therfore Then what reward shall those haue that beynge infected with heresye wyll rather dye then reuoke y e same But many y â— see the outward conuersation of diuerse of theÌ„ the pretensed vertue and holynesse the zeale y t they seme to beare to Gods trueth the simplenesse that appeareth in theyr life the contempt of the worlde in apparence the stedfast sticking in their opinions euen to then duryng of moste greuouse tormentes do not onlye saye but thinke to that they be very saynctes and wil not let openly so to call them Yet shall it be very necessarye for those folkes to take diligent hede leste they be not by suche hipocrisie farre deceaued For it is not y e outwarde vertuous behauiour onlye y t maketh a man perfect and holye nor it is not his stiffe sticking in errour and blindnesse that maketh him a martyr Wherefore suche men as pretende such holinesse are most of al other to be taken hede of by reason y t they seming holy to the world most easelye deceaue y e people For Origen in an homelie vpoÌ„ the .xvi. chap. of Ezechiel sayeth thus In my iudgement an heretike of honest life is muche more perillous noysome and his doctrine hath much more authoritie then his whose noughty life dothe defile his doctrine For he that leadeth his life in vice can not easelye allure the people to heresie â–ª nor can not
another in an Apostles style after this sorte Grace and peace be with you from god our father and the Lord Iesus Christe nor lette them not exhort one another to sticke fast in theyr fonde opinion and say good brother in the lordes name shewe youre selfe nowe to be the true minister of god in maynteyning his holy word nor let them not craftly couer theyr contagiouse heresye with suche a gaye coloured cloke lest they both deceaue them selfes and a great many mo to for whose soules they shall make aunswere but let them call to remembraunce the wordes of saynte Paule that he wryteth to the Corinthians whiche be these Such false apostles are crafty workemen and fashion them selfes to be like Christes apostels and no marueyle is it For sataÌ„ chaunseth hym selfe into the forme of an Aungell of lyghte Therefore it is no greate wonder then yf hys ministers fashion them selfes lyke to the ministers of Iustice. And when they haue throughlye weyed these wordes let them marke well whether they be not such like them selfes as saynt Paule speaketh of and so spying at length theyr wrong fayth let them neuer stand longer in it nor thinke that they are wiser then all the worlde beside but like good children with weping teares returne to their mother the church humblie aske hir spouse mercy desire hym to pardon their folie For excepte they do thus let them neuer looke to be Gods chyldren Because that as saynt Cyprian sayeth no manne can haue god his father excepâ— he take the Churche for his mother Now then seing that for such a fond fayth no man ought to put him selfe in anye trouble muche lesse ought he to make rebellion for the maynteynaunce of it For yf it be true as we haue proued before y â— for the syncere and true fayth of Christ no man maye withoute daunger of damnation adueÌ„ture to rebell â–ª then much lesse ought he for a false fayth to rebell and ryse agaynst his prince Wherfore when as for anye cause that can be ymagined our aduersary the deuil the aucthor of discord moueth vs to rebellion let vs then remeÌ„bre that no cause is there â–ª as we haue declared before for which a man may make rebellion so shall we alwayes vanquishe the deuyll be obedient to our prince and therin obey god to and finally eschewe the deuelishe and detestable crime of rebellioÌ„ which bringeth all those that auenture vpon it to vtter destruction and ruine Now moste dearly beloued contrye men seyng that hetherto we haue both opened the causes that commonly moue men to rebellion and also proued that for none of them nor no other beside them men must rebell it shall be well done hereafter to coÌ„sider likewise the causes which haue now of late made men to rebell agaynste oure mooste gratiouse soueraygne Ladye the Queene and to gyue all men warnynge to take hede from hence forth of suche a wicked and cruell enterprise Wise men that haue well weyed this matter reken two causes specially that made men this last time make rebellion One to delyuer our countrie from the oppression of straungers as it was reported and another to restore agayne Luthers lewde religion which god and the Queenes highnes had lately banished out of the realme Which two causes may be wel referred to the causes declared heretofore seing y â— in effect they be included in them Yet forasmuche as it is necessary at this present particularly to speake of them I shall hereafter set them forthe at large to thinteÌ„t that al mens hartes may be the better quieted in that behalfe The fyrst cause was only a cause pretensed and was thought to many men somewhat reasonable and therby was not a few deceaued with the goodly colowre therof For when the simple people heard that the head capitayne of this rebellion intended nothing els but to stoppe the Spanyardes from entringe into this realme and to bring to passe that no foreyne prince shuld mary with the queenes highnes lest we shuld by that meanes as he sayde be made bondemen and slaues contrary to the nature of all English menne and that he loued the Queenes grace all her subiectes as his owne lyfe and sought nothing but y t shoulde be to her honour and the commoditie welth of the whole realme they thought it was a good godlye purpose were by by persuaded therewith and sayde that there was no man that was faythful and louynge to his countrie but he would be gladde to spend his bloude in such a good quarel Thus were the sely folke that knew not the very cause why this rebellion was made by this subtyll pretense foulye deceaued And like poore birdes â–ª that in a great snowe can get no meate with this bayte were or euer they wiste catched to their great confusion But putte the case that this had bene their intent in dede â–ª shuld they therfore haue gone aboute to make rebellion and where as they be commaunded by GOD to obeye the Queene their mooste lawfull heade and gouernesse shulde they rule her and in a matter wherin euery bodye bothe by Goddes lawe and mans hath free libertie to do as hym lyketh shulde they by force lyke rigorouse tyrauntes coÌ„strayn her to satisfie their fantasies in that behalfe and to marry whome they would appoynte her Who hath so muche aucthoritie I praye you in making other folkes marriages as the pareÌ„tes haue in marryinge of their owne children And yet for al that they may not compell them to marrye whome they lyste but they must haue their consent therin For so dyd Laban and Bathâ—ell when their doughter Rebecca shuld be sent with Abraams seruauÌ„t to be married to Isaac saying thus Let vs cal the gyrle and aske her minde And when she came they asked her Wilt thou go with this man who aunswered I am well contented to go Therefore seing the children which ought to be at the parentes coÌ„maundement muste agree and consent to their owne marriage shall not princes then to whome al subiectes are bound to be obedient be at libertie to appoynt their owne marriages And agayne because y e marriage is a ioyninge together of a man and a womanne freely and lawfullye made for the bryngyng forth of childreÌ„ howe can it freelye be made when eyther the man or the woman is by force constrayned therevnto And lawfull matrimonye can it not be except it freelye be made by the full consent of bothe parties For S. Chrysostome sayeth â–ª that carnall copulatioÌ„ maketh not matrimony but the wyl consent of the parties Then forasmuche as bothe by Gods lawe and mans it playnly appeareth that matrimony can not be good except it be made by the free consent of the parties let no true subiect thinke muche that the Quenes highnes hathe bestowed her selfe where she lyketh and loueth No no euery one that loueth her grace hartely wil be glad that she marieth suche one as
necessary for vs me thinke that we should both be ryghte glad of them and also muche reioyse in that whyche is cause thereof And trueth is it as Herodotus wryteth that no one region or countrye is there that hath not oftentimes nede both of the ayde of any other and also of the commodities thereof Wherfore suche folkes as are not contented with suche a noble marriage may be rekened litle to consider eyther y e welth of their countrie or the Queenes honoure Agayne the conditions of the marriage whych be expressed in an Acte of Parliament made onlye for that purpose are so honorable and so commodious for Englande as all Englyshemen that fauoure their countrye are greatlye bounded to gyue God hartye thankes for suche a marriage And there be also suche prouisions in the conditions thereof for y e good and quiete behauioure of all those that shall come in wyth the sayd noble Prince that no man hath cause to feare anye trouble at their handes Lette vs then behaue our selfes towarde them as it becommeth vs And no doubt but that we shall fynde suche gentle frendship in them ▪ that we shal haue iust cause to loue them and gently to entertein them And besydes this no straunge thinge is it that the quene marrieth wyth a foren prince For it is the common practise of all princes of the worlde in a maner to ioyne marriage for the moste parte with foreyne princes bothe for to make sure frendship betwixt realme and realme and also for the cōmodities that comonlye ensue thereof Yea and good stories make mention that the like case that the Quenes Highnes marriage standeth in hath oftētimes in other realmes bene sene For Isabell doughter too Iohn king of Castell that was brother to Henry when as her brother Henry died withoute yssue and that she was crowned Queene of Castle by by was ioyned in marriage with Ferdinand y e .v. king of Arragō so was those .ij. kingdōs that marriage made all one Whyche Ferdinande so well and wiselye gouerned those countries that al menne both hartely loued him and greatly also commended hym Besyde he expulsed out of that part of Spayne whiche is called Granade the Mores that had by force holden that countrye seuen hundreth yeares And ouer y t he thrust out a great numbre of Saracenes and Turkes and banished with thē their false fayth and after buylded goodlye churches to the glory and honoure of God Marye also doughter to Charles Duke of Burgundie being heyre to her father was married to Maximilian themperor a forreyne prince Who was for his excellente wisedome and vertue muche renoumed and for his noble actes wanne him selfe in the worlde great honour Isabell lykewyse doughter to Ferdinande king of Castle and Arragone after her brother Iohns and her eldest sister Isabels death beyng the heyre to the crowne of Castle and Arragone was married to Philip Arch. Duke of Austria a forreyn prince to Who so noblely gouerned those coūtries that all the people thereof dyd greatlye honoure him hartely loue him and mooste humbly obeye hym And many other suche lyke marriages haue bene made in the worlde whyche haue had so prosperouse successe that not onelye the parties that made them toke muche comfortes therein but also the coūtries wherin thei were made receaued alwayes muche honour and commoditie therby Therfore this marriage of the Queenes highnes ought not to seme straunge to any man because the like in other realmes hathe oftentymes bene made before Agayne manye marriages haue bene made at sondrye times as both oure owne cronicles and the cronitles of Spayne do testifie betwixte the noble countrye of Spayne and vs good successe haue they had and much frendshyp by meanes thereof hath growen betwixt vs and them And bothe the realmes haue muche reioysed therin waxed riche and welthie therby insomuch that al good men and suche as earnestly tender y e good prosperous estate of our countrie these causes wel considered ▪ wyll reken vs happie that only God as it appeareth hath thus honorably prouided for vs and hath by this meanes renewed the olde amitie and frendshippe that hath bene betwixte Englande and Spayne But nowe as for those that rebelled of late albeit y t they pretended that all theyr grefe came of this marriage gotte them a Spanishe cloke to couer their cursed deuyse withall and so shewed them selfes disobedient to God and vnkynde to theyr prince yet meaned they nothing lesse For a man may be bolde to say this y t yf the prince of Spayn had bene a fauorer of heresye and giuen to suche fonde fantasies as these folkes were thēselfes howesoeuer he had bene qualified otherwise thei would neuer haue made rebellion for the matter but wyth most glad hartes haue receaued him hopynge thereby to haue recouered their abhominable and blasphemouse heresye agayne But because he is a catholike prince a fauorer defendour of Christes church and sonne to the Emperours maiestie who alwayes hathe moste earnestlye maynteyned the catholike faith they could not abyde hym nor in no wise heare of hys commynge fearyng that thereby theyr wicked heresye shoulde be banyshed oute of this realme and all the preachers therof from thenceforth myghte putte vp theyr pypes wherewith they had as Mercurye did wyth Argos not only brought the people a slepe but also afterward put out theyr eyes and made them starke blynde Therfore the verye cause of this last commotion was religion nowe by God and the Queenes highnes broughte agayne to the olde aunciente order and state appoynted by Christes catholike Churche agaynst whych these rebelles dare so deadlye hatred that they hadde rather haue loste their liues as manye of them haue done then to be brought to receaue it And because they mynded to mayntayne theyr wicked heresye still they purposed like most miserable and cruel wretches by force of armes firste to putte doune the Queenes Highnes to depriue her of her crowne to ridde her and all her faythfull counseylours out of the waye and then to haue set vp suche rulers and counseylours as wolde haue set forthe heresye a freshe And after that all the dispersed bretherne that be of heresyes guylde and fraternitie shulde haue repayred together agayne and broched the dregges of their deuelish doctrine to the people as they had done before But god whose glory they mynded vtterlye to desace whose handmayden they had contriued cruelly to kyl whose true seruauntes they fully purposed with fire and sworde to persecute suffred them to runne forth headlyng to their owne destruction for when as they hoped surelye to haue their purpose and came euen to the very poynt sodenly god or euer they were aware lift vp hys myghtye hande agaynst them and in a very moment vanquished them and gaue them into the handes of his faythfull seruante oure souerayne ladye the Quene Who while the field was in fyghtynge was feruentlye occupied in prayinge And when
as tidinges was brought her that by treason all was loste she like a valiaunt Champion of Christe nothynge abashed therewith sayd that she doubted not at al but her captayne meanyng thereby oure sauiour Christe woulde haue the victory at lengthe and falling to her prayers agayne anone after had she worde broughte her that her men had wonne the field and that Wyate her enemies Capitayne was taken So that hereby euery man maye euidently see that God woulde not suffer eyther such a vertuouse Lady and a pure virgine to be destroyed or his catholike fayth whych he had of late by her so gratiously restored to be by thenemyes of his church with violent force ouerthrowen Whych thinge he well declared lykewyse in the wonderfull fall of the late Duke of Northumberlande who rebelled bothe agaynste the Queenes hyghnesse and also agaynste Christes catholike Churche Which two miraculouse victories are sufficient to make al men take hede as they rebell eyther to destroye the true fayth of our sauiour Christ or agaynst suche a godly heade ruler whose greate godlye vertue maye wel be perceaued in that that she neuer goeth aboute any weyghty matter or attempteth any great enterprise but first entreth she into her pryuye closet ▪ and there vpon her knees prayeth god most hartelye that he wyl of his goodnesse assiste her in that she entendeth and so bring her purpose to passe that the same may be to his glory and the welthe of all her subiectes And whensoeuer she falleth into any trouble or daunger she fayleth not to do the lyke ▪ so that men may wel thynke that hauing god on her syde as both she most earnestly prayeth to haue and also it plainly appeareth that she hath she shalbe alwayes able to gyue her enemies an ouerthrow saye wyth the holy prophete Dauid myne enemyes that troubled me are discomfited and hath catched a fall But alas what harde hartes haue those that if she were but a priuate woman being so gentle of nature so vertuouse and so merciful coulde drawe theyr sworde agaynste her ▪ and go aboute to shedde such innocente bloude For albeit that all bloudeshedde is cruel and horrible in the syght of god yet the sheddynge of so a pure virgyns bloude is of all other moste cruell and detestable For bothe mennes eares vtterli abhorre to heare it and god hym selfe is moste greuouslye offended with it Do we not reade of cruell paynems that when they had gotten the vpperhande of their enemyes in battayl and murdered many men therin alwaies had compassion of the the women and virgins specially vpon whome they wold lay no violent handes As it is written of Alexander the great who when he had ouercomme Darius in the fielde and taken two doughters of his because they were virgyns he had pitye vpon them and very mercyfully and gentelye entreated them and wyth most frendly wordes greate honour enterteyned them What shuld christen men then do with suche as be virgyns shuld they if they were their dedly enemyes go aboute to shed theyr bloud No no they shuld spare them and for pure pitye they shuld pardon them to For the Children of Israel were commaūded that when they beseged anye citie they shulde firste offer peace to the inhabitauntes thereof And if they refused it then shuld thei kill all the menne that were founde within it the women and yonge tender babes alwayes excepted So that seing al women were excepted the virgins by this commaundemente in the daungers of warre were alwayes kepte harmelesse Then forasmuche as virgins that be our enemies children muste haue mercye shewed them how shuld men vse those virgins that neuer offēded them that be their frendes yea that most hartly loue thē Or after what sort shuld we behaue our selfes toward our gratiouse Ladye maystresse a most pure and perfite virgine who loueth euerye one of vs as her owne life who most carefullye trauayleth to enriche vs set vs at quiete Who desireth to liue onlye for oure welth and commoditie For to dye were muche more acceptable to her as she saith oftentimes then to lyue in this miserable and wretched world Whiche earnestlye considered great cause haue we to aduenture oure goodes lyues and landes in her highnes defence and to do as one Ethai Getheus dydde to kinge Dauid when his sonne Absalon rebelled agaynste hym Thys Ethai when he hearde of Dauids trouble repayred to hym wyth spede To whome Dauid sayde Why commest thou from thy place and mansion Thou comeste but nowe and arte constreyned to go forthe with vs. But it is best for thee to returne home and take thy retinewe wyth thee And for thy gentlenes and fidelitye towarde me I praye GOD requite thee To whome aunswered Ethai As true as God lyueth and as true as your grace lyueth wheresoeuer you shall become there wyll I your seruaunte be and take such parte as you shall do and wyth you to dye and liue Such hartes ought al faythfull subiectes to beare to their Prince ▪ that they vncalled shulde most gladly offer theyr seruice when occasion serueth and be well contented to aduenture theyr lyues in such a good quarell and so to tender theyr head and gouernour as the childe is bounde to tender his mother And were not he to be counted a cruel wretche that woulde kill his owne mother ▪ as dydde Orestes Then seyng that our noble Quene is to euery one of vs as a most tender and louing mother how miserable a man shuld he be that wold ones lift vp his hand to destroye her For albeit that it is a most heynous and detestable acte for a man to shedde hys owne priuate natural mothers bloude yet much more heynous horrible is it for one to go aboute the destruction of her that is y e mother of a whole realme And we shulde herein folowe thexample of the simple bees whych so tender their king gouernoure that yf he haue missed his waye they wil diligently seke for him smell hym out and folowe him to suche time as they haue found him And when he waxeth old and is not able to flye they beare him vpon their backes and yf he dye then depart they al frō that place Dothe not nature herein teache all subiectes to tender loue their prince as the poore bees do their king And besides thys we oughte to consider that she is the anoynted of God as all lawfull Princes and gouernours be and that we are commaunded in scripture that we laye no violent handes vpon thē that be anoynted And herein ought we to folowe thexample of the holye Prophete Dauid Who when he was persecuted by kynge Saul and cōstrayned for safegarde of his life to flye to rockes and there to hyde hym all hys retinewe in a denne and that Saule entred into the same denne to do hys naturall easement and that Dauids menne sayd to him that nowe the day was come