the world assembled a counsell of Germans at Frankford and there procured the spanishe councel against images afore mentioned to be condemned by the name of the Foelician heresie for that Foelix Bishop of Aquitania was chiefe in that councell obteyned that the actes of the second Nicene counsel asâ—eÌ„bled by Hyrene the holie Empresse whom ye hearde of before and the sentence of the bishop of Rome for images might be receaued For much after this sort do the papistes report of the historie of the councell of Frankforde Notwithstanding the booke of Carolus magnus his owne writing as the tytle sheweth whiche is nowe put in print and commonly in mens handes sheweth the iudgement of that prince and of the whole councel of Frankforde also to be against images against the second councell of Nice assembled by Hyrene for images and calleth it an arrogant foolishe and vngodly councel and declareth the assemble of the councell of Frankforde to haue ben directly made and gathered against that Nicene councell the errours of the same So that it must needes folow that either there were in one princes time two councels assembled at Frankforde one contrarie to another whiche by no historie doth appeare or els that after their custome the Popes and Papistes haue most shamefully corrupted that councell as their manner is to handle not onely councels but also all histories and wrytinges of the olde Doctours falsifiyng and corrupting them for the mayntenaunce of their wicked and vngodlie purposes as hath in tymes of late come to lyght and doeth in our dayes more and more continuallye appeare most euidentlie Let the forged gyft of Constantine and the notable attempt to falsifie the first Nicene councell for the Popes supremacie practised by Popes in Saynte Augustines tyme be a witnes hereof which practise in deede had then taken effect had not the diligence and wisedome of saynt Augustine and other learned and godly bishoppes in A 〈…〉 rike by their great labour and charges also resisted and stopped the same Nowe to come towardes an ende of this historie and to shewe you the principall poynte that came to passe by the maintenaunce of images Where as from Constantinus Magnus tyme vntil that day al aucthoritie imperiall princely dominion of the empire of Rome remayned coÌ„tinually in the right and possession of the Emperours who had their continuaunce and seat imperiall at Constantinople the citie royall Leo the third then Bishop of Rome seing the Greeke Emperours so vent agaynst his Gods of golde and syluer tymber and stone and hauyng the kyng of the Francons or Frenchemen named Charles whose power was exceeding great in the west countries very appliable to his mynde for causes here after appearing vnder the pretence that they of Constantinople were for that matter of images vnder the Popes ban curse and therefore vnworthy to be emperours or to beare rule and for that the emperours of Grece being farre of were not redye at a beche to defende the Pope agaynst the Lumbardes his enemies and other with whom he had variaunce This Leo the thirde I saye attempted a thyng exceeding straunge and vnhearde of before and of incredible boldnesse and presumption For he by his papall aucthoritie doth translate the gouernement of the Empire and the crowne and name imperiall from the Greekes and geueth it vnto Charles the great kyng of the Francons not with out the coÌ„sent of the forenamed Hyrene empresse of Grece who also sought to be ioyned in mariage with the said Charles For the which cause the sayd Hyrene was by the Lordes of Grece deposed and banished as one that had betrayed the empire as ye before haue heard And the said princes of Grece did after the depriuation of the sayde Hyrene by common consent elect and create as they alwayes had done an Emperour named Nycaephorus whom the Bishop of Rome and they of the west would not acknowledge for their Emperour for they had alredy created them another and so there became two Emperours And the empire whiche was before one was diuided into two partes vppon occasion of idols images and the worshipping of them Euen as the kingdome of the Israelites was in olde tyme for the lyke cause of Idolatrie diuided in King Roboam his tyme And so the Byshoppe of Rome hauing the fauour of Charles the great by this meanes assured to him was wonderously enhaunced in poweâ— and aucthoritie and did in all the west Church specially in Italie what he lust where images were set vp garnished and worshipped of al sorts of men But images were not so fast set vp and so much honoured in Italie and the west but Nycaephorus emperour of Constantinople and his successours Scauratius the two Michaels Leo Theophilus and other emperours their successours in the empire of Grece continually pulled them downe brake them burned them and destroyed them as fast And when Theodorus Emperour would at the councel of Lions haue agreed with the Bishop of Rome and haue set vp images he was by the nobles of the empire of Grece depriued and another chosen in his place and so rose agelousie suspition grudge hatred and enmitie betwene the christians and empires of the East countries and west which could neuer be quenched nor pacified So that when the Sarasens first and afterwarde the Turkes inuaded the Christians the one part of christendome would not helpe the other By reasoÌ„ wherof at the last the noble empire of Grece and the citie imperial Constantinople was lost and is come into the hands of the infidels who now haue ouerrunne almost all christendome and possessing past the middle of Hungarie whiche is part of the west empire do hang ouer all our heades to the vtter daunger of all christendome Thus we see what a sea of mischiefes the maintenaunce of images hath brought with it what an horrible scisme betweene the east and the west Churche what an hatred betwene one christian and another councels agaynst councels churche agaynst church christians agaynst christians princes against princes rebellions treasons vnnaturall and most cruell murders the daughter digging vp and burning her father the Emperours bodye the mother for loue of idols most abominably murdering her owne sonne being an Emperour at the last the tearing in sunder of Christendome and the empire into two peeces till the Infidels Sarasens and Turkes common enemies to bothe partes haue most cruellye vanquished destroyed and subdued the one parte the whole empire of Grece Asia the lesse Thrasia Macedonia Epirus and manye other great and goodlye countries and prouinces and haue wonne a great peece of the other empire and put the whole in dreadfull feare and most horrible daunger For it is not without a iust and great cause to be dread leaste as the Empire of Rome was euen for the lyke cause of images and the worshyppyng of them torne in peeces and diuided as was for Idolatry the kyngdome of Israel in olde tyme diuided so lyke
moste worthyly repelled and rebuked at the Lordes hande In lyke maner we reade in the Actes of one Simon Magus a Sorcerer howe that he perceauyng that through laying on of the Apostles handes the holy ghost was geuen offered them money saying Geue me also this power that on whom soeuer I lay my handes he may receaue the holy ghost In makyng this request he sought not the honour and glorye of GOD but his owne priuate gayne and lucre thinking to get great store of money by this feate and therefore it was iustly sayde vnto him Thy money perishe with thee because thou thinkest that the gifte of God maye be obtayned with money By these and suche other examples we are taught whensoeuer we make our prayers vnto God chiefely to respect the honour and glorye of his name Whereof we haue this generall precept in the Apostle Paul Whether ye eate or drinke or whatsoeuer you do looke that you do it to the glory of god Which thing we shal best of all do if we folowe the example of our sauiour Christe who praying that the bitter cuppe of death myght passe from him woulde not therein haue his owne wyll fulfilled but referred the whole matter to the good wyll and pleasure of his father And hytherto concernyng those thinges that we may lawfully and boldly aske of God. Nowe it foloweth that we declare what kinde of persons we are bounde in conscience to praye for Saint Paul wryting to Timothie exhorteth him to make prayers and supplications for all men exempting none of what degree or state soeuer they be In which place he maketh mention by name of Kynges and Rulers whiche are in aucthoritie putting vs thereby to knowledge howe greatlye it concerneth the profite of the common wealth to praye diligentlye for the higher powers Neyther is it without good cause that he doth so often in all his Epistles craue the prayers of Gods people for hym selfe For in so doyng he declareth to the worlde howe expedient and needefull it is dayly to call vppon GOD for the ministers of his holy worde and sacramentes that they may haue the doore of vtteraunce opened vnto them that they may truely vnderstand the scriptures that they may effectually preache the same vnto the people and bring foorth the true fruites thereof to the example of all other After this sorte dyd the congregation continually pray for Peter at Hierusalem and for Paul among the Gentiles to the great encrease and furtherance of Christes Gospell And if we folowyng theyr good example herein wyll studie to do the lyke doubtlesse it can not be expressed howe greatly we shall both helpe our selues and also please God. To discourse and runne through all degrees of persons it were to long Therefore ye shall briefely take this one conclusion for all Whomsoeuer we are bounde by expresse commaundement to loue for those also are we bound in conscience to pray But we are bounde by expresse commaundement to loue all men as our selues therefore we are also bound to pray for all men euen as well as if it were for our selues notwithstandyng we knowe them to be our extreme and deadly enemies For so doth our sauiour Christe plainely teache vs in his Gospell saying Loue your enemies blesse them that curse you do good to them that hate you praye for them that persecute you that ye may be the children of your father whiche is in heauen And as he taught his disciples so dyd he practise him selfe in his life time praying for his enemies vpon the crosse and desyring his father to forgeue them because they knewe not what they dyd As did also that holy and blessed martyr Stephen when he was cruelly stoned to death of the stubberne and stifnecked Jewes to the example of all them that wyll truely and vnfaignedly folowe their Lorde maister Christe in this miserable mortal life Nowe to entreate of that question whether we ought to pray for them that are departed out of this world or no. Wherein yf we wyll cleaue only vnto the word of God then must we nedes graunt that we haue no commaundement so to do For the scripture doth acknowledge but two places after this life The one proper to the elect and blessed of god the other to the reprobate and dampned soules as may be well gathered by the parable of Lazarus and the riche man whiche place saint Augustine expoundyng sayth in this wyse That which Abraham speaketh vnto the riche man in Lukes Gospel namely that the iust can not go into those places where the wicked are tormented What other thinges doth it signifie but only this that the iust by reason of gods iudgement which may not be reuoked can shewe no deede of mercie in helping them which after this lyfe are cast into prison vntill they pay the vttermost farthyng These wordes as they confounde the opinion of helping the dead by prayer so they do cleane confute and take away the vaine errour of purgatorie which is grounded vpon this saying of the gospell Thou shalt not depart thence vntill thou hast payde the vttermoste farthing Nowe doth saint Augustine say that those men which are cast into prison after this life on that condition may in no wyse be holpen though we woulde helpe them neuer so much And why Because the sentence of God is vnchaungeable can not be reuoked agayne Therfore let vs not deceaue our selues thinking that eyther we maye helpe other or other maye helpe vs by their good and charitable prayers in time to come For as the preacher saith When the tree falleth whether it be toward the South or towarde the North in what place soeuer the tree falleth there it lyeth meanyng thereby that euery mortall man dyeth eyther in the state of saluation or dampnation accordyng as the words of the Euangelist John do also plainely impart saying He that beleueth on the sonne of God hath eternall lyfe But he that beleueth not on the sonne shall neuer see lyfe but the wrath of God abideth vpon him Where is then the thirde place whiche they call purgatorie or where shall our prayers helpe and profite the dead Saint Augustine doth onlye acknowledge two places after this life heauen and hell As for the thirde place he doth plainely denie that there is anye suche to be founde in all scripture Chrisostome likewyse is of this minde that vnlesse we washe away our sinnes in this present worlde we shall finde no comfort afterwarde And saint Ciprian sayth that after death repentaunce and sorowe of paine shal be without fruite weping also shal be in vayne and prayer shal be to no purpose Therefore he counselleth all men to make prouision for them selues whyle they maye because when they are once departed out of this lyfe there is no place for repentaunce nor yet for satisfaction Let these and such other places be sufficient to take away the grosse
of personage neither nobilitie nor fauour of the people no nor the fauour of the king him selfe can saue a rebel from due punishment God the king of al kinges being so offended with him that rather then he should lacke due execution for his treason euery tree by the way wyl be a gallous or gybbet vnto hym and the heere of his owne head wyl be vnto him insteade of an haulter to hang hym vp with rather then he shoulde lacke one A fearefull example of Gods punishment good people to consider Now Achitophel though otherwyse an exceedyng wyse man yet the mischeeuous counseller of Absolon in this wycked rebellion for lacke of an hangman a conuenient seruitour for suche a traytour went and hanged vp hym selfe a worthy end of al false rebelles who rather then they shoulde lacke due execution wyll by Gods iust iudgement become hangmen vnto them selues Thus happened it to the captaynes of that rebellion besyde fourtie thousande of rascall rebelles slayne in the feelde and in the chase Lykewyse is it to be seene in the holy scriptures how that great rebellion which the traytor Seba moued in Israel was sodenly appeased the head of the captayne traytor by the meanes of a seely woman beyng cut of And as the holy scriptures do shewe so doth daily experience proue that the counsels conspiracies and attemptes of rebelles neuer tooke effect neyther came to good but to most horrible ende For though God doth often tymes prosper iust and lawefull enemies which be no subiectes against their forraigne enemies yet dyd he neuer long prosper rebellious subiectes against their prince were they neuer so great in aucthority or so many in number Fiue princes or kynges for so the scripture tearmeth them with all their multitudes coulde not preuayle agaynst Chodorlaomor vnto whom they had promised loyaltie and obedience and had continued in the same certain yeres but they were all ouerthrowen and taken prisoners by him but Abraham with his familie and kynsfolkes an handefull of men in respect owyng no subiection vnto Chodorlaomor ouerthrēwe hym and all his hoast in battell and recouered the prisoners and delyuered them So that though warre be so dreadfull and cruell a thyng as it is yet doth God often prosper a fewe in lawefull warres with forraigne enemies agaynste manye thousandes but neuer yet prospered he subiectes beyng rebelles agaynst their naturall soueraigne were they neuer so great or noble so manye so stout so wittie and politike but alwayes they came by the ouerthrowe and to a shamefull ende so muche doth God abhorre rebellion more then other warres though otherwyse beyng so dreadfull and so great a destruction to mankynde Though not onlye great multitudes of the rude and rascall commons but sometyme also men of great wit nobilitie and aucthoritie haue moued rebellions agaynst their lawefull princes whereas true nobilitie shoulde moste abhorre suche vilanous and true wysedome shoulde moste detest suche frantike rebellion though they would pretende sundry causes as the redresse of the common wealth which rebelliō of all other mischeefes doth most destroy or reformation of religion whereas rebellion is most agaynst all true religion though they haue made a great shewe of holy meanyng by begynnyng their rebellions with a counterfet seruice of God as dyd wycked Absolon begyn his rebellion with sacrificing vnto God though they display and beare about ensignes and banners whiche are acceptable vnto the rude ignoraunt common people great multitudes of whom by such false pretences and shewes they do deceaue and draw vnto them yet were the multitudes of the rebels neuer so huge and great the captaines neuer so noble politike and wittie the pretences faigned to be neuer so good and holye yet the speedie ouerthrowe of all rebelles of what number state or condition so euer they were or what colour or cause soeuer they pretended is and euer hath ben suche that God thereby doth shewe that he alloweth neyther the dignitie of anye person nor the multitude of anye people nor the waight of any cause as sufficient for the whiche the subiectes may moue rebellion agaynste their princes Turne ouer and reade the histories of all nations looke ouer the Chronicles of our owne countrey call to mynde so manye rebellions of olde tyme and some yet freshe in memorie ye shall not fynde that God euer prospered anye rebellion agaynst their naturall and lawefull prince but contrarywyse that the rebelles were ouerthrowen and slayne and such as were taken prisoners dreadfullye executed Consyder the great noble families of Dukes Marquesses Earles and other Lordes whose names ye shall reade in our Chronicles now cleane extinguished and gone seeke out the causes of the decay you shall fynd that not lacke of issue heires male hath so muche wrought that decay and waste of noble blooddes and houses as hath rebellion And for so muche as the redresse of the common wealth hath of olde ben the vsual faigned pretence of rebels and religion nowe of late begynneth to be a colour of rebellion let all godlye and discreete subiectes consyder well of both and fyrste concerning religion If peaceable king Salomon was iudged of God to be more meete to buylde his Temple whereby the orderyng of religion is meant then his father kyng Dauid though otherwyse a moste godlye kyng for that Dauid was a great warryer and had shead muche blood though it were in his warres agaynste the enemies of God of this may all godly and reasonable subiects consyder that a peaceable prince specially our most peaceable and mercyfull Queene who hath hitherto shed no blood at all no not of her most deadly enemies is more lyke and farre meeter eyther to set vp or to mainteyne true religion then are bloody rebels who haue not shead the blood of Gods enemies as kyng Dauid had done but do seeke to shead the blood of Gods freendes of their owne countreymen and of their owne most deare freendes and kynsfolke yea the destruction of their moste gratious prince and naturall countrey for defence of whom they ought to be redy to shedde their blood if need should so requyre What a religion it is that such men and by suche meanes would restore may easily be iudged euen as good a religion surely as rebels be good men and obedient subiectes and as rebellion is a good meane of redresse and reformation beyng it selfe the greatest deformation of all that may possible be But as the trueth of the Gospel of our sauiour Christe beyng quietly and soberly taught though it do coste them their lyues that do teache it is able to maynteyne the true religion so hath a frantike religion neede of such furious maintenances as is rebellion and of suche patrones as are rebels beyng redy not to dye for the true religion but to kyll all that shall or dare speake agaynste their false superstition and wicked idolatrie Now concernyng pretences of any redresse of the common wealth made by rebels
dominion After them came Theodosius the third he commaunded the defaced images to be paynted agayne in their places but this Theodosius raigned but one yere Leo the third of that name succeeded him who was a Syrian borne a very wyse godly mercifull valiaunt prince This Leo by proclamation commaunded that al images set vp in churches to be worshipped should be plucked downe and defaced and required specially the bishop of Rome that he should do the same and himselfe in the meane season caused all images that were in the imperial citie Constantinople to be gathered on an heape in the middest of the citie and there publiquely burned them to ashes and whyted ouer and rased out al pictures paynted vpoÌ„ the walles of the temples punished sharplie diuers maynteyners of images And when some did therefore report him to be a tyraunt he aunswered that such of al other were most iustly punished whiche neither worshipped God aryght nor regarded the imperial maiestie and aucthoritie but malicioustie rebelled agaynst holsome and profitable lawes When Gregorius the third of that name bishop of Rome hearde of the Emperours doinges in Grece concerning images he assembled a councell of Italian Byshops agaynst him and there made decrees for Images and that more reuerence and honour shoulde yet be geuen to them then was before and stirred vp the Italians against the Emperour first at Rauenna and moned them to rebellion And as Aspurgensis and Anthonius Bishop of Florence testifie in their Cronicles he caused Rome all Italie at the last to refuse their obedience and the payment of any more tribute to the Emperour and so by treason rebellion maynteyned their idolatrie Whiche example other bishoppes of Rome haue continually folowed and gone through with all most stoutly After this Leo which raigned xxxiiii yeres succeeded his sonne Constantine the fifth who after his fathers example kept images out of the temples And being moued with the councell whiche Gregorie had assembled in Italie for images agaynst his father he also assembled a councell of all the learned men and Bishoppes of Asia Grece although some writers place this councel in Leo Isauricus his fathers latter daies In this great assemble they sate in councel from the fourth of the Idus of Februarye to the sixth of the Idus of August and made concerning the vse of images this decree It is not lawfull for them that beleue in God through Jesus Christ to haue any images neyther of the creatour nor of any creatures set vp in temples to be worshipped but rather that all images by the lawe of God and for the auoyding of offence ought to be taken out of the Churches And this decree was executed in all places where anye images were founde in Asia or Grece And the Emperour sent the determination of this councel holden at Constantinople to Paule then Bishop of Rome and commaunded hym to cast all images out of the Churches whiche he trusting in the frendship of Pipine a mightye prince refused to do And both he and his successour Stephanus the third who assembled another councell in Italie for images condempned the Emperour and the councell of Constantinople of heresie and made a decree that the holye images for so they called them of Christe the blessed Uirgin and other sayntes were in deede worthy honour and worshipping When Constantine was dead Leo the fourth his sonne raigned after him who maried a woman of the citie of Athens named Theodora who also was called Hyrene by whom he had a sonne named Constantine the sixth and dying whylest his sonne was yet young left the regiment of the empyre gouernaunce of his young sonne to his wyfe Hyrene These thynges were done in the Churche about the yere of our Lord 760. Note here I pray you in this processe of the storie that in the Churches of Asia and Grece there were no images publiquely by the space of almost seuen hundred yeares And there is no doubt but the primitiue Churche next the Apostles tyme was most pure Note also that when the contention beganne about images howe of sixe Christian Emperours who were the chiefe magistrates by Gods lawe to be obeyed onelye one whiche was Theodosius who raigned but one yere helde with images All the other Emperours and all the learned men and Bishops of the Easte Churche and that in assembled councels condemned them besydes the two Emperors before mentioned Valenâ— and Theodosius the seconde who were long before these tymes who strayghtly forbad that any Images should be made And vniuersally after this tyme all the emperours of Grece only Theodosius excepted destroyed continually all images Nowe on the contrarie parte note ye that the Byshoppes of Rome beyng no ordinarie magistrates appoynted of God out of their diocesse but vsurpers of princes aucthoritie contrarie to gods word were the mainteyners of images against Gods word and stirrers vp of sedition and rebellion and workers of continuall treason against theyr soueraigne Lords contrary to gods lawe and the ordinaunces of all humane lawes beyng not onely enemies to God but also rebels and traytours against their Princes These be the first bringers in of images openly into Churches these be the mainteiners of them in the Churches and these be the meanes wherby they haue maynteyned them â—to wit conspiracie treason and rebellion agaynst God and their princes Nowe to proceede in the historie most worthye to be knowen In the nonage of Constantine the sixth the Empresse Hyrene his mother in whose handes the regiment of the Empire remayned was gouerned muche by the aduyse of Theodore Byshop and Tharasius patriarche of Constantinople who practised and helde with the Bishop of Rome in mainteining of images most earnestly By whose councell and entreatie the Empresse first most wickedly digged vp the body of her father in lawe Constantine the fifth and commaunded it to be openly burned the ashes to be throwen into the sea Whiche example as the constant report goeth hadde lyke to haue ben put in practise with Princes corses in our dayes had the aucthoritie of the holy father continued but a little longer The cause why the Empresse Hyrene thus vsed her father in lawe was for that he when he was alyue had destroyed images and had taken away the sumptuous ornamentes of Churches saying that Christ whose temples they were allowed pouertie and not pearles and pretious stones Afterward the said Hyrene at the perswasion of Adrian bishop of Rome Paul the patriarch of Constantinople his successour Tharasius assembled a councel of the bishops of Asia and Grece at the citie Nicea where the bishop of Romes legares being presidentes of the councell and ordring all thinges as they listed the counsell which was assembled before vnder the Emperour Constantine the fift and had decreed that all images shoulde be destroyed was condempned as an hereticall councell and assemble And a decree was made that images shoulde be set vp in all the Churches
his holy worde hath left free to be taken and vsed of all men with thankes geuing in all places and at all times yet for that suche lawes of princes and other magistrates are not made to put holines in one kinde of meate drinke more then another to make one day more holye then another but are grounded merely vpon poliicie al subiectes are bound in conscience to kepe them by Gods commaundement who by the Apostle willeth all without exception to submit them selues vnto the aucthoritie of the higher powers And in this point concerning our dueties which be here dwelling in Englande enuironed with the sea as we be we haue great occasion in reason to take the commodities of the water which almightie God by his diuine prouidence hath layd so nye vnto vs whereby the encrease of victuals vppon the land may the better be spared cherished to the sooner reducing of victualles to a more moderate price to the better sustenaunce of the poore And doubtlesse he seemeth to be to daintie an English man which consydering the great commodities whiche may ensue wyll not forbeare some peece of his licentious appetite vpon the ordinaunce of his prince with the consent of the wyse of the Realme What good Englishe heart woulde not wishe the olde auncient glory should returne to the realme wherin it hath with great commendations excelled before our dayes in the furniture of the Nauie of the same What wyll more daunt the heartes of the aduersarie then to see vs as well fenced and armed on the sea as we be reported to be on the lande If the prince requested our obedience to forbeare one day from fleshe more then we do and to be contented with one meale in the same day shoulde not our owne commoditie thereby perswade vs to subiection But now that two meales be permitted on that day to be vsed whiche sometime our elders in very great numbers in the Realme dyd vse with one onlye spare meale and that in fishe onlye shall we thinke it so great a burthen that is prescribed Furthermore consyder the decay of the townes nye the seas whiche shoulde be most redy by the number of the people there to repulse the enemie and we whiche dwell further of vppon the lande hauing them as our buckler to defend vs should be the more in suretie If they be our neighbours why should we not wish them to prosper If they be our defence as nyest at hand to repell the enemie to kepe out the rage of the seas whiche els woulde breake vpon our faire pastures why should we not cherish them Neither do we vrge that in the ecclesiasticall pollicie prescribing a fourme of fasting to humble our selues in the sight of almightie God that that order whiche was vsed among the Jewes and practised by Christes Apostles after his ascention is of suche force and necessitie that that onlye ought to be vsed among Christians and none other for that were to binde Gods people vnto the yoke burthen of Moyses pollicie yea it were the verye way to bring vs whiche are set at libertie by the freedome of Christes Gospel into the bondage of the law againe which God forbid that any man shoulde attempt or purpose But to this ende it serueth to shewe howe farre the order of fasting nowe vsed in the Churche at this day differeth from that which then was vsed Gods Churche ought not neither may iâ— be so tied to that or any other order nowe made or hereafter to be made and deuised by thaucthoritie of man but that it may lawfully for iust causes alter chaunge or mitigate those ecclesiasticall decrees orders yea recede wholy from them breake them when they tende eyther to superstition or to impietie when they drawe the people from God rather then worke any edification in them This aucthoritie Christ him selfe vsed and left it vnto his Church He vsed it I say For the order or decree made by the elders for washing oft times which was diligently obserued of the Jewes yet tendyng to superstition our sauiour Christe altered and changed the same in his Church into a profitable sacrament the sacrament of our regeneration or newe birth This aucthoritie to mittigate lawes and decrees ecclesiasticall thapostles practised when they wryting from Hierusalem vnto the congregation that was at Antioche signified vnto them that they would not lay any further burthen vppon them but these necessaries That is that they shoulde abstayne from thinges offered vnto idols from blood from that whiche is strangled and from fornication notwithstandyng that Moyses law required many other obseruances This aucthoritie to chaunge the orders decrees and constitutions of the Churche was after the Apostles time vsed of the fathers about the maner of fasting as it appeareth in the Tripartite historie where it is thus written Touching fasting we finde that it was diuersly vsed in diuers places by diuers men For they at Rome fast three weekes together before Easter sauing vpon the Saterdayes and Sundayes whiche faste they call Lent. And after a fewe lines in the same place it foloweth They haue not all one vniforme order in fastyng For some do fast and abstayne both from fishe and fleshe Some when they fast eate nothyng but fishe Others there are which when they fast eate of all water foules as well as of fishe grounding themselues vpon Moyses that such foules haue their substaunce of the water as the fishes haue Some others when they fast wyll neither eate hearbes nor egges Some fasters there are that eate nothing but drye bread Others when they fast eate nothing at all no not so muche as drye bread Some fast from all maner of foode tyll nyght and then eate without makyng any choyse or difference of meates And a thousande such like diuers kindes of fasting may be founde in diuers places of the worlde of diuers men diuersly vsed And for all this great diuersitie in fasting yet charitie the very true bonde of Christian peace was not broken neyther dyd the diuersitie of fasting breake at anye time their agreement and concorde in fayth To abstaine sometime from certayne meates not because the meates are enill but because they are not necessarie This abstinence sayth Saint Augustine is not euill And to restraine the vse of meates when necessitie and time shall require this sayeth he doth properly parteyne to Christian men Thus ye haue hearde good people fyrst that Christian subiectes are bound euen in conscience to obey princes lawes whiche are not repugnaunt to the lawes of god Ye haue also hearde that Christes Churche is not so bounde to obserue any order lawe or decree made by man to prescribe a fourme in religion but that the Churche hath full power and aucthoritie from God to chaunge and aulter the same when nede shall require which hath ben shewed you by the example of our sauiour Christe by the practise of the apostles and of the fathers since that time Nowe
to be coÌ„dempned vnto death to take vpon him the rewarde of our sinnes and to geue his body to be broken on the crosse for our offences He sayth the prophete Esai meaning Christe hath borne our infirmities hath caried our sorowes the chastisement of our peace was vpoÌ„ him by his stripes are we made whole Saint Paul like wyse sayth God made him a sacrifice for our sinnes whiche knewe not sinne that we should be made the righteousnesse of God by him And saint Peter most agreeably wryting in this behalfe sayth Christe hath once died suffered for our sinnes the iust for the vniust c. To these myght be added an infinite number of other places to the same effect but these fewe shal be sufficient for this tyme Now then as it was said at the beginning let vs ponder weigh the cause of his death that therby we may be the more moued to glorifie him in our whole lyfe Whiche yf you wyll haue comprehended briefelye in one worde it was nothyng els in our parte but onlye the transgression and sinne of mankinde When the angell came to warne Joseph that he should not feare to take Mary to his wife Did he not therefore will the childes name to he called Jesus because he should saue his people from their sinnes When John the Baptist preached Christ and she wed hym to the people with his finger Dyd he not playnely say vnto them Behold the lambe of God whiche taketh away the sinnes of the worlde When the woman of Canaan besought Christ to helpe her daughter which was possest with a deuil did he not openly confesse that he was sent to saue the lost sheepe of the house of Israel by geuing his life for theyr sinnes It was sinne then O man eueÌ„ thy sinne that caused Christe the onlye sonne of God to be crucified in the fleshe and to suffer the most vyle slaunderous death of the crosse If thou haddest kept thy selfe vyryght if thou haddest obserued the commaundementes yf thou haddest not presumed to transgresse the wyll of God in thy fyrst father Adam then Christe being in fourme of God needed not to haue taken vppon him the shape of a seruaunt being immortall in heauen he needed not to become mortal on earth beyng the true bread of the soule he needed not to hunger being the healthfull water of lyfe he needed not to thirst being life it selfe he needed not to haue suffred death But to these and many other suche extremities was he dryuen by thy sinne which was so manifolde great that god could be onlye pleased in hym and none other Canst thou thinke of this O sinful man and not tremble within thy selfe Canst thou heare it quietlye without remorse of conscience and sorowe of heart Did Christ suffer his passion for thee and wylt thou shewe no compassion towardes hym Whyle Christe was yet hangyng on the Crosse and yelding vp the ghost the Scripture witnesseth that the vale of the temple did rent in twaine and the earth dyd quake that the stones claue asunder that the graues dyd open the dead bodyes rise And shall the heart of man be nothyng moued to remember how greeuously and cruelly he was handled of the Jewes for our sinnes Shall man shew himselfe to be more hard hearted then stones to haue lesse compassion theÌ„ dead bodies Call to minde O sinful creature and set before thyne eyes Christe crucified Thinke thou seest his body stretched out in length vppon the crosse his head crowned with sharpe thorne his handes his feete pearsed with nailes his heart opened with a long speare his fleshe rente and torne with whippes his browes sweating water and blood Thinke thou hearest hym nowe crying in an intollerable agonie to his father saying My God my God why hast thou forsaken me Couldest thou behold this wofull sight or heare this mournefull voyce without teares consydering that he suffered all this not for any desart of his owne but only for the greeuousnes of thy sinnes O that mankinde shoulde put the euerlasting sonne of God to such paines O that we should be the occasion of his death the only cause of his condempnation May we not iustly crye wo worth the time that euer we sinned O my brethren let this image of Christe crucified be alwayes printed in our heartes let it stirre vs vp to the hatred of sinne prouoke our mindes to the earnest loue of almightie god For why Is not sinne thinke you a greuous thing in his sight seing for the transgressing of Gods precept in eating of one apple he condempned all the world to perpetuall death and would not be pacified but only with the blood of his own sonne True yea moste true is that saying of Dauid Thou O Lorde hatest all them that worke iniquitie neyther shall the wicked and euill man dwell with thee By the mouth of his prophete Esai he cryeth mainely out agaynst sinners and sayth â—o be vnto you that draw iniquitie with cordes of vanitie and sinne as it were with cart ropes Dyd not God geue a plaine token howe greatly he hated abhored sinne wheÌ„ he drowned all the world saue only eyght persons when he destroyed Sodome Gomorra with fire and brimstone when in three dayes space he killed with pestilence threescore and ten thousande for Dauids offence when he drowned Pharao and al his hoast in the red sea when he turned Nabuchodonozor the kyng into the fourme of a bruite beast creeping vppon all foure when he suffered Achitophel Iudas to hang them selues vpoÌ„ the remorse of sinne whiche was so terrible to theyr eyes A thousand such examples are to be found in scripture yf a man would stand to seeke them out But what neede we This one example which we haue now in hande is of more force ought more to moue vs then all the rest Christe being the sonne of god and perfect God him self who neuer committed sinne was compelled to come downe from heauen to geue his body to be bruised broken on the crosse for our sinnes Was not this a manifest token of Gods great wrath and displeasure towardes sinne that he could be pacified by no other meanes but onlye by the sweete precious blood of his deare sonne O sinne sinne that euer thou shouldest dryue Christe to suche extremitie Wo worth the tyme that euer thou camest into the world But what booteth it now to bewayle Sinne is come and so come that it can not be auoyded There is no man liuing no not the iustest man on the earth but he falleth seuen times a day as Salomon sayth And our Sauiour Christe although he hath deliuered vs from sinne yet not so that we shal be free from committing sinne But so that it shal not be imputed to our condempnation He hath taken vpon him the iust rewarde of sinne which was death by death
kepe our feaste the whole tearme of our lyfe with eatyng the bread of purenes of godly life and trueth of Christes doctrine Thus shal we declare that Christes giftes and graces haue their effect in vs and that we haue the ryght beleefe and knowledge of his holy resurrection where truely if we apply our fayth to the vertue thereof and in our lyfe confourme vs to the example signification meant thereby we shal be sure to ryse hereafter to euerlastyng glory by the goodnesse and mercie of our Lord Jesus Christ to whom with the father and the holy ghost be all glory thankes geuyng and prayse in infinita seculorum secula Amen ¶ An homilee of the worthy receauyng and reuerent esteeming of the Sacrament of the body and blood of Christe THE great loue of our Sauiour Christ towardes mankynd good Christian people doth not onlye appeare in that deare bought benefite of our redemption saluation by his death passiō but also in that he so kindlye prouided that the same most mercyful worke myght be had in continual remembraunce to take some place in vs and not be frustrate of his ende and purpose For as tender parentes are not content to procure for their chyldren costly possessions and liuelode but take order that the same may be conserued and come to their vse So our Lorde and sauiour thought it not sufficient to purchase for vs his fathers fauour agayne whiche is that deepe fountayne of all goodnesse and eternall lyfe but also inuented the wayes most wysely whereby they myght redound to our commoditie profite Amongst the which meanes is the publique celebration of the memorie of his pretious death at the Lordes table Whiche although it seeme of small vertue to some yet beyng ryghtly done by the faythfull it doth not onlye helpe their weaknesse who be by their poysoned nature redyer to remember iniuries then benefites but strengthneth comforteth their in ward man with peace gladnesse and maketh them thankfull to their redeemer with diligent care and godly conuersation And as of olde tyme God decreed his wonderous benefites of the delyueraunce of his people to be kepte in memorie by the eatyng of the passeouer with his rites and ceremonies So our louyng Sauiour hath ordeyned and establyshed the remembraunce of his great mercie expressed in his passion in the institution of his heauenly supper where euery one of vs must be ghestes and not gasers eaters and not lookers seedyng our selues and not hiryng other to feede for vs that we may lyue by our owne meate and not perishe for hunger whiles other deuour all To this his commaundement forceth vs saying Do ye thus drinke ye all of this To this his promise enticeth This is my body whiche is geuen for you this is my blood whiche is shed for you So then as of necessitie we muste be our selues partakers of this table and not beholders of other So we must addresse our selues to frequent the same in reuerent and due maner least as phisike prouided for the body beyng misused more hurteth then profiteth so this comfortable medicine of the soule vndecently receaued tendeth to our greater harme and sorow And saint Paul sayth He that eateth and drynketh vnworthyly eateth and drynketh his owne dampnation Wherefore that it be not saide to vs as it was to the ghest of that great supper Freende howe camest thou in not hauing the mariage garment And that we maye fruitfully vse Saint Paules counsell Let a man proue hym selfe and so eate of that bread and drynke of that cuppe We muste certaynelye knowe that three thynges be requisite in hym which woulde seemely as becommeth suche hygh mysteries resorte to the Lordes table That is Fyrste a ryght and a worthye estimation and vnderstandyng of this mysterie Secondely to come in a sure fayth And thirdely to haue newenesse or purenesse of lyfe to succeede the receauing the same But before all other thynges this we must be sure of especially that this Supper be in suche wyse done and ministred as our Lorde and sauiour did and commaunded to be done as his holy Apostles vsed it and the good fathers in the primatiue Churche frequented it For as that worthy man saint Ambrose sayth he is vnworthy of the Lord that otherwise doth celebrate that mysterie then it was delyuered by him Neither can he be deuout that other waies doth presume thē it was geuen by the aucthor We must then take heede leaste of the memorie it be made a sacrifice least of a cōmunion it be made a priuate eatyng least of two partes we haue but one least applying it for the dead we lose the fruit that be aliue Let vs rather in these matters folowe the aduice of Ciprian in the lyke cases that is cleaue fast to the firste beginnyng holde fast the Lordes tradition do that in the Lordes cōmemoration which he him selfe did he him selfe commaunded his apostles confirmed This caution or foresight yf we vse then may we see to those thynges that be requisit in the worthy receauer wherof this was the fyrste that we haue a ryght vnderstandyng of the thyng it selfe As concerning which thing this we maye assuredlye perswade our selues that the ignoraunt man can neyther worthyly esteeme nor effectually vse those marueilous graces and benefites offered and exhibited in that Supper but eyther wyll lightly regarde them to no small offence or vtterly condempne them to his vtter destruction So that by his negligence he deserueth the plagues of God to fall vppon hym and by contempt he deserueth euerlastyng perdition To auoyde then these harmes vse the aduice of the wyse man who wylleth thee when thou sittest at an earthlye kynges table to take diligent heede what thinges are set before thee So nowe much more at the kyng of kynges table thou must carefully searche and knowe what dainties are prouided for thy soule whyther thou art come not to feede thy senses and belly to corruption but thy in warde man to immortalitie and lyfe nor to consyder the earthlye creatures whiche thou seest but the heauenlye graces which thy fayth beholdeth For this table is not sayth Chrisostome for chattering Jayes but for Egles who flee thither where the dead bodye lyeth And yf this aduertisement of man can not perswade vs to resorte to the lordes table with vnderstandyng see the counsell of GOD in the lyke matter who charged his people to teache their posteritie not onlye the rites and ceremonies of the Passouer but the cause and ende thereof Whence we may learne that both more perfect knowledge is required at this tyme at our handes and that the ignoraunt can not with fruite and profite exercise hym selfe in the Lordes Sacramentes But to come nygher to the matter Saint Paul blaming the Corinthians for the prophaning of the Lordes supper concludeth that ignoraunce both of the thing it selfe and the signification thereof was the cause of their abuse for they came thither
can not be retourned agayne repentaunce maye folowe but remedie is none Why shoulde not they then that be spiritually wyse in their generation waite their time to encrease as fast in their state to win gaine euerlastinglye They reason what a bruite forgetfulnes it were in man indued with reason to he ignoraunt of their times and tides when they see the Turtle doue the Storke the Swallowe to wayte their times as Jeremie saith The Storke in the ayre knoweth her appoynted tymes the Turtle the Crane and the Swallowe obserue the time of their comming but my people knoweth not the iudgement of the Lorde Saint Paul wylleth vs to redeeme the tyme because the dayes are euill It is not the counsell of Saint Paul onlye but of all other that euer gaue preceptes of wysedome There is no precept more seriously geuen and commaunded then to knowe the time Yea christian men for that they heare how greuously God complaineth and threatneth in the scriptures them whiche wyll not knowe the tyme of his visitations are learned thereby the rather earnestly to apply them selues thereunto After our sauiour Christ had prophesied with weeping teares of the destruction of Hierusalem at the last he putteth the cause For that thou hast not knowen the time of thy visitation O England ponder the tyme of Gods mercifull visitation which is shewed thee from day to day yet wylt not regarde it neyther wylt thou with his punishment be dryuen to thy duetie nor with his benefites be prouoked to thankes If thou knewest what may fal vpon thee for thine vnthankfulnesse thou wouldest prouide for thy peace Brethren howsoeuer the world in generalitie is forgetfull of God let vs particulerly attende to our time win the time with diligence applie our selues to that light grace that is offered vs let vs if gods fauour and iudgementes which he worketh in our tyme can not stirre vs to call home to our selfe to do that belong to our saluation At the least way let the malice of the deuil the naughtines of the worlde which we see exercised in these perilous and last times wherin we see our dayes so daungerously set prouoke vs to watche diligently to our vocation to walke and go forwarde therein Let the miserie and short transitorie ioyes spyed in the casualtie of our dayes moue vs while we haue them in our handes seriously stirre vs to be wise and to expend the gratious good wyl of God to vs ward which all the day long stretcheth out his handes as the prophete sayth vnto vs for the moste part his mercyfull handes sometyme his heauy handes that we beyng learned thereby may escape the daunger that must needes fal on the vniust who leade their dayes in felicitie pleasure without the knowyng of Gods wyll towarde them but sodenly they go downe into hell Let vs be found watchers founde in the peace of the Lorde that at the last day we may be founde without spot blameles yea let vs endeuour our selues good Christian people diligently to kepe the presence of his holy spirite Let vs renounce all vncleannes for he is the spirite of puritie Let vs auoyde all hypocrisie for this holy spirite wyll flee from that which is faigned Cast we of all malice all euill will for this spirite will neuer enter into an euill willing soule Let vs cast awaye all the whole lumpe of sinne that standeth about vs for he will neuer dwell in that body that is subdued to sinne We can not be seene thankefull to almightie God and worke suche dispite to the spirite of grace by whom we be sanctified If we do our endeuour we shall not neede to feare we shall be able to ouercome all our enemies that lyght agaynst vs Onely let vs apply our selfe to accept that grace that is offred vs Of almightie God we haue comfort by his goodnes of our sauiour Christes mediation we may be sure And this holy spirite will suggest vnto vs that shal be holsome and confirme vs in all thinges Therefore it cannot be but true that saynt Paule affirmeth Of him by him and in him be al things and in him after this transitorie lyfe wel passed shal we haue all thinges For saint Paule sayth When the sonne of God shall subdue all thinges vnto him then shall God be all in all If ye will knowe howe God shall be all in all veryly after this sense may ye vnderstand it In this worlde ye see that we be fayne to borowe many thinges to our necessitie of manye creatures there is no one thing that suffiseth all our necessities If we be an hungred we lust for breade If we be a thirst we seeke to be refreshed with ale or wyne If we be colde we seeke for cloth If we be sicke we seeke to the phisition If we be in heauines we seeke for comfort of our frendes or of company so that there is no one creature by it selfe that can content al our wantes desyres But in the worlde to come in that euerlasting felicitie we shall no more begge and seeke our particuler comfortes and commodities of dyuers creatures but we shall possesse al that we can aske desyre in god And God shall be to vs all thinges He shall be to vs both father and mother he shall be breade and drinke cloth phisitions comfort he shall be all thinges to vs and that of much more blessed fassion and more sufficient contentation then euer these creatures were vnto vs with much more declaration then euer mans reason is able to conceaue The eie of man is not able to behold nor his eare can heare nor it can be compassed in the heart of man what ioye it is that God hath prepared for them that loue him Let vs all conclude then with one voyce with the wordes of saint Paul To him which is able to do aboundauntlye beyonde our desyres and thoughtes accordyng to the power workyng in vs be glory and prayse in his Church by Christ Jesus for euer world without ende Amen ⧠An exhortation to be spoken to such parisshes where they vse their perambulation in rogation weeke for the ouersight of the bondes and limits of their Towne ALthough we be nowe assembled together good Christian people moste pryncipallye to laude and thanke almyghty GOD for his great benefytes by beholdyng the feeldes replenished with all maner fruite to the maynteynaunce of our corporall necessities for our foode and sustenaunce and partelye also to make our humble suytes in prayers to his Fatherlye prouidence to conserue the same fruites in sending vs seasonable weather whereby we maye gather in the sayde fruites to that ende for which his fatherly goodnesse hath prouided thē Yet haue we occasion secondarilye geuen vs in our walkes on these dayes to consyder the olde auncient bondes and limittes belongyng to our owne Towneship and to other our neyghbours bordering about vs to the
turne agayne vnfaignedly vnto god The inconueniences and mischeefes that come of idlenes aswel to mans body as to his soule are more then can in short time be well rehearsed Some we shall declare and open vnto you that by consyderyng them ye may the better with your selues gather the rest An idle hande sayth Salomon maketh poore but a quicke labouring hand maketh rich Agayne he that tillleth his lande shall haue plenteousnesse of bread but he that floweth in idlenesse is a very foole and shall haue pouertie enough Agayne a slouthfull body wyl not go to plowe for colde of the winter therefore shal he go a beggyng in sommer and haue nothyng But what shall we nede to stand much about the prouing of this that pouertie foloweth idlenesse We haue to much experience therof the thing is the more to be lamented in this Realme For a great part of the beggery that is amōg the poore can be imputed to nothyng so muche as to idlenesse and to the negligence of parents which do not bryng vp their chyldren eyther in good learnyng honest labour or some commendable occupation or trade wherby when they come to age they myght get their liuing Dayly experience also teacheth that nothyng is more enemie or pernicious to the health of mans bodye then is idlenesse to much ease and sleepe and want of exercise But these and suche lyke incommodities albeit they be great noysome yet because they concerne chiefely the body and externall goodes they are not to be compared with the mischeefes inconueniences which through idlenesse happen to the soule whereof we wyll recite some Idlenes is neuer alone but hath alwaies a long tayle of other vices hanging on whiche corrupt and infect the whole man after such sort that he is made at length nothyng els but a lumpe of sinne Idlenesse sayth Jesus Syrach bringeth much euill and mischeefe Saint Barnarde calleth it the mother of al euyls and stepdame of all vertues addyng moreouer that it doth prepare and as it were treade the way to hell fyre Where idlenesse is once receaued there the deuill is alwaies redy to set in his foote and to plant al kind of wickednesse and sinne to the euerlasting destruction of mans soule Whiche thing to be most true we are plainely taught in the. xiii of Matthewe where it is sayde That the enemie came while men were a sleepe sowed naughtie tares among the good wheate In verye deede the best tyme that the deuyll can haue to worke his feate is when men be a sleepe that is to say idle Then is he moste busie in his worke then doth he soonest catch men in the snare of perdition then doth he fill them with all iniquitie to bryng them without Gods speciall fauour vnto vtter destruction Hereof we haue two notable examples most liuely set before our eyes The one in kyng Dauid who tarying at home idelly as the scripture sayth at suche tymes as other kynges go foorth to battaile was quicklye seduced of Satan to forsake the Lord his God and to commit two greeuous abominable sinnes in his sight adultrie and murther The plagues that ensued these offences were horrible and greeuous as it may easyly appeare to them that wyl reade the story Another example of Sampson who so long as be warred with the Philistines enemies to the people of God could neuer be taken or ouercome But after that he gaue him selfe to ease and idlenesse he not onlye committed fornication with the strumpet Dalila but also was taken of his enemies and had his eyes miserablie put out was put in prison and compelled to grinde in a myl and at length was made the laughing stock of his enemies If these two who were so excellēt men so welbeloued of God so endued with singuler and deuine giftes the one namelye of prophesie and the other of strength and such men as neuer coulde by vexation labour or trouble be ouercome were ouerthrowen and fell into greeuous sinnes by geuing them selues for a short time to ease and idlenesse and so consequently incurred miserable plagues at the handes of God What sinne what mischeefe what inconuenience and plague is not to be feared of them whiche all theyr lyfe long geue them selues wholye to idlenesse and ease Let vs not deceaue our selues thynkyng litle hurte to come of doyng nothyng For it is a true saying When one doth nothing he learneth to do euyll Let vs therefore alwayes be doyng of some honest worke that the deuill maye finde vs occupied He hym selfe is euer occupied neuer idle but walketh continually seekyng to deuoure vs Let vs resist hym with our diligent watching in labour and in well doyng For he that diligently exerciseth hym selfe in honest businesse is not easily catched in the deuils snare When man through idlenesse or for default of some honest occupation or trade to liue vpon is brought to pouertie and want of thinges necessarie we see howe easyly suche a man is induced for his gaine to lye to practise howe he maye deceaue his neyghbour to foresweare him selfe to beare false witnesse and oftentimes to steale and murther or to vse some other vngodly meane to liue withall Whereby not onlye his good name honest reputation and a good conscience yea his life is vtterly loste but also the great displeasure and wrath of God with diuers and sundry greuous plagues are procured Lo here the ende of the idle and sluggishe bodyes whose handes can not away with honest labour losse of name fame reputation life here in this worlde and without the great mercie of god the purchasyng of euerlasting destruction in the worlde to come Haue not al men then good cause to beware and take heede of idlenesse seeyng they that embrace and folowe it haue commonly of their pleasant idlenesse sharpe and sowre displeasures Doubtlesse good and godly men waying the great and manifold harme that come by idlenesse to a common weale haue from tyme to tyme prouided with all diligence that sharpe and seuere lawes myght be made for the correction and amendement of this euill The Egyptians had a lawe that euery man should weekely bryng his name to the chiefe rulers of the prouince there withall declare what trade of life he occupied to thintent that idlenesse myght be worthyly punished and diligent labour duely rewarded The Athenians dyd chastice sluggishe and slouthful people no lesse then they dyd heynous greeuous offenders consydering as the trueth is that idlenesse causeth much mischeefe The Arreopagites called euery man to a strayght accompt howe he lyued And yf they founde anye loyterers that dyd not profite the common weale by one meanes or other they were driuen out and banished as vnprofitable members that dyd onlye hurt and corrupt the body And in this Realme of Englande good and godlye lawes haue ben diuers times made that no idle vagaboundes and loytring runnagates should be suffered to go from towne
the principall and most vsual causes as specially ambition and ignoraunce By ambition I meane the vnlawful and restles desire in men to be of higher estate then God hath geuen or appoynted vnto them By ignoraunce I meane no vnskilfulnesse in artes or sciences but the lacke of knowledge of Gods blessed wyll declared in his holye worde whiche teacheth both extremely to abhorre all rebellion as the roote of all mischeefe and specially to delyght in obedience as the begynnyng and foundation of all goodnesse as hath ben also before specified And as these are the two cheese causes of rebellion so are there specially two sortes of men in whom these vices do raigne by whom the deuill the aucthour of al euill doth cheefely stirre vp all disobedience and rebellion The restlesse ambitious hauing once determined by one meanes or other to atcheeue to theyr intended purpose when they can not by lawfull and peaceable meanes clime so hygh as they do desyre they attempt the same by force and violence wherein when they can not preuaile agaynst the ordinarie aucthoritie and power of lawfull princes and gouernours them selues alone they do seeke the ayde and helpe of the ignoraunt multitude abusing them to theyr wicked purpose Wherfore seeing a fewe ambitious and malitious are the aucthours heades and multitudes of ignoraunt men are the ministers and furtherers of rebellion the cheefe poynt of this part shal be aswell to notifie to the simple and ignorant men who they be that haue ben and be the vsuall aucthours of rebellion that they may knowe them and also to admonishe them to beware of the subtill suggestions of suche restles ambitious persons and so to flee them that rebellions though attempted by a fewe ambitious through the lack of mayntenaunce by any multitudes maye speedyly and easyly without any great labour daunger or domage be repressed and clearely extinguished It is well knowen as well by all histories as by dayly experience that none haue eyther more ambitiously aspired aboue Emperours Kinges and Princes nor haue more pernitiously moued the ignoraunt people to rebellion agaynst theyr Princes then certayne persons whiche falsely chalenge to them selues to be onlye counted and called spirituall I must therefore heare yet once agayne breefely put you good people in remembraunce out of Gods holye worde howe our Sauiour Jesus Christe and his holy Apostles the heades and cheefe of all true spirituall and ecclesiastical men behaued them selues towards the princes and rulers of their tyme though not the best gouernours that euer were that you be not ignoraunt whether they be the true disciples and folowers of Christe and his Apostles and so true spirituall men that eyther by ambition do so highly aspyre or do most malitiously teach or most pernitiously do execute rebellion agaynst theyr lawfull princes beyng the worst of all carnall workes and mischeuous deedes The holye scriptures do teache most expresly that our sauiour Christe him selfe and his apostle saint Paul saint Peter with others were vnto the magistrates and higher powers which ruled at their beyng vppon the earth both obedâ—â—nt them selues and dyd also diligently and earnestly exhort all other Christians to the lyke obedience vnto their princes and gouernours whereby it is euident that men of the Cleargie and ecclesiasticall ministers as theyr successours ought both them selues specially and before others to be obedient vnto their princes and also to exhort all others vnto the same Our sauiour Christe like wyse teachyng by his doctrine that his kingdome was not of this worlde dyd by his example in fleeing from those that would haue made him kyng confirme the same expresly also forbidding his Apostles and by them the whole Cleargie all princely dominion ouer people and nations and he and his holy Apostles like wyse namely Peter Paul dyd forbid vnto all ecclesiasticall ministers dominion ouer the Churche of Christe And in deede whiles that ecclesiasticall ministers continued in Christes Church in that order that is in Christes worde prescribed vnto them and in Christian kyngdomes kept them selues obedient to their owne princes as the holy scripture do teache them both was Christes Churche more cleare from ambitious emulations and contentions and the state of Christian kyngdomes lesse subiect vnto tumultes and rebellions But after that ambition and desyre of dominion entred once into ecclesiasticall ministers whose greatnes after the doctrine and example of our sauiour shoulde cheefely stande in humbling of them selues and that the Byshop of Rome being by the order of Gods worde none other then the bishop of that one see and diocesse and neuer yet well able to gouerne the same did by intollerable ambition chalenge not only to be the head of all the Churche dispersed throughout the worlde but also to be Lorde of all the kyngdomes of the worlde as is expresly set foorth in the booke of his owne Cannon lawes most contrary to the doctrine and example of our sauiour Christe whose Uicar and of his holy apostles namely Peter whose successour he pretendeth to be after his ambition entred and this chalenge once made by the Byshop of Rome he became at once the spoyler destroyer both of the Church which is the kyngdome of our sauiour Christe and of the Christian Empyre and all Christian kyngdomes as an vniuersall tyraunt ouer all And whereas before that chalenge made there was great amitie and loue amongst the Christians of al countreis herevpon began emulation and much hatred betweene the Bishop of Rome and his Cleargie and freendes on the one part and the Grecian Cleargie and Christians of the East on the other part for that they refused to acknowledge any such supreme aucthoritie of the Bishop of Rome ouer them the Bishop of Rome for this cause amongst other not onlye namyng them and taking them for schismatikes but also neuer ceassing to persecute them and the Emperours who had their see and continuaunce in Grece by stirring of the subiectes to rebellion agaynst their soueraigne lordes and by raysyng deadly hatred and most cruell warres betweene them and other Christian princes And when the Byshops of Rome had translated the title of the Emperour and as much as in them dyd lye the Empyre it selfe from their lorde the Emperour of Grece and of Rome also by ryght vnto the Christian princes of the West they became in short space no better vnto the West Emperours then they were before vnto the Emperours of Grece For the vsuall discharging of subiectes from their othe of fidelitie made vnto the Emperours of the West their soueraigne lordes by the Byshops of Rome the vnnaturall stirring vp of the subiectes vnto rebellion agaynst their princes yea of the sonne agaynst the father by the Byshoppe of Rome the most cruell and blooddy warres raysed amongst Christian princes of all kyngdomes the horrible murder of infinite thousandes of Christian men beyng slayne by Christians and whiche ensued therevpon the pitifull losses of so manye goodlye Cities countreys