The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

¶ Agaynst the Popes false power.

MAthew. xxvj. Christ sayth vnto Peter, put vp thy sword into his sheth. For all that lay hand vpon the sword, shal perish with the sword, that is, who soeuer without the cōmaunde∣ment of the temporall officer to whom * 1.1 God hath geuē the sword layeth hand on the sword to take vengeaunce, the same deserueth death in the deede do∣yng. God did not put Peter onely vn∣der the tēporall sword, but also Christ him selfe. As it appeareth in the fourth Chapter to the Galathiās. And Christ sayth Math. iij. Thus becommeth it vs to fulfill all righteousnes, that is to say, all ordinaunces of God. If the head be then vnder the tēporall sword, how can the members be excepted? If Peter sinned in defendyng Christ a∣gainst the temporall sword (whose au∣thoritie and Ministers the Byshops then abused agaynst Christ as ours do now) who can excuse our Prelates of sinne which will obey no man, neither * 1.2 Kyng nor Emperour? Yea who can excuse from sinne, either the Kynges that geue, either the Byshops that re∣ceaue such exemptions contrarie to Gods ordinaunces, and Christes do∣ctrine?

And Math. xvij. both Christ and al∣so Peter pay tribute, where the mea∣nyng of Christes question vnto Peter is: if Princes take tribute of straun∣gers onely and not of their children, then verily ought I to be free whiche am the sonne of God, whose seruaūtes and Ministers, they are and of whom they haue their authoritie. Yet because they neither knew that neither Christ came to vse that authoritie, but to bee our seruaunt and to beare our burthen and to obey all ordinaunces, both in right and wrong for our sakes and to teach vs: therfore sayd he to S. Peter. Pay for thee and melest we offend thē. Moreouer though that Christ & Pe∣ter (because they were poore) might haue escaped, yet would he not for feare of offendyng other and hurtyng their consciences. For he might well haue geuen occasion vnto the tribute gatherers to haue iudged amisse both of him and his doctrine: yea and the Iewes might happely haue bene of∣fended thereby, and haue thought that it had not ben lawful, for them to haue payd tribute vnto Heathen Princes and Idolaters, seyng that he so great a Prophet payd not: Yea and what o∣ther thyng causeth the lay so litle to re∣garde their Princes, as that they see * 1.3 them both despised & disobeyed of the spiritualtie? But our Prelates whiche

care for none offendyng of consciences and lesse for Gods ordinaunces, will pay nought: but when Princes must fight in our most holy fathers quarell and agaynst Christ. Then are they the first. There also is none so poore that then hath not somewhat to geue.

Marke here how past all shame our * 1.4 schole Doctours are (as Rochester is in his Sermon agaynst Martin Lu∣ther) which of this text of Mathew di∣spute that Peter because he payd tri∣bute, is greater then the other Apo∣stles, and hath more authority and po∣wer then they, and was head vnto thē all, cōtrary vnto so many cleare textes, where Christ rebuketh them saying: that is an Heathenish thyng that one should clyme aboue an other or desire to be greater. To be great in the king∣dome of heauē is to be a seruaunt, and he that most humbleth hym selfe and becommeth a seruaunt vnto other (af∣ter the ensample of Christ I meane & his Apostles, and not of the Pope and his Apostles, our Cardinals and By∣shops) y^e same is greatest in that king∣dome. If Peter in paying tribute be∣came greatest, how commeth it, that they will pay none at all? But to pay tribute is a signe of subiectiō verely, & the cause why Christ payed was be∣cause he had an houshold, and for the same cause payed Peter also. For he had an house, a shippe and nettes, as thou readest in the Gospell. But let vs go to Paul agayne.

Wherfore ye must needes obey, not for feare of vengeaunce onely: but also because of conscience. That is though thou be so naughty (as nowe many yeares our Pope and Prelates euery where are) that thou nedest not to o∣beye the temporall sword for feare of * 1.5 vengeaunce: yet must thou obey be∣cause of consciēce. First because of thine owne conscience. For though thou be able to resiste, yet shalt thou neuer haue a good cōscience, as lōg as Gods * 1.6 word, law and ordinaunce are against thee. Secondarily for thy neighbours conscience. For though through craft and violence thou mightest escape and obteyne libertie or priuilege to be free * 1.7 from all maner dueties: yet oughtest thou neither to sue or to seeke for any such thing, neither yet admit or accept, if it were profered, lest thy fredome make thy weake brother to grudge & rebell, in that he seeth thee go emptie and he him selfe more ladē, thy part al∣so layd on his shoulders. Seest thou not if a man fauour one sonne more then an other, or one seruaunt more then an other, how all the rest grudge, and how loue, peace and vnitie is bro∣ken? What Christenly loue is in the to thy neighbour ward, when thou canst * 1.8 finde in thyne hart to go vp and down empty by him all day long and see him ouer charged, yea to fal vnder his bur∣then, and yet wilt not once set to thyne hand to helpe him? What good consci∣ence cā there be among our spiritualtie to gather so great treasure together, and with hypocrisie of their false lear∣nyng to robbe almost euery man of house and landes, and yet not there∣with content, but with all craft and wilenes to purchase so great liberties and exemptions from all maner bea∣ryng with their brethren, seekyng in Christ nothyng but lucre? I passe ouer with silence how they teach Princes * 1.9 in euery lande to lade new exactions and tyranny on their subiectes more and more dayly neither for what pur∣pose they do it say I. God I trust shall shortly disclose their iugglynge and bryng their falshode to light, and lay a medecine to thē, to make their scabbes breake out. Neuerthelesse this I say, that they haue robbed all Realmes, not of Gods word onely: but also of all wealth and prosperitie, and haue driuen peace out of all landes & with∣drawen them selues from all obediēce to Princes, and haue separated them selues from the lay men, countyng thē viler thē dogges, and haue set vp that great Idole the whore of Babylō An∣tichrist of Rome whom they call pope, and haue conspired agaynst all com∣mon wealthes, & haue made them a se∣uerall kyngdome, wherin it is lawfull vnpunished to woorke all abhomina∣tion. In euery Parish haue they spyes and in euery great mans house, and in euery tauerne and alchouse. And tho∣rough * 1.10 confessions knowe they all se∣cretes, so that no man may open his mouth to rebuke what soeuer they do, but that he shalbe shortly made an he∣reticke. * 1.11 In all Coūcels is one of them, yea the most part and chief rulers of the Councels are of them: But of there Councell is no man.

Euen for this cause pay ye tribute, that is to witt, for consciences sake, to thy neighbour, and for the cause that foloweth. For they are Gods Mini∣sters seruyng for the same purpose. Because God will so haue it, we must obey. We doe not looke (if we haue

Christes spirite in vs) what is good profitable, glorious and honorable for vs, neither on our owne will, but on Gods will onely. Geue to euery man therefore his dutie: tribute to whom tribute belongeth: custome to whom custome is due: feare to whō feare be∣longeth: honour to whom honor per∣teineth.

That thou mightest feele the wor∣kyng of the spirite of God in thee, and lest the bewtie of the deed should de∣ceaue thee, and make thee thinke that the law of God whiche is spirituall were contēt and fulfilled with the out∣ward and bodyly dede it foloweth. Owe nothyng to any mā: but to loue * 1.12 one an other. For he that loueth an o∣ther fulfilleth the law. For these com∣maundementes: thou shalt not com∣mit adultery, thou shalt not kill, thou shalt not steale, thou shalt not beare false witnes, thou shalt not desire, and so forth if there be any other commaū∣dement are all comprehended or con∣tained in this saying: loue thy neigh∣bour: * 1.13 therfore is loue the fulfillyng of the law. Here hast thou sufficient a∣gaynst all the sophisters workeholy & iustifiers in the world, which so mag∣nifie their dedes. The law is spirituall and requireth the hart, & is neuer ful∣filled with the dede in the sight of god. With y^e dede thou fulfillest the law be∣fore * 1.14 the world & liuest thereby, that is, y^• enioyest this presēt life and auoydest the wrath and vengeaunce the death and punishment which the law threat∣neth to them that breake it. But before God thou keepest the law if thou loue onely. Now what shal make vs loue? * 1.15 Ʋerely that shall fayth do. If thou be∣hold how much God loueth thee in Christ, and from what vengeaunce he hath deliuered thee for his sake, and of what kyngdome he hath made thee heyre, then shalt thou see cause inough to loue thy very enemie without res∣pect of reward, either in this lyfe or in the lyfe to come, but because that God will so haue it, and Christ hath deser∣ued it: Yet thou shouldest feele in thyne harte that all thy deedes to come, are abundantly recompensed all ready in Christ.

Thou wilt say haply, if loue fulfill the lawe, then it iustifieth. I say that that wherewith a man fulfilleth the law declareth hym iustified: but that which geueth him wherewith to ful∣fill the law, iustifieth hym. By iustifi∣yng * 1.16 vnderstande the forgeuenesse of sinnes and the fauour of God. Now sayth the text Roma. x. the ende of the law or the cause, wherfore the law was made is Christ, to iustifie all that be∣leue. That is, the law is geuen to vtter * 1.17 sinne, to kill the consciences, to damne our deedes, to bryng to repentaunce and to driue vnto Christ: in whō God hath promised his fauour and forgeue∣nesse of sinne vnto all that repente and consent to the law that it is good. If * 1.18 thou beleue the promises then doth Gods truth iustifie thee, that is forge∣ueth thee and receaueth thee to fauour for Christes sake. In a suretie wherof and to certifie thine hart, he sealeth thee with the spirite. Ephe. i. and. iiij. And. ij. Cor. v. sayth Paul. whiche gaue vs his spirite in earnest. How the spirite is geuen vs through Christ, read the viij. chapter of the Epistle to the Ro∣maines and Gallat. iij. and. ij. Cor. iij. Neuerthelesse the spirit, and his frutes * 1.19 wherewith y^• hart is purified, as fayth, hope, loue, pacience, long sufferyng and obedience, could neuer be sene with∣out outward experience. For if thou were not brought sometime into com∣braunce, whence God onely could de∣liuer thee, thou shouldest neuer see thy fayth, yea except thou foughtest some∣tyme agaynst desperation, hell, death, sinne and powers of this worlde, for thy faythes sake, thou shouldest neuer know true fayth from a dreame. Ex∣cept thy brother now and then offen∣ded thee, thou couldest not know whe∣ther thy loue were Godly. For a Turke is not angre, till he be hurt and offen∣ded, but it thou loue him that doth thee euill, then is thy loue of God: likewise if thy rulers were alway kinde, thou shouldest not know whether thyne o∣bedience were pure or no: but & if thou canst paciently obeye euill rulers in all thyngs that is not to the dishonour of God, and when thou hurtest not thy neighbours, then art thou sure, that Gods spirite worketh in thee, and that thy fayth is no dreame, nor any false imagination.

Therfore counceleth Paule Rom. xij. recompense to no man euill: And on your part haue peace with all men. Dearely beloued auenge not your sel∣ues: but geue rowme vnto the wrath of God. For it is written vengeaunce is myne and I will reward, sayth the Lord. Therfore if thy enemie hungre, * 1.20 feede hym: If he thurst, geue hym drinke. For in so doyng thou shalt heape coales of fire on his heed (that

is, thou shalt kindle loue in him.) Be not ouercome of euil (that is, let not an other mans wickednesse make thee wicked also). But ouercome euill with good, that is, with softenes, kindnesse, and all pacience winne him: euen as God with kindnesse wonue thee.

THe law was geuē in thūder, ligh∣tenyng, fire, smoke and the voyce * 1.21 of a trumpet and terrible sight. Exod. xx. So that the people quaked for feare and stode a farre of saying to Moyses. Speake thou to vs and we wil heare: let not the Lord speake vnto vs, left we dye. No eare (if it be awaked and vnderstandeth the meanyng) is able to abide the voice of the law: except the promises of mercy be by. That thun∣der except the rayne of mercy be ioy∣ned with it, destroyeth all and buildeth not. The law is a witnesse agaynst vs and testifieth that God abhorreth the the sinnes, that are in vs and vs for our sinnes sake.

In like maner when God gaue the * 1.22 people of Israell a kyng, it thundred and rained that y^• people feared so sore that they cryed to Samuell for to pray for them, that they should not dye. i. Reg. xij. As the law is a terrible thing: euen so is the kyng. For he is ordeined to take vengeaunce and hath a sword in his hād and not pecockes feethers. Feare him therfore and looke on hym as thou wouldest looke on a sharpe sword that hanged ouer thy head by an heare.

Heades and gouerners are ordei∣ned * 1.23 of God, and are euen the gifte of God, whether they be good or bad. And what soeuer is done vnto vs by them, y^t doth God, be it good or bad. If they be euill, why are they euill? vere∣ly * 1.24 for our wickednesse sake are they e∣uill. Because that whē they were good we would not receaue that goodnesse of the hand of God and be thankefull: submitting our selues vnto his lawes and ordinaunces, but abused the good∣nesse of God vnto our sensuall & beast∣ly lustes. Therefore doth God make hys scorge of them, and turne them vn∣to wilde beastes, cōtrary to the nature of their names and offices, euen into Lyons, Beares, Foxes, and vncleane Swine, to auenge himselfe of our vn∣naturall and blind vnkindnesse, and of our rebellious disobedience.

In the Cvj. Psalme thou readest, he destroyed the riuers, and dryed vp the springes of water, and turned y^t fruit∣full land into barennesse, for the wic∣kednesse of the inhabiters therein. Whē the children of Israell had forgotten God in Egipt, God moued the hartes of the Egiptians to hate them, and to subdue them with craft and wilynes. Psal. Ciiij. and Deuteronomiun. iij. Moyses rehearseth saying: God was angry wyth me for your sakes: so that the wrath of God fell on Moyses for the wickednesse of the people. And in the secōd Chap. of the second booke of kynges: God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondred why hee would haue them numbred, and because they feared lest some euil should folow, disswaded the kyng: yet it holpe not. God so harde∣ned his hart in his purpose, to haue an occasion to slay the wicked people.

Euill rulers then are a signe that * 1.25 God is angry and wroth with vs. Is it not a great wrath and vengeaunce that the father and mother should hate their children, euen their flesh and their bloud? or that an husband should be vnkinde vnto his wife or a master vnto the seruaunt that wayteth on his profite, or the Lordes and Kynges should be tyrauntes vnto their sub∣iectes and tenauntes which pay them tribute, tolle, custome and rente, labo∣ring and toyling to finde them in ho∣nour, and to mainteine them in their estate? is not this a fearefull iudgemēt of God and a cruell wrath that the ve∣ry Prelates and shepheardes of our soules whiche were wont to feede Christes flocke with Christs doctrine, and to walke before them in lyuyng there after, and to geue their lyues for them, to their ensample and edifiyng, and to strengthē their weake faythes, are now so sore chaunged that if they smell that one of their flocke (as they now cal them and no lenger Christes) do but once long or desire for the true knowledge of Christ, they will slay hym, burnyng him with fire most cru∣elly? What is the cause of this, and that * 1.26 they also teach false doctrine confir∣myng it with lyes? veryly it is the hād of God to auenge the wickednes of them that haue no loue nor lust vnto the truth of God, when it is preached, but reioyse in vnrighteousnes. As thou maist see in the second Epistle of Paul to the Thessalonians: Where he speaketh of the comming of Antichrist. Whose commyng shalbe (sayth he) by the workyng of Sathan with all mi∣racles signes and wonders which are

but lyes, and in all deceanable vnrigh∣teousnes among them that perish, be∣cause they receaued not any loue to the * 1.27 truth to haue bene saued. Therefore shall God send them strong delusion, to beleue lyes. Marke how God to auenge his truth, sendeth to the vn∣thankefull false doctrine and false mi∣racles to confirme them, and to harden their harts in the false way, that after∣ward it shall not be possible for them to admitte the truth. As thou seest in Exod. vij. and viij. how God suffered false miracles to be shewed in y^t sight of Pharao to harden his hart, that he should not beleue the truth, in as much as hys sorcerers turned their roddes into Serpēts, and turned wa∣ter into bloud, and made frogges by their inchauntment: so thought he that Moses did all his miracles by the same craft and not by the power of GOD. And abode therfore in vnbelefe and pe∣rished in resisting God.

Let vs receaue all thinges of God * 1.28 whether it be good or bad: let vs hum∣ble our selues vnder his mighty hand and submitte our selues vnto his nur∣ture and chastising, and not withdraw our selues from his correction. Read Hebr. xij. for thy comfort: and let vs not take the stafe by the end or seke to auenge our selues on his rodde, which is the euill rulers. The child as long as he seketh to auenge him selfe vpon the rodde hath an euill hart. For he thinketh not that the correctiō is right or that he hath deserued it, neither re∣penteth, but reioyseth in his wicked∣nes. And so lōg shall he neuer be with∣out a rodde: yea so long shall the rodde be made sharper and sharper. If he knowledge his faute and take the cor∣rection mekely and euē kisse the rodde and amende him selfe with the lear∣nyng and nurture of his father & mo∣ther, then is the rodde takē away and burnt.

So if we resiste euill rulers sekyng * 1.29 to set our selues at libertie, we shall no doubt bring our selues into more euill bondage & wrappe our selues in much more miserie and wretchednes. For if the heades ouercome, then lay they more weight on their backes & make their yoke sorer and tye them shorter. If they ouercome their euill rulers, then make they way for a more cruell natiō, or for some tyraunt of their own nation, whiche hath no right vnto the crown. If we submitte our selues vn∣to the chastisyng of God and mekely knowledge our sinnes for whiche we are scourged, and kisse the rodde, and amende our liuyng: then will GOD take the rodde away, that is, he will geue the rulers a better hart. Or if they continue their malice and perse∣cute you for well doyng, and because ye put your trust in GOD, then will God deliuer you out of their tyranny for his truthes sake. It is the same * 1.30 God now that was in the old time & deliuered the fathers and the Pro∣phetes, the Apostles and other holy Saintes. And what soeuer he sware to them he hath sworne to vs. And as he deliuered them out of all temptation combraūce and aduersitie, because they consented and submitted them selues vnto his will and trusted in his good∣nes and truth: euen so will he do vs if we do likewise.

When soeuer the children of Israell fel from the way which God cōmaun∣ded them to walke in, he gane them vp vnder one tyraūt or an other. As soone as they came to the knowledge of thē selues and repented crying for mercy and leaning vnto the truth of his pro∣mises he sent one to deliuer them, as the hystories of the Bible make men∣tion.

A Christen man in respect of God * 1.31 is but a passiue thing, a thyng that suf∣fereth onely and doth nought, as the sicke in respect of the Surgion or Phi∣sition doth but suffer onely. The Sur∣gen launceth and cutteth out the dead flesh, searcheth the woundes, thrusteth in tentes, sereth, burneth, soweth or sticheth, and leyeth to corsies to draw out y^• corruption, & last of all leyeth to healyng plaisters & maketh it whole. The Phisitiō likewise geueth purga∣tions and drinkes to driue out the di∣sease and then with restauratiues brin∣geth health. Now if the sicke resiste the raser, the searching yron, and so forth, doth he not resiste his owne health and is cause of his owne death? So like∣wise * 1.32 is it of vs, if we resiste euil rulers which are the rodde & scourge where∣with God chastiseth vs, the instru∣mentes wherewith God searcheth out woundes and bitter drinkes to driue out the sinne and to make it appeare, and corsies to draw out by the rotes the core of the poxe of the soule that freateth inward. A Christen mā ther∣fore * 1.33 receaueth all thyng of the hand of God both good and bad, both sweete and sowre, both wealth & wo. If any person do me good, whether it be fa∣ther

mother and so forth, that receaue I of God and to God geue thankes. For he gaue wherewith, and gaue a commaundement, and moued his hart so to do. Aduersitie also receaue I of the hād of God as an wholesome me∣dicine, though it be somewhat bitter. Temptation and aduersitie do both kill sinne, and also vtter it. For though * 1.34 a Christen man knoweth euery thyng how to lyue: yet is the flesh so weake, that he cā neuer take vp his crosse him selfe to kill and mortifie the flesh. He must haue an other to lay it on hys backe. In many also sinne lyeth hidde within and festereth and rotteth in∣ward & is not sene: so that they thinke how they are good and perfect & kepe the law. As the younge man. Math. xix. sayd he had obserued all of a child, and yet lyed falsly in his hart, as the text folowing well declareth. When all is at peace and no man troubleth vs, we thinke that we are paciēt and loue our neighbours as our selues: but let our neighbour hurt vs in woorde or deede, and then finde we it otherwise. Then fume we and rage and set vp the bristels & bend our selues to take vengeaunce. If we loued with godly loue for Christes kindnes sake, we should desire no vengeaunce, but pitie him and desire God to forgeue and a∣mend him knowing well that no flesh can do otherwise the sinne, except that God preserue hym. Thou wilt say what good doth such persecution and tyranny vnto the righteous? First it maketh them feele the woorkyng of Gods spirite in them, and that theyr fayth is vnfayned. Secondaryly I say * 1.35 that no man is so great a sinner, if he repent and beleue, but that he is righ∣teous in Christ and in the promises: yet if thou looke on the flesh and vnto the law there is no man so perfect that is not founde a sinner. Nor any man so pure, that hath not somewhat to be yet purged. This shall suffice at this time as concernyng obedience.

BEcause that God excludeth no de∣gree from his mercy. But who so euer repenteth and beleueth his pro∣mises (of what soeuer degree he be of) the same shalbe partaker of hys grace: therfore as I haue described the obe∣dience of them that are vnder power and rule, euen so will I with Gods helpe (as my dutie is) declare how the rulers whiche God shall vouchsafe to call vnto the knowledge of the truth ought to rule.

Notes

• * 1.1

  Not Peter onely but Christ also was vnder the tempo∣rall sword.
• * 1.2

  The kings sinne in ge∣uing exēp∣tions & the Prelates in recea∣uyng them.
• * 1.3

  When the spiritualitie payeth tri∣bute.
• * 1.4

  Shameles iugglers.
• * 1.5

  They make no consciēce at any euill doyng.
• * 1.6

  They care for theyr neighbours as y^• wolfe doth for the shepe.
• * 1.7

  The euill ensample of the spiritu∣altie cau∣seth the lay to beleue that they are not bound to obey.
• * 1.8

  There is no Christē loue in thē.
• * 1.9

  What pur∣pose? euen to flatter the princes that they may abuse their autho¦ritie to sle•• who soeuer beleueth 〈◊〉〈◊〉 Christ and to main∣teine the Pope.
• * 1.10

  Confessi••.
• * 1.11

  Prelates know all mens se∣cretes〈…〉〈…〉man the•…•….
• * 1.12

  ••oue ful∣filleth the law before God & not the out∣ward dede.
• * 1.13

  Agaynste workemen.
• * 1.14

  The deede fulfilleth the law be∣fore the world.
• * 1.15

  Faith ma∣keth a man to loue.
• * 1.16

  Iustifiyng.
• * 1.17

  The office or dutie of the law.
• * 1.18

  The bele∣uyng of Gods pro∣mises iusti∣fieth.
• * 1.19

  The spirite and the in∣ward ver∣tues are knowen by the out∣ward dede.
• * 1.20

  Ouercome thyne ene∣my with well doing.
• * 1.21

  The law.
• * 1.22

  The kyng.
• * 1.23

  Rulers are Gods gift.
• * 1.24

  Why the rulers are euill.
• * 1.25

  Euill ru∣lers are a signe that God is an∣gry with vs.
• * 1.26

  Why the Prelates are so wic∣ked.
• * 1.27

  The cause of false mi∣racles is: that we haue no lust vnto the truth.
• * 1.28

  The right way to came of bondage.
• * 1.29

  Euill ru∣lers ought not to be resisted.
• * 1.30

  God is al∣wayes one, alwayes true, al∣wayes mercifull, and exclu∣deth no mā from his promises.
• * 1.31

  A Christ•• man doth but suffer onely.
• * 1.32

  Euill ru∣lers are wholesome medicines.
• * 1.33

  A Christen man recea∣ueth.
• * 1.34

  How profi∣table aduer¦sitie is.
• * 1.35

  The grea∣test sinner is righte∣ous in Christ and the promi∣ses. And the perfec∣test and ho∣lyest is a sinner in the lawe & the fleshe.