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.

¶ The obedience of Subiectes vnto kinges, Princes, and rulers.

LEt euery soule submit himself vnto * 1.1 the aucthoritie of the hyer powers. There is no power but of God. The powers that be, are ordayned of God. Whosoeuer therefore resisteth the po∣wer, resisteth the ordinaunce of God. They that resist, shal receaue to them∣selues * 1.2 damnation. For rulers are not to be feared for good workes, but for euill. Wilt thou be without feare of the power? Do well then, and so shalt thou be praysed of the same. For he is the minister of God, for thy wealth. But and if thou do euill, then feare. For he beareth not a swearde for nought. For he is the minister of god, to take vengeaunce on them that do e∣uill. Wherefore ye must needes obey, not for feare of vengeaunce onely: but also because of conscience. Euen for this cause pay ye tribute. For they are Gods ministers seruing for the same purpose.

Geue to euery man therefore hys dutie: Tribute to whom tribute be∣longeth: Custome to whom custome is due: feare to whome feare belong∣eth: honour to whome honour pertei∣neth. Owe nothing to any man: but to loue one an other. For he that lo∣ueth an other, fulfilleth the lawe. For these commaundementes: Thou shalt not commit 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 commaundement, are all com∣prehended in thys saying: Loue thyne neighbour as thy selfe. Loue hurteth not his neighbour: therfore is loue the fulfilling of the lawe.

AS a father ouer his children is * 1.3 both Lorde and iudge, forbid∣ding one brother to auenge hymselfe on an other, but (if any cause of strife be betwene them) will haue it brought vnto hymselfe or his assignes, to be iudged and correct: so God forbiddeth all men to auenge themselues, and ta∣keth the aucthoritie and office of auen∣ging vnto himselfe, saying: Vengeance is myne, and I will rewarde. Deut. xxxij. Which text Paule alleageth Rom. xij. For it is impossible that a man should be a righteous, an egall or an indiffe∣rent iudge in hys owne cause, lustes and appetites so blinde vs. Moreouer when thou auengest thy self, thou ma∣kest not peace, but stirrest vp more de∣bate.

God therefore hath geuē lawes vn∣to all nations, and in all landes hath put kinges, gouerners, and rulers in

hys owne stede, to rule the world tho∣rough them. And hath commaunded all causes to be brought before them, as thou readest Exod. xxij. In all cau∣ses (sayth he) of iniury or wrong, whe∣ther it be Oxe, Asse, shepe or vesture, or any lost thing which an other chalen∣geth, let the cause of both parties be brought vnto the Gods, whome the Gods condemne, the same shall paye double vnto his neighbour. Marke, the iudges are called Gods in the * 1.4 Scriptures, because they are in Gods rowme, and execute the commaunde∣ments of God. And in an other place of the sayde chapter, Moses chargeth saying: see that thou rayle not on the Gods, neither speake euill of the ruler of thy people. Who so euer therefore resisteth them, resisteth God (for they are in y^• rowne of God) and they that reliste, shall receaue the damnation.

Such obedience vnto father and mother, mayster, husband, Emperor, * 1.5 King, Lordes and rulers, requireth God of all nations, yea of the very Turkes and Infidels. The blessing and rewarde of them that kepe them, is the life of thys worlde, as thou rea∣dest Leuit. xviij. Keepe my ordinaunces and lawes: which if a man keepe, he shall liue therein. which text Paule rehearseth Rom. x. prouing thereby that the righteousnes of the law is but worldly, and the rewarde thereof is the lyfe of thys worlde. And the curse * 1.6 of them that breaketh them, is the losse of thys life: as thou seest by y^• punish∣ment appointed for them.

And whoseuer keepeth the lawe (whether it be for feare, for vayne glo∣ry or profite) though no man rewarde hym, yet shall God blesse him aboun∣dantly, * 1.7 and send hym worldly prospe∣ritie, as thou readest Deut. xxviij. What good blessinges accompany the keping of the lawe, and as we see the Turkes farre exceede vs Christen men in worldly prosperity for their iust keeping of their temporall lawes. * 1.8 Likewise though no man punishe the breakers of the lawe, yet shall God send hys curses vpon them till they be vtterly brought to nought, as thou readest most terribly euen in the same place.

Neither may the inferior person a∣uenge hymselfe vpon the superior, or violently resiste hym for what so euer wrong it be. If he doe, he is condem∣ned in the deede doyng: in as much as he taketh vpon hym that which belon∣geth to God onely, which sayth, Ven∣geaunce * 1.9 is mine, and I will rewarde. Deut. xxxij. And Christ sayth Mat. 26. All they that take the sworde shall pe∣rishe with the sworde. Takest thou a sworde to auenge thy selfe? so geuest thou not rowme vnto God to auenge thee, but robbest hym of his most hye honour, in that thou wilt not let hym be iudge ouer thee.

If any mā might haue auenged him selfe vpon his superior, that might Da∣uid most righteously haue done vpon * 1.10 kyng Saul which so wrongfully per∣secuted Dauid, euen for no other cause, thē that God had annointed him kyng and promised him the kyngdome. Yet when God had deliuered Saul into y^t handes of Dauid, that he might haue done what he would with him as thou seest in the first booke of kynges the xxiiij. Chapter, how Saul came into the caue where Dauid was. And Da∣uid came to hym secretly, and cut of a peace of his garment. And as soone as he had done it his hart smote him be∣cause hee had done so much vnto hys Lord. And when his mē couraged him to slea him, he aūswered, the Lord for∣bid it me, that I should lay myne hand on him. Neither suffered he his men to hurt him. When Saul was gone out, Dauid folowed and shewed hym the peece of his garmēt and sayd: why be∣leuest thou the wordes of men that say, Dauid goeth about to do thee harme: perceaue and see that there is neither euill nor wickednesse in my hand and that I haue not trespassed against thee, and yet thou layest awayte for my lyfe. * 1.11 God iudge betwene thee and me and auenge me of thee, but myne hand be not vpō thee, as the old prouerbe sayth (sayd Dauid) out of the wicked shall wickednesse proceede (but myne hand be not vpō thee, meanyng that God e∣uer punisheth one wicked by another) And agayne (sayd Dauid) GOD be iudge, and iudge betwen thee and me, and behold & pleate my cause, & geue me iudgement or right of thee.

And in the. xxvj. Chapter of the same booke, when Saul persecuted Dauid againe. Dauid came to Saul by night, as he slept and all his men, and tooke away his speare, and a cuppe of water from his head. Then sayd Abisai Da∣uide seruaūt, God hath deliuered thee thine enemie into thine hand this day, let me now therfore nayle hym to the ground with my speare, and geue hym but euen one stripe and no more. Da∣uid

forbad him saying. Kill hym not. For who (sayd he) shall lay handes on * 1.12 the Lordes annoynted & be not giltie? The Lord liueth, or by the Lordes life (sayd he) he dyeth not except the Lord smite him or y^• his day be come to dye, or els go to battaile, & there perish.

Why did not Dauid slea Saul, seyng he was so wicked, not in persecutyng Dauid onely, but in disobeying Gods * 1.13 commaundements, and in that he had slayne. lxxxv. of Gods priestes wrong∣fully? Ʋerely for it was not lawfull. For if he had done it, he must haue sin∣ned agaynst God. For God hath made the kyng in euery Realme iudge ouer * 1.14 all, and ouer him is there no iudge. He that iudgeth the kyng iudgeth God, & he that layeth handes on the king, lay∣eth hand on God, and he that resisteth the kyng resisteth God, and damneth Gods law and ordinaunce. If the sub∣iectes sinne they must be brought to y^t kynges iudgement. If the kyng sinne * 1.15 he must be reserued vnto y^t iudgement, wrath and vengeaunce of God. And as it is to resiste the kyng, so is it to re∣siste his officer, whiche is set or sent to execute the kynges commaundement.

And in the first Chapter of the secōd booke of Kings, Dauid commaunded the young man to be slayne, whiche brought vnto him the crown & brace∣let of Saul, and sayd to please Dauid with all, that he hym selfe had slayne Saul. And in the fourth Chapter of the same booke, Dauid commaunded those two to be slayne whiche brought vnto hym the head of Isboseth Sauls sonne, by whose meanes yet the whole kingdome returned vnto Dauid, accor¦dyng vnto the promise of God.

And Luke xiij. When they shewed Christ of the Galileans, whose bloud Pilate mingled with their owne sacri∣fice: he aūswered, suppose ye that these Galileās were sinners aboue all other Galileās, because they suffred such pu∣nishment? I tell you nay: but except ye repent ye shall lykewise perish. This was told Christ, no doubt, of such an entent as they asked him. Math. xxij. * 1.16 Whether it were lawfull to geue tri∣bute vnto Cesar? For they thought that it was no sinne to resist an Hea∣thē Prince: as few of vs would thinke (if we were vnder the Turke) that it were sinne to rise agaynst him, and to ryd our selues from vnder his domi∣nion, so sore haue our Bishops robbed vs of the true doctrine of Christ. But Christ cōdemned their dedes, and also the secrete thoughtes of all other, that consented thereunto, saying: except ye repēt ye shall likewise perish. As who should say, I know that ye are within in your hartes, such as they were out∣ward in their dedes, and are vnder the same damnation: except therfore ye re∣pent betimes, ye shall breake out at the last into lyke deedes, and likewise pe∣rish, as it came afterward to passe.

Hereby seest thou that the kyng is in thys worlde without lawe, & may * 1.17 at his lust doe right or wrong, & shall geue acomptes, but to God onely.

An other conclusion is this, that no person, neither any degree may be ex∣empt from thys ordinaunce of God. Neither can the profession of Monkes and Fryers, or any thyng that the Pope or Byshops can laye for them∣selues, except them from the sworde of the Emperour of kings, if they breake the lawes. For it is written, let euery soule submitte hymselfe vnto the auc∣thoritie of the hyer powers. Here is no man except, but all soules must o∣bey. The hyer powers are the tempo∣rall kynges and Princes, vnto whom God hath geuen the sword to punishe who soeuer sinneth. God hath not ge∣uen them swordes to punishe one, and * 1.18 to let an other goe free, and sinne vn∣punished. Moreouer, with what face durst y^• spiritualtie, which ought to be the light, & an example of good lyuing vnto all other, desire to sinne vnpuni∣shed, or to be excepted frō tribute, toll, or custome, that they would not beare paine with their brethrē, vnto y^• main∣tenaunce of kings and officers orday∣ned of God to punishe sinne? There is no power but of God (by power vnderstand the aucthoritie of kynges and Princes.) The powers that be, are ordayned of God. Whosoeuer therfore resisteth power, resisteth god: Yea though he be Pope, Byshoppe, Monke or Fryer. They that resiste shall receaue vnto themselues damna∣tion. Why? For Gods worde is a∣gainst them which will haue all men vnder the power of the temporall sworde. For rulers are not to be fea∣red for good woorkes, but for euill. Hereby seest thou that they that re∣siste the powers, or seeke to bee ex∣empt from their aucthoritie, haue euil consciences, and seeke libertie to sinne vnpunished, and to be free from bea∣ring payne wyth their brethren. Wilt thou be without feare of the power? So do well, and thou shalt haue laude of the same (that is to say of the ruler)

with good liuing ought y^t spiritualtie to rid them selues frō feare of the tēpo∣rall sword, & not with craft and with blyndyng the kynges & bryngyng the vengeaūce of God vpō them, & in pur∣chasing licence to sinne vnpunished.

For he is the minister of God for thy wealth: to defend thee from a thousand inconueniences, from theeues, murde∣rers and them that would defile thy wife, thy daughter and take from thee all that thou hast: yea life and al, if thou did resist. Furthermore though he be * 1.19 the greatest tyraunt in the world, yet is he vnto thee a great benefit of God and a thing wherfore thou oughtest to thanke God hyghly. For it is better to haue somwhat then to be cleane stripte out of altogether: it is better to pay the tenth then to loose all: it is better to suffer one tyraunt then many, and to suffer wrong of one then of euery mā. Yea and it is better to haue a tyraunt vnto thy king then a shadow, a passiue kyng that doth nought him selfe, but suffer other to do with hym what they wil, and to lead hym whether they list. For a tyraūt though he do wrong vn∣to thee good, yet he punisheth the euill and maketh all mē obey neither suffe∣reth any mā to polle but himself onely. A kyng that is soft as silke and effemi∣nate, that is to say turned vnto the na∣ture of a woman, what with his owne lustes, whiche are as the longyng of a woman with child, so that he can not resiste them, and what with the wyly tyranny of thē that euer rule him, shal∣be much more greuous vnto y^t realme then a right tyraunt. Read the Croni∣cles and thou shalt finde it euer so.

But & if thou do euill, thē feare. For * 1.20 hee beareth not a sworde for nought. For he is the minister of God, to take vengeaunce on them that do euill. If the office of Princes geuen thē of God be to take vengeaunce of euill doers: then by this text and Gods word, are all Princes damned, euen as many as * 1.21 geue libertie or licence vnto the spiri∣tualtie to sinne vnpunished, and not onely to sinne vnpunished thē selues: but also to opē sanctuaries, priuileged places, churchyardes, S. Iohns hold: * 1.22 yea and if they come to short vnto all these, yet to setfoorth a neckeuerse to saue all maner trespassers frō the feare * 1.23 of the sword of the vengeaunce of God put in the handes of Princes to take vengeaunce on all such.

GOd requireth the law to be kept of all men let them keepe it for what soeuer purpose they will. Wil they not keepe the law: so vouchsafeth he not that they enioy this tēporall life. Now are there three natures of men, one all * 1.24 together beastly, which in no wise re∣ceaue the law in their hartes, but rise agaynst Princes and rulers when soe∣uer they are able to make their partie good. These are signified by them that worshypped the golden calfe. For Moses brake the tables of the law ere he came at them.

The second are not so beastly, but re∣ceaue the law, and vnto them the law commeth: but they looke not Moses in the face. For his countenaunce is to * 1.25 bright for them, that is, they vnderstād not that y^• law is spirituall, and requi∣reth the hart. They looke on the plea∣sure, profite and promotiō that folow∣eth the kepyng of the law, & in respect of the reward keepe they the law out∣wardly with woorkes, but not in the hart. For if they might obteine like ho∣nour, glorie, promotion and dignitie and also auoyde all inconueniences, if they broke the law, so would they also breake the law and folow their lustes.

The thyrd are spirituall and looke Moses in the open face, & are (as Paul sayth the secōd to the Romains) a law vnto them selues & haue the law writ∣ten in their hartes by y^t spirite of God. These neede neither of kyng nor offi∣cers to driue them, neither that any man profer thē any reward for to kepe the law. For they do it naturally.

The first worke for feare of y^• sword onely. The second for reward. The thyrd worke for loue frely. They looke on the excedyng mercy, loue & kyndes which God hath shewed thē in Christ, and therfore loue agayne and woorke frely. Heauen they take of the free gift of God through Christes deseruyngs, and hope without all maner doubtyng * 1.26 that GOD according to his promise, wil in this world also defend them and do all thyng for them of hys goodnes and for Christes sake, and not for any goodnes that is in them. They consent vnto the law that it is holy and iust, & that all men ought to doe what soeuer God commaundeth for no other cause, but because God cōmaundeth it. And * 1.27 their great sorow is, because that there is no strength in their members to do that which their hart lusteth to do and is a thyrst to do.

These of the last sorte keepe the law of their owne accorde and that in the hart, and haue professed perpetuall

warre against the lustes and appetites of the flesh, til they be vtterly subdued: yet not through their owne strength, but knowyng and knowledgyng their weakenes cry euer for strength to god which hath promised assistance vnto al that call vpon him. These folow God and are led of his spirite. The other ij. are led of lustes and appetites.

Lustes & appetites are diuers and * 1.28 many and that in one mā: yea and one lust contrarie to an other and the grea∣test lust carieth a man altogether away with him. We are also chaunged from one lust vnto an other. Otherwise are we disposed when we are children, o∣therwise when we are youngmen, and otherwise when we are old, otherwise ouer euen, and otherwise in the mor∣nyng: yea somtymes altered. vj. tymes in an houre. How fortuneth all this? Because that the will of man foloweth * 1.29 the witte, and is subiect vnto the witte & as the witte erreth so doth the will, and as the witte is in captiuitie, so is the will, neither is it possible that the will should be free where the witte is in bondage.

That thou mayst perceaue & feele y^t thyng in thine hart and not be a vayne sophister, disputyng aboute woordes without perceauyng, marke this. The roote of all euil, the greatest damnatiō and most terrible wrath & vengeaunce of god that we are in, is natural blind∣nes. We are all out of the right way, e∣uery mā his wayes: One iudgeth this best, an other that to be best. Now is * 1.30 worldly witte nothyng els but craft & sutletie to obteine that which we iudge falsly to be best. As I erre in my witte, so erre I in my wil. Whē I iudge that * 1.31 to be euill, which in dede is good, then hate I that which is good. And when I suppose that good whiche is euill in deede, then loue I euil. As if I be per∣suaded and borne in hād that my most frende is myne enemy, then hate I my best frend: and if I be brought in belefe that my most enemy is my frend, Thē loue I my most enemy. Now when we say, euery man hath his free wil, to do what him lusteth I say verely that men do what they lust. Notwithstan∣dyng, to folow lustes is not fredome, but captiuitie & bondage. If God opē any mans wittes to make him feele in his hart, that lustes and appetites are damnable, and geue hym power to hate and resiste them, then is he free euen with the fredome wherewith * 1.32 Christ maketh free, and hath power to do the will of God.

Thou mayst hereby perceaue that * 1.33 all that is done in the world (before the spirite of God come & geueth vs light) is damnable sinne, and the more glori∣ous the more damnable: so that, that which the world counteth most glori∣ous is more damnable in the sight of GOD, then that which the whore, the thefe, and the murderer do. With blind reasons of worldly wisedome mayst thou chaunge y^e myndes of youth and make them geue them selues to what thou wilt either for feare, for prayse or for profite, and yet doest but chaūge thē from one vice to an other. As the per∣suasions * 1.34 of her frendes made Lucrece chast. Lucrece beleued if she were a good huswife and chast, that she should be most glorious, & that all the world would geue her honour, & prayse her. She sought her own glory in her cha∣stitie and not gods. When she had lost her chastitie, then counted she her selfe most abhominable in the sight of all men, and for very payne and thought which she had, not that she had displea¦sed God, but that she had lost her ho∣nour, slew her selfe. Looke how great her paine and sorrow was for the losse of her chastitie, so great was her glorie and reioysing therein, and so much de∣spised she them that were otherwise, and pitied them not. Which pride God more abhorreth thē the whoredome of any whore. Of like pride are all y^e mo∣rall vertues of Aristotle, Plato and So∣crates, and all the doctrine of the Phi∣losophers the very Gods of our schole men.

In like maner is it for the most part of our most holy Religion. For they of lyke imagination do thynges whiche they of Bedlem may see, that they are but madnes. They looke on the mira∣cles * 1.35 which God did by the Saintes to moue the vnbeleuyng vnto the fayth and to confirme the trouth of his pro∣mises in Christ, whereby all that be∣leue are made Saintes: as thou seest in the last Chapter of Marke. They preached (sayth he) euery where, the Lord workyng with them and confir∣myng their preachyng with miracles that folowed. And in the fourth of the Actes) the Disciples prayed that God would stretch forth his handes to doe miracles and wonders in the name of Iesus. And Paul. i. Corin. xiiij. sayth, that the miracle of speakyng with di∣uers tounges, is but a signe for vnbe∣leuers, and not for them that beleue.

These miracles turne they vnto an o∣ther purpose saying in their blynde * 1.36 hartes. See what miracles God hath shewed for this Saint, he must be ve∣rely great with GOD. And at once turne them selues from Gods word, and put their trust and confidence in the Saint and his merites, and make an Aduocate or rather a GOD of the Saint, and of their blind imagination make a Testamēt or bond betwene the Saint and them, the Testament of Christes bloud cleane forgotten. They looke on the Saintes garmentes and * 1.37 lyues or rather lyes, which men lye on the Saintes: and this wise imagine in their hartes saying: the Saint for wea∣ryng such a garmēt and for such dedes is become so glorious in heauen. If I do likewise, so shall I be also. They see not the fayth and trust, whiche the Saintes had in Christ, neither the the word of God whiche the Saintes preached, neither the entent of the Saintes, how that the Saintes dyd such thynges to tame their bodies and to be an ensample to the world, and to teach that such thynges are to be despi∣sed which the world most wondreth at and magnifieth. They see not also that some landes are so whote that a man can neither drinke wyne nor eate fleshe therein: neither consider they the com∣plexion of the Saintes, and a thou∣sand lyke thynges see they not. So whē they haue killed their bodies and brought them in that case, that scarce with any restauratiue they can recouer their health agayne, yet had they leuer dye then to eate fleshe. Why? for they thinke, I haue now this. xx. xxx. or xl. yeares eaten no flesh and haue obtei∣ned I doubt not by this tyme as hye a rowme as the best of them: should I now loose that? nay I had leuer dye: and as Lucretia had leuer haue bene flayne, if he had not bene to strong for her, then to haue lost her glorie, euen so had these. They ascribe heauen vnto their imaginations and mad inuenti∣ons, and receaue it not of the liberali∣tie of God, by the merites and deser∣uynges of Christ.

He now that is renewed in Christ, kepeth the law without any law writ∣ten * 1.38 or compulsion of any ruler or offi∣cer, saue by the ledyng of the spirite onely: but the naturall man is entised and moued to keepe the law carnally, * 1.39 with carnall reasons and worldly per∣suasions, as for glorie, honour riches and dignitie. But the last remedy of all when all other fayle, is feare. Beate * 1.40 one & the rest will absteine for feare: as Moyses euer putteth in remembraunce saying: kill, stone, burne. So shall thou put euill from thee, and all Israell shal heare and feare, and shall no more do so. If feare helpe not, then will God that they be taken out of this life.

Kynges were ordeined then, as I * 1.41 before sayd, and the sword put in their handes to take vengeaunce of euill do∣ers, that other might feare, and were not ordeined to fight one against an o∣ther or to rise agaynst the Emperour to defende the false authoritie of the Pope that very Antechrist: Byshops * 1.42 they onely can minister the temporall sword: their office, the preachyng of Gods word layd a part, which the wil neither do nor suffer any mā to do, but slay with the temporall sword (whiche they haue gotten out of the hand of all Princes) them that would. The prea∣chyng of Gods word is hatefull and contrary vnto them: Why? For it is impossible to preach Christ except thou preach agaynst Antichrist, that is to say, them whiche with their false doc∣trine and violence of sword enforce to quenche the true doctrine of Christe. And as thou canst heale no disease, ex∣cept thou begyn at the roote: euen so canst thou preach agaynst no mischief, except thou begyn, at the Byshops. Kinges they are but shadowes, vayne * 1.43 names and thynges idle, hauyng no∣thing to do in the world, but when our holy father nedeth their helpe.

The Pope contrarie vnto all con∣science * 1.44 and agaynst all the doctrine of Christ, which sayth my kyngdome is not of this world (Iohn. xviij.) hath vsurped the right of the Emperour. And by policie of the Byshops of Al∣many * 1.45 and with corruptyng the Elec∣tours or chosers of the Emperor with money, bryngeth to passe that such a one is euer chosen Emperour that is not able to make his partie good with the Pope. To stoppe the Emperour that he come not at Rome, he bringeth the French kyng vp to Milane, and * 1.46 on the other side bryngeth he the Ʋe∣netians. If the Ʋenetiās come to nye, the Byshops of Fraunce must bryng * 1.47 in the French kyng. And the Soche∣ners are called and sent for to come and succour. And for their labour he geueth to some a Rose, to an other a cappe of mayntenaunce. One is called most Christen king: an other defender of the fayth: an other the eldest sonne

of the most holy seate. He blaseth also * 1.48 the armes of other and putteth in the holy crosse, the crown of thorne, or the nayles and so forth. If the Frēch kyng go to hye, and crepe vp other to Bo∣nonie or Naples: then must our Eng∣lish * 1.49 Byshops bryng in our kyng. The craft of the Byshops is to entitle one kyng with an others Realme. He is called kyng of Dennemarke, and of * 1.50 England: he kyng of England and of Fraunce. Then to blinde the Lordes and the commons, the kyng must cha∣lenge his right. Then must the lande be taxed and euery man paye, and the treasure borne out of the Realme and the land beggerde. How many a thou∣sand mens liues hath it cost? And how many an hundred thousand poundes hath it caried out of the Realme in our remembraunce? Besides how abhomi∣nable * 1.51 an example of gatheryng was there? such verely as neuer tyraunt sence the world began did, yea such as was neuer before heard or thought on, neither among Iewes, Saresens, Turkes or Heathen sence God crea∣ted the Sunne to shyne: that a beast should breake vp into the Temple of God, that is to say, into the hart and consciences of men, and compell them to sweare euery man what hee was worthe, to lende that should neuer be payd agayne. How many thousandes forsware thē selues? How many thou∣sandes set them selues aboue their ha∣bilitie, partly for feare lest they should be forsworne and partly to saue their credence? When the pope hath his pur∣pose, then is peace made, no man wo∣teth how, and our most enemy is our most frend.

Now because the Emperour is a∣ble to obteine his right: French, Eng∣lish, Ʋenetians and all must vpō him. O great whore of Babylon, how abu∣seth * 1.52 she the Princes of the world, how dronke hath she made them with her wyne? How shamefull licences doth she geue them, to vse Nichromancy, to hold whores, to diuorse them selues to breake the fayth and promises that one maketh with an other: that the confes∣sours shall deliuer vnto the kyng the confession of whom he will, and dispē∣ceth * 1.53 with them euen of the very lawe of God, whiche Christ him selfe can not do.

¶ 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 * 1.54 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 * 1.55 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 * 1.56 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 * 1.57 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 * 1.58 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 * 1.59 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 * 1.60 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 * 1.61 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 * 1.62 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 * 1.63 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. * 1.64 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 * 1.65 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: * 1.66 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 * 1.67 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? * 1.68 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 * 1.69 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 * 1.70 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 * 1.71 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 * 1.72 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, * 1.73 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 * 1.74 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 * 1.75 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 * 1.76 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 * 1.77 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 * 1.78 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 * 1.79 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 * 1.80 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 * 1.81 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 * 1.82 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 * 1.83 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 * 1.84 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 * 1.85 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 * 1.86 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 * 1.87 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 * 1.88 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

  Rom. 13.
• * 1.2

  Kyngs. are chosen to suppresse the wic∣ked, & sup∣port the good.
• * 1.3

  An ••pte similitude.
• * 1.4

  Iudges are called Gods.
• * 1.5

  Blessyng.
• * 1.6

  Curse.
• * 1.7

  God re∣wardeth a•• obedience: though no mā els do.
• * 1.8

  God auen∣geth all di∣sobedience though no mā els do.
• * 1.9

  Vēgeance is Gods.
• * 1.10

  Dauid.
• * 1.11

  God de∣stroyeth one wicked by an other
• * 1.12

  God proui∣deth a mea∣nes to take the euil out of the way when they haue fulfil∣led their wickednes
• * 1.13

  Why Da∣uid slewe not Saul.
• * 1.14

  The kyng 〈◊〉〈◊〉 in the ro••••••e of god in this world.
• * 1.15

  The kyng must be re∣serued vnto the venge∣aunce of God.
• * 1.16

  It i•• not lawfull for a Christen subiect to resiste hys Prince, though he be an hea∣then man.
• * 1.17

  Kynges must make accompt of their do∣ynges one∣ly to God.
• * 1.18

  The kyng hath no po∣wer but to his damna∣tion to pri∣uiledge the spiritualtie to sinne vn∣punished.
• * 1.19

  A king is a great bene∣fite though he be neuer so euill.
• * 1.20

  Princes are ordei∣ned to p••∣uill do••rs.
• * 1.21

  The dam∣nation of Princes.
• * 1.22

  Sanctua∣ries.
• * 1.23

  Necke∣uerse.
• * 1.24

  Three na∣tures.
• * 1.25

  What it is to looke Moyses in the face.
• * 1.26

  Heauen commeth by Christ.
• * 1.27

  A Christen man seketh no more but Gods will.
• * 1.28

  Lustes.
• * 1.29

  Fre••ill.
• * 1.30

  Worldly witte.
• * 1.31

  The will is bond and ••ed.
• * 1.32

  Fredome.
• * 1.33

  All is sinne that sprin∣geth not of the spirite of God, and all that is not done in the light of Gods worde.
• * 1.34

  So do our spiritualtie in all their workes.
• * 1.35

  True mi∣racles are wrought to cōfirme the preaching, and not the God head of the prea∣cher.
• * 1.36

  Our hypo∣crites are blinde.
• * 1.37

  The religi∣ous looke vpon the out side onely.
• * 1.38

  The spri∣tuall man.
• * 1.39

  The natu∣rall man.
• * 1.40

  Feate is the last ••e∣medy.
• * 1.41

  Kinges de∣fend y^• false authoritie of the pope, their office punishing of sinne loyd apart.
• * 1.42

  Bishoppes minister the kinges du∣tie, their owne layde apart: yea, they perse∣cute their owne office.
• * 1.43

  Kynges do but waite on y^• Popes pleasure.
• * 1.44

  The iug∣ling of the Pope.
• * 1.45

  Bishops of Almany.
• * 1.46

  Mylane.
• * 1.47

  Byshops of Fraunce. A cappe of mainte∣naunce. Most Chri∣sten kyng. Defendre of the Popes Fayth. The eldest sonne of the holy 〈◊〉〈◊〉
• * 1.48

  Bl••••••ng of armes.
• * 1.49

  The Eng∣lish Bys∣shops.
• * 1.50

  The false∣hode of the Bishops.
• * 1.51

  O a cruell and an ab∣hominable example of tyranny: iudge them by theyr dedes saith Christ.
• * 1.52

  The whore of Babylō.
• * 1.53

  Confession.
• * 1.54

  Not Peter onely but Christ also was vnder the tempo∣rall sword.
• * 1.55

  The kings sinne in ge∣uing exēp∣tions & the Prelates in recea∣uyng them.
• * 1.56

  When the spiritualitie payeth tri∣bute.
• * 1.57

  Shameles iugglers.
• * 1.58

  They make no consciēce at any euill doyng.
• * 1.59

  They care for theyr neighbours as y^• wolfe doth for the shepe.
• * 1.60

  The euill ensample of the spiritu∣altie cau∣seth the lay to beleue that they are not bound to obey.
• * 1.61

  There is no Christē loue in thē.
• * 1.62

  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.
• * 1.63

  Confessi••.
• * 1.64

  Prelates know all mens se∣cretes〈…〉〈…〉man the•…•….
• * 1.65

  ••oue ful∣filleth the law before God & not the out∣ward dede.
• * 1.66

  Agaynste workemen.
• * 1.67

  The deede fulfilleth the law be∣fore the world.
• * 1.68

  Faith ma∣keth a man to loue.
• * 1.69

  Iustifiyng.
• * 1.70

  The office or dutie of the law.
• * 1.71

  The bele∣uyng of Gods pro∣mises iusti∣fieth.
• * 1.72

  The spirite and the in∣ward ver∣tues are knowen by the out∣ward dede.
• * 1.73

  Ouercome thyne ene∣my with well doing.
• * 1.74

  The law.
• * 1.75

  The kyng.
• * 1.76

  Rulers are Gods gift.
• * 1.77

  Why the rulers are euill.
• * 1.78

  Euill ru∣lers are a signe that God is an∣gry with vs.
• * 1.79

  Why the Prelates are so wic∣ked.
• * 1.80

  The cause of false mi∣racles is: that we haue no lust vnto the truth.
• * 1.81

  The right way to came of bondage.
• * 1.82

  Euill ru∣lers ought not to be resisted.
• * 1.83

  God is al∣wayes one, alwayes true, al∣wayes mercifull, and exclu∣deth no mā from his promises.
• * 1.84

  A Christ•• man doth but suffer onely.
• * 1.85

  Euill ru∣lers are wholesome medicines.
• * 1.86

  A Christen man recea∣ueth.
• * 1.87

  How profi∣table aduer¦sitie is.
• * 1.88

  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.