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 dutie of Kynges, and of the Iudges and Officers.

LEt Kynges (if they had leuer be Christen in deede then so to be called) geue themselues all together to the wealth of their Realmes after the ensample of Christ: remembryng that the people are Gods & not theirs: ye are Christes inheritaunce and possession bought with his bloud. The most despised * 1.1 person in his Realme is the kynges brother, and felowmember with hym, and equall with him in the kyngdome of God and of Christ. Let him therfore not thinke him selfe to good to do thē seruice, neither seke any other thing in them, then a father seketh in his chil∣dren, yea then Christ sought in vs. Though that the kyng in the temporal regiment be in the rowme of God and representeth God him self, and is with out all comparison better thē his sub∣iectes: yet let him put of that and be∣come a brother, doing and leauing vn∣done all thinges in respect of the com∣mon wealth, that all men may see that he seketh nothing, but the profet of his subiectes. When a cause that requireth execution is brought before him, then onely let him take y^e person of God on him. Then let him know no creature but heare all indifferently, whether it be a straunger or one of his owne Re∣alme, & the small as well as the great and iudge righteously for the iudgemēt is the Lordes. Deut. i. In tyme of iud∣gement he is no minister in the kyng∣dome of Christ: he preacheth no Gos∣pell, but the sharpe law of vengeance. Let him take the holy iudges of the olde Testament for an example and namely Moses which in executing the * 1.2 law was mercylesse, otherwise more then a mother vnto them, neuer auen∣gyng his owne wronges but suffering all thing, bearing euery mans weake∣nes, teaching, warning, exhorting and euer caryng for them, and so tenderly loued them, that he desired God either to forgeue them, or to damne hym with them.

Let the iudges also priuatly when * 1.3 they haue put of the person of a iudge exhort with good counsell and warne the people & helpe, that they come not at Gods iudgemēt: but the causes that are brought vnto them, when they sit in Gods stede, let them iudge, and cō∣demne y^e trespasser vnder lawfull wit∣nesses and not breake vp into the con∣sciences * 1.4 of men, after the example of Antichristes disciples, and compell thē either to forsweare them selues by the almightie God, and by the holy Gos∣pell of his mercyfull promises, or to te∣stifie against them selues. Which abho∣minatiō * 1.5 our Prelates learned of Cay∣phas Math. xxvj. saying to Christ: I adiure or charge thee in the name of the liuing God, that thou tell vs whe∣ther thou be Christ the sonne of God: * 1.6 Let that which is secret to God onely, where of no profe cā be made nor law∣full witnesse brought, abyde vnto the commyng of the Lord which shall opē all secretes. If any malice breake forth, that let them iudge onely. For further authoritie hath God not geuen them.

Moyses Deut. xvij. warneth iudges * 1.7 to kepe them vpright and to looke on no mans person, that is, that they pre∣ferre * 1.8 not the hye before the low, the great before the small, the rich before poore, his acquaintaunce, frende, kins∣man, countrey man or one of his own nation before a straūger, a frend or an aliant, ye or one of their own faith be∣fore an infidell: but that they looke on the cause onely to iudge indifferently. For the rowme that they are in, and the law that they execute are Gods, which as he hath made all, and is God of all and all are his sonnes: euen so is he iudge ouer all, and wil haue al iud∣ged by his law indifferently, and to haue the right of his law, and will a∣uenge the wrong done vnto the Turke or Sareson. For though they be not vnder the euerlastyng Testament of God in Christ, as few of vs which are called Christen be, and euen no mo thē to whom God hath sent his promises and poured his spirite into their harts

to beleue them, and through fayth gra∣uen lust in their hartes, to fulfill the law of loue: yet are they vnder the Te∣stament of y^e law naturall, which is the lawes of euery land made for the com∣mon wealth there, and for peace and vnite that one may lyue by an other. In whiche lawes the infidels (if they kepe them) haue promises of worldly things. Who soeuer therfore hyndreth * 1.9 a very infidell from the right of that law, sinneth agaynst God, and of him will God be auēged. Moreouer Moy∣ses warneth them that they receaue no giftes, rewardes or bribes. For those two pointes, fauoryng of one person more then an other, and receauyng re∣wardes, peruerte all right and equitie and is y^e onely pestilence of all iudges.

And the kynges warneth he that * 1.10 they haue not to many wiues, lest their hartes turne away: and that they read alway in the law of God, to learne to feare him, lest their hartes be lift vp a∣boue their brethren. Which ij. pointes, wemen and pride the despising of their * 1.11 subiectes, which are in very deed their owne brethren, are the common pesti∣lence of all Princes. Read the stories and see.

The Shyriffes, Bayly arauntes, Constables and such like officers may let no man that hurteth his neighbour scape, but that they bryng them before the iudges, except they in the meane time agree with their neighbours and make them amendes.

Let Kinges defende their subiectes from the wronges of other natiōs, but picke no quarels for euery trifle: no let not our most holy father make them no more so dronkē with vayne names, * 1.12 with cappes of maintenaunce, and like bables, as it were popetry for childrē, to begger their Realmes and to mur∣ther their people, for defendyng of our holy fathers tyrāny. If a lawfull peace * 1.13 that standeth with Gods woorde be made betwene Prince and Prince, and the name of God taken to recorde and the body of our Sauiour broken be∣twene them, vppon the bonde whiche they haue made, that peace or bonde can our holy father not dispence with, neither lowse it with all the keyes he hath: no veryly Christ can not breake it. For he came not to breake the law but to fulfill it. Math. v.

If any man haue broken the law or a good ordinaunce and repent & come to the rightway agayne, then hath Christ power to forgeue hym: but li∣cence to breake the law cā he not geue, much more his disciples and vicares (as they call them selues) can not do it. The keyes wherof they so greatly bost * 1.14 them selues are no carnall things, but spirituall, and nothing els saue know∣ledge of the law and of the promises or Gospell: if any man for lacke of spiri∣tuall feelyng desire authoritie of men, let him read the old Doctours. If any man desire authoritie of Scripture Christ sayth (Luke. xj.) woe be to you lawyers for ye haue takē away the key of knowledge, ye enter not in your sel∣ues, and them that come in, ye forbyd, that is, they had blynded y^• Scripture whose knowledge (as it were a keye) letteth into God, with gloses and tra∣ditions. Likewise findest thou Math. xxiij. As Peter aunswered in the name * 1.15 of al: so Christ promised him the keyes in the person of all: Math. xvj. And in the. xx. of Iohn he payed them saying: receaue the holy Ghost, who soeuers * 1.16 sinnes ye remitte they are remitted or forgeuen, & who soeuers sinnes ye re∣taine they are retained or holden. With * 1.17 preachyng the promises loose they as many as repent and beleue. And for that Iohn sayth receaue y^t holy ghost. Luke in his last Chapter sayth: then o∣pened he their wittes, that they might vnderstand the Scriptures and sayd vnto them: thus it is written. And thus it behoued Christ to suffre and to rise agayne the thyrd day. And that re∣pentaunce * 1.18 & remission of sinnes should be preached in his name amōg all na∣tions. At preachyng of the law repent men, and at the preachyng of the pro∣mises do they beleue & are saued. Pe∣ter in the second of the Actes practised * 1.19 his keyes, and by preachyng the law brought the people into y^t knowledge of them selues, and bound their consci∣ences, so that they were pricked in their hartes, and sayd vnto Peter and to the other Apostles, what shall we doe? Then brought they foorth the keye of the swete promises saying: repent and be Baptised euery one of you in the name of Iesus Christ for the remission of sinnes, and ye shall receaue the gift of the holy ghost. For the promise was made vnto you, and vnto your chil∣dren, and to all that are a farre euen as many as the Lord shal call. Of like ex∣amples is the Actes full, and Peters Epistles, and Paules Epistles and all * 1.20 the Scripture, neither hath our holy father any other authoritie of Christ or by the reason of his predecessor Peter

then to preach Gods word. As Christ cōpareth the vnderstandyng of Scrip∣ture vnto a keye, so compareth he it to a net, and vnto leuen and vnto many other thinges for certeine properties. I maruell therfore that they boast not * 1.21 them selues of their nette and leuen, as well as of their keyes, for they are all one thyng. But as Christ biddeth vs beware of y^• leuē of the Phariseis, so beware of their counterfeted keyes and of their false nette (which are their traditiōs and ceremonies, their hipo∣crisie & false doctrine, wherewith they katch, not soules vnto Christ, but au∣thoritie and riches vnto them selues.

Let christen kynges therefore keepe * 1.22 their fayth and truth, and all lawfull promises and bondes, not one wyth an other onely, but euen wyth the Turke or whatsoeuer infidell it be. For so it is right before God, as the scriptures and exāples of the Bible testifie. Whosoe∣uer * 1.23 voweth an vnlawful vow, promi∣seth an vnlawfull promise, sweareth an vnlawful oth, sinneth against God, and ought therfore to breake it. He ne∣deth not to sue to Rome for a licence. For he hath Gods word, & not a licēce onely: but also a commaundement to breake it. They therefore y^• are sworne to be true vnto Cardinals & Byshops, that is to say, false vnto God, the king, and the realme, may breake their othes lawfully without grudge of conscience by the aucthoritie of Gods worde. In makyng them they sinned, but in repē∣tyng and breakyng them they please God hyghly, and receaue forgeuenes in Christ.

Let kynges take their dutie of their subiectes, and that is necessary vnto y^t defence of the realme. Let them rule their Realmes them selues, wyth the helpe of laye men that are sage, wyse, learned, and expert. Is it not a shame aboue all shames & a monstrous thing, that no man should be founde able to gouerne a worldly kyngdome saue by∣shops * 1.24 and prelates, that haue forsakē the worlde, and are taken out of the worlde and appoynted to preach the kyngdome of God? Christ sayth, y^t hys kingdome is not of this world. Iohn. 18. And Luk. 12. vnto y^• young mā that desired hym to bid his brother to geue hym part of the inheritaunce, he auns∣wered, who made me a iudge or a de∣uider * 1.25 among you. No man that layeth his hand to the Plowe and looketh backe is apt for the kingdome of hea∣uen. Luke. ix. No man can serue two maisters but he must despise the one Math. vj.

To preach Gods worde is to much for halfe a man. And to minister a tem∣porall kingdome is to much for halfe a man also. Either other requireth an whole man. One therfore can not well do both. He that auengeth himselfe on euery trifle is not mete to preach y^t pa∣cience of Christ, how that a man ought to forgeue and to suffer all thynges. He that is ouerwhelmed with all maner riches, and doth but seeke more dayly, is not meete to preach pouertie. He that will obey no man, is not mete to preach how we ought to obey all men. Peter saith Act. vj. It is not meete that we should leaue the word of God and serue at the tables. Paule sayth in the ix. chapter of the first Corinthe. Wo is me if I preach not a terible saying, ve∣rely for Popes, Cardinals, and By∣shoppes. If he had sayd, wo be vnto me, if I fight not & moue Princes vn∣to warre, or if I encrease not S. Pe∣ters patrimonie (as they call it) it had * 1.26 bene a more easy saying for them.

Christ forbiddeth hys disciples and * 1.27 that oft (as thou mayst see Math. xviij. And also xx. Mark. ix. and also x. Luk. ix. and also xxij. Euen at his last sup∣per) not onely to clime aboue Lordes. kynges, and Emperours in worldly rule, but also to exalt themselues one aboue an other in y^e kingdome of God. But in vayne: for the Pope would not heare it though he had commaunded it tenne thousand tymes. Gods worde should rule onely and not Byshoppes * 1.28 decrees, or the Popes pleasure. That ought they to preach purely and spiri∣tually, and to fashion their liues after, & wyth all ensample of godly liuyng & long suffering, to draw all to Christ: and not to expounde the Scriptures carnally and worldly, saying: God spake thys to Peter and I am his suc∣cessour, therefore thys aucthoritie is myne onely: and then bring in the ty∣ranny of their fleshly wisdome, in prae∣sentia maioris, cessat potestas minoris, that is, in the presence of the greater, y^• lesse hath no power. There is no brother∣hod where such philosophy is taught.

SVch philosophy, and so to abuse the scriptures, and to mocke with Gods word, is after the maner of the Byshop of Rochesters diuinitie. For he in hys * 1.29 Sermō of the condemnation of Mar∣tin Luther, proueth by a shadow of the olde testament, that is, by Moyses and Aaron, that Sathan and Antichrist our

most holy father the Pope is Christes vicare & head of Christes cōgregation.

Moyses (sayth he) signifieth Christ, and Aaron the Pope. And yet the epi∣stle vnto the Hebrues proueth that the hye Priest of the olde lawe signifieth Christ, and his offering and hys going in once in the yeare into the inner tem∣ple, signifie the offering wherewyth Christ offered hymselfe, and Christes goyng in vnto the father to be an euer∣lasting mediator or intercessor for vs. Neuerthelesse Rochester proueth the contrary by a shadow: by a shadow ve∣rely. For in shadowes they walke with out all shame, and the light will they * 1.30 not come at, but enforce to stoppe and quench it with all craft and falshod, lest their abhominable iugling shoulde be sene. If any man looke in the light of y^e new testament, he shal clearely see, that that shadow may not be so vnderstād.

Vnderstand therfore that one thing in the Scripture representeth diuers thynges. A Serpent figureth Christ in one place, and the Deuill in an other. And a Lyon doth lykewise. Christ by Leuen signifieth Gods worde in one place, and in an other signifieth there∣by the traditions of y^t Phareseis which sowred & altered Gods word for theyr auauntage. Now Moyses verely in y^• sayd place representeth Christ, and Aa∣ron * 1.31 which was not yet hye Priest, re∣presēted not Peter onely or hys succes∣sour, as my Lord of Rochester woulde haue it (for Peter was to litle to beare Christes message vnto all the world) but signifieth euery disciple of Christ & euery true preacher of Gods worde. For Moyses put in Aarons mouth, what he should say, and Aaron was Moyses Prophet, and spake not hys owne message (as the Pope and By∣shoppes doe) but that which Moyses had receaued of God and deliuered vn∣to hym. Exod. 4. and also 7. So ought euery preacher to preach Gods worde purely, and neither to adde nor minish. A true messenger must doe his message truely, and say neither more nor lesse then he is commaunded. Aaron when * 1.32 he is hye priest, and offereth and pur∣geth the people of their worldly sinne, which they had fallē in in touching vn∣cleanly thynges, and in eating meates forbidden (as we sinne in handling the chalice, and the Alter stone, & are pur∣ged wyth the Bishops blessing) repre∣senteth Christ, which purgeth vs from all sinne in the sight of God, as the epi∣stle vnto the Hebrues maketh mentiō. When Moyses was gone vp into the mounte and Aaron left behynde, and made the golden Calfe, there Aaron representeth all false preachers, and namely, our most holy father y^• Pope, which in like maner maketh vs beleue in a Bull, as y^t Bishop of Rochester ful wel alleageth the place in hys sermon.

If the Pope be signified by Aaron and Christ by Moyses, why is not the Pope as well content with Christes * 1.33 law and doctrine, as Aaron was with Moyses? What is the cause that our Bi∣shops preach the pope and not Christ, seyng the Apostles preached not Pe∣ter, but Christ. Paul. ij. Cor. iiij. sayth of hym selfe and of his felowapostles: * 1.34 we preache not our selues but Christ Iesus the Lord, and preach our selues your seruauntes for Iesus sake. And. i. Cor. iij. Let no mā reioyse in men. For all thynges are yours, whether it bee Paul, or Apollo, or Peter: whether it be the world, or life, or death: whether they be present thinges or thynges to come: all are yours & ye are Christes & Christ is Gods. He leueth out ye are Peters, or ye are the popes. And in the Chapter folowyng he sayth. Let men thus wise esteme vs, euē the ministers of Christ. &c. And. ij. Cor. xj. Paul was gelous ouer his Corinthians, because they fell from Christ, to whom he had maried thē, & did cleaue vnto the au∣thoritie of men (for euē then false Pro∣phetes sought authoritie in the name of the hye Apostles) I am sayth he ge∣louse ouer you with godly gelousie. For I coupled you to one mā, to make you a chast virgine to Christ: but I feare lest as the Serpent deceaued •…•…e through his suttiltie, euen so your wittes should be corrupt from the sin∣glenesse that is in Christ. And it fol∣loweth: If he that commeth to you preached an other Iesus, or if ye re∣ceaue an other spirite or another Gos∣pell, then might ye well haue ben con∣tent, that is, ye might haue well suffe∣red him to haue authoritie aboue me. But I suppose (sayth he) that I was not behynd the hye Apostles: meaning in preaching Iesus & his Gospell, and in ministring the spirite. And in the said. xj. Chapter, he proueth by y^• doc∣trine of Christ, that he is greater then the hye Apostles. For Christ sayth, to be great in the kingdome of God, is to do seruice and take payne for other. * 1.35 Ʋpon which rule Paul disputeth say∣ing: if they be the ministers of Christ I am more. In labours more aboun∣daunt,

in stripes about measure in pri∣son more plenteously, in death oft and so forth. If Paul preached Christ more * 1.36 then Peter and suffered more for hys congregation, then is he greater then Peter by y^e testimony of Christ. And in the xij. he sayth. In nothing was I in∣ferior vnto y^• hye Apostles. Though I * 1.37 be nothing, yet the tokēs of an Apostle were wrought amōg you with all pa∣cience, with signes & wōders & migh∣ty dedes. So proued he his authority & not with a bulle frō Peter sealed with cold lead, either with shadowes of the old Testament falsly expounded.

Moreouer the Apostles were sent immediatly of Christ and of Christ re∣ceaued they their authoritie, as Paul boasteth him selfe euery where. Christ * 1.38 (sayth he) sent me to preach the Gos∣pell. i. Corint. i. And I receaued of the Lord that which I deliuered vnto you i. Cor. xi. And Gal. i. I certifie you bre∣thrē that the Gospell which was prea∣ched of me, was not after the maner of men (that is to witte, carnal or fleshly) neither receaued I it of man, neyther was it taught me: but I receaued it by y^t reuelation of Iesus Christ. And Gal. ij. He that was mighty in Peter in the Apostleship ouer the circumcision, was mighty in me among the Gētiles. And 1. Timoth. 1. Readest thou lykewyse. And Iohn xx. Christ sent them forth indifferently, and gaue them lyke po∣wer. As my father sent me (sayth he) so send I you: that is, to preach and to suffer, as I haue done, and not to con∣quer enemyes and kyngdomes, and to subdue all temporall power vnder you wyth disguised hypocrisie. He gaue thē the holy Ghost to bynde and loose in∣differently, as thou seest: And after∣ward he sent forth Paule wyth like au∣thority, as thou seest in the Actes. And in the last of Mathew sayth he: all po∣wer is geuen me in heauē and in earth, goe therfore and teach all naciōs, bap∣tising them in the name of the father, & of the sonne, and of the holy Ghost, tea∣ching them to obserue whatsoeuer I commaunded you. The authoritie that * 1.39 Christ gaue thē was to preach, yet not what they would imagine, but what he had commaunded. Loe sayth he, I am with you alwayes, euen vnto the ende of the world. He sayde not I goe my way, and loe here is Peter in my stede: But sent them euery man to a sundry countrey, whether soeuer the spirite caried them, and went with thē him self. And as he wrought with Pe∣ter where he went, so wrought he with the other where they went, as Paul boasteth of him selfe vnto the Galathi∣ans. Seyng now that we haue Chri∣stes * 1.40 doctrine and Christes holy promi∣ses, and seyng that Christ is euer pre∣sent with vs his owne selfe, how com∣meth it that Christ may not raigne im∣mediatly ouer vs, as well as the Pope which commeth neuer at vs? Seyng also that the office of an Apostle is to preach onely, how can the Pope cha∣lenge with right, any authoritie where he preacheth not? How commeth it al∣so that Rochester will not let vs be cal∣led one congregation be the reason of one God, one Christ, one spirite, one Gospell, one fayth, one hope, and one Baptisme, as well as because of one Pope?

If any naturall beast with hys worldly wisedome striue, that one is * 1.41 greater then an other, because that in congregations one is sent of an other, as we see in the Actes. I aūswere that Peter sent no man, but was sent him selfe, and Iohn was sent, and Paul, Sy∣las and Barnabas were sent. Howbeit such maner sendynges are not world∣ly, as Princes send Ambassadours, no nor as Friers send their limiters to gather their brethrenhedes which must obey whether they will or will not. Here all thyng is free and willyngly. And the holy ghost bringeth thē toge∣ther whiche maketh their willes free, and ready to bestow them selues vpon their neighbours profit. And they that come, offer thē selues, and all that they haue or cā do, to serue the Lord & their brethrē. And euery mā, as he is found apt and meete to serue his neighbour, so is he sent or put in office. And of the holy Ghost are they sent with the con∣sent of their brethren and with their owne consēt also. And Gods word ru∣leth in that congregation, vnto which word euery man confirmeth his will. And Christ which is alway present is the head. But as our Bishops heare not Christes voyce, so see they him not * 1.42 present: and therfore make them a God on the earth, of the kinde (I suppose) of Aarons calfe. For he bringeth forth * 1.43 no other frute but Bulles.

For as much also as Christ is as great as Peter, why is not his seate as great as Peters? Had the head of the Empire ben at Ierusalem, there had ben no mention made of Peter. It is verely, as Paul sayth in the xj. Chap. of the ij. Epistle to the Corinthians.

The false Apostles are disceatful wor∣kers, and fashion them selues like vn∣to the Apostles of Christ. That is the * 1.44 shauen nation preached Christ falsly, yea vnder the name of Christ preached them selues, and raigne in Christes stede: haue also taken away the keye of knowledge and haue wrapped y^• peo∣ple in ignoraunce, and haue taught thē to beleue in them selues, in their tra∣ditions and false ceremonies: so that Christ is but a vayne name, and after * 1.45 they had put Christ out of his rowme, they gate them selues to the Empe∣rour and kyngs, and so long ministred their busines till they haue also put thē out of their rowmes, & haue got their * 1.46 authorities from them and raigne also in their stede: so that y^• Emperour and kynges are but vayne names and sha∣dowes, as Christ is, hauyng nothyng to do in the world. Thus raygne they in the stede of God and man and haue all power vnder them, and do what they list.

Let vs see an other poynt of our great clarke. A litle after the beginning * 1.47 of hys Sermon, entendyng to proue that which is clearer then the sonne & serueth no more for his purpose then Ite missa est serueth to proue that our Lady was borne without originall sinne: he alledgeth a saying that Mar∣tin Luther sayth, which is this, if we af∣firme that any one Epistle of Paul or any one place of his Epistles pertei∣neith not vnto the vniuersall Church, that is, to all the congregation of them that beleue in Christ, we take away all S. Paules authoritie. Wherupō sayth Rochester. If it be thus of the woordes of S. Paule, much rather it is true of the Gospels of Christ and of euery place of them. O malicious blyndnes. First note his blindnes. He vnderstā∣deth by this worde Gospell no more but the foure Euangelistes, Mathew, Marke, Luke and Iohn, and thinketh not that the Actes of Apostles and the Epistles of Peter, of Paul & of Iohn * 1.48 and of other like, are also the Gospell. Paul calleth his preachyng the Gos∣pell. Rom. ij. and. i. Cor. iiij. and Gal. i. and. i. Timoth. i. The Gospel is eue∣ry where one though it be preached of diuers, and signifieth glad tidynges, * 1.49 that is to witte, an open preachyng of Christ and the holy Testament & gra∣cious promises that God hath made in Christes bloud, to all that repent and beleue. Now is there more Gospell in one Epistle of Paule, that is to say, Christ is more clearely preached, and moe promises rehearsed in one Epistle of Paul, then in the. iij. first Euange∣listes. Mathew, Marke & Luke.

Consider also his maliciousnes, how wickedly and how craftely he taketh a∣way y^e authoritie of Paule. It is much rather true of the Gospelles, and of e∣uery place in them then of Paule. If * 1.50 that which y^e foure Euangelistes wrote be truer then that which Paule wrote, then is it not one Gospell that they preached, neither one spirit that taught them. If it be one Gospell and one spi∣rite, how is one truer then the other? Paule proueth his authoritie to y^e Ga∣lathians * 1.51 and to the Corinthians, be∣cause that he receaued his Gospell by reuelation of Christ and not of man: & because that when he com••••ed wyth Peter and y^e hye Apostles of hys Gos∣pell & preaching, they coulde improue nothyng, neither teach hym any thing: and because also that as many were cō∣uerted and as great miracles shewed by his preaching, as at the preaching of the hie Apostles, and therefore will be of no lesse authoritie, thē Peter and o∣ther hie Apostles: Nor haue his Gos∣pell of lesse reputation then theirs.

Fynally that thou mayst know Ro∣chester * 1.52 for euer, and all the remnaunt by him, what they are within y^e skinne, marke how he playeth bo pepe with y^e Scripture. He allegeth the beginning of the tenth chapter to the Hebrues. Vmbram habens lex futurorum bonorum, the lawe hath but a shadow of thynges to come. And immediatly expoundeth the figure cleane contrary vnto the chap∣ter folowing, and to all the whole epi∣stle, making Aaron a figure of y^t Pope, whom the Epistle maketh a figure of Christ.

He allegeth halfe a texte of Paule. i. Timoth. iiij. In the latter dayes some shall depart from the faith, geuing hede vnto spirites of error and deuilish doc∣trine: but it foloweth in the text, ge∣uing attendaunce or hede vnto the de∣uilishe doctrine of them which speake false thorow hypocrisy, and haue their consciences marked with a hote yron, forbidding to mary, and commaūding to absteine from meates which God hath created to be receaued wyth ge∣uing thākes. Which two thynges who * 1.53 euer did saue y^e Pope Rochesters God, makyng sinne in the creatures which God hath created for mās vse to be re∣ceaued wyth thankes? The kyngdome of heauē is not meate and drinke sayth

Paule, but righteousnes, peace, and ioye in the holy Ghost. For whosoeuer in these thynges serueth Christ, plea∣seth God, and is alowed of men. Rom. xiiij. Had Rochester therfore not a cō∣science marked wyth the hote yron of malice, so that he can not consent vnto the will of God and glory of Christ, he woulde not haue so alleaged the texte which is contrary to none saue them∣selues.

He alleageth an other text of Paule in the second chapter of his second epi∣stle to the Thessalonians. Erit dissessi•• primum, that is sayth Rochester, before the comming of Antichrist, there shall be a notable departing from the fayth. And Paule sayth. The Lord commeth not except there come a departing first. Paules meaning is, that the last day commeth not so shortly, but that Anti∣christ shall come first and destroy the faith, and sit in the temple of God, and make all men worship him, and beleue in hym (as the Pope doth) and then shal Gods worde come to light againe (as it doth at thys tyme) and destroy hym and vtter his iuggling, and then cōmeth Christ vnto iudgement. What say ye of this crafty cōueyar? Would he spare, suppose ye to alleage & to wrest other doctours pestilently, which fea∣reth not for to iugle wyth y^• holy scrip∣ture of God, expounding y^• vnto Anti∣christ which Paule speaketh of Christ? No be ye sure. But euen after this ma∣ner wise peruert they the whole scrip∣ture and all doctours, wresting thē vn∣to their abhominable purpose, cleane contrary to the meaning of the text, & to the circumstaunces that goe before and after. Which deuelishe falshod lest the lay men should perceaue, is the ve∣ry * 1.54 cause why y^• they will not suffer the Scripture to be had in the Englishe tounge, neither any worke to be made, that should bring the people to know∣ledge of the truth.

He alleageth for the Popes authori∣tie, Saint Ciprian, Saint Augustine, Ambrose, Hierome, and Origene: of which neuer one knew of any authori∣tie, that one Bishop should haue aboue an other. And Saint Gregory allea∣geth he, which would receaue no such authoritie aboue hys brethren when it was profered hym. As the maner is to call Tully chiefe of Oratours for hys * 1.55 singular cloquence, and Aristotle chiefe of Philosophers, and Ʋirgill chiefe of Poets, for thir singular learnyng, and not for any authoritie that they had o∣uer other: so was it the maner to call Peter chiefe of the Apostles for his sin∣gular actiuitie and boldnes, and not that he shoulde be Lord ouer his bre∣thren, contrary to hys owne doctrine. Yet compare that chiefe Apostle vnto Paule, and he is found a great way in∣ferior. This I say not that I woulde that any man shoulde make a God of Paule, contrary vnto hys owne lear∣ning. Notwithstāding yet this maner of speaking is left vnto vs of our el∣ders, that when we say the Apostle sayth so, we vnderstand Paule for hys excellency aboue other Apostles. I would he would tel you how Hieroin, Augustine, Bede, Origene, and other doctours expound this texte vpon this rocke I wyll builde my congregation: and how they enterpret the keyes also. Thereto, Pasce, pasce, pasce, which Ro∣chester leaueth without any Englishe, signifieth not Pol••, shere, and shaue. Ʋpon which texte beholde the faithfull exposition of Bede.

Note also how craftely he would en∣feoffe the Apostles of Christ with their * 1.56 wicked traditions and false Ceremo∣nies, which they themselues haue fay∣ned, alleaging Paule. ij. Thessal. ij. I aunswere that Paule taught by mouth such things as he wrote in his epistles. And his traditions were the Gospell of Christ, and honest maners & liuing, and such a good order as becommeth the doctrine of Christ. As that a wo∣man obey her husband, haue her head couered, keepe silence, and goe wo∣manly and christenly apparelled: that children and seruauntes be in subiec∣tion: and that the younge obey their elders, that no man eate but he that la∣boureth and worketh, and that men make an earnest thing of Gods word, and of hys holy Sacramentes: and to watch, fast, and pray, and such lyke, as the Scripture commaundeth. Which thynges he that woulde breake were no christen man. But we may well cō∣playne and crye to God for helpe, that * 1.57 it is not lawful for the Popes tyranny, to teach y^• people what prayer is, what fasting is, and wherefore it serueth. There were also certayne customes al∣way which were not commaunded in paine of hell or euerlasting dānatiō, as to watch all night, and to kysse one an other: which as soone as the people a∣bused, then they brake thē. For which cause the Byshops myght breake ma∣ny thynges now in lyke maner. Paule also in many thynges which God had

made free, gaue pure and faythfull coū∣cell without tangling of any mans cō∣science, and without all maner com∣maundyng vnder payne of cursing, * 1.58 payne of excommunication, payne of heresie, payne of burnyng, payne of deadly sinne, payne of hell, and payne of damnatiō. As thou mayst see. i. Cor. 7. Where he counceleth the vnmaried, the widowes, and virgines that it is good so to abyde, if they haue the gift of chastitie. Not to winne heauē ther∣by (for neither Circumcision neither vncircumcision is any thyng at all, but the kepyng of the commaunde∣mentes is altogether) But that they might be without trouble, and might also the better wayte on Gods worde and s••elyer serue their brethren. And * 1.59 sayth (as a faithfull seruaunt) that he had none authority of the Lord to geue them any commaundement. But that the Apostles gaue vs any blynd cere∣monies wherof we should not know the reason that I denye and also defie, as a thyng cleane contrary vnto the learnyng of Paul euery where.

For Paul commaundeth that no * 1.60 man once speake in the Church, that is, in the congregation, but in a toung that all men vnderstand, except that there be an interpreter by: he cōmaun∣deth to labour for knowledge, vnder∣standyng, and feelyng and to beware of superstition, & persuasions of world∣ly wisedome, philosophy, and of hypo∣crisie and ceremonies, and of all ma∣ner disguising, & to walke in y^• playne and open truth. Ye were once darke∣nes (sayth he) but now are ye light in the Lord, walke therefore as the chil∣dren of light. Ephe. v. how doth Paul also wish them encrease of grace in e∣uery Epistle? How crieth he to God to augment their knowledge, that they should be no more children waueryng with euery winde of doctrine, but would vouchsafe to make them full men in Christ, and in the vnderstan∣dyng of the mysteries or secretes of Christ? so that it should no be possible for any man to disceaue them with any entisyng reasons of worldly wisedom, or to beguile them with blind ceremo∣nies, or to lead them out of the waye with superstitiousnes of disguiled hy∣pocrisie: vnto which ful knowledge are * 1.61 the spirituall officers ordeined to bring them. Ephes. iiij. So farre it is away that Christes Apostles should geue them traditions of blind ceremonies without signification, or of whiche no man should know the reason as Ro∣chester whiche loueth shadowes and darkenes lyeth on them: God stoppe his blasphemous mouth.

Consider also how studiously Ro∣chester * 1.62 alledgeth Origene, both for his Pope, and also to stablish his blind ce∣remonies with all: which Origene of all heretickes is condemned to be the greatest. He is an auncient Doctour sayth he, yea and to whō in this point great fayth is to be geuen: yea verely * 1.63 Aristotle and Plato and euen very Ro∣bynhode is to beleued in such a point, that so greatly mainteineth our holy fathers authoritie, and all his disgui∣singes.

Last of all as once a craftie theefe whē he was espied and folowed, cryed vnto the people. Stoppe the thefe, stop the thefe. And as many to begyn with all, cast first in an other mans teth that which he feareth should be layd to his owne charge: euen so Rochester layeth to Martin Luthers charge the slaying & murtheryng of Christen men, because they will not beleue in his doctrine, which thing Rochester and his brethrē haue not ceased to do now certein hun∣dred yeares, with such malice that whē they be dead, theyrage burnyng their bodies, of which some they them sel∣ues of lickelyhode killed before secret∣ly. And because that all the worlde knoweth that Martin Luther slayeth no mā, but killeth onely with the spiritu∣all sword, the word of God, such can∣kred cōsciences as Rochester hath. Nei∣ther persecuteth, but suffereth persecu∣tion: yet Rochester with a goodly Ar∣gument proueth that he would do it if he could. And marke I pray you what an Oratour he is, and how vehement∣ly * 1.64 he persuadeth it. Martin Luther hath burned the Popes decretals: a mani∣fest signe, sayth he, that he would haue burnt the Popes holines also, if he had had him. A like Argument (which I suppose to be rather true) I make. Ro∣chester and his holy brethrē haue burnt Christes Testament: an euident signe verely that they woulde haue burnt Christ him selfe also if they had had him.

I had almost verely left out the * 1.65 chiefest point of all. Rochester both ab∣hominable and shamelesse, yea & sterke mad with pure malice, and so adased in the braines with spite, that he cā not o∣uercome the truth that he seeth not, or rather careth not what he sayth: in the ende of his first destruction, I would

say instructiō as he calleth it, intēding to proue that we are iustified thorouh holy workes, alleageth halfe a texte of Paule of the fift to the Galathians (as his maner is to iuggle and cōuey craf∣tely) fides per dilectionem operans. Which * 1.66 texte he thys wise Englisheth: fayth which is wrought by loue, and maketh a verbe passiue of a verbe deponent. Rochester will haue loue to goe before and fayth to spring out of loue. Thus Antichrist turneth the rotes of the tree vpward. I must first loue a bitter me∣dicine (after Rochesters doctrine) and then beleue that it is wholsome. When by naturall reason, I first hate a bitter medicine, vntill I be brought in belief of the phisition, that it is holesome, & that the bitternes shall heale me, and then afterward loue it of that beliefe. Doth the childe loue the father first, & thē beleue that he is his sonne or heire, or rather because he knoweth that he is his sonne or heire and beloued, ther∣fore loueth agayne? Iohn sayth in the * 1.67 third of his first epistle. See what loue the father hath shewed vpon vs, that we should be called his sonnes. Be∣cause we are sonnes therefore loue we. Now by fayth are we sonnes as Iohn sayth in the fyrst chapter of his Gospel. He gaue them power to be the sonnes of God, in that they beleued on hys name. And Paule sayth, in the thyrd chapter of hys Epistle to the Galathi∣ans, we are all the sonnes of God by the faith which is in Iesus Christ. And Iohn in the sayd chapter of hys epistle sayth. Hereby perceaue we loue, that he gaue hys life for vs. We coulde see no loue nor cause to loue agayne, ex∣cept that we beleued that he dyed for vs, and that we were saued thorough his death. And in the chapter folowing sayth Iohn. Herein is loue: not that we loued God: but that he loued vs, and sent his sonne to make agreement for our sinnes. So God sent not hys sonne for any loue that we had to hym: but of the loue, that he had to vs, sent he hys sonne, that we myght so loue & loue agayne. Paule lykewise in the 8. chapter to the Romaynes, after that he hath declared the infinite loue of God to vs ward, in that he spared not hys owne sonne, but gaue hym for vs, cry∣eth out saying: who shall separate vs from the loue of God? shall persecuti∣on, shall a sworde? &c. No, sayth he, I am sure that no creature shall separate vs from the loue of God, that is, in Christ Iesus our Lord: as who should say, we see so great loue in God to vs warde in Christes death, that though all misfortune should fall on vs, we can not but loue agayne. Now how know we that God loueth vs? verely by fayth. So therefore, though Ro∣chester * 1.68 be a beast faythlesse, yet ought naturall reason to haue taught hym, that loue springeth out of fayth and knowledge: and not fayth and know∣ledge out of loue. But let vs see the text. Paule sayth thus. In Christ Ie∣su, neither circumcision is any thyng worth, nor incircumcision: but fayth which worketh thorow loue, or which thorow loue is strōg or mighty in wor∣king, & not which is wrought by loue, as the iuggler sayth. Faith that loueth Gods cōmaundemēts iustitieth a mā. If thou beleue gods promises in christ, and loue his commaūdementes, then art thou safe. If thou loue y^e commaū∣demēt, then art thou sure y^• thy fayth is vnfained, & that gods spirit is in thee.

How fayth iustifieth before God in the hart, & how loue springeth of fayth, and compelleth vs to worke, and how the workes iustifie before the worlde, & testifie what we are, & certifie vs that our fayth is vnfayned, and that y^e right spirit of God is in vs, see in my booke of y^e iustifiyng of faith, and there shalt thou see all thyng aboundantly. Also of the controuersie betwene Paul and * 1.69 Iames see there. Neuer the later, whē Rochester sayth, if faith onely iustified, then both the deuils and also sinners that lie still in sinne should be saued, hys argument is not worth a strawe. For neyther the deuils nor yet sinners that continue in sinne of purpose & de∣lectation, * 1.70 haue any such fayth as Paul speaketh of. For Paules fayth is to be∣leue Gods promises. Fayth (sayth he) Rom. x. cōmeth by hearing, and hea∣ring commeth by the worde of God. And how shall they heare wythout a preacher, and how shall they preach ex∣cept they be sent? As it is writtē (saith he) how beautifull are the fecte that bring glade tydinges of peace, and bringe tydynges of good thynges. Now when sent God any messengers vnto the deuils to preach them peace, or any good thyng: The deuill hath no promise: he is therefore excluded from Paules fayth. The deuill beleueth that * 1.71 Christ dyed, but not that he dyed for hys sinnes. Neither doth any that cō∣senteth in the hart to continue in sinne, beleue that Christ dyed for him. For to beleue that Christ dyed for vs, is to see

our horrible damnation, and how we * 1.72 were appointed vnto eternall paines, and to feele, and to be sure that we are deliuered therefrō thorough Christ: in that we haue power to hate our sins, and to loue Gods commaundements. All such repent and haue their hartes loosed out of captiuitie and bondage of sinne, and are therefore iustified tho∣rough fayth in Christ. Wicked sinners haue no fayth, but imaginations and opinions about Christ, as our schole men haue in their principles, about whiche they braule so fast one with an¦other. It is an other thyng to beleue y^• the kyng is rich, & that he is rich vnto me, and that my part is therein: and that he will not spare a peny of his ri∣ches at my neede, when I beleue that the king is rich I am not moued. But when I beleue that he is rich for me, & that he will neuer faile me at my nede, then loue I, and of loue am ready to worke vnto the vttermost of my pow∣er: But let vs returne at the last vnto our purpose agayne.

WHat is the cause that laye men can * 1.73 not now rule, as well as in times past, and as the Turkes yet doe? Ʋe∣rely because that Antichrist wyth the miste of hys iugglyng hath beguiled our eyes, and hath cast a superstitious feare vpon the world of christen men, & hath taught thē to dread, not God & his worde, but hymselfe and his word: not Gods law and ordinaunces, prin∣ces and officers which God hath set to rule the world, but his owne law and ordinaunces, traditions and ceremo∣nies, and disguised disciples, which he hath set euery where to deceaue the world, and to expell the lyght of Gods worde, that his darcknes may haue roome. For we see by dayly experience of certayne hundred yeares lōg, that he which feareth neyther God nor hys worde, neyther regardeth father, mo∣ther, mayster, or Christ hymself, which rebelleth against God ordinaunces, ri∣seth * 1.74 agaynst the kynges, and resisteth hys officers, dare not once lay handes on one of the Popes annoynted: no though he sley hys father before hys face, or do violence vnto his brother, or defile his sister, wife or mother. Like honour geue we vnto his traditions & ceremonies. What deuotion haue we when we are blessed (as they call it) with the chalice, or when the Byshop lifteth vp his holy hand ouer vs? Who dare handle the chalice, touch the Al∣ter stone, or put his hand in the fount, or hys finger into the holy oyle? What reuerence geue we vnto holy water, holy ••yre, holy bread, holy salt, halow∣ed belles, holy waxe, holy bowes, ho∣ly candels, and holy ashes? And last of all vnto the holy cādle commit we our soules at our last departyng. Yea and of the very cloute which the Byshop or his chapplen that standeth by, knitteth about childrens neckes at confirmatiō, what lay person durst be so bold as to to vnloose the knot? Thou wilt say, do not such thinges bring the holy Ghost and put away sinne and driue away spirites? I say that a stedfast fayth or belefe in Christ & in the promises that God hath sworne to geue vs for hys sake, bringeth the holy Ghost as all the Scriptures make mention, & as Paul sayth (Actes. xix.) haue ye receaued the holy Ghost through fayth or beleuing? Fayth is the rocke where on Christ * 1.75 buildeth hys congregation, agaynst whiche ••ayth Christ Math. xvj. hell gates shall not preuaile. As soone as thou beleuest in Christ, the holy Ghost commeth, sinne falleth away and de∣uils flye: when we cast holy water at the deuill or ryng the belles, he fleeth, * 1.76 as men do from young children, and mocketh with vs, to bring vs from the true fayth that is in Gods word vnto a superstitious, and a false belefe of our owne imagination. If thou haddest fayth & threwest an vnhalowed stone at his head, he would earnestly flee and without mockyng, yea though thou threwest nothyng at all, he would not yet abyde.

Though that at the beginnyng mi∣racles * 1.77 were shewed through such cere∣monies, to moue the infidels to beleue the word of God. As thou readest how the Apostles annoynted the sicke with oyle and healed them, and Paul sent his pertelet or Iirkyn to the sicke and healed them also. Yet was it not the ce∣remonie that did the miracle, but fayth of the preacher and the truth of God, which had promised to confirme and stablish his Gospell with such mira∣cles. Therfore as soone as the gift of miracles ceased, ought the ceremonie to haue ceased also: or els if they will needes haue a ceremonie to signifie some promise or benefite of GOD (whiche I prayse not but would haue Gods word preached euery Sonday, for which entent Sondayes and holy * 1.78 dayes were ordeined) then let them tel the people what it meaneth: and not set vp a haulde and a naked ceremonie

without significatiō, to make the peo∣ple beleue therein, and to quenche the fayth that ought to be geuen vnto the word of God.

What helpeth it also that the Priest * 1.79 whē he goeth to Masse disguifeth him selfe with a great part of the passion of Christ, and playeth out the rest vnder silence with signes and profers, with noddyng, beckyng and mowyng, as it were Iacke an apes, when neither he him selfe neither any man els woteth what he meaneth? not at all verely, but hurteth and that excedyngly. For as much as it not onely destroyeth the fayth & quencheth the loue that should * 1.80 be geuen vnto the commaundements, and maketh the people vnthankefull, in that it bringeth them into such su∣perstition, that they thinke that they haue done aboundantly ynough for God, yea & deserued aboue measure, if they be present once in a day at such mummyng: But also maketh the in∣fidels to mocke vs and abhorre vs, in that they see nothyng but such apes play among vs, where of no man can geue a reason.

All this commeth to passe to fulfill the prophesie which Christ prophesied. * 1.81 Marke. xiij. And Luke. xxj. that there shall come in his name which shall say that they them selues are Christ. That do verely the Pope and our holy or∣ders of Religion. For they vnder the name of Christ preach thē selues, their own word, and their own traditions, and teach the people to beleue in them. The Pope geueth pardons of his full power, of the treasure of the Church and of the merites of Saintes. The Friers lykewise make their benefac∣tours (which onely they call their bre∣thren and sisters) partakers of their masses, fasting, watchynges, prayings and wolward goynges. Yea and whē a nouice of the obseruauntes is profes∣sed * 1.82 the father asketh him, will ye kepe the rules of holy S. Fraunces? and he sayth yea: will ye so in dede sayth he? the other aunswereth: yea forsoth fa∣ther. Then sayth the father, and I pro∣mise you agayne euerlastyng lyfe. O blasphemy. If eternall life be due vn∣to the pilde traditions of lowsie Fri∣ers, where is the Testament become that God made vnto vs in Christes bloud? Christ sayth Math. xxiiij. And Mark. xiij. that there shal come Pseudo-Christs. * 1.83 Which though I, for a conside∣ration haue translated false Christes, kepyng the Greeke word: yet signifieth it in the English false annoynted and ought so to be translated. There shall come (saith Christ) false annoynted and false Prophetes, and shall do miracles and wonders, so greatly that if it were possible, the very elect or chosen should be brought out of the way. Compare the Popes doctrine vnto the word of GOD, and thou shalt finde that there hath ben, and yet is a great goyng out of the way, and that euill men and de∣ceauers (as Paul prophesied. ij. Timo. iij.) haue preuailed and waxed worse and worse, beguiling other as they are beguiled them selues. Thou tremblest and quakest saying: shall God let vs go so sore out of the right way? I aun∣swere it is Christ that warneth vs, * 1.84 which as he knew all that should fol∣low, so prophesied he before and is a true Prophet, and his prophesie must nedes be fulfilled.

GOd annoynted hys sonne Iesus with the holy Ghost, and therfore * 1.85 called him Christ, which is as much to say as annoynted. Outwardly he dis∣guised him not but made hym like o∣ther mē and sent him into the world to blesse vs, and to offer him selfe for vs a sacrifice of a swete sauour, to kill the stench of our sinnes, that God hence forth should smell them no more, nor thinke on them any more: and to make full & sufficient satisfaction or amendes for all them that repent, beleuyng the truth of god, and submitting them sel∣ues vnto his ordinaūces both for their sinnes that they do, haue done and shal do. For sinne we through fragilitie ne∣uer so oft, yet as soone as we repente and come into the right way agayne, and vnto the Testament whiche God hath made in Christes bloud, our sinnes vanish away as smoke in the winde, and as darkenes at the com∣myng of light, or as thou cast a litle bloud or milke into y^t mayne see. In so * 1.86 much that who soeuer goeth about to make satisfactiō for his sinnes to God ward, saying in his hart, this much haue I sinned, this much will I doe agayne, or this wise will I lyue to make amendes with all, or this wil I do to get heauen with all, the same is an infidell, faythlesse and damned in his deede doing, and hath lost his part in Christes bloud: because he is diso∣bedient vnto Gods Testamēt, and set∣teth vp an other of his owne imagina∣tion, vnto which he will compell God to obey. If we loue God we haue a cō∣maundemēt to loue our neighbour al∣so,

as sayth Iohn in his Epistle. And if we haue offended him to make him a∣mendes, * 1.87 or if we haue not wherewith, to aske him forgeuenesse, and to doe and suffer all thynges for his sake, to wynne him to God & to norish peace and vnitie: but to Godward Christ is an euerlastyng satisfaction and euer sufficient.

Christ when he had fulfilled hys * 1.88 course, annoynted hys Apostles and disciples with the same sprite, and sent them forth without all maner disgui∣sing, like other men also, to preach the attonemēt and peace which Christ had made betwene God and man. The A∣postles likewise disguised no man, but chose men annoynted wyth the same spirit: one to preach the worde of God, whom we call after the greeke tounge * 1.89 a Byshop or a Priest, that is, in Eng∣lishe, an ouersear and an Elder. How he was annointed, thou readest. i. Ti∣mothe. iij. A Byshoppe or an ouersear * 1.90 must be faultlesse, the husband of one wife. (Many Iewes and also Gentils that were conuerted vnto the faith, had at that tyme diuers wines, yet were not compelled to put any of thē away, which Paule because of ensāple would not haue preachers for as much as in Christ we returne agayne vnto y^• first ordinaunce of God, that one man and one woman should goe together) he must be sober, of honest behauiour, ho∣nestly apparelled, harbarous (that is, ready to lodge straungers, apte to * 1.91 teach, no dronckard, no fighter, not geuen to filthy lucre: but gentle, abhor∣ring fyghting, abhorring couetousnes, and one that ruleth hys owne house∣holde honestly, hauing children vnder obedience wyth all honestie. For if a man can can not rule hys owne house, how can he care for the congregation of God? he may not be younge in the fayth, or as a man would say a No∣uice, least he swell and fall into y^t iudge∣ment of y^t euill speaker, that is, he may not be vnlearned in the secretes of the fayth. For such are attonce stubburne, and headstrong, and set not a little by themselues. But alas, we haue aboue twenty thousand that know no more scripture then is written in their por∣toues, and among them is he exceding well learned that can turne to his ser∣uice. He must be well reported of thē y^t are without: least he fal into rebuke, and into the snare of the euill speaker, that is, least the infidels which yet be∣leue not, should be hurt by hym, and driuen from the fayth, if a man that were defamed were made head or o∣uerseer of the congregation.

He must haue a wife for two causes, * 1.92 one, that it may therby be knowē who is mete for the rowme. He is vnapt for so chargeable an office, which had ne∣uer housholde to rule. An other cause is, that chastity is an exceeding seldom gift, and vnchastitie exceding perilous for that degree. In as much as y^• peo∣ple looke as well vnto the liuyng as vnto the preachyng, and are hurte at once if the liuing disagree, and fall frō the fayth, and beleue not the worde.

This ouerseer, because he was takē * 1.93 from hys owne busines and labour, to preach Gods word vnto the parishe, hath right by the authoritie of hys of∣fice, to chalenge an honest liuyng of y^t parishe, as thou mayst see in y^• Enan∣gelistes, and also in paule. For who will haue a seruaunt and will not geue hym meate, drinke, and rayment, and all things necessary? How they would * 1.94 pay hym, whether in money, or assigne hym so much rent, or in tithes, as the guise is now in many countreies, was at their libertie.

Lykewise in euery congregation * 1.95 chose they an other after the same en∣sample, and euen so annointed, as it is to see in the sayd chapter of Paule, and Act. vj. Whom after the Greeke word we call Deacon, that is to say in En∣glish, a seruaunt or a minister, whose office was to helpe and assiste y^e Priest, and to gather vp his dutie, and to ga∣ther for the poore of the parishe, which were destitute of frends and could not * 1.96 worke, common beggers to runne frō dore to dore, were not thē suffered. On y^t Saintes dayes, namely, such as had * 1.97 suffered death for the worde sake, came men together into the church, and the Priest preached vnto them, and exhor∣ted them to cleaue fast vnto the worde, and to be strong in the fayth, and to fight against the powers of the world, wyth suffering for their faythes sake, * 1.98 after the ensample of the Saintes. And taught thē not to beleue in the saintes and to trust in their merites, and to make Gods of them: but tooke the saintes for an example only, and pray∣ed God to geue them lyke fayth and trust in hys worde, and lyke strength and power to suffer therefore, and to geue them so sure hope of the lyfe to come, as thou mayst see in the collectes of Saint Laurence and of Saint Ste∣phen in our Lady matens. And in such

dayes, as we now offer, so gaue they euery mā his portion according to his abilitie, and as God put in his hart, to the maintenaunce of the priest, Deacō, and other common ministers, and of the poore, and to finde learned men to teach, and so forth. And all was put in the handes of the Deacon, as thou mayst see in y^e lyfe of Saint Laurence, and in the histories. And for such pur∣poses * 1.99 gaue men landes afterwarde to ease the parishes, and made hospitals, and also places to teach their children, and to bring them vp, and to nourtour them in Gods worde, which landes our Monkes now deuour.

Notes

• * 1.1

  There is no respect of person a∣fore God.
• * 1.2

  Moyses.
• * 1.3

  Iudges.
• * 1.4

  O tyranny to compell a man to accuse him∣selfe.
• * 1.5

  Our Pre∣lates lear∣ned of Cay∣phas.
• * 1.6

  Secret sinnes per∣tayne vnto God to pu∣nishe, and open sinnes vnto the kyng.
• * 1.7

  ☜
• * 1.8

  Parcialitie in Iudges is wicked.
• * 1.9

  Parciali∣tie, & bribe takyng, is the pesti∣lence of Iudges.
• * 1.10

  ☞
• * 1.11

  Women, pride and cōtempt of subiectes, are the pe∣stilence of Princes.
• * 1.12

  Vayne names.
• * 1.13

  The holy father lonseth peace and vm••••e trace tr••uth and a•• honesty.
• * 1.14

  What the keyes ar•• & why they are so cal∣led.
• * 1.15

  The keyes are promi∣sed.
• * 1.16

  The keyes are payde.
• * 1.17

  To bynde and loose.
• * 1.18

  Repen∣taunce and forgeuenes come by preachyng.
• * 1.19

  Peter pra∣ctiseth his keyes.
• * 1.20

  The popes authoritie: is to preach gods word onely.
• * 1.21

  Beware of the net and of the leuen and of the counterfet keyes of our holy fa∣ther.
• * 1.22

  Not w^t an hereticke sayth the Pope.
• * 1.23

  Vnlawfull vowes or othes men are com∣maunded to breake.
• * 1.24

  Byshops.
• * 1.25

  Behold the face of the Pope and of the By∣shops in this glasse.
• * 1.26

  Peters pa∣trimonie.
• * 1.27

  The popes authoritie is impro∣ued.
• * 1.28

  Byshops haue capti∣ued Gods word with theyr owne decrees.
• * 1.29

  Rochester.
• * 1.30

  They walke in shadowes.
• * 1.31

  Aaron is euery true preacher.
• * 1.32

  Aaron re∣presenteth Christ.
• * 1.33

  Aaron ad∣deth no∣thyng to Moses law.
• * 1.34

  The Apo∣stles prea∣ched not Peter: but Christ.
• * 1.35

  Paule is greater thā hye Apo∣stles.
• * 1.36

  Paule is greater thē Peter.
• * 1.37

  Paul pro∣ued his A∣postleshyp with prea∣chyng and sufferyng: The By∣shops proue there Apo∣stleshyp w^t bulles & shadowes.
• * 1.38

  The Apo∣stles were sent of Christ w^t like autho∣ritie.
• * 1.39

  The autho¦ritie that Christ gaue was to preache Christes word.
• * 1.40

  ☞
• * 1.41

  ☞
• * 1.42

  Why By∣shops make them a god on earth.
• * 1.43

  Aarō made a calfe. And the Pope maketh Bulles.
• * 1.44

  The shauē nation hath put Christ out of hys ••owme, and all kin∣ges and the Emperour.
• * 1.45

  Christ is but a vaine name.
• * 1.46

  Proper ministers.
• * 1.47

  Rochester is proued both igno∣rant and malicious.
• * 1.48

  The Epi∣stles of Paule are the Gos∣pell.
• * 1.49

  What Gospell signifieth.
• * 1.50

  One Gos∣pell, one spirite, one truth.
• * 1.51

  The au∣thoritie of Paule, and of hys Gospell.
• * 1.52

  Rochester playeth bo•• pepe.
• * 1.53

  Neuer mā for bad to marry saue the Pope.
• * 1.54

  The cause why they will not haue the scripture in Englishe.
• * 1.55

  Tully chiefe of Oratours.
• * 1.56

  Rochester alleageth Paule for his blinde ceremonies contrary to Paules doctrine.
• * 1.57

  It is not lawfull for vs to tell what pray∣er is, what fasting is, or where∣fore it ser∣ueth.
• * 1.58

  Payne of cursing, damnatiō, and so forth.
• * 1.59

  If Paule had none authoritie: thē had Pe¦ter none, where had then the Pope this authoritie?
• * 1.60

  Rochester is impro∣ued.
• * 1.61

  Wherefore the spiritu∣all officers are orday∣ned.
• * 1.62

  Rochester alleageth heretikes for his purpose for lacke of scripture.
• * 1.63

  Robyn∣hode is of authoritie enough to proue the Pope withall.
• * 1.64

  Rochester is an Ora∣toure.
• * 1.65

  Rochester is cleane beside hymselfe.
• * 1.66

  If Roche∣ster be such a iuggler: What sup∣pose ye of the rest? let Rochester be an ex∣ample ther¦fore to iudge them all.
• * 1.67

  Faith is the roote: and loue springeth of fayth.
• * 1.68

  Though Rochester haue not the spirite to iudge spirituall thinges, yet ought reason to haue kept him from so shameful lying. But God hath blynded him to bring their falshod to light.
• * 1.69

  The con∣trouersy betwene Iames & Paule.
• * 1.70

  Why de∣uils haue none of Paules fayth, nor sinners that repent not.
• * 1.71

  A mā may beleue that Christ di∣ed and ma∣ny other thynges, 〈◊〉〈◊〉 not beleue in Christ.
• * 1.72

  What it is to beleue in Christ.
• * 1.73

  Why say men can not rule.
• * 1.74

  Men feare the Popes oyle more then Gods cōmaunde∣ment.
• * 1.75

  Fayth dri∣ueth y^• de∣uil•• away.
• * 1.76

  Why doe not the Byshops make hym flee from shotyng of gunnes.
• * 1.77

  Ceremo∣nies dyd not the mi∣racle but fayth.
• * 1.78

  Let them tell what the cere∣mony mea∣neth.
• * 1.79

  The priest disguiseth hym selfe with the passion of Christ.
• * 1.80

  Domme ceremonies quench fayth and loue and make the infidels to mocke vs.
• * 1.81

  The pro∣phesie of Christ is fulfilled.
• * 1.82

  The testa∣ment of the obseruaun∣tes.
• * 1.83

  False an∣noynted.
• * 1.84

  Christes prophesis▪ be it neuer so terrible must be yet fulfilled.
• * 1.85

  Christ was neither sha¦nen nor shorne nor annoynted with oyle.
• * 1.86

  Hee that doth ought to make sa∣tisfaction or to get hea∣uen hath lost his parte of Christes bloud.
• * 1.87

  To our neighbour make we amendes.
• * 1.88

  The Apo∣stles were neither sha¦ue nor sho∣ren nor an∣noynted with oyle.
• * 1.89

  Byshop: an ouersear.
• * 1.90

  The true annoynting old Priest.
• * 1.91

  This oyle is not a∣mong our Byshops.
• * 1.92

  Priestes ought to to haue wi∣ues & why.
• * 1.93

  What the Priestes dutie is to do: & what to haue.
• * 1.94

  Men are not bound to pay the Priest in tithes, by Gods law.
• * 1.95

  Deacon what it sig∣nifieth and what is his office.
• * 1.96

  No beg∣gers.
• * 1.97

  How holy dayes and offerynges came vp.
• * 1.98

  Saintes were not yet Gods.
• * 1.99

  Why lādes were geuē vnto the spirituall officers be∣for we fell from the fayth.