The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs,…The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs,…

¶ Against the Popes false power.

¶ Agaynst the Popes false power.

1. 1Not Peter only but Christ also was under the temporal sword.Not Peter onely but Christ also was vnder the temporall sword.
2. 2The kings sin in giving exemptions & the Prelates in receiving them.The kings sinne in geuing exēptions & the Prelates in receauyng them.

And Math. xvij. both Christ and also Peter pay tribute, where the meaning of Christs question unto Peter is: if Princes take tribute of strangers only and not of their children, then verily ought I to be free which am the son of God, whose servants and Ministers, they are and of whom they have their authority. Yet because they neither knew that neither Christ came to use that authority, but to be our servant and to bear our burden and to obey all ordinances, both in right and wrong for our sakes and to teach us: therefore said he to S. Peter. Pay for thee and me lest we offend them. Moreover though that Christ & Peter (because they were poor) might have escaped, yet would he not for fear of offending other and hurting their consciences. For he might well have given occasion unto the tribute gatherers to have judged amiss both of him and his doctrine: yea and the Jews might haply have been offended thereby, and have thought that it had not ben lawful, for them to have paid tribute unto Heathen Princes and Idolaters, seeing that he so great a Prophet paid not: Yea and what other thing causeth the lay so little to regard their Princes, as that they see ¹them both despised & disobeyed of the spirituality? But our Prelates which ⟨p. 116⟩care for none offending of consciences and less for Gods ordinances, will pay nought: but when Princes must fight in our most holy fathers quarrel and against Christ. Then are they the first. There also is none so poor that then hath not somewhat to give.

And Math. xvij. both Christ and also Peter pay tribute, where the meanyng of Christes question vnto Peter is: if Princes take tribute of straungers 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 & Peter (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 offended 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 other thyng causeth the lay so litle to regarde their Princes, as that they see

Mark here how past all shame our ¹school Doctors are (as Rochester is in his Sermon against Martin Luther) which of this text of Matthew dispute that Peter because he paid tribute, is greater then the other Apostles, and hath more authority and power then they, and was head unto them all, contrary unto so many clear texts, where Christ rebuketh them saying: that is an Heathenish thing that one should clime above an other or desire to be greater. To be great in the kingdom of heaven is to be a servant, and he that most humbleth him self and becometh a servant unto other (after the ensample of Christ I mean & his Apostles, and not of the Pope and his Apostles, our Cardinals and Bishops) the same is greatest in that kingdom. If Peter in paying tribute became greatest, how cometh it, that they will pay none at all? But to pay tribute is a sign of subjection verily, & the cause why Christ payed was because he had an household, and for the same cause payed Peter also. For he had an house, a ship and nets, as thou readest in the Gospel. But let us go to Paul again.

Marke here how past all shame our ¹schole Doctours are (as Rochester is in his Sermon agaynst Martin Luther) which of this text of Mathew dispute that Peter because he payd tribute, is greater then the other Apostles, and hath more authority and power 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 kingdome of heauē is to be a seruaunt, and he that most humbleth hym selfe and becommeth a seruaunt vnto other (after the ensample of Christ I meane & his Apostles, and not of the Pope and his Apostles, our Cardinals and Byshops) ye same is greatest in that kingdome. If Peter in paying tribute became 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 because 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.

1. 1Shameless jugglers.Shameles iugglers.

Wherefore ye must needs obey, not for fear of vengeance only: but also because of conscience. That is though thou be so naughty (as now many years our Pope and Prelates every where are) that thou needest not to obey the temporal sword for fear of ¹vengeance: yet must thou obey because of conscience. First because of thine own conscience. For though thou be able to resist, yet shalt thou never have a good conscience, as long as Gods ²word, law and ordinance are against thee. Secondarily for thy neighbours conscience. For though through craft and violence thou mightest escape and obtain liberty or privilege to be free ³from all manner duties: yet oughtest thou neither to sue or to seek for any such thing, neither yet admit or accept, if it were proffered, lest thy freedom make thy weak brother to grudge & rebel, in that he seeth thee go empty and he him self more laden, thy part also laid on his shoulders. Seest thou not if a man favour one son more then an other, or one servant more then an other, how all the rest grudge, and how love, peace and unity is broken? What Christianly love is in the to thy neighbour ward, when thou canst ⁴find in thine hart to go up and down empty by him all day long and see him over charged, yea to fall under his burden, and yet wilt not once set to thine hand to help him? What good conscience can there be among our spirituality to gather so great treasure together, and with hypocrisy of their false learning to rob almost every man of house and lands, and yet not therewith content, but with all craft and wiliness to purchase so great liberties and exemptions from all manner bearing with their brethren, seeking in Christ nothing but lucre? I pass over with silence how they teach Princes ⁵in every land to lade new exactions and tyranny on their subjects more and more daily neither for what purpose they do it say I. God I trust shall shortly disclose their juggling and bring their falsehood to light, and lay a medicine to them, to make their scabs break out. Nevertheless this I say, that they have robbed all Realms, not of Gods word only:

but also of all wealth and prosperity, and have driven peace out of all lands & withdrawn them selves from all obedience to Princes, and have separated them selves from the lay men, counting them viler than dogs, and have set up that great Idol the whore of Babylon Antichrist of Rome whom they call pope, and have conspired against all common wealths, & have made them a several kingdom, wherein it is lawful unpunished to work all abomination. In every Parish have they spies and in every great mans house, and in every tavern and alehouse. And thorough ¹confessions know they all secretes, so that no man may open his mouth to rebuke what soever they do, but that he shall be shortly made an heretic. ²In all Councils is one of them, yea the most part and chief rulers of the Councils are of them: But of there Council is no man.

but also of all wealth and prosperitie, and haue driuen peace out of all landes & withdrawen 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 Antichrist of Rome whom they call pope, and haue conspired agaynst all common wealthes, & haue made them a seuerall kyngdome, wherin it is lawfull vnpunished to woorke all abhomination. In euery Parish haue they spyes and in euery great mans house, and in euery tauerne and alchouse. And thorough ¹confessions knowe they all secretes, so that no man may open his mouth to rebuke what soeuer they do, but that he shalbe shortly made an hereticke. ²In 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.

1. 1Confessi•.
2. 2Prelates know all mens secretes[…]man the•.Prelates know all mens secretesman the.

Even for this cause pay ye tribute, that is to wit, for consciences sake, to thy neighbour, and for the cause that followeth. For they are Gods Ministers serving for the same purpose. Because God will so have it, we must obey. We do not look (if we have ⟨p. 117⟩Christs spirit in us) what is good profitable, glorious and honourable for us, neither on our own will, but on Gods will only. Give to every man therefore his duty: tribute to whom tribute belongeth: custom to whom custom is due: fear to whom fear belongeth: honour to whom honour pertaineth.

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 Ministers seruyng for the same purpose. Because God will so haue it, we must obey. We doe not looke (if we haue ⟨p. 117⟩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 belongeth: honour to whom honor perteineth.

That thou mightest feel the working of the spirit of God in thee, and lest the beauty of the deed should deceive thee, and make thee think that the law of God which is spiritual were content and fulfilled with the outward and bodily deed it followeth. Owe nothing to any man: but to love ¹one an other. For he that loveth an other fulfilleth the law. For these commandments: thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not desire, and so forth if there be any other commandment are all comprehended or contained in this saying: love thy neighbour: ²therefore is love the fulfilling of the law. Here hast thou sufficient against all the sophisters workeholy & justifiers in the world, which so magnify their deeds. The law is spiritual and requireth the hart, & is never fulfilled with the deed in the sight of god. With the deed thou fulfillest the law before ³the world & livest thereby, that is, y• enjoyest this present life and avoidest the wrath and vengeance the death and punishment which the law threateneth to them that break it. But before God thou keepest the law if thou love only. Now what shall make us love? ⁴Verily that shall faith do. If thou behold how much God loveth thee in Christ, and from what vengeance he hath delivered thee for his sake, and of what kingdom he hath made thee heir, then shalt thou see cause enough to love thy very enemy without respect of reward, either in this life or in the life to come, but because that God will so have it, and Christ hath deserved it: Yet thou shouldest feel in thine heart that all thy deeds to come, are abundantly recompensed all ready in Christ.

That thou mightest feele the workyng of the spirite of God in thee, and lest the bewtie of the deed should deceaue thee, and make thee thinke that the law of God whiche is spirituall were contēt and fulfilled with the outward and bodyly dede it foloweth. Owe nothyng to any mā: but to loue ¹one an other. For he that loueth an other fulfilleth the law. 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 commaū dement are all comprehended or contained in this saying: loue thy neighbour:

Thou wilt say haply, if love fulfil the law, then it justifieth. I say that that wherewith a man fulfilleth the law declareth him justified: but that which giveth him wherewith to fulfil the law, justifieth him. By justifying ¹understand the forgiveness of sins and the favour of God. Now saith the text Roma. x. the end of the law or the cause, wherefore the law was made is Christ, to justify all that believe. That is, the law is given to utter ²sin, to kill the consciences, to damn our deeds, to bring to repentance and to drive unto Christ: in whom God hath promised his favour and forgiveness of sin unto all that repent and consent to the law that it is good. If ³thou believe the promises then doth Gods truth justify thee, that is forgiveth thee and receiveth thee to favour for Christs sake. In a surety whereof and to certify thine hart, he sealeth thee with the spirit. Ephe. i. and. iiij. And. ij. Cor. v. saith Paul. which gave us his spirit in earnest. How the spirit is given us through Christ, read the viij. chapter of the Epistle to the Romans and Gallat. iij. and. ij. Cor. iij. Nevertheless the spirit, and his fruits ⁴wherewith y• hart is purified, as faith, hope, love, patience, long suffering and obedience, could never be seen without outward experience. For if thou were not brought sometime into cumbrance, whence God only could deliver thee, thou shouldest never see thy faith, yea except thou foughtest sometime against desperation, hell, death, sin and powers of this world, for thy faiths sake, thou shouldest never know true faith from a dream. Except thy brother now and then offended thee, thou couldest not know whether thy love were Godly. For a Turk is not anger, till he be hurt and offended, but it thou love him that doth thee evil, then is thy love of God: likewise if thy rulers were alway kind, thou shouldest not know whether thine obedience were pure or no: but & if thou canst patiently obey evil rulers in all things that is not to the dishonour of God, and when thou hurtest not thy neighbours, then art thou sure, that Gods spirit worketh in thee, and that thy faith is no dream, nor any false imagination.

Therefore counseleth Paul Rom. xij. recompense to no man evil: And on your part have peace with all men. Dearly beloved avenge not your selves: but give room unto the wrath of God. For it is written vengeance is mine and I will reward, saith the Lord. Therefore if thy enemy hunger, ¹feed him: If he thirst, give him drink. For in so doing thou shalt heap coals of fire on his heed (that ⟨p. 118⟩is, thou shalt kindle love in him.) Be not overcome of evil (that is, let not an other mans wickedness make thee wicked also). But overcome evil with good, that is, with softness, kindness, and all patience win him: even as God with kindness won thee.

Therfore counceleth Paule Rom. xij. recompense to no man euill: And on your part haue peace with all men. Dearely beloued auenge not your selues: 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, ¹feede hym: If he thurst, geue hym drinke. For in so doyng thou shalt heape coales of fire on his heed (that ⟨p. 118⟩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.

1. 1Overcome thine enemy with well doing.Ouercome thyne enemy with well doing.

The law was given in thunder, lightening, fire, smoke and the voice ¹of a trumpet and terrible sight. Exod. xx. So that the people quaked for fear and stood a far of saying to Moses. Speak thou to us and we will hear: let not the Lord speak unto us, left we dye. No ear (if it be awaked and understandeth the meaning) is able to abide the voice of the law: except the promises of mercy be by. That thunder except the rain of mercy be joined with it, destroyeth all and buildeth not. The law is a witness against us and testifieth that God abhorreth the the sins, that are in us and us for our sins sake.

THe law was geuē in thūder, lightenyng, fire, smoke and the voyce ¹of 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 thunder except the rayne of mercy be ioyned 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.

1. 1The law.

In like manner when God gave the ¹people of Israel a king, it thundered and rained that y• people feared so sore that they cried to Samuel for to pray for them, that they should not dye. i. Reg. xij. As the law is a terrible thing: even so is the king. For he is ordained to take vengeance and hath a sword in his hand and not peacocks feathers. Fear him therefore and look on him as thou wouldest look on a sharp sword that hanged over thy head by an hear.

In like maner when God gaue the ¹people 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.

1. 1The king.The kyng.

Heads and governors are ordained ¹of God, and are even the gift of God, whether they be good or bad. And what soever is done unto us by them, it doth God, be it good or bad. If they be evil, why are they evil? verily ²for our wickedness sake are they evil. Because that when they were good we would not receive that goodness of the hand of God and be thankful: submitting our selves unto his laws and ordinances, but abused the goodness of God unto our sensual & beastly lusts. Therefore doth God make his scourge of them, and turn them unto wild beasts, contrary to the nature of their names and offices, even into Lyons, Bears, Foxes, and unclean Swine, to avenge himself of our unnatural and blind unkindness, and of our rebellious disobedience.

Heades and gouerners are ordeined ¹of God, and are euen the gifte of God, whether they be good or bad. And what soeuer is done vnto vs by them, yt doth God, be it good or bad. If they be euill, why are they euill? verely ²for our wickednesse sake are they euill. 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 goodnesse of God vnto our sensuall & beastly lustes. Therefore doth God make hys scorge of them, and turne them vnto wilde beastes, cōtrary to the nature of their names and offices, euen into Lyons, Beares, Foxes, and vncleane Swine, to auenge himselfe of our vnnaturall and blind vnkindnesse, and of our rebellious disobedience.

1. 1Rulers are Gods gift.
2. 2Why the rulers are evil.Why the rulers are euill.

In the Cvj. Psalm thou readest, he destroyed the rivers, and dried up the springs of water, and turned yt fruitful land into barrenness, for the wickedness of the inhabitants therein. When the children of Israel had forgotten God in Egypt, God moved the hearts of the Egyptians to hate them, and to subdue them with craft and wiliness. Psal. Ciiij. and Deuteronomiun. iij. Moses rehearseth saying: God was angry with me for your sakes: so that the wrath of God fell on Moses for the wickedness of the people. And in the second Chap. of the second book of kings: God was angry with the people and moved David to number them when Joab and the other Lords wondered why he would have them numbered, and because they feared lest some evil should follow, dissuaded the king: yet it helped not. God so hardened his hart in his purpose, to have an occasion to slay the wicked people.

In the Cvj. Psalme thou readest, he destroyed the riuers, and dryed vp the springes of water, and turned yt fruitfull land into barennesse, for the wickednesse 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 hardened his hart in his purpose, to haue an occasion to slay the wicked people.