A68831:737
The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs, and principal teachers of this Church of England collected and compiled in one tome together, being before scattered, [and] now in print here exhibited to the Church. To the praise of God, and profit of all good Christian readers.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.
London: printed by John Daye, 1573London: printed by Iohn Daye, 1573
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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.
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:
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 obeye the temporall sword for feare of
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.
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.
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.
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.
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.
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.
Evil rulers then are a sign that 1God is angry and wroth with us. Is it not a great wrath and vengeance that the father and mother should hate their children, even their flesh and their blood? or that an husband should be unkind unto his wife or a master unto the servant that waiteth on his profit, or the Lords and Kings should be tyrants unto their subjects and tenants which pay them tribute, tolle, custome and rent, labouring and toiling to find them in honour, and to maintain them in their estate? is not this a fearful judgement of God and a cruel wrath that the very Prelates and shepherds of our souls which were wont to feed Christs flock with Christs doctrine, and to walk before them in living there after, and to give their lives for them, to their ensample and edifying, and to strengthen their weak faiths, are now so sore changed that if they smell that one of their flock (as they now call them and no longer Christs) do but once long or desire for the true knowledge of Christ, they will slay him, burning him with fire most cruelly? What is the cause of this, and that 2they also teach false doctrine confirming it with lies? verily it is the hand of God to avenge the wickedness of them that have no love nor lust unto the truth of God, when it is preached, but rejoice in unrighteousness. As thou mayest see in the second Epistle of Paul to the Thessalonians: Where he speaketh of the coming of Antichrist. Whose coming shall be (saith he) by the working of Satan with all miracles signs and wonders which are ⟨p. 119⟩but lies, and in all deceivable unrighteousness among them that perish, because they received not any love to the 3truth to have been saved. Therefore shall God send them strong delusion, to believe lies. Mark how God to avenge his truth, sendeth to the unthankful false doctrine and false miracles to confirm them, and to harden their harts in the false way, that afterward it shall not be possible for them to admit the truth. As thou seest in Exod. vij. and viij. how God suffered false miracles to be showed in yt sight of Pharaoh to harden his hart, that he should not believe the truth, in as much as his sorcerers turned their rods into Serpents, and turned water into blood, and made frogs by their enchantment: so thought he that Moses did all his miracles by the same craft and not by the power of GOD.
And abode therefore in unbelief and perished in resisting God.
And abode therfore in vnbelefe and perished in resisting God.
Let us receive all things of God 1whether it be good or bad: let us humble our selves under his mighty hand and submit our selves unto his nurture and chastising, and not withdraw our selves from his correction. Read Hebr. xij. for thy comfort: and let us not take the staff by the end or seek to avenge our selves on his rod, which is the evil rulers. The child as long as he seeketh to avenge him self upon the rod hath an evil hart. For he thinketh not that the correction is right or that he hath deserved it, neither repenteth, but rejoiceth in his wickedness. And so long shall he never be without a rod: yea so long shall the rod be made sharper and sharper. If he knowledge his fault and take the correction meekly and even kiss the rod and amend him self with the learning and nurture of his father & mother, then is the rod taken away and burnt.
Let vs receaue all thinges of God 1whether it be good or bad: let vs humble our selues vnder his mighty hand and submitte our selues vnto his nurture 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 repenteth, but reioyseth in his wickednes. And so lōg shall he neuer be without a rodde: yea so long shall the rodde be made sharper and sharper. If he knowledge his faute and take the correction mekely and euē kisse the rodde and amende him selfe with the learnyng and nurture of his father & mother, then is the rodde takē away and burnt.
So if we resist evil rulers seeking 1to set our selves at liberty, we shall no doubt bring our selves into more evil bondage & wrap our selves in much more misery and wretchedness. For if the heads overcome, then lay they more weight on their backs & make their yoke sorer and tie them shorter. If they overcome their evil rulers, then make they way for a more cruel nation, or for some tyrant of their own nation, which hath no right unto the crown. If we submit our selves unto the chastising of God and meekly knowledge our sins for which we are scourged, and kiss the rod, and amend our living: then will GOD take the rod away, that is, he will give the rulers a better hart. Or if they continue their malice and persecute you for well doing, and because ye put your trust in GOD, then will God deliver you out of their tyranny for his truths sake. It is the same 2God now that was in the old time & delivered the fathers and the Prophets, the Apostles and other holy Saints. And what soever he sware to them he hath sworn to us. And as he delivered them out of all temptation cumbrance and adversity, because they consented and submitted them selves unto his will and trusted in his goodness and truth: even so will he do us if we do likewise.
So if we resiste euill rulers sekyng 1to 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 vnto 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 persecute 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 2God now that was in the old time & deliuered the fathers and the Prophetes, 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 goodnes and truth: euen so will he do vs if we do likewise.
When soever the children of Israel fell from the way which God commanded them to walk in, he gave them up under one tyrant or an other. As soon as they came to the knowledge of them selves and repented crying for mercy and leaning unto the truth of his promises he sent one to deliver them, as the histories of the Bible make mention.
When soeuer the children of Israell fel from the way which God cōmaunded 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 promises he sent one to deliuer them, as the hystories of the Bible make mention.
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 fulfill the law, iustifieth hym. By iustifiyng 1vnderstande 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 beleue. That is, the law is geuen to vtter 2sinne, 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 forgeuenesse of sinne vnto all that repente and consent to the law that it is good. If 3thou beleue the promises then doth Gods truth iustifie thee, that is forgeueth 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 Romaines and Gallat. iij. and. ij. Cor. iij. Neuerthelesse the spirit, and his frutes 4wherewith y• hart is purified, as fayth, hope, loue, pacience, long sufferyng and obedience, could neuer be sene without outward experience. For if thou were not brought sometime into combraunce, whence God onely could deliuer thee, thou shouldest neuer see thy fayth, yea except thou foughtest sometyme agaynst desperation, hell, death, sinne and powers of this worlde, for thy faythes sake, thou shouldest neuer know true fayth from a dreame. Except thy brother now and then offended thee, thou couldest not know whether thy loue were Godly. For a Turke is not angre, till he be hurt and offended, 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 obedience 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.
Euill rulers then are a signe that 1God 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 subiectes and tenauntes which pay them tribute, tolle, custome and rente, laboring and toyling to finde them in honour, and to mainteine them in their estate? is not this a fearefull iudgemēt of God and a cruell wrath that the very 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 cruelly? What is the cause of this, and that 2they also teach false doctrine confirmyng 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 miracles signes and wonders which are ⟨p. 119⟩but lyes, and in all deceanable vnrighteousnes among them that perish, because they receaued not any loue to the 3truth to haue bene saued. Therefore shall God send them strong delusion, to beleue lyes. Marke how God to auenge his truth, sendeth to the vnthankefull false doctrine and false miracles to confirme them, and to harden their harts in the false way, that afterward 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 yt 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 water 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.
