Whole Works, Tracts 1 · Tract 2 · Body of tract · Part 9
¶ 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 There is no reſpect of perſon afore God.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 children, yea then Chriſt ſought in vsus. 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 ſubiectes: yet let him put of that and become a brother, doing and leauing vndone all thinges in reſpect of the common 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 onelyonly let him take ye 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 Realme, & the ſmall as well as the great and iudge righteouſly for the iudgemēt is the Lordes. Deut. i. In tyme of iudgement he is no miniſter in the kyngdome of Chriſt: he preacheth no Goſpell, 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 Moyſes.law was mercyleſſe, otherwiſe more then a mother vntounto them, neuer auengyng his owne wronges but ſuffering all thing, bearing eueryevery mans weakenes, 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 Iudges.they hauehave 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 vntounto them, when they ſit in Gods ſtede, let them iudge, and cō demne ye treſpaſſer vnderunder lawfull witneſſes and not breake vp into the conſciences O tyranny to compell a man to accuſe himſelfe.of men, after the example of Antichriſtes diſciples, and compell thē either to forſweare them ſelues by the almightie God, and by the holy Goſpell of his mercyfull promiſes, or to teſtifie againſt them ſelues. Which abhominatiō Our Prelates learned of Cayphas.our Prelates learned of Cayphas Math. xxvj. ſaying to Chriſt: I adiure or charge thee in the name of the liuing God, that thou tell vsus whether thou be Chriſt the ſonne of God: Secret ſinnes pertayne vntounto God to puniſhe, and open ſinnes vntounto the kyng.Let that which is ſecret to God onelyonly, where of no profe cā be made nor lawfull witneſſe brought, abyde vntounto the commyng of the Lord which ſhall opē all ſecretes. If any malice breake forth, that let them iudge onelyonly. For further authoritie hath God not geuen them.
Moyſes Deut. xvij. warneth iudges ☜to kepe them vpright and to looke on no mans perſon, that is, that they preferre Parcialitie in Iudges is wicked.not the hye before the low, the great before the ſmall, the rich before poore, his acquaintaunce, frende, kinſman, countrey man or one of his own nation before a ſtraūger, a frend or an aliant, ye or one of their own faith before an infidell: but that they looke on the cauſe onelyonly 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 hauehave al iudged by his law indifferently, and to hauehave the right of his law, and will auenge the wrong done vntounto the Turke or Sareſon. For though they be not vnderunder the euerlaſtyng Teſtament of God in Chriſt, as few of vsus 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 grauen luſt in their hartes, to fulfill the law of louelove: yet are they vnderunder the Teſtament of ye law naturall, which is the lawes of eueryevery land made for the common wealth there, and for peace and vnite that one may lyue by an other. In whiche lawes the infidels (if they kepe them) hauehave promiſes of worldly things. Who ſoeuer therfore hyndreth Parcialitie, & bribe takyng, is the peſtilence of Iudges.a very infidell from the right of that law, ſinneth agaynſt God, and of him will God be auēged. Moreouer Moyſes warneth them that they receaue no giftes, rewardes or bribes. For thoſe two pointes, fauoryng of one perſon more then an other, and receauyng rewardes, peruerte all right and equitie and is ye onelyonly peſtilence of all iudges.
And the kynges warneth he that ☞they hauehave 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 aboue their brethren. Which ij. pointes, wemen and pride the deſpiſing of their Women, pride and cōtempt of ſubiectes, are the peſtilence of Princes.ſubiectes, which are in very deed their owne brethren, are the common peſtilence 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 eueryevery trifle: no let not our moſt holy father make them no more ſo dronkē with vayne names, Vayne names.with cappes of maintenaunce, and like bables, as it were popetry for childrē, to begger their Realmes and to murther their people, for defendyng of our holy fathers tyrāny. If a lawfull peace The holy father lonſeth peace and vm…e trace tr…uth and a… honeſty.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 betwene them, vppon the bonde whiche they hauehave 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 hauehave broken the law or a good ordinaunce and repent & come to the rightway agayne, then hath Chriſt power to forgeue hym: but licence 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 What the keyes ar… & why they are ſo called.them ſelues are no carnall things, but ſpirituall, and nothing els ſaue knowledge of the law and of the promiſes or Goſpell: if any man for lacke of ſpirituall 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 hauehave takē away the key of knowledge, ye enter not in your ſelues, 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 traditions. Likewiſe findeſt thou Math. xxiij. As Peter aunſwered in the name The keyes are promiſed.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 The keyes are payde.ſinnes ye remitte they are remitted or forgeuen, & who ſoeuers ſinnes ye retaine they are retained or holden. With To bynde and looſe.preachyng the promiſes looſe they as many as repent and beleue. And for that Iohn ſayth receaue yt holy ghoſt. Luke in his laſt Chapter ſayth: then opened he their wittes, that they might vnderſtand the Scriptures and ſayd vntounto them: thus it is written. And thus it behoued Chriſt to ſuffre and to riſe agayne the thyrd day. And that repentaunce Repentaunce and forgeuenes come by preachyng.& remiſſion of ſinnes ſhould be preached in his name amōg all nations. At preachyng of the law repent men, and at the preachyng of the promiſes do they beleue & are ſaued. Peter in the ſecond of the Actes practiſed Peter practiſeth his keyes.his keyes, and by preachyng the law brought the people into yt knowledge of them ſelues, and bound their conſciences, ſo that they were pricked in their hartes, and ſayd vntounto 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 eueryevery 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 vntounto you, and vntounto your children, and to all that are a farre euen as many as the Lord ſhal call. Of like examples is the Actes full, and Peters Epiſtles, and Paules Epiſtles and all The popes authoritie: is to preach gods word onelyonly.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 Scripture vntounto a keye, ſo compareth he it to a net, and vntounto leuen and vntounto many other thinges for certeine properties. I maruell therfore that they boaſt not Beware of the net and of the leuen and of the counterfet keyes of our holy father.them ſelues of their nette and leuen, as well as of their keyes, for they are all one thyng. But as Chriſt biddeth vsus 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 hipocriſie & falſe doctrine, wherewith they katch, not ſoules vntounto Chriſt, but authoritie and riches vntounto them ſelues.
Let chriſten kynges therefore keepe Not wt an hereticke ſayth the Pope.their fayth and truth, and all lawfull promiſes and bondes, not one wyth an other onelyonly, 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. Whoſoeuer Vnlawfull vowes or othes men are commaunded to breake.voweth an vnlawful vow, promiſeth an vnlawfull promiſe, ſweareth an vnlawful oth, ſinneth againſt God, and ought therfore to breake it. He nedeth not to ſue to Rome for a licence. For he hath Gods word, & not a licēce onelyonly: but alſo a commaundement to breake it. They therefore y• are ſworne to be true vntounto Cardinals & Byſhops, that is to ſay, falſe vntounto 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 vntounto yt 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 byſhops Byſhops.and prelates, that hauehave forſakē the worlde, and are taken out of the worlde and appoynted to preach the kyngdome of God? Chriſt ſayth, yt hys kingdome is not of this world. Iohn. 18. And Luk. 12. vntounto y• young mā that deſired hym to bid his brother to geue hym part of the inheritaunce, he aunſwered, who made me a iudge or a deuider Behold the face of the Pope and of the Byſhops in this glaſſe.among you. No man that layeth his hand to the Plowe and looketh backe is apt for the kingdome of heauen. 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 temporall 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 eueryevery trifle is not mete to preach yt pacience 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, verely for Popes, Cardinals, and Byſhoppes. If he had ſayd, wo be vntounto me, if I fight not & moue Princes vntounto warre, or if I encreaſe not S. Peters patrimonie (as they call it) it had Peters patrimonie.bene a more eaſy ſaying for them.
Chriſt forbiddeth hys diſciples and The popes authoritie is improued.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 ſupper) not onelyonly to clime aboue Lordes. kynges, and Emperours in worldly rule, but alſo to exalt themſelues one aboue an other in ye 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 onelyonly and not Byſhoppes Byſhops hauehave captiued Gods word with theyr owne decrees.decrees, or the Popes pleaſure. That ought they to preach purely and ſpiritually, 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 ſucceſſour, therefore thys aucthoritie is myne onelyonly: and then bring in the tyranny of their fleſhly wiſdome, in praeſentia maioris, ceſſat poteſtas minoris, that is, in the preſence of the greater, y• leſſe hath no power. There is no brotherhod 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 Rocheſter.Sermō of the condemnation of Martin 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 epiſtle vntounto 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 temple, ſignifie the offering wherewyth Chriſt offered hymſelfe, and Chriſtes goyng in vntounto the father to be an euerlaſting mediator or interceſſor for vsus. Neuertheleſſe Rocheſter proueth the contrary by a ſhadow: by a ſhadow verely. For in ſhadowes they walke with out all ſhame, and the light will they They walke in ſhadowes.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 ye 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 thereby the traditions of yt Phareſeis which ſowred & altered Gods word for theyr auauntage. Now Moyſes verely in y• ſayd place repreſenteth Chriſt, and Aaron Aaron is eueryevery true preacher.which was not yet hye Prieſt, repreſēted not Peter onelyonly or hys ſucceſſour, as my Lord of Rocheſter woulde hauehave it (for Peter was to litle to beare Chriſtes meſſage vntounto all the world) but ſignifieth eueryevery diſciple of Chriſt & eueryevery 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 Byſhoppes doe) but that which Moyſes had receaued of God and deliuered vntounto hym. Exod. 4. and alſo 7. So ought eueryevery 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 Aaron repreſenteth Chriſt.he is hye prieſt, and offereth and purgeth the people of their worldly ſinne, which they had fallē in in touching vncleanly thynges, and in eating meates forbidden (as we ſinne in handling the chalice, and the Alter ſtone, & are purged wyth the Biſhops bleſſing) repreſenteth Chriſt, which purgeth vsus from all ſinne in the ſight of God, as the epiſtle vntounto 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 vsus beleue in a Bull, as yt 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 Aaron addeth nothyng to Moſes law.law and doctrine, as Aaron was with Moyſes? What is the cauſe that our Biſhops preach the pope and not Chriſt, ſeyng the Apoſtles preached not Peter, but Chriſt. Paul. ij. Cor. iiij. ſayth of hym ſelfe and of his felowapoſtles: The Apoſtles preached not Peter: but Chriſt.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 vsus, 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 vntounto the authoritie of men (for euē then falſe Prophetes ſought authoritie in the name of the hye Apoſtles) I am ſayth he gelouſe 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 ſingleneſſe that is in Chriſt. And it followeth: If he that commeth to you preached an other Ieſus, or if ye receaue an other ſpirite or another Goſpell, then might ye well hauehave ben content, that is, ye might hauehave well ſuffered him to hauehave 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• doctrine 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. Paule is greater thā hye Apoſtles.Ʋpon which rule Paul diſputeth ſaying: if they be the miniſters of Chriſt I am more. In labours more aboundaunt, in ſtripes about meaſure in priſon more plenteouſly, in death oft and ſo forth. If Paul preached Chriſt more Paule is greater thē Peter.then Peter and ſuffered more for hys congregation, then is he greater then Peter by ye teſtimony of Chriſt. And in the xij. he ſayth. In nothing was I inferior vntounto y• hye Apoſtles. Though I Paul proued his Apoſtleſhyp with preachyng and ſufferyng: The Byſhops proue there Apoſtleſhyp wt bulles & ſhadowes.be nothing, yet the tokēs of an Apoſtle were wrought amōg you with all pacience, with ſignes & wōders & mighty 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 receaued they their authoritie, as Paul boaſteth him ſelfe eueryevery where. Chriſt The Apoſtles were ſent of Chriſt wt like authoritie.(ſayth he) ſent me to preach the Goſpell. i. Corint. i. And I receaued of the Lord that which I deliuered vntounto you i. Cor. xi. And Gal. i. I certifie you brethrē that the Goſpell which was preached 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 yt 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 power. As my father ſent me (ſayth he) ſo ſend I you: that is, to preach and to ſuffer, as I hauehave done, and not to conquer enemyes and kyngdomes, and to ſubdue all temporall power vnderunder you wyth diſguiſed hypocriſie. He gaue thē the holy Ghoſt to bynde and looſe indifferently, as thou ſeeſt: And afterward he ſent forth Paule wyth like authority, as thou ſeeſt in the Actes. And in the laſt of Mathew ſayth he: all power is geuen me in heauē and in earth, goe therfore and teach all naciōs, baptiſing them in the name of the father, & of the ſonne, and of the holy Ghoſt, teaching them to obſerue whatſoeuer I commaunded you. The authoritie that The authoritie that Chriſt gaue was to preache Chriſtes word.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 vntounto the ende of the world. He ſayde not I goe my way, and loe here is Peter in my ſtede: But ſent them eueryevery man to a ſundry countrey, whether ſoeuer the ſpirite caried them, and went with thē him ſelf. And as he wrought with Peter where he went, ſo wrought he with the other where they went, as Paul boaſteth of him ſelfe vntounto the Galathians. Seyng now that we hauehave Chriſtes ☞doctrine and Chriſtes holy promiſes, and ſeyng that Chriſt is euer preſent with vsus his owne ſelfe, how commeth it that Chriſt may not raigne immediatly ouer vsus, as well as the Pope which commeth neuer at vsus? Seyng alſo that the office of an Apoſtle is to preach onelyonly, how can the Pope chalenge with right, any authoritie where he preacheth not? How commeth it alſo that Rocheſter will not let vsus be called 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 ☞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, Sylas and Barnabas were ſent. Howbeit ſuch maner ſendynges are not worldly, 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 together whiche maketh their willes free, and ready to beſtow them ſelues vponupon their neighbours profit. And they that come, offer thē ſelues, and all that they hauehave or cā do, to ſerue the Lord & their brethrē. And eueryevery 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 conſent of their brethren and with their owne conſēt alſo. And Gods word ruleth in that congregation, vntounto which word eueryevery 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 Why Byſhops make them a god on earth.preſent: and therfore make them a God on the earth, of the kinde (I ſuppoſe) of Aarons calfe. For he bringeth forth Aarō made a calfe. And the Pope maketh Bulles.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 workers, and faſhion them ſelues like vntounto the Apoſtles of Chriſt. That is the The ſhauē nation hath put Chriſt out of hys …owme, and all kinges and the Emperour.ſhauen nation preached Chriſt falſly, yea vnderunder the name of Chriſt preached them ſelues, and raigne in Chriſtes ſtede: hauehave alſo taken away the keye of knowledge and hauehave wrapped y• people in ignoraunce, and hauehave taught thē to beleue in them ſelues, in their traditions and falſe ceremonies: ſo that Chriſt is but a vayne name, and after Chriſt is but a vaine name.they had put Chriſt out of his rowme, they gate them ſelues to the Emperour and kyngs, and ſo long miniſtred their buſines till they hauehave alſo put thē out of their rowmes, & hauehave got their Proper miniſters.authorities from them and raigne alſo in their ſtede: ſo that y• Emperour and kynges are but vayne names and ſhadowes, as Chriſt is, hauyng nothyng to do in the world. Thus raygne they in the ſtede of God and man and hauehave all power vnderunder them, and do what they liſt.
Let vsus ſee an other poynt of our great clarke. A litle after the beginning Rocheſter is proued both ignorant and malicious.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 Martin Luther ſayth, which is this, if we affirme that any one Epiſtle of Paul or any one place of his Epiſtles perteineith not vntounto 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 eueryevery 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 The Epiſtles of Paule are the Goſpell.and of other like, are alſo the Goſpell. Paul calleth his preachyng the Goſpell. Rom. ij. and. i. Cor. iiij. and Gal. i. and. i. Timoth. i. The Goſpel is eueryevery where one though it be preached of diuers, and ſignifieth glad tidynges, What Goſpell ſignifieth.that is to witte, an open preachyng of Chriſt and the holy Teſtament & gracious 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 Euangeliſtes. Mathew, Marke & Luke.
Conſider alſo his maliciouſnes, how wickedly and how craftely he taketh away ye authoritie of Paule. It is much rather true of the Goſpelles, and of eueryevery place in them then of Paule. If One Goſpell, one ſpirite, one truth.that which ye 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 ſpirite, how is one truer then the other? Paule proueth his authoritie to ye Galathians The authoritie of Paule, and of hys Goſpell.and to the Corinthians, becauſe that he receaued his Goſpell by reuelation of Chriſt and not of man: & becauſe that when he com…ed wyth Peter and ye hye Apoſtles of hys Goſpell & 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 other hie Apoſtles: Nor hauehave his Goſpell of leſſe reputation then theirs.
Fynally that thou mayſt know Rocheſter Rocheſter playeth bo… pepe.for euer, and all the remnaunt by him, what they are within ye ſkinne, marke how he playeth bo pepe with ye 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 vntounto the chapter folowing, and to all the whole epiſtle, making Aaron a figure of yt 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 vntounto ſpirites of error and deuiliſh doctrine: but it foloweth in the text, geuing attendaunce or hede vntounto the deuiliſhe doctrine of them which ſpeake falſe thorow hypocriſy, and hauehave their conſciences marked with a hote yron, forbidding to mary, and commaūding to abſteine from meates which God hath created to be receaued wyth geuing thākes. Which two thynges who Neuer mā for bad to marry ſaue the Pope.euer did ſaue ye Pope Rocheſters God, makyng ſinne in the creatures which God hath created for mās vſe to be receaued 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, pleaſeth 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 vntounto the will of God and glory of Chriſt, he woulde not hauehave ſo alleaged the texte which is contrary to none ſaue themſelues.
He alleageth an other text of Paule in the ſecond chapter of his ſecond epiſtle 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 Antichriſt 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 vntounto iudgement. What ſay ye of this crafty cōueyar? Would he ſpare, ſuppoſe ye to alleage & to wreſt other doctours peſtilently, which feareth not for to iugle wyth y• holy ſcripture of God, expounding y• vntounto Antichriſt which Paule ſpeaketh of Chriſt? No be ye ſure. But euen after this maner wiſe peruert they the whole ſcripture and all doctours, wreſting thē vntounto 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 very The cauſe why they will not hauehave the ſcripture in Engliſhe.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 knowledge of the truth.
He alleageth for the Popes authoritie, Saint Ciprian, Saint Auguſtine, Ambroſe, Hierome, and Origene: of which neuer one knew of any authoritie, that one Biſhop ſhould hauehave aboue an other. And Saint Gregory alleageth 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 Tully chiefe of Oratours.ſingular cloquence, and Ariſtotle chiefe of Philoſophers, and Ʋirgill chiefe of Poets, for thir ſingular learnyng, and not for any authoritie that they had ouer other: ſo was it the maner to call Peter chiefe of the Apoſtles for his ſingular actiuitie and boldnes, and not that he ſhoulde be Lord ouer his brethren, contrary to hys owne doctrine. Yet compare that chiefe Apoſtle vntounto Paule, and he is found a great way inferior. This I ſay not that I woulde that any man ſhoulde make a God of Paule, contrary vntounto hys owne learning. Notwithſtāding yet this maner of ſpeaking is left vntounto vsus of our elders, 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 vponupon this rocke I wyll builde my congregation: and how they enterpret the keyes alſo. Thereto, Paſce, paſce, paſce, which Rocheſter 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 enfeoffe the Apoſtles of Chriſt with their Rocheſter alleageth Paule for his blinde ceremonies contrary to Paules doctrine.wicked traditions and falſe Ceremonies, which they themſelues hauehave fayned, 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 woman obey her huſband, hauehave her head couered, keepe ſilence, and goe womanly and chriſtenly apparelled: that children and ſeruauntes be in ſubiection: and that the younge obey their elders, that no man eate but he that laboureth 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 It is not lawfull for vsus to tell what prayer is, what faſting is, or wherefore it ſerueth.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 alway 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 abuſed, then they brake thē. For which cauſe the Byſhops myght breake many 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 commaundyng vnderunder payne of curſing, Payne of curſing, damnatiō, and ſo forth.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 hauehave the gift of chaſtitie. Not to winne heauē therby (for neither Circumciſion neither vncircumciſion is any thyng at all, but the kepyng of the commaundementes 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 If Paule had none authoritie: thē had Peter none, where had then the Pope this authoritie?ſayth (as a faithfull ſeruaunt) that he had none authority of the Lord to geue them any commaundement. But that the Apoſtles gaue vsus any blynd ceremonies wherof we ſhould not know the reaſon that I denye and alſo defie, as a thyng cleane contrary vntounto the learnyng of Paul eueryevery where.
For Paul commaundeth that no Rocheſter is improued.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 cōmaundeth to labour for knowledge, vnderſtandyng, and feelyng and to beware of ſuperſtition, & perſuaſions of worldly wiſedome, philoſophy, and of hypocriſie and ceremonies, and of all maner diſguiſing, & to walke in y• playne and open truth. Ye were once darkenes (ſayth he) but now are ye light in the Lord, walke therefore as the children of light. Ephe. v. how doth Paul alſo wiſh them encreaſe of grace in eueryevery Epiſtle? How crieth he to God to augment their knowledge, that they ſhould be no more children waueryng with eueryevery winde of doctrine, but would vouchſafe to make them full men in Chriſt, and in the vnderſtandyng 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 ceremonies, or to lead them out of the waye with ſuperſtitiouſnes of diſguiled hypocriſie: vntounto which ful knowledge are Wherefore the ſpirituall officers are ordayned.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 Rocheſter whiche loueth ſhadowes and darkenes lyeth on them: God ſtoppe his blaſphemous mouth.
Conſider alſo how ſtudiouſly Rocheſter Rocheſter alleageth heretikes for his purpoſe for lacke of ſcripture.alledgeth Origene, both for his Pope, and alſo to ſtabliſh his blind ceremonies 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 Robynhode is of authoritie enough to proue the Pope withall.Ariſtotle and Plato and euen very Robynhode is to beleued in ſuch a point, that ſo greatly mainteineth our holy fathers authoritie, and all his diſguiſinges.
Laſt of all as once a craftie theefe whē he was eſpied and folowed, cryed vntounto 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 hauehave not ceaſed to do now certein hundred yeares, with ſuch malice that whē they be dead, theyrage burnyng their bodies, of which ſome they them ſelues of lickelyhode killed before ſecretly. And becauſe that all the worlde knoweth that Martin Luther ſlayeth no mā, but killeth onelyonly with the ſpirituall ſword, the word of God, ſuch cankred cōſciences as Rocheſter hath. Neither perſecuteth, but ſuffereth perſecution: yet Rocheſter with a goodly Argument proueth that he would do it if he could. And marke I pray you what an Oratour he is, and how vehemently Rocheſter is an Oratoure.he perſuadeth it. Martin Luther hath burned the Popes decretals: a manifeſt ſigne, ſayth he, that he would hauehave burnt the Popes holines alſo, if he had had him. A like Argument (which I ſuppoſe to be rather true) I make. Rocheſter and his holy brethrē hauehave burnt Chriſtes Teſtament: an euident ſigne verely that they woulde hauehave burnt Chriſt him ſelfe alſo if they had had him.
I had almoſt verely left out the Rocheſter is cleane beſide hymſelfe.chiefeſt point of all. Rocheſter both abhominable and ſhameleſſe, yea & ſterke mad with pure malice, and ſo adaſed in the braines with ſpite, that he cā not ouercome 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 craftely) fides per dilectionem operans. Which If Rocheſter be ſuch a iuggler: What ſuppoſe ye of the reſt? let Rocheſter be an example therfore to iudge them all.texte he thys wiſe Engliſheth: fayth which is wrought by louelove, and maketh a verbe paſſiue of a verbe deponent. Rocheſter will hauehave louelove to goe before and fayth to ſpring out of louelove. Thus Antichriſt turneth the rotes of the tree vpward. I muſt firſt louelove a bitter medicine (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 louelove it of that beliefe. Doth the childe louelove 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, therfore loueth agayne? Iohn ſayth in the Faith is the roote: and louelove ſpringeth of fayth.third of his firſt epiſtle. See what louelove the father hath ſhewed vponupon vsus, that we ſhould be called his ſonnes. Becauſe we are ſonnes therefore louelove 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 Galathians, 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 louelove, that he gaue hys life for vsus. We coulde ſee no louelove nor cauſe to louelove agayne, except that we beleued that he dyed for vsus, and that we were ſaued thorough his death. And in the chapter folowing ſayth Iohn. Herein is louelove: not that we loued God: but that he loued vsus, and ſent his ſonne to make agreement for our ſinnes. So God ſent not hys ſonne for any louelove that we had to hym: but of the louelove, that he had to vsus, ſent he hys ſonne, that we myght ſo louelove & louelove agayne. Paule lykewiſe in the 8. chapter to the Romaynes, after that he hath declared the infinite louelove of God to vsus ward, in that he ſpared not hys owne ſonne, but gaue hym for vsus, cryeth out ſaying: who ſhall ſeparate vsus from the louelove of God? ſhall perſecution, ſhall a ſworde? &c. No, ſayth he, I am ſure that no creature ſhall ſeparate vsus from the louelove of God, that is, in Chriſt Ieſus our Lord: as who ſhould ſay, we ſee ſo great louelove in God to vsus warde in Chriſtes death, that though all miſfortune ſhould fall on vsus, we can not but louelove agayne. Now how know we that God loueth vsus? verely by fayth. So therefore, though Rocheſter Though Rocheſter hauehave not the ſpirite to iudge ſpirituall thinges, yet ought reaſon to hauehave kept him from ſo ſhameful lying. But God hath blynded him to bring their falſhod to light.be a beaſt faythleſſe, yet ought naturall reaſon to hauehave taught hym, that louelove ſpringeth out of fayth and knowledge: and not fayth and knowledge out of louelove. But let vsus ſee the text. Paule ſayth thus. In Chriſt Ieſu, neither circumciſion is any thyng worth, nor incircumciſion: but fayth which worketh thorow louelove, or which thorow louelove is ſtrōg or mighty in working, & not which is wrought by louelove, as the iuggler ſayth. Faith that loueth Gods cōmaundemēts iuſtitieth a mā. If thou beleue gods promiſes in chriſt, and louelove his commaūdementes, then art thou ſafe. If thou louelove ye 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 louelove ſpringeth of fayth, and compelleth vsus to worke, and how the workes iuſtifie before the worlde, & teſtifie what we are, & certifie vsus that our fayth is vnfayned, and that ye right ſpirit of God is in vsus, ſee in my booke of ye iuſtifiyng of faith, and there ſhalt thou ſee all thyng aboundantly. Alſo of the controuerſie betwene Paul and The controuerſy betwene Iames & Paule.Iames ſee there. Neuer the later, whē Rocheſter ſayth, if faith onelyonly 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 & delectation, Why deuils hauehave none of Paules fayth, nor ſinners that repent not.hauehave any ſuch fayth as Paul ſpeaketh of. For Paules fayth is to beleue Gods promiſes. Fayth (ſayth he) Rom. x. cōmeth by hearing, and hearing commeth by the worde of God. And how ſhall they heare wythout a preacher, and how ſhall they preach except 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 vntounto 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 A mā may beleue that Chriſt died and many other thynges, … not beleue in Chriſt.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 vsus, is to ſee our horrible damnation, and how we What it is to beleue in Chriſt.were appointed vntounto eternall paines, and to feele, and to be ſure that we are deliuered therefrō thorough Chriſt: in that we hauehave power to hate our ſins, and to louelove Gods commaundements. All ſuch repent and hauehave their hartes looſed out of captiuitie and bondage of ſinne, and are therefore iuſtified thorough fayth in Chriſt. Wicked ſinners hauehave no fayth, but imaginations and opinions about Chriſt, as our ſchole men hauehave in their principles, about whiche they braule ſo faſt one with another. It is an other thyng to beleue y• the kyng is rich, & that he is rich vntounto me, and that my part is therein: and that he will not ſpare a peny of his riches 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 louelove I, and of louelove am ready to worke vntounto the vttermoſt of my power: But let vsus returne at the laſt vntounto our purpoſe agayne.
WHat is the cauſe that laye men can Why ſay men can not rule.not now rule, as well as in times paſt, and as the Turkes yet doe? Ʋerely becauſe that Antichriſt wyth the miſte of hys iugglyng hath beguiled our eyes, and hath caſt a ſuperſtitious feare vponupon the world of chriſten men, & hath taught thē to dread, not God & his worde, but hymſelfe and his word: not Gods law and ordinaunces, princes and officers which God hath ſet to rule the world, but his owne law and ordinaunces, traditions and ceremonies, and diſguiſed diſciples, which he hath ſet eueryevery where to deceaue the world, and to expell the lyght of Gods worde, that his darcknes may hauehave roome. For we ſee by dayly experience of certayne hundred yeares lōg, that he which feareth neyther God nor hys worde, neyther regardeth father, mother, mayſter, or Chriſt hymſelf, which rebelleth againſt God ordinaunces, riſeth Men feare the Popes oyle more then Gods cōmaundement.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 vntounto his brother, or defile his ſiſter, wife or mother. Like honour geue we vntounto his traditions & ceremonies. What deuotion hauehave we when we are bleſſed (as they call it) with the chalice, or when the Byſhop lifteth vp his holy hand ouer vsus? Who dare handle the chalice, touch the Alter ſtone, or put his hand in the fount, or hys finger into the holy oyle? What reuerence geue we vntounto holy water, holy …yre, holy bread, holy ſalt, halowed belles, holy waxe, holy bowes, holy candels, and holy aſhes? And laſt of all vntounto 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 vsus for hys ſake, bringeth the holy Ghoſt as all the Scriptures make mention, & as Paul ſayth (Actes. xix.) hauehave ye receaued the holy Ghoſt through fayth or beleuing? Fayth is the rocke where on Chriſt Fayth driueth y• deuil… away.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 deuils flye: when we caſt holy water at the deuill or ryng the belles, he fleeth, Why doe not the Byſhops make hym flee from ſhotyng of gunnes.as men do from young children, and mocketh with vsus, to bring vsus from the true fayth that is in Gods word vntounto 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 miracles Ceremonies dyd not the miracle but fayth.were ſhewed through ſuch ceremonies, 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 ceremonie 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 miracles. Therfore as ſoone as the gift of miracles ceaſed, ought the ceremonie to hauehave ceaſed alſo: or els if they will needes hauehave a ceremonie to ſignifie ſome promiſe or benefite of GOD (whiche I prayſe not but would hauehave Gods word preached eueryevery Sonday, for which entent Sondayes and holy Let them tell what the ceremony meaneth.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 people beleue therein, and to quenche the fayth that ought to be geuen vntounto the word of God.
What helpeth it alſo that the Prieſt The prieſt diſguiſeth hym ſelfe with the paſſion of Chriſt.whē he goeth to Maſſe diſguifeth him ſelfe with a great part of the paſſion of Chriſt, and playeth out the reſt vnderunder 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 onelyonly deſtroyeth the fayth & quencheth the louelove that ſhould Domme ceremonies quench fayth and louelove and make the infidels to mocke vsus.be geuen vntounto the commaundements, and maketh the people vnthankefull, in that it bringeth them into ſuch ſuperſtition, that they thinke that they hauehave done aboundantly ynough for God, yea & deſerued aboue meaſure, if they be preſent once in a day at ſuch mummyng: But alſo maketh the infidels to mocke vsus and abhorre vsus, in that they ſee nothyng but ſuch apes play among vsus, where of no man can geue a reaſon.
All this commeth to paſſe to fulfill the propheſie which Chriſt propheſied. The propheſie of Chriſt is fulfilled.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 orders of Religion. For they vnderunder 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 benefactours (which onelyonly they call their brethren and ſiſters) partakers of their maſſes, faſting, watchynges, prayings and wolward goynges. Yea and whē a nouice of the obſeruauntes is profeſſed The teſtament of the obſeruauntes.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 father. Then ſayth the father, and I promiſe you agayne euerlaſtyng lyfe. O blaſphemy. If eternall life be due vntounto the pilde traditions of lowſie Friers, where is the Teſtament become that God made vntounto vsus in Chriſtes bloud? Chriſt ſayth Math. xxiiij. And Mark. xiij. that there ſhal come Pſeudo-Chriſts. Falſe annoynted.Which though I, for a conſideration hauehave 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 vntounto 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 deceauers (as Paul propheſied. ij. Timo. iij.) hauehave preuailed and waxed worſe and worſe, beguiling other as they are beguiled them ſelues. Thou trembleſt and quakeſt ſaying: ſhall God let vsus go ſo ſore out of the right way? I aunſwere it is Chriſt that warneth vsus, Chriſtes propheſis▪ be it neuer ſo terrible muſt be yet fulfilled.which as he knew all that ſhould follow, 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 Chriſt was neither ſhanen nor ſhorne nor annoynted with oyle.called him Chriſt, which is as much to ſay as annoynted. Outwardly he diſguiſed him not but made hym like other mē and ſent him into the world to bleſſe vsus, and to offer him ſelfe for vsus 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 ſelues vntounto his ordinaūces both for their ſinnes that they do, hauehave done and ſhal do. For ſinne we through fragilitie neuer ſo oft, yet as ſoone as we repente and come into the right way agayne, and vntounto the Teſtament whiche God hath made in Chriſtes bloud, our ſinnes vaniſh away as ſmoke in the winde, and as darkenes at the commyng of light, or as thou caſt a litle bloud or milke into yt mayne ſee. In ſo Hee that doth ought to make ſatiſfaction or to get heauen hath loſt his parte of Chriſtes bloud.much that who ſoeuer goeth about to make ſatiſfactiō for his ſinnes to God ward, ſaying in his hart, this much hauehave 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 diſobedient vntounto Gods Teſtamēt, and ſetteth vp an other of his owne imagination, vntounto which he will compell God to obey. If we louelove God we hauehave a cō maundemēt to louelove our neighbour alſo, as ſayth Iohn in his Epiſtle. And if we hauehave offended him to make him amendes, To our neighbour make we amendes.or if we hauehave 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 The Apoſtles were neither ſhaue nor ſhoren nor annoynted with oyle.courſe, annoynted hys Apoſtles and diſciples with the ſame ſprite, and ſent them forth without all maner diſguiſing, like other men alſo, to preach the attonemēt and peace which Chriſt had made betwene God and man. The Apoſtles 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 Byſhop: an ouerſear.a Byſhop or a Prieſt, that is, in Engliſhe, an ouerſear and an Elder. How he was annointed, thou readeſt. i. Timothe. iij. A Byſhoppe or an ouerſear The true annoynting old Prieſt.muſt be faultleſſe, the huſband of one wife. (Many Iewes and alſo Gentils that were conuerted vntounto 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 hauehave preachers for as much as in Chriſt we returne agayne vntounto y• firſt ordinaunce of God, that one man and one woman ſhould goe together) he muſt be ſober, of honeſt behauiour, honeſtly apparelled, harbarous (that is, ready to lodge ſtraungers, apte to This oyle is not among our Byſhops.teach, no dronckard, no fighter, not geuen to filthy lucre: but gentle, abhorring fyghting, abhorring couetouſnes, and one that ruleth hys owne houſeholde honeſtly, hauing children vnderunder 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 Nouice, leaſt he ſwell and fall into yt iudgement of yt 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 hauehave aboue twenty thouſand that know no more ſcripture then is written in their portoues, and among them is he exceding well learned that can turne to his ſeruice. He muſt be well reported of thē yt are without: leaſt he fal into rebuke, and into the ſnare of the euill ſpeaker, that is, leaſt the infidels which yet beleue not, ſhould be hurt by hym, and driuen from the fayth, if a man that were defamed were made head or ouerſeer of the congregation.
He muſt hauehave a wife for two cauſes, Prieſtes ought to to hauehave wiues & why.one, that it may therby be knowē who is mete for the rowme. He is vnapt for ſo chargeable an office, which had neuer 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• people looke as well vntounto the liuyng as vntounto 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 What the Prieſtes dutie is to do: & what to hauehave.from hys owne buſines and labour, to preach Gods word vntounto the pariſhe, hath right by the authoritie of hys office, to chalenge an honeſt liuyng of yt pariſhe, as thou mayſt ſee in y• Enangeliſtes, and alſo in paule. For who will hauehave a ſeruaunt and will not geue hym meate, drinke, and rayment, and all things neceſſary? How they would Men are not bound to pay the Prieſt in tithes, by Gods law.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 eueryevery congregation Deacon what it ſignifieth and what is his office.choſe they an other after the ſame enſample, 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 Engliſh, a ſeruaunt or a miniſter, whoſe office was to helpe and aſſiſte ye Prieſt, and to gather vp his dutie, and to gather for the poore of the pariſhe, which were deſtitute of frends and could not No beggers.worke, common beggers to runne frō dore to dore, were not thē ſuffered. On yt Saintes dayes, namely, ſuch as had How holy dayes and offerynges came vp.ſuffered death for the worde ſake, came men together into the church, and the Prieſt preached vntounto them, and exhorted them to cleaue faſt vntounto the worde, and to be ſtrong in the fayth, and to fight againſt the powers of the world, wyth ſuffering for their faythes ſake, Saintes were not yet Gods.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 prayed 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 Stephen in our Lady matens. And in ſuch dayes, as we now offer, ſo gaue they eueryevery 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 ye lyfe of Saint Laurence, and in the hiſtories. And for ſuch purpoſes Why lādes were geuē vntounto the ſpirituall officers befor we fell from the fayth.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.