Saincte Ambroſe Byshop of Millane vppon thevij. of the former Epiſtell of Sainct Paul to the Corinthians.

YEar bought vvith a price, be ye not made the bondmen of men. It is trewe becauſe we ar bought with ſo deare a price, that we could not haue ben bought againe, of any but only of Chriſt, who is ritche in all thinges: Therfore he that is bought with a price, ought more to ſerue or to do his dewtie in th • office of a bondman, that he may after a manner, make recompence to his byer.Thei ar bōd men, that ſubdue thō ſelues to mens ſuperstitions. Therefore thoſe that ar bought of God (that is, of Chriſte) ought not to be boundmen, of men: But ſuch ar bondmen of men, that ſubdue them ſelues or obey mens ſuperſtitions.

THEOPHILACTVS Archebyshop of Bulgaria, vppō the vij. chapiter of the former Epiſtel of Sainct Paul to the Corinthians, and vppon theſame vvordes.

TH'appoſtel reaſoneth not theſe matters only to ſlaues or bondmē but he ſpeaketh them, to thoſe that ar free: or he rather doth enſtruct all ſortes,To execute euel comaii dements for mans ſake is to become mans ſervant. yea the Chriſtians them ſelues, that they do not any thing for mans ſake, or pleaſure, and that they do not execute, or fulfill thoſe commaundementes of men, whiche ar naught for that were to ſerue men, euen by ſuch, as ar raunſomed for a price. And a littel after, he hauing ſpoken of thu vvordly and ſpiritual bondage, vvriteth thus.

Therfore, the Apoſtel hath prouided very well in bothe caſes, (to were) firſt, leaſt vnder the pretence of God his ſeruice, ſeruantes ſhold depart from there maſters, in whoſe power there bodies ar.To pleaſe the bodely Maſter further then they ought, is, to becomē bōd men. Secondly, leaſt they ſhold fall from God, when as they will ſerue there bodily Maſters, further thē becōmeth, or that they ought to do.

ERASMVS ROTERODAMVS, in his boke of annotations, vppon the fift chapiter of the former Epiſtel, of ſainct Peter.

NEque cou Dominium exercentes aduerſiu Cleros, &c. Neither ſhall ye be as exerciſers of Lordsſhip againſt the people, or pariſhes. For he vnderſtandeth by this worde Cleros, not Dyacons, or Elders, but the flock which fell to euery man by chaunce,Brought as little to vſe Lordship euer the com mon people, asouer there fellowe Elders. to be gouerned, least any man shold iudge, that Byshops vvere forbidden, to exerciſe any Lordship ouer clerkes, but that hit vvas graunted them, to be Lordes ouer others And here he calleth Elders Biſhops, for as yet, there was not, ſo huge a nombre of prieſtes, but as many Elders as there were, ſo many by ſhops there were. This commaundemet of the Prince of the Apoſtells, ſhold haue ben written in golden letters, and ſet vp in all palaces of the Byſhops: Feade (faith he) the flock, oppreſſe hit not. pill hit not, and do this not vn willingly, but of a ſincere deſier, and mind, as fathers, neither for filthie lucres ſake: as though he had ſeen before, that there vppon ſhold riſe a plage, or peſtilence to the chirch. To conclude, not plaing Lordes after the māner of Kinges, but fede with example, and ouercome with goode deades. Now a daies, the cōmon ſort of Byſhops, heareth nothing of there learned flatterers, but Lordſhips, Dominions, Swordes, Kayes, and Powers: Whervppon riſeth in ſomme of them,Some B. at pompous at Princes & ſome more cruell then Tyraunt • . more pompouſe Pride, then ſome Kings vſe, and more cruelnes then ſome Tyrauntes occupie.

Alſo, in th-ſame vvork, vppon xi. chapiter of Sainct Mathevves Goſpel.

SVrely, sainct peter in thactes of th'apoſtelles, doth opēly call the lawe of Moſes (which was laied, for a time, vppon the rebellious people of the Iewes) an hard and a heauy burthen, which neither we nor oure fathers, were hable to beare, neyther can any mā doubt, but that it is trueth which the trueth hath pronounced. The yooke of Chriſt is, in very dede pleaſaūt, and his burthen is light, ſo that no mens traditions be laied vpon mens ſholders, beſide, or more then that thinge, which he hath alredy appoincted: and he hath commaunded nothing els, but that one ſhold loue another, and there is nothing ſo bitter, but that Charitie will ſeaſone, & make his ſwete. Whatſoeuer is accordig to Nature, it may caſely be born, but there is nothing, that agreeth more with Mannes Nature, then Chriſtes Philoſophie, which goeth abowt to do no other thing, almoſt then to reſtore oure Nature, (that is fallen), to her innocēcie, and ſinceritie, againe. But euen as the ordinances of men, did make heauie the lawe, being by hit ſelf, greuous enough for the Iewes:The lawe of Man may make ••• uy the light yoke of Christ. Euen ſo muſt vve diligently take hade, that the additions, ordinaunces, and doctrines of mē, make not the lavve of Chriſt (vvhich of hit ſelf, is pleaſaunt and light) heauy and hard to beare. Which ordinaūces ſo at the firſt crept in, as though they were ſmall, and ought not to be cared for, or regarded, or els, they being commended with the ſhe we of Godlines be gladly receaued of them, that ar more ſimple, thē foreſighted. Thoſe that ar once receaued by pecemele, do growe and encreaſe, vnto a huge quantitie, & do preſſe downe & ouerthrowe mē, whither they wil or no, either by the help of cuſteme (whoſe violence is a certaine tyrannie) or els,Thinſtrumentes of ſpirituall bondage. by the aucthoritie of Prinees, which hold ſtiffly, hit that is raſhely receaued, abuſing hit for there profit and gaines. And a little after. There ar ſome that knitt together, either a cold ſillogiſme of a pece of ſcripture, which they do not vnderſtand, or els make an article of faith, of a mannes ordinaunce, and of ſuch men ar we iudged, to be Chriſtians, or no Chriſtias, which appertaine nothing attall to Chriſtian Religion. And a little after. The burthē of Mās ordinaunces and traditions. What auaileth it to ſpeak of the burthen of Man his inſtitutions, when as many yeares ago Saint Auguſtine, in a certaine epiſtel, to Iāuarrus, he is angry, and bewaileth th'eſtate of Chriſtes chirche, ſo to be burthened, that the cōdition of the Iewes was almoſt more tollerable then the condition of the Chriſtians: what if he ſawe the fre people of Chriſt, ſnared with ſo many lawes, and ceremonies, and not only oppreſſed with a ſingle tyrannie of prophane Princes, but alſo of Byſhops, Cardinalles, Popes,Not only prophane princes, But alſo. B. ar oppreſſors of the chirch. and moſt of all of there ſeruauntes: who being diſguyſed, with the viſure of Religion go buſily aboute, the buſines of there bellies. The Iewes had no certaine kind of apparaile forbidden thē, more then that which was made, of flaxe and wolle together, howe many conſtitutions at there made nowe for apparraile, & what ſuperſtition, is there in garmentes, and in coloures of theſame, at this preſent tyme.

¶ Alſo, againe in theſame vvork. vpon the xxiij. of Matth.

SOme wreſt this place ſo farre, as,Such. B. we haue ſomme now a daies in England. men ought to obey, all manner of thinges whatſoeuer the Byſhops, Preſidences, or Rulers commaunde, although they be vngodly, and that for there aucthorities ſake: when as Chriſt did ſpeak only, of them which did teache rightly the lawe of Moſes, and not of ſuch, as did ſnarre men with there ordinaunces and conſtitutions. Nowe peraduenture after theſame māner a Byſhop might be heard, which preacheth truly the goſpell, although he liue but a little according to theſame. But who can abide, that they ſhold occupie an open tyrannie againſt Chriſtis doctrine, and make lawes for there owne aduantage, meaſuring all thinges according to there gaine 〈◊〉 glorious maieſties. They that ſnare the people with rites and ordinances, deuiſed for there profit, and to fulfill there tyrannie, do not ſitt in the chaire of the goſpell, but in the chaire of Simon magus and Caipl. as.

Martine Bu • er vppon the firſt chapiter of S. Paule to the Epheſ.

AMongeſt the mēbers of this chirch, there is none in all the earth that is the hadde therof: There is no member of the chirch that can be bed. But the chirch, hathe Chriſt hedd therof, in heauen. The princes in dede, & the Magiſtrates of all places may be called heddes, but not in the eccleſiaſticall body, but in the politick bodie, and in the politique gouernement. And a littel after he ſaieth. Chriſt by him ſelf, is gouernor of the chirch, yet not withſtanding he vſeth the ſeruice of Angells, and of men, and yet for all that he is alwaies pre ſent with his chirch. And a little aſter. Seing that the chirch, hath Chriſt her hedde, he ſurely as a good ſhepeherd, with his word gathereth together his ſhope that go aſtray, and he cometh to open his father to his ſhepe, and to drawe all thing to him, to open there mindes, that they by trew faithe may vnderſtand the goſpell, by the which faith he iuſtifieth them. This faith is mighty in working thorough, Charitie • , which Charitie ſeketh not lier owne, wherſore there is a wonderfull vnitie, and ioyning together of the members', as hit was ſaied in the primatiue Chirch, They had oneſowle and one hert in the Lord. Furthermore, for as much as Chriſt. is the Ruler, and gouerneth hit in all thinges, as Paul beareth witnes hereafter in the fiueth chapiter, moniſheth wemen that they ſhold be ſubiect, or obedient vnto there huſbandes, as the chirch is vnto Chriſt. He purgeth hit, or maketh hit cleane with his bloode, although he vſe in hit, diuers miniſteries or ſeruices, yet is he the chieff gouernor, the firſt, and the moſt ſtrong and mighty. ¶ And a little after. Wherin ſtandeth or conſiſteth the vnitie of the chirch? Not in garmentes,VVherin the vnity of the chirch conſiſteth. Not in cerimonies. not in Ceremonies, as thow ſhalt ſe here after in the fourth chapiter, in theſe wordes, Indeauoring or laboring to kepe the vnitie of ſpirite, in the bōde of peace, &c. Therfore the vnitie of the chirch, ſtandeth in the vnitie of the ſpirite, of Charitie, of the word of God, of Chriſt, of the ſacramentes, and in the communion of giftes, that we may conſent in one, that we may agre in one thing, that we may ſpeake one thing, that no mā ſhall rule him ſelf, but geue him ſelf to be ruled, vnto Chriſt, & the Spirite, that we ſhold cōſent with the will of oure heauenly father, that we ſhold allowe altogether theſame things, and reproue alſo theſame: for by the Spirite in theſame place he doth vnderſtand, the inward power of the ſpirite, from whence come all oure counſailes, and doinges, which in all thinges ought to be theſame and like hit that is of God, opened vnto vs in the worde. There is one word, one Scripture, one Baptiſme, & one death of Chriſt, one Father, one Religion, and one Charitie, one ſacrament of thākes giuing, and one laing onne of handes, and one diſcipline, and one conſent of the Miniſters, and of thoſe by the which theſe ar miniſtred: To conclude all thinges that ar ordained, to the buylding or profitt of the Chirch, we muſt haue all thoſe as one thinge. But whatſoeuer is not declared in the word, there is no ne ceſſarie vnitie in that, but rather liberty, &c.

¶ Vpon theſame chapiter he vvriteth thus. To the bylding of godlines, al thinges ought to be done in the Chirch,Prelats ar become Tyraunts in making lawes. and hit is commaūded that the Rulers of the Chirches, ſhold teach thoſe thinges that Chriſt hath commaunded: wherfore, they ought not to make thē ſelues Tyrauntes, in exacting or requiring of mens cōſciences, that vvhich Christ neuer commaunded.

Theſame BVCER in his commentaries on Matth, vpon theſe vvordes. Matth. 18. Luc 7. Wo vnto the vvorld for offences.

AN offence is, what ſo euer we ſay or do by any meanes which riſeth not of ſound or perfect faith, and is not ordered of ſincere and trew loue, promoting Godes glory, and oure neighbours Saluation.

After that this Doctor hath ſpoken, of offences generally, and ſhewed them not to beſeme Chriſtians, and hath alſo perticulerly amplified the matter, in deedes of them ſelues not euel, but done contrary to Charity, with abuſe of Chriſtian liberty as. Rom. 14.1. Cor. 8. This note firſt geuen, that ſainct Paul often with ſomme force, repeateth this name, A brother: He cōcludeth that this is the Scope and drifte of all. So to order and do all thinges, that they may make to the edifiēg of oure Brethren, ſo ſhall hit fall oute that ſommetime liberty is to be vſed ſome time not: for when as wordes ar to be cōfirmed with deedes, then muſt (ſaieth he) the liberty that is preched nedes be confirmed with examples. This he ſetteth owt with th'examples of Peter. &c. at Antioch. Galat. 2. Commending his vſing of Chriſtian liberty in meates, and diſcommending his diſſimulation: and alſo of Paul in not circunciciding of Titus. Galat. 2. Wherin he noteth thus.

1 Firſt, if in this ſlippery place Peter caught a fall, who is hit, that ought not to be careful herin, and to take heed.

2 Secondly, in reprouing of Peters diſſimulacion he ſaieth. To conclude, for that we muſt alwaies preaſe, to perfection and fulnes of faith, greater reſpect was ſurely to be had to the gentiles, which had alredy receued ChriſtPlans plainly, then to them which did lewdly ſtick yet, to theElementis Mandi. ceremonies of the world: who in concluſion, by long bearing with, might be the more confirmed in there error.

3 Thirdly, we muſt further conſider, whether they be trew or falſe brethern, which go aboute to infring or weaken Chriſtian liberty, for we muſt regard only the trewe brethern, to beare with them herin.

Theſe thinges, premiſed after this manner, he applieth the whole doctrine of offences, by the example, of outeward thinges, and ceremonies, to oure time and ſtate of Religion, in theſe wordes.

As in oure time, if a man would ſtill diſſimule, or hide the liberty, of owteward thinges, which the viſured chirch men, by ſubteltie and tyrannie, haue taken from chriſtian people, for th'obſtinate enemies of the goſpell ſake, who do abhorre and blaſpheme all that doth come from vs: ſeing they abhorre and blaſpheme Chriſt, and the goſpell hit ſelf, hit ſhold not only, not admēd thoſe, but rather ſhold more confirme them in euel, and very much offend ſuch, which haue receaued Chriſt, whileſt the Miniſter preacheth vnto them, trueth vtterly voyed of examples. For they ar many, which hardly can be perſwaded, that we haue all thinges in Chriſt whileſt mens Inuētions, are had in ſuch price and eſtimacion. Owte of queſtion greate fault is here in, nowe a dayes committed, and that not of the rude and common ſort of people: But of the hed proteſtā tes and chief goſpellers. I confeſſe in deede, that all though all the ordinaunces againſt the liberty of owtward thinges were of Antechriſte his bringing in (as is difference of perſonnes, meates, daies, places, and infinite ſuch other thinges) yet for that the common people were born in hand, that they all, were commaundementes of the Chirch guided by gods ſpirite, and ſo generally receaued of mē, as thinges, proceding from Gods will and apoinctment: that therefore we ſhold vſe the liberty (purchaſed vnto vs by Chriſt) circumſpectly, and warely, euen now a dayes, and with Paul many tymes, circumcide Tymothe, (that is to ſay) for oure partes vſe well ſome ceremonies, which other men abuſe, ſo as hit were. ſeking occaſion, to preach Chriſt ſincerely and purely: Although in deede theſe deuiſes of Men, can by no meanes be compared to Circumciſion, and ſuch like orders of God.

But what is the cōmō practiſe? Māny fearing forſoth the offence of the croſſe, and in vaine going abowte, to pleaſe both men and God, after long preaching of the word, when wordes and talke, requier nowe example and deedes, (pretēding other mēs infirmities, when in deede they ar therin let with there own wekenes) both them ſelues becam yet ſlaues, to mennes tradiditions, and cauſe other men alſo to be the like. Oh ſaye they, nothing is to be tempted raſhely, theſe thinges haue continued many yeares they cannot be put away ſodenly, regard muſt be had to the weake, with haſtie ſpede we ſhold not plant the goſpell, but ouerthrow hit.

I wold wiſh theſe men firſt conſidered, what that ſentence meaneth.Matth. 11 • The kingdome of heauen ſuffereth violence, and the violent catch hit vnto them. Theē that theſe thinges, are not haſted raſhly, but thē, when they ar chaunged, Chriſt not yet being once commended and withowt faithe: and not when Chriſt is alredy preached, and the nett of the goſpell ſo long caſt forth, that hit hath in a manner taken, as much as may be taken in that circuit, or compaſſe of ſea, and now there remaineth nothing els but to confirme, and bring creditt to wordes, by exāple in doinges. Surely the caſe thus ſtanding, workes alſo wherin men haue put there cōfidences, more then in Chriſt, are to be forſaken, and men muſt remembre that there can be no fellowſhip, had betwene Chriſt and Antechriſt.

Againe, hit is a thing very abſurd and foliſh, that becauſe, that falſhod hath by littell and littel, and of lōge time crept in, and growen, therefore to go aboute to preſcribe longe time alſo to receaue the trueth in Chriſt, otherwiſe ſhold, Chriſt, no more be eſtemed of vs, then Antechriſt. Certainly if we ſhall not receaue Chriſt, ſo ſone as we knowe him: we ſhall neuer enioy him. Moſes, Samwel. Elias, Ezechias, Ioſias, delt not after this ſort: But aſſone as they had reſtored, the knowledge of the lawe to the people, by and by they aboliſhed and attonce all abhominations, and reſtored the ceremonies of God.

Wherfore it is nothing worth, that they ſaie, who allaw aies bragge, that there ar greater thin ges to be vrged, then reformation or admendment of ceremonies, ſo become Patrones to Antechriſtes relictes. As for ceremonies, they ar coguiſances or teſtimonies of oure Religion, and therefore we alſo begin oure Religion with the ceremonie of Baptiſme: and if any be to be recea ued againe, by meanes of his repentaunce, after that he is excommunicated for his wickednes, he is ſtraight reconciled to the chirch, by the ſacrament of the ſupper: Wherefore they muſt nedes be vveake in the faith of Chriſt, vvhich differre the remouing of Antechriſtes ceremonies, and nevvnes of lyf vvill ſurely, verie lately appere in them, if euer hit appere at all And in dede vve ſe at this day cold and ſlack proceding in chriſtian Religion, and profeſsion, in thoſe places vvhere Antechriſtes ceremonies be born vvithall, and all thinges much more liuely, and effectuall, vvhere they be abolished and done avvay. For if thei ſtay at any time, this onely is the cauſe, that the vvord of God, either is not thouroughly credited, or not estemed accordinglie. For howe ſo euer, thoſe that ſuppoſe them ſelues to be ſtrong in faith, vſe not theſe thinges: where I praye yowe, is thêre zeale, for Chriſtes glorie, or there prethorn, wheras they ſtill vſe them, ſo no doubt they do hit of weakenes of faith.

Cerminly as there is no agrement at all betwene Chriſt and Belial, ſo ſincere and vnfained Chriſtians, can by no meanes abide any of Antechriſtes trumpery. Although with this there zeale, they endeauor them ſelues to purge, the chirch here, as the glory of Chriſt may therby chiefly be auanced, yet to the wea •• er ſort thy will haue ſuch reſpect, as to do nothing raſhely or owt of ſeaſone, but will teache the weak with gentelnes, to wax ſtronger in knowledge. Yet will they do there endeauour, with examples, to bring them forward, not regarding the blindnes of a few, who ar to much addicted to Antechriſtes ceremonies, and perhaps no trew and vnfained brethern. Offending there, whileſt verie many other weake ones, continually thinck thus with them ſelues. If theſe thinges vvere ſo euel, they shold ſurely be abolished: if eitber they vvere ſo good al men (eſpecially that reck on them ſelues Chriſtians) vvold in dede receaue and embrace them. Theſe men ſurely, if they be elect, ſhall at the length be confirmed, all though all the world offend them, and no man edifle them. But woe in the meane time, vnto them, by whome they ar offended. Wherfore as ſone as trew godlines, hath ben preached and profeſſed of manny, Antechriſtes ceremonies, and rites muſt by and by be abrogated, neither muſt delay be made, till godlines be in all poinctes growen vp to perfectiō, els ſhold, that traſh, neuer be aboliſhed, and remoued.

Theſe myld and toe, toe moderate and ſober Chriſtians, who can beare all Antechriſtian thinges, in verie deede like vnto them at Corinth, who knowing that an Idoll was nothing, did eate thinges offered vnto Idolles, and boaſted (as theſe our men do) in outward matters we ar free: what is that to me that another abuſeth the ſe thinges naughtely? I will vſe them well. For as thoſe weakened the faith of many, both in that they leſſe abhorred Idolles, through there exāple & alſo in that they for the moſt part cōmunicated with thē againſt there cōſciēces, ſo no doubt do theſe oure lukewarme goſpellers, nowe adaies.VVhat is Antechriſts ceremonies. They know right wel that all Antechriſtes ceremonies (that is to ſay, all ſuch haue ben brought in withowt gods word) are not worth a ruſh: And becauſe they ar owtward things wherin we haue liberty, they will vſe them as frely forſoth, not waighing that many things ar lawful, which ar not expedient, and that oure libertie, muſt ſerue, either whome they in the meane time offend, or obſcure the glorie of Chriſt. For they confirme thoſe in there error, which as yet knowe not, that theſe thinges ar free, and at liberty. As for the defenders therof, the profeſſed ennemies of Chriſt they make them glad and bo • d,They shut Chriſt owte of Dores that beare with ceremonies. and finally they weaken the febles faith, which had forſaken and caſt them awaie.

Thus on God his name they prouide fairly for the weak ones, yea rather they ſerue herin there owne bellies, in that they ſtudie to gratifie, either Chriſtes ennemies, or els backſliders. For no man other then theſe, vvill earneſtly contende for ſuperſtitious ceremonies. This is there modeſtie or bearing, where with they ar ſo farre from helping the goſpel, or encreaſing hit, that by little, they diſplace hit. Surely vve haue to thanck theſe men, that at this day all thing is gone hack vvard, and turned vpſide dovvne, in many places, vvhere the goſpell hath ben long time preached: wheras no example can be brought of like alteracion in thoſe places, where Chriſt being earneſtly, and purely preached, ceremonies alſo ben reformed, according to the rule of his word. For as for thoſe thinges, which haue diſordredly, or confuſely happened, Chriſt either not at all, or not ſincerely preached, they appertaing nothing to vs.

For aſmuch therefore, as Chriſt ſo ſore deteſteth offences, and crieth, woe vnto the world by meanes of offences, wo vnto the man by whome offence commeth: we muſt with all diligence take hede both in theſe and other thinges, that we be offenſiue to no man, but eſpecially to the littel ones, thoſe I meane not, that ar in in age only ſuch but in faith and vnderſtanding alſo. The perfect knowledge of God and Chriſt is lyff euerlaſting, whatſoeuer therefore may be any meanes, either hindre or obſcure hit, let hit neither be ſpoken, ne yet don of vs: but to the vttermoſt of oure powers let vs remoue thoſe things away. Then let vs prouoke them, both by exhortations, and examples, that men will expreſſe thoſe thinges in there lyff, geuing no place herin, either to oure oune affections, or other mens ſeing that it is better to be drowned in the ſea, then to giue offence, &c.

¶ Peter Martyr vvriting vpon the. 13 chapiter of Sainct Paul to the Romaines, on theſe vvordes: let euerie ſovvle be ſubiect vnto povvers that ar ſet in high auctoritie.

IF, as we haue concluded, they ar to be reproued, that rendre euell for euel, and it is thoffice of Chriſtian men, to ſhew thoffice of charitie vnto them that haue deſerued euel of us: they ar doubtles greatly to be reproued, which for good deedes, reſtore euell deedes, and ſhewe not vnto men that haue ben frendly vnto them (as the Magiſtrates be) honor and obedienee. Becauſe thapoſtel is about to entreate diligently, and largly of this matter, that we may vnderſtand the better what his meaning is, we will define, what is a Magiſtrate? A Magiſtrate is a choſen perſon and that of God that he ſhold, defend the lawes, and peace, and repreſſe and hold downe vices, and all thinges that ar euel, with poniſhmentes, and his ſword. The efficient cauſe is God. Thende is the keping of the lawes, and of peaces, and driuyng away of vices, and all hurtful thinges, and thencreaſe of vertues. Th formal cauſe is, the ordre that he apoincteth by the prouidence of God in matters that apperatine vnto men, or in wordly matters. The materiall cauſe, is a mā or a perſon, for who ſoeuer is choſen to be a Magiſtrate, he is one choſen owt of Men. The right way, and compendious manner of theachings, is almoſt general. Firſt it is ordained that all men ſhalbe vnder the power of the Magiſtrate. And afterward that is proued of the cauſe efficient, that all ſuch powers ar of God. And after hit is proued by the cōtrary, that they that deſpice the cheeff Ruler, ar ennemies to God, and that to there harme. And furthermore the ſame thing is proued by thende, or finall cauſe, that the Ruler is made for our greate profit & commoditie. ¶ And vppon theſame chapiter in the 604 page and xii line, he vvriteth of the ſame chieff Rulers thus. But theſe Eccleſiaſticall Papiſts will ſay that the kinges thē ſelues, and the common powers, haue giuen ouer of there owne righte, and haue willed that clarkes, ſhold be exempted. But vve ought not to loke vvhat Princes haue done in theſe matters, but vvhat they ought to haue done. For it lieth not in there power to put downe the lawes of God, wherfore if this godly cōmaundemente of Paull, will that euery ſowle ſhold be ſubiect to the higher power, in any caſe men muſt nedes obey hit. For thoſe thinges that God hathe ordained, & decreed cannot be called back againe by mans auctority. Howe be it theſe wordes ar to be reſtrained, and drawē together: that we may vnderſtād, that we ar ſubiect vnto the Magiſtrate, no further then belongeth vnto his vocation and office, but if he wold go beyond thoſe bondes, and commaund any thing that is cōtrary to godlines or the lawe of God, we ought rather to obey God then men.

Alſo vppon the ſame chapiter, on theſe vvordes, Quae ſunt poteſtates a Deo ordinatae ſunt: Thoſe povvers that ar, ar ordained of God, &c: he vvriteth thus.

THe matter nowe will not ſuffer vs to couer with ſilēce, howe that Bonifacius in his extrauagāt, (which beginneth, vnāſanctam abuſeth the wordes of the Apoſtel, to confirme his Pride. For here vpon he wold proue, that thoſe thinges that ar of God, haue ſome orders amōgeſt them ſelues that there dignities may be knowen one from another being diſtinct and ſeparated by certaine degrees, and that there vppon hit followeth that the powers that ar of God ar not all a like, and that is the higher power which is exerciſed or occupied about the worthier matter, and becauſe the Eccleſiaſtical power is occupied in ſpirituall matters, and the ciuil in bodely matters: Therfore hit followith ſaieth he, that the Eccleſiaſticall power is higheſt, and ought not to be ſubiect vnto the ciuill Magiſtrate, for the Pope (ſaieth he) hath iuriſdiction ouer all Princes, becaus Chriſt did ſay what ſoeuer thow ſhalt bind on earthe ſhalbe bound in heauē, &c. And to make the matter more plaine, he alledgeth oute of Ieremie theſe wordes. Behold I haue ordained the aboue kinges and nations, that thow ſhouldeſt pull in peces, and deſtroye, and that thow ſhouldeſt byld and plant. But as theſe arguments ar full of Pride, and ſwelling: So ar they moſt ful of vanitie, for firſt to begin withal. Paul doth not ſpeak here, of the degrees of powers diſtincted or diſſeuered amongeſt them ſelues, for he only ſaieth thus, that all powers what ſoeuer they be, ar ordained of God, and I do not denie but the Eccleſiaſticall power, or the power that Eccleſiaſticall perſons haue, is in ſpirituall matters, for hit is occupied in the Miniſterie of the word of God, and therefore we graunt that, that power, is the greteſt becauſe the vvord of God ought to commaund and rule all men. But this power maketh men to bring to ſubiectiō all vnderſtanding, and to bring downe or deſtroy the highnes of all mens reaſons. Let theſe excellent greate lordes do theſe thinges, let them preache the word of God, and let them leaue there inuentiōs of men, and then if there be any that will not heare them, We do not doubt, but that they condemne them iuſtely, whether they be Princes, Kings, Monarches, or Emperors: yet for all that it ſhall not folowe, that they ar not ſubiect, vnto the politicke power in things pertaining to this bodily lyffe, & to poſſeſſions, and lādes, howſen and Maners. Nay rather (as cōcerning the Princes office) they ought to be ſubiect to a godly and Religeous Magiſtrate, not becauſe vvethinck that the vvord of God or Sacramentes, ought to be ſubiect or Subdued to man his lavves, but that it is thoffice of a Magiſtrate to poniſh or diſplace chirch Miniſters if they behaue them ſelues ill in there office, or Iugle with the trueth, or deface it, or do falſly miniſter the Sacramentes. Let them binde and loſe (that is to ſay) by the word and preaching let thē declare who be bounden, and who be loſed: yet for all this they ought not to exempt them ſelues frō the ciuill Magiſtrate. For euen as a king though he excell in his excellent dignity, is bound to obey the vvord pronounced by the Miniſters of the chirch: Euen ſo an eccleſiaſticall man, although he be ſet in an excellent place, and office is not exempted, or diſcharged from the obedience or ſubiection of the Magiſtrate.

¶ Alſo in the ſame vvorke, pag 609 on theſe vvordes, De • miniſter eſt vltor ad Iram: he vvriteth thus. Euen as he is the officer of God, vnto thy good and profite if thow do well: Euenſo is he thofficer of God vnto wrath, that is to ſay, to reuenge and poniſh if that thow behaue thy ſelf naughtely: Neither ought he to whome the ſword is committed, to be ignorant that he is the keper not only of the latter, but alſo of the former table: wherfore he ought diligētly to take heed that Religiō be miniſtered out of the vvord of God And let him not thinck as many Princes now adaies beare them ſelues in hand, that, that charge appertaineth nothing vnto them: for they vvill in deede deale ovvte benifces and Byshoprickes to whome ſoeuer they liſt, but they care not whether they, whome they haue promoted to ſuch dignities do there dewties or no.

¶ Alſo vpon theſe vvordes of Paul to the Corinth in the firſt Ep ſtell the 7 chap. Nolite fieri ſerui hominum.

THere ar other bondages of Men whiche ought alſo to be eſchewed; that for the getting and purchaſsing of Ritches, we ſhold not be Paraſites, flatterers, or men pleaſers, or we ſhold not be to muche affraied, and for theſe cauſes ſhold be turned to Idol ſeruice, and euell Kindes of worſhipping. They ar greued vvith this kind of bondage, vvhich obey the naughty vvill of there vngodly Maſters, or Lordes and ſet more by them then by God. It appereth by theſe thinges, that the Corinthians cam to this opinion, that, ſuch as cam to Chriſt ſhold chaung and ouertourn all thinges. And with this kind of foliſhnes ar the Religious men nowe a dayes ſicke, which will haue there garmentes, there manners, and the owtward cō dition of there liffe newe, in ſo much, as they muſt chaunge there old names alſo, where with they were named before. But Paul denieth that we ſhold do ſo, & he doth determine that thoſe ar to be holden that ar not contrary vnto the word of God.

¶ Alſo vpon the 13 to the Rom.

SVrely the ſtate of chriſtendome was neuer in worſe caſe then ſince the Byſhops did vſurp and take vnto them the ſword: for euery man doth ſe that theſe two offices (that is) the Temporall, and Eccleſiaſticall, do ſo hinder one another, that he that occupieth the one, cannot exerciſe the other, for there is not any man that can be found ſo prompt, and diligent, that he is hable to excute either of both of them rightly, and in ordre.

¶ Alſo vpon the 8. chapiter of the Iudges.

MOreouer the Biſhop of Rome did boaſt, that he was made hedde of the chirch, vvhith thing cannot in any vviſe appertainge vnto any man. For both mouing and the fiue wittes called ſences, flowe downe from the hedde, through the ſinnewes into the mēbers, as Paul doth very truly treache in his Epiſtels, both to Thepheſians, and Colloſsians, but there is no mā that is hable to performe that, as of him ſelf, by ioinctes and toſettinges to quicken the mēbers of the chirch with the ſpirite of God. It belongeth onely vnto Chriſt to deale owte vnto his members ſpirituall motions, the litghtening of the mind, and euerlaſting lyfte. In deed, Kinges and Magiſtrates may be called the heddes of the people, becauſe the ciuill gouernement is exerciſed by them, and we may loke to haue from them good lawes, and ciuill motions: But in the chirch it is not entreated of the ciuill lyffe, but of the ſpirituall and euerlaſting, which we cānot loke for of any, but only of God, neither is there any mortall man that can quicken the membres of the chirch. I do iudge that the Kinges and Magiſtrates that ar godly ought to be ſet or counted in the chirch in the formeſt or higheſt place, or dignitie, and that hit belongeth to there office, if that Religiō be euell handeled, to correct the defaultes, for they beare the ſword for that ende, that they may defend the honor of God, but they cannot be the heddes of the chirches. Paul to the Romaines and Corinthians (where he maketh cōparacions betwene the members of the chirch) maketh ſome of thē to be eyes, ſome to be noſthrilles, eares, hand and feete: but he vouchſaueth not to deck any member with the dignitie of the hedde. And yet theſame Paul writing to the Epheſ. ſaieth of Chriſt, that God gaue him, to be hedde of the body of the chirch. Therefore let the Papiſtes, ſhewe, where hit is ſaied in holy ſcripture, that there was another hedde giuen vnto the chirch beſide Chriſt. If they can do that lett them haue the victorie: but I am ſure they ar neuer hable to do hit. For if ſuch a hedde ſhold be giuē to hit, then the chirch ſhold be A monſter with two heddes.

¶ Alſo vpon the. 10. chap. of the. 2. of the Kinges.

Iehu brought to paſſe that the temple of Baal ſhold be ouerthrown, ſo that it ſhold not be any more occupied, as hit was before. Wherfore mā nie thought, that it was not wel done that Chriſtians (after that they had embraced the goſpel of the ſonne of God) ſhold yet ſtill kepe vndeſtroyed the inſtrumentes of the Pope after a mā ner. And they do much better promote godlines which did bring to paſſe that all Images, ſtanding Images and others, and that all ornamentes of the Popes deuiſe, shold be vtterly deſtroyed at once. For as we reade in the Eccleſiaſticall Hiſtories, when Conſtantine the greate became. A Chriſtian man, he com maunded that the Idolles temples ſhold be ſhutt vp: But becauſe they remained ſo vn put doune, it was an eaſy: matter for Iulian the Apoſtata who came after to open them againe, and to bringe in the Idolles of thold ſuperſtition to be worſhipped in theſame places. The which thing the nobel Prince Theodoſius perceaueng, commanded them ſo to be put down, that they ſhold no more be reſtored againe. After this manner did Iehu, becauſe the Idolles ſhold not be reſtored againe.

Ioannes Epinus abovvte the yeare of oure Lord. 1549 in the preface ſet before the boke of Matthias Flacius Illyricus, called Deveris & falſis adiaphoris.

THe Diuel could not haue found, or deuiſed any thing more crafty or ſubtill, to deſtroy the trew worſhipping of God, & to ouerthrowe the trew chirch of Chriſt: then the chaunging, and bringing in of thinges called indifferent. He hath profited more there with, then if he ſhold haue gone abowte with cruelnes, and tyrannie: for there is ſuch ſtrength in this poyſon of indifferent thinges, that hit can make men that were before in other matters talkatiue, and moſt fulleſt of wordes, vtterly doume and ſpeachles, and other that were eloquent to be now ſtutters, & ſomme that were honeſtly and rightly brought vp, to be doubtful, & wauering, ſome that were ſhepeherdes to become wolues, and ſome that were Chriſtians to be Epicures, that is to ſay, godles, and of no religion, and only giuing them ſelues, and ſtudieng to get, and hold the commodities, and ritches of this world. That tranſformation and chaunge, that is written by Homere, to haue ben wrought, by ſorcerous charmes and cuppes of the famous witch Circe, is nothing to be compared, to this new chaunge which is brought to paſſe by the ſorcery of thinges indifferent. This is the beſt councell of all, that godly Doctors, and Teachers of the Chirch ioyne there mindes together, there ſtudies, there labors, prayers, and there confeſſion, that they may defende the doctrine and learninge of Chriſt, and trew worſhippinges of there Chirches, with one conſent, with the ſword of God his worde, and the bearing of Chriſtes croſſe.

The Prophetes & Apoſtells following this coū cel, ouercame the whole world, and did purge and ſkoure the chirch from vngodlines and Idolatry. There cānot be any better councell found, then God him ſelf hath giuen. It belongeth to vs to do oure dewtie, and to committe, (with oure prayers) vnto the Lord the ſucceſſe and proſperous end of the matter.

¶ Matthias Flacius aboue named, in his ovvne vvorke. De Adiaphoris.

FIrſt for aſmuch, as I entend to write of thinges indifferent, as they ar named, and ſome ar ſo in deede, it is beſt to tell what this word indifferent meaneth. Indifferent is called in the Greke Adiaphoron, and in Latine Indifferens, and in Duytch eine mittelding. And hit ſignifieth a thing, wherof is made no matter, whether a man kepe hit or do not kepe hit, or whether hit be handeled after this manner, or that manner. Therear in the Chirch certaine thinges which ar indifferent, and that there is ſuch in the chirch of God, it may eaſely be proued by Paul, as in the former to the Corinthians the 7.8.10 and 14. chapiters, alſo to the Romanes in the. 14. chapiter may appere. Of which ſort ar: to liue maried, or vn maried, ſo that hit be don in Chaſtitie, to eate meates or to abſtaine therfro, to kepe daies, or not to kepe daies, withowte ſuperſtition, to take wagis of them, to whome a mā preacheth to, or to take none at all, to vſe a preſcribed māner of teaching in the Temple, to heare or to ſinge.

If any man wold call back againe, and reſtore the garmentes or veſtementes of Ethniſh, or Popiſh ſacrifices, and bring thē into the chirches after the vſe of them were once put downe, he ſhold do contrary to that which is ſemely and comenly.

It lieth not in the power of any man, to ordaine any worſhippings of God, withowte the commaundement of God.

Althinges that ar indifferent, ar ſo far indifferent, as they ſerue for the glorie of God, and the profit of the Chirch. But if they paſſe beyond thoſe bondes, they ar not indifferent: but ar, vngodlines, and abhominations, and by all meanes, of all men to be eſchewed.

Whatſoeuer Antechriſt doth, theſame he doth for the Diuelles ſake, whoſe vicar he is, and of whome he is ſtirred vp to play his part: And whatſoeuer vnchriſtian Princes do in Religion, they do hit for Antechriſtis ſake, and his ſeates ſake, as the letters of the Pope, vnto the Biſhops, and the Biſhops letters ſent to Popiſhe Princes, & to diuers chirches beare witnes. And further, whatſoeuer the Popiſhe Princes, and vnchriſtian courtes do in theſe matters, and chaunges, they do hit for the pleaſure & fauor of the ſupreame gouernors. Alſo whatſoeuer thold diuines do in theſe matters, they do hit to gratifie the Court, and the inferior Princes. At the laſt, whatſoeuer the younger diuines do, either to ſet forth or not to hindre this miſchieff of indifferent matters, they do hit for the pleaſure of there old Maſters. Wherfore from the firſt to the laſt, they ſerue all Antechriſt, and the Diuell, and committ whoredome with the greate whore, and drinck of her cup, as hit is prophicied in th'apocalips (not witowt a cauſe) of the laſt times.

We nede not to care for that which ſome do ofte time rehers, that the chirch hath allwaies ben in ſomme bondage, for although hit hath ben allwaies in politick bondage, yet ſhe neuer did tempre her ſelf, or faſhiō her to the Religion of vngodly mē, neither wold God, that ſhe ſhold be ſubdued vnto any ſpiritual bondage, But rather that ſhe ſhold ſtedfaſtly defend her liberty, and not to be made the bond woman of men, ſeing that ſhe is redemed with the precious blood of Chriſte: Wherfore ſeing that theſe Rites ar thruſt vppon the chirch whether ſhe will or no, and that of the greateſt, and moſt openly knowen ennemies of Chriſt (that is of the Pope and both of learned and lay Papiſtes) it is not lawfull by any meanes to receaue them, neither ar they thinges indifferent, but the wicked commaundement of Antechriſt and Antiochus.

Oure indifferentiaries that ar of ſtowter ſtomaches, would not beſo nice, and of a ſtraight conſcience, that they dare not defie the gold of the golden calf but that they wold deſier ſome fat part of hit to be giuen vnto them.

Thoſe things that haue ben offered in Idol ſeruice, or ſerued Idolatry, they ar Idolatrous, & can not ſerue God, and he wold that ſuch ſhold be caſt awaye.

The braſen ſerpent was ordeined of GOD,VVhatthen to ſurpleſſes. and that by Moſes the ſeruant of GOD, and his greate Prophet, but after his ſerued Idolatry, it was no more God his ſerpent, or Moſes ſerpent, but the ſerpent of Idolaters, and the Diuelles ſerpent, and Ezechias is praiſed (who brak hit) for that deede.

Euen as we defie and abhorre, the garments or cote of a theeffe, of a Murtherer of A Hangman, or of a common whore, though the garmēt hit ſelf be innocent and hath done no harme, neither will any honeſt man do ſo much as gladly touch hit: So all they that ar godly in dede, defie ſuch Popiſh trifles with all there hartes, becaus that they haue ſerued in the Popedome, & ben occupied with abuſes and wickednes: and haue ſerued the ſacrificers that were polluted and defiled with idolatry.

Auſtin ſayth, that faith is in great icoperdy, when it is amongeſt a great nomber of ceremonies.

This is moſt trew in all thinges, that the man that is occupied about many thinges doth not ſufficientlie take hede to euerye one of thē, and therefore it is trulie ſaid:

They that in the fire, many irons hold: Muſt nedes haue ſome of them right cold.

SO the people, being charged to kepe all the commaundementes of god and his ordinances, and more ſtraitlie commaunded to kepe mo ordinances of men then goddis commaundemē tes, muſt nedes coldlye kepe ſome of the commandementes of God.

If that the indifferentiaries go forward to reforme the chirch of Chriſt as they haue begon, and will ſet in the place of godlye and lerned prechers: whom they haue put away fooles and courtlie flatterers, ſhortly we ſhall haue no godlye preachers at all.

Were there is a heauie bondage in ceremonies, and in the worſhipping of God, there cannot the glad libertie of Chriſt be.

Ceremonies ar the cheife ſinewes or ſtrēgth of the popedome: and the greateſt poſtes and ſtayes of religion ſtand therein amonge the papiſtes. When the indifferentiaties propound, offer vnto the miniſters (that do not gladlye receaue any popiſh thinge) the quere cote, called in duch chorr • k (which we call commonlie in engliſh a ſurpleſſe,) and they will not receyue it: then the traditioners make exclamation, ſaiyng, what a ſmall matter is it to weare a ſurpleſſe, or a whit cote aboue a blak, but in dede if they can get thē once in theſe cotes, they will afterward deliuer them to the Romaines that they may buffet them, as the old Romaines did handle Chriſt when they buffeted him, hauing the white cote vpon him which they put on againſt his wyll.

What other thing goeth the deuell about, with all his thowſand craftes and ſubtelties, but to confirme the wicked in theyr wickednes, and to geue them occaſion to triumph ouer the trew chirch, and ouer Chriſte him ſelf, and to blaſpheme the holie name of the lord, and of the contrarie part to diſcourage and make ſand the holie goſte in godlie men, and to make them faynt in godlines, & at length, alſo to doubt of the whole doctrine of the trew chirch, what thinge can more make afrayd, and make faynte ſouldiers, then to ſe theyr captaynes quake and trēble for feare? Ceſar ſayde that he had leiuer fyghte with an hoſte of Lions, that had a hart for theyr Captayne, then with an hoſt of hartes whoſe Captayne were a Lion.

If any man ſhould ſpeake thus to another, and ſay thou haſt ſtolen from me an hundred crownes, I require of the that thow reſtore me them againe quietlie, leſt I be compelled to vſe gainſt the ſome more violent remedies: and yf this mā accuſed of thefte, ſhould firſt paie him x, crownes in part of paymēt, & afterward xx. crow nes, ſhould not he make him ſelfe giltie of theft and thereby be bound in paine of hāging to pay the hole ſome of money that is requited of him, and ſhould not he ſhew him ſelf as readie to pay the reſt as theſe ij. portiones, of what ſoeuer purpoſe or intent he ſhould do ſo? I ſuppoſe ſo in dede: Euen ſo, when we ar accuſed of the corruption, and marring of the whole Religion of Chriſt, and ar commanded to reſtore it to the old eſtate againe and we begin to reſtore it in ſuch thinges as ſeme moſt cōmonlie before mens eies (as ar out ward rites and ceremonies) do not we ſeme to condemne our owne ſelues: may not we be thought to deny our owne religion? how ſoeuer bewteous dreames we feyne in our thoughtes.

It was an indifferent thinge, for Chriſt to waſh his handes, yea it had a ciuill and a naturall cauſe, for it is good manners and ciuilitie to come to the table rather with waſhed handes then with foule handes, beſides that, after the doctrine of the phiſitiones of Salerne, it is holſom for the eies, to waſhe the handes oft, yet not withſtāding all theſe, Chriſt woulde not waſhe his handes with the Phariſes, becauſe he would ouerthrow their traditiones, and would not ſeme by his waſhing to confirme and alow their traditiones.

It is not the poinct of a good chriſtian, and as litle the office of a good diuine, to beleue that, by angring of God and by ſwaging of mannes wrath, that we ſhall come to any perfect peace. For tyrantes ar only as it were certaine roddes in goddes hande, as God witneſſeth him ſelfe, in Eſay the Prophit, wherefore the hand ſhould rather be pacified and ſwaged from wrath, then the rod but if it were poſſible to pacific & pleaſe the rod, that it ſhoulde not beate vs againſt the will of the hand: then were it to be feared that the hande ſhoulde caſt the rod away and take a Betell or a Maule and breake vs all as ſmall as Powlder.

Luther did truly name wicked wyſdome to be the feire hore of the Diuell.

The Apoſtelles had leyuer that their ſcoles ſhould be broken vp then in any part to geue place vnto the vngodlie, or to cōfirme or allowe their traditiones.

What boldnes is this, that men dare geue vnto goddis enemies any part of the treaſures of the chirch, which the ſonne of God hath geuen vnto it.

It belongeth not to any one man, neyther to a fevv men to ordeyne ſuch ceremonies or rites as ar aboue named, (to wete) ſuch as neither promote the glory of God, nor profit his chirche, but haue only a vayne shevv of holynes or ſemelynes, and do no other good, and that vvithout the cōſent of the chirch or congregation, much leſſe ought any mà to make ſuch, quite contrary to the mynd and will of the Chirch, or of the aſſembly of gods people. For all thinges belonge vnto the Chirch, and the Miniſters ar teachers of it, and not Lordes, as Saincte Paule Saith, and they ar geuen to the Chirche of Chriſt. Therefore all they offēd greuouſlye, videlicet papa cum ſuis, whether that they ar Biſhoppes or other men, which without the conſent of the Chirche, or againſt the conſent of the Chirche, with an vntollerable licentious vſurping libertie, dare ordeyne any thing in the Chirch of Chriſt yea although it be not vngodlye.

As they that put on the Crowne of thorne vpon Chriſtes head to mock him, gaue him no honor, (although they ſemed to make him a Kynge) but greued him very ſore and put him to muche payne. Euen ſo they that vvillbevvtifie and honor the Sacramentes and Chirch of Chriſt vvyth the ceremonies of his aduerſary Antichriſt, do not honor trulye Chriſt and his ſacramentes but diſhonor them and deface them.

The teachers of the goſpell in Saxony, could ſcarcely driue away the abuſes, no not after that the foundation of the abuſes were taken away, neither at this howre canne oure Auditores be deliuered from thoſe abhominationes & ſuperſtitiones, which they were brought vp wyth all from their tender yeares vntill the tyme of the preachinge of the goſpell: wherefore wyth a lyttel preaching of thoſe olde rites and ceremonies that they were brought vp vvyth all, they vvill eaſely runne ageyne to the vvhole ſink and abhomination of the vvhole popedorne. Few yong perſones excepted, that were borne ſence the preaching of the goſſpell, that neuer heard neyther ſawe any ſuch abhomynation.

The ſpouſe of Chriſte is diſhonored and put to ſhame, when ſheis clothed with the garmentes of the Hore of Babylon.

What conformitie is this, whē as the Spouſe of Chriſt is made lyke the Hore of Babylon in ceremonies? God who is gelous, wil not ſuffer that the Chirch hys Spouſe ſhould be clothed with the garmētes apoincted by a wicked man.

1 Theſear the incommodities that riſe and ſpringe of the receuing of ſome of the Popes ceremonies. They bringe home the popedome againe.

2 They open the wyndowes to all the ſuperſtitiones of Antichriſt.

3 They darken the goſpell, an hinder the light of it ſo throwghtly to ſhine as it did before.

4 They receaue agayne wolues into thē Shepefold, and dryue away true Shepherdes.

5 They make faynt and diſcorage all godly men, and cōfirme and ſtrength thē all ſtubborne and wicked Papiſtes in theyre papiſtrie, &c.

Melanthon vvryting vppon the xiij chap. of Sainct Paule to the Romames.

THere may be alſo reaſones gathered, of the differēce of powers,If there be difference of powers, thē ar they in diuers perſons. God hath giuē chardge vnto the Magiſtrates or Rulers, that they ſhould. make iuſt lawes, therefore he wyll alſo that we ſhould be obeydient vnto thoſe lawes: But he deliuered vnto the Shepherdes or Paſtors, the ſure worde, neyther will he that we thaibe lawe makers any further, or to put therevnto any other lawes: Therefore he requireth that we ſhould be obeydiēt vnto that word and not vnto new lawes which men ſhall further add vnto the worde.Lawes made beſide and beyond the word ar not to be obcied. And ſo the difference betwene one power and a nother bringth more lyght vnto this queſtion. Yet for all that hit is more ſafe to leane vnto an other reaſon, (to were,) that the learning of the Apoſtles doth require that we ſhould thinke that hit is deadly ſynne,No deadly ſinne to break chirch lawes: if hit may be don withowte offence, or contumacy. and on the contrary part that the breakinge of the eccleſiaſticall traditiones or Chirch ordinaunces, wythout the caſe of offence and contumacie, is no deadly ſinne.

Melanthon vppon the .xiiij. chapiter to the Romaines.

THe error in ceremonies bredeth many great diſprofites and hurtes: the firſt is. The doctrine of the goſpell of fayth, & of the benefit of Chriſt, is darckned, vvhen the opinion creapeth in, Diſcommodities by Error in Ce remonies. that ſuch obſeruances deſerue forgeuenes of ſinnes, or that by them we are maderyghteous, as the Iewes dyd ymagen of theyr rytes. This opinion doth naturally occupie mēnes mindes, except they be taught rightly by the goſpell. The ſecond incommodety ys, that the doctrine of difference of vvorkes is deſtroyed, when ceremonies are preferred before the politique lyfe, but novv they are more ſet by then the inwarde ſpirituall exerciſes are,Man naturally, endined to ill by ceremonies. as are patiens and calling vppon the name of God.

As Monckes called theyr traditiones more perfit then others. The thirde diſcommodety is, that the opinion of neceſsitie crepeth in vvich is a very perilous crucifieng of the cōſcience. The fowrth is, that the opinion of neceſſitie (that is) that ceremonies can not be miſſed in the Chrich, bredeth vncu • eable diſcord and contention, as in tyme paſt there was diſſention for keaping of the feaſte of Eaſter.Lōg vſe brin geth this opi mon in The fifte is, that there is fallely geuen to the Bishoppes auctoritie, of makinge nevv vvorshippinges. when as the trewe vſe of ceremonies is not knowen: And ſo is the doctrine of the new Teſtamēt darckned, and vngodlines is confirmed, and the Tirannye of the Biſhoppes encreaſed. And a lytle after, when as the opinion of worſhipping,Contention is bred, ince remonies. and. B. becō tyraunts. or of neceſsitie cometh vnto thinges indifferent, then ſuch traditiones, darcken the doctrine of the Goſpell and the opinion that commeth thereto maketh the traditiones, made of thinges indifferēt to be vngodlye: Therefore hit is vvell don to breake ſuch, and to put them avvay that, that falſe opinion may, How indifferēt things ar made ill. be corrected for it is very neceſſarie & nedfull that the errors concerning worſhipping, merites, and neceſſitie, ſhoulde be caſt away.

Phillip Melanthon vppon the xxvij. of Math.

CHriſt is accuſed, that he hath ſturred vp Sedition thoughout all Iewrye, from Galelye to Ieruſalem, and that he for bade tribute to be geuen vnto the Emperor. Theſe are greate treſpaſſes, and accuſationes, and this kynd, ofte times greueth afore hād the Doctors or Teachers, we are called Seditious, becauſe we do not obey the Emperor, commaunding vs, that we ſhoulde receaue wycked doctrine. And a litle after. Chriſt aunſvvereth not vnto all the lyes that are made againſt him, but leaueth them that are openly knowen: But he anſwereth vnto the queſtion of the kingdome, & graunteth that he is a Kyng,Differenc of Chriſt, king dome. and maketh an open difference betwene the Kingdome of the worlde, and his own Kyngedome, whereof he beynge the Sonne of God, is the King: So the Chirche ought clearly to purge her ſelfe of the crime of Sedition, and to ſay, that ſhe wolde geue all law full obedience in all politique matters vnto the Magiſtrate: but concerning doctrine that ſhe wold obey god (as it is commaunded) rather then man. And here let all godly men conſider the difference betwene the politique Kingdome, and the euerlaſting, wherin the Sonne of God calleth vs vnto euerlaſting Rytches and gyueth forgeuenes of ſinnes vnto vs, and lyfe euerlaſtinge.

And theſe Kingdomes ought not to be confounded,Cōfounding of authoritie. and myngled one wyth an other, as the Pope vnder the pretēce of the myniſterye wylbe the Kyng of the worlde,VVickednes of Pope. & Lorde ouer Kinges. And after another manner the povvers are myngled togoyther vvhyleſte the Emperor and Princes vvyll ſet oute a nevv doctrine rnto the Chirches, For they have made the Interim and wyll ſtabliſh in the Chirch the Maſſe,How lay Princes ar made Popes. and Inuocatiō of Sainctes, and ſuch other lyke thinges, and they wylbe Docters and Paſtours: when as they do not vnderſtand the doctrine but are open enemies againſt it, this is not to be allowed, but let there be difference made betwene one office and another and let euery man labor faythfully in his office.

Pylate commaundeth Chriſt, to be ſcourged, and to be crowned wyth a Crowne of thornes. Pylate graunteth that Ieſus is innocent & faultles, and yet for all that he vexeth him wyth reproches and puniſhment, euen as ſome now a dayes do, whych kyll not Ieſus, and vtterly take not away thē that preache ryghtly becauſe they cannot, yet by manye ſignes they declare theyr hatred agaynſt them, for they deſpiſe the poore Preachers, and ſuffer them many wayes to be trowbled: the Pope & all his Byſhopes do ſcorge Chriſt, whē as they ſet vp theyr Kyngdome, they crowne Chriſt wyth thornes and put a purple garmēte vpon him that is to ſay they do worke much ſorowe to Chriſte and to his trew Chrich by that falſe and wycked lordſhip whych they arrogantly take vnto them ſelues agaynſt the wyll of God and the health of the Chirch.

Afterward Pylate, is perſwaded euen to kyll Chriſt, when he hearde once theſe wordes ſayde vnto hym, thow arte not the Emperours frend yf thou do not crucifie him. Euen ſuch men are they which play wyth the wycked, for although in the beginnyng, they are not moſt cruell of all other, Yet by lytle and lytle they wax worſſe and worſſe. Therfore men had nede to take hede at the beginnyng according vnto the ſayng of the ſcripture, what fellow ſhip hath Chriſt wyth Beliall, &c.

¶ LET VS THINKE OF THESE HORRIBLE EXAMPLES, AND LET vs flee, ſuch tryfling playeng, and hearyng vvith out Enemies And let vs openlye confeſſe that vve do differ from them in doctrine, And let vs not conſent and agree vvyth them vvhen at they make their compoſitions.

IHon Alaſco (a Baron of Poleland by byrth) in Kynge Edwardes dayes was called into Englād by the Prince, at Maſter Cranmers the Archebiſhop of Cāterburies cōmendatiō & councell, vnknowen to the moſt parte of his contymen: vnto whom was comitted by the King the chardg of the ſtraungers Churches here, whych the forenamed worthie Kynge Edward by his letters patentes in the fowrth yeare of his reign crected in London, makyng this Ihon Alaſco ſuperintendet thereof, and appoinctyng therto ſuch other miniſters as the ſayd Ihon Alaſco (who was an earneſt ſuter on the behalfe of the ſtrangers) thought mete for that rome, he takyng this chardge vppon him ſo vſed him ſelf therein vntyll the death of Kyng Edward that all the godly ſtraungers and ſondrye others had much ioye and cōfort of him, the whole realme had a ſinguler treaſure of him, and the enemie had nothiug that he could iuſtly chardge hym wyth all. Briefelye to ſay, his ſinguler trauaile in the Lordes harueſt in preaching and wryting both here and a broade, his profound and depe knowledge of thynges, his ſyncere iudgment in all poynctes of religion, and hartye affection to the maintenaunce of Chriſtes Kingdom againſt open enemyes, and counterfait goſpelers corruptyng the ſimplicitie of chryſtian religion, beſides his vprightnes of lyfe, godlye conuerſation and other qualeties mete for ſuch a perſonage: cauſeth much lamentation for the lacke of him, in the Church of Chriſt through out chriſtendom, at theſe dayes: And wyll procure a continuall remembraunce of him wyth honor amōgeſt the godlye vnto the worldes ende. This reſtimonye hath Kyng Edward of famous memorie vnder the greate ſeale of England giuen of him whych is in print at this daye extant in laten to be ſene of all the world.

IHON ALASCO BORNE in Poleland a very famous and notable man, both for his honeſt vpryghtnes and innocēcie of lyfe and behauiour and alſo for his rare and ſingular knowledge in learning, &c.