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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 Christ Plans plainly, then to them which did lewdly stick yet, to the Elementis 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 [Page]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 [Page]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 [Page]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 [Page]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, [Page] 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 [Page]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. [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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, [Page]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 [Page]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 [Page]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:

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, [Page]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, [Page]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 [Page]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 [Page]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 [Page]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 [Page]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. [Page]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 [Page]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 [Page]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, [Page]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 [Page]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.