Disciples that they shold beware of them that is to say that they sholde not knovvledge them to be their Pastors but rather that they shold depart from them for so Sainct Peter the Apostle someth afterwardes to expound these wordes when as he saieth to them of Ierusalem that axed counsell of hym separemini a generationeista praua Leter might seme auctor of scisme Seperate or depart your selues from this crooked and froward generation But what other thinge was this then to make A Scisme or sedition vnto them VVhen cōcord is eucll and Vhen dissentiou is good which vntill that time semed to be knit together by A greable consent emongest them selues but as euery concord and agrement is not good so euery deuisiō or dissent is not euill and as they offende which agree together in it that is euell so they deserue no small praise which disturbe and breake vp such concorde and agrement that they may learne to cōsent vnto the trueth which before did conspire and agree together in lyes The same Rodolphus vvritynge also vpon the same Chapiter sayeth THe Pope calleth hom againe from banishment not only the Iewish ceremonies but also the ceremonies of the Gentiles and he putteth them to death that desiar to enioy the christian lybertie And a little after he sayeth Euangelio omnis in religione imaginum vsus prohibetur quem simul in lege Prophetis damnari certum est In religion all vse of Images is forbydden by the gospell whose vse also is condemned without all doubt in the lawe and the Prophets The same Rodolphus vpon the first Chap. of the Apostoles Actes THere ought nothynge to be preached Reformērt of religion must not bring in superfluous rites abolished or taught in the Church sauynge onely such doctrine as was deliuered by the holy Ghost for the Chirch or cōgregation is the howse of God in the which the voyce of the good man of the howse ought onely to be heard and all thinges ought to be ordered accordinge to his appoinctment And a little after he sayeth we do gather that the Kingdome of GOD ought to be set a broade and defended neither vvith carnall vveapons neither by the strength of the Princes of this vvorlde But with the preachinge of the word wherwith the spirit of Christ vseth for to worke strongly in meus mindes The same Gualterus vpon the xiiij Chap. of the Actes if that the Apostles durst not take vpon them such aucthoritie as to go away from Christes commaundement and to thrust new traditions vnto the Churches doubtles their rashnes and presumption can not in any wise be accused who at this tyme vnder their name and pretence dare so vnshamefastly do it The same Rodolphus vpon the 2. of Sainct Marcke THis is also to be marked VVho are Destroyers of religion that mans traditiones can neither be ioyned neither he made to agree with the gospell And they that go about that purpose do nothinge els but by litle endeauor to ouerthrowe all religion for emongest these there is great discord but where as Christ is allowed who is made vnto vs of God the right wisedome all the wisedome of man must nedes giue place with all his traditiōs And a litle furder he saith As in husbandry hit is conuenient A litle popith leauen mareth all religion that the thornes and brambles shal be first plucked vp by the rootes if thow wilt haue any sede to growe and to bringe forth fruite so except all thynges be taken away euen at once it can neuer bringe forth worthie fruites For of small remnauntes that abide behinde we shall see greate heapes of errors to springe vp wherefore those commaundemētes that were giuen for the pulling downe of Altars breaking of Idoles in peces appeare yet still Which GOD wold so earnesbly to be kept that he wold that the very golde which was sometime consecrated vnto Idoles shold be cast away and be burnt And in diuers places certaine Kynges are reproued and blamed which haue bestowed no euell or small labor in reforminge of doctrine religion because they leafte vnput downe or not destroyed the high places which some called Chapells which before their times were the Shoppes or worke howses of false worshippinge And wold to God there were not now exāples in this oure tyme whych sufficiently teache vs how ieperdous a thynge hit is that there do remaine som remnauntes of instrumentes of olde supersticion for they fetch from hence occasion to sinne whych vnder pretence of the gospell seke theyr owne prosit Keapinge of olde rites maketh Boner and the wicked hope will Furthermore there is giuen hope to men that are supersticious that theyr supersticion shal be restored agayne Which wyth stand the reformation of the Church Therefore all Ministers and Magistrates ought diligently to take heede and marke this sentence of Chryst that wee go not about to sewe the newe or raw cloth of the gospell to supersticions whyche in dede are an olde and a rent garment but let vs vse great diligencie and vnceaseable zeale to ouerthrowe them The same Cualterus vvrytynge vpon the 7. chap. of the Actes of the Apostles THe primitiue church as we see here had her diseases neyther are they lyght trespaffes neyther small faultes which are here rehersed but horrible faultes they put difference betwene Nation and Natiō they are diuided with factions they occupie contention and that not preuely they bewray the bytternes of theyr mindes most wyckedly by theyr murmuryng Therefore we see that the primatiue Church was infected wyth that synne for the which many thowsandes vnder Moyses were ouerthrowne in the Wyldernes The same Gualterus vpon the first chap. of the Actes of the Apostles THerefore it is an vngodly and a tirannicall rashnes of them whych thinke that they may make newe Articles of the fayth and to thrust into the Church traditiōs by the aduise of mans reason ¶ FINIS
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 vvill bevvtifie and bonor 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 popedome 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 she is clothed with the garmentes of the Hore of Babylon What conformitie is this whē as the Spouse of Christ is made lyke the Hore to 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 These ar 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 and hinder the light of it so throw ghtly to shine as it did before They receaue agayne wholues into the 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 they re papistrie c. Melanthon vvryting vppon the xiij chap. of Sainct Paule to the Romaines THere may be also reasones gathered of the differēce of powers If there be difference of powers thē ar they in diuers persom God hath giuē chardge vnto the Magistrates or Rulers that they should make iust lawes therefore he myll 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 shal be lawe makers any furhter 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 obeied 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 wete that the learning of the Apostles doth require that we should thinke that hit is deadly synne No deadly sinne to break chirch lawe if hit may be dou 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 vpport the .xiiij. chapiter to the Romaines The error in ceremonies bredeth many great disprosites and hurtes the first is The doctrine of the gospell of fayth of the benefit of Christ is darckned Discommodities by Error in Ce remonies vvhen the opinion creapeth in that such obseruances deserue forgeuenes of sinnes or that by them we are made ryghteous 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 iyfe but novv they are more set by then then inwarde spirituall exercises are Man naturally endined to ill by ceremonies as are pactens and calling vppon the name of God As Monckes called theyr traditiones more perfit then others The third discommodety is that the opinion of necessitie crepeth in vvich is a very perilous crucisieng of the cōscience The fowrth is that the opinion of necessitie that is that ceremonies can not be missed in the Church bredeth vncureable discord and contention as in tyme past there was diffention for keaping of the feaste of Easter Lög vse brin geth this opinion in The fifte is that there is falsely geuen to the Bishoppes auctorities of mokinage 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 or of necesitie cometh vnto thinges indifferent Contention is bred an ceremonies and B. bccō lyraunts 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 indiffcrēt 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 Difference 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 lawfull 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 and myngled togeyther vvhyleste the Emperor and Princes vvyll set oute a nevv doctrine vnto the Chirches For they haue 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 faulties and yet for all that he vexeth him wyth reproches and punishment euen as some now a dayes do whychkyll 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 trow bled 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 Chirch by that false and wycked lordship whych they atrogantly 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 beginyng 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 as they makethen 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 cō mendatiō 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 erected 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 Brieselye 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 Kingdome 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 procute a continuall remembraunce of him wyth honor amōgest est the godlye vnto the worldes ende This testimonye hath Kyng Edward of famous memorie vnder the greate seale of England giuen of him whych is inprint at this daye extant in laten to besene 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. ¶ The iudgement of Maister Ihon Alasco of remouing the vse of singular apparell in the Chirch ministerie vvrytten the 20. daye of September in the 5 yere of the rargne of Kynge Edvvard the sixth vvhich vvas as follovveth FYrst of all I affirme that in the Chirch of Christ there are some thinges to be obserued continually some thinges are indifferent and free other some thinges are by no meanes tollerable Such thynges as ought continually to remaine in the Church are the pure doctrine of the Prophetes Aposteies whych for the sustenaunce of the soule are to be diligētly proponed to the shepe of Christ by the Ministers of God where vnto are adioyned the sacramentes of baptisme and the Lordes supper ministred accordyng to the Apostolik order set forth in the writinges of the Euangelistes and Apostles to the which may very fytlie be annexed Ecclesiasticall discipline I call those thynges ffree whatsoeuer they be that serue profitablye and commodiouslye to the ministerye of the worde and Sacramentes so they haue theyr originall ground in the Scriptures haue no commaundement against them cōtaine a manifest commoditie to the Chirch and 〈…〉 mens coniciences Of this sort are these to assemble to geither in the Church thys hower or that howre this daye or that daye to vse in the administration of the Sacramentes this kynde of prayer or that kynd the seuerall tymes in the yere to celebrate the supper of the Lord but ones or oftenar These thynges that are vttarly to be remoued from the church are of two sortes some haue so manifest impietie annexed to them that they cānot disceyue those that are but meanelye instructed in gods worde as are worshipping of Images worshipping of breade and wyne prophanaciō of the Lordes Supper through the Masse praying to Sainctes prayng for the dead and infinit such other mōsters which Antechrist hath brought into the church of Christ there ar other thynges brought in by the same Antechrist whych are much contrarye to christian libertye obscure Christ encrease hypocrisie and bringe in pryde and sweilyng into the church and yet in the meane whyle haue a certaine shew of profit comlines of this sort are the apointed fasting days choise of meates muche singynge in the church and such as is not vnderstanded organe playing and vse of church apparell in administracion of the Sacramentes Now what great incommodities
the other side there ar other not euell men but also well learned and workers in the word of God that stand vp against these Some men mark and some trie the Lorship what it is beinge afraid least through the studie and zeale of these men not beinge sufficientlie circumspect and ware the dooreshold be opened by litle and litle to brynge into the Chirch againe the olde Lordshippe that is least they by their aucthoritie which they haue of the Ministerie of the word might open the way to false vanfaithfull Ministers to abuse the power that is defended and brought in againe by them to the contrarie And they suppose that this feare is not in vaync whilse they consideringe the beginninge of the popish Lordshippe call to remebrance vnder how bewteous a pretence and by the zeale of great and holy men by and by after the time of the Apostelles it was brought into the Chirches And a litle after be saith It is plainly to be granted at the beginning that some power was giuen vnto the ministery of the word and to the dispeÌ„fation of the mysteris of God which is profitable and mightie to edisication yea and necessarie for our saluation which is through Christe and that is ment by the way of a smilitude of Christ him selfe when as in the xxiiij of Mathew he saithe who thinkest thow is a faithfull seruant and a wise Whom the Lorde hathe made Ruler ouer his housholde to giue them meate in time he meaneth that he wolde giue vnto his Disciples such power ouer his Chirch as they haue to whome the whole housho de is committed of the good man of the howse that they shold giue theÌ„ sufficient meat Marke 13. Euen as a man that goeth into a far countrey leaueth his howse and hath giuen power vnto his seruantes and hath apoincted euery man his office and hath giuen chardge vnto the Porter that he shold watche Watch ye therefore c. Doubtles he spake these thinges vnto his Disciples to shew what sholde be their condition VVheather was this coÌ„ mission coÌ„mitted vnto Princes only or only to the Disciples of Christ and their shccessort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Howse of God after that he had departed from them to Heauen And a litle after amongest 3. powers there is one that is called potestas iuris that is the power of ryght whereby a man hath lordshippe ouer his owne substance whych is not subiect vnto an other mans ryght This power of ryght is ginen of God the Father vnto his sonne Christ for he sayth all power is giuen vnto me in Heauen and in Earth Peter taketh away this povver from the Ministers of Christ vvhen he saythe S. Peter taketh away all dominioÌ„ and lordshippe from the elders of the Church therfore he graÌ„teth none neither to the P. neyther to any B of his making VVhoare ininrious to the maiestie of Christ and to the libertie of the Chircy who perteyne vnto the kingdome of Antechrist exercisingle single lordshipe 1. Pet. 5. and the Apostell Paule refuseth it saing we ar no Lordes of yowre faith and he exhorteth faithful men that they submit not them-selue vnto them which wyll exercise lordshippe ouer them when he sayth be ye not made the seruantes or bondmen of men wherfore they that chalenge vnto them selues this power in the howse of God for that end that they shall not be seruantes of Christ but Lordes of the Church ar eniuryous and do vvrong to the maiestie of Christe and also to the libertie of the Church As many as do this vtterly perteyne vnto the Kingdome of Antechriste which occupienge the place of Christ in the Church and chalenging all his aucthorytie not onely for this cause that he is contrarie to Christe but also for that he thrust him selfe into the Church in stâ—de of Christe is iustly called Antechrist thatis the aduersarie and also the vycar of Christ for euen as he is called Antistrategos not only that is against the chefe Capitaine but he also that thrust him selfe by vsurpation vnto the souldiers to be theyr chefe Capitayne and braggeth of his office Rodolphus vpon the 22. Chapiter of Marke THere is no stroÌ„ger or greater hynderaunce vnto saluatioÌ„ No greater hinderaunc to saluacion to faith theÌ„ the counterfit aucthori tic of false Prelates and to fayth then is the counterfait aucthoritie of false Prelates confirmed by the prescriptioÌ„ of long time for by the reuerence that men haue vnto them hit is brought to passe that men dare not depart from them Loug tunc is the maintainer of errors the word is the â—â—wraer of them euen for the errors that all men spie in them because that the commune people dothe knowe that so manye hundred Years emongest all men of euery order and place haue had them in such honor and so greatlie regarded A litle after in the same Chapter THe Papistes do saye that they are not rashlie to be prouoked to angre whych are defended by the publique aucthoritie of Kynges Such as are made defendors of the publicke health of the Chirch must not fcare kinges whose angre to styrre vp against any man is very ieopardous but I answere that such men ought not to be afrayde of any perels whom God hath appoincted for to be Kepers and Defenders of the publique health or saluation And we do knowe that the false Prophetes haue euer had thys good Lucke that they haue had Kynges and Princes to be theyr Defedors and protectors And yet for all that neyther the Prophetes nor the Apostles gaue any place vnto them False Prophetes are euer defended trevv Prophetes but syldom because the commandement of God droue them vnto this that they shold with ieopardye of their lyues stoughtly both wythstand them and theyr Patrones or Defendors And these wordes of God which he spake vnto Ieremie are well knowne Be not thow afrayd when thou seest them least I destroy the whylest they loke vpon thee for behold I make this day a well defended cytie a Pyller of yron and a brasen wall againste the Kynges of Iuda against the Princes and the Priestes of the same Therefore there is no cause whye they that are gods officers shold feare the tyrnnnie of the world The same Rodolphus a little a feer in the same chapter CAuete a Scribis inquit Beware saith he of the Scribis in dede it is but A short sentence but such a one as many men doubtles thought vntollerable For he speaketh of them which for the space of many hundred yeres occupied the chiefe place in the Church To whom God had committed his lawe and the key of knowledge as it is sayde in another place which also sitting in the preachinge Stoole of Moyses gloried much that they did succede the old Priestes and Prophetes The people must depart and not acknowledge the Phareses for Pastors and occupied their places yet for all that Christ moueth his