This must come in in the 23. page, after these words in the 12: line. To render our reasons.  
But Lord how unfitly the text of leremie is Wrasted against us as though he had exhorted the lewis to seek the peace of the Bailonians, by receiving such attires, rites and Ceremonies, as might make them seem one people, and in one religion, with the Babiloniall Idolaters. And touching S. Paul, hit hath been the custom of the church of God, to strive for the truth, even to the death. I ynally S. Augustyn speaketh of civil laws, and not Ceremonies, Which are profitable to sustain our life: and hurt not the religion of God.   

The Fortress of Fathers, earnestly defending the purity of Religion, and Ceremonies, by the true exposition of certain places of Scripture: against such as would bring in an Abuse of Idol stouff, and of things indifferent, and do appoint th'authority of Princes and Prelates larger than the truth is.  
Translated out of Latin into English for there sakes that understand no Latin by I. B.  ACTS, IX. 
Saul, Saul why presecutest thou me. What art thou Lord? I am jesus whom thou persecutest. It is hard for the to kick against the pricks: etc.  
Go into the City and hit shallbe told the what thou shalt do.  
M.D.LXVI.   

The Names of the Fathers in this fortress.  

1 Saint Ambrose. B. of Milan.  
2 Theophilact. B. of Bulgaria.  
3 Erasmus Roterodame, the pearl of this age.  
4 Martin Bucer some time Reader of the Divinity lector in Cambridg.  
5 Peter Martyr sometime reder of the Divinity lector in oxford.  
6 john Epinus superintendant of Hamburg.  
7 Mathias Flacius Illyricus.  
8 Philip Melancthon.  
9 john Alasco, Baron of Poleland, and superintendant of all the strangers church in england.  
10 Henry Bullinger.  
11 Wolfgangus Musculus Reder of Divinity in Berna.  
12 Rodolphus Gualterus.    

The places whereon those fathers in this fortress do stand.  

In thold Testament.  
The judges. 

Peter Martyr upon the. 8.    
The 1. Reg. 

Peter Martyr upon. 18.    
The 2 Reg. 

Peter Martyr upon 10. &. 2.     

The Places of the New Testament  
In Matthew. 

Erasmus upon th'. 11.  
Bucer upon the. 18.  
Musculus upon the. 22.  
Philip Melancthon upon. 27.    
Marc. 

Rodolph. Gualther upon. 2.12.    
Act. 

Gualther upon the. 1.6.    
Rom. 

Peter Martyr upon. 13.  
Philip Melancth. upon. 13, & 14.    
1. Cor. 

Ambrose upon the. 7.  
Theophilact upon the. 7,  
Peter Martyr upon the. 7.    
2. Cor. 

Musculus upon the. 2.    
Ephes. 

Martin Bucet upon 1.  
Musculus upon. 2.    
1. Pet. 

Erasmus annotac. upon. 5.    
In There tractesies. 

Musculus in Chap. of Magistrates  
Musculus in Chap. of Minister of the word.  
Bullinger in his Decade. 5. ser. 9  
Bullinger De orig. haeres. c. 6.    
john Alasco against the same things.  
john Epinus. against the same things.  
Matth. Fiacius. against the same things.    

TO ALL SUCH AS Unfeignedly hate (in the zeal of a Godly love) all monuments, and remnants of Idolatry. The translator wisheth perseverance into th'end, through Christ jesus.  
THis hath always been the practice and policy of the Fend, to trouble the Congregationes of Christ, (that have rece●ued some strength in Doctrine,) with the questions of Ceremonies, of things indifferent, and Dominion: as a me●●e whereby he often doth assuredly prevail, whilst that the brethren only regarding the direct Doctrine of faith, do little attend that these things in there use, touch and concern often times, the first table, but aiwayes the second, and so in regard of the second, also the first. As in Corinth it did appear in Paul's time, and sithenc in divers ages. By practising of which devise, he thinketh now (unless God help us) to overthrow the work of God begun amongst us in England. Against which danger it behoveth all men, as in a common all arm, to put forth himself, to serve But for as much, as it hath hither to been reported, that this is but a particular combat against the Mimsters of London: I have here translated into our English speech, the judgements of certain fathers being on those Minister's side. To this intent, that both truth of Religion, Reverene of these Fathers, or else shame, might prevent the enemy by causing the lording. B. to cease, and retire there folly. And also may strengthen such as stand, and restore those that are fallen through there devices: And to the fuller accomplishing her of I have pointed out, where, and on whose side, those reverend Fathers: Master Bullinger, and Gualther, are, and stand. Whose letters they have injustly abused, as having obtained them the plain case and truth, of the deformed estate of the church of England, not opened truly to them. As er● hit belong you shall dear Christians (I hope) understand by there writings: if they cease not to abuse there first. Thus thristinge your health in Christ, I humbly erave your prayers to God: that by his spirit, he will guide me to know his will, & to perform the same through Christ.  
The Lord jesus keep you, and bless you all, Amen.   

¶ CERTAIN CONCLUSIONS partly holden and defended by good Doctors sentences contained in this book, and partly to be defended by the Translator, if the same be not sufficiently defended by the Doctors mentioned in this Book, against all that will write against them.  
THE King Prince or other supreme Magistrate hath power and authority, to exercise his sword and to punish with it all the bishop's Elders and clerks of his Realm or Country if they be offenders & Breakers of Gods, law either with imprisonment, or deprivation, or with Death: or any such like punishment, according to the greatness of the offence that is committed.  
If the Bishops or Elders either do not their duties in preaching, or preach false Doctrine and commit faults worthy deprivation, he may command the Clergy that is neither infected with false doctrine, nor Idolatry neither defiled with any notable crime of evil life, to examine the faulty bishops and their Doctrine, and if they deserve hit, suspend them, deprive them, or to make them recant.  
The Lordship of bishops now exercised over both the rest of the Clergy, and over the lay people, hath no ground in the word of God.  
Christ is only the head of his mystical body which is the church, as the Prince or chief Magistrate is the head of the Politic body of his Realm and country.  
The supreme Magistrate is bound to obey the word of God, preached by Christ's Messengers, and he is also subject to the discipline of the church.  
Neither the Prince nor any Prelate hath any authority by the word of God, to make any ecclesiastical law or rite, to bind men's consciences in pain of deadly sin to keep them.  
Princes have aucthoretie so to reform the church, that they reform it not after any Doctrine or traditions of their own making or any other man's making: But only according to the written word of God, and then shall they bring none of their policies into the Church be they never so gorgeous and goodly to look to.  
As the jews were greatly to be commended which offered their bare necks to be cut of with the Soldiers sword, rather than they would contrary to their law, and liberty suffer the emperors Image to be brought into their Temple: So the Pallors of Christ's flock are greatly to be commended that had liefer lose their goods and lives, then suffer any men's politic Rites & traditions to be brought into Christ's church, whereby either the whole Church and especially the Ministers should be brought into any bondage or the word of God should be hindered thereby & man should be made as it were a God, or take unto him the honour of God.   

THE EXPOSITION OF certain parts of Scripture, according to the minds of the chief Doctors, that, in our time were in reformed churches, & also of some old doctors, wherein thou shalt so the true doctrine of indifferent things, of garments, and of th'authority that Princes, & Prelates, have to set out rites and ceremonies.  

Saint Ambrose Bishop of Milan upon thevij. of the former epistle of Saint Paul to the Corinthians.  
YEar bought with a price, be ye not made the bondmen of men. It is true because we are bought with so dear a price, that we could not have been bought again, of any but only of Christ, who is rich in all things: Therefore he that is bought with a price, aught more to serve or to do his duty in th'office●office of a bondman, that he may after a manner, make recompense to his bier. 
They are bond men, that subdue thou selves to men's superstitions.  Therefore those that are bought of God (that is, of Christ) ought not to be boundmen, of men: But such are bondmen of men, that subdue themselves or obey men's superstitions.   

THEOPHILACTUS archbishop of Bulgaria, upon the seven. chapter of the former Epistel of Saint Paul to the Corinthians, and upon the same words.  
TH'apostle reasoneth not these matters only to slaves or bondmen but he speaketh them, to those that are free: or he rather doth instruct all sorts, 
To execute evil commandments for man's sake is to become man's servant.  yea the Christians themselves, that they do not any thing for man's sake, or pleasure, and that they do not execute, or fulfil those commandments of men, which are nought for that were to serve men, even by such, as are ransomed for a price. And a little after, he having spoken of thou worldly and spiritual bondage, writeth thus.  
Therefore, the apostle hath provided very well in both cases, (to were) first, lest under the pretence of God his service, servants should departed from there masters, in whose power there bodies ar. 
To please the bodily Master further than they ought, is, to becomen bond men.  Secondly, lest they should fall from God, when as they will serve there bodily Masters, further than becometh, or that they ought to do.   

ERASMUS ROTERODAMUS, in his book of annotations, upon the fift chapter of the former Epistel, of saint Peter.  
NEque cou Dominium exercentes adversiu Cleros, etc. Neither shall ye be as exercisers of Lordsship against the people, or parishes. For he understandeth by this word Cleros, not Dyacons, or Elders, but the flock which fell to every man by chance, 
Brought as little to use Lordship ever the come mon people, asover there fellow Elders.  to be governed, lest any man should judge, that Bishops were forbidden, to exercise any Lordship over clerks, but that hit was granted them, to be Lords over others And here he calleth Elders Bishops, for as yet, there was not, so huge a number of priests, but as many Elders as there were, so many by shops there were. This commaundemet of the Prince of the apostles, should have been written in golden letters, and set up in all palaces of the Bishops: feed (faith he) the flock, oppress hit not. pill hit not, and do this not unwillingly, but of a sincere desire, and mind, as fathers, neither for filthy lucre's sake: as though he had seen before, that there upon should rise a plague, or pestilence to the church. To conclude, not playing Lords after the manner of Kings, but feed with example, and overcome with good deeds. Now a days, the common sort of Bishops, heareth nothing of there learned flatterers, but Lordships, Dominions, sword, Keys, and Powers: whereupon riseth in some of them, 
Some B. at pompous at Princes & some more cruel than Tyraunt●.  more pompous Pride, than some King's use, and more cruelness than some tyrants occupy.   

Also, in th-same work, upon xi. chapter of Saint Mathewes Gospel.  
surely, saint peter in th'acts of th'apostles, doth openly call the law of Moses (which was laid, for a time, upon the rebellious people of the jews) an hard and a heavy burden, which neither we nor our fathers, were able to bear, neither can any man doubt, but that it is truth which the truth hath pronounced. The yoke of Christ is, in very deed pleasant, and his burden is light, so that no men's traditions be laid upon men's shoulders, beside, or more than that thing, which he hath already appointed: and he hath commanded nothing else, but that one should love another, and there is nothing so bitter, but that Charity will season, & make his sweet. Whatsoever is according to Nature, it may easily be born, but there is nothing, that agreeth more with Man's Nature, than Christ's Philosophy, which goeth about to do no other thing, almost then to restore our Nature, (that is fallen), to her innocency, and sincerity, again. But even as the ordinances of men, did make heavy the law, being by hit self, grievous enough for the jews: 
The law of Man may make ●●●uy the light yoke of Christ.  Even so must we diligently take had, that the additions, ordinances, and doctrines of men, make not the law of Christ (which of hit self, is pleasant and light) heavy and hard to bear. Which ordinances so at the first crept in, as though they were small, and ought not to be cared for, or regarded, or else, they being commended with the she we of Godliness be gladly received of them, that are more simple, than foresighted. Those that are once received by pecemele, do grow and increase, unto a huge quantity, & do press down & overthrow men, whither they will or no, either by the help of custeme (whose violence is a certain tyranny) or else, 
Thinstrumentes of spiritual bondage.  by the authority of Prinees, which hold stiffly, hit that is rashly received, abusing hit for there profit and gains. And a little after. There are some that knit together, either a cold syllogism of a piece of scripture, which they do not understand, or else make an article of faith, of a man's ordinance, and of such men are we judged, to be Christians, or no Christias, which appertain nothing attall to Christian Religion. And a little after. 
The burden of Man's ordinances and traditions.  What availeth it to speak of the burden of Man his institutions, when as many years ago Saint Augustine, in a certain epistle, to januarrus, he is angry, and bewaileth th'estate of Christ's church, so to be burdened, that the condition of the jews was almost more tolerable than the condition of the Christians: what if he saw the free people of Christ, snared with so many laws, and ceremonies, and not only oppressed with a single tyranny of profane Princes, but also of Bishops, cardinals, Popes, 
Not only profane princes, But also. B. are oppressors of the church.  and most of all of there servants: who being disguised, with the visor of Religion go busily about, the business of there bellies. The jews had no certain kind of apparel forbidden them, more than that which was made, of flax and wool together, how many constitutions at there made now for apparraile, & what superstition, is there in garments, and in colours of the same, at this present tyme.   

¶ Also, again in the same work. upon the twenty-three. of Matth.  
SOme wrist this place so far, as, 
Such. B. we have some now a days in England.  men ought to obey, all manner of things whatsoever the Bishops, Presidences, or Rulers command, although they be ungodly, and that for there authorities sake: when as Christ did speak only, of them which did teach rightly the law of Moses, and not of such, as did snarre men with there ordinances and constitutions. Now peradventure after the same manner a Bishop might be heard, which preacheth truly the gospel, although he live but a little according to the same. But who can abide, that they should occupy an open tyranny against Christis doctrine, and make laws for there own advantage, measuring all things according to there gain 〈◊〉 glorious majesties. They that snare the people with rites and ordinances, devised for there profit, and to fulfil there tyranny, do not sit in the chair of the gospel, but in the chair of Simon magus and Caipl. as.   

Martin Bu●er upon the first chapter of S. Paul to the Ephes.  
Amongst the members of this church, there is none in all the earth that is the had thereof: 
There is no member of the church that can be bed.  But the church, hath Christ head thereof, in heaven. The princes in deed, & the Magistrates of all places may be called heads, but not in the ecclesiastical body, but in the politic body, and in the politic government. And a little after he saith. Christ by himself, is governor of the church, yet not withstanding he useth the service of Angels, and of men, and yet for all that he is always pray sent with his church. And a little aster. Seeing that the church, hath Christ her head, he surely as a good shepherd, with his word gathereth together his shop that go astray, and he cometh to open his father to his sheep, and to draw all thing to him, to open there minds, that they by true faith may understand the gospel, by the which faith he justifieth them. This faith is mighty in working through, Charitie●, which Charity seeketh not liar own, whersore there is a wonderful unity, and joining together of the members ', as hit was said in the primative church, They had onesowle and one heart in the Lord. Furthermore, for as much as Christ. is the Ruler, and governeth hit in all things, as Paul beareth witness hereafter in the fifth chapter, monisheth women that they should be subject, or obedient unto there husbands, as the church is unto Christ. He purgeth hit, or maketh hit clean with his blood, although he use in hit, divers ministries or services, yet is he the chieff governor, the first, and the most strong and mighty. ¶ And a little after. Wherein standeth or consisteth the unity of the church? Not in garments, 
Wherein the unity of the church consisteth. Not in ceremonies.  not in Ceremonies, as thou shalt see here after in the fourth chapter, in these words, Indeavoring or labouring to keep the unity of spirit, in the bond of peace, etc. Therefore the unity of the church, standeth in the unity of the spirit, of Charity, of the word of God, of Christ, of the sacraments, and in the communion of gifts, that we may consent in one, that we may agree in one thing, that we may speak one thing, that no man shall rule himself, but give himself to be ruled, unto Christ, & the Spirit, that we should consent with the will of our heavenly father, that we should allow altogether the same things, and reprove also the same: for by the Spirit in the same place he doth understand, the inward power of the spirit, from whence come all our counsels, and doings, which in all things ought to be the same and like hit that is of God, opened unto us in the word. There is one word, one Scripture, one Baptism, & one death of Christ, one Father, one Religion, and one Charity, one sacrament of thanks giving, and one laying onne of hands, and one discipline, and one consent of the Ministers, and of those by the which these are ministered: To conclude all things that are ordained, to the building or profit of the church, we must have all those as one thing. But whatsoever is not declared in the word, there is no ne cessarie unity in that, but rather liberty, etc.  
¶ Upon the same chapter he writeth thus. To the building of godliness, all things ought to be done in the church, 
Prelates are become Tyrants in making laws.  and hit is commanded that the Rulers of the churches, should teach those things that Christ hath commanded: wherefore, they ought not to make them selves tyrants, in exacting or requiring of men's consciences, that which Christ never commanded.   

Thesame BUCER in his commentaries on Matth, upon these words. 
Matth. 18. Luc 7.  woe unto the world for offences.  
AN offence is, what so ever we say or do by any means which riseth not of sound or perfect faith, and is not ordered of sincere and true love, promoting Gods glory, and our neighbour's Salvation.  
After that this Doctor hath spoken, of offences generally, and showed them not to beseem Christians, and hath also particularly amplified the matter, in deeds of themselves not evil, but done contrary to Charity, with abuse of Christian liberty as. Rom. 14.1. Cor. 8. This note first given, that saint Paul often with some force, repeateth this name, A brother: He concludeth that this is the Scope and drift of all. So to order and do all things, that they may make to the edifying of our Brethren, so shall hit fall out that sometime liberty is to be used some time not: for when as words are to be confirmed with deeds, then must (saith he) the liberty that is preached needs be confirmed with examples. This he setteth out with th'examples of Peter. etc. at Antioch. Galat. 2. Commending his using of Christian liberty in meats, and discommending his dissimulation: and also of Paul in not circunciciding of Titus. Galat. 2. Wherein he noteth thus.  
1 First, if in this slippery place Peter caught a fall, who is hit, that ought not to be careful herein, and to take heed.  
2 Secondly, in reproving of Peter's dissimulation he saith. To conclude, for that we must always press, to perfection and fullness of faith, greater respect was surely to be had to the gentiles, which had already received 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 true or false brethren, which go about to infringe or weaken Christian liberty, for we must regard only the true brethren, to bear with them herein.  
These things, premised after this manner, he applieth the whole doctrine of offences, by the example, of outward things, and ceremonies, to our time and state of Religion, in these words.  
As in our time, if a man would still dissimule, or hide the liberty, of owteward things, which the visured church men, by subtlety and tyranny, have taken from christian people, for th'obstinate enemies of the gospel sake, who do abhor and blaspheme all that doth come from us: seeing they abhor and blaspheme Christ, and the gospel hit self, hit should not only, not admend those, but rather should more confirm them in evil, and very much offend such, which have received Christ, whilst the Minister preacheth unto them, truth utterly void of examples. For they are many, which hardly can be persuaded, that we have all things in Christ whilst men's Inventions, are had in such price and estimation. Owte of question great fault is here in, now a days committed, and that not of the rude and common sort of people: But of the head protestants and chief gospelers. I confess in deed, that all though all the ordinances against the liberty of outward things were of Antechriste his bringing in (as is difference of persons, meats, days, places, and infinite such other things) yet for that the common people were born in hand, that they all, were commandments of the church guided by god's spirit, and so generally received of men, as things, proceeding from Gods will and apoinctment: that therefore we should use the liberty (purchased unto us by Christ) circumspectly, and warily, even now a days, and with Paul many times, circumcide Tymothe, (that is to say) for our parts use well some ceremonies, which other men abuse, so as hit were. seeking occasion, to preach Christ sincerely and purely: Although in deed these devices of Men, can by no means be compared to Circumcision, and such like orders of God.  
But what is the common practice? Many fearing forsooth the offence of the cross, and in vain going about, to please both men and God, after long preaching of the word, when words and talk, require now example and deeds, (pretending other men's infirmities, when in deed they are therein let with there own weakness) both themselves became yet slaves, to men's tradiditions, and cause other men also to be the like. Oh say they, nothing is to be tempted rashly, these things have continued many years they cannot be put away suddenly, regard must be had to the weak, with hasty speed we should not plant the gospel, but overthrow hit.  
I would wish these men first considered, what that sentence meaneth. 
Matth. 11●  The kingdom of heaven suffereth violence, and the violent catch hit unto them. Theme that these things, are not hasted rashly, but them, when they are changed, Christ not yet being once commended and without faith: and not when Christ is already preached, and the net of the gospel so long cast forth, that hit hath in a manner taken, as much as may be taken in that circuit, or compass of sea, and now there remaineth nothing else but to confirm, and bring credit to words, by example in doings. Surely the case thus standing, works also wherein men have put there confidences, more than in Christ, are to be forsaken, and men must remember that there can be no fellowship, had between Christ and Antichrist.  
Again, hit is a thing very absurd and foolish, that because, that falsehood hath by little and little, and of long time crept in, and grown, therefore to go about to prescribe long time also to receive the truth in Christ, otherwise should, Christ, no more be esteemed of us, than Antichrist. Certainly if we shall not receive Christ, so soon as we know him: we shall never enjoy him. Moses, Samwel. Elias, Ezechias, josias, dealt not after this sort: But assoon as they had restored, the knowledge of the law to the people, by and by they abolished and at once all abominations, and restored the ceremonies of God.  
Wherefore it is nothing worth, that they say, who alwayss brag, that there are greater things to be urged, than reformation or admendment of ceremonies, so become patrons to Antichrists relictes. As for ceremonies, they are coguisances or testimonies of our Religion, and therefore we also begin our Religion with the ceremony of Baptism: and if any be to be received again, by means of his repentance, after that he is excommunicated for his wickedness, he is strait reconciled to the church, by the sacrament of the supper: Wherefore they must needs be weak in the faith of Christ, which differre the removing of Antichrist's ceremonies, and newness of life will surely, very lately appear in them, if ever hit appear at all And in deed we see at this day cold and slack proceeding in christian Religion, and profession, in those places where Antichrist's ceremonies be born withal, and all things much more lively, and effectual, where they be abolished and done away. For if they stay at any time, this only is the cause, that the word of God, either is not thoroughly credited, or not esteemed accordingly. For how so ever, those that suppose themselves to be strong in faith, use not these things: where I pray you, is thêre zeal, for Christ's glory, or there prethorn, whereas they still use them, so no doubt they do hit of weakness of faith.  
Cerminly as there is no agreement at all between Christ and Belial, so sincere and unfeigned Christians, can by no means abide any of Antichrist's trumpery. Although with this there zeal, they endeavour themselves to purge, the church here, as the glory of Christ may thereby chief be advanced, yet to the wea●●er sort thy will have such respect, as to do nothing rashly or out of season, but will teach the weak with gentleness, to wax stronger in knowledge. Yet will they do there endeavour, with examples, to bring them forward, not regarding the blindness of a few, who are to much addicted to Antichrist's ceremonies, and perhaps no true and unfeigned brethren. Offending there, whilst very many other weak ones, continually think thus with themselves. If these things were so evil, they should surely be abolished: if eitber they were so good all men (especially that reck on themselves Christians) would in deed receive 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 mean time, unto them, by whom they are offended. Wherefore as soon as true godliness, hath been preached and professed of many, Antichrist's ceremonies, and rites must by and by be abrogated, neither must delay be made, till godliness be in all points grown up to perfection, else should, that trash, never be abolished, and removed.  
These mild and toe, toe moderate and sober Christians, who can bear all Antichristian things, in very deed like unto them at Corinth, who knowing that an Idol was nothing, did eat things offered unto Idols, and boasted (as these our men do) in outward matters we are free: what is that to me that another abuseth these things naughtily? I will use them well. For as those weakened the faith of many, both in that they less abhorred Idols, through there example & also in that they for the most part communicated with them against there consciences, so no doubt do these our lukewarm gospelers, now adays. 
What is Antichrist's ceremonies.  They know right well that all Antichrist's ceremonies (that is to say, all such have been brought in without gods word) are not worth a rush: And because they are outward things wherein we have liberty, they will use them as freely forsooth, not weighing that many things are lawful, which are not expedient, and that our liberty, must serve, either whom they in the mean time offend, or obscure the glory of Christ. For they confirm those in there error, which as yet know not, that these things are free, and at liberty. As for the defenders thereof, the professed enemies of Christ they make them glad and bo●d, 
They shut Christ out of Doors that bear with ceremonies.  and finally they weaken the febles faith, which had forsaken and cast them away.  
Thus on God his name they provide fairly for the weak ones, yea rather they serve herein there own bellies, in that they study to gratify, either Christ's enemies, or else backsliders. For no man other than these, will earnestly contend for superstitious ceremonies. This is there modesty or bearing, where with they are so far from helping the gospel, or increasing hit, that by little, they displace hit. Surely we have to thank these men, that at this day all thing is gone hack ward, and turned upside down, in many places, where the gospel hath been long time preached: whereas no example can be brought of like alteration in those places, where Christ being earnestly, and purely preached, ceremonies also been reform, according to the rule of his word. For as for those things, which have disordredly, or confusely happened, Christ either not at all, or not sincerely preached, they appertaing nothing to us.  
For as much therefore, as Christ so sore detesteth offences, and crieth, woe unto the world by means of offences, woe unto the man by whom offence cometh: we must with all diligence take heed both in these and other things, that we be offensive to no man, but especially to the little one's, those I mean not, that are in in age only such but in faith and understanding also. The perfect knowledge of God and Christ is life everlasting, whatsoever therefore may be any means, either hindre or obscure hit, let hit neither be spoken, ne yet done of us: but to the uttermost of our powers let us remove those things away. Then let us provoke them, both by exhortations, and examples, that men will express those things in there life, giving no place herein, either to our own affections, or other men's seeing that it is better to be drowned in the sea, then to give offence, etc.   

¶ Peter Martyr writing upon the. 13 chapter of Saint Paul to the Romans, on these words: let every soul be subject unto powers that are set in high authority.  
IF, as we have concluded, they are to be reproved, that render evil for evil, and it is th'office of Christian men, to show th'office of charity unto them that have deserved evil of us: they are doubtless greatly to be reproved, which for good deeds, restore evil deeds, and show not unto men that have been friendly unto them (as the Magistrates be) honour and obedience. Because th'apostle is about to entreat diligently, and largely of this matter, that we may understand 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 should, defend the laws, and peace, and repress and hold down vices, and all things that are evil, with ponishmentes, and his sword. The efficient cause is God. th'end is the keeping of the laws, and of pieces, and driving away of vices, and all hurtful things, and th'increase of virtues. Th' formal cause is, the order that he apoincteth by the providence of God in matters that apperatine unto men, or in worldly matters. The material cause, is a man or a person, for who soever is chosen to be a Magistrate, he is one chosen out of Men. The right way, and compendious manner of theaching, is almost general. First it is ordained that all men shallbe under the power of the Magistrate. And afterward that is proved of the cause efficient, that all such powers are of God. And after hit is proved by the contrary, that they that despice the cheeff Ruler, are enemies to God, and that to there harm. And furthermore the same thing is proved by th'end, or final cause, that the Ruler is made for our great profit & commodity. ¶ And upon the same chapter in the 604 page and xii line, he writeth of the same chieff Rulers thus. But these Ecclesiastical Papists will say that the kings themselves, and the common powers, have given over of there own right, and have willed that clerks, should be exempted. But we ought not to look what Princes have done in these matters, but what they ought to have done. For it lieth not in there power to put down the laws of God, wherefore if this godly commandment of Paul, will that every soul should be subject to the higher power, in any case men must needs obey hit. For those things that God hath ordained, & decreed cannot be called back again by man's authority. How be it these words are to be restrained, and drawn together: that we may understand, that we are subject unto the Magistrate, no further than belongeth unto his vocation and office, but if he would go beyond those bonds, and command any thing that is contrary to godliness or the law of God, we ought rather to obey God then men.   

Also upon the same chapter, on these words, Quae sunt potestates a Deo ordinatae sunt: Those powers that are, are ordained of God, &c: he writeth thus.  
THe matter now will not suffer us to cover with silence, how that Bonifacius in his extravagant, (which beginneth, unansanctam abuseth the words of the apostle, to confirm his Pride. For here upon he would prove, that those things that are of God, have some orders amongst themselves that there dignities may be known one from another being distinct and separated by certain degrees, and that there upon hit followeth that the powers that are of God are 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 spiritual matters, and the civil in bodily matters: Therefore hit followeth saith he, that the Ecclesiastical power is highest, and ought not to be subject unto the civil Magistrate, for the Pope (saith he) hath jurisdiction over all Princes, because Christ did say what soever thou shalt bind on earth shallbe bound in heaven, etc. And to make the matter more plain, he allegeth out of jeremy these words. Behold I have ordained the above kings and nations, that thou shouldest pull in pieces, and destroy, and that thou shouldest byld and plant. But as these arguments are full of Pride, and swelling: So are they most full of vanity, for first to begin withal. Paul doth not speak here, of the degrees of powers distincted or dissevered amongst themselves, for he only saith thus, that all powers what soever they be, are ordained of God, and I do not deny but the Ecclesiastical power, or the power that Ecclesiastical persons have, is in spiritual matters, for hit is occupied in the ministery of the word of God, and therefore we grant that, that power, is the greatest because the word of God ought to command and rule all men. But this power maketh men to bring to subjection all understanding, and to bring down or destroy the highness of all men's reasons. Let these excellent great lords do these things, let them preach the word of God, and let them leave there inventions of men, and then if there be any that will not hear them, We do not doubt, but that they condemn them justly, whether they be Princes, Kings, monarchs, or Emperors: yet for all that it shall not follow, that they are not subject, unto the politic power in things pertaining to this bodily life, & to possessions, and lands, howsen and Manners. Nay rather (as concerning the Prince's office) they ought to be subject to a godly and Religeous Magistrate, not because wethinck that the word of God or Sacraments, aught to be subject or Subdued to man his laws, but that it is th'office of a Magistrate to punish or displace church Ministers if they behave themselves ill in there office, or jugle with the truth, or deface it, or do falsely minister the Sacraments. Let them bind and lose (that is to say) by the word and preaching let them declare who be bounden, and who be loosed: yet for all this they ought not to exempt themselves from the civil Magistrate. For even as a king though he excel in his excellent dignity, is bound to obey the word pronounced by the Ministers of the church: Even so an ecclesiastical man, although he be set in an excellent place, and office is not exempted, or discharged from the obedience or subjection of the Magistrate.  
¶ Also in the same work, pag 609 on these words, De●minister est ultor ad Iram: he writeth thus. Even as he is the officer of God, unto thy good and profit if thou do well: Euenso is he thofficer of God unto wrath, that is to say, to revenge and punish if that thou behave thyself naughtily: Neither ought he to whom the sword is committed, to be ignorant that he is the keeper not only of the latter, but also of the former table: wherefore he ought diligently to take heed that Religion be ministered out of the word of God And let him not think as many Princes now adays bear themselves in hand, that, that charge appertaineth nothing unto them: for they will in deed deal out benifces and bishoprics to whom soever they list, but they care not whether they, whom they have promoted to such dignities do there duties or no.   

¶ Also upon these words of Paul to the Corinth in the first Ep stell the 7 chap. Nolite fieri servi hominum.  
THere are other bondages of Men which ought also to be eschewed; that for the getting and purchassing of riches, we should not be Parasites, flatterers, or men pleasers, or we should not be to much affrayed, and for these causes should be turned to Idol service, and evil Kinds of worshipping. They are grieved with this kind of bondage, which obey the naughty will of there ungodly Masters, or Lords and set more by them then by God. It appeareth by these things, that the Corinthians came to this opinion, that, such as came to Christ should change and overtourn all things. And with this kind of foolishness are the Religious men now a days sick, which will have there garments, there manners, and the outward condition of there life new, in so much, as they must change there old names also, where with they were named before. But Paul denieth that we should do so, & he doth determine that those are to be holden that are not contrary unto the word of God.   

¶ Also upon the 13 to the Rom.  
surely the state of christendom was never in worse case than since the Bishops did usurp and take unto them the sword: for every man doth see that these two offices (that is) the Temporal, and Ecclesiastical, 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 able to execute either of both of them rightly, and in order.   

¶ Also upon the 8. chapter of the judges.  
Moreover the Bishop of Rome did boast, that he was made head of the church, with thing cannot in any wise appertainge unto any man. For both moving and the five wits called senses, flow down from the head, through the sinews into the members, as Paul doth very truly treache in his epistles, both to Thephesians, and Collossians, but there is no man that is able to perform that, as of himself, by joints and to-settings to quicken the members of the church with the spirit of God. It belongeth only unto Christ to deal out unto his members spiritual motions, the litghtening of the mind, and everlasting lift. In deed, Kings and Magistrates may be called the heads of the people, because the civil government is exercised by them, and we may look to have from them good laws, and civil motions: But in the church it is not entreated of the civil life, but of the spiritual and everlasting, which we cannot look for of any, but only of God, neither is there any mortal man that can quicken the membres of the church. I do judge that the Kings and Magistrates that are godly aught to be set or counted in the church in the formest or highest place, or dignity, and that hit belongeth to there office, if that Religion be evil handled, to correct the defaults, for they bear the sword for that end, that they may defend the honour of God, but they cannot be the heads of the churches. Paul to the Romans and Corinthians (where he maketh comparations between the members of the church) maketh some of them to be eyes, some to be nostrils, ears, hand and feet: but he vouchsafeth not to deck any member with the dignity of the head. And yet the same Paul writing to the Ephes. saith of Christ, that God gave him, to be head of the body of the church. Therefore let the Papists, show, where hit is said in holy scripture, that there was another head given unto the church beside Christ. If they can do that let them have the victory: but I am sure they are never able to do hit. For if such a head should be given to hit, than the church should be A monster with two heads.   

¶ Also upon the. 10. chap. of the. 2. of the Kings.  
jehu brought to pass that the temple of Baal should be overthrown, so that it should not be any more occupied, as hit was before. Wherefore mamnie thought, that it was not well done that Christians (after that they had embraced the gospel of the son of God) should yet still keep undestroyed the instruments of the Pope after a manner. And they do much better promote godliness which did bring to pass that all Images, standing Images and others, and that all ornaments of the Pope's devise, should be utterly destroyed at once. For as we read in the Ecclesiastical Histories, when Constantine the great became. A Christian man, he commanded that the Idols temples should be shut up: But because they remained so un put down, it was an easy: matter for julian the Apostata who came after to open them again, and to bring in the Idols of thold superstition to be worshipped in the same places. The which thing the noble Prince Theodosius perceiving, commanded them so to be put down, that they should no more be restored again. After this manner did jehu, because the Idols should not be restored again.   

joannes Epinus about the year of our Lord. 1549 in the preface set before the book of Mathias Flacius Illyricus, called Deveris & falsis adiaphoris.  
THe Devil could not have found, or devised any thing more crafty or subtle, to destroy the true worshipping of God, & to overthrow the true church of Christ: then the changing, and bringing in of things called indifferent. He hath profited more there with, then if he should have gone about with cruelness, and tyranny: for there is such strength in this poison of indifferent things, that hit can make men that were before in other matters talkative, and most fullest of words, utterly doume and speechless, and other that were eloquent to be now stutters, & some that were honestly and rightly brought up, to be doubtful, & wavering, some that were shepherds to become wolves, and some that were Christians to be Epicures, that is to say, godless, and of no religion, and only giving themselves, and studying to get, and hold the commodities, and riches of this world. That transformation and change, that is written by Homer, to have been wrought, by sorcerous charms and cups of the famous witch Circe, is nothing to be compared, to this new change which is brought to pass by the sorcery of things indifferent. This is the best council of all, that godly Doctors, and Teachers of the church join there minds together, there studies, there labours, prayers, and there confession, that they may defend the doctrine and learning of Christ, and true worshippings of there churches, with one consent, with the sword of God his word, and the bearing of Christ's cross.  
The Prophets & apostles following this council, overcame the whole world, and did purge and scour the church from ungodliness and Idolatry. There cannot be any better council found, than God himself hath given. It belongeth to us to do our duty, and to commit, (with our prayers) unto the Lord the success and prosperous end of the matter.   

¶ Mathias Flacius above named, in his own work. De Adiaphoris.  
FIrst for as much, as I intend to write of things indifferent, as they are named, and some are so in deed, it is best to tell what this word indifferent meaneth. Indifferent is called in the Greek Adiaphoron, and in Latin Indifferens, and in Duytch eine mittelding. And hit signifieth a thing, whereof is made no matter, whether a man keep hit or do not keep hit, or whether hit be handled after this manner, or that manner. Therear in the church certain things which are indifferent, and that there is such in the church of God, it may easily be proved by Paul, as in the former to the Corinthians the 7.8.10 and 14. chapters, also to the Romans in the. 14. chapter may appear. Of which sort ar: to live married, or unmarried, so that hit be done in Chastity, to eat meats or to abstain therefro, to keep days, or not to keep days, without superstition, to take wages of them, to whom a man preacheth to, or to take none at all, to use a prescribed manner of teaching in the Temple, to hear or to sing.  
If any man would call back again, and restore the garments or vestments of Ethnish, or Popish sacrifices, and bring them into the churches after the use of them were once put down, he should do contrary to that which is seemly and commonly.  
It lieth not in the power of any man, to ordain any worshippings of God, without the commandment of God.  
allthings that are indifferent, are so far indifferent, as they serve for the glory of God, and the profit of the church. But if they pass beyond those bonds, they are not indifferent: but are, ungodliness, and abominations, and by all means, of all men to be eschewed.  
Whatsoever Antichrist doth, the same he doth for the devils sake, whose vicar he is, and of whom he is stirred up to play his part: And whatsoever unchristian Princes do in Religion, they do hit for Antechristiss sake, and his seats sake, as the letters of the Pope, unto the Bishops, and the Bishop's letters sent to Popish Princes, & to divers churches bear witness. And further, whatsoever the Popish Princes, and unchristian courts do in these matters, and changes, they do hit for the pleasure & favour of the supreme governors. Also whatsoever thold divines do in these matters, they do hit to gratify the Court, and the inferior Princes. At the last, whatsoever the younger divines do, either to set forth or not to hindre this mischieff of indifferent matters, they do hit for the pleasure of there old Masters. Wherefore from the first to the last, they serve all Antichrist, and the Devil, and commit whoredom with the great whore, and drink of her cup, as hit is prophesied in th'apocalypse (not wit-owt a cause) of the last times.  
We need not to care for that which some do oft time rehearse, that the church hath always been in some bondage, for although hit hath been always in politic bondage, yet she never did temper herself, or fashion her to the Religion of ungodly men, neither would God, that she should be subdued unto any spiritual bondage, But rather that she should steadfastly defend her liberty, and not to be made the bond woman of men, seeing that she is redeemed with the precious blood of Christ: Wherefore seeing that these Rites are thrust upon the church whether she will or no, and that of the greatest, and most openly known enemies of Christ (that is of the Pope and both of learned and lay Papists) it is not lawful by any means to receive them, neither are they things indifferent, but the wicked commandment of Antichrist and Antiochus.  
Our indifferentiaries that are of stowter stomachs, would not beso nice, and of a strait conscience, that they dare not defy the gold of the golden calf but that they would desire some fat part of hit to be given unto them.  
Those things that have been offered in Idol service, or served Idolatry, they are Idolatrous, & can not serve God, and he would that such should be cast away.  
The brazen serpent was ordained of GOD, 
Whatthen to surplice.  and that by Moses the servant of GOD, and his great Prophet, but after his served Idolatry, it was no more God his serpent, or Moses serpent, but the serpent of Idolaters, and the devils serpent, and Ezechias is praised (who brak hit) for that deed.  
Even as we defy and abhor, the garments or cote of a theeffe, of a Murderer of A Hangman, or of a common whore, though the garment hit self be innocent and hath done no harm, neither will any honest man do so much as gladly touch hit: So all they that are godly in deed, defy such Popish trifles with all there hearts, because that they have served in the Popedom, & been occupied with abuses and wickedness: and have served the sacrificers that were polluted and defiled with idolatry.  
Austin saith, that faith is in great jeopardy, when it is amongst a great number of ceremonies.  
This is most true in all things, that the man that is occupied about many things doth not sufficiently take heed to every one of them, and therefore it is truly said:  
They that in the fire, many irons hold:  
Must needs have some of them right cold.  
SO the people, being charged to keep all the commandments of god and his ordinances, and more straitly commanded to keep more ordinances of men than God's commandments, must needs coldly keep some of the commandements of God.  
If that the indifferentiaries go forward to reform the church of Christ as they have begun, and will set in the place of godly and learned preachers: whom they have put away fools and courtly flatterers, shortly we shall have no godly preachers at all.  
Were there is a heavy bondage in ceremonies, and in the worshipping of God, there cannot the glad liberty of Christ be.  
Ceremonies are the chief sinews or strength of the popedom: and the greatest posts and stays of religion stand therein among the papists. When the indifferentiaties propound, offer unto the ministers (that do not gladly receive any popish thing) the quere cote, called in dutch chorr●k (which we call commonly in english a surplice,) and they will not receive it: then the traditioners make exclamation, saying, what a small matter is it to wear a surplice, or a whit cote above a black, but in deed if they can get them once in these coats, they will afterward deliver them to the Romans that they may buffet them, as the old Romans did handle Christ when they buffeted him, having the white cote upon him which they put on against his will.  
What other thing goeth the devil about, with all his thousand crafts and subtleties, but to confirm the wicked in their wickedness, and to give them occasion to triumph over the true church, and over Christ himself, and to blaspheme the holy name of the lord, and of the contrary part to discourage and make sand the holy ghost in godly men, and to make them faint in godliness, & at length, also to doubt of the whole doctrine of the true church, what thing can more make afraid, and make faint soldiers, then to see their captains quake and tremble for fear? Cesar said that he had leiver fight with an host of Lions, that had a heart for their Captain, then with an host of hearts whose Captain were a Lion.  
If any man should speak thus to another, and say thou hast stolen from me an hundred crowns, I require of the that thou restore me them again quietly, lest I be compelled to use 'gainst the some more violent remedies: and if this man accused of theft, should first pay him x, crowns in part of payment, & afterward xx., should not he make himself guilty of theft and thereby be bound in pain of hanging to pay the hole some of money that is requited of him, and should not he show himself as ready to pay the rest as these ij. portiones, of what soever purpose or intent he should do so? I suppose so in deed: Even so, when we are accused of the corruption, and marring of the whole Religion of Christ, and are commanded to restore it to the old estate again and we begin to restore it in such things as seem most commonly before men's eyes (as are out ward rites and ceremonies) do not we seem to condemn our own selves: may not we be thought to deny our own religion? how soever beauteous dreams we feign in our thoughts.  
It was an indifferent thing, for Christ to wash his hands, yea it had a civil and a natural cause, for it is good manners and civility to come to the table rather with washed hands then with foul hands, besides that, after the doctrine of the phisitiones of Salerne, it is wholesome for the eyes, to wash the hands oft, yet not withstanding all these, Christ would not wash his hands with the Pharisees, because he would overthrow their traditiones, and would not seem by his washing to confirm and allow their traditiones.  
It is not the point of a good christian, and as little the office of a good divine, to believe that, by angering of God and by swaging of man's wrath, that we shall come to any perfect peace. For tyrants are only as it were certain rods in god's hand, as God witnesseth himself, in Esay the Prophit, wherefore the hand should rather be pacified and suaged from wrath, than the rod but if it were possible to pacific & please the rod, that it should not beat us against the will of the hand: then were it to be feared that the hand should cast the rod away and take a beetle or a Maule and break us all as small as Powder.  
Luther did truly name wicked wisdom to be the feire hore of the Devil.  
The apostles had leyver that their schools should be broken up then in any part to give place unto the ungodly, or to confirm or allow their traditiones.  
What boldness is this, that men dare give unto God's enemies any part of the treasures of the church, which the son of God hath given unto it.  
It belongeth not to any one man, neither to a few men to ordain such ceremonies or rites as are above named, (to wit) such as neither promote the glory of God, nor profit his church, but have only a vain show of holiness or semelynes, and do no other good, and that without the consent of the church or congregation, much less ought any mà to make such, quite contrary to the mind and will of the church, or of the assembly of god's people. For all things belong unto the church, and the Ministers are teachers of it, and not Lords, as Saint Paul Saith, and they are given to the church of Christ. Therefore all they offend grievously, videlicet papa cum suis, whether that they are Bishops or other men, which without the consent of the church, or against the consent of the church, with an untolerable licentious usurping liberty, dare ordain any thing in the church of Christ yea although it be not ungodly.  
As they that put on the Crown of thorn upon Christ's head to mock him, gave him no honour, (although they seemed to make him a King) but grieved him very sore and put him to much pain. Even so they that willbewtifie and honour the Sacraments and church of Christ with the ceremonies of his adversary Antichrist, do not honour truly Christ and his sacraments but dishonour them and deface them.  
The teachers of the gospel in Saxony, could scarcely drive away the abuses, no not after that the foundation of the abuses were taken away, neither at this hour can our Auditores be delivered from those abhominationes & superstitiones, which they were brought up with all from their tender years until the time of the preaching of the gospel: wherefore with a little preaching of those old rites and ceremonies that they were brought up with all, they will easily run again to the whole sink and abomination of the whole popedorne. Few young persons excepted, that were borne sense the preaching of the gospel, that never heard neither saw any such abomination.  
The spouse of Christ is dishonoured and put to shame, when sheiss clothed with the garments of the whore of Babylon.  
What conformity is this, when as the Spouse of Christ is made like the whore of Babylon in ceremonies? God who is jealous, will not suffer that the church his Spouse should be clothed with the garments appointed by a wicked man.  
1 Thesear the incommodities that rise and springe of the receiving of some of the Pope's ceremonies. They bring home the popedom again.  
2 They open the windows to all the superstitiones of Antichrist.  
3 They darken the gospel, an hinder the light of it so throwghtly to shine as it did before.  
4 They receive again wolves into them Shepefold, and drive away true shepherds.  
5 They make faint and discourage all godly men, and confirm and strength them all stubborn and wicked Papists in their papistry, etc.   

Melanthon writing upon the xiii chap. of Saint Paul to the Romames.  
THere may be also reasons gathered, of the difference of powers, 
If there be difference of powers, them are they in divers persons.  God hath given charged unto the Magistrates or Rulers, that they should. make just laws, therefore he will also that we should be obeydient unto those laws: But he delivered unto the shepherds or Pastors, the sure word, neither will he that we thaibe law makers any further, or to put thereunto any other laws: Therefore he requireth that we should be obeydient unto that word and not unto new laws which men shall further add unto the word. 
Laws made beside and beyond the word are not to be obcied.  And so the difference between one power and another bringeth more light unto this question. Yet for all that hit is more safe to lean unto an other reason, (to were,) that the learning of the Apostles doth require that we should think that hit is deadly sin, 
No deadly sin to break church laws: if hit may be done without offence, or contumacy.  and on the contrary part that the breaking of the ecclesiastical traditiones or church ordinances, without the case of offence and contumacy, is no deadly sin.   

Melanthon upon the xiiij chapter to the Romans.  
THe error in ceremonies breedeth many great disprofites and hurts: the first is. The doctrine of the gospel of faith, & of the benefit of Christ, is darkened, when the opinion creepeth in, 
Discommodities by Error in Ce remonies.  that such observances deserve forgiveness of sins, or that by them we are maderyghteous, as the jews did imagine of their rites. This opinion doth naturally occupy men's minds, except they be taught rightly by the gospel. The second incommodety is, that the doctrine of difference of works is destroyed, when ceremonies are preferred before the politic life, but now they are more set by then the inward spiritual exercises are, 
Man naturally, endined to ill by ceremonies.  as are patience and calling upon the name of God.  
As monks called their traditiones more perfect than others. The third discommodety is, that the opinion of necessity creepeth in which is a very perilous crucifying of the conscience. The fourth is, that the opinion of necessity (that is) that ceremonies can not be miss in the Chrich, breedeth vncu●eable discord and contention, as in time passed there was dissension for keeping of the feast of Easter. 
Long use bringeth this opi mon in  The fift is, that there is fallely given to the bishops authority, of making new worshippings. when as the true use of ceremonies is not known: And so is the doctrine of the new Testament darkened, and ungodliness is confirmed, and the tyranny of the Bishops increased. And a little after, when as the opinion of worshipping, 
Contention is bred, ince remonies. and B. become tyrants.  or of necessity cometh unto things indifferent, than such traditiones, darcken the doctrine of the Gospel and the opinion that cometh thereto maketh the traditiones, made of things indifferent to be ungodly: Therefore hit is well done to break such, and to put them away that, that false opinion may, 
How indifferent things are made ill.  be corrected for it is very necessary & needful that the errors concerning worshipping, merits, and necessity, should be cast away.   

Philip Melanthon upon the xxvij. of Math.  
CHrist is accused, that he hath stirred up Sedition throughout all jewrye, from Galelye to jerusalem, and that he for bade tribute to be given unto the Emperor. These are great trespasses, and accusationes, and this kind, oft times grieveth afore hand the Doctors or Teachers, we are called Seditious, because we do not obey the Emperor, commanding us, that we should receive wicked doctrine. And a little after. Christ answereth not unto all the lies that are made against him, but leaveth them that are openly known: But he answereth unto the question of the kingdom, & granteth that he is a King, 
Differenc of Christ, king doom.  and maketh an open difference between the Kingdom of the world, and his own Kingdom, whereof he being the Son of God, is the King: So the church ought clearly to purge herself of the crime of Sedition, and to say, that she would give all law full obedience in all politic matters unto the Magistrate: but concerning doctrine that she would obey god (as it is commanded) rather then man. And here let all godly men consider the difference between the politic Kingdom, and the everlasting, wherein the Son of God calleth us unto everlasting Richeses and giveth forgiveness of sins unto us, and life everlasting.  
And these Kingdoms ought not to be confounded, 
Confounding of authority.  and mingled one with an other, as the Pope under the pretence of the ministry will be the King of the world, 
Wickedness of Pope.  & Lord over Kings. And after another manner the powers are mingled togoyther whyleste the Emperor and Princes will set out a new doctrine rnto the churches, For they have made the Interim and will establish in the church the Mass, 
How lay Princes are made Popes.  and Invocation of Saints, and such other like things, and they will be Doctors and Pastors: when as they do not understand the doctrine but are open enemies against it, this is not to be allowed, but let there be difference made between one office and another and let every man labour faithfully in his office.  
pilate commandeth Christ, to be scourged, and to be crowned with a Crown of thorns. pilate granteth that jesus is innocent & faultless, and yet for all that he vexeth him with reproaches and punishment, even as some now a days do, which kill not jesus, and utterly take not away them that preach rightly because they cannot, yet by many signs they declare their hatred against them, for they despise the poor Preachers, and suffer them many ways to be troubled: the Pope & all his bishops do scourge Christ, when as they set up their Kingdom, they crown Christ with thorns and put a purple garment upon him that is to say they do work much sorrow to Christ and to his true Chrich by that false and wicked lordship which they arrogantly take unto themselves against the will of God and the health of the church.  
Afterward pilate, is persuaded even to kill Christ, when he heard once these words said unto him, thou art not the emperors friend if thou do not crucify him. Even such men are they which play with the wicked, for although in the beginning, they are not most cruel of all other, Yet by little and little they wax worse and worse. Therefore men had need to take heed at the beginning according unto the saying of the scripture, what fellow ship hath Christ with belial, etc.   

¶ LET US THINK OF THESE HORRIBLE EXAMPLES, AND LET us flee, such trifling playing, and hearing with out Enemies And let us openly confess that we do differ from them in doctrine, And let us not consent and agree with them when at they make their compositions.  
John Alasco (a Baron of Poleland by birth) in King Edward's days was called into England by the Prince, at Master Cranmers' the archbishop of Canterbury's commendation & council, unknown to the most part of his contymen: unto whom was committed by the King the charge of the strangers Churches here, which the forenamed worthy King Edward by his letters patents in the fourth year of his reign crected in London, making this John Alasco superintendet thereof, and appointing thereto such other ministers as the said John Alasco (who was an earnest suitor on the behalf of the strangers) thought meet for that room, he taking this charged upon him so used himself therein until the death of King Edward that all the godly strangers and sundry others had much joy and comfort of him, the whole realm had a singular treasure of him, and the enemy had nothiug that he could justly charged him with all. briefly to say, his singular travail in the lords harvest in preaching and writing both here and a broad, his profound and deep knowledge of things, his sincere judgement in all points of religion, and hearty affection to the maintenance of Christ's Kingdom against open enemies, and counterfeit gospelers corrupting the simplicity of Christian religion, besides his uprightness of life, godly conversation and other qualeties meet for such a parsonage: causeth much lamentation for the lack of him, in the Church of Christ through out christendom, at these days: And will procure a continual remembrance of him with honour amongst the godly unto the worlds end. This restimonye hath King Edward of famous memory under the great seal of England given of him which is in print at this day extant in latin to be seen of all the world.  
JOHN ALASCO BORNE in Poleland a very famous and notable man, both for his honest uprightness and innocency of life and behaviour and also for his rare and singular knowledge in learning, etc.  

¶ The judgement of Master John Alasco of removing the use of singular apparel in the church ministery written the 20. day of September in the 5 year of the reign of King Edward the sixth: which was as followeth.  
first of all I affirm that in the church of Christ, there are some things to be observed continually, some things are indifferent and free: other some things are by no means tolerable. Such things as ought continually to remain in the Church, are the pure doctrine of the Prophets, & apostles, which for the sustenance of the soul are to be diligently proponed to the sheep of Christ by the Ministers of God, where unto are adjoined the sacraments of baptism and the lords supper ministered according to the Apostolic order, set forth in the writings of the Evangelists and Apostles to the which may very fitly be annexed Ecclesiastical discipline.  
I call those things free whatsoever they be that serve profitably and commodiously to the ministry of the word and Sacraments, so they have their original ground in the Scriptures, have no commandment against them, contain a manifest commodity to the church and be void of tyranny binding men's consciences. Of this fort are these, to assemble together in the Church this hour or that hour this day or that day, to use in the administration of the Sacraments this kind of prayer or that kind, the several times in the year to celebrate the supper of the Lord, but ones or oftenar.  
These things that are uttarly to be removed from the church, are of two sorts, some have so manifest impiety annexed to them, that they cannot deceive those that are but meanly instructed in god's word as are worshipping of Images, worshipping of bread and wine, prophanaciò of the lords Supper, through the Mass, praying to Saints, praying for the dead, and infinite such other monsters, which Antichrist hath brought into the church of Christ, there are other things brought in by the same Antichrist, which are much contrary to christian liberty obscure Christ increase hypocrisy and bring in pride, and swelling into the church, and yet in the mean while have a certain show of profit & comeliness, of this sort are the appointed fasting days, choice of meats, much singing in the church and such as is not understanded, organ playing, and use of church apparel, in administration of the Sacraments.  
Now what great incommodities and hurt have crept into the church by means of every one of these, and yet may more creep in, except they be removed I cannot at this present particularly declare. I have here only to entreat of the use of apparel, and to show cause why by no means, it ought any longer to be borne with of a godly Magistrate in a reformed church of Christ, although many devices muented by witty heads may be alleged, for some defence thereof, but we regard not witty heads, but the Testimony of gods will. 
Math. 15.   
First of all I conclude that even these garments are uttarlye to be removed from the church as a devise of man by that ground and reason which Christ and the Prophets and Apostles use in excluding or thrusting forth of the church as a pernicious thing, 
Colo. 2.  all men's doctrines traditions or devices. Polidore virgil, 
Li. 6. de invent.  beareth witness thereof, it is a manner taken from the Hebrews that priestly apparel with covering of Altars, with other things necessary for the use of the Temple, should be consecrated, and the garments appointed ovar to the priests, and others within orders, who should put them on when they occupied themselves about holy things, which Pope Steven the first did first appoint should be done, amongst our church men: for he saith, that in the beginning when religion began to spring, priests were wont to put nothing more upon them, when they went to divine service, standing rather to deck them selves inwardly with verteus of the mind, and to cast away affections and vices of the body, then to take on them new attire. Now thus reason I, and gather. If they changed not their garment or apparel when they went to god's service than they used none for them that were admitted into the Ministry of the gospel.  
Paul and Barnabas were contented with laying on hands, Fasting and prayer, Paul diligently prescribing to Timothy, and Titus all the offices of A Bishop, maketh no mention of peculiar garments and other ceremonies. and that the use of apparel did not by and by go over all Churchis, it is evident enough by the decree of Celestine the first Bishop of Rome: whose words are these against such peculiar vesture of bishops. We are to be discerned (saith he) from the common people or other, in doctrine not apparel, in conversation not in habit, in purity of mind not in attire: For if we begin to give ourselves to novelties, we shall contemn and cast away the order that the Fathers have delivered, and left us and shall make a place for superfluous superstitions: we must not therefore draw the simple minds of the faithful to such things, for they must rather be instructed, then beguiled, and mocked, neither must we deceive their bodily eyes, but pour in precepts into their minds. Thus far he, yet can we not deny, but as men bend, and incline to superstition of themselves: so some kind of garments although very simple and plain had crept into many Churchis before this man's days. For Sylvester no doubt gave the occasion. But Carolus (called the great) finished the matter as stories bear witness. Now it is made manifest that the use of peculiar apparel in the church or ecclesiastical persons, is a mere devise and invention of men, and therefore to be rejected for this cause if there were no more.  
They which would keep those of this apparel in the Church as a thing instituted of God, refer the same to Aaron's preysthoode, but they little for see what they say. For we know by the scriptures, that Christ is not a Priest after the order of Aaron, but of Melchisedech, & that Aaron's priesthood was extinguished, and took end in Christ with all the parts thereof, among the which we reckon also the apparel. Therefore Christ the veric wisdom of the father used no new, or peculiar kind of apparel in holy ministry, neither appointed any other to be used. For that the figurative priesthood as a shadow was perfected, and ended in Christ the one and only Priest. All they therefore that call again Aaron's apparel into the church, dishonour Christ's priesthood, as though being the light itself, he nedid shadows, neither will that excuse serve, to say that all Aaron's priesthood is not called into use again, but some part thereof only: but he that receiveth a part, doth not reject the whole. But all Aaron's priesthood being a figure and shadow is no doubt to be rejected, for that it is abrogated, and as many as do restore again those things that the authority of god's word hath destroyed and abrogated, are transgressers of gods law. Paul therefore well teacheth, that the bond maid is to be cast forth & her Son, singnifiing that all the bondage of the law is to be rejected, after the light of the gospel is sprung forth and risen, and he wyllith us not to suffer ourselves to be removed from our liberty in Christ, now it is to plain that the doctrine and commaandementes of whatsoever kind of apparel peculiar, in god's ministry is a transgression of gods laws: For because Aaron's priesthood is called in to use again.  
If any man by occasion of the first argument deny that the garments are a portion of Aaron's priesthood, and say that they were by a certain liberty brought in of the bishops of Rome, to adorn and set forth priestly ordar, yet saith he not enough why they may be law fully retained, we know that the Pope of Rome is very Antechriste himself, wherefore his priesthood also is Antichristian, whereby Christ's priesthood wholly is foiled and utterly trodden undar foot. But forasmuch as the chiefest part of the priesthood of the Pope consisteth in Ceremonies, Anointing shaving, Mitres, and garments, for with out these they account no man bishop, and they coumpthym Bishop whatsoevar he be otherwise, that is set out with these things, it followeth that if we condemn the popish priesthood, for that it is Antchristian, we ought to avoid all the parts and notes thereof also. For how can A godly and Christian heart, love the mark of the blasphemus popish priesthood?  
Where with Christ's priesthood is so greatly contaminate and defiled. he therefore that hateth Antichrist priesthood must hate also all the notes and marks thereof. Again he that loveth parts thereof can not hate the whole.  
Moreovar if we know that the Pope's priesthood, with all the notes and signs thereof be Antichrist's priesthood, and every work of Antichrist be Satan's work, we must not promote and help it forward, but overthrow & destroy it, if so be we will be workers together with Christ, who came to destroy the works of the Devil, as the scriptures bear record.  
And let us not think that it is lawful for any man to institute, reduce or keep in use by his authority these garments, for all power is given to edific & not to destroy, (as Paul saith) who in the same place saith, we can do nothing against the truth, but for the truth. And edifying is to build the faithful upon Christ, in faith, hope charity, and innocency of life, contending always to more perfection: but the garments promote or help forth none of these things: but rather obscure Christ's face, bring in a certain agreement with Antichrist's priesthood, or rather a backsliding to the shadows of Aaron from the body of Christ.  
The truth is it for the which Apostolic men and christian Magistrates ought to travel, and Christ is content with the ordinance which he himself hath left, neither doth he any longer require shadows: wherefore they must and will labour for it, not against it, by revoking those things which Christ hath destroyed and abolished.  
Furthermore Paul simply admitteth nothing into th● Church but that which may edify, (that is to say) increase godliness peculiar garments in the ministery edify not, therefore are they not to be borne. those things that minister a certain counterfeit, or fantastical occasion to godliness, do not by and by edify: but they must needs give Christians a necessary provocation unto godliness. But garments contrary wise partly increase haughtiness, and pride in them, that use them: partly hypocrisy: partly both twain: And to minister occasion to hypocrisy, it is very ready for them, yea it must needs be. For if that virtue be in thee, which thou imaginest to be signified by the apparel, why by showing of it dost thou take the reward of men? but if it be not, art not thou a plain Hypocrite? being indeed an other manner of man than thou pretendest to be? And thou canst not escape by saying these private garments signify no virtue in us, but admonish us as it were of our duty and office. what then I pray you admonished the Apostles of their duty and office? attire or the spirit of the Lord? the love of the church and Christ? do they then forget their duty, as often as they put these garments of? why rather meditate they not in the word of the Lord day and night, and thereby mend their ways, for that it pierceth the ground of the heart? when apparel, can move only the outward man. What thing doth Christ three several times require of Peter, to be admonished of his office, in feeding his sheeppe? suarly nothing but love.  
Again it is to be feared, lest it breed an opinion of merit, or some such other folly, that the dignity of the Minister or Sacraments, or preaching the word is diminished, unless these unprofitable, and pernicious garments be used. this fear of man's merit alone should move us that vestiments ought to be shut out of the Temple with other ceremonies devised by men. It is ungodly to give such occasion of offence, or falling to the weak for whom Christ died. How easy a matter it is to put confidence in these things, experience hath taught us so, that he that weigheth these things, and hath no consideration thereof, may seem not to be free from the suspicion of ungodliness, neither can they excuse themselves, that it is known to all men, that there lieth no good, nor hurt, in the garments, for though we grant this, this knowledge was in these days, when they were first brought in of the Bishops: we are borne, not for ourselves only, but we serve the church, and our posterity also: to whom to leave Christ's religion very pure, can not but be very acceptable unto god. No more when he dieth, willingly leaveth his children a Testament or will, unless it be throughlie perfect, that all occasion of strive may be cut of. why show we not like diligence, and fidelity in gods Testament?  
I know that some men brag that the holy ministery is adorned and bewtyfied buy garments, but it is indeed much obscured and darkened therbye. For the apparel affecting and occupying men's eyes, do stay and hinder their minds from the consideration of such spiritual things as are done in the sacraments, and draw them to delights and pleasures of the Senses. Holy simplicity commendeth and setteth forth gods ordinances. Examples make of our side, both of Christ, and the Apostles, and also the primitive Church: which, it is more safe, more holy, and more profitable to follow, then to alter and change, or buy doing otherwise to condemn christ. Here farther add I that which Paul hath noted of men's doctrines, that outwardly, they have a spice and show of wisdom through superstition, and hnmblenes of the mind, and hurting of the body, 
Collo. 2.  and not by any honour thereof to the satisfying or filling of the flesh. At the length tyranny is brought in, and the garment is put upon men, will they nill they. And this tyranny surely maketh that if a thing be of his own nature free and indifferent, it now ceaseth to be indifferent. paul in flat and plain words forbiddeth Christians to submit themselves to such superstitious tyranny. 
Collo. 2. 1. Cor. 7.  If therefore ye be dead from the ordinances of the wo●lde etc. and again become not the servants of men. Is it not a very hard bondage, and mere slavery, to be driven to a certain kind of garment in the Church that savoureth either gentility, or heathnishnes or Araon's priesthodè, or else Antechrit stianisme and popery that is so many ways hurtful and no way profitable?  
But what maketh us, to delight so to defile ourselves with popish filthiness? why give we not that honour to jesus Christ's priesthood? which popish Priests give to Antichrist's priesthood? There is nothing so small or light by him prescribed, although it descent or vary from Christ, which his observe not very superstitiously and precisely to the uttermost. Why do not we again likewise in all things obey Christ, contenting ourselves with his naked and simple truth?  
To conclude, 
1. Thess. 5.  seeing that Paul judgeth it mere to abstain from all show and appearance of evil, and we have showed that to prescribe garments in the administration of holy things is in deed evil: for that it is a devise of men, they be parts or members of the aaronical or popish priesthood, they edify no thing at all, they breed haughtiness and pride, hypocrisy, and opinion of merit or deserving, what christian is he that will not judge them meet to be eschewed and shounnid?   

There are objected some things of the fautors and patrons of these garments, which it shall suffice briefly and in few words to note and touch, for that they overthrow not our reasons before Alleged.  
IN indifferent things we must have regard to the weakness of our brethren, 
First object  after the example of the Apostles.  
A man may deny those things to be indifferent, 
Answer  which obscure Christ's priesthood, and of themselves engender, stir up, and cause nothing else but hypocrisy, sects, and pride, in the church, having no otiginall or ground in the scriptures and yet are commanded with tyranny unseemly for Christianes'. The Apostles are never read to have done such things as these are, that we falsely pretend not, or vainly cloak ourselves with the godly industry of the Apostles to plant the Church of Christ. Again seeing that they themselves think meet to have respect to the weak herein, why grant they not free use hereof to the strong and those that are stayed? And when shall the weak more better learn that those things are vain, foolish and hurtful: then when they see them abrogated? How can the simple and ignorant think other wise with themselves, then that some godliness consisteth in those things that yet remain, when they see so many other things which were used in times past done away: wherefore weakness is not relieved & helped, but hindered and hurt if garments and such like ceremonies be retained and kept, because they be kept in the opinion of the mind, and by them men measure the dignity and worthiness of the Sacraments.  
Again, 
Second objection.  they object the Magistrate's law and decree in retaning garments. But I know our Magistrate's godliness, wisdom and forwardness to be such, that when he shall depelye way, and well considar the danger and inconvenience of these ceremonies, he will rejoice that there be some that desire to run before in the law of the Lord, and to prepare and make the way radye for other, that he may revoke and bring all things to the sincerity and perfection of the Apostles order. they know that power and authority is given them in the Church to edisication, not to destruction, to stand on the tiuthes' side to defend it, not to oppress it. Seeing this godliness in our Magistrate is known to be willing and ready, I wot not whether he can be blameless, whatsocuar he be that will undar cloak of his defence, tiranniouslye defend mens traditiones, or thrust them on other men against their wills, contrary to the lords commandment. But those things commonly delight and please much better, which we ourselves have chosen, than those which gods laws prescribe. Neither again have we here to fear any tumult, if men's precepts & rules especially being superstitious be removed out of the church, where buy we kindle and provoke the wrath of God. But rather the nearer we shall come to Christ'S institution and orders, and the farthar we shall depart or go from Antechrystes institutions and orders, the more quiet peace and rest of the realm have we to look for.  
That policy and wisdom of man's reason (which seeketh and promiseth itself peace by vnlaw full means) is fickle slippery and deceitful. Saul seeking gods favour by the sacrisices of the Amalachites which were forbidden, cast away himself unadvisedly. There is one way. and means to attain sastie and health by. If we altogether turn to repentance, believe the gospel, walk in innocency of life, and retain nothing into the church, which either hath not the express word of god for it, or else draw and take thence as out of a fountain, his infallible and sure ground of beginning. And then that true Pastors, and such as be painful and diligent in teaching, be placed and set over churches, doom, and enil shepherds being excluded, and thrust forth: so shall the King and his people florrishe according to the promises of God, often repeated in the Prophets.   

bulengerus Decade quinta sermone none.  
IT is open'y known, that our Lord in his first supper, and that the Apostles also in the celebration of the supper, used A common and honest garment, therefore hit is not contrary to the first institution: if the Minister go to the lords table arrayed with his own garment, so that it be comely and honest. sucrlyc they that are communicantes use no other garments, than their common garments: here had men need to take heed that superstition creape not in, it seemeth that the old Fathers used A cloak or an overmost garmet above their common garment. But they did not that by any example they had of Christ or his Apostles, but after the tradition of man. At the length this stuff that we see at this time, was gathered by following of the Sacerdotal apparel of the old law, and was cast upon the Ministers that would minister the communion, And Innocentius the third of that name doth not conceal that, But we have learned a great while a go, that the levitical rites and ceremonies are not only abrogated, But that they ought not to be brought again into the Church by any man. Therefore when as we live in the light of the Gospel and not in the shadew of the law, by good right we cast away that massly, and levitical apparel.   

bulengerus in the vi. Chapter of the beginning of Errors.  
THe Fathers of old time, had used a plain garment, and nor greatly costly, which they used in celebrating of the sacraments and other god's service, for the most part they were covered with an overmost garment: whiles the Minister went about to serve the church at the table of the Lord. For of old time the Priest was covered with that garment, which seemed to every country most honest, whilst he did consecrate and divide the body and blood of the Lord. But the stuff that is used now a days, was fet from the jewish priesthood, as Rabanus is the witness, which in the first book of his institutions and the xiiii. chapter, and in those that follow doth diligently declare, how that this attire in all points is like unto the apparel of Aaron. And Innocentius the Pope (for this atryre utterly womanishe and like unto maiden's plays,) was so bold as openly to pronounce and give sentence, that not all the customs of the law are not abolished or put down. And these doth he wright in the iiii. book and iiii. chapter, of the mystical sacrament of the Altar.   

Musculus upon the second Chapter of the epistle of Saint Paul to the ephesians.  
IN this our age, there are some that earnestly go about, that the parts that are at debate should be brought unto unity, 
Blind sekers of unity.  but they err in that whereas they go about to seek it not in Christ which maketh, them one that at at debate. But think not that unity may be gotten after this manner, that we should go back over unto them, and return, and be made Papists again, but by this way true unity can not be gotten, which can not consist but in him that maketh of both one.   

The same Musiulus upon the second Chapter of the second epistle of Saint Paul to the Corinthians.  
IS it not the office of a Shepherd, to bring home again into the way shope that stray abroad, whether they will or no, lest they should perish? I answer that we do nottwitch or speak against the law full office of true pastors, whose office is to bring again into the way, but against lordship which first Christ, himself spoke against & reproved: the 22. of Luke. And afterward the apostle Peter in the 5. chapter of his former epistle, and god himself in the old testament reproved in false shepherds which played the Lords, to cruelly over his slocke. A true Shepherd seeketh his sheep that strayeth away, when he hath found it, he layeth it upon his shoulders lest it should perish. But a false Shepherd killeth and destroyeth: so our Lords of churches do not instruct and teach those that they judge to err in the church, because they can not, may because they care not, but with commandment constrain them to deny the truth that with their violence they may bring to pass what they will and with torments compel them to recant and cruelly kill them that will not. Is not this to be Lords over our faith in the Church of Christ? For what other thyage is it to play the Lords then not by the la, and lawful power, 
Have jord ship in spiris tual matters is.  not for the profit of the Subjects, to commandthose things that are right and lawful but even at their commandment, for their own lust and pleasure, to exercise lordship over their Subjects, and to show the preminence of their superiority to a point whatsoever they list, to be believed, and done, and that with high looks, and great pride and with cruel threaninges, to exhort in all things obedience of all men even most servile and fullest of slavery, and require the same to be performed against the consciences of the faithful people. If the Lords of the churches be free from this kind of lord ship let them restore the free consciences of faith full men again from the yoke of man's authority and let them abide in the christian liberty whereby they are not the bond men of men, but his, of whom they were bought again with a great price or ransom.   

Musculus upon the xxij. chapter of Saint Matthew.  
WE see here how men should obey Magistrates, and what difference they ought to put between God and the Emperor for all though he be the officer of God, there is one thing that is dew unto him, and an other that is dew unto GOD: Therefore we are taught heat ij things. The first is, that the servants of God not only may, but aught to obey the Magistrate. the Apostles did teach this Roma. 13: and, 
Whatdew to God, what to Princes.  1. Pet. 3. The second thing is, that there is one thing dew to the Emperor and an other dew to God. It that is earthly is due to the Emperor, and it that helongeth unto religion is due unto God. In earth lie things we have the Image of the Emperor in A coin, which teacheth what we own unto the Emperor. Again, we bear in our soul by the sealing of Christ and his holy spirit being signed or coined through baptism and have thereby the inscription of the name of Christ whereby we are taught what woowe unto God. God forbiddeth not us to give unto the Emperor it that is dew unto him. Then were it not great wickedness and ungodliness if that the Emperor would not suffer it that is dew unto God to be given unto him but will take it unto his own self?   

Musculus in his common places in the Chapter of Magistrates.  
BY considering of these things it appeareth plainly, 
The civil Magistrate can do nothing without the word of God.  although the care and charged of christian religion belong unto Christien, Magistrates, yet for all that, it belongeth not unto them without the word of God to ordain any thing.   

Musculus in his common places in the title of the Ministers of the word.  
IT is therefore out of all doubt, that it was ordained by the Apostles in the first and apostolic Church that the elders of the Church, Episiopountes, (that is to say, they that have the charged of the lords flock) should exercise the ministry of teaching and governing by their common labour, and that they should be as a man would say, akephalois (that is to say subject to no head and Precedent) of which sort even at this time some Ministers of the word are found in some churches, amongst whom none is found superiot or higher than are other in office, and in power: although one be more excellent than an other, in learning, in the gift of eloquence, or wisdom. But after the times of the apostles (as Saint jerom saith) when there rose amongst the elders of the church dissentiones and schisms or sects and as I do judge when as that temptation of superiority or higher authority entered into the minds of the elders: shepherds and Teachers little by little, some one of the number of the elders began to be chosen, which was made precedent above the rest and he being set in a higher degree was named a Bishop, and so he alone took that name unto him, which before, other had commune with him. But whether that council did profit the Church of Christ, or no, that such bishops should be made, which rather by the custom, than by the truth of god's ordinance, should be brought in and be of greater authority than Elders: it was better declared in times following, 
How Bishops rise up.  than it was sithence when this custom at the first was brought in, for we may blame that custom, for all the high pride, riches, tyranny, and corruption of all churches of Christ, which these princely and knightly bishops have, and do now exercise. Which thing if jeremy had seen, doubtless he would have knowledged this council to have been, not of the holy ghost, to take away division as was pretended, but Satan's council, to destroy and to waste the old Ministers of feeding of Christ's flock, whereby it might be also brought to pass that the church should not have true Pastors, Doctors, Elders, and Bishops, but underneath the visors of those names, idle bellies, & mighty Princes, which not only will not preach themselves, and feed the people of the Lord with wholesome doctrine, but will not suffer the flock to be fed by any other, which thing they do by great violence.   

Musculus also in the same place upon the same matter entreating of the power of ministers.  
THis matter hath been wonderfully tossed with a continual contention through them which hath more aspired for pre-eminence, and gaped for the supreme power, then have gone about the law full exercising of the ministery, for they desired rather to be Lords in the church then to serve it. And at this present time, the most part of them which casting away the tyranny of the bishop of Rome, will seem to have brought the churches again into the liberty which was purchased by Christ, are assaulted with this temptation. These, being otherways good men, 
O postillick, B. that would be woth proud jordes and bumble. Apolie.  and exercising faithfully and diligently the office of teaching: Suppose that by this means, they shall profit the Churches, if they deliver the Ministry of the word from contempt and despising (which hit suffereth now in all places) and would restore it to the old honour again. But on the other side, there are other not evil men, but also well learned and workers in the word of God, that stand up against these, 
Some men mark, and some try the Lordship, what it is.  being afraid lest through the study and zeal of these men, not being sufficiently circumspect, and ware, the dooreshold be opened by little and little to bring into the church again the old Lord ship (that is) lest they by their authority which they have of the ministery of the word might open the way to false & unfaithful Ministers to abuse the power that is defended and brought in again by them to the contrary. And they suppose that this fear is not in vaync, whilst they considering the beginning of the popish Lord ship, call to remembrance under how beauteous a pretence, and by the zeal of great and holy men, by and by after the time of the apostles it was brought into the churches. And a little after he saith. It is plainly to be granted at the beginning that some power was given unto the ministry of the word and to the dispensation of the mysteries of God which is profitable and mighty to edification, yea and necessary for our salvation, which is through Christ, and that is meant by the way of a similitude of Christ himself when as in the xxiv. of Matthew he saith who thinkest thou is a faithful servant and a wise. Whom the Lord hath made Ruler over his household to give them meat in time? he meaneth that he would give unto his Disciples such power over his church as they have to whom the whole housho de is committed of the good man of the house, that they should give them sufficient meat. & Mark r3. Even as a man that goeth into a far country leaveth his House and hath given power unto his servants and hath appointed every man his office and hath given charged unto the Porter that he should watch Watch ye therefore, etc. 
Whether was this commissoon missoon committed unto Princes only, or only to the Disciples of Christ and their successors or no.  Doubtless he spoke these things unto his Disciples, to show what should be their condition, in the House of God, after that he had departed from them to Heaven  
And a little after amongst 3. powers there is one that is called potestas juris, that is the power of right, whereby a man hath lordship over his own substance, which is not subject unto an other man's right: This power of right is given of God the Father unto his son Christ, for he saith all power is given unto me in Heaven and in Earth. 
S. Petertaketh away all dominion and lordship from the elders of the Church, therefore he granteth none neither to the P. neither to any B of his making. Whoare injurious to the majesty of Christ ard to the liberty of the Chireq. who pertain unto the kingdom of Antethrist.  Peter taketh away this power from the Ministers of Christ when he saith, exercising lordship 1. Pet. 5. and the apostle Paul refuseth it, saying we are no Lords of your faith and he exhorteth faithful men that they submit not themselves unto them which will exercise lordship over them, when he saith be ye not made the servants, or bondmen, of men, wherefore they that challenge unto themselves this power in the house of God for that end that they shall not be servants of Christ but Lords of the Church, are eniuryous and do wrong to the majesty of Christ and also to the liberty of the Church.  
As many as do this utterly pertain unto the Kingdom of Antechriste, which occupying the place of Christ in the Church and challenging all his authority not only for this cause that he is contrary to Christ but also for that he thrust himself into the Church in stead of Christ is justly called Antichrist that is the adversary and also the vicar of Christ for even as he is called Antistrategoes not only that is against the chief captain but he also that thrust himself by usurpation unto the souldiees to be their chief captain and braggeth of his office.  
Rodolphus upon the 22. Chapter of Mark. 
No greater hinderaunc to salvation to faith than the countersit authority of false Prelates.   
THere is no stronger or greater hindrance unto salvation, and to faith, then is the counterfeit authority of false Prelates, confirmed by the prescription of long time, for by the reverence that men have unto them hit is brought to pass, that men dare not departed from them, 
Loug tune is the maintainer of errors the word is the bewraer of them.  even for the errors that all men spy in them, because that the common people doth know, that so many hundred Years, amongst all men, of every order and place, have had them in such honour, and so greatly regarded.   

A little after in the same Chapter.  
THe Papists do say that they are not rashly to be provoked to anger which are defended by the public authority of Kings, 
Such as are made of the public health of the church must not fear kings  whose anger to stir up against any man is very jeopardous, but I answer that such men ought not to be afraid of any perils whom God hath appointed for to be keepers and Defenders of the public health or salvation. And we do know that the false Prophets have ever had this good Luck, that they have had Kings and Princes to be their defenders and protectors. And yet for all that, neither the Prophets, 
False Prophets are ever defended trev v Prophets but seldom.  nor the Apostles gave any place unto them, because the commandment of God drove them unto this, that they should with jeopardy of their lives stoutly both withstand them, and their patrons, or defenders. And these words of God which he spoke unto jeremy are well known. Be not thou afraid when thou seest them, lest I destroy thee, whilst they look upon thee, for behold, I make this day, a well defended city, a Pyiler of iron, and a brazen wall, against the Kings of juda, against the Princes and the Priests of the same: Therefore there is no cause why they that are gods officers should fear the tyrnnnie of the world.   

The same Rodolphus a little after in the same chapter.  
CAuete a Scribis inquit. Beware saith he of the Scribis in deed it is but A short sentence, but such a one as many men doubtless thought untollerab e. For he speaketh of them, which for the space of many hundred years occupied the chief place in the Church. To whom God, had committed his law and the key of knowledge (as it is said in another place which also sitting in the preaching Stool of Moses, gloried much, that they did succeed the old Priests and Prophets, 
The people must departed and not acknowledge the Phareso for Paslors.  and occupied their places, yet for all that Christ moveth his Disciples, that they should beware of them, that is to say, that they should not knowledge them to be their Pastors, but rather that they should departed from them, for so Saint Peter the Apostle seemeth, afterwards to expound these words, when as he saith to them of jerusalem that axed counsel of him separemini a generatione ista prava. 
Loter might some auctor of schism.  Separate or departed yourselves from this crooked and froward generation. But what other thing was this then to make A Schism or sedition unto them, 
When concord is evil and when dissentiou is good.  which until that time seemed to be knit together by A agreeable consent amongst themselves, but as every concord and agreement is not good, so every division, or dissent is not evil, and as they offend which agree together in it that is evil, so they deserve no small praise which disturb and break up such concord and agreement, that they may learn to consent unto the truth, which before did conspire and agree together in lies.   

The same Rodolphus writing also upon the same Chapter sayeth.  
THe Pope calleth home again from banishment not only the jewish ceremonies, but also the ceremonies of the Gentiles, and he putteth them to death that desire, to enjoy the christian liberty: And a little after he sayeth, evangelio omnis in religione imaginum usus prohibetur, quem simul in lege & Propheris damnari certum est. In religion all use of Images is forbidden by the gospel: whose use also is condemned without all doubt, in the law and the Prophets.   

The same Rodolphus upon the first Chap. of the Apostles Acts.  
THere ought nothing to be preached, 
Reformers of religion must not bring in superfluous rites abolished.  or taught in the Church, saving only such doctrine as was delivered by the holy Ghost: for the church or congregation is the house of God, in the which the voice of the good man of the house ought only to be heard, and all things ought to be ordered according to his appointment. And a little after he sayeth we do gather that the Kingdom of GOD ought to be set a broad and defended, neither with carnal weapons, neither by the strength of the Princes of this world. But with the preaching of the word wherewith the spitit of Christ, useth for to work strongly in meus minds. The same Gualterus upon the xiv. Chap. of the Acts, if that the Apostles durst not take upon them such authority as to go away from Christ's commandment, and to thrust new traditions unto the Churches, doubtless their rashness and presumption, can not in any wise be accused, who at this time, under their name and pretence dare so unshamefastly do it.   

The same Rodolphus upon the 2. of Saint Mark.  
THis is also to be marked, that man's traditiones can neither be joined, 
Who are Destroyer's of religion.  neither he made to agree with the gospel. And they that go about that purpose, do nothing else, but by little, endeavour to overthrow all religion: for amongst these there is great discord, but where as Christ is allowed, who is made unto us of God, the right wisdom all the wisdom of man must needs give place with all his traditions And a little further, he saith.  
As in husbandry hit is convenient, 
A little popish leaven mareth all religion.  that the thorns and brambles, shallbe first plucked up by the roots, if thou wilt have any seed to grow and to bring forth fruit, so except, all things be taken away cven at once, it can never bring forth worthy fruits. For of small remnants that abide behind we shall see great heaps of errors to springe up, wherefore those commandments that were given for the pulling down of Altars, & breaking of Idols in pieces appear yet still. Which GOD would so earnestly to be kept, that he would, that the very gold, which was sometime consecrated unto Idols, should be cast away and be burnt. And in divers places certain Kings are reproved and blamed, which have bestowed no evil or small labour, in reforming of doctrine & religion because they left unput down, or not destroyed, the high places which some called chapels, which before their times, were the Shops or work houses of false worshipping. And would to God there were not now exaples in this our time which sufficiently teach us how ieperdous a thing hit is that there do remain some remnants of instruments of old superstition, for they fetch from hence occasion to sin, which under pretence of the gospel seek their own profit. 
keeping of old rites maketh Boner and the wicked hope well.  Furthermore there is given hope to men, that are superstitious that their superstition shallbe restored again. Which with stand the reformation of the Church. Therefore, all Ministers and Magistrates ought diligently to take heed, and mark this sentence of Chrynst, that we go not about to sew the n. we or raw cloth of thee gospel to superstitions, which in deed are an old and a rend garment, but let us use great diligency and unceaseable zeal to overthrow them.   

The same Gualterus writing upon the 7. chap. of the Acts of the Apostles.  
THe primitive church, as we see here, had her diseases, neither are they light trespasses neither small faults, which are here rehearsed, but horrible faults, they put difference between Nation and Nation, they are divided with factions, they occupy contention and that not privily, they bewray the bitterness of their minds most wickedly by their murmuring. Therefore we see that the primative Church was infected with that sin, for the which many thousands under Moses were overthrown in the wilderness.  
The same Gualterus upon the first chap. of the Acts of the Aposties.  
THerefore it is an ungodly, and a tyrannical rashness of them, which, think that they may make new Articles of the faith, and to thrust into the Church traditions by the advise of man's reason.    
¶ FINIS.