Philipp Melanchthon - Treatise on the Power and Primacy of the Pope (1537) pt2

39) Now, it is manifest that the Roman pontiffs, with their adherents, defend godless doctrines and godless services. And the marks of Antichrist plainly agree with the kingdom of the Pope and his adherents. For Paul, in describing Antichrist to the Thessalonians, calls him 2 Thess. 2, 3: an adversary of Christ, who opposeth and exalteth himself above all that is called God or that is worshiped, so that he as God sitteth in the temple of God. He speaks therefore of one ruling in the Church, not of heathen kings, and he calls this one the adversary of Christ, because he will devise doctrine conflicting with the Gospel, and will assume to himself divine authority.
40) Moreover, it is manifest, in the first place, that the Pope rules in the Church, and by the pretext of ecclesiastical authority and of the ministry has established for himself this kingdom. For he assigns as a pretext these words: I will give to thee the keys. Secondly, the doctrine of the Pope conflicts in many ways with the Gospel, and (thirdly) the Pope assumes to himself divine authority in a threefold manner. First, because he takes to himself the right to change the doctrine of Christ and services instituted by God, and wants his own doctrine and his own services to be observed as divine; secondly, because he takes to himself the power not only of binding and loosing in this life, but also the jurisdiction over souls after this life; thirdly, because the Pope does not want to be judged by the Church or by any one, and puts his own authority ahead of the decision of Councils and the entire Church. But to be unwilling to be judged by the Church or by any one is to make oneself God. Lastly, these errors so horrible, and this impiety, he defends with the greatest cruelty, and puts to death those dissenting.
41) This being the case, all Christians ought to beware of becoming partakers of the godless doctrine, blasphemies, and unjust cruelty of the Pope. On this account they ought to desert and execrate the Pope with his adherents as the kingdom of Antichrist; just as Christ has commanded, Matt. 7, 15: Beware of false prophets. And Paul commands that godless teachers should be avoided and execrated as cursed, Gal. 1, 8; Titus 3, 10. And he says, 2 Cor. 6, 14: Be ye not unequally yoked together with unbelievers; for what communion hath light with darkness?
42) To dissent from the agreement of so many nations and to be called schismatics is a grave matter. But divine authority commands all not to be allies and defenders of impiety and unjust cruelty. On this account our consciences are sufficiently excused; for the errors of the kingdom of the Pope are manifest. And Scripture with its entire voice exclaims that these errors are a teaching of demons and of Antichrist. 
43) The idolatry in the profanation of the masses is manifest, which, besides other faults are shamelessly applied to most shameful gain. 
44) The doctrine of repentance has been utterly corrupted by the Pope and his adherents. For they teach that sins are remitted because of the worth of our works. Then they bid us doubt whether the remission takes place. They nowhere teach that sins are remitted freely for Christ’s sake, and that by this faith we obtain remission of sins.
Thus they obscure the glory of Christ, and deprive consciences of firm consolation, and abolish true divine services, namely, the exercises of faith struggling with unbelief and despair.
45) They have obscured the doctrine concerning sin, and have invented a tradition concerning the enumeration of offenses, producing many errors and despair. They have devised, in addition, satisfactions, whereby they have also obscured the benefit of Christ.
46) From these, indulgences have been born, which are pure lies, fabricated for the sake of gain.
47) Then, how many abuses and what horrible idolatry the invocation of saints has produced!
48) What shameful acts have arisen from the tradition concerning celibacy!  What darkness the doctrine concerning vows has spread over the Gospel! There they feigned that vows are righteousness before God and merit the remission of sins. Thus they have transferred the benefit of Christ to human traditions, and have altogether extinguished the doctrine concerning faith. They have feigned that the most trifling traditions are services of God and perfection and have preferred these to the works of callings which God requires and has ordained. Neither are these errors to be regarded as light; for they detract from the glory of Christ and bring destruction to souls, neither can they be passed by unnoticed.
49) Then to these errors two great sins are added: The first, that he defends these errors by unjust cruelty and death-penalties. The second, that he wrests the decision from the Church, and does not permit ecclesiastical controversies to be judged according to the prescribed mode; yea he contends that he is above the Council, and can rescind the decrees of Councils, as the canons sometimes impudently speak. But that this was much more impudently done by the pontiffs, examples testify.
50) Quest. 9, canon 3, says: No one shall judge the first seat; for the judge is judged neither by the emperor, nor by all the clergy, nor by the kings, nor by the people.
51) The Pope exercises a twofold tyranny: he defends his errors by force and by murders, and forbids judicial examination. The latter does even more injury than any executions because, when the true judgment of the Church is removed, godless dogmas and godless services cannot be removed, and for many ages they destroy innumerable souls.
52) Therefore let the godly consider the great errors of the kingdom of the Pope and his tyranny, and let them ponder, first, that the errors must be rejected and the true doctrine embraced, for the glory of God and to the salvation of souls. 
53) Then let them ponder also how great a crime it is to aid unjust cruelty in killing saints, whose blood God will undoubtedly avenge.
54) But especially the chief members of the Church, kings and princes, ought to guard the interests of the Church, and to see to it that errors be removed and consciences be healed, as God expressly exhorts kings, Ps. 2, 10: Be wise, now, therefore, O ye kings; be instructed, ye judges of the earth. For it should be the first care of kings to advance the glory of God. Therefore it would be very shameful for them to lend their influence and power to confirm idolatry and infinite other crimes, and to slaughter saints.
55) And even though the Pope should hold Synods, how can the Church be healed if the Pope suffers nothing to be decreed contrary to his will, if he allows no one to express his opinion except his adherents whom he has bound by dreadful oaths and curses to the defense of his tyranny and wickedness without any exception concerning God’s Word?
56) But since the decisions of Synods are the decisions of the Church, and not of the Popes, it is especially incumbent on kings to check the license of the Popes, and to act so that the power of judging and decreeing from the Word of God is not wrested from the Church. And as the rest of the Christians must censure all other errors of the Pope, so they must also rebuke the Pope when he evades and impedes the true investigation and true decision of the Church.
57) Therefore, even though the bishop of Rome had the primacy by divine right, yet since he defends godless services and doctrine conflicting with the Gospel, obedience is not due him; yea, it is necessary to resist him as Antichrist. The errors of the Pope are manifest and not trifling.
58) Manifest also is the cruelty against godly Christians which he exercises. And it is clear that it is God’s command that we flee idolatry, godless doctrine, and unjust cruelty. On this account all the godly have great, compelling, and manifest reasons for not obeying the Pope. And these compelling reasons comfort the godly against all the reproaches which are usually cast against them concerning offenses, schism, and discord. 
59) But those who agree with the Pope, and defend his doctrine and services, defile themselves with idolatry and blasphemous opinions, become guilty of the blood of the godly, whom the Pope persecutes, detract from the glory of God, and hinder the welfare of the Church, because they strengthen errors and crimes to all posterity.
60) The Gospel assigns to those who preside over churches the command to teach the Gospel to remit sins, to administer the Sacraments and besides jurisdiction, namely, the command to excommunicate those whose crimes are known, and again to absolve those who repent.
61) And by the confession of all, even of the adversaries, it is clear that this power by divine right is common to all who preside over churches, whether they are called pastors, or elders, or bishops. 
62) And accordingly Jerome openly teaches in the apostolic letters that all who preside over churches are both bishops and elders, and cites from Titus 1, 5f : For this cause left I thee in Crete, that thou shouldest ordain elders in every city. Then he adds: A bishop must be the husband of one wife. Likewise Peter and John call themselves elders 1 Pet. 5, 1; 2 John 1. And he then adds: But that afterwards one was chosen to be placed over the rest, this was done as a remedy for schism, lest each one by attracting a congregation here or there to himself might rend the Church of Christ. For at Alexandria, from Mark the evangelist to the bishops Heracles and Dionysius, the elders always elected one from among themselves, and placed him in a higher station, whom they called bishop; just as an army would make a commander for itself. The deacons, moreover, may elect from among themselves one whom they know to be active, and name him archdeacon. For with the exception of ordination, what does the bishop that the elder does not?
63) Jerome, therefore, teaches that it is by human authority that the grades of bishop and elder or pastor are distinct. And the subject itself declares this, because the power (the office and command) is the same, as he has said above. 
64) But one matter afterwards made a distinction between bishops and pastors - namely, ordination, because it was arranged that one bishop should ordain ministers in a number of churches.
65) But since by divine authority the grades of bishop and pastor are not diverse, it is manifest that ordination administered by a pastor in his own church is valid by divine law.
66) Therefore, when the regular bishops become enemies of the Church, or are unwilling to administer ordination, the churches retain their own right. 
67) For wherever the Church is, there is the authority to administer the Gospel. Therefore, it is necessary for the Church to retain the authority to call, elect, and ordain ministers. And this authority is a gift which in reality is given to the Church, which no human power can wrest from the Church, as Paul also testifies to the Ephesians when he says, Eph 4, 8: He ascended, He gave gifts to men. And he enumerates among the gifts specially belonging to the Church pastors and teachers, and adds that such are given for the ministry, for the edifying of the body of Christ. Hence, wherever there is a true church, the right to elect and ordain ministers necessarily exists. Just as in a case of necessity even a layman absolves, and becomes the minister and pastor of another; as Augustine narrates the story of two Christians in a ship, one of whom baptized the catechumen, who after Baptism then absolved the baptizer. 
68) Here belong the statements of Christ which testify that the keys have been given to the Church, and not merely to certain persons, Matt. 18, 20: Where two or three are gathered together in My name, etc.
69) Lastly, the statement of Peter also confirms this, 1 Pet. 2, 9: Ye are a royal priesthood. These words pertain to the true Church, which certainly has the right to elect and ordain ministers since it alone has the priesthood.
70) And this also a most common custom of the Church testifies. For formerly the people elected pastors and bishops. Then came a bishop, either of that church or a neighboring one, who confirmed tho one elected by the laying on of hands; and ordination was nothing else than such a ratification. 
71) Afterwards new ceremonies were added, many of which Dionysius describes. But he is a recent and fictitious author, whoever he may be, just as the writings of Clement also are spurious. Then more modern writers added: I give thee the power to sacrifice for the living and the dead. But not even this is in Dionysius.
72) From all these things it is clear that the Church retains the right to elect and ordain ministers. And the wickedness and tyranny of bishops afford cause for schism and discord, because Paul, Gal. 1, 7, enjoins that bishops who teach and defend a godless doctrine and godless services should be regarded as accursed.
73) We have spoken of ordination, which alone, as Jerome says, distinguished bishops from other elders. Therefore there is need of no discussion concerning the other duties of bishops. Nor is it indeed necessary to speak of confirmation, nor of the consecration of bells, which are almost the only things which they have retained. Something must be said concerning jurisdiction.
74) It is certain that the common jurisdiction of excommunicating those guilty of manifest crimes belongs to all pastors. This they have tyrannically transferred to themselves alone, and have applied it to the acquisition of gain. For it is certain that the officials, as they are called employed a license not to be tolerated and either on account of avarice or because of other wanton desires tormented men and excommunicated them without any due process of law. But what tyranny is it for the officials in the states to have arbitrary power to condemn and excommunicate men without due process of law! 
75) And in what kind of affairs did they abuse this power? Indeed, not in punishing true offenses, but in regard to the violation of fasts or festivals, or like trifles! Only, they sometimes punished adulteries; and in this matter they often vexed innocent and honorable men. Besides, since this is a most grievous offense, nobody certainly is to be condemned without due process of law.
76) Since, therefore, bishops have tyrannically transferred this jurisdiction to themselves alone, and have basely abused it, there is no need, because of this jurisdiction, to obey bishops. But since there are just reasons why we do not obey, it is right also to restore this jurisdiction to godly pastors, and to see to it that it is legitimately exercised for the reformation of morals and the glory of God.
77) There remains the jurisdiction in those cases which, according to canonical law, pertain to the ecclesiastical court, as they call it, and especially in cases of matrimony. This, too, the bishops have only by human right, and that, not a very old one, as appears from the Codex and Novellae of Justinian that decisions concerning marriage at that time belonged to the magistrates. And by divine right worldly magistrates are compelled to make these decisions if the bishops are negligent. The canons also concede the same. Therefore, also on account of this jurisdiction it is not necessary to obey bishops. 
78) And, indeed, since they have framed certain unjust laws concerning marriages, and observe them in their courts, there is need also for this reason to establish other courts. For the traditions concerning spiritual relationship are unjust. Unjust also is the tradition which forbids an innocent person to marry after divorce. Unjust also is the law which in general approves all clandestine and underhanded betrothals in violation of the right of parents. Unjust also is the law concerning the celibacy of priests. There are also other snares of consciences in their laws, to recite all of which is of no profit. It is sufficient to have recited this, that there are many unjust laws of the Pope concerning matrimonial subjects on account of which the magistrates ought to establish other courts.
79) Since, therefore, the bishops, who are devoted to the Pope, defend godless doctrine and godless services, and do not ordain godly teachers, yea, aid the cruelty of the Pope, and, besides, have wrested the jurisdiction from pastors, and exercise it only tyrannically, for their own profit; and lastly, since in matrimonial cases they observe many unjust laws, there are reasons sufficiently numerous and necessary why the churches should not recognize these as bishops.
80) But they themselves should remember that riches have been given to bishops as alms for the administration and advantage of the churches, as the rule says: The benefice is given because of the office. Therefore they cannot with a good conscience possess these alms, and meanwhile defraud the Church, which has need of these means for supporting ministers, and aiding studies, and caring for the poor and establishing courts, especially matrimonial. 
81) For so great is the variety and extent of matrimonial controversies that there is need of a special tribunal for these, and for establishing this, the endowments of the Church are needed. 
82) Peter predicted, 2 Pet. 2, 13, that there would be godless bishops, who would abuse the alms of the Church for luxury and neglect the ministry. Therefore let those who defraud the Church know that they will pay God the penalty for this crime.