The declaracion of ſuch ſcruples and ſtayes of conſcience touchyng the Othe of Supremacie as M. Iohn Fekenham by vvritinge did deliuer vnto the L. Biſshop of VVincheſter, vvith his reſolutions made thereunto.

THe proprety of him that meaneth to declare rightly any matter doone, is to ſet foorth the trueth without malice, to obſerue the due circumſtances of the matter, perſones, & times: and to vſe ſimple plaineſſe without guileful ambiguities. This Title is ſo repleniſſhed with vntrue reporte, & ambiguous ſleightes, without the note of any neceſſary circūſtance, yt there is not almoſt one true woorde therein: wherby you geue at the firſt a taſte to the indifferent reader, what he muſt looke for in the ſequele.

You pretende, and would haue your friendes to thinke, that the firſt fower chiefe pointes ſet foorth in your booke, were deuiſed by you, put in writing, and ſo deliuered vnto me, as the matter and grounde whereuppon, the conference to be had betwixt me & you ſhould ſtande: And that I made therunto none other but ſuche reſolucions, as it hath pleaſed you vntruely to report. In the firſt parte, you conueigh an vntrueth vnder a coulorable and ambiguous meaning, in theſe woordes, as M. Iohn Fekenham by vvritinge did deliuer vnto the L. Biſshop of VVyncheſter. In the other parte, you make an vntrue reporte without any coloure at all. I doo graunt and will not denie, that you deliuered to me a booke: whiche, I thanke God, I haue to ſhewe, whereby to diſprooue you. The ſame will declare the time when, the place where, the occaſion wherefore, the perſonnes to whome the booke was written, and what is the matter in generall therein conteyned: Whereunto muſt be added, at what time the ſame was deliuered vnto me, vpon what occaſion, and to what ende. All whiche circumſtances you omitte in your booke publiſhed, leaſt you ſhoulde haue bewrayed your ſelfe, and haue appeared in your owne likeneſſe.

The booke by you deliuered vnto me, touchinge the Othe, was writen in the Tower of London (as you your ſelfe confeſſed, and the true title thereof doth plainely teſtifie) in ye time of the Parliament holden Anno quinto of the Q. Maieſtie. Ianuarij. 12. at whiche time you litle thought to haue ſoiourned with me the winter followinge, & much leſſe meante, to deliuer me the ſcruples and ſtaies of your conſcience in writinge, to be reſolued at my handes. And although you woulde haue it ſeeme by that you haue publiſhed abroade, that the cauſe why you wrote, was to be reſolued at my hande: yet the trueth is (as you your ſelfe reported) that you & your Towerfellowes, hearinge that the Statute mooued for the aſſuraunce of the Quéenes royall power, would paſſe & be eſtabliſhed, did conceiue that immediatly after the ſame ſeſſion, Commiſſioners ſhould be ſente vnto you, to exact the othe. Wheruppon you to be in ſome areadines, to withſtande and refuſe the duetie of a good ſubiect, not without healpe of the reſt (as may be gathered) deuiſed the matter conteyned in the booke, committed the ſame to writinge, and purpoſed to haue deliuered it for your aunſweare touchinge the Othe of the Supremacie to the Commiſſioners, if they had come. This may appeare by the title of that booke that you firſte deliuered to me whiche is woorde for woorde as followeth.

The anſvveare made by M. Iohn Fekenham Prieſt, and priſoner in the Tovver, to the Queenes highnes commiſsioners, touchyng the Othe of the Supremacie.

In this title there is no mencion of ſcruples & ſtayes deliuered to the Biſhop of Wyncheſter, but of aunſweare to the Quéenes commiſſioners. I am not once named in the title, ne yet in the booke deliuered to me: neither is there one woorde as ſpoken to me: although in the booke ſet abroade, you turne all as ſpoken to me. In your booke publiſhed are founde theſe kindes of ſpeaches: To the L. Biſhop of VVyncheſter. VVhen your L. ſhalbe able &c. I ſhall ioyne this iſſue vvith your L. &c. But it is farre otherwiſe in your booke deliuered to me, namely: To the Queenes highnes cōmiſsioners. VVhen ye the Queenes highnes cōmiſſioners ſhalbe hable &c. I ſhall ioyne this iſſue vvith you, that vvhen any one of you, the Queenes highnes cōmiſsioners. &c. From October, at what time you were ſente to me, vnto the ende of Ianuary, there was daily conference betwixte vs in mattiers of Religion, but chiefely touchinge the fower poyntes, whiche you terme ſcruples & ſtayes of conſcience, and that by woorde of mouthe, and not by any writinge. In all whiche pointes, you were ſo anſweared, that you had nothinge to obiecte, but ſéemed reſolued, and in a manner fully ſatiſfied. Whereuppon, I made afterwarde relation (of good meaninge towardes you) to certaine honourable perſones of the good hope I had cōceyued of your conformitie. At whiche time, a certaine friende of yours ſtanding by, & hearing what I had declared then to the honorable in your cōmendacion, did ſhortly after reporte the ſame vnto you, which as it ſéemed you did ſo much miſlike (doubtinge that your confederates ſhould vnderſtande of your reuolt, which they euer feared, hauing experience of your ſhrinkyng from them at Weſtminſter in the conference there, the firſte yéere of the Quéenes Maieſtie) that after that time I founde you alwaies muche more repugnant, and contrary to that wherin ye before times ſéemed in manner thoroughly reſolued: And alſo to goe from that you before agreed vnto. By reaſon wherof, when in debatinge betwixt vs, you vſinge many ſhiftes, amongſt other did continually quarell in Sophiſtication of woordes, I did will you, to thende we might certainly goe forwarde in the pointes materiall, that you would wryte your Poſitions or Aſſertions in fourme of Propoſitions: which I coulde not cauſe you to doo in any wiſe, but yée would ſtill ſtande vncertainly in grauntinge & deniyng at your pleaſure: Yea, although I for the better agreement to be had, did drawe ſuch in fourme of Aſſertion, & gaue them in writinge vnto you, as I gathered of your owne mouthe to be your opinion: yet woulde yée in no wiſe ſtande to, & reſte in any one certainly, but vſed ſtill your accuſtomed wrāglinge and wanderinge at large. Whiche your behauiour ſo muche miſliked me, that I coulde not but erneſtly chardge you with inconſtancy, in that yée woulde ſometimes denie, that yée before had graūted: and alſo graunt, that yee before had denied. Then beynge ſo muche preſſed herewith, and perceyuing that your froward quarellinge with the plaine woordes of the Statute, coulde no lenger couer your euill meaninge, at the length you did require, that I woulde put in writinge the woordes of the Othe, with the ſence or interpretation added thereunto, as you conſideringe theruppon, might deuiſe the fourme of your Propoſitions, wherupon wée might afterwardes debate. By this it may appeare, bothe how vntrue it is, that you hitherto had deliuered vnto me any ſuch ſcruples of yours in writinge, as you pretende in the title (for then I néeded not to haue ſought any Propoſitions of your Aſſertions) and alſo how vntrue this is, that the interpretation of the Othe whiche I wrote at your requeſt, before I euer ſawe any writinge of yours, was to aunſweare your ſcruples and ſtaies deliuered to me in writinge.

After this in February followyng, certaine perſones of woorſhip reſorted to my houſe, partly to ſée me, & partly to heare ſomewhat betwixt me and you. And after that wée had reaſoned in certaine pointes touchinge Religion, wherein yée ſéemed openly to haue litle matter to ſtande in, but rather did yelde to the moſte in ſubſtaunce that I had ſaide: neuertheleſſe beinge after withdrawen in ſome of their companies, although yée did ſeeme openly to conſent and agrée with me in that I had ſaid: Yet (ſaide you,) The mattier itſelfe is grounded here, (pointing to your breaſt) that ſhall neuer goo out. Which beinge tolde me, I did vehemētly then challendge you for your double dealinge, and colourable behauiour: ſayinge, that I thought you did not that you did, of any conſcience at all: & therfore compted it but loſt labour, further to trauaile with ſuche a one as had neither conſcience nor cōſtancie. But you, to ſhewe that ye did all of conſcience, ſhewed me both what yee had ſuffred for the ſame in diuerſe manners, and alſo howe the ſame was grounded in you longe before. For proufe whereof, yée offred to ſhewe me a booke of yours, that yée had deuiſed in the Tower, & the ſame ſhortly after did deliuer vnto me, not as your ſcruples and doubtes to be reſolued at my hande, wherein yée ſéemed in our conference before had, reſolued: but onely to declare, that the mattier had béen longe before ſettled in you, and this was thonly and méere occaſion of the deliuery of the ſaide booke vnto me, entituled as is before declared & not otherwiſe.

But as you haue caſt a miſte before the eies of the readers, vnder the ſpeache of a deliuery in writinge, without notinge of any circumſtance that might make the mattier cléere, wherein you ſhewe your ſelfe to haue no good meaninge: euen ſo haue you ſet foorth reſolucions of your own deuiſe vnder my name, bicauſe you are aſhamed to vtter mine, whereunto you yelded, and were not hable to anſweare.

For aſmuche as one chiefe purpoſe and entent of this Othe is, for a more ſaulfgarde to be had of the Queenes royall perſonne and of her highnes moſt quiet and proſperous reigne: I doo here preſently therfore offer my ſelfe to receiue a corporall Othe vppon the Euangeliſtes, that I doo verily thinke and am ſo perſuaded in my conſcience, that the Queenes highnes is thonly ſupreme gouernour of this realme, and of all other her highnes Dominions and Countreis accordinge as thexpreſſe vvoordes are in the beginning of the ſaide Othe. And further I ſhall preſently ſvveare, that her highnes hath vnder God, the ſoueraigntie and rule ouer all manner of perſones borne vvithin theſe her highnes realmes of vvhat eſtate (either Eccleſiaſticall or Temporall) ſo euer they be.

How ſo euer by woordes you woulde ſéeme to tendre her Maieſties ſaulfty, quietnes, and proſperous reigne, your déedes declare your meaninge to be cleane contrary. What ſaulfty meane you to her perſon, when you bereue the ſame of a principall parte of the royall power? what quietneſſe ſéeke you to her perſone, when one chiefe purpoſe and entent of your booke publiſhed, is to ſtay & bring her ſubiectes to an heretical miſliking of her royall power, whiche is a preparation to rebellion againſt her perſone? How much proſperitie you wiſhe to her Maieſties reigne appeareth, when that with diepe ſighes and grones you looke daily for a chaunge therof, and tharche Heretique of Rome, your God in earthe, to reigne in her place. If I knewe you not right well, I ſhoulde maruaile, that you ſhame not to affirme, ſayinge: I doo here preſently therfore offer my ſelfe to receyue a corporall Othe: and further I ſhall preſently ſvveare &c. Séeinge that you neuer made to me any motion of ſuche an offer, neither did I at any time require you to take any Othe.

You thinke & are ſo perſuaded in conſcience (if a man may truſt you) that the Quéenes highnes is the only ſupreme gouernour of this Realme, and of al her dominiōs and countries, and hath vnder God, the ſoueraigntie and rule ouer all manner of perſones, borne within her dominions of what eſtate either Eccleſiaſticall or Temporall ſo euer they be. Wherunto I adde this conſequent which doth neceſſarily follow, Ergo: Your holy father the Pope is not (as you thinke in your conſcience) the ſupreme gouernour ouer her highnes dominions, nor hath the ſoueraigntie or rule vnder God ouer any perſonnes borne within the ſame.

The Quéenes maieſtie muſte néedes herein take you but for a diſſembling flatterer, in that you wil ſéeme ſomtime in generall ſpeach, to attribute vnto her thonly Supremacie vnder God, ouer her dominions and ſubiectes whiche you meane not, for within a while after in plaine woordes you denie the ſame. And your holy Father will geue you his curſe, for that being his ſworne Aduocate, at the firſt entry in to the plea, you geue from him the whole title of his vniuſt claime, to wit, the ſupreme gouernaūce ouer the Quéenes highnes dominions and people. You muſt now therefore make ſome ſhifte, and call to remembraunce one ſleight or other by ſome diſtinction, whereby to auoide your holy Fathers curſe, that you may continue vnder his bleſſinge. You will expounde your meaninge by reſtreiguyng the ſupreme gouernment of the Quéenes maieſtie onely in cauſes Temporall, and not in cauſes or thinges Eccleſiaſticall. But this diſtinction commeth to late, and will doo you no eaſe, for that in both theſe kindes of cauſes you haue already graūted vnto her the onely ſupreme gouernment: and that as you verily thinke perſuaded in conſcience: wheruppon you offer to receiue a corporall Othe vpon the Euangeliſtes. And this your graūt paſſed from you by theſe woordes: Ouer all manner perſones borne vvithin her dominions of vvhat eſtate either Eccleſiaſticall or Temporall ſo euer rheybe: In this that you graunt vnto her highnes thonly ſupreme rule ouer the Lay and Eccleſiaſticall perſones: you haue alſo concluded therewith in all cauſes bothe Eccleſiaſticall and Temporall, whiche is plainely and firmely prooued by this argument followyng.

A ſupreme gouernour or ruler is one, who hath to ouerſee, Definition of a gouernour. guyde, care, prouide, order and directe the thinges vnder his gouernment and rule, to that ende, and in thoſe actions whiche are appointed and doo properly belonge to the ſubiect or thinge gouerned. So that in euery gouernment and rule there are thrée thinges neceſſarily concurraunt: the Gouernour, the Subiect, or mattier gouerned, and the obiect or mattier wherabout and wherein the gouernment is occupied & doth conſiſte. But the Quéenes highnes, by your owne confeſſion, is the onely ſupreme gouernour ouer al manner perſones Eccleſiaſticall borne within her dominions: Ergo: Her highnes thonely ſupreme gouernour ouer ſuche perſones hath to ouerſée, guyde, care, prouide, order, and directe them to that ende and in thoſe actions whiche are appointed and doo proprely belonge to Eccleſiaſticall perſones. And ſo by good conſequent you haue renounced al foreine gouernment. For this excluſiue, Onely, doth ſhut out all other frō ſupreme gouernment ouer Eccleſtaſticall perſonnes: and alſo yée doo affirme the Quéenes maieſtie to be ſupreme gouernour in thoſe actions whiche are appointed, and that doo proprely belonge to Eccleſiaſtical perſones, which are no other but thinges or cauſes Eccleſiaſticall.

And of my parte I ſhall ſvveare to obſerue and perfourme my obedience and ſubiection vvith no leſſe loyaltie and faithfulnes vnto her highnes, then I did before vnto Queene Mary, her highnes ſiſter of famous memory, vnto vvhome I vvas a ſvvorne Chaplaine and moſt bounden.

Like an vnfaithful ſubiect contrary to your Othe made to Kinge Henry, and continued all the reigne of Kinge Edwarde, you helpt to ſpoile Quéene Mary of famous memory of a principall parte of her royall power, righte and dignitie, whiche ſhe at the beginninge of her reigne had, enioyed, and put in vre. The ſame obedience & ſubiection, with the like loyaltie and faithfulnes, yée will ſweare to obſerue & perfourme to Quéene Elizabeth, but ſhe thanketh you for naught, ſhe will none of it, ſhe hath eſpied you, and thinketh, yée profer her to muche wronge.

And touchyng the reſt of the Othe, vvhereunto I am required preſently to ſvveare, viz. That I doo vtterly teſtifie and declare in my conſcience, that the Queenes highnes is the onely ſupreme gouernour of this realme, aſvvell in all Spirituall or Eccleſiaſticall thinges or cauſes, as Temporall: I ſhall then of my parte be in like readines, to receiue the ſame, vvhen your L. ſhalbe able to make declaration vnto me, hovv and by vvhat meanes, I may ſvveare therunto, vvithout committinge of a very plaine and manifeſt periury: vvhiche of my parte to be committed, it is damnable ſinne, and againſt the expreſſe vvoorde of God vvriten, Leuit. cap. 19. Non periurabis in nomine meo, nec pollues nomen Dei tui. And of your parte to prouoke me or require the ſame, it is no leſſe damnable offence. S. Auſtine in vvitnes thereof, ſaithe: Ille qui hominem prouocat ad iurationem &c. He vvho doth prouoke an other mā to ſvveare, and knovveth that he ſhall forſvveare him ſelfe, he is vvorſe then a murtherer: bicauſe the murtherer ſleeth but the body, and he ſleeth the ſoule, and that not one ſoule, but tvvo as the ſoule of him vvhome he prouoketh to periury, and his ovvne ſoule alſo by miniſtringe the occaſion thereof. And the pointes of this Othe, vvhereunto I cannot preſently ſvveare vvithout moſte plaine and manifeſt periury, are theſe fovver follovvinge.

As in that whiche goeth before, you couertly vttered many vntrueths? although ſometime yée ſtomble on the trueth againſt your will: ſo in the reſt you fall to plaine & manifeſt vntrueths: leaſt men ſhoulde not perceiue what you are. You were neuer by me required to ſweare, and therefore this is an impudent kinde of dealinge, to ſay: vvherunto I am preſently required to ſvveare, &c. I had none authoritie nor cōmiſſion to require the Othe of you, neither might I tender it vnto you without perill to my ſelf: you beinge committed vnto me by the moſte Honourable Counſaile, without whoſe order, I coulde attempt no ſuch mattier. You haue already ſhewed in plaine matter, although not in plainneſſe of ſpeach, & that as you thinke, & are perſuaded in conſcience, yt her highnes is the ſupreme gouernour, ſo well in cauſes Eccleſiaſtical as Temporal. For hauinge ſupremacie ouer the Eccleſiaſticall perſone, the ſame beinge not otherwiſe perſone Eccleſiaſticall, but in reſpect of Eccleſiaſticall functions, thinges & cauſes annexed and properly belonging to Eccleſiaſticall perſones: ſhe hath the Supremacie ouer the perſon in Eccleſiaſtical functions, thinges & cauſes, theſe beinge the onely matter or obiect where about or wherein the rule ouer an Eccleſiaſticall perſone is occupied and doth conſiſte.

This ſeemeth to be your glory amongſt your friendes, y• you make me an offer, to receiue this part of y• Othe, whē I ſhalbe able to declare by what meanes you may ſweare without cōmittinge plaine & manifeſt periury: Mine abilitie herein ſhall appeare in mine anſweare to your foure points: God make you as readie to perfourme, for dueties ſake, as ye wil ſéeme ready to offer, wherby to purchaſe to your ſelf a glorious eſtimacion. But wherfore did you not make this offer vnto me, either by woorde or writing all ye time of your aboade with me? You plaie now after your returne into your holde, as you did after ye Parliamēt before you came out of ye Tower to me. When you ſaw the ende of the Parliamēt, & vnderſtoode right wel, yt the Othe was not like to be tendered vnto you, than ſent you copies of ye booke deuiſed for your anſweare touchyng ye Othe, abroade to your friendes, to declare your conſtancy & aredines, to refuſe ye Othe, wherby thei might be the rather enduced, to cōtinue their good opiniō conceiued of you, & alſo pay your chardges weakely in the Tower ſent vnto you euery Saturday by your ſeruaunt, who wrote & deliuered ye copies abroade, as you tolde me your ſelf. Now you are returned againe in to the Tower, & perceiuing y• your friendes, (as you gaue thē iuſt cauſe) haue ſome miſtruſt of your reuolt & waueryng inconſtācie, wherby your eſtimacion & fame, with their ſeruice to your God ye belly is decaied, you haue deuiſed to ſet abroade the ſelfe ſame booke againe yt you did before, & to the ſelfe ſame ende, altering or chaunging nothing at al, ſauing that you haue geuen it a newe name & Title, & ſéeme as in this place, as though yée ſpake to me by theſe woords: vvhen your L. &c. When as in very deede, there was neuer any ſuch woorde ſpoken or writen to me: and in the booke you deliuered to me, your ſpeache is directed to the commiſſioners, and not to me, in theſe woordes: VVhen ye the Queenes highnes cōmiſsioners ſhalbe able &c.

The reaſon or argument yt mooueth you, not to teſtifie vpon a booke Othe, the Q. Supremacy in cauſes Eccleſiaſticall, is this: No man may teſtifie by Othe that thing whereof he is ignorant and knoweth nothinge, without committinge periury. But you neither knowe that the Q. highnes is the onely ſupreme gouernour aſwel in cauſes Eccleſiaſticall, as Temporall: neither yet know you any way or meane wherby to haue any knowledge therof: Therfore to teſtiſie the ſame vpon a booke Othe, you cannot without committing of plaine and manifeſt periury.

For anſweare to the Minor or ſeconde Propoſition of this argument: Although I might plainly denie, that you are without all knowledge, and vtterly ignoraunt bothe of the matter and of the way or meane, howe to come by knowledge therof, and ſo put you to your proufe, wherein I know, you muſt néedes faile: yet will I not ſo anſwears by plaine negatiue, but by diſtinction or diuiſion of ignorance. And ſo for your better excuſe, declare in what ſorte you are ignoraunt and without all knowledge. There are thrée kindes of ignorantes, the one of ſimplicitie, the other Thom. Aquin. quaeſt. 3. de malo. of wilfulnes, and the thirde of malice. Of the firſt ſort you cannot be, for you haue had longe time, good oportunitie, muche occaſion, and many waies, wherby to come to the knowledge hereof. Yea, you haue knowen & profeſt opēly by déede and woorde the knowledge hereof many yéeres together. For you did know, acknowledge, and confeſſe, this ſupreme authority in cauſes Eccleſiaſticall to be in Kinge Henry the eight and his heyres, whan your Abbay of Eueſham, by common conſent of you and the other Monkes there vnder your couēt ſeale, was of your own good willes without compulſiō ſurrendred in to his handes, and you, by his authoritie, refourmed, forſooke your fooliſhe vowe, & many horrible errours, and ſuperſtitions of Monkery, and became a ſecular Prieſt, and Chaplaine to D. Bell, and afterwarde to D. Boner, & ſo duringe the life of King Henry the eight, did agniſe profeſſe and teache openly in your ſermons the kinges Supremacie in cauſes Eccleſiaſticall. This knowledge remained ſtedfaſtly in you all the time of king Edwarde alſo. For although you were in ye Tower in his time, yt was not for any doubt you made of his Supremacie, for that you ſtill agniſed: but for other pointes of Religion touching the miniſtracion of the Sacramentes, wherunto you alſo agréed at the laſt, & promiſed to profeſſe, & preache the ſame in open auditory wherſoeuer you ſhould be appointed. Wherupon a right woorſhipfull gentleman procured your deliueraunce foorth of the Tower, and ſo were you at liberty, neuer mencioninge any doubt in this matter: but agniſing the Princes Supremacie in cauſes Eccleſiaſticall. Wherefore I may ſaulfly ſay, that the ignoraunce and wante of knowledge whiche you pretende in your Minor Propoſicion, is not of ſimplicitie, and therfore muſt néedes be of wilfulnes, or malice, or mixte of bothe.

The way and meane wherby to haue this ignoraunce remooued, you aſſigne with this iſſue, that when I prooue vnto you, by any of the fower meanes, y• any Emperour, or Empreſſe, King or Queene may take vppon them any ſuche gouernment in Spirituall or Eccleſiaſticall cauſes, then you wil yéelde, take vpon you the knowledge therof, & be ready to teſtifie ye ſame by booke Othe. Truely, I haue often and many times prooued this ſame that you require, & by the ſelfe ſame meanes in ſuch ſort vnto you, that you had nothinge to ſay to the contrary. And yet neuertheleſſe you continue ſtil in your wilfull and malicious ignorance, whiche cauſeth me to feare that this ſentence of the holy ghoſt wilbe verified in you: In maleuolam animam non introibit ſapientia. Yet I will ones againe prooue • a • ien. 1. after your deſire, euen as it were by puttinge you in remembraunce of thoſe thinges whiche by occaſions in conference, I often and many times reported vnto you, wherof I knowe you are not ſimply ignoraunt.

You require a proufe hereof, that an Emperour or Empereſſe, Kinge or Quéene, may claime or take vppon them any ſuche gouernment (meanynge as the Quéenes maieſtie, our Soueraigne, doth now chalendge and take vppon her) in Spirituall or Eccleſiaſticall cauſes. For aunſweare I ſay, they ought to take vppon them ſuche gouernement, therefore they maye lawfully doo it. The former parte is founde trewe by the whole diſcourſe of the holy Scriptures bothe of the Olde and newe Teſtament: by the teſtimony of the Doctours in Chriſtes Churche: by the generall Counſailes: and by the practiſe of Chriſtes Catholique Churche thorough out all Chriſtendome.

The holy Scriptures deſcribinge the condicions, and Deuter. 17. propreties required in a Kinge, amongeſt other doth commaunde, that he haue by him the booke of the Lawe, and The duety of a Kinge. doo diligently occupy him ſelfe in readinge thereof, to the ende he maye thereby learne to feare the Lorde his God, (that is, to haue the feare of God planted within him ſelfe in his owne harte) to keepe all the woordes, and to accompliſhe in déede all the ordinaunces, or (as the olde tranſlation hath it) all the ceremonies by God commaunded (that is) to gouerne in ſuche ſorte. That he Gloſs. ordinar. cauſe, by his Princely authoritie, his ſubiectes alſo to become Iſraelites. To witte, menne that ſee, knowe, and vnderſtande, the will of God. Redreſsinge the peruerſenes of ſuche, as ſwerue Aben. Ezra. from Goddes ordinaunces or caeremonies. Whereuppon it is, that God dothe commaunde the Magiſtrate, that Deuter. 13. he make diligent examination of the Doctrine taught by any, and that he doo ſharpely puniſh bothe the teachers of falſe and ſuperſtitious Religion, with the folowers, and alſo remooue quite out of the waye all maner of euill.

The beſte and moſt godly Princes that euer gouerned Goddes people, did perceiue and rightly vnderſtande this to be Goddes will, that they ought to haue an eſpeciall regarde and care for the orderinge and ſettinge foorth of Goddes true Religion, and therefore vſed great diligence with feruent zeale to perfour •• and accōpliſhe the ſame. Moſes was the ſupreme gouernour ouer Goddes people (& was not the chiefe Prieſt or Biſhop, for that was Aaron) whoſe authoritie, zeale, and care in appointinge and orderinge Religion amongeſt Goddes people, preſcribinge to al the people, yea to Aaron and the Leuites, what, and after what ſorte, they ſhoulde execute their functions, correctinge and chaſteninge the tranſgreſſours, is manifeſtly ſet foorth in his booke called the Pentateuche. After the death of Moſes, the people as yet not entred and ſettled in the promiſed Lande, the chardge of chiefe gouernment ouer Goddes people both in cauſes Temporall and Eccleſiaſticall, was committed to Ioſue, and not to Eleazar, for to him belonged onely the miniſtration of the thinges belonginge to the Prieſtly office. And to Ioſue the Prince belonged the ouer ſight both ouer the Prieſts and people, to gouerne, guide, order, appoint and direct eche eſtate, in all thinges that apperteined to eche of their callinges. Of the one yée ſéeme to haue no doubt at all: the other is as plaine. For at the appointment of Ioſue, the Prieſtes remooued the Arke of couenaunt and placed the ſame. He Ioſue. 3. did interprete vnto the people the ſpirituall meaninge of Ioſue. 4. the twelue ſtones, whiche they had taken by Goddes commaundement foorth of Iordan to be as Sacramentes or Signes. He circūciſed the children of Iſraell at the ſecond Ioſue. 5. time of the great and ſolempne Circumciſion. He calleth the Prieſtes, commaundeth ſome of them to take vp the Ioſue. 6. Lordes Arke: other ſeuen of them to blowe ſeuen trompettes before the Arke, & appointeth to them the order of procéedinge. He builded an aultar vnto the Lorde God of Iſrael, accordinge to ye Lawe of God: he ſacrificed theron, Ioſue. 8. burnt ſacrifices and burnt offringes: He wrote there vpon the ſtones, the Deuteronomy of Moſes: He redde all the bleſſinges and curſinges, as they are ſet foorth in the booke of the Lawe: And he redde all what ſo euer Moſes had commaunded before al the cōgregation of Iſrael, &c. Laſt of al Ioſue, to ſhewe that cauſes of Religion did ſpecially belonge to his charge and care, maketh a long and a vehement oration vnto the Iſraelites, wherin he exhorteth them to cleaue vnto the Lorde with a ſure faithe, a conſtant hope, and a perfect loue, obeiynge and ſeruinge him with ſuche ſeruice as he hath appointed in his Lawe. And doth zelouſly and with great threates diſſwade them from all kynde of Idolatry and falſe Religion. Ioſue. 23. 24

Dauid whom God appointed to be the paſtour, (that 2. Sam. 5. is, the king ouer Iſrael) to feede his people, did vnderſtāde that to this paſtoral office of a kyng, did belong of dutie, not only a charge to prouide that the people might be gouerned with iuſtice, and liue in ciuill honeſtie, peace, and tranquilite, publique and priuate: but alſo to haue a ſpecial regarde and care, to ſee them ſed with true doctrine, and to be foſtered vp in the Religion, appointed by God him ſelfe in his Lawe. And therfore immediatly after he was with ſome quietnes ſetled in his royal ſeate, the firſt thing that he began to refourme and reſtore to the right order, as a thing ye apperteined eſpecially to his princely charge and care, was Goddes Religion & Seruice, whiche had been decayed and neglected longe before in the tyme of king Saul. For the better perfourmaunce whereof, as the ſupreame gouernour ouer all the eſtates bothe of the Laytie and of the Clergie, in all maner of cauſes: after conſultation had with his chief Counſailours, he calleth 1. Paral. 13. the Prieſtes and Leuites, and commaūdeth, appointeth, and directeth them in al maner of things & cauſes, apperteining to their eccleſiaſticall functions & offices. He prepareth a ſeemely place for the Arke in his own Citie. He goeth with great ſolēpnitie to fetche the Arke of the lord. He commaundeth Sadoc & Abiathar the prieſtes, and the 1. Paral. 15. chief among the Leuites, to ſanctifie them ſelues with their brethren, & than to cary the Arke vpon their ſhoulders vnto the place appointed. He comptrolleth them that the Arke was not caried before on their ſhoulders according to the Lawe: and therfore layeth to their charge the breach that was made by the death of Vſa. He commaundeth alſo the chief of the Leuites, to appointe among their brethren, Muſicians to playe on dyuers kyndes of inſtrumentes, 1. Paral. 16. and to make melodie with ioyfulnes. He ſacrificeth burnt and peace offringes. He bleſſed the people in the name of the Lorde. He appointeth certeine of the Leuites, to miniſter cōtinually before the Arke of the Lord, to reherſe his great benefites, to the honour & prayſe of the lord God of Iſrael. And for that preſent tyme he made a Pſalme of Gods prayſe, and appointed Aſaph & his brethren to prayſe God therwith. He ordeyned the Prieſtes, Leuites, ſingers, and Porters, and in ſom, he appointed & ordered all th officers & offices, required to be in the houſe of the Lord, for the ſetting forth of his ſeruice & Religion.

Salomon depoſed Abiathar the highe Prieſt, and placed 3. Reg. 2. 3. Reg. 5. Sadoc in his rowme. And he builded the Temple, placed the Arke in the place appointed for the ſame. Hallowed or dedicated the Temple, offred ſacrifices, bleſſed the people, directed the Prieſtes, Leuites, and other churche officers, in their functions, according to the order before taken by his father Dauid. And neither the Prieſtes nor Leuites▪ ſwerued in any thing (perteining to their office) from that, that the 2. Paral. 8. king commaunded them.

Ioſephat hath no ſmall commendation in the Scriptures, for that he ſo ſtudiouſly vſed his princely authoritie in the reformation of Religion, and maters apperteining, therunto. He remoued at the firſt beginning of his reigne all maner of falſe Religion, and what ſo euer might be cauſe of 2 Paral. 17. Gloſs. ord. offence to the faithfull. He ſent forth through his kyngdome Viſitours, both of his Princes, and alſo of the Prieſtes & Leuites, with the booke of the Lawe of the Lorde, to the ende they ſhould inſtruct, & teache the people, & refourme all maner abuſes in eccleſiaſtical cauſes according to that booke. After a whyle he made a progreſſe in his own perſone throughout al his countrey, and by his preachers reduced and brought againe his people from ſuperſticion, & falſe Religion, vnto the Lorde the God of their fathers. He appointed in euery towne throughout his kingdome, 2. Paral. 19, as it were Iuſtices of the peace, ſuche as feared the Lord, and abhorred falſe Religion, to decide controuerſies in ciuill cauſes: and in like ſort he appointed and ordeined the high Prieſtes with other Prieſtes, Leuites, and of the chief rulers among the Iſraelites, to be at Hieruſalem to decide, and iudge cōtrouerſies of great weight, that ſhuld ariſe about matters of Religion and the Lawe. He did commaunde and preſcribe vnto the chief Prieſtes and Leuites, what fo •• me and order they ſhoulde obſerue in the eccleſiaſticall cauſes and controuerſies of Religion, that were not ſo difficult and weightie. And when any token of Goddes diſpleaſure appeared, either by warres orother calamitie, he gaue order to his ſubiectes for cōmon praier, and enioyned to them publiqu • faſte, with earneſt preaching 2. Paral. 20. of repentaunce, and ſekinge after the wyll of the Lorde to obey and folowe the ſame.

Ezechias the kyng of Iuda, hath this teſtimony of the holy Ghoſt, that the like gouernour had not been, neither 4. Reg. 18. ſhould bee after hym amongeſt the kynges of Iuda. For he cleaued vnto the Lorde and ſwerued not from the preceptes whiche the Lorde gaue by Moſes. And to expreſſe, that the office, rule, and gouernement of a godly kyng conſiſteth, and is occupied accordyng to Gods ordinaunce and precept, firſt of all in matters of Religion, and cauſes Eccleſiaſtical, the holy ghoſt doth commende this kyng for his diligent care in refourming Religion. He toke quite away (ſaith the holy ghoſt) al maner of Idolatry, ſuperſtition, and falſe Religion, yea, euen in the firſt yere of his reigne, and the firſt moneth he opened the doores of Goddes houſe: He calleth as it were to a Synode the Prieſtes, and Leuites, be maketh vnto them a 2. Parali. 29. long and pithy oration, declaringe the horrible diſorders and abuſes that hath been in Religion, the cauſes, and what euils folowed to the whole Realme thervpon: He declareth his full determination to reſtore and refourme Religion according to Gods will. He commaundeth them therfore, that they laiyng aſide all errours, ignoraunce, and negligence, do the partes of faithfull miniſters.

The Prieſtes & Leuites aſſembled togither, did ſanctifie them ſelues, and did purge the houſe of the Lorde from al vncleanes of falſe Religion, at the commaundement of the king concerning thinges of the Lorde. That done, they came vnto the kyng, and made to hym an accompt and report what they had done. The kyng aſſembleth the chiefe Rulers of the Citie, goeth to the Temple, he commaundeth the Prieſtes and Leuites, to make oblation and ſacrifice for whole Iſrael. He appointeth the Leuites after their order in the houſe of the Lorde, to their muſicall inſtrumentes, and of the Prieſtes to play on Shalmes, according as Dauid had diſpoſed the order by the counſell of the Prophetes. He and the Princes commaundeth the 2. Parali. 30. Leuites to prayſe the Lorde with that Pſalme that Dauid made for the lyke purpoſe. He appointed a very ſolempne keaping and miniſtring of the Paſſeouer, whervnto he exhorteth all the Iſraelites, and to tourne from their Idolatry and falſe Religion vnto the Lorde God of Iſrael. He made ſolempne prayer for the people. The kyng with comfortable wordes encouraged the Leuites that were zelous, and had a ryght iudgement of the Lord, to offre ſacrifices of thankes geuing, and to prayſe the Lorde the God of their fathers, and aſſigned the Prieſtes and Leuites to myniſter, and geue thankes, accordyng to their offices in their courſes and tournes. And for the better continuance of Gods true Religion, he cauſed a ſufficient and liberall prouiſion to bee made from the people, for the Prieſtes and Leuites, that they myght wholly, cheerfully, and conſtantly, ſerue the Lorde in their vocations. Theſe doynges of the kyng Ezechias touchynge matters of Religion, and the reformation thereof, ſayth 2. Parali. 31. the holy ghoſt, was his acceptable ſeruice of the Lorde, dutifull both to God and his people.

Ioſias had the like care for Religion, and vſed in the 4. Reg. 23. ſame ſort his princely authoritie, in refourming all abuſes in all maner cauſes eccleſiaſtical. Theſe godly kynges claymed and toke vpon theim the ſupreme gouernement ouer the eccleſiaſticall perſons of al degrees, and did rule, gouerne, and direct them in all their functions, and in all maner cauſes belonging to Religion, and receyued this witnes of their doinges, to wyt, that they did acceptable ſeruice, and nothing but that whiche was ryght in Gods ſight. Therfore it foloweth well by good conſequent, that Kynges or Queenes may clayme and take vpon them ſuche gouernement in thynges or cauſes eccleſiaſticall. For that is ryght, ſayth the holy ghoſt: they ſhould than do wrong if they did it not.

You ſuppoſe, that ye haue eſcaped the force of all theſe and ſuch lyke godly kynges (which do marueilouſly ſhake your holde) and that they may not bee alledged againſt you, neither any teſtimony out of the olde teſtament, for that ye haue reſtreignes the proufe for your cōtentation, to ſuche order of gouernement as Chriſt hath aſſigned in the Ghoſpell, to be in the tyme of the newe Teſtament, wherin you haue ſought a ſubtyle ſhift. For whyles ye ſeeke to cloke your errour vnder the ſhadowe of Chriſtes Ghoſpel, you bewray your ſecrete hereſies, turnyng your ſelfe naked to be ſeen of all men, and your cauſe notwithſtandyng, left in the ſtate it was before, nothyng holpen by this your poore ſhift of reſtreynt. So that where your friendes toke you before but only for a Papiſt: now haue you ſhewed your ſelfe to them playnly herein to be a Donatiſt alſo. When the Donatiſtes troubled the peace of Chriſtes catholique Churche, and deuided them ſelues frō the vnitie thereof, as now you do: The godly fathers trauailed to confute their hereſies by the Scriptures, both of the olde and newe Teſtament: and alſo craued ayde and aſſiſtaunce, of the Magiſtrates and Rulers to refourme them, to reduce them to the vnitie of the Churche, & to repreſſe their hereſies, with their authoritie & godly lawes made for that purpoſe, to whome it belonged of dutie, and whoſe eſpecial ſeruice to Chriſte is, to ſee, care, and prouyde, that their ſubiectes be gouerned, defended, & mainteined in the true and ſincere Religion of Chriſt, without all errours, ſuperſtitions and hereſies, as S. Auguſtine proueth at large in his epiſtle againſt Vincentius a Rogatiſte, in his epiſtle to Bonifacins, and in his bookes Epiſt. 48. Epiſt. 50. Lib. 2. cont. lit. Pet. Lib. 2. cont. Epi. Gaud. againſt Petilian, and Gaudentius letters. Againſt this catholique doctrine, your aunceſtours the Donatiſtes, aryſe vp and deſende them ſelues with this colour or pretence, that they be of the catholique fayth, and that their churche, is the catholique church: (Which ſhifte for their defence againſt Gods truthe, the Popiſhe ſectaries do vſe Auguſt. Epiſt. 48. in this our tyme, being no more of the one, or of the other, than were the Donatiſtes and ſuche lyke, of whom they learned to couer their horrible hereſies vnder the ſame fayre cloke) that the ſeculer Princes haue not to medle in matters of Religion or cauſes eccleſiaſticall. That God Cont. lit. Petil. lib. 2. cap. 92. Lib. 2. con. Epiſt. 2. Gaud. ca. 26 committed not the teaching of his people to kynges, but to Prophetes. Chriſte ſent not ſouldiours but fiſhers, to bring in and further his Religion, that there is no example of ſuch ordre, founde in the Goſpel or new Teſtamēt, wherby it may appeare, that to ſecular Princes it belongeth Epiſt. 48. &. 50. to haue care in matters of Religion. And that (as it ſemeth by that S. Auguſtine by preuention obiecteth againſt them) they ſubtilly refuſed all proufes or examples auouched out of the olde Teſtament (as ye craftely do alſo, in bynding me onely to the new Teſtament) which S. Lib. 2. cont. lit. Petil. ca. 92. Auguſtine calleth, an odious and wicked guyle of the Donatiſtes. Let your friendes nowe, whom ye wil ſeeme to pleaſe ſo muche, when you beguyle them moſte of all, weigh with aduiſement, what was the erronious opinion, thouching the authoritie of Princes in cauſes eccleſiaſticall of the Donatiſtes (as it is here rightly gathered forth of S. Auguſtine) and let them conſider wyſely theſe foule ſhiftes they make for their defence: And then compare your opinion and guylefull defences thereof to theirs, and they muſt needds clappe you on the backe, & ſay to you Patriſas▪ (if there be any vpright iudgement in them) demyng you ſo lyke your great grandſier Donatus, as though he had ſpit you out of his owne mouth. But for that S. Auguſtines iudgement and myne, in this controueſie is alone, as your opinion herein differeth nothyng at all from the Donatiſtes: I wyll vſe no other confirmation of my proufes alledged forth of the olde Teſtament, for the reproufe of your guylful reſtraint, thē Chriſtes catholique Church, vttered by that catholique Doctour S. Auguſtin, againſt al the ſectes of Donatiſtes, whether they be Gaudentians, Petilians, Rogatiſtes, Papiſtes, or any other petit ſectes ſprong out of his loynes, what name ſo euer they haue.

S. Auguſtine againſt Gaudentius, his ſecond epiſtle Lib. 2. ca▪ 26 affirmeth, ſaiyng: I haue (ſaith he) already heretofore made it manifeſt, that it apperteined to the kinges charge, that the Niniuites ſhould pacifie Goddes wrath, whiche the Prophet had denounced vnto them. The kinges whiche are of Chriſtes Churche, doo iudge moſte rightly that it apperteineth vnto their cure that you (Donatiſtes) rebell not without puniſhement againſt the ſame. &c. God dooth inſpire into kinges, that they ſhoulde procure the commaundement of their Lorde, to be perfourmed or kept in their kingdome. For they to whom it is ſaid: and now ye kinges vnderſtande, be ye learned ye Iudges of the earth, ferue the Lorde in feare: doo perceiue that their authoritie ought ſo to ſerue the Lorde, that ſuche as will not obey his will, ſhuld be puniſhed of that authoritie. &c. Yea, ſaith ye ſame S. Aug. Let the kings of the earth ſerue Chriſt, euē in making lawes for Chriſt: Epiſt. 48. meaning for the furtherance of Chriſtes religiō. How then doth kinges (ſaith S. Aug. to Bonifacius, againſt ye Donatiſtes) ſerue the lord with reuerēce, but in forbidding and puniſhing Epiſt. 50. with a religious ſeueritie, ſuch thinges as are done againſt the Lordes cōmaundemētes For a king ſerueth one way in that he is a man, an other way, in reſpect that he is a king. Bicauſe in reſpect that he is but • man, he ſerueth the Lorde in liuing faithfully: but in that he is alſo a kinge, he ſerueth in makinge Lawes of conuenient force to commaunde iuſt thinges, and to forbidde the contrary, &c. In this therfore kinges ſerue the Lorde, when they doo thoſe thinges to ſerue him, which they could not doo were they not kinges, &c. But after that this began to be fulfilled which is written: and all the kinges of the earth ſhall worſhip him, all the Nations ſhall ſerue him, what man being in his right wittes, may ſay to kinges? Care not you in your kingdomes, who defendeth or oppugneth the Churche of your Lorde? Let it not apperteine, or be any part of your care, who is religious in your kingdome, or a wicked deprauer of Religion.

This was the iudgement of S. Auguſtine, or rather of Chriſtes catholique Churche, vttered by hym againſte the Donatiſtes, touching the Seruice, authoritie, power, and care, that kynges haue or ought to haue in cauſes ſpirituall or eccleſiaſticall, the whiche is alſo the iudgement of Chriſtes catholique Church, now in theſe dayes mainteined and defended, by the true myniſters of the ſame catholique Churche, againſte all Popiſhe Donatiſtes: with the force of Gods holy woorde, bothe of the olde and new Teſtament, euen as S. Auguſtine did before. Who to prooue and confirme this his aſſertion to bee true againſt the Donatiſtes, did auouche many mo examples, than I haue cited out of the olde Teſtament: As of the kyng of Niniue, of Darius, Nabuchodonozor, & others: Epiſt. 48. affirmyng that the hiſtories and other teſtimonies, cited for this matter out of the olde Teſtament, are partly figures, and partly prophecies, of the power, duety, and ſeruice that kynges ſhould owe and perfourme in like ſorte, to the furtherance of Chriſtes Religion, in the time of the new Teſtament. The Donatiſtes in the defence of their hereſy, reſtrayned S. Auguſtine, to the example and teſtimony, of ſuch like order of Princes. Seruice in matters of Religion, to be founde in the Scriptures of the new Teſtament: meanyng that it could not be found in any order that Chriſte lefte behynde hym, as you alſo fantaſied when you wrote the ſame in your booke folowyng, yea, going euen cheeke by cheeke with them. But S. Auguſtine maketh aunſwere to you all for hym and me bothe: Who, rehcarſing the actes of the godly kynges of the olde Teſtament, taketh this for a thyng not to be denied, to wytte, That the auncient actes of the godly kinges, mentioned in the Propheticall bookes, were figures of the like factes, to be doon by the Epiſt. 48. godly Princes in the time of the newe Teſtament.

And although there was not in the tyme of the Apoſtles, nor of long tyme after, any kynges or princes, that put the ſame ordinaunce of Chriſt in practiſe, all beynge infideles for the moſt part: Yeat the ſeruice of kinges was figured (as S. Auguſtine ſaieth) in Nabuchodonozor and others, to be Epiſt. 50. put in practice, when this of. 71. Pſalme ſhould be fulfilled: and all the kinges of the earth ſhall worſhippe Chriſt, and all nations ſhall ſerue him &c. As yet in the Apoſtles time, this prophecy (ſayth he) Epiſt. 48. was not fulfilled: and now ye kinges vnderſtande, be learned ye that iudge the earth, and ſerue the Lorde in feare with reuerence. VVhen the chriſtian Emperours and Princes, (ſaieth this catholique father) ſhall heare that Nabuchodonozor, after he had ſeen the marueilous power of almighty God, in ſauing the three younge men, from the Lib. 2. cont. lit. Petil. ca. 92. Danie. 3. violence of the fire, walking therin without hurt, was ſo aſtonied at the miracle, that he him ſelfe being before this but a cruell Idolatour, began forthwith vpon this wonderous ſight, to vnderſtande and ſerue the Lorde with reuerent feare: Doo not they vnderſtande; that theſe thinges, are therefore writen and recited in the Chriſtian aſſemblies, that theſe ſhoulde be examples to them ſelues of faith in God, to the furtherance of Religion? Theſe Chriſtian rulers, therfore minding according to the admonition of the Pſalme, to vnderſtande, to be learned and to ſerue the Lord with reuerent feare, do very attētiuely giue eare, and marke what Nabuchodonozor after ſaid: for he, ſaieth the Prophet, made a decree or ſtatute, for all the people that were vnder his • beiſsance: that who ſo euer ſhuld after the publicatiō thereof, ſpeake any blaſphemy againſt the almighty, they ſhould ſuffer death, and their Goodes be confiſcate. Now if the Chriſtian Emperours, and kinges, doo know, that Nabuchodonozor made this decree againſt the blaſphemers of God, ſurely they caſt in their myndes, what they are bounde to decree in their kingdomes, to witte, that the ſelfe ſame God, and his Sacramentes, be not lightly ſet by and contemned. Thus farre S. Auguſtin: By whoſe iudgement, being alſo the iudgement of the catholique church, it is manifeſt, yt the order, rule, and gouernement, in Eccleſiaſticall cauſes, practiſed by the kynges of the olde Teſtament, beynge figures and propheſies, of the lyke gouernement, and ſeruice, to be in the kynges vnder the newe Teſtament, is the order of gouernment, that Chriſt left behynde him in the Ghoſpell and newe Teſtament: and ſo directlye confuteth your erronious opinion. Nowe I wyll conclude on this ſorte, that whiche I affirmed: namely that kynges, and Princes, ought to take vpon them gouernement in Eccleſiaſticall cauſes.

What gouernement, orde, and dutifulnes, ſo euer Rom. 1. belongyng to any, God hath figured and promyſed before hande by his Prophetes, in the holy Scriptures of the old Teſtament, to be perfourmed by Chriſte, and thoſe of his kyngdome: that is the gouernement, order, and dutifulnes, ſet foorth and required, in the Ghoſpel, or newe Teſtament. But that faithfull Emperours, Kynges, and Rulers, ought of dutie, as belongynge to their office, to claime and take vpon them the gouernement, authoritie, power, care, and ſeruice, of God their Lorde, in matters of Religion, or cauſes Eccleſiaſticall, was an order and dutifulnes for them: prefigured and fore promyſed of God by his Prophetes, in the Scriptures of the olde Teſtament, as S. Auguſtine hath ſufficiētly witneſſed: Ergo. Chriſtian Emperours, Kynges, and Rulers, owe of dutie, as belonging to their office, to clayme, and take vpon them, the gouernement, authoritie, power, care, and ſeruice of God their Lorde, in matters of Religion: or Spirituall, or Eccleſiaſticall cauſes, is the gouernement, order, and dutifulnes, ſet forth, and required, in the Ghoſpell or newe Teſtament.

This that hath been already ſayd, myght ſatiſfie any man that erreth of ſimple ignoraunce. But for that your wilfulnes is ſuche, that you delight only in wranglinge againſt the truthe, appeare it to you neuer ſo playne, and that no weyght of good proufes, can preſſe you, you are ſo ſlippery, I wyll loade you with heapes, euen of ſuche proufes, as ye wyll ſeeme deſirous to haue.

The holy Ghoſt deſcribing by the Prophete Eſay, what ſhalbe the ſtate of Chriſtes Church in the time of the new Teſtament, yea now in theſe our daies (for this our time is the time that the Prophet ſpeaketh of, as S. Paule witneſſeth to the Corinthians) addeth many comfortable 2. Cor. 6. promiſes, & amongeſt other maketh this to Chriſtes Catholique Church, to witte, Kinges ſhalbe Nourſhing Fathers, Eſa. 49. and Quéenes ſhalbe thy nources. Nouriſhing Fathers ſaith the gloſe enterlined, In lacte verbi. In the mylke of the woorde, meaninge Goddes woorde. Lyra addeth: This prophecy is manifeſtly fulfilled in many Kinges and Queenes, Lyra in Eſa. cap. 49. who receiuing the Catholique Faith, did feede the poore faithfull ones. &c. And this reuerence to be done by Kinges, (ſaith Lyra) was fulfilled in the time of Conſtantine and other Chriſtian Kinges. Certainely, Conſtantine the Emperour, ſhewed him ſelfe to vnderſtād his owne duety of nouriſhing Chriſtes Church appointed by God in his Prophecy: for he like a good, tender, and faithful Nourcefather, did kéepe, defende, mainteine, vpholde, and féede the poore faithfull ones of Chriſt: he hare them beinge as it were almoſt weried & forhayed with the great perſecutions of Goddes enemies, and maruelouſly ſhaken with the controuerſies and contentions amongeſt them ſelues, euen as a nource Father in his owne boſome: he procured that they ſhould be fedde with the ſwéete milke of Goddes woorde. Yea he him ſelfe with his publique proclamations, did exhorte and allure his ſubiectes to the Euſeb. li. 3, de vita Conſt. Chriſtian Faith. As Guſebius doth reporte in many places, writinge the life of Conſtantine, He cauſed the Idolatrous religion to be ſuppreſſed, and vtterly baniſshed, and the true knowledge and Religion of Chriſte, to be brought in and planted amonge his people. He made many holſome lawes, and godly conſtitutions, wherewith Lib. 2. be reſtrained the people with threates, forbiddinge them the Sacrificinge to Idolles: to ſeeke after the Deueliſh and ſuperſtitious ſothſaiynges: to ſet vp Images: that they ſhould not make any priuie Sacrifices: Li. 4. de vita Conſt. and to be briefe, he refourmed all manner of abuſes, about Gods ſeruice, and prouided that the Churche ſhoulde be fedde with Goddes woorde. Yea, his diligent care in furtheringe and ſettinge foorth the true knowledge of Chriſte, wherewith he fedde the people, was ſo watcheful, that Euſebius doth affirme him to be appointed of God, as it were the common or Vneuerſall Lib. • . Biſshop: And ſo Conſtantine tooke him ſelfe to be: and therefore ſaide to the Biſhoppes aſſembled together with him at a feaſt, that God had appointed him to be a Biſsoppe. But of this moſte honorable Biſhop & nourſhinge father, Lib. 4. more ſhalbe ſaide hereafter, as of other alſo ſuche like.

Our ſauiour Chriſt meante not to forbidde or deſtroy, touchinge the rule, ſeruice, and chardge of Princes in Churche cauſes, that whiche was figured in the Lawe, or prophecied by the Prophetes. For he came to fulfill or accompliſ he the Lawe and the Prophetes, by remoouinge the ſhadowe Math. 5. and Figure, and eſtabliſhing the Body and Subſtance to be ſéene, & to appeare cléerely without any miſte or darke couer: yea, as the power and authoritie of Princes was appointed in the Lawe and Prophetes, as it is prooued, to ſtretche it ſelfe, not onely to ciuill cauſes, but alſo to the ouer ſight, maintenaunce, ſettinge foorth, and furtherance of Religion and matters Eccleſiaſticall: Euen ſo Chriſte Math. 22. our Sauiour confirmed this their authoritie, commaunding all men to attribute and geue vnto Caeſar that which belongeth to him: admoniſhinge notwithſtandinge all Princes & people, that Caeſars authoritie is not infinite, or without limites (for ſuche authoritie belongeth onely to the Kinge of all Kinges) but bounded and circumſcribed within the boundes aſſigned in Goddes woorde, and ſo will I my woordes to be vnderſtanded, when ſo euer I ſpeake of the power of Princes.

And this to be Chriſtes order and meaninge, that the Kinges of the nations ſhould be the ſupreme gouernours ouer their people, not onely in Temporall, but alſo in Spirituall or Eccleſiaſticall cauſes, the bleſſed Apoſtles Peter and Paule, doo plainely declare. The ſupremacy of 1. Pet. 2. Rom. 13. Princes they ſet foorth, when they cōmaunde euery ſoule (that is euery man, whether he be as Chryſoſtome ſaith, an Apoſtle, Euangeliſt, Prophete, Prieſt, Monke, or of what ſo euer callinge he be) to be ſubiect & obey the higher powers, as Kinges and their Lieutenauntes, or gouernours vnder them. And thei declare that this ſupreme gouernment is occupied and exerciſed in, or about the prayſinge, furthering, and aduauncinge of vertue or vertuous actions, and contrary wiſe in correctinge, ſtayinge, and repreſſinge all manner of vice or vicious actions, which are the propre obiect or mattier hereof. Thus doth Baſilius take the meaninge of the Apoſtles: ſayinge, This ſeemeth to Epiſt. 125. me to be the office of a Prince, to ayde vertue, and to impugne vice. Neither S. Paule, neither the beſt learned amongeſt the auncient Fathers did reſtreine this power of Princes, onely to vertues and vices, bidden or forbidden, in the ſeconde table of Goddes commaundementes, wherein are conteined the dueties one man oweth to an other: But alſo did plainely declare them ſelues to meane, that the authoritie of Princes ought to ſtretche it ſelfe to the maintenaunce, praiſe, and furtherance of the vertues of the firſt Table, and the ſuppreſſion of the contrary, wherein onely conſiſteth the true Religion, and ſpirituall Seruice, that is due from man to God. S. Paule in his epiſtle to Timothe, teacheth the Epheſians, that Kinges and rulers 1. Tim. 2. are conſtituted of God, for theſe twoo purpoſes: that their people may liue a peaceable life, thorough their gouernment and miniſtery, both in godlines, which is (as S. Auguſtine interpreteth it) the true and chiefe or propre worſhip Lib. 14. De Trin. ca. 1. of God: and alſo in honeſty or ſéemelines: in whiche twoo woordes (godlines, and honeſtie) he conteined what ſo euer is commaunded either in the firſte or ſeconde Table. S. Auguſtine alſo ſheweth this to be his minde, when deſcribing the true vertues, which ſhall cauſe princes to be bleſſed, nowe in Hope, and afterwarde in déede, addeth this as one eſpeciall condicion, required by reaſon of their chardge and callinge. If that, (ſaithe he) they make Lib. 5. De Ciuit. De • , cap. 24. theyr power whiche they haue a ſeruaunt vnto Goddes Maieſtie, to enlardge moſte wide his woorſhip, Seruice, or Religion. To this purpoſe alſo ſerue all thoſe teſtimonies, which I haue cited before out of S. Auguſtine againſt the Donatiſtes: who in his booke, De. 12. abuſionum gradibus, teacheth that a Prince or ruler muſt labour to be had in awe of his ſubiectes, Grad. 6. for his ſeueritie againſt the tranſgreſſours of Gods Lawe. Not meaninge onely the tranſgreſſours of the ſeconde table in Temporal matters: But alſo againſt the offendours of the firſt table, in Spirituall or Eccleſiaſticall cauſes or matters. Whiche his meaning he declareth playnely in an other place, where he auoucheth the ſaying of S. Paule. The Prince beareth not the Sworde in vaine, to Rom. 13. proue therewith againſt Petilian the Donatiſte, that the power or authoritie of Prynces, whiche the Apoſtle ſpeaketh Lib. 2. ca. 83 of in that ſentēce, is gyuen vnto them to make ſharp Lawes, to further true Religion, and ſo ſuppreſſe Hereſies, and Schiſmes: and therfore in the ſame place, he calleth the catholique Churche, that hath ſuche Princes to gouerne to this effecte: A Churche made ſtrong, whole, or faſ • ened together with catholique Princes: meanyng that the church is weake, rent, and parted in ſonder, where catholique Gouernours are not, to maynteine the vnitie thereof in Churche matters, by their authoritie and power.

Gaudentius the Donatiſt, founde him ſelfe agreeued, that Emperours ſhould entremedle, and vſe their power in matters of Religion: affirmyng, that this was to reſtreyne men of that freedome that God had ſet men in. That this was a great iniury to God: if he (meaning his Religion) ſhould be defended by men. And that this was nothing els, but to eſteeme God to be one, that is not able to reuenge the iniuries doon againſt him ſelfe. S. Auguſtine doth anſwere, and refute his obiections, with the authoritie of S. Paules ſaiyng to the Romaynes: Let euery ſoule be ſubiect to the higher powers &c. For he is Goddes myniſter, to take vengeance on him that dooth euill: interpreting the mynd of the Apoſtle to bee, that the authoritie and power of Prynces, hath to deale in Eccleſiaſticall cauſes, ſo well Lib. 2. cont. 2. Epiſt. Gaud. ca. 11. as in Temporall. And therefore ſayth to Gaudentius and to you all. Blotte out theſe ſaiynges (of S. Paule. 13. Rom.) if you can, or if you cannot, then ſet naught by them, as ye doo. Reteyne a moſt wicked meaning of all theſe ſaiynges (of the Apoſtle) leaſt you looſe your freedome in iudging: or elles truely for that as men, yee are aſhamed ſo to doo before men, crie out if you dare: Let murtherers be puniſhed, let adulteriers be puniſhed, let all other faultes, be they neuer ſo heynous or full of miſchiefe be puniſhed (by the Magiſtrate) wee will that onely wicked faultes againſt Religion be exempt from puniſhment by the Lawes of Kinges or rulers. &c. Herken to the Apoſtle, and thou ſhalte haue a great aduantage, that the kingely power cannot hurt thee, doo well, and ſo ſhalt thou haue prayſe of the ſame power &c. That thinge that yee doo, is not onely not good, but it is a great euill, to witte, to cut in ſund • e the vnity and peace of Chriſte, to rebelle againſt the promiſes of the Ghoſpell, and to beare the Chriſtian armes or badges, as in a ciuil warre againſt the true and highe Kinge of the Chriſtianes.

Chryſoſtome ſheweth this reaſon, why S. Paule doth attribute this title of a miniſter woorthely vnto the Kinges, or ciuill Magiſtrates: bicauſe that thorough frayinge of the wicked men, and commendinge the good, he prepareth the mindes of many to be made more appliable to the doctrine of the woorde.

Euſebius alluding to the ſentence of S. Paule, where he calleth the ciuill Magiſtrate, Goddes miniſter, and vnderſtanding that Miniſtery of the ciuill Magiſtrate to be about Religion, & Eccleſiaſticall cauſes, ſo well as Temporal, doth call Conſtantine the Emperour: The great light, and moſte ſhrill preacher, or ſetter foorth of true godlines: The one and onely God (ſaith he) hath appointed Conſtantine to be his myniſter, and the teacher of godlines to all countreis. And this ſame Conſtātine, Lib. 1. d • vit. Conſt. like a faithfull and good myniſter, did thoroughly ſet forth this: and he did confeſſe himſelfe manifeſtly to be the ſeruaūt and myniſter of the high Kinge. He preached with his imperiall decrees or proclamations his God, euen to the boundes of the whole worlde. Yea Conſtantine him ſelfe affirmeth, as Euſebius reporteth: Lib. 2. De vit. Conſt. That by his myniſterie he did put away and ouerthrowe al the euilles that preſſed the worlde▪ meaninge all ſuperſtition, Idolatry, & falſe Religion. In ſo muche (ſaith this godly Emperour,) that there withal I bothe called againe mankinde, taught by my myniſterie, to the Religion of the moſt holy Lawe (meanyng the woorde of God) and alſo cauſed, that the moſt bleſſed Faithe ſhoulde encreaſe and growe vnder a better gouernour (meanyng than had beene before) for (ſaithe he) I woulde not be vnthankefull to neglect namely the beſt myniſtery, whiche is the thankes Iowe (vnto God) of duety.

This moſt Chriſtian Emperour did rightly conſider, as he had beene truely taught of the moſte Chriſtian Biſhoppes of that time, that as the Princes haue in chardge the myniſtery and gouernment in all manner cauſes either Temporall or Spirituall: Euen ſo, the chiefeſt or beſt parte of their Seruice or Myniſtery to conſiſt in the well ordering of Churche matters, and their diligent rule and care therein, to be the moſt thankeful, acceptable, and duetifull Seruice that they can doo or owe vnto God. For this cauſe alſo Nicephorus in his Preface before his Eccleſiaſticall hiſtory, doth compare Emanuel Paleologus the Emperour, to Conſtantine, for that he did ſo neerely imitate his duetifulnes in rulinge, procuringe, and refourminge Religion to the pureneſſe thereof: Whiche amonge all vertues, belonginge to an Emperour, is moſte ſeemely for the imperiall dignitie, and dothe expreſſe it moſte truely, as Nicephorus ſaithe: who maketh proteſtacion that he ſaithe nothinge in the commendacion of this Emperour, for fauour or to flatter, but as it was true in deede in him. And ſo reherſeth his noble vertues exerciſed in diſchardge of his imperiall duetie towardes God in Churche matters, ſayinge to the Emperour, who hath glorified God more, and ſhewed more feruente zele towardes him in pure Religion, without feyninge, than thou haſte doone? who hath with ſuche feruent zeale ſought after the moſte ſyncere faithe muche endaungered, or clenſed againe the holy Table? VVhen thou ſaweſt our true Religion broughte into perill with newe deuiſes, brought in by conterfaict and naughty doctrines, thou diddeſt defende it moſt painefully and wiſely. Thou diddeſt ſhewe thy ſelfe, to be the mighty ſupreme, and very holy anchour and ſtaie in ſo horrible waueringe The princes ſupremacie in repayringe Religion decayed. and errour, in diuine matters, beginninge to fainte, ard to periſ he as it were with ſhipwracke. Thou arte the guide of the profeſsion of our Faithe. Thou haſt reſtored the Catholique and Vniuerſall Church, beinge troubled with newe matters or opinions, to the olde ſtate. Thou haſte baniſhed from the Churche all vnlawfull and impure doctrine. Thou haſt clenſed againe with the woorde of trueth, the Temple from choppers and chaungers of the diuine doctrine, and from hereticall deprauers thereof. Thou haſte beene ſette on fier with a Godly zeale for the diuine Table. Thou haſte eſtabliſhed the doctrine: thou haſte made Conſtitutions for the ſame. Thou haſte entrenched the trewe Religion with myghtie defenſes. That whiche was pulled downe, thou haſte made vp agayne, and haste made the ſame whole and ſounde againe, with a conuenient knittinge togeather of all the partes and members, (to be ſhorte, thou haſte ſaithe Nicephorus to the Emperour) eſtabliſsed true Religion and godlines with ſpirituall butireſſes, namely the doctrine and rules of the auncient Fathers. Theſe, and ſuche like Chriſtian Emperours, are not thus muche commended of the Eccleſiaſticall wryters, for their notable dooinges in the maintenaunce and furtheraunce of Religion, as for dooinges not neceſſarily appertayninge to their office or callynge: But for that they were examples, ſpectacles, and glaſſes for others wherein to beholde what they are bounde vnto by the woorde of God, and what their ſubiectes may looke for at their handes, as matter of chardge and duetie both to God and his people. Whiche S. Paule doth plainely expreſſe, where he exhorteth the Chriſtians, to make earneſt and continuall prayer 1. Tim. 2. for kynges, and all that are in authoritie, to this ende and purpoſe, that by their rule, myniſtrie, and ſeruice, not onely peace and tranquilitie, but alſo godlines and Religion, ſhould be furthered and continued amongſt men: attributing the furtherance and continuaunce of Religion, and godlynes, to the Magiſtrates, as an eſpecial fruite and effect of their dutie and ſeruice to God and his people. Chryſoſtome expounding this place of the Apoſtle, doth interprete his meaning to be vnderſtanded, not onely of the outward peace & tranquilitie furthered, mainteined, & defended, by the Magiſtrates, but chiefly of the inward peace of the mynde and conſcience, whiche can not be atteyned without pure Religion, as contrariwyſe, godlynes can not be had without peace and tranquilite of mynde and conſcience. This would be noted with good aduiſement, that S. Paule him ſelfe ſheweth playnely proſperitie, amongeſt Gods people, and true Religion, to be the benefites and fruites in generall, that by Goddes ordinance ſpringeth from the rule and gouernement of kynges and Magiſtrates, vnto the weale of the people. The whiche two, although dyuers in them ſelues, yet are ſo combyned and knyt together, & as it were incorporated in this one office of the Magiſtrate, that the nouryſhinge of the one, is the feeding of ye other, the decay of the one, deſtroyeth or (at the leaſt) deadly weakeneth them both. So that one can not be in perfect & good eſtate, without the other. The whiche knot and faſtening together of Religion, & proſperitie in common weales, the moſte Chriſtian and godly Emperours Theodoſius and Valentinianus, dyd wyſely ſes, as appeareth in this, that they wrote vnto Cyrill, ſaiyng: The ſuertie of our common weale; dependeth vpon Cyril. Epi. 17. to 4. Goddes Religion, and there is great kinred and ſocietie betwixt theſe tweyne, for they cleane together, and the one groweth with the increaſe of the other, in ſuche ſorte, that true Religion holpen with the indeuour of Iuſtice, and the common weale holpen of them bothe, flouriſheth • eing therefore, that we are conſtituted of God to be the kinges, and are the knitting together or ioynture of godlines and prosperitie in the ſubiectes, we kepe the ſocietie of theſe tweyne, neuer to be ſondred: and ſo farre forth as by our forſight, we procure peace vnto our ſubiectes, we miniſter vnto the augmenting of the common weale: but as we might ſay, being ſeruauntes to our ſubiectes in all thinges, that they may liue godly, and be of a Religious conuerſation as it becommeth godly ones, we garniſ he the common weale with honour, hauing care, as it is conuenient for them bothe (for it can not be, that diligently prouiding for the one, we ſhould not care, in like ſorte alſo for the other.) But we trauayle earneſtly in this thing aboue the reſt, that the Eccleſiaſtical ſtate may remaine ſure, bothe in ſuche ſorte, as is ſeemely for Goddes honour, and fit for our tymes, that it may continue in tranquilitie by common conſent without variāce, that it may be quiete through agreement in Eccleſiaſticall matters, that the godly Religion may be preſerued vnreprouable, and that the life of ſuche as are choſen into the Clergie, and the great prieſthood may be cleere from al fault.

Hitherto I haue proued playnely by the holy Scriptures, and by ſome ſuche Doctours, as from age to age, haue wytneſſed, the order of Eccleſiaſticall gouernement in the Churche of Chriſte: yea by the confeſſion, teſtimony, and example of ſome of the moſte godly Emperours them ſelues, that ſuche lyke gouernement in Churche cauſes, as the Queenes maieſtie taketh vpon her, doth of dutie belonge vnto the cyuill Magiſtrates and Rulers, and therfore they may, yea, they oughte to clayme and take vpon them the ſame. Nowe remayneth that I proue this ſame by the continuall practiſe of the lyke gouernenement in ſome one parte of Chriſtendome, and by the generall counſayles, wherein (as ye affirme) the right order of Eccleſiaſticall gouernemēt in Chriſt his Church, hath been moſte faithfully declared and ſhewed from tyme to tyme.

The gouernement that the Queenes maieſtie taketh moſte iuſtly vpon her in Eccleſiaſticall cauſes, is the guydyng, caringe, prouidyng, orderyng, dyrectynge, and ayding, the Eccleſiaſticall ſtate within her dominions, to the furtheraunce, mayntenaunce, and ſettyng foorth of the true Religion, vnitie, & quietnes of Chriſtes Churche, ouerſeyng, vyſiting, refourmyng, reſtrayninge, amendinge, and correctyng, all maner perſones, with al manner errours, ſuperſtitions, Hereſies, Schiſmes, abuſes, offences, contemptes, and enormities, in or about Chriſtes Religion whatſoeuer. This ſame authoritie, rule, and gouernement, was practiſed in the catholique Churche, by the moſt Chriſtian kynges and Emperours, approued, confirmed, & commended by the beſt counſailes, both generall and nationall.

Conſtantinus (of whoſe carefull gouernement in Churche cauſes, I haue ſpoken ſomewhat before) tooke vpon him, and did exerciſe the ſupreme rule▪ aund gouernement in repreſſing all maner Idolatry and falſe Religion, in reforming and promoting the true Religion, and in reſtreining & correcting al maner Errours, Schiſmes, Hereſies, and other enormities, in or about Religion, and was moued hereunto of dutie, euen by Gods worde, as he him ſelfe reporteth in a vehement prayer, that he maketh vnto God, ſaying: I haue taken vpon mee, and haue broughte to paſſe healthfull thinges, (meanyng reformation of Religion.) Being perſuaded (therunto) by thy worde. And publiſhing to Fuſeb. li. 2. De vi. Cōſt. all Churches, after the councell at Nice, what was there doone: He profeſſeth that in his iudgement, the chiefeſt ende and purpoſe of his Imperiall gouernement, oughte to be the preſeruation of true Religion, and godly quietnes in all Churches. I haue iudged, (ſaieth this godly Emperour,) Euſeb. li. 3. De vi. Cōſt. this ought before all other thinges to be the ende or purpoſe, (whereunto I ſhould addreſſe my power and authoritie in gouernemēt) that the vnitie of faithe, pure loue, and agreemēt of Religion towards the almighty God, myght be kepte, and mainteined amongeſt all Congregations of the catholique Churche.

He did not only aboliſhe al ſuperſtitions and falſe Religions, whiche had been amongeſt the gentiles, but alſo he repreſſed by his authoritie, Lawes, & Decrees, all ſuch Hereſies as ſprong vp amongeſt the Chriſtians, ſharpely reprouing and correcting, the authours or mainteinours of hereticall doctrines, as the Nouatians, Valentinians, Paulianes, and Cataphrygiās, as Euſebius ſaith of him. Euſeb. li. 3. De vi. Cōſt. And Theodoret us dooth recite a part of an Epiſtle, that Conſtantine wrote vnto the Nicomedians, wherein the Emperour hath this ſaiyng. If we haue chaſt Byſhops, of right opiniō, of curteous behauiour, we reioyce. But if any be enflamed raſhly Lib. 1. ca. 19 and vnaduiſedly, to continue the memory and commendation of thoſe peſtilent Hereſies, his foolebardy preſumtion ſhal forthwith be corrected, and kept vnder by my correctiō, which am gods miniſter. Cōſtantinus alſo, gaue Iniuctions to the chiefe myniſters of the churches, that they ſhould make ſpeciall ſupplication to God for him. He enioyned all his ſubiectes, that they ſhould keepe holy certaine daies dedicated to Chriſt, and the Saturday. He gaue a Lawe vnto the Rulers of the nations, that they ſhould celebrate the Sonday in like ſort after the appointment of the Emperour. And ſo the daies dedicated to the memory of martyrs and other feſtiual times &c. And al ſuche thinges (ſayth Euſebius) were done according to the ordinance of the Emperour. Lib. 4. De vit. Conſt. He cōmaunded Euſebius the biſhop, to draw certein Inſtructions & leſſons, as it wer Homelies, forth of the holy ſcriptures, yt they might be red in ye churches. Which was done incōtinēt, according to Thēperours cōmaūdement. When the Emperour herde of the great ſchiſme mooued betwixt Arius and Alexander the Biſhop of Alexandria, wherwith the Churche was piteouſly tormented, and as it were rente in ſondre, he tooke vpon him, as one that had the care and authoritie ouer all, to ſende Hoſius a great learned and godly Biſhop of Spaine to take order, and to Socrat. lib. 1. cap. 7. appeace the contention, writinge to Alexander and to Arius, a graue & alſo a ſharpe letter, chardging Alexander with vanitie, Arius with want of circumſpection, ſhewing them both, that it was vnſéemely for the one to moue ſuche a queſtion, and for the other to anſweare therein, & vndiſcreetly doone of them both. And therfore commaundeth them to ceaſe of from ſuche contentious diſputatiōs, to agree betwixt them ſelues, & to lay aſide from thencefoorth ſuch vaine and trifeling queſtions. He pacified alſo the Schiſme at Antioche begonne about the chooſinge Sozom. lib. 1. cap. 16. of their Biſhop, to whome for that purpoſe he ſente honorable Embaſſadours with his letters to a great number of Biſhoppes that than were at Antioche about that buſines, and to the people, exhortinge them to quietnes, and teachinge them (ſaith Euſebius) to ſtudie after godlines in Euſeb. li. 3. de vit. Cōſt. a decent manner: declaringe vnto the Biſhoppes, as one that had authoritie ouer thē, euen in ſuche matters, what thinges apperteined and were ſéemely for them to doo in ſuche caſes, and noteth vnto them a direction, which they ſhould followe. And after he had (ſaith Euſebius) geuen ſuche thinges in cōmaundement vnto the Biſshoppes or chiefe myniſters of the Churches, he exhorted them that they woulde doo all thinges to the prayſe and furtheraunce of Goddes Woorde.

This ſupreme authoritie of the Emperour in Church cauſes, is moſte liuely expreſſed by S. Auguſtine & Euſebius, where they make mencion of the horrible Schiſme, ſtirred by the Donatiſtes, againſt Cecilianus Biſhop of Carthage: whoſe election and orderinge to be Biſhoppe of Carthage, Donatus and others of his companions miſliked, and therefore made a Schiſme in that Churche. The queſtion in controuerſie was, whether Cecilianus beyng ordered Biſhop, hauinge the impoſicion of handes by Felix, were Lawfully conſecrated and ordred or not. This controuerſie made a lamentable trouble amongeſt the Churches in Aphrike. At the length, the Donatiſtes accuſed Cecilian vnto the Emperour: deſired the Emperour to appointe ſome Delegates to iudge of this controuerſie. And for that all the Churches in Aphrique were banded, Aug. Epiſt. 50. either to the one party, or the other, and for that Fraunce was frée from this contention, they require iudges to be appointed by his authoritie from amongeſt the Frenche Biſhoppes. The Emperour muche grieued, ye the Church Euſeb. lib. 10. cap. 5. was thus torne in ſundre with this ſchiſme, doth appoint Melciades Biſhop of Rome, and Marcus to be his delegates & commiſſaries in this controuerſie, with certaine other Biſhoppes of Fraunce, Melciades colleages or fellowe Biſhoppes, whom the Emperour had cōmaunded to be there with them for that purpoſe. Theſe commiſſioners with certaine other Biſhoppes accordinge to the Emperours commaūdement met at Rome, and after due examinacion had, doe condemne the Donatiſtes, and pronounce Cecilianus cauſe to be good. From this ſentence of the Biſhop of Rome, and other Biſhoppes his colleages being the Emperours delegates, the Donatiſtes appeale vnto the Emperour, not onely accuſinge Cecilianus, but alſo Melciades the Biſhop of Rome, and the other Commiſſaries. Wherfore the Emperour cauſeth a Synode to be had at Arclatum, Auguſt. Epiſt. 48. committinge the cauſe to the Biſhop thereof, and other Biſhoppes aſſembled there by his commaundement, to be herde and diſcuſſed. Whereunto he calleth Creſtus the Biſhoppe of Syracufe a Citie in Sicily by his letters. Euſ. lib. 10. cap. 5. Wherein he declareth in plaine termes, that it belongeth to his imperiall cure, to ſée theſe controuerſies in Church cauſes to be determined and ended. Donatus & his companions, beinge condemned alſo by theſe Biſhoppes, in the Synode at Arclatum, and Cecilianus cléered, doo againe appeale vnto the Emperour from their ſentence, beſechinge him to take the hearinge & diſcuſſinge of the controuerſie. Who called both the parties together before him ſelfe at Auguſt. Epiſt. 166. Millayne, and after he had herde the whole matter, & what was to be ſaide on both ſides, he gaūe finall ſentence with Cecilianus, cōdemning ye Donatiſtes. Who after all theſe Auguſt. Epiſt. 162. Epiſt. 166. thinges thus done, as S. Auguſtine faithe, made a very ſharpe Lawe againſt the Donatiſtes, the whiche alſo his Sonnes after him commaunded to be obſerued.

Athanaſius alſo that moſte godly Biſhop, being ouer muche wronged in the Councell at Tyre, did • lie and àppeale from the iudgement of that Synode vnto Conſtantine the Emperour, declaringe vnto him his griefes, beſéechinge him to take the hearinge of the matter before him ſelfe: whiche the Emperour aſſented vnto; writinge vnto the Synode aſſembled at Tyre, commaunding them without delaie to come vnto his Courte, and there to declare Socr. lib. 1. cap. 34. before me (ſaithe this moſte Chriſtian Emperour) whome yee ſhall not denie to be Goddes ſyncere myniſter, howe ſincerely and rightly yee haue iudged in your Synode. When this Synode was aſſembled at Tyre, the Catholique Biſhoppes of Egipt Theod. lib. 1. cap. 28. wrote vnto the honorable Flauius Dionyſius, whome the Emperour had made his Lieutenaunt, to ſée al things well ordered in that Councell, and did deſire him that he would reſerue the examinacion and iudgemēt to the Emperour him ſelfe: yea they doo adiure him that he doo not medle with their matter; but referre the iudgement therof to the Emperour, who they •• ne we well, woulde iudge rightly Athanaſ. Apol. 2. accordinge to the right order of the Churche.

There were no Churche mattiers, or Eccleſiaſticall cauſes, wherein the continuall practiſe of the Churche of Chriſte, in this Emperours time, yea and many hundreth yéeres after, did not attribute the ſupreme rule, order, and authoritie vnto Emperours and Kinges, vppon whome all Churche mattiers did depende, as witneſſeth Socrates, who ſheweth this reaſon of that he doth thoroughout In Proaem. lib. 5. his Ecceſiaſticall Hiſtory mention ſo much the Emperours. Bicauſe that of the Emperours (ſaith he) after they beganne to be Chriſtians, the Churche matters doo depende, yea the greateſt Councelles haue beene, and are called together, accordinge to their appointment. Euſebius commendeth the great bountifulnes Lib. 1. De vit. Conſt. of Conſtantine towardes al eſtates, But, (ſaithe he) this Emperour had a ſinguler care ouer Coddes Churche, for as one appointed of God to be a common or vniuerſall Byſshop, he called Synodes or conuocations of Goddes myniſters together into one place, that thereby he might appeace the contentious ſtriainges that were amonge them in ſundry places. He diſdayned not to be preſent with them in their Synodes, and to ſit in the middest of them, as it had beene a meaner perſonnage, commendinge and approuinge thoſe that bente themſelues of good meaninge to godly vnitie, and ſhewed him ſelfe to miſtike on the other ſide, and to ſet naught by ſuche, as were of contrary diſpoſition.

The Eccleſiaſticall hiſtories make mention of many Synodes or councelles, called or aſſembled at the appointment and order of this Emperour. But the moſt famous and notable, was the Nicene councell: about the whiche, conſider and marke, what was the occaſion, by whoſe authoritie it was ſummoned and called together, and what was the dooynges of the Emperour from the beginninge vnto the diſſolueion thereof: and yée ſhall ſée plainely as in a Glaſſe, that by the order and practiſe of the Catholique Churche, notified in the order of this general Councell, the ſupreme gouernment in Eccleſiaſticall cauſes, is in the Emperour and ciuill Magiſtrates, & your opinion condemned by the vniforme agreement of. 318. of the moſt Catholique Biſhoppes in the worlde, commendinge, and allowynge for moſte godly, what ſo euer the Emperour did in, or about this councell. The occaſion of this famous and moſte godly councell, was the great diſſention kindled, partly about a neceſſary Article of our beliefe, partly about a ceremony of the Churche. Arius incenſed with ambitious enuie, againſte Alexander his Biſhop at Alexandria, who diſputed in one of his leſſons or treatiſes, more ſubtily of the diuinitie than aduiſedly, as the Emperour layeth to his chardge, quarelled Sophiſtically againſt him, and mainteined an horrible Hereſie. Beſides this, the Churches were alſo deuided amongeſt them ſelues, aboute the order or ceremony of kéepinge the Eaſter daie. The Emperour ſente Hoſius with his letters, as I ſaide before, into the Eaſte parties to appeace the furious diſſention about bothe theſe matters, and to reconcile the parties diſſentynge. But when this duetifull ſeruice of the Emperour, tooke not that effect whiche he wiſſhed and hoped for, then as Sozomenus writeth, he ſummoned a councell to be holden Lib. 1. ca. 17. at Nice in Bythinia, and wrote to all the chiefe Myniſters of the Churches euery where, commaundinge them that they ſhoulde not fayle to bée there at the day appoynted. The ſelfe ſame alſo dothe Theodoretus affirme, bothe touchynge the occaſion, and alſo the ſummons Lib. 1. ca. 7. made by the Emperour. Euſebius alſo writinge the life of Conſtantine, ſheweth with what carefulnes, the godly Emperour endeuoured to quenche theſe fiers. And when the Emperour (ſaieth Euſebius) ſawe that he Lib. 3. De vit. Conſt. preuailed nothing by ſending of Hoſius with his letters, Conſidering this matter with him ſelfe, ſaide, that this warre againſt the obſcure enemy troubling the Churche, muſt be vanquiſhed by an other (meaning hym ſelfe.) Therefore, as the capitaines of Goddes armie, towardes his voyage, he gathered together a Synode oecumenical, and he called the Byſhoppes together by his honorable letters, and that they ſhould haſten themſelues from euery place. Theſe thinges, touching the occaſion and calling of this generall counſaile by the Emperour, are affirmed to be true alſo, by Nicephorus the Eccleſiaſticall hiſtorian. Yea, the whole Lib. 8. ca. 14 counſayll in their letters, to the Churches in Aegipt, and the Eaſt partes, doo teſtifie the ſame Synode, to be called by the Emperour, ſaiyng: The great and holy Synode, was gathered Theod. li. 1. cap. 9. together at Nice, by the grace of God, and the moſte religious Emperour Conſtantine. &c. The Biſhoppes (as I ſaid before) when they thought them ſelues, or their Churche iniuried by others, were wont to appeale and flie vnto the Emperour, as the ſupreme gouernour in al matters, and cauſes Temporall, or Spirituall, the whiche appeareth moſte playne, to be the practiſe of the Church, by theſe Biſhops called vnto the Nicene counſaill. For when they came to Nice, ſuppoſing them ſelues to haue nowe good oportunitie, beyng nighe vnto the Emperour, to reuenge their priuate quarelles, and to haue redreſſe at the Emperours handes, of ſuche iniuries as they thought them ſelues to ſuſteyne at others byſhops handes, eche of them gaue vnto the Emperour, a Libell of accūſatiōs, ſignifiyng what wronges he had ſuſteyned of his felowe Biſhoppes, and prayed ayde and redreſſe by his iudgement. The Emperour forſeyng that theſe pryuate quarelings, if they were not by ſome policy, and wyſe deuiſe ſequeſtred, and layde aſide, would muche hynder the common cauſe, tooke deliberation, appointing a day, againſt the which they ſhuld Sozom. li. 1 cap. 17. be in a readines, and commaunded them to prepare and bring vnto him all their libelles and quarelling accuſations, one againſt an other: (Marke by the waie, the craft and practiſe of Sathan, to ſtay and ouerthrow good purpoſes, that euen the godly fathers and Biſhoppes, wanted not their great infirmities, preferring their own priuate trifles, before the weighty cauſes of Gods Churche. And the wiſdome, zeale, and humblenes, of this moſte chriſtiā Emperour, who ſo litle eſtemed his own honour, and authoritie, that he wold rather ſeeme to be inferiour, or for the time no more than equall with his ſubiectes, to the ende, he might by his humbling of him ſelfe, aduance and exalt Gods glory, to the edifiyng and quietnes of his Churche.) The day came (whiche was the day before the firſt Seſſion ſhould be in the councell, as Socrates ſaith) the Biſhoppes did not ſleape their owne matters, but Lib. 1. ca. 8. had their billes in a readines, and deliuered them vnto the Emperour. This vigilant nourſefather vnto Gods Churche, had cared and deuiſed ſo diligently for the common cauſe, as the Biſhoppes had doon for their priuate quarelles: and therefore, when he had receiued their Libelles, very politiquely, ſaieth: (bicauſe he woulde irritate none of them for that tyme,) That the daie of generall iudgement ſhould be a fitte time for theſe accuſations, and Chriſte the Iudge, then woulde iudge all men: As for me, it is not leafull to take vpon me the iudgement of ſuche Prieſtes, accuſed, and accuſing one an other. Whereunto, neuertheles, he added this Sozom. li. 1. cap. 17. priuy nippe, to pynche them withall. For of all other thinges (ſaith he) this is leaſt ſeemely, that Biſhoppes ſhoulde ſhewe them ſelues ſuche, as ought to be iudged of others. And ſo cauſed the Libelles to be caſt into the fire, giuing them an earneſt exhortation to peace and quietnes. The next daye after, Theod. li. 1 cap. 7. after, they aſſembled at the Emperours palayce, he commaunded them to go into the councell houſe, to conſult of the matter, (the councell houſe was within Themperours Euſeb. li. 3. De vi. Cōſt. pallayce, trimly furniſhed with ſeates, aptly ordred for ſuche purpoſe, as it were in rowes.) They entred in, and wayted without any doinges, till the comming of the Emperour, whoſe ſeate was of gold, placed at the firſt beginning of the rowes: who being entred and placed in his feate, maketh an oration vnto them, declaring the contē tions ſprong vp amongeſt them ſelues, to be the occaſion wherfore he called them togither: and the ende is, (ſaith he) that this diſeaſe might be healed through my miniſtery. After this he maketh an earneſt exhortatiō, mouing them to quietnes, Socr. lib. 1. cap. 8. forgiuing one an other, for Chriſt commaundeth (ſaieth he) that who will receiue pardon at his hande, ſhall alſo forgiue his brethren. After this moſte graue exhortation to vnitie, and concorde, in truthe, he giueth them leaue to Theod. li. 1 cap. 7. conſult of the matters in hande, preſcribeth vnto them a rule, whereby they muſte meaſure, trie, and diſcuſſe theſe, and all other ſuche diſputations, and controuerſies, in matters of Religion, to witte, Sanctiſſimi ſpiritus doctrinam praeſcriptam, The doctrine of the moſte holy ſpirite before writen. For (ſaieth he) the bookes of the Euangeliſtes, and of the Apoſtles, and alſo the prophecies of the olde Prophetes, doo euidently teache vs of Goddes meaning. VVherefore laiyng a ſyde al diſcorde of enemitie, let vs take the explications of our queſtions, out of the ſaiyngs of the holy Ghoſt. When the parties waxed warme in the diſputations, and the contention, ſomwhat ſharp, then the Emperour, as a wyſe moderatour, and Ruler, would diſcourage none, but myldely caulmed ſuch as he ſaw ouer haſty, with wilde wordes cooling their heate: and commended ſuch as reaſoned deepely with grauitie. When they had agreed of the chiefe pointes, wherefore Euſeb. li. 3. De vi. Cōſt. they were aſſembled, the Emperour him ſelf calleth forth Aceſius, a Byſhop at Conſtantinople, of the Nouatians Religion, and examineth him openly, touchyng theſe articles, wherunto the whole counſaile had agreed and ſubſcribed. He wryteth his lettres to the Churche at Alexandria, Socr. lib. 1. cap. 8. where the controuerſy, touchynge the diuinitie of Chriſt began, declaring, that he him ſelfe together with the Byſhops in the counſayl, had taken vpō him the ſearchinge foorth of the truthe, and therefore aſſureth them, that all thinges were diligently examined, to auoyde all ambiguitie and doubtfulnes: wherefore, he exhorteth and willeth them al, that no man, make any doubt or delaſes, but ye cherefully they retourne againe into the moſte true waye. He writeth an other to al Byſhops, & people where Soc. li. 1. c. 9. ſo euer, wherein he commaundeth, that no wryting of Arius, or monument conteining Arius doctrine, be kepte openly or ſecretly, but be burnt, vnder payn of death. After that all the matters were concluded, and ſigned with Theod. li. 1. cap. 13. their handes ſubſcription, the Emperour diſſolueth the counſaile, and licenſeth euery one of them to retourne home to his own Byſhoprike, with this exhortation, that they continue in vnitie of fayth: that they preſerue peace and concorde amongeſt them ſelues: that from thence forth, they abyde no more in contentions: and laſt of al, Sozom. li. 1 cap. 25. after he had made a long oration vnto them, touchynge theſe matters, he commaundeth them, that they make prayer continually for hym, his children, and the whole Empyre.

Arius counterfeyting a falſe, and feyned confeſſion of beliefe, like an hypocrite, pretending to the Emperour, that it was agreable vnto the faithe of the Nicen counſayl, humbly beſeching the Emperour, That he would vnitie and reſtore him to the mother Churche, and therefore hauinge Theod. li. 1 cap. 14. friendes in the Emperours Courte (as ſuche ſhall neuer want fautours about the beſt Princes) was brought into his preſence, whom the Emperour him ſelfe examined diligently, and perceyuing no diſagrement, (as he thought) from the agreement made in Nicene councell, abſolued & reſtored him againe: whereunto Athanaſius, who knew Arius throughly, would not agrée, and being accuſed therfore vnto the Emperour, was charged by lettres from hym, that he ſhould receiue Arius, with theſe threates, that if he would not, he would depoſe him from his Byſhoprike, and commy • him to an other place. The Arians heaped vp many and horrible accuſations, and ſlaunders Socr. lib. 1. cap. 28. vpon Athanaſius, whereupon the Emperour dooth ſommon a counſaill at Tyre, and ſendeth cōmaundement by his letters to Athanaſius, that without al excuſe, he ſhuld appeare there, for otherwyſe, he ſhould be brought whether he would or no. He writeth to the coūcell his letters, Theod. li. 1. cap. 27. wherein he declareth the cauſes why he called that councell. He ſhewed what he would haue, and they ought to doo, and preſcribeth vnto them the fourme and rule, wherby they ſhall iudge and determine in that Synode. Athanaſius appeared, appealed, fled to the Emperour, and declared Soc. lib. 1. cap. 34. the iniuries offered againſt him in that councell. The Emperour tooke vpon him the hearing of the cauſe, ſent his letters to the whole Synode, commaūding them without all excuſe or delay, to appeare before hym in his palayce, and there to ſhewe how vprightly and ſincerely they had iudged in their Synode, as I haue ſhewed before. Wherein obſerue diligently, that the Emperour taketh vpon him, and no fault found therewith, to examine and iudge, of the doinges of the whole councell. Thus farre of Conſtantine and his doynges, in the execution of his miniſterie, and eſpecially in perfourming that part, whiche he calleth the beſt part, that is his gouernement, and rule, in Eccleſiaſticall matters, wherein it is manifeſt, that by the practiſe of the catholique Churche for his time, approued & commended by al the catholique prieſtes and Biſhoppes, in the Nicen counſaile, the ſupreme gouernement, authoritie, and rule, in all maner cauſes, both Eccleſiaſtical, and Temporall, were claimed and exerciſed by the Emperour, as to whom of right, ſuche like power and authoritie, belonged and apperteined.

Conſtantines ſonnes, claymed and tooke vpon them, Lib. 3. ca. 17 the ſame authoritie, that their father had doon before thē: and as Zozomen reporteth of them, did not only vpholde & mainteine, the ordinances made by their father Conſtā tine, in Churche matters, but did alſo make newe of their owne as occaſiō ſerued, & the neceſſitie of ye time required.

Conſtantinus, after the death of his father, reſtored Athanaſius, Theod. li. 2 cap. 1. (whom his father had depoſed) to his Biſhoprike againe, writing honourable and louing letters to the churche of Alexandria, for his reſtitution.

Conſtantius depoſed Liberius, the Biſhop of Rome, for that he would not conſent to the condemnation of Athanaſius, Sabell. Platin. in whoſe place Foelix was choſen, whome alſo the Emperour depoſed for the like cauſe, & reſtored againe Liberius vnto his Biſhoprike, who beinge moued with Themperous kindnes (as ſome write) or rather ouercome with ambition, became an Arian. This Emperour depoſed diuerſe Biſhops, appointing others in their places. He called a Synode at Millayn, as Socrates witneſſeth, ſaiyng: The Emperour commaunded by his edict, that there ſhould be Socr. lib. 2. cap. 36. 37. a Synode holden at Millayn. There came to this coūſaile aboue 300. Biſhopppes, out of the Weſt countreis. After this he mynded to cal a general councel of al the Eaſt & Weſt Biſhops to one place, whiche coulde not conueniently be brought to paſſe, by reaſon of the great diſtaunce of ye places, & therefore he commaunded the councell to be kept in two places, at Ariminum in Italy, & at Nicomedia in Bythinia.

Valentinianus the Emperour, after the death of Auxentius, Theod. li. 4 cap. 5. 6. 7. an Arian byſhop of Millayn, calleth a Synode of biſhops at Millayn, to conſult about the ordering of a new biſhop. Princes by Synodes do ordeine and condemne Byſhops. He preſcribeth vnto them in a graue oration, in what maner a man qualified ought to be, who ſhuld take vpō him the office of a biſhop. They paſſe to the electiō, the people were diuided, til at the laſt they al crye with one conſent, to haue Ambroſe, whom although he did refuſe, the Emperour commaunded to be baptized, & to be conſecrate byſhop. He called an other Synode in Illirico, to appeace the diſſentiōs in Aſia & Phrygia, about certein neceſſary articles of the chriſtian faith: and did not onely confirme the true faith by his royal aſſent, but made alſo many godly and ſharpe Lawes, as well for the maintenance of the truthe in doctrine, as alſo touching many other cauſes, or matters Eccleſiaſtical. Theodoſius, was nothing inferiour to Cō ſtantine the great, neither in zeale, care, or furtherāce, of Chriſtes Religion. He bent his whole power, and authoritie, Theod. li. 5 cap. 20. to the vtter ouerthrowe of ſuperſtition, & falſe Religion, ſome what crept in againe, in the times of Iulianus & Valens, the wicked Emperours. And for the ſure continuance of Religion refourmed, he made many godly Lawes, he defended the godly biſhop of Antioche Flauianus, againſt the biſhop of Rome, and other byſhoppes of the Weſte, who did falſely accuſe him of many crymes: and at the lengthe, by his carefull endeuour in Churche matters, and his Supreme authoritie therein, this moſte faythfull Emperour, ſayeth Thedoretus, ſette peace and quietnes Li. 5. c. 23. 24 amongeſt the Biſhoppes, and in the Churches. He called a conuocation of the Biſhops, to the ende that by common conſent, all ſhould agree in vnytie of doctrine confeſſed by the Nicen councell, to reconcile the Macedodians vnto the catholique Churche, and to electe and order a Byſhop in the ſea of Conſtantinople, whiche was than vacant. When the twoo fyrſte pointes coulde not be brought to paſſe, as the Emperour wiſhed, they went in hande with the third, to conſult amongeſt them ſelues touching a fitte Biſhop for Conſtantinople. The Emperour, to whoſe iudgement many of the Synode conſented, thought Gregory of Nazianzene, moſte fit to be Byſhop: but he did vtterly refuſe that charge. Than the Emperour commaundeth them, to make diligent inquiſition for ſome godly man, that myght be appointed to that rowme. But when the Byſhoppes could not agree, vpon Sozom. li. 7 cap. 6. 7. 8. any one, the Emperour commaundeth them to bringe to him the names of all ſuche, as euery one of them thought moſte apt to be Biſhop, wryten in a paper together. He referued to him ſelfe (ſaith Zozomenus) to chooſe whome he lyked beſt. When he had redde ouer once or twyſe, the ſedule of names, whiche was brought vnto hym, after good deliberation had with him ſelfe, he choſe Nectarius, although as yet he was not chriſtened: & the Biſhops maruailing at his iudgemēt in ye choiſe, could not remoue him. And ſo was Nectarius baptized, & made biſhop of Conſtantinople: who proued ſo godly a biſhop, that al mē déemed this election to be made by Themperour, not wtout ſome miraculous inſpiratiō of ye holy ghoſt. This emperour perceiuing, yt the church had ben long time moleſted, & drawē into partes by the Arianiſme, & like to be more greuouſly torne in ſonder wt the hereſy of M • cedonius, a B. of Cōſtantinople, & knowing yt his ſupreme gouernemēt, & empire, was geuen him of God, to mainteine the cōmon peace of the Church, & confirmacion of the true faith, ſummoneth a Synode at Conſtantinople, in the thirde yéere of his reigne (whiche is the ſeconde greate and generall councell of the fower notable and famous oecumenicall councelles) and when all the Biſhoppes whome he had cited, were aſſembled, he cometh into the councell houſe amongeſt them, he made vnto them a graue exhortation, to conſulte diligently, like graue Fathers of the matters propounded vnto them. The Macedonians departe out of the Citie, the Catholique Fathers agrée, conclude a trueth, & ſende the canons of their concluſion to the Emperour to be confirmed, writinge vnto him in theſe woordes: The holy counſaile of Biſhops aſſembled at Conſtātinople to Theodoſius Emperour, the most reuerent obſeruer of godlines, Religion, and loue towardes God: VVee geue God thankes, who hath appointed your Emperiall gouernment for the common tranquillitie of his Churches, and to eſtabliſhe the ſounde faithe. Sithe the time of our aſſembly at Conſtantinople by your godly commaundement, wee haue renewed concorde amongeſt our ſelues, and haue preſcribed certaine Canons or rules, whiche wee haue annexed vnto this our writinge: wee beſeche therefore your clemency to commaunde the Decree of the Counſaile to be ſtabliſhed by the letters of your holines, and that yee will confirme it, and as you haue honoured the Churche by the letters where with you called vs together: euen ſo, that you will ſtrengthen alſo the finall concluſion of the Decrees with your owne ſentence and ſeale.

After this he calleth an other Councell of Biſhoppes Socr. lib. 5. cap. 10. to Conſtantinople of what Religion ſo euer, thinkinge that if they might aſſemble together in his preſence, and before him conferre touchinge the matters of Religion, wherein they diſagreed, that thei might be reconciled, and brought to vnitie of Faith. He conſulteth with Nectarius, and ſitteth downe in the councell houſe amongeſt them al, and examineth thoſe that were in Hereſie, in ſuch ſort, that the Heretiques were not onely aſtonied at his queſtions, but alſo beganne to fall out amongſt them ſelues, ſome likinge, ſome miſlikinge the Emperours purpoſe. This done, he cōmaundeth eche ſect, to declare their faithe in writinge, and to bringe it vnto him: he appointeth to them a day, whereat thei came as the Emperour cōmaunded, and deliuered vnto him the fourmes of their faithe in writinge: when the Emperour had the ſedules in his handes, he maketh an erneſt praier vnto God, for the aſſiſtaunce of his holy ſpirite, yt he may diſcerne the trueth, & iudge rightly. And after he had redde them all, he condemneth the Hereſies of the Arians & Eunomians, rentinge their ſedules in ſundre, & alloweth onely, and confirmeth the faithe of the Homouſians, and ſo the Heretiques departed aſhamed, and daſht out of countenaunce.

Theodoſius left his twoo ſonnes Emperours, of the which I will ſay but litle: yet wherein it may moſte manifeſtly appeare, that the ſupreme gouernment in cauſes Eccleſiaſticall belonged to the Emperours.

Archadius the Emperour, when Nectarius the Biſhop of Conſtantinople was dead, and ſo the ſea vacant, was certified thereof: he cauſeth Iohn Chryſoſtome to be called from Antioche: he commaundeth the other Biſhoppes collected into a Synode, yt they admoniſhe Chryſoſtome of Goddes graces, and what belongeth to ſuche a chardge, and that they chooſe and order him to be the Biſhop of Conſtantinople. In whiche dooinge, (ſaith Theodoretus) the Emperour declared Lib. 5. ca. 27 what carefull endeuour, he had about the holy Churche matters. But this ſupreme authoritie, to care, appoint, and procure woorthy and good Paſtours or Biſhoppes, when the ſeas were vacant, appeareth more plainly in Honorius the Emperour, brother to Archadius, whome the Biſhop of Rome him ſelfe in his decrées, and his Gloſars on the ſame, confeſſe and acknowledge to haue the ouerſight, rule and gouernment in the elections & orderinge of Biſhops, yea, ouer the Biſhoppe of Rome him ſelfe.

After the death of Pope Sozimus, were twoo Popes chooſen at ones in a great Schiſme, the one Bonifacius primus, the other Eulalius, whereof when the Emperour Honorius had notice beinge at Millayne, he cauſed them Luthprand. bothe to be baniſhed Rome: But after ſeuen monethes, Bonifacius was by the Emperours commaundement, called againe and confirmed by his authoritie in the Apoſtolicall ſea. This Bonifacius beinge nowe ſettled in the Papacy, by humble ſuite to ye Emperour, prouideth a remedie againſt ſuche miſchiefes in time to come. The caſe was this, ſaith the Gloſator, Boniface the firſte, did beſeeche Honorius the Emperour to make a Lawe, whereby it might appeare, Diſt. 79. • ▪ duo. what were to be done, when twoo Popes were choſen at ones by the vndiſcreetnes of the Electours, contendinge amongeſt them ſelues. Honorius did than conſtitute that neither of thoſe twaine ſhoulde be Pope, but that in a newe Election a thirde ſhoulde be choſen by common conſente. If twoo (ſaithe the Emperour in his Lawe made at the humble ſute of Bonifacius) by chaunce againſte righte be choſen, thorough the vndiſcreete contention of the Electours: wee permitte neither of them to be Prieſte or Pope: but wee iudge him to remaine in the Apoſtolique ſea, whome the diuine iudgement, and the common conſente dothe appointe from amongeſt the Clergy in a newe Election. Vppon this woorde, where the Emperour ſaithe (wee permitte) the Gloſar ſaith, and ſo the Emperour dothe not onely abrogate the clayme of bothe thoſe that be choſen in the contention, but dothe make them bothe for that time vnable, and dothe decree an other to be taken out of the Clergie for that time. Againe the Gloſar interpretinge this, (the diuine iudgement) ſaithe: this is the meaninge that the Emperours will and election muſte ſtande, the Clergy and the whole people acceptinge with thankefull minde whome the Emperour doth chooſe. For the Emperours were called in thoſe daies holy, and their reſcriptes and iudgementes Diuine. Here you ſée by the Popes decrées and Gloſars, that the Emperour had the ſupreme rule and gouernement in Churche cauſes, and this was the continuall practiſe of the Churche for the moſt parte, yea, euen the Biſhoppes of Rome before they Gratian. diſt. 63. were ordered and conſecrated, had their election ratified and confirmed by the Emperours, their Lieutenaunt, or other Princes. Sabellicus ſpeakinge of the contentious entraunce of Damaſus the firſt into the Papacy, whiche was not without great bloudſhed, as Volateranus ſaith, dothe note the ambition of the Prelates, to be the cauſe of ſuche contention about their atteininge of ſuch roumes. For now (ſaith he) the ambicious deſire of honour, had by litle and litle, begon to entre into the mindes of the Biſhoppes. The whiche was proued ouer true, not onely in the elections of the Biſhoppes of old Rome, but alſo in many Biſhoppes of other Cities, eſpecially of newe Rome. Theſe diſeaſes in the Churche myniſters, and the diſorders thereout ſpringyng: the Emperours from time to time ſtudied to cure and refourme: wherefore Theodoſius and Valentinianus when they ſawe, the great hoouing and ſhoouinge at Conſtantinople, about the election of a Biſhop after the death of Siſmius: ſome ſpeakinge to preferre Philippus, other ſome Proclus, both beinge Socr. lib. 7. cap. 29. myniſters of that Churche, did prouide a remedy for this miſchiefe, to witte, they them ſelues made a decrée, that none of that Churche ſhoulde be Biſhop there, but ſome ſtraunger from an other Churche, and ſo the Emperours ſent to Antioche for Neſtorius, who as yet was thought both Liberat. cap. 4. for his doctrine and life, to be a fitte paſtor for the flocke, and made him Biſhop of Conſtantinople.

As Conſtantinus and Theodoſius the elder, euen ſo Theodoſius the ſeconde a very godly Emperour, hauing & practiſinge Nicep. li. 14 cap. 34. 35. the ſupreme gouernment in Eccleſiaſticall cauſes, ſéeinge the horrible Hereſies ſpronge vp, & deuidinge the Church, but ſpecially by Neſtorius, did by his authoritie call the thirde generall councell at Epheſus, named the firſte Epheſine councell, geuinge ſtreight commaundement to all Biſhops whereſoeuer, that they ſhoulde not faile to appeare at the time appointed, and further vſed the ſame power and authoritie, in the orderinge and gouerninge thereof by his Lieutenaunt Ioannes Comes Sacrenſis, that other Godly Emperours had béene accuſtomed to vſe before him, accordinge to the continuall practiſe of the Churche, as it is plainely ſet foorth in the booke of generall Councelles.

In this councell there happened ſo gréeuous contention betwixt Cyrillus Biſhop of Alexandria, and Iohn Biſhop of Antioche, bothe beynge otherwiſe godly and learned men, that the councell was deuided thereby into twoo partes: the occaſion of this Schiſme was partely, that Cyrillus and certaine other with him had procéeded to the condemnation of Neſtorius, before that Ioannes with his company coulde come, and partely for that Ioannes of Antioche Liberat. cap. 6. ſuſpected Cyrillus of certaine Hereſies, miſdéeminge that Cyrill had made the more haſte to confirme them before his comminge. He therefore with his aſſociates complaineth, and laieth to Cyrilles chardge, that he did not tarie accordinge to the commaundement of the Emperour for the comminge of the Biſhoppes of other Prouinces, whiche were called thither from all partes, by the commaundement of the Emperour: That whan the noble Erle Candidianus commaunded him by writinge, and without writinge, that he ſhoulde preſume no ſuche matter, but that he and thoſe that were with him, ſhoulde abide the comminge of the other Biſhoppes, neuertheleſſe he procéeded: that he and his companie were the authours of diſſention and diſcorde in the Churche: and that they had geuen the occaſion, that the rules of the Fathers, and the decrées of the Emperours were broken, and troden vnder foote: wherefore they iudge Cyrill of Alexandria, with Memnon Biſhop of Epheſus, to be depoſed frō their Biſhoprikes, and Eccleſiaſticall myniſtery: & the other their aſſociates to be excommunicate. The whiche their doynges they ſignifie to the Emperour Theodoſius by their Sydonical letters, to vnderſtande his pleaſure, in allowing or diſallowyng of their Synodicall actes. After this came the Biſhoppe of Romes legates, before whome in the councell Cyrillus and Memnon offered vp their libelles, depoſinge a conteſtation againſte Iohn and his partie to haue them cited, and render the cauſe of their depoſition. The Biſhoppe of Romes legates, with the conſent of the councel, on that parte, ſendeth for Ioannes and his parties, who returneth this anſweare: Neither ſende you to vs, nor wee to you, bicauſe wee looke for an anſweare from the Prince touchinge you. Therefore ſaith Liberatus: Cyrill and Memnon, ſeekinge to reuenge them ſelues, did condemne Iohn and all thoſe that ſtoode with him, who ſuffered many diſpleaſures at Epheſus thorough the pride of theſe twaine. The Emperour ſendeth to the whole Councell his anſweare in writinge, on this ſorte: Wee allowe the condemnation of Nestorius, Cyrillus, and Memnon: the other actes and condemnations, whiche you haue made▪ wee diſallowe, obſeruinge the Chriſtian Faithe, and vprightnes whiche wee haue receiued of our Fathers and progenitours. &c. Certaine of the Biſhoppes did ſatisfie the Emperour, whome he commaunded to enter into the Churche, and to ordeine an other Biſhop for Conſtantinople in the place of Nestorius. Theſe thinges thus doone, the Emperour diſſolued the Councell, and commaunded the Byſhoppes to departe euery man to his owne countrey. Within a while after the Emperour Liberat. cap. 8. perceiuinge the diſſention betwixte Cyrill and Iohn to continewe, whiche he thought was not to be ſuffered: called Maximianus, and many other Biſhoppes that were then at Conſtantinople, with whome he conſulted, howe this Schiſme of the Churches, might be taken away. Whoſe aduiſe had, the Emperour ſente a noble man, named Aristolaus with his letters to Cyrill and Iohn, commaundinge them to come to an agreement and vnitie betwixte them ſelues, otherwiſe he woulde depoſe and baniſhe them bothe. Whereuppon followed a reconciliation betwéene the twoo Biſhops, and muche quietnes to the Churches.

Eutyches ſtirred vp muche trouble in theſe daies: wherefore he was cited to appeare before Flauianus Biſhop of Conſtantinople, and other Biſhoppes aſſembled in a Synode, to anſweare vnto his hereſies: who woulde not appeare but fledde vnto the Emperour Theodoſius, and declareth vnto him his griefe. The Emperour ſendeth vnto the Synode with Eutyches, one of his chiefe officers Florentius, with this mandate: Bicauſe wee ſtudie carefully for the peace of Goddes Churche, and for the Catholique Faithe, and Liberat. cap. 11. will by Goddes grace haue the righte Faithe kepte, whiche was ſette foorth by the Nicene Councell, and confirmed by the Fathers at Epheſus, when Neſtorius was condemned: wee will therefore the • e bee no offence committed aboute the aforenamed Catholique Faithe, and bicauſe wee knowe the honourable Florentius, to be a faithfull and an approoued man in the righte faithe, wee will that he ſhalbe preſent in your Synode, bicauſe the conference is of the Faithe. He was there aſiſtaunt vnto the Fathers and examined Eutyches openly in the Synode, diuerſe times of his faithe: and finally ſaide vnto him: He that (ſaithe Florentius) doth not confeſſe in Chriſte twoo natures, doth not beleeue aright: and ſo was Eutyches excommunicate, depoſed, and condemned. Eutyches reſted not here, but obteined that the Emperour did commaunde a newe Synode to be had at Conſtantinople, Niceph. li. 14. cap. 47. wherein to examine the actes of the former, whether that all thinges touching the procéeding againſt Eutyches, were done orderly and rightly or no. He appointeth beſides Florentius, diuerſe other of his nobles to be in this councell, to ſée the dooinges thereof. But when Eutyches coulde not winne his purpoſe in neither of theſe Synodes, he procureth by friendſhip of the Empereſſe Eudoxia and others, that the Emperour ſhoulde call a Synode againe at Epheſus: to the whiche Synode the Emperour preſcribeth a fourme of procéedinge. This Synode was a wicked conuenticle, wherein the trueth was defaced and Hereſie approoued, the Emperour beinge ſeduced by Chryſaphius, one of the priuie chamber, and in moſte fauour with him.

Leo the firſt, Biſhop of Rome a learned and a godly Biſhop, although not without all faultes, maketh humble ſupplication vnto Theodoſius the Emperour, and vnto Pulcheria: that there might be a generall councell called in Italy, to aboliſhe the wicked errour in Faith, confirmed by the violence of Dioſcorus, The ſelfe ſame Biſhoppe of Rome with many Biſhoppes Liberat. cap. 12. kneelinge on their knees, did moſte humbly beſeeche in like ſorte Valent inianus the Emperour, that he woulde voucheſaulfe to entreate and exhorte Theodoſius the Emperour to call an other Synode, to reuoke thoſe euill actes and iudgementes, whiche Dioſcorus had cauſed to be done in the condemnation of Flauianus Biſhop of Conſtantinople and others. In whiche examples it is manifeſt, that the Biſhops of Rome did acknowledge the ſupreme gouernment, direction and authoritie in callinge of councelles, whiche is one of the greateſt amongeſt the Eccleſiaſticall cauſes or matters, to be in the Emperours, and Princes and not in them ſelues.

Marcianus, a godly Emperour, and very ſtudious about the Chriſtian Religion, ſucceded Theodoſius, who beſides that of him ſelfe, he was muche carefull to ſuppreſſe al hereſies, Nicep. li. 15 cap. 1. 2. and to refourme the Churches, reſtoring Religion to puritie without errour, was alſo haſtened hereunto by the earneſt ſute of Leo Byſhop of Rome: who in diuerſe Leo. ep. 44. and ſondrie epiſtles, declaring vnto him in moſte humble wiſe, the miſerable ſtate of the Churche, dooth beſeche him, that he would vouchſaulfe to call a general councell. Many other Byſhops make the ſame ſuite vnto the Emperour, and to the ſame ende: complaining vnto him, of the miſerable deſtruction, and horrible diſorders, in church cauſes. An example and paterne of their ſupplications, wherby may appeare, that they acknowledged the Emperour to be their Supreme gouernour, alſo in Eccleſiaſticall cauſes, or matters, is ſette foorth in the Chalcedon councell, in the ſupplication of Euſebius, the Biſhop of Dorelaum, Act. 7. vnto the Emperour: who maketh humble ſupplicatiō as he ſaith, for him ſelfe, and for the true or right faith. VVe flie vnto your godlines (ſaith this Biſhop vnto the Emperour) bicauſe both we and the Chriſtian faith, haue ſuffered muche wronge againſt all reaſon: humbly crauing iuſtice, and for that Dioſcorus hath doon many, and that no ſmall offences, both againſt the faith of Chriſte and vs: proſtrate, we beſeche your clemency, that you will commaunde him to aunſwere to the matters, we ſhall obiecte againſt him: wherin we will proue him to be out of the catholique faith, defending hereſies replete with impietie. VVherefore we beſeche you to directe youre holy and honourable commaundement, to the holy and vniuerſall councell of the moſte religious Biſhoppes, to examen the cauſe betwixt vs, and Dioſcorus, and to make relation of all thinges, that are doon, to be iudged as ſhall ſeeme good to your clemency. The Emperour In Epiſt. praeamb. proteſting that they oughte to preſerue the furtheraunce of the right faythe and Chriſtian Religion, before all other affaires of the common wealth: ſendeth their letters of ſummons to all Biſhoppes, commaundinge them to repaire to Nice, a citie in Bithynia, there to conſulte and conclude, an vnitie and concorde in Religion, & matters perteining thereunto, that hereafter all altercation & doubtfulneſſe be taken cleane away, & an holeſome trueth in Religion eſtabliſhed, addinge threates, & puniſhment to them that would refuſe to come at the time appointed. Whan thaſſembly was made at Nice of all the Biſhops, and that the Emperours could not come thither, to be preſent in the Synode perſonally, whiche they had promiſed and did much coueite, they write vnto the whole Synode, willing them to remoue from Nice vnto Chalcedon with out delay: where they aſſembled at the Emperours commaundement, to the number of. 630. Biſhoppes. The Emperour aſſigneth Iudges and rulers in the Sinode about. 24. of the chiefeſt of his Nobles and Senatours. After all the Biſhoppes and the Iudges were aſſembled in the councel houſe, which was in S. Euphemies church: the Emperour Martianus, with Pulcheria, entreth in amongſt them, & maketh an Oration vnto the whole Councell, to this effecte. Firſt he declareth, what zeale & care he hath for the maintenance and furtherance of true Religion: Act. 1. Then he ſheweth, that partely the vanitie, partely the auarice of the teachers, had cauſed the diſcorde and errour in Religion: He addeth the cauſe wherefore he chardged them with this trauaile: And laſt of al he preſcribeth a fourme, after which they muſt determine the matters in controuerſie. This done, the Iudges ſat downe in their places, & the Biſhoppes arowe, ſome on the right hande, & others on the left hande. And whan that Dioſcorus was accuſed, & the Iudges willed him to vſe his lawful defence, there began to be amongſt the Biſhops whote ſchooles, wanting ſome modeſtie, wherfore the Iudges at the firſt ſtaied them with milde wordes. VVilling them to auoide confuſion: but being earneſt, they ouerſhot the modeſtie of ſo graue men: wherfore the honourable Iudges and Senate of the Laity, appointed by the Emperour, did reproue thē, ſaiyng: Theſe popular acclamations, neither becommeth Biſhoppes, neither yet helpe the parties: be ye quiet therfore, and ſuffer al things to be reherſed and heard, in order with quietnes. VVhen the Iudges and Senate, had duely examined the cauſes, they gaue ſentence to depoſe Dioſcorus and others: So that this their iudgement ſeemed good to the Emperour, to whome they referred the whole matter.

In the next action, the Iudges and Senate after reherſal Act. 2. made, what was done before, do propounde vnto the Synode, what matters were nowe to be conſulted of, and willeth them to make a pure expoſition of the faith, & that without any ſiniſter affectiō, declaring that the Emperour and they, did firmely kepe and beleue, according to the faith receyued in the Nicen councell: whereunto the Biſhoppes alſo accorde, and ſaieth, that no man maketh, or may attempt to make any other expoſition. Certeine of the Synode deſired to heare the Symbol of the Nicen councell recited, whiche the Senate and Iudges graunted vnto them.

After that it was agreed vpon, by the whole Synode, that Dioſcorus ſhould be depoſed, the Synode wryteth vnto the Emperous Valentinianus, and Martianus, ſaiynge in this fourme: Greuous diſeaſes neadeth both a ſtronge medicine, and alſo Act. 3. a wiſe Phyſition: For this cauſe therefore, the Lorde oueral, hath appointed 630. biſhops confeſſe the Princes ſupremacie in Eccleſiaſticall cauſes. your goodlines as the beſt and chiefe Phyſicion ouer the diſeaſes of the whole worlde, that you ſhoulde heale them with fitte medicines. And you moſte Chriſtian Emperours, receiuinge commaundement from God aboue other men, haue geuen competent diligence for the Churches, framing a medicine of concorde vnto the Byſhoppes. This, thus in waie of Preface ſaide, they declare what they haue done touchinge Dioſcorus, they ſhewe the cauſe and reaſons, that moued them therunto: both that the Emperour ſhoulde conſider his wickednes, and alſo the ſinceritie of their ſentence.

In the fourth Action, when the reherſal of all thinges Act. 4. paſſed before was done, the Iudges and Senate aſketh if all the Biſhoppes agree: whereunto they anſwered, yea, yea. The Synode had requeſted the Iudges and the Senate, to make ſuite to Themperour for fiue biſhops, which otherwiſe muſt be depoſed, as was Dioſcorus, whiche they did, and made this relation vnto the Sinode: That the Emperour, perceiuinge the humble ſuite of the Synode, dooth licence them to determine touchinge the fiue, what they thought good: admoniſshinge them notwithſtandinge, to geue good heede what they did: for that they muſt make an accompte to god of their dooinges.

In the fifth Action, the Iudges willed the Synode, to Act. 5. reade thoſe thinges, whiche were agreed vpon touchinge the Faith: whereabout began a great contention, one parte of them allowinge, an other ſorte diſallowing that was redde amongſt them. The Iudges ſéeinge the exclamations and confuſion, that was amongſt them, appointeth a Committy, chooſinge foorth of ſundry partes a certaine number to goe aſide with the Iudges, to make a reſolution. When they preuailed nothinge, they threatened the whole Synode, that they would ſignifie theſe diſordered clamours vnto the Emperour, whiche they did. The Emperour immediatly of his Supreme authoritie, appoincted the order of Committies, whiche the Iudges had deuiſed before: geuing them in commandement, that goinge aſide by them ſelues, they ſhould conſult and conclude a trueth in Faith, with ſuche plainneſſe, that there might no more doubtes ariſe thereof, whereunto al ſhoulde agrée. The Synode obeyed, and folowed the Emperours directiō, & the Committies with the Iudges, goeth aſide into a ſecrete place, maketh conference, concludeth, and commeth againe into the Synode, & reciteth their determination, whereunto the whole Synode gaue their conſent, and ſo the Iudges commaundeth, that this their definition ſhould be ſhewed vnto Themperour.

The Emperour commeth into the Synode place, in Act. 6. his owne perſone, with Pulcheria, his nobles, and Senatours, and maketh vnto the Synode an Oration, of this effect. He careth for nothing ſo muche, as to haue all men rightly perſwaded in the true Chriſtian faith: He declareth the occaſions, why he ſommoned the Synode: He cō maundeth that no man be ſo hardy, hereafter to hold opinion, or diſpute, of the Chriſtian faithe, otherwyſe than was decreed in the firſt Nicen councell, he chargeth them therefore, that all partaking, contention, and couetouſnes laide apart, the onely truthe may appeare to al men. He declareth his cōming into the Synode, to be for none other cauſe, then to confirme the fayth, and to remoue from the people in tyme to come, all diſſention in Religion. And laſt of all, he proteſteth this to be his whole care, and ſtudy, that all people may be brought into an vnitie, and vnifourme agreement in pure Religion, by true and holy doctrine. The chiefe Notarie, humbly aſketh of the Emperour, if it will pleaſe him to heare their definition redde: The Emperour willeth that it ſhould be recited openly, he enquireth of them all, if euery man conſented thereunto: they anſwere, that it is agreed vpon by all their conſentes. Whereunto they adde many acclamations, commending the worthines of his Emperiall gouernement, concluding: By thee O woorthy Emperour, the right faith is confirmed, haereſies baniſhed, peace reſtored, and the Churche refourmed. After theſe acclamations, the Emperour doth openly declare vnto the Synode a ſtatute, whiche he maketh to cut of and put away from thencefoorth, al maner occaſion of contention about the true faithe, and holy Religion. The whole Synode deſireth the Emperour, to diſſolue the councell, and to giue them leaue to departe: whereunto the Emperour woulde not conſent, but commaundeth that none of them depart.

Baſsianus, of late the Biſhop at Epheſus, complaineth vnto the Emperour, to directe his letters to the Synode, to Act. 11. haue his cauſe hearde. The Emperour commaundeth the Synode to heare the matter. The Iudges, commaundeth Stephanus Byſhop of Epheſus, to make aunſwere vnto Baſsianus his complaint. After due examination had by the Iudges, openly in the Synode in this controuerſie, the Iudges aſked of the Synode, what they iudged to be doone. The Biſhops adiudged Baſsianus to be reſtored. But the Iudges appointed by the Emperour, woulde not alowe that ſentence, but deemed neither of them bothe worthy to occupy that Byſhoprike, and that there ſhould be a thirde choſen, and admitted to that ſea, to the whiche iudgement, the whole Synode did accorde. After the ende of this councell, the Emperour doth confirme the determination thereof by his publique Decree.

This Synode being finiſhed, the Emperour baniſhed Dioſcorus into the Cytie of Gangren. Whiche thyng doon: Cap. 14. The Nobles of the Cytie (ſayth Liberatus) aſsembled together to choſe one, bothe for life and learning, worthy of the Byſhoprike: for this was commaunded by the Emperours Decrees. At the length Proterus was made Biſhop: againſt whom the ſedicious people rayſed one Timotheus Hellurus, or Aelurus, who in concluſion, murthered Proterius. The catholique Biſhoppes, whiche mainteined the Chalcedon councell, made humble ſupplication vnto Leo the Emperour, both to reuenge the death of Proterius, and alſo to depoſe Timotheus Hellurus, as Libe. ca. 15. one not Lawfully inſtituted in the Biſhoprike: on the cō trary parte, other Biſhoppes make ſupplication vnto him, in the defence of Timotheus, and againſt the Chalcedon councell. When Leo the Emperour had conſidered the matter of both their ſupplications, for good & godly conſiderations, he wrote his letters to the Biſhops of euery city, declaring both theſe cauſes, & willing them to ſende him their aduiſe, what was beſt to be doon: from whome he receiued anſwere, that the Chalcedon councel is to bee mainteined euen vnto death: whereupon the Emperour writeth to Stila his Lieutenant of Alexandrea, that he ſhuld mainteine the Chalcedon councell. Stila did as the Emperour commaunded: he expelled Timotheus Hellurus, and placed Cap. 16. another in his roume, named Timotheus Sale facialius, or Albus, who liued quietly all the reigne of Leo, and Zeno, the Emperous, till Baſilicus gat the Empire, who reſtored Timotheus the Heretique: But when Zeno recouered the Empire, this Timotheus poyſoned him ſelfe, in whoſe place the Heretiques choſe one Peter Mogge. After that Zeno the Emperour knew of the crafty dealing of ye heretiques, he wrote to his Lieutenaunt Anthemius, that he ſhould depriue Peter Mogge, and reſtore Timotheus to the Byſhoprike, and further, that he ſhould puniſhe thoſe, that were the authors to enſtall Peter Mogge. Anthemius receyuinge the Emperours mandate, did depoſe Peter Mogge, as one that was but a counterfayte made Biſhop, contrary to the Lawes of the catholique Churche, and reſtored Timotheus Salefacialius, who beinge reſtored, ſent certayne of his Clergie to the Emperour to render him thankes.

After this Timotheus, Ioannes de Talaida was choſen, wherof when Acatius Biſhop of Conſtantinople hearde, he being offended with Iohn, for that he had not ſent vnto him ſynodical letters, to ſignifie of his electiō, as ye maner was,) he ioyned him ſelfe with the fautours of Peter Mogge, & accuſed Iohn vnto the Emperour, as one not ſounde in Religion, nor fit for the Byſhoprike. Peter Mogge eſpying this oportuniti, ediſſembleth an vnitie and reconciliation, and by his friendes, wynneth Acatius, who breaketh the matter to the Emperour, and perſwadeth him to depoſe Ioannes de Talaida, and to reſtore Peter Mogge: ſo that the ſame Peter would firſt receiue and profeſſe the Henoticon, that is the confeſſion of the vnitie in faith, whiche the Prince had ſet foorth, wherof this is the effect. Zeno the Emperour, Lib. ca. 18. to al Biſhops and people, throughout Alexandry, and Aegipt, Lybia, and Pentepolis: For ſo much as we knowe, that the right and true faith alone, is the beginning, cōtinuance, ſtrength, and inuincible ſhylde of oure Empyre: vve labour night and day in praier, ſtudy, and with Lawes to encreaſe, the Catholique, and Apoſtolique Churche by that faith. All people next after God, ſhall bowe downe their neckes vnder our power. Seing therfore, that the pure faith, doth on this wiſe preſerue vs, The princes ſupremacie in al cauſes and the Romain cōmon wealth, many godly fathers haue hūbly beſeched vs, to cauſe an vnitie to be had in the holy Churche, that the members diſplaced and ſeperated through the malice of the enemy, may be coupled and knit together. And after this, declaringe his faith, to agree with the Nicen councel, and thoſe that condemned Neſtorius, and Eutyches, (he ſaith.) vve curſe thoſe that thinke the contrary. After whiche curſe, declaring al the articles of his faith, he concludeth with an earneſt exhortatiō vnto the vnitie of faith. The Emperour, ſaith Liberatus, ſuppoſing that Ioannes de Talaida, had not ment rightly of ye Chalcedun coūcel, but had doon al things fainedly, wrote his letters by the perſwaſion of Acatius, to Pergamius, & Appolonius his Lieutenantes, to depoſe Iohn, and enſtall Peter Mogge. Iohn being thus thruſt out, repaired to the B. of Antioche, with whoſe letters of cōmendacion, he went to Simplicius Biſhop of Rome, and deſired him to write in his behalfe vnto Acatius Biſhoppe of Conſtantinople, who did ſo, and with in a while after, died.

This Pope Simplicius conſideringe the great contentions that were accuſtomably about the election of Popes, did prouide by decrée, that no Pope ſhoulde hereafter be choſen without the authoritie of the Prince, which decrée, although it be not extant, yet it is manifeſt inough, by the Epiſtle of kinge Odoacer put into the Actes of the thirde Synode, that Simmachus the Pope did kéepe at Rome, wherin the Kinge doth not onely auouche, the decree of Simplicius, but alſo addeth: Wee maruaile that without vs any thinge was attempted, ſeynge that whiles our Prieſte (meaninge the Biſhop of Rome Simplicius) was on liue: nothinge ought to haue beene taken in hande without vs

Nexte after Simplicius was Foelix. 3. choſen, who after his confirmacion ſent many letters, aſwell to the Emperour as to Acatius Biſhop of Conſtantinople, aboute the matter betwixt Iohn and Peter, but when he coulde not preuaile in his ſuite, he made Iohn Biſhop of Nola in Campania. One of the letters that Pope Foelix wrote vnto Zenon the Act. 1. Emperour about this matter, is put into the fifth Synode of Conſtantinople: wherin the Pope after the ſalutation, doth moſt humbly beſeche the Emperour, to take his hū ble ſuite in good parte. He ſheweth that the holy Churche maketh this ſuite, that he will voucheſaulfe to mainteine the vnitie of the Churche, that he will deſtroy Hereſies, that breaketh the bonde of vnitie, that he will expell Peter Mogge bothe out of the Citie and alſo from Churche regiment: that he would not ſuffer Peter being depoſed, to be admitted to the Cōmunion of the Churche: but that by his honorable letters, he would baniſhe him out of the boundes of Antioche. And (ſaith this Biſhoppe of Rome Foelix vnto the Emperour) In his place appoint you one, that ſhall bewtifie the Prieſthood by his woorkes.

Anaſtaſius the Emperour depoſed Macedoniue Biſhoppe of Conſtantinople, as one that falſified the Ghoſpels, as Liberatus Cap. 19. ſaithe. About the election of Symachus, Platina mentioneth what great diuiſion and ſedition aroſe, in ſo much Platina. yt the parties were faine to agrée to haue a councell holden for the determination of the matter. And there was a councell appointed at Rauenna (ſaith Sabellicus) to the ende that the controuerſie might be decided accordinge to righte, before the Kinge Sabell. Theodoriche: before whome the matter was ſo diſcuſſed, that at the laſt this Pope Symachus was cōfirmed. Neuertheleſſe this fyre was not thus ſo quite quenched, but that fower yéeres after, it blaſed out ſorer againe. VVhereat the Kinge (ſaith Platina) beinge diſpleaſed, ſent Peter the Biſhop of Altine to Rome, to enioy the ſea, and both the other to be depoſed. Whereupon an other Synode was called of. 120. Biſhoppes, wherein (ſaith Sabellicus) the Pope him ſelfe defended his owne cauſe ſo ſtoutely, and cunningly, and confuted, (ſaith Platina) all the obiections laide againſt him, that by the verdict of them all, he was acquited, and all the faulte laide to Laurence and Peter.

But to the intent it may the better appeare what was the Kinges authoritie about theſe matters, marke the fourth Romaine Synode, holden in the time of this Symachus & about the ſame matter of his, whiche although it be mangled and confuſedly ſet foorth in the Booke of generall Councelles, bicauſe (as it may ſéeme) that they woulde not haue the whole trueth of this diſſention appeare: yet will it ſhewe muche, that the Princes had no ſmall entermedlinge, and authority in Synodes & Church matters. This Synode was ſummoned to be kepte in Rome, by the commaundement of the moſte honorable Kinge Theodoriche. He declareth that many and gréeuous complaintes, were brought vnto him againſte Symachus Biſhoppe of Rome. Symachus commeth into the Synode to anſweare for him ſelfe, geueth thankes to the Kinge for callinge the Synode, requireth that he may be reſtored to ſuche thinges as he had loſte by the ſuggeſtion of his enemies, and to his former ſtate, and then to come to the cauſe, and to anſweare the accuſers. The more parte in the Synode, thought this his demaunde reaſonable: Decernere tamen aliquid Synodus ſine regia notitia non praeſumpſit. Yeat the Synode praeſumed not to decre • any thinge without the Kinges knowledge. Neyther came it to paſſe as they wiſhed: for the Kinge commaunded Symachus the Biſhoppe of Rome to anſweare his aduerſaries before he ſhoulde reſume any thinge. And ſo the kinge committed the whole debatinge and iudginge of the matter to the Synode, whiche concludeth the ſentence with theſe woordes: VVherefore accordinge to the Kinges will or commaundement who hath committed this cauſe to vs, wee refourme or reſtore vnto him (to Symachus) what right ſo euer he ought to haue within the Citie of Rome, or without.

As it is and ſhalbe moſt manifeſtly prooued and teſtified by the oecumenicall or general councelles, wherin the order of the eccleſiaſtical gouernment in Chriſts Church, hath béene moſt faithfully declared, and ſhewed from time to time (as you your ſelfe affirme) that ſuche like gouernement as the Quéenes Maieſtie doth claime and take vppon her in Eccleſiaſticall cauſes was practiſed continually by the Emperours: and approued, prayſed and highly commended by thouſandes of the beſte Biſhoppes & moſt godly Fathers that hath béene in Chriſtes Church from time to time: euen ſo ſhall I prooue by your owne booke of generall councelles mangled, maymed, and ſet foorth by papiſhe Donatiſtes them ſelues, and other ſuche like Churche writers, that this kinde, and ſuche like gouernment, as the Quéenes Maieſtie doth vſe in Churche cauſes, was by continuall practiſe, not in ſome one onely Churche or parte of Chriſtendome (whereof you craue proufe, as though not poſſible to be ſhewed) but in the notableſt Kingdomes of al Chriſtendome, as Fraunce and Spaine, put in vre: whereby your wilfull, and malicious ignorance ſhalbe made ſo plaine, that it ſhalbe palpable to them whoſe eyes you haue ſo bleared, that they cannot ſée the trueth.

Clodoueus about this time the firſte Chriſtian kinge of Fraunce, baptized by Remigius, and taught the Chriſtian faith: perceyuinge that thorough the troubleſome times of warres, the Churche diſcipline had béene neglected and muche corruption crepte in, doth for reformacion hereof call a nationall councell or Synode at Aurelia, and commaundeth the Biſhoppes to aſſemble there together, to conſult of ſuche neceſſary matters as were fitte, and as he deliuered vnto them to conſulte of. The Biſhoppes doo accordinge as the Kinge cōmaundeth, they aſſemble, they commende the kinges zeale, and great care for the catholique faith, and Religion, they conclude accordinge to the Kinges minde, and doth referre their decrées to the iudgement of the Kinge, whome they confeſſe to haue the ſuperioritie, to be approoued by his aſſent. Clodoueus alſo called a Synode named Concilium Cabiloneū, and commaunded the Biſhoppes to conſider if any thing were amiſſe in the diſcipline of the Churche, and to conſulte for the reformation therof: and this (ſaith the Biſhoppes) he did of zeale to Religion and true faith.

Other fower Synodes were ſummoned afterwarde in the ſame Citie at ſondry times, by the commaundemēt of the king, named Childebert, moued of the loue & care, he had for the holy fayth, and furtheraunce of Chriſtian Religion, to the ſame effect and purpoſe that the firſt was ſommoned for.

This kyng Childebert, cauſed a Synode of Biſhoppes to aſſemble at Parys, and commaunded them to take order for the reformation of that Churche, and alſo to declare whom they thought to be a prouident Paſtor, to take the care ouer the Lordes flocke, the Biſhop Saphoracus, beinge depoſed for his iuſt demerites.

Theodobertus king of Fraunce, calleth a Synode at Aruerna in Fraunce, for the reſtoring and eſtablyſhing the Churche diſcipline. Gunthranus the king, calleth a Synode, named Matiſconenſ. 2. to refourme the Ecleſiaſticall diſcipline, and to confirme certeine orders, and ceremonies, in the Churche, whiche he declareth plainely in the Edict, that he ſetteth foorth for that purpoſe. Wherein he declareth his vigilant and ſtudious carefulnes, to haue his people trained & brought vp, vnder the feare of God, A princes charge. in true Religion, and godly diſcipline, for otherwiſe (ſaith this Chriſtian king) I to whom God hath committed this charge, ſhall not eſcape his vengeaunce. He ſheweth the Biſhops that their office is to teach, comfort, exhort, to reproue, rebuke, and correct, by preaching the worde of God. He commaū deth A biſhops iuriſdictiō. the elders of the Churche, and alſo others of authoritie, in the common weale, to iudge and puniſhe, that thei aſiſte the Biſhoppes, and ſharpely puniſhe by bodely puniſhement, ſuch as will not amende by the rebuke and correction of the worde, and churche diſcipline. And concludeth, that he hath cauſed the Decrees in the councell, touching diſcipline, and certeine ceremonies to be defined, the whiche be doth publiſhe and confirme, by the authoritie of this edict.

After the death of Anaſtaſius the Emperour, Iuſtinus reigned alone a right catholique Prince, who immediatly ſent Platina. meſſengers vnto the Biſhop of Rome, who ſhould both confirme the authoritie of the ſea, and alſo ſhoulde prouide peace for all Churches, ſo muche as might be, with whiche doinges of the Emperour, Hormiſda the Biſhop of Rome, being moued, ſent vnto the Emperour, with conſent of Theodoriche, Legates. Martinus P •• nitentiar • us telleth, the Mar. Poeni. cauſe of this legacy was, to entreate the Emperour to reſtore thoſe Biſhoppes, which the wicked Anaſtaſius had depoſed. This godly Emperour Iuſtinus (ſaieth Martyn) did make a Lawe, that the Churches of the Heretiques, ſhuld be conſecrated to the catholique Religion, but this Decree was made in Iohn the next Popes daies. The whiche edict when the kyng Theoderiche, being an Arian (ſaieth the ſame Martyn,) and kinge of Italy, herde, he ſent Pope Iohn (ſaith Sabellicus) with others in embaſſage vnto the The Pope is the kinges Ambaſſadour. Emperour, to purchaſe libertie for the Arians. Iuſtinus receyued theſe Embaſſadours honourably, ſaith Platina, and the Emperour at the lengthe ouercome with the humble ſuite of the Pope, whiche was ſauced with teares, graunted The Popes hūble ſute to the Emperour, for the Arian heretiques. to him and his aſſociates, that the Arians ſhoulde bee reſtored, and ſuffered to lyue after their orders.

In this hiſtory, this is not vnworthy the noting, that the Pope did not onely ſhewe his obedience and ſubiectiō to the godly Emperour, but alſo that the ſecular Princes, ordeyned Lawes Eccleſiaſtical, with the which the Pope could not diſpence. For all this buſynes aroſe about the decree, whiche the Emperour had made in an Eccleſiaſticall cauſe or matter. If the Popes authoritie in theſe cauſes, had been aboue the Emperours, he needed not with ſuche lowlynes, and ſo many teares to haue beſought the Emperour to haue reuoked his decree and edict.

Within a whyle after this Iohn, was Agapetus Pope, Valateran • . whom Theodatus the kynge, ſent on his Ambaſſage vnto the Emperour Iuſtinianus, to make a ſuite or treaty in his behalfe. When the Emperour had enterteined this Ambaſſadour with muche honour, and graunted that he came for, touching Theodatus, he earneſtly both with fayre Sabell. wordes, and foule, aſſayled this Pope, to brynge him to become an Eutychian: the which when he could not wynne at his hande, beyng delighted with his free ſpeeche and conſtancie, he ſo lyked hym, that he foorthwith depoſed Anthemius Byſhoppe of Conſtantinople, bycauſe he was an Eutychian, and placed Menna a Catholique man, in his rowme. Agapetus dyed in this Legacy, in whoſe rowme was Syluerius made Pope, by the meanes, or rather, as Sabellicus ſayth, by the commaundement of the kinge Theodatus, the whiche vntill this time, was wont to bee doone by the authoritie of the Emperours (ſayeth Sabellicus,) for the reuenge whereof, Iuſtinianus was kindled to make warres againſt Theodatus. Syluerius was ſhortlye after quarrelled withall by the Empreſſe, through the meanes of Vigilius, who ſought to bee in his rowme, and was by the Emperours authoritie depoſed. The whiche acte, although it were altogether vniuſt, yet declareth it the authoritie that the Prince had ouer the Pope: who lyke a good Byſhoppe, as he woulde not for any threates doo contrary to his conſcience and office▪ ſo lyke an obedient ſubiecte, he acknowledged the Prynces authoritie▪ beynge ſent for, came: beinge accuſed, was ready with humblenes to haue excuſed and purged hym ſelfe: and whan he coulde not be admitted therunto, he ſuffred him ſelfe obediently to be ſpoyled of the Biſhoplike apparayle, to bee diſplaced out of his office, and to be clothed in a Monaſticall garment.

The ſame meaſure that Vigilius did giue vnto Syluerius, he him ſelfe beyng Pope in his place, receyued ſhortly after, with an augmentation, for he was in like ſorte within Sabell. a whyle, depoſed by the Emperours authoritie, bicauſe he would not kepe the promiſe whiche he had made vnto the Empereſſe, and was in moſte cruell wiſe dealt with all: whiche crueltie was the rather ſhewed to him by the meanes and procurements (as Sabellicus noteth) of Pelagius, whom Vigilius had placed to be his Suffragan in his abſence.

About this tyme, Epiphanius Biſhop of Conſtantinople, as Liberatus ſaith, died, in whoſe rowme the Empreſſe Cap. 20. placed Anthymus. About whiche time, was great ſtrife betwene Gaianus and Theodoſius, for the Biſhoprike of Alexandria, and within two monethes, ſaith Liberatus, the Empreſſe Theodora, ſent Narſes a noble man, to enſtall Theodoſius, and to baniſhe Gaianus: Theodoſius beinge baniſhed, the ſea was vacant: wherunto Paulus (who came to Conſtantinople to pleade his cauſe before the Emperour, againſt certeine ſtubborne monkes) was appointed, and he receiued (ſaith Liberatus) authoritie of the Emperour, to remoue heretiques, Cap. 23. and to ordeine in their places men of right faith. This Paulus was ſhortely after accuſed of murther, whereupon the Emperour ſent Pelagius the Popes proctour, liyng at Conſtantinople, ioyning vnto him certeine other Biſhoppes, with commiſſion, to depoſe Paulus from the Biſhoplike office, whiche they did: and they ordered for him zoilus, whome afterwarde Ibid. the Emperour depoſed, and ordered Apollo, who is nowe the Biſhop of Alexandria (ſaith Liberatus) Certeine Monkes met with Pelagius in his retourne from Gaza (where Paulus was depoſed) towardes Conſtantinople, bringing certeine articles, gathered out of Origenes workes, minding to make ſuite vnto the Emperour, that both Origen and thoſe articles might be condemned, whome Pelagius for malice he bare to Theodorus Biſhop of Caeſaria in Cappadocia, an erneſt fautor of Origen, did further all that he might. Pelagius therfore doth earneſtly entreate the Emperour, that he would commaunde that to be doone whiche the Monkes ſued for: to witte, that Origen with thoſe articles ſhoulde be damned. The whiche ſuite the Emperour graunted, beinge gladde to geue iudgement vppon ſuche matters, and ſo by his commaundement, the ſentence of the great curſe againſt Origen, and thoſe Articles were drawne foorth in writing and ſubſcribed with their handes, and ſo ſente to Vigilius the Biſhop of Rome, to zoilus Biſhop of Alexandria, Euphemius of Antioche, and Peter Biſhop of Hieruſalem. Theſe Biſshops receiuinge this ſentence of the curſe, pronounced by the Emperours commaundement, and ſubſcribinge thereunto: Origine was condemned beinge dead, who before longe agoe on liue was condemned.

When Theodorus Biſhop of Caeſarea in Cappadocia herde of this condemnacion, to be reuenged, he laboured erneſtly Cap. 24. with the Emperour, to condemne Theodorus Mopſueſtenus a famous aduerſarie of Origen, the whiche he brought to paſſe by ouermuche fraude, abuſinge the Emperour to the great ſlaunder and offence of the Churche. Thus in all theſe Eccleſiaſticall cauſes, it appeareth the Emperour had the chiefe entermedlinge, who although at the laſte was beguiled by the falſe Biſhoppes: yet is it woorthy the notinge by whome this offence in the church came, which appeareth by that, that followeth: I beleeue that this is manifeſt to all men (ſaith Liberatus) that this offence entred into the Churche, by Pelagius the Deacon, and Theodorus the Biſhoppe, the whiche euen Theodorus him ſelfe, did openly publiſ he with clamours: cryinge, that he and Pelagius were woorthy to be brente quicke, by whome this offence entred into the worlde.

This Pelagius as yet was but Suffragan or proctor for the Pope, who afterwarde in the abſence of Pope Vigilius his maiſter crepte into his ſea, in the middeſt of the broiles that Totylas kinge of the Gothes made in Italy, when alſo he came to Rome. In the which hiſtory is to be noted the Popes ſubiection to Totylas, whome humbly on his knées he acknowledged, to be his Lorde appointed therto of God, and him Sabellicus. ſelfe as all the reſt to be his ſeruaunt. Note alſo howe the kinge ſent him Embaſſadour, what chardge, and that by Othe, of his voyage, of his meſſage, and of his returne, the King ſtreightly gaue vnto him: howe buxomely in all theſe thinges he obeyed: How laſt of all towarde the Emperour (beinge commaunded by him to tell his meſſage) he fell downe to his féete, and with teares both to him and to his nobles, he ceaſed not to make moſte lamentable, and humble ſupplication, till without ſpéede, but not without reproche, he had leaue to returne home. But leaſt you ſhould take theſe thinges, to ſet foorth that Princes had onely their Iuriſdiction ouer the Eccleſiaſticall. perſones, and that in matters Temporall, and not in cauſes Eccleſiaſticall, marke what is writen by the Hiſtorians. Platina amongeſt the decrées of this Pope Pelagius, telleth, (and the ſame witneſſeth Sabellicus) that Narſes the Emperours other deputie, Ioyntly with Pelagius did decree, that none by ambition ſhoulde be admitted to any of the holy orders. Pelagius more ouer writeth vnto Narſes, deſiringe him of his ayde againſte all the Biſhoppes of Liguria▪ Venetiae and Hiſtria, whiche woulde not obey him, puttinge their affiaunce in the authoritie of the firſte Councell of Conſtantinople. In whiche Epiſtle amongeſt other thinges, he writeth on this wiſe: Your honour muſte remember what God wrought by you at that time, when as Totyla the tiraunt poſſeſsinge Hiſtriam and Venetias: the Frenche alſo waſtinge all thinges you woulde not neuertheleſſe ſuffer a Biſshoppe of Myllaine to bee made; vntill yee had ſente woorde from thence to the moſte milde Prince (meaninge the Emperour) and had receiued anſweare againe from him by writinge what ſhoulde be done, and ſo bothe he that was ordeined Biſshoppe, and he that was to be ordeined, were broughte to Raūenna at the appointement of your highe authoritie. Not longe after, Pelagius. 2. bicauſe he was choſen Iniuſſu Principis, without the Emperours commaundement; and coulde not ſende vnto him, by reaſon the Town was beſieged, and the huge riſinge of the waters ſtopped the paſſage: as ſoone as he mighte, beynge elected Pope, he ſente Gregorie to craue the Emperours perdone, and to obteyne his good will. For in thoſe daies (ſaithe Platina) the Clergy did nothinge in the Popes election, except the election had beene allowed by the Emperour.

Aboute the time of Pelagius the firſte his Papacy was there a Councell holden at Towers in Fraunce, by the licence and conſente of Arithbertus the Kinge, for the reformacion of the Churche diſcipline, wherein appeareth, that the Kinges authoritie was neceſſarily required, to confirme, and ſtrengthen the diſcipline. For where they decrée of the maydes or widdowes that ſhall not be maried, without the conſent of the parentes, which is an eſpeciall matter Eccleſiaſticall, they declare the ſtrength thereof, to depende vppon the commaundement of the Prince. Not onely (ſay they) the Kinges, Childebert and Clotharius of honourable memory, kepte and preſerued the conſtitution of the Lawes touchinge this matter, the whiche nowe the kinge Charibert their ſucceſſour hath confirmed, or ſtrengthened by his praecept.

The Emperour Iuſtinianus calleth the Biſhoppes of all Churches vnto a generall Councell at Conſtantinople, the whiche is called the fifte oecumenicall Synode, to repreſſe the inſolence of certayne Heretiques, who taught and mainteined Hereſies and Schiſmes, to the great diſquieting of the Churche againſt the doctrine eſtabliſhed Euag. li. 4. Cap. 38. in the foure forenamed generall Councelles. In the time of this councell Menna, the Biſhop of Conſtantinople, departed out of this life, in whoſe rowme the Emperour placed Eutychius. The Emperour gouerneth and Niceph. li. 17. Cap. 27. directeth all thinges in this Councell, as the Emperours before him had doone in the other generall Synodes, as appeareth by the writinge, whiche he ſente vnto the Biſhoppes, wherein he ſheweth, that the right beléeuinge godly Emperours his aunceſtours did alwaies labour, to cut of the Hereſies ſpronge vp in their time, by callinge together into Synode the moſt religious Biſhoppes, and to preſerue the holy Churche in peace: and the right faithe to be ſincerely preached and taught. He alledgeth the examples of Conſtantinus Magnus, Theodoſius the elder, Theodoſius the yonger, and Martianus the Emperours: who (ſaith he) called the former generall councelles, were preſent them ſelues in their owne perſones, did ayde and helpe the true confeſſours, and tooke great trauaile vppon them, that the right faith ſhoulde preuaile, and be preached. Our forenamed aunceſtours of godly memory (ſaith he) did ſtrengthen and cōfirme by their Lawes, thoſe thinges which were decided in euery of thoſe councelles, and did expulſe the Heretiques, whiche wente about to gaineſaie the determinations of the fower forenamed generall councelles, and to vnquiet the Churches. He proteſteth, that from his firſte entraunce, he made theſe the beginninges & foundacion of his emperiall gouernment, to wit, the vnitie in Faith agreable to the fowre generall councelles, amongeſt the churche miniſters, from the eaſt to the weaſt: the reſtraigninge of ſchiſmes and contentions ſtirred vp, by the fautours of Eutyches and Neſtorius, againſt the Chalcedon councell: the ſatiſfiynge of many that gaineſaide the holy Chalcedon councell, and the expulſion of others, that perſeuered in their errours, out of the holie Churches and Monaſteries: To the ende that concorde and peace of the holie Churches, and their Prieſtes, beinge firmely kepte, one, and the ſelfe ſame faithe, whiche the fowre holie Synodes did confeſſe, might be preached throughout Goddes holie Churches. He declareth howe he had conſulted with them by his letters and meſſengers aboute theſe matters, and how they declared their iudgements vnto him by theyr writinges: notwithſtandinge ſéeinge certaine Heretiques continue in their hereſies: Therefore I haue called you (ſaith he) to the royall Citie (meaninge Conſtantinople) exhortinge you beynge aſſembled togeather, to declare once againe your mindes touching theſe matters. He ſhoweth that he opened theſe controuerſies to Vigilius the Pope, at his beyng with him at Conſtantinople: And we aſked him (ſaith he) his opinion herein: and he, not once nor twiſe, but oftentimes in writinge, and without writinge, did curſe the three wicked articles, &c. VVe commaunded him alſo by our The Emperour commaundeth the Pope to come to the Synode. Iudges, and by ſome of you, to come vnto the Synode with you, and to debate theſe three articles togeather with you, to the ende that an agreeable fourme of the right faith might be ſet foorth: and that we asked both of him and you in writinge touchinge this matter: that eyther as wicked articles, they mighte be condemned of all: or elles, if he thought them right, he ſhoulde ſhewe his minde openly: But he anſweared vnto vs: that he woulde dooe ſeuerly by him ſelfe concerninge theſe three pointes, and deliuer it vnto vs He declareth his owne iudgement and beliefe, to be agreeable with the faith ſet foorth in the fowre generall Councelles. He preſcribeth vnto them the ſpeciall matters, that they ſhoulde debate and decyde in this Synode: whereof the finall ende is, (ſaithe he) That the trueth in euery thinge maye be confirmed, and wicked opinions condemned. And at the laſte, he concludeth with an earneſt and godly exhortacion, to ſeeke Goddes glory onely, to delare their iudgementes agréeable to the holye goſpell, touching the matters he propoundeth, and to doe that with conuenient ſpéede. Dat. 3. Nonas Maias, Constant inopoli. The Title prefixed to the firſt generall councell, ſommoned by the commandement of Iuſtinian, telleth in effect generally, both the matter and alſo who had the chiefe authoritie in the orderinge thereof: for it is intituled: The diuine ordinaunce and conſtitution of Iuſtinian the Emperour against Anthymus, Seuerus, Petrus, and Zoaras. Mennas the vniuerſall Archebiſhop and Patriarche of Conſtantinople, was preſent in this Councell, who had adioyned vnto him, placed on his right hande, certaine Biſhops, coadiutours, named and appoincted by the cōmaundement of the Emperour, ſent out of Italy from the ſea of Rome. When they were ſet thus in councell, Themperour ſent Theodorus one of the Maiſters of the Requeſtes, or his Secretarie, a wiſe man, vnto the Synode: Biſhoppes, Abbottes, & many other of the cleargy, with theyr billes of ſupplications, whiche they had put vp vnto the Emperour, for redreſſe of certaine matters Eccleſiaſticall. Theodorus maketh relacion vnto the Synode hereof, deliuereth the Billes of ſupplication to be conſidered on: preſenteth the parties to the Synode, and ſheweth that this is the Emperours pleaſure, that they ſhoulde diſpatche and ende theſe matters. Paulus the Biſhoppe of Apamea, in his bill of ſupplication, offred to the moſt godly Emperour in the name of all his, acknowlegeth him to be the higheſt Potentate in the worlde next vnto God: who hath magnified his Empire, The prince the higheſt potentate next to god in al cauſes and throwen his aduerſaris vnder him: bicauſe he mainteineth the onely and pure Faith: offreth vnto god pure Leuen, that is to ſaie, true doctrine as incenſe, and burneth the chaffe (meaning falſe Religion) with vnquencheable fier. And after the Declaration of their Faith, talkinge of the Eutychian or counterfaite catholique, He deſireth the Emperour, to whom God hath reſerued the full authoritie to directe, to cut him from the Churche, and to expulſe God reſerueth to the prince the fulnes of direction in Eccleſi. cauſes. him out of his Dominions. In like ſorte the Religious men, and the Monaſteries of Secunda Syrta, doo offer vp a booke of ſupplication vnto the Emperour, beſéechinge him, that he wil commaund the Archebiſhoppe Mennas, preſident of the councel, to receiue their booke, & to conſider of it according to the Eccleſiaſtical Canons. The Emperour maketh a lawe and conſtitution, to ratifie & confirme the iudgemēt of ye Sinode againſt Anthymus, & other heretiques: wherein alſo he decreeth touchinge many other eccleſiaſtical matters or cauſes: as, No man to Rebaptize: to prophane the holie Communion: to call Conuenticles: to dispute further in thoſe matters concluded on: to publishe or ſet foorth the Hereticall bookes: to communicate with them. And ſo knitteth vp all, with this concluſion. Wee haue decreed theſe thinges for the common peace of the moſte holie Churches: theſe thinges haue we determined by ſentence.

All thinges beinge thus doone, by the commaundement of the Emperour, in the firſt Action, & ſo foorth, in the ſeconde, thyrde, and fowrth, after many acclamations, the Preſidente of the Councell Mennas, concludeth: ſaiynge to the Synode: That they are not ignorant of the zeale and minde, of the Godly Emperour, towardes the right Faith, and that nothinge of thoſe that are moued in the Churche, ought to be doone Nothinge may be don in Churche matters, without the princes authorite. without his will and commaundement.

Suche is the aucthoritie of Princes in matters Eccleſiaſticall, that the Godly auncient Fathers did not onely confeſſe, that nothinge moued in Church matters, ought to be done without their aucthoritie, but alſo did ſubmitte them ſelues willingly with humble obedience, to the direction of the Godly Emperours, by their lawes, in all matters or cauſes Eccleſiaſticall, whiche they woulde not haue doone, if they hadde thoughte, that Princes oughte not to haue gouerned in Eccleſiaſtical cauſes. The ſame zelous Emperour doth declare, that the authoritie of the Princes lawes doth rightly diſpoſe and kepe Cod. lib. 1. tit. 17. in good order, both ſpirituall and temporal matters, and driueth away all iniquitie: wherefore he did not onely gather togeather as it were into one heape, the lawes that he him ſelfe had made, and other Emperours before him, touchinge ciuill or temporall matters: but alſo many of thoſe lawes and conſtitutions, whiche his aunceſtours had made in Eccleſiaſtical cauſes: Yea, there was nothinge perteininge to the Churche gouernmente, whiche he did not prouide for, order, and diricte by his lawes and conſtitutions: wherein maie euidently appeare the aucthoritie of Princes, not onely ouer the perſons, but alſo in the cauſes Eccleſiaſticall. He made a common and generall Nouell. conſt. 3. lawe to all the Patriarches, touchinge the orderinge of Biſhoppes, and all other of the clergie, & Church The Emperours Eccleſiaſticall lawes. miniſters: preſcribinge the number of them to be ſuche, as the reuenues of the Churches may well ſuſteine: affirminge that the care ouer the Churches, and other Religious houſes, perteine to his ouerſight: And dooth further inhibite, that the miniſters doo paſſe foorth of one Church to an other, without the licence of the Emperour or the Byſhoppe: the whiche ordinaunce he gaue alſo to thoſe that were in Monaſteries. He geueth authoritie to the Patriarche or Byſhoppe, to refuſe and reiecte, although greate ſuite by men of muche authoritie be made. He preſcribeth in what ſorte, & to what ende the churche goodes ſhoulde be beſtowed, and threatneth the appointed paynes to the Byſhop and the other miniſters, if they tranſgreſſe this his conſtitution.

He preſcribeth in what ſorte, the Biſhop ſhall dedicate a Monaſtery: he giueth rules and fourmes of examination, Conſt. 5. and trial of thoſe that ſhalbe admitted into a Monaſtery, before they be profeſſed: in what ſort and order they ſhall liue together: He preſcribeth an order and rule, wherby to chooſe and ordeyne the Abbot: He requireth in a Monaſtical perſone, diuinorum eloquiorum eruditionem, & conuerſationis integritatem: Learning in Gods woorde, and integritie of life. And laſt of all, he chargeth the Archebiſhoppes, Biſhops, & other Church miniſters, with the publiſhing and obſeruing of this his conſtitution: Yea his Temporall officers and Iudges alſo, threatening to them both, that if they do not ſee this his Lawe executed and take the effecte, they ſhall not eſcape condigne puniſhement.

He proteſteth, that Emperours ought not to be careful Conſt. 6. for nothing ſo muche, as to haue the myniſtery faithfull towardes God, and of honeſt behauiour towardes the worlde, whiche he ſaith, will eaſely be brought to paſſe, if the holy rules whiche the Apoſtles gaue, and the holy fathers kept, and made plaine, be obſerued and put in vre. Therefore, ſaith he, we folowing in al thinges the ſacred rules (meaning of the Apoſtles) doo ordeine and decree. &c. and ſo maketh a conſtitution and Law, touching the qualities and condicion, that one to bee choſen and ordred a Biſhop, ought to haue, and preſcribeth a fourme of triall and examinacion of the party, before be be ordered:: adding that if any be ordered a Biſhop, not qualified according to this conſtitution, both he that ordereth, and he that is ordered, ſhall loſe their Biſhoprikes. He addeth furthermore, that if he come to his biſhoprike by giftes or rewardes, or if he be abſent from his Biſhoprike aboue a time limited, without the commaundement of the Emperour, that he ſhall incurre the ſame penalties. The like orders and rules he preſcribeth in the ſame conſtitucion for Deacons, Diaconiſſes, Subdeacons, and Readers: cō maunding ye Patriarches, Archbiſhops & Biſhops to promulgate this cōſtitution, & to ſee it obſerued vnder a pain.

He affirmeth that this hath been an auncient Lawe, and doth by his authoritie, renue and confirme the ſame: that no man haue priuate chappels in their houſes, wherin Conſt. 57. to celebrate the diuine miſteries: whereunto he addeth this warning to Mennas the Archebiſhop, that if he knewe any ſuche to be, and doo not forbidde and refourme that abuſe, but ſuffer this conſtitution of the Emperour to be neglected add broken, he him ſelfe ſhall forfait to the Emperour fifty poundes of golde.

Alſo that the myniſters keepe continuall reſidence on their benefices: otherwiſe the Biſhop to place others in their rowmes, and they neuer to be reſtored. Conſt. 58.

Whan this Emperour vnderſtode, by the cōplaintes that were brought vnto him againſt the Clergy, Monkes and certeine Biſhoppes, that their liues were not framed accordynge to the holy Canons, and that many of them were ſo ignoraunt, that they knewe not the prayer of the holy oblation and ſacred Baptiſme: Perceiuynge further, that the occaſion hereof was partely, by reaſon that the Synodes were not kept accordinge to the order appointed, partly for that the Biſhoppes, Prieſtes, Deacons, and the reſidue of the Clergie, were ordered, bothe without due examinatiō of the right faith, and alſo without teſtimony of honeſt conuerſation: Proteſting that as he is mindefull to ſee the ciuill Lawes firmely kept, euen ſo he ought (of dutie) to be more carefull about the obſeruation of the Sacred rules and diuine Lawes, and in no wiſe to ſuffer them to be violated and broken. He renueth the conſtitutions for the Clergie, touching Churche cauſes, ſaying: Folowyng therefore thoſe thinges, that are defined in the ſacred Canons, we make a pragmaticall or moſte full and effectuall Lawe, whereby we ordeine that ſo often as it ſhalbe neadfull, to make a Biſhop. &c. And ſo goeth forwarde in preſcribing the fourme of his election, examination, & approbatiō. And ſhutteth vp ye Lawe about the ordering of a Biſhop with this clauſe: If any ſhalbe ordered a Biſhop againſt this former appointed order, bothe he that is ordered and he alſo that hath praeſumed to order againſt this fourme, ſhall be depoſed. He decreeth alſo by Prouiſo, what order ſhall be kept, if it chaunce that there be any occaſion or matter layde to the charge of him that is to bee ordered, either Biſhop, Prieſt, Deacon, Clergy man, or els Abbot of any Monaſtery. But about all thinges ſayeth he, wee enact this to be obſerued, that no man be ordered Biſhop by giftes or rewardes: for both the geuer, taker, and the broker, if he be a Churche man, ſhalbe depriued of his benefice, or clericall dignitie, and if he be a Lay man, that either taketh rewarde, or is a woorker in the matter betwene the parties, we commaunde that he paye double to be geuen to the Churche. He geueth lycence neuertheles, that where there hath bene ſomethyng geuen, by hym that is ordered Byſhoppe, of cuſtome, or for enſtallation, that they maye take it: ſo that it exceede not the ſomme preſcribed by hym in this Lawe. VVee commaunde therefore that the holy Archebiſhoppes, namely of the elder Rome, of Conſtantinople, Alexandria, Theopolis, and Hieruſalem, if they haue a cuſtome to geue the Biſhoppes and Clerkes, at their orderinge vnder twenty poundes in golde: they geue onely ſo mutche as the cuſtome alloweth: But if there were more geuen before this Lawe, wee commaunde that there be no more geuen then twenty poundes. And ſo he ſetteth a rate to al other Eccleſiaſtical perſons in their degrees, & according to ye habilitie of their Churches, concluding thus: Surely if any preſume by any meanes to take more than we haue appointed, either in name of cuſtomes, or enſtallations, wee commaunde that he reſtore threefolde ſo muche to his Churche, of whom he tooke it. He doth vtterly forbidde Biſhoppes & Monkes, to take vpon them gardianſhip: neuertheleſſe, he licenceth Prieſtes, Deacōs, & Subdeacōs, to take the ſame on them in certeine caſes. He cō maundeth two Synodes to bee kepte in euery Prouince yerely. He preſcribeth what, and in what order, matters ſhalbe examined, and diſcuſſed in them. Beſides theſe, he enioyneth, and doth cōmaunde all Biſhoppes, & Prieſtes, to celebrate the prayers in the miniſtration of the Lordes ſupper, and in baptiſme, not after a whiſpering or whyſt maner, but with a cleare voyce, as thereby the myndes of the hearers, may be ſturred vp with more deuocion in prayſing the Lorde God. He proueth by the teſtimony of S. Paule, that it ought ſo to be. He concludeth, that if the Religious Byſhoppes, neglecte any of theſe thinges, they ſhall not eſcape puniſhment by his order. And for the better obſeruing of this conſtitution, he commaūdeth the rulers of the prouinces vnder him, if they ſee theſe thinges neglected, to vrge the Biſhoppes, to call Synods, and to accompliſhe all thinges, whiche he hath commaunded by this Lawe to be doon by Synodes. But if the Rulers ſee notwithſtanding, that the Biſhoppes bee ſlouthfull and ſlake to doo theſe thinges, then to ſignifie therof to hym ſelfe, that he may correct their negligence: for otherwiſe he will extreemely puniſhe the Rulers them ſelues. Beſides theſe, ſaith this Emperour, we forbidde and enioyne the Religious Biſhoppes, Prieſtes, Deacons, Subdeacons, Readers, and euery other Clergie man, of what degree or order ſo euer he be, that they play not at the table playes (as cardes, dyce, and ſuche lyke playes, vſed vpon a table) nor to aſſociate or gaſe vpon the players at ſuche playes, nor to be gaſers at any other open ſightes: if any offende againſt this decrée, wée cōmaunde that he be prohibited from all ſacred myniſtery for the ſpace of thrée yéeres, & to be thruſt into a monaſterie. After theſe conſtitucions made for the gouernement of the ſecular clergy (as you terme it) in cauſes Eccleſiaſticall, the Emperour deſcendeth to make ſtatutes, ordinaunces and rules for monaſticall perſones (commonly called Religious) declaringe, that there is no manner of thinge, whiche is not thoroughly to Conſt. 133. be ſearched by the authority of the Emperour, who hath, (ſaith he) receiued The Prince hath ſupreme gouernment ouer al perſones in all māner cauſes. from God the common gouernment and principalitie ouer all men. And to ſhewe further that this principalitie is ouer the perſonnes, ſo well in Eccleſiaſticall cauſes as Temporall, he preſcribeth orders and rules for them, and committeth to the Abbottes and Biſshoppes (iuriſdiction) to ſee theſe rules kept, concludinge that ſo well the Magiſtrates, as Eccleſiaſticall perſones, ought to keepe incorrupted all thinges whiche concerne godlines: but aboue all other the Emperour, who ought to neglect no manner of thinge pertaininge to godlines. I omitte many other Lawes and conſtitutions, that not onely this Emperour, but alſo the Emperours before him made, touchinge matters and cauſes Eccleſiaſticall, and doo remitte you vnto the Code, and the Authentiques, where you may ſée that all manner of cauſes Eccleſiaſtical, were ouerſéene, ordered & directed by the authoritie of the Emperours, and ſo they did the duetifull ſeruice of Kinges to Chriſte, In that (as S. Auguſtine ſaith) they made lawes for Chriſte. Auguſt. Epiſt. 48.

Arriamirus Kinge of Spaine, commaunded twoo councelles to be celebrated in a Citie called Brachara, the one Bracha. 1. 2. in the ſecond yéere of his reigne, the other the thirde yéere, wherin were certaine rules made or rather renued touchinge matters of faithe, touchinge conſtitucions of the Churche, and for the dueties and diligence of the Clergie in their offices.

Wambanus Kinge of Spaine, ſéeynge the great diſorders in the Churche, not onely in the diſcipline, but alſo in the matters of Faithe, and about the adminiſtration of the Sacramentes, calleth a Synode at Brachara, Brach. 3. named Concil. Brachar. 3. for the reformacion of the errours and diſorders aboute the Sacramentes and Churche diſcipline.

About this time after the death of Pelagius 2. the Clergy and the people elected Gregory the firſte, called afterwardes the great. But the cuſtome was (ſaithe Sabellicus) which is declared in an other place, that the Emperours ſhould ratifie by their conſent, the election of him that is choſen Pope. And to ſtay the Emperours approbation (ſaith Platina) he ſente his meſſengers with his letters, to beſeeche the Emperour Mauritius, that he woulde not ſuffer the election of the people and clergy to take effecte, in the choyſe of him. &c. So muche did this good man (ſaithe Sabellicus) ſeekinge after heauenly thinges, contemne earthly and refuſed that honour, for the whiche other did contende ſo ambiciouſly. But the Emperour beynge deſirous to plante ſo good a man in that place, woulde not condeſcende to his requeſt but ſent his Embaſſadours, to ratifie and confirme the election.

Richaredus Kyng of Spaine, rightly taught and inſtructed in the Chriſtian faithe, by the godly and Catholique Biſhoppe Leander Biſhop of Hiſpalis, did not onely bringe to paſſe, that the whole nation, ſhoulde forſake the Arianiſme and receyue the true faithe, but alſo did carefully ſtudy howe to continue his people in the true Religion by his meanes newely receiued. And therefore commaunded all the Biſhoppes within his Dominions to aſſemble togeather at Toletum, in the fourth yéere of his reigne, and there to Tol. 3. conſulte about ſtayinge and confirminge of his people in true faithe and Religion of Chriſte by godly diſcipline. Whan the Biſhoppes were aſſembled in the conuocation houſe, at the kinges commaundement: the king commeth in amongſt them, he maketh a ſhort, but a pithy and moſt Chriſtian oration vnto the whole Synode: Wherein he ſheweth, that the cauſe wherfore, he called them together into the Synode was, To repaire and make a newe fourme of Churche diſcipline, by common conſultation in Synode, whiche had béene letted longe time before by the Hereticall Arianiſme, the whiche ſtay and let of the Arians haereſies, it hath pleaſed God (ſaithe he) to remoue and put away by my meanes. He willeth them to be ioyfull and gladde, that the auncient manner to make Eccleſiaſticall conſtitutions for the well ordering of the Churche, is now thorough Gods prouidence reduced and brought againe to the boundes of the Fathers by his honorable induſtry. And laſte of all he doth admoniſhe and exhorte them, before they beginne their conſultation, to faſte and pray vnto the Almighty, that he will voucheſaulfe to open and ſhewe vnto them a true order of diſcipline, whiche that age knewe not, the ſenſes of the Clergie were ſo muche benūmed, with longe forgetfulnes. Whereuppon there was a three dayes faſte appointed. That doone the Synode aſſembleth, the kinge commeth in, and ſitteth amongſt them: he deliuereth in writinge to bée openly redde amongeſt them the confeſſion of his Faithe, in whiche he proteſteth, with what endeuour and care, beyng their king, he ought not onely to ſtudy for him ſelfe, to be rightly geuen to ſerue and pleaſe God with a right Faithe in true Religion, but alſo to prouide for his ſubiectes, that they be thoroughly inſtructed The duetifull care of a Prince aboute Religion. in the Chriſtian Faithe. He affirmeth and thereto taketh them to witnes, that the Lorde hath ſtyrred him vp, enflamed with the heate of Faithe: both to remooue and put away the furious and obſtinate Hereſies and Schiſmes, and alſo by his vigilaunt endeuour and care to call and bringe home againe the people vnto the confeſſion of the true faith, and the communion of the Catholique Churche. Further alludinge to the place of S. Paule, where he ſaith, that thorough his myniſtery in the Ghoſpell, he offreth vp the Gentiles vnto God, to be an acceptable Sacrifice: he ſaithe to the Biſhoppes, That he offreth by their myniſterie, this noble people, as an holy and acceptable Sacrifice to God. And laſte of all with the reherſall of his faithe, he declareth vnto the Biſhoppes, That as it hath pleaſed God by his care and induſtry to winne this people to the faith, and vnite them to the Catholique Churche: ſo he chardgeth them, now to ſee them ſtaide and confirmed by their diligent teachinge, and inſtructinge them in the trueth. After this confeſſion was redde, and that he him ſelfe, and alſo his Quéene Badda, had confirmed and teſtified the ſame with their handes ſubſcripcion: the whole Synode gaue thankes to God with many and ſundry acclamacions, ſaying: That the Catholique Kinge Richaredus is to be crowned of God with an euerlastinge crowne, for he is the gatherer togeather of newe people into the Churche. This Kinge truely ought to haue the Apoſtolique rewarde, who hath perfourmed the Apoſtolique office. This done, after the Noble menne and Biſhoppes of Spaine, whome the woorthy Kinge had conuerted, and brought to the vnitie of Faithe, in the Communion of Chriſtes Churche, had alſo geuen their confeſſion openly, and teſtified the ſame with ſubſcription: the Kinge willinge the Synode to goe in hande to repayre and eſtabliſhe ſome Eccleſiaſticall diſcipline, ſaithe to the Synode, alludinge to S. Paules ſaying to the Epheſians, to this effect: That the care of a kinge ought to ſtretch foorth it ſelfe, and not to ceaſe till he haue brought the ſubiectes to a ful knowledge and perfect age in Chriſt: and as a kinge ought to bende all his power and authoritie to repreſſe the inſolence of the euill, and to nouriſ he the common peace and tranquilitie: A princes ſpecial care for his ſubiectes. Euen ſo ought he muche more to ſtudy, labour and be carefull, not onely to bring his ſubiectes from errours and falſe Religion, but alſo to ſee them inſtructed, taught, and trained vp, in the trueth of the cleere light. And for this purpoſe he dooth there decree of his owne authoritie, commaunding the Biſhoppes to ſee it obſerued, that at euery Communion time, before the receipt of the ſame, all the people with a loude voice together, doo recite diſtinctly the Symbole, or Crede, ſet foorth by the Nicen councell. When the Synode had conſulted about the diſcipline, and had agreed vpon ſuche rules and orders, as was thought moſte mete for that time and Churche, and the kinge had conſidered of them, he doth by his aſſent and authoritie, confirme and ratifie the ſame, and firſt ſubſcribeth to them, and then after him all the Synode. This zelous care and carefull ſtudy of this, and the other aboue named princes, prouiding, ruling, gouerning, and by their princely power and authouritie, directing their whole Clergy, in cauſes or matters Eccleſiaſticall, was neuer diſallowed, or miſliked, of the auncient fathers, nor of the Biſhoppes of Rome, till nowe in the latter dayes, the inſaciable ambicion of the Clergy, and the ouermuche negligence and wantones of the Princes, with the groſſe ignorance of ye whole Laity, gaue your holy father, the childe of perdicion, the full ſway, to make perfect the myſtery of iniquitie: Yea, it Li. Epiſt. 7. Epiſt. 126. may appéere by an Epiſtle that Gregorius ſurnamed great, the Pope at that time commended the Princes gouernmēt in cauſes Eccleſiaſt Biſhop of Rome, writeth vnto this worthy king Richaredus, that the Biſhop of Rome did much cōmende this carefull gouernement of Princes in cauſes of Religion. For he moſte highly commendeth the doinges of this moſte Chriſtian king. He affirmeth that he is aſhamed of hym ſelfe, and of his owne ſlacknes, when he doth conſider the trauaill of kinges in gathering of ſoules to the celeſtial agayn. Yea, what ſhall I (ſayeth this Byſhop of Rome to The prince calleth coū cels and gouerneth Eccleſiaſticall cauſes with out any doinge of the Pope therin the king) anſwer, at the dreadfull doome, when your excellencie ſhall leade after your ſelfe flockes of faithfull ones, whiche you haue brought into the true faith, by carefull and continuall preaching. &c. Although I haue medled and done nothing at all with you, doing this altogether without me, yet am I partaker of the ioye therof with you. Neither doth Gregory blame this kyng as one medlyng in Churche cauſes, wherin he is not Ruler: but he prayſeth God for him, that he maketh godly conſtitutions againſt the vnfaithfulnes of miſcreantes: & for no worldly reſpect wilbe perſwaded to ſe thē violated.

Next after Sabinianus, an obſcure Pope, enemy and ſucceſſour to this Gregory, ſucceded Bonifacius. 3. Who although he durſt not in playne dealing denie, or take from the Emperours, the authoritie & iuriſdiction in the Popes election, and other Churche matters: yet he was the firſt that opened the gappe thereunto: for as Sabell teſtifieth, Sabell. Plat. Paul. Diac. Volater. Naucler. Martinus. with whom agree all other writers, for the moſte parte: This Bonifacius immediatly vpon the entraunce into his Papacy, dealte with Phocas, to winne that the Churche of Rome, might be head of al other Churches, the which he hardely obteined, bicauſe the Grecians did chalenge that prerogatiue for Conſtantinople. After he had obteyned this glorious & ambicious title, of the bloudy tyrant Phocas, and that with no ſmal bribes: like vnto one that hauing a beame in his owne eie, went about to pul the mote out of his brothers, he made a decree, that euery one ſhould be accurſed, that prepared to himſelfe a way into the Papacy, or any other Eccleſiaſtical dignitie, with frendſhip or bribery. Alſo that the Biſhops in euery city, ſhould be choſen by the people and Clergy: and that the election ſhould be good, ſo that the Prince of the City did approue the party by them choſen, and the Pope adding his authoritie therto, had ones ſaide, volumus & iubemus: we will and commaunde. But ſaith Sabell. both theſe decrees are aboliſhed.

Nowe began this matter to brue by litle and litle, firſt he obteined to be the chiefe ouer all the Biſhoppes, then to couer vice with vertue, and to hide his ambicion, he condemned all ambicion in labouring Spirituall promocion, and in the election of Biſhoppes, where the confirmation before was in the Emperours: bicauſe the Emperour gaue him an Inche, he toke an elle, bicauſe he had giuen him a foote, he would thruſt in the whole body, and tourne the right owner out. For leuing out ye Emperour, he putteth in the Princes of the Cities, from whome he might as eaſely afterwardes take away, as for a ſhew he gaue falſely that vnto them, that was none of his to giue: graunting vnto them the allowance of the electiō: but to him ſelfe ye authoritie of ratifiyng, or infringing the ſame, chooſe them whether they would allowe it or no. And to ſhewe what authoritie he would reſerue to him ſelfe, borowing of the tyrant, ſpeaking in the ſinguler nōbre. Sic volo, ſic iubeo, So wil I, ſo do I cōmaunde: for the more magnificence in the plural nombre, he princely lappeth vp all the matter with volumus & iubemus, we wil and cōmaūde: Which wordes, like the Lawe of the Medes & Perſians, yt may not be reuoked, if they once paſſe through the Popes holy lippes, muſt nedes ſtand, allowe or not allowe, who ſo liſt, with ful authoritie the matter is quite daſhed. But thākes be to God for al this (the decree is aboliſhed) foloweth immediatly. For ſhortly after, Iſacius ye Emperours Lieutenant Sabel. in Italy, did confirme & ratifie the election of Seuerinus the firſt of that name, for ſaith Platina. The election of the Pope made by the Clergie and people in thoſe daies, was but a vaine thing, onles the Emperour, or his Lieutenant had confirmed the ſame▪

Siſenandus the king of Spain, calleth forth of al partes Tol. 4. of his dominions the Biſhops to a City in Spaine, called Toletum. The purpoſe and maner of the kynges doynges in that councell, the Biſhoppes them ſelues ſet forth, firſt as they affirme: They aſſemble together by the praeceptes and commaundement of the king, to conſult of certeine orders of diſcipline for the Churche, to refourme the abuſes that were crept in about the sacramentes and the maners of the Clergie. The king with his nobles, commeth into the councell houſe: He exhorteth them to carefull diligence, that thereby all errours and abuſes, may be wypt away cleare out of the Churches in Spayn. They folowe the kinges direction, and agree vpon many holſome rules. When they haue concluded, they beſeche the king to continue his regiment, to gouerne his people with iuſtice and godlines. And when the king had geuen his aſſent to the rules of diſcipline, which they had agreed vpon, they ſubſcribed the ſame with their owne handes.

The like Synode Chintillanus kyng of Spayne, did conuocate Tol. 5. at Toletum, for certein ceremonies, orders, and diſcipline, whiche was confirmed by his precept and decree, in the firſt yere of his reigne. And an other alſo by the ſame Tol. 6. king, and in the ſame place, and for the like purpoſe, was called and kept the ſecond yere of his reigne.

Chindaſuindus king of Spaine, no leſſe careful for Church matters and Religion, than his predeceſſours, appointeth Tol. 7. his Biſhoppes to aſſemble at Toletum in conuocation, and there to conſult for the ſtabliſhing of the faith, & Churche diſcipline, whiche they did.

Recceſsiunthus kinge of Spaine, commaunded his Biſhops to aſſemble at Toletum, in the firſt yere of his reigne, and there appointed a Synode, wherein beſides the Biſhops and Abbottes, there ſate a great company of the noble men of Spayne. The king him ſelfe came in amongſt them, he maketh a graue and very godly exhortation vnto Tol. 8. the whole Synode, he profeſſed how carefull he is, that his ſubiectes ſhould be rightly inſtructed in the true faith, and Religion. He propoundeth the fourme of an Othe whiche the clergy and others of his ſubiectes were wonte to receiue, for the aſſurance of the Kinges ſaulfty. He exhorteth them to ordeine ſufficiently for the maintenāce of godlines and iuſtice. He mooueth his nobles that they will aſſiſt and further the good and godly ordinaunces of the Synode. He promiſeth that he will by his princely authoritie, ratifie and maineteine what ſo euer they ſhal decree, to the furtherance of true Godlineſſe, & Religion. The Synode maketh ordinaunces: the clergie, and nobilitie there aſſembled ſubſcribeth them: and the kinge confirmeth the ſame with his royal aſſent and authoritie. He called twoo other Synodes in the ſame place for ſuch Tol. 9. like purpoſe, in the ſeuenth & eyght yéeres of his reigne. Tol. 10.

Vitalianus beinge choſen Pope, ſente his meſſengers with Synodicall letters (according to the Cuſtome, ſaith Gratian) Diſt. 631. cap. 21. to fignifie vnto the Emperour of his election. In this Popes time (ſaith the Pontificall) came Conſtantinus the Emperour to Rome, whom this Pope with his cleargie, met ſixe myles out of the Citie, and did humbly receiue him. It is wonderful to conſider (althoughe the Hiſtorians, beyng Papiſtes for the moſt parte, couer the mater ſo muche as may be) what practiſes the Popes vſed to catche from the Emperours to them ſelues, the ſuperioritie in gouerninge of Churche matters: When they ſawe, that by ſtowte and braue preſumption, theyr ambitious appetites coulde not be ſatiſfyed, they turned ouer an other leafe, and coueringe their ambitious meaninge with a patched cloke of humilitie & lowlineſſe, they wan muche of that, whiche with pride and preſumption they had ſo often before this time attempted in vaine.

With this wily lowlineſſe, Donus the nexte ſauing one to Vitalianus, brought vnder his obedience the Archebyſhop of Rauenna. There had been an olde and continuall diſſenſion betwixt the Archebiſhop of Rome, and the Archebiſhop of Rauenna, for the ſuperioritie: The Rauennates accompting their ſea equall in dignitie, and to owe none obedience to the ſea of Rome, for they were not ſubiect thereunto: To finiſhe this matter, and to wynne the ſuperioritie, Pontificall. Donus firſt practiſed with Reparatus the Archebiſhop of Rauenna, to giue ouer vnto hym the ſuperioritie, and become his obedientiary, and that (as it mays appeare by the ſequele) wythout the conſente of hys Churche. After the death of Reparatus, whiche was within a whyle, Theodorus a familiar friende to Agatho the Pope, and a ſtoute man, (whome Agatho did honour with his Legacy vnto the ſyxth generall councell at Conſtantinople) bicauſe his Clergie woulde not wayte on hym on Chriſtmas daye, ſo ſolempnely conductinge him vnto the Churche as the manner had been, did giue ouer the title, and made his ſea ſubiecte to the Pope for enuie and deſpite of his Clergie, (ſaith Sabellicus) wherewith the Rauennates were not content, but beinge ouercomme by the authoritie of the Emperour Conſtantine, who muche fauoured Agatho, they bare it as paciently as they myght. And Leo the ſeconde, ſucceſſour to Agatho, made an ende hereof, cauſing the Emperour Iuſtinian to ſhewe great crueltie vnto the whole Citie of Rauenna, and to Foelix their Biſhoppe, bicauſe they would haue recouered their olde lybertie. And ſo this Pope Leo by the commandement and power of the Emperour Iuſtinian, brought Rauenna vnder his obeiſaunce, as the Pontificall reporteth. Theſe Popes through their feyned humilitie and obedience vnto the Emperours, whiche was but dutie, wan both muche fauour and ayde at the Emperours handes, to achieue their purpoſe muche deſiered.

But Benedictus the ſeconde, who ſucceded next to Leo the ſeconde, went in this point beyonde all his predeceſſours, for Conſtantine being moued with his humanitie, pietie, and fauourablenes towardes al men, when he ſent to the Emperour for his cōfirmation: the Emperour ſent ſaith Platina a decree, that from henceforth, loke whom the Clergie, the people, and the Romain army, ſhould choſe to be Pope, all men, without delay, ſhould beleue him to be Chriſtes true vicar, abiding for no confirmation by the Emperour, or his Lieutenant as it had been wonted to be doon. &c. For that was wont to be allowed in the Popes creation, that was confirmed by the Prince hym ſelfe, or his vicegerent in Italy.

Here firſt of al it appeareth (if this ſtory be true) how this intereſt of the Prince in this Eccleſiaſticall matter thus continuing long tyme, although many wayes aſſailed, and many attemptes made by the Popes, to ſhake it of, was at the lengthe through their flattery (whiche their Paraſites call humilitie) geuen vnto them of the Emperours, to whom it apperteined. But whether this ſtory be true or not, or if it were geuen, how it was geuē, or howe long the giftes toke place, or howe it was taken away and retourned to the former right, may well be called into queſtion, for there is good tokens to ſhewe, that it was not geuen in this ſort. For theſe two Popes who ſate in the Papal ſeate but. 10. moneths a peece or there abouts, were in no ſuch fauour with Themperour, as was their predeceſſor Agatho, who made great ſuite vnto the Emperour for ſuch like thinges, & obteined his ſuite, but with a ſpeciall Prouiſo for the reſeruation of this authoritie, ſtill to remaine vnto the Emperours, as wytneſſeth the Pontificall and Gratian. He receiued from the Emperour letters (ſaye they) accordinge to his petition, whereby the ſomme of money was releaſsed that was wonte to bee geuen (to the Emperour) for the Popes Conſecration: but ſo that if there happen after his death any election, the Biſshop elect be not conſecrated before the election be ſignified to the Emperour by the generall decree (he meaneth the Synodicall letters) according to the auncient cuſtome, that the orderinge of the Pope may goe forwarde, by the Emperours knowledge or conſent and commaundement. The Gloſſar vpon Gratian noteth vpon theſe woordes: vvhich ſumme Diſt. 63. was wonte to be geuen: For euery Biſshop was wonte to geue ſomethinge to the Emperour at his election. But did not the Emperour committe Symonie in releaſinge this right vnder this condition, that his conſent ſhould be required in the election? anſweare, no • bicauſe both theſe belonged to him of right before, wherefore he might nowe remitte the one.

But as I ſaide, let it be true, that Conſtantine gaue ouer this iuriſdiction, yet Volateranus addeth to this ſuſpected donacion, this clauſe, founde true by experience, which donation (ſaith he) was not longe after obſerued. And in déede it was kept ſo ſmall a while, that within one yéere after or litle more, when the electours after longe altercation, had agreed on Conon: Theodorus the Emperours Lieutenaunt (as ſaith Sabellicus) gaue his aſſent: and Platina ſheweth the ſame, although not ſo plainely. So that by this alſo it appeareth, that if ſtill it apperteined to the Emperours Lieutenaunt, to geue his aſſent to the Popes electiō, that than this gifte is either fained of the Papiſtes (and that the rather vnder the name of Conſtantinus, to bleare therewith the ignorauntes eies, as though it were the graunt of Conſtātine the great, as they doo about Images with the name of the Nicene Councell) or bylike the gifte was not ſo authentically ratified, as it was vnaduiſedly promiſed: but how ſo euer it was, it helde not longe: the Pope him ſelfe ſolempnely with the conſent and decrée of & whole Councell, reſigning al the foreſaide graunt vnto the Emperour for euermore. But I returne againe to Agatho, who (as I ſaide) beinge in great fauour with Conſtantine the Emperour, Determined (ſaith Platina) to haue a councell to decide the errour of the Monothelites. But bicauſe he coulde not him ſelfe by his owne authoritie, call a general councell, for that belonged to the Emperour, who in that time was buſie in the warres againſt the Saracens: He waited (ſaith Platina) for the returne of the Emperour.

This Conſtantinus ſurnamed Pogonatus, about the yéere of the Lorde. 680. calleth the Biſhoppes out of all coaſtes vnto a generall Councell: in his letters of Sommons to Donus, (but committed to Agatho Biſhoppe of Rome, Donus beinge dead) he admoniſheth him of the contētion betwixt Conſt. 6. the ſea of Rome and Conſtantinople, he exhorteth him to laie aſide all ſtrife, feruencie, and malice, and to agrée in the trueth with other, addinge this reaſon: For God loueth the trueth, and as Chryſoſtome ſaithe: He that wilbe the chiefeſt amongſt all, he muſt be myniſter vnto all, (by whiche reaſon made by the Emperour, it may ſéeme, that the pride of thoſe twoo ſeates, ſtriuinge for ſuperioritie and ſupremacie, was a great nouriſhment of the Schiſme, whiche was chiefly in outwarde ſhewe onely for doctrine.) He proteſteth that he will ſhew him ſelfe indifferent, without parcialitie to any parte or faction, onely ſéeking, as God hath appointed him, to keepe the Faith that he had receiued wholy and without blotte. He exhorteth and commaundeth the Biſhoppe of Rome, not to be an hinderaunce, but The Biſshop of Rome. at the Emperours commaundemēt in Eccl. matters. to further this Councell with ſendinge ſuche as are fitte for ſuche purpoſe. The Biſhoppe of Rome obeyeth the Emperours commaundement. And the like letters the Emperour ſendeth to George Biſhoppe of Conſtantinople, and others. The Emperour ſat in the councell him ſelfe, as Preſident and moderatour of all that action: hauinge Act. 1. on his right hande a greate companie of his Nobles, and of his Biſhoppes on his lefte hande. And whan the holy Ghoſpelles was broughte foorth, and laide before them, as the iudges, whoſe ſentence they ought to followe, as it was alſo wonte to be doone in the forenamed Councelles: The deputies for the Biſhoppe of Rome ſtandeth vp, and ſpeaketh vnto the Emperour in moſte humble wiſe, callinge him moſte benigne Lorde, affirminge, the Apoſtolike ſeate of Rome to be ſubiect vnto him, as the ſeruaunt vnto the Maiſter: and beſéechinge him, that he will commaunde thoſe that tooke parte with the Biſhoppe of Conſtantinople, whiche had in times paſte brought in newe kindes of ſpeache: and erronious opinions, to ſhewe from whence they receiued, their newe deuiſed Hereſies. The Emperour commaundeth Macarius Archebiſhoppe of Antioche, and his ſide to anſweare for them ſelues. And after diuerſe requeſtes made by him to the Emperour, and graunted by the Emperour vnto him, the Emperour commaundeth the Synode to ſtaie for that time. In the next ſeſſion after the ſelfe ſame order obſerued, as in the firſte, Paulus the Emperours Secretarie Act. 2. beganne to put the Councell in remembraunce of the former daies procéedinge. The Emperour commaundeth the Actes of the Chalcedon Councell to bée brought foorth and redde. At length whan a manifeſt place was alledged out of Leo the Pope, the Emperour him ſelfe diſputed with Macarius on the vnderſtandinge thereof. The Secretary hauinge offered the bookes of Act. 3. the fifte Councell, the Emperour commaundeth the Notary to reade them. The Notary beganne to reade, and within a while the Popes Legates riſinge vp, cried out this Booke of the fifte Synode is falſified, and there alledged a reaſon thereof: wherewith the Emperour and the iudges beynge mooued, beganne to looke more narrowly to the booke, and eſpyinge at the laſte, that three quaternions was thruſte into the beginninge, the Emperour commaunded it ſhoulde not be redde. Note here, that the Popes Legates were but the plaintife parties in this Councell, and not the Iudges thereof, the whiche more plainely followeth: eyther parties ſtriuynge vppon a like corrupte place. The Emperour commaunded the Synode and the Iudges (whiche were Lay men) to peruſe the Synodicall bookes, and to determine the matter, whiche they did. George the Archebiſhop of Conſtantinople moſt humbly beſéecheth the Emperour that he will cauſe the letters whiche Agatho the Pope, and his Synodo ſent vnto the Emperour to be redde ones againe: the Emperour graunteth his requeſt.

In the nexte ſeſſion the order and fourme obſerued as Act. 4. in the firſte, the Emperour commaunded firſte of all Pope Agatho his letters to be redde: in the whiche letters is manifeſtly confeſſed by the Pope him ſelfe: ſo well the Emperours ſupreme gouernment in Eccleſiaſticall cauſes, as the Popes obedience and ſubiection vnto him in the ſame. For in the beginninge, he declareth what pleaſure and comforte he conceyued of this, that the Emperour ſought ſo carefully, that the ſincere Faith of Chriſte ſhoulde preuayle in all Churches: that he vſed ſuche mildenes and clemencie, therein followynge the example of Chriſte, in admoniſhynge him and his to geue an accompte of their Faith, which they preached: that beinge emboldened with theſe comfortable letters of the Emperour, he perfourmed his ready obedience in accompliſhinge the Emperours praeceptes effectually. That he made inquiſicion for ſatisfiynge of his obedience (to the Emperour) for apt men to be ſente to the councell: the whiche thing, ſaith the Pope to the Emperour, the ſtudious obedience of our ſeruice, woulde haue perfourmed ſoner, had it not been letted, by the great circuite of the Prouince, & longe diſtances of place. He proteſteth that he ſendeth his Legates accordinge to yt Emperours commaundement, not of any ſiniſter meaninge, but for the obedience ſake (to the Emperour) whiche (ſaith he) we owe of dutie. He maketh a confeſſion of his faith, concerning the controuerſie, adding the teſtimonies of many auncient fathers. And he dooth proteſte, that he with his Synode of the Weſterne Biſhoppes, beleueth that God reſerued the Emperour to this tyme for this purpoſe. That he (the Emperour) occupiynge the place and zeale of our Lorde Ieſu Chriſte, him ſelfe here in earth, ſhoulde The prince is Chriſtes Vic • r in earth, in cauſes Eccleſiaſticall by the Popes confeſsion. Act. 5. giue iuſt iudgement or ſentence, on the behalfe of the Euangelicall and Apoſtolicall truthe.

In the next ſeſſion, the Emperour ſitteth as Preſidēt, and Moderatour, accompanied with many of his nobles, ſitting about him. On his right hande ſate Georgius the Archebiſhop of Conſtantinople, called newe Rome, and thoſe ye were with him: on the other ſide, vpon the Emperours lefte hande, ſate the Legates of the Archebiſhop Agatho of olde Rome, theſe two as agent parties. When they were thus ſet, the Emperours Secretary brought foorth the Ghoſpelles, putteth the Emperour in mynde, what was done the ſeſſion before, and deſireth his maieſtie to cauſe Macarius & his party, to bryng out likewiſe their teſtimonies, as the Legates from Agatho of olde Rome had done, for their party. The Emperour cōmaundeth, Macarius obeith, and deſireth that his bookes may be redde: the Emperour commaundeth they ſhould ſo be.

After the ſhewing of the allegations on bothe ſides, the Legates of olde Rome, deſier the Emperour that they Act. 7. may know, if the aduerſaries agree on the tenour of their two forſayde ſuggeſtions. The aduerſaries beſeche the Emperour, that they might haue the copies of them: the Emperour cōmaundeth, that without delay their requeſt ſhould be fulfilled. The bookes were brought foorth and ſealed with the ſeales of the Iudges, & either of the parties. This againe proueth that the Popes Legates were none of the Iudges, but one of the parties. And ſo in the eight, nynth, and tenth action, the ſame order of doyng is obſerued in like ſort, as before, in ſuche wiſe that no one in the Synode, neither the whole Synode, doth any thing without licence, and the direction of the Emperour, the preſident and chief ruler in all thoſe cauſes.

In the ende of the eleuenth Action. The Emperour Act. 11. aſſigneth certeine of his noble counſailours, to be the directours in the Synode, for that he was to bee occupied in other weighty affaires of the common weale. Hetherto we ſee how the Emperour in his owne perſone with his lay Princes alſo, was the ſupreme gouernour, was the Preſident, ouerſear, commaunder, ratifier, and directour, of all thinges done in the councell. The Popes Legates and all the whole coūcell, humbly yelding al theſe thinges vnto him alone. The reſidue of the actes, or any thinge therein done, was likewyſe his deede, by his deputies, although he him ſelfe in perſone, was not preſent. The Act. 12. Biſhops and Clergy, which were of the Prouince of Antioche, whan Macarius was depoſed by the iudgemēt of the Synode, do make ſupplication vnto the Iudges, the Emperours deputies & counſailours, that they wilbe meanes vnto the Emperour to appoint them an other Archbiſhop in the place of Macarius nowe depoſed.

The Iudges make them aunſwere, that it was the Emperours pleaſure, that they ſhoulde determine amongeſt Act. 13. them ſelues, whom they would haue, and bringe their decree vnto the Emperour. At the laſt the whole Synode doo offer their diffinition ſubſcribed with their handes to the Emperour, beſechinge him to examen and confirme the ſame. The Emperour within a whyle ſaith: we haue redde this definition, & geue our cōſent therunto. The Emperour aſked of the whole Synode, if this definition be concluded by vnifourme cōſent of all the Biſhops, the Synode anſwered: VVe all beleue ſo, we be al of this mynde, God ſende the Emperour many yeares: Thou haſt made all heretiques to flie, by thy meanes all Churches are in peace, accurſed be all Heretiques. In the whiche curſe, the whole Synode curſeth Honorius Pope of Rome with the great curſe, whome the Synode nameth in. 17. action, one of the chiefeſt of theſe Heretiques, who ar herecurſed. The Emperour proteſteth that his zeale to conſerue the chriſtian faith vndefiled, was the only cauſe of calling this Synode. He ſhe weth what was their partes therein, to wyt, to weighe conſideratly Gods holy Scriptures, to put a way all noueltie of ſpeche or • ſſertion, added to the Wherein cōſiſteth the office of biſhoppes. pure Chriſtian faith, in theſe latter daies by ſome of wicked opinion, and to deliuer vnto the Church this faith moſt pure and cleane. They make a commendatory oration vnto the Emperour with muche ioyfulnes declaring, that this his fact about this Synode in procuring to his ſubiectes true Godlines, and to all the Churche a The princes moſt acceptable ſeruice to god. quiet ſtate, was the moſt comely thing, the moſt acceptable ſeruice, the moſt liberall oblation or ſacrifice, that any Emperour might or coulde make vnto God. And declaring the humble obedience to his precept or ſommons of the Biſhoppe of Rome, who ſent his Legates, being ſicke him ſelfe, and of them ſelues being preſent in their owne perſones, they doo moſte humbly beſeche him to ſet his ſeale vnto their doinges, to ratifie the ſame with the Emperiall wryt, and to make edictes and conſtitutions wherewith to confirme the actes of this councell, that all controuerſie in tyme to come, may bee vtterly taken away. All whiche the Emperour graunted vnto them, addinge his curſe, as they had do • n before, ſo well againſt all the other Heretiques, as alſo againſt Honorius late Pope of Rome, a companion, fautour, and confirmer, (ſaieth he) of the others hereſies in all pointes. After this, the Emperour directeth his letters to the Synode at Rome of the Weſterne Biſhoppes, wherein he commendeth their diligence about the confuting of the hereſies. He deſcribeth the myſerable eſtate the Churche was in, by meanes of the Hereſies: for, ſayth he, the inuentours of Hereſies are made the chiefe Biſhoppes, they preached vnto the people contention in ſteade of peace, they ſowed in the Church forrowes, cockle for wheate, & all Churche matters were troubled, and cleane out of order. And bicauſe theſe thynges were thus diſordered, and impietie conſumed Godlines, wee ſet forwarde thither, wherunto, it becommed vs to directe our goinge (meanyng to ſeeke by all meanes the redreſſe of theſe diſorders in Churche matters) wee labour with earneſtnes for the pure faithe, wee attende vppon Godlines, and wee haue our ſpeciall care aboute the Eccleſiaſticall ſtate. In conſyderation whereof, wee called the Byſhoppes out of farre diſtaunte places to this Synode, to ſet a Godly peace and quietnes in the Churche matters. &c. To this epiſtle of the Emperour, Leo the ſeconde Biſhop of Rome, maketh aunſwere (for Agatho was dead) by letters, whereof this is the effect. I geue thankes vnto the kyng of kynges, who hath beſtowed on you an earthly kyngdome, in ſuche wyſe, that he hath geuen you therewith a mynde to ſeeke much more after heauenly thinges. Your pietie is the fruite of mercy, but your authoritie is the keper of diſcipline: by that the Princes minde is ioyned to God: But by this the ſubiectes receyue reformation of diſorders. Kinges ought to haue ſo muche care to refourme and correcte naughtynes amongeſt their ſubiectes, as to tryumphe ouer their enemies: for in ſo dooinge they make their authoritie ſubiect to ſerue him, by whoſe gifte and protection they reigne. VVherefore ſeinge that the holy mother the Churche, whiche is the Body of Chriſte, enioyeth by meanes of you her ſincere and principall childe, an inuincible ſoundnes. Therefore it is written of you, moſt mercifull Prince, and of that ſame holy Churche diſperſed thorough out all the worlde, Kinges ſhalbe thy nourſinge fathers, and in like ſorte it is writen, the Eſa. 49. Pſalm. 98. honour of the Kinge loueth iudgement: in that you ſet muche more by heauenly than by earthly thinges, and doo preferre without compariſon the right faith, before all worldly cares: what other doo you herein, than make right iudgement bonde and ſeruiceable to Goddes honour and religion, and to offer vnto his diuine Maieſtie, an oblation and burnt Sacrifice, of ſweete ſauour vppon the aultar of your harte? God inſpire, encreaſe and repleniſhe your princely harte, with the light of the Catholique doctrine, whereby the clowdes of the haereticall prauitie, may be driuen away. I receiued moſt ioyfully the Synodicall actes, with your letters of higheſt authority, by the legates your humble ſeruauntes, whiche were ſente vnto the Councell, from my praedeceſſour Agatho, at your commaundement. Wherefore with thankes geuinge I crie vnto the Lorde: O Lorde ſaue our moſte Chriſtian Kinge, and heare him in the day he calleth vpon thee: By whoſe godly trauaile the Apoſtolike godly doctrine or Religion, ſhineth thorough the worlde, and the horrible darkenes of hereticall malice is vaniſhed away. For thorough your trauaile, God aſsiſtinge the ſame, that miſchiefe whiche the wicked crafte of the Deuill had brought in, is ouerthrowne: the benefite of the chriſtian Faith, that Chriſte gaue to the ſaluation of man, hath wonne the ouer hande. The holy and great generall Councell, whiche of late hath beene congregate at Conſtantinople by your order and praecept: wherein for the Seruice and Myniſterie ſake that yee owe to God, you had the chiefe rule and gouernmēt, hath in all pointes followed the doctrine of the Apoſtles, and approued Fathers. I doo deteſt therefore and curſe all Heretiques, yea Honorius The Pope accurſed for Hereſie by the ſentēce of the Emperour, the Synode, and the Biſhop of Rome. alſo late Biſhop of this ſea, who laboured prophanely to betray and ſubuerte the immaculate faithe. O holy Churche, the mother of the faithfull, ariſe, put of thy mourninge weede, and clothe thy ſelfe with ioyefull apparaile, beholde thy Sonne the moſte constant Conſtantine, of all Princes thy defendour, thy helper (be not afraide) hath girded him ſelfe with the ſwoorde of Goddes woorde, wherewith he deuideth the miſcreauntes from the Faithfull: hath armed him ſelfe in the coate armour of Faithe, and for his helmet the hope of Saluation. This newe Dauid and Conſtantine, hath vanquiſhed the great Goliath thy boaſtinge enemy, the very Prince and chieftaine of all miſchiefe and errours the Deuill: and by his carefull trauaile the right faith hath recouered her brightnes, and ſhineth thorough the whole worlde.

Bamba Kinge of Spaine commaunded a Synode to be had at Toletum in the fourthe yéere of his reigne: the occaſion Tol. 11, was this. There had béene no Synode by the ſpace of. 18. yéeres before, as it is ſaide in the preface to this Councell, by meanes whereof the woorde of God was deſpiſed, the Churche diſcipline neglected, all Godly order diſtourbed, and the Churche toſte and tumbled, as a ſhippe without a rower and ſterne, (meaninge a Kinge to call them togeather in Synode). By the carefull zeale of this Kinge, beyng called togeather, they conſulte how to refourme errours about Faithe, corruption of diſcipline, and other diſorders againſte godlines and Religion. And at the ende they doo geue great thankes vnto the noble and vertuous Kinge, by whoſe ordinaunce and carefull endeuour, they were commaunded to this conſultacion: who as they affirme of him, comminge as a newe repayrer of the Eccleſiaſticall diſcipline in theſe times, not onely intended to reſtore the orders of the Councelles before this time omitted, but alſo hath decreed and appoincted, yeerely Synodes to bée kepts hereafter.

Eringius kinge of Spaine commaundeth the Biſhopps Tol. 12. and other of his Clergie, to aſſemble togeather at Toletum in one Synode the firſt yere of his reigne. And called an Tol. 13. other to the ſame place, the fourth yeere of his reigne: to conſulte about reformation of the Churche diſcipline. When the Biſhoppes, and the reſidue of the Cleargie were aſſembled in their conuocation, at the commaundemente of the kinge: he him ſelfe with many of his nobilitie and counſailours, commeth in to them: he declareth the cauſe wherefore he ſummoned this Synode: he ſheweth the miſeries the whole countrey hath ſuſteined, and the plagues: he declareth the cauſe, to be Goddes wrathe kindled by meanes of the contempte of Goddes woorde and commaundement: And be exhorteth them that they will with Godly zeale, ſtudie to purge the lande from prauitie, by preachinge, and exerciſe of godly diſcipline, and that zealeouflye. He doth exhorte his nobles, that were there preſente, that they alſo woulde care diligently for the furtherance hereof: he deliuereth vnto the Synode a booke, conteininge the principall matter wherof they ſhoulde conſulte. And laſt of all, he promiſeth by his hande ſubſcription, that he will confirme and ratifie what the cleargie and nobilitie ſhall conclude, touchinge theſe articles, for the furtherance of godlineſſe & Churche Diſcipline.

Egita, Kinge of Spayne, cauſed in his time alſo three Councelles to be hadde and celebrated at Toletum, for the preſeruation of Religion, with the Churche Diſcipline in ſinceritie and puritie: who alſo confirmed and ratiſied the ſame with his Royall aſſent and authoritie.

Although aboute this time the Popes deuiſed horrible practiſes, whereby to winne them ſelues from vnder the ouerſight and controlment of the Emperour or any other and to haue the onely and ſupreame authoritie in them ſelues ouer al, as thei had already obteined to their church the Supreme title, to be head of other Churches: Yeat the Emperoures had not altogeather ſurrendred from them ſelues to the Popes, their authoritie and iuriſdictions in Church matters. For whan the Churche was gréeuouſly vexed with the controuerſie about Images, there were diuers great Synodes or Councelles called, for the deciding of that troubleſome matter by the Emperours: and at the laſte, that whiche is called the ſeuenth generall or oecumenicall Conncell was called and ſummoned to be holden at Nice in Bithynia, by Conſtantine and Irene the Empereſſe his Mother, who was the ſupreme worker and gouernour (although but an ignoraunt and very ſuperſtitious woman, I will ſay no worſe) in this matter. For her Sonne was but aboute tenne yéeres olde, as Zonoras affirmeth, and ſhe had the whole rule, although Zonoras Tom. 3. he bare the name. After the deathe of Paule, the Emperour appointeth Taraſius the Secretary to be Patriarche at Conſtantinople, the people lyked well thereof. But Taraſius the Emperours Secretarie refuſed the office, and woulde not take it vppon him, till the Emperour had promiſed to call a generall Councell, to quiete the brawles in the Churche aboute Images. The Emperour writeth to the Patriarche of olde Rome, and to the other Patriarches, willinge them to ſende their Legates, vnto a Councell to bée holden at Nice in Bithynia. The Biſhoppes aſſemble at Nice by the commaundement and decrée of the Emperour, as they confeſſe in diuerſe places of this Councell. Whan the Biſhoppes were ſette in Councell, and many Laye perſones of the nobilitie with them: & the holy Ghoſpelles were brought foorth, as the maner was (although the holy Ghoſpelles were not made Iudges in this councell, as they ought to haue been, and were in al the forenamed generall councels) Taraſius commendeth the vigilant care and feruent zeale of the Emperours, about Churche matters: for ordering and pacifiyng wherof, they haue called ſaith he, this councell. The Emperour ſendeth vnto the Synode, certeine counſailours with the Emperours letters patentes, to this effect. Conſtantinus and Irene, to the Biſhoppes aſſembled in the ſecond Nicene Synode, by Gods grace our fauour and the commaundement of our Emperiall outhoritie. He ſheweth that it apperteineth to the emperial office, io mainteine the peace, concorde, and vnitie, of the whole Romayne Empire, but eſpecially to preſerue the eſtate of Gods holy Churches, with all poſſible care and councell. For this cauſe, he hath with paine gathered this councel together: geueth licence alſo and libertie to euery man without al feare, to vtter his minde and iudgemont frankely: to the ende the truthe may the better appeare. He ſheweth the order he obſerued, in making Taraſius Biſhop: He preſcribeth vnto the Biſhoppes what is their office, and what they ſhould doo: propoundinge vnto them the holy Ghoſpelles, as the right & onely true rule they ſhould folowe. After this he mencioneth letters brought from the Biſhop of Rome by his Legates, the whiche he commaundeth to be openly redde in the councell: and ſo appointeth alſo other thinges that they ſhould reade. There was nothing attempted or done in this councel, without the authoritie of the Emperours, as in all the former generall councels. And ſo at the ende, the whole councell put vp a ſupplication to the Emperour, for the ratifiyng of all their doynges. The which when the Emperour had heard openly recited and redde vnto them, they forthwith alowed, ſigned and ſealed.

Gregorius. 3. ſent into Fraunce for ſuccour to Charles Martell, yelding & ſurrendring vp vnto him, that whiche the Pope had ſo longe ſought, by all ſubtile and miſchieuous meanes, to ſpoile the Emperour & the Princes of. This ſame Gregory the third (ſaith Martinus Poenitentiarius,) VVhan Rome was beſieged by the king of Lombardy, ſent by Shippe vnto Charles Martell, Pipines father, the keyes of ſaint Peters confeſsion, beſeching him to deliuer the Churche of Rome from the Lombardes. By the keies of S. Peters confeſſion, he meaneth all the preheminence, dignitie, and iuriſdiction, that the Popes claime to them ſelues (more and beſides that, whiche all other Churche miniſters haue) ouer and aboue all maner perſons Eccleſiaſticall, or Temporall, as geuen of Chriſte onely to S. Peter, for his confeſſion, and ſo from him to the Popes of Rome by lineal ſucceſſiō. Seing that this Pope, who was paſſingly well learned, both in diuine and prophane learning, and no leſſe godly, ſtoute, and conſtant (if you wil beleue Platina) yeldeth and committeth all this iuriſdiction, and clayme that he hath, ouer all perſones Eccleſiaſticall and Temporall, ſo well in thinges or cauſes Eccleſiaſticall as Temporall, vnto Charles Martel a Lay Prince, & great maiſter of Fraūce: it appeareth that Princes may Lawfully haue the rule, gouernement, and charge, in Churche matters. The heires and ſucceſſours of this Charles Martell, did keepe theſe keyes from ruſting. They exerciſed the ſame iuriſdiction & gouernement in Eccleſiaſtical cauſes, yt the Emperours and kinges had doon, from the time of Conſtantine the great, vntill their time, which was almoſt. 400. yeres. For Carolomanus ſonne to kyng Pepin, and nephew to Charles Martell, no leſſe Princelike than Chriſtianly, exerciſed this his Supreme authoritie in Eccleſiaſticall cauſes, and made notable reformation of the Eccleſiaſticall ſtate. He ſommoned a councell of his Clergie, bothe Biſhoppes and Prieſtes. 742. yere from the incarnation Synod. Francica. of Chriſte: wherein alſo he him ſelfe ſate with many of his nobles and counſailours. He ſheweth the cauſe why he called this Synode. That they ſhould geue aduiſe (ſaith he) howe the Lawe of God and the Churche religion (meaning the order and diſcipline) may be reſtored againe, whiche in the time of my praedeceſſours, being broken in ſonder, fell cleane away. Alſo by what meanes the Chriſtian people may attaine to the ſaluation of their ſoules, and periſ he not, being deceiued by falſe prieſtes. He declareth what ordinaunces and decrees were made by his authoritie in that Synode. VVe did ordeine Biſshoppes through the Cities (ſaith he) by the councell of the Prieſtes, and my nobles, and did conſtitute Bonifacius to be the Archebiſsop ouer them. VVe haue alſo decreed a Synode to be called together euery yere, that the decrees of the Canons, and the Lawes of the Churche, may be repaired in our preſence, and the Chriſtian Religion amended. &c. That the money whereof the Churches haue been defrauded, be reſtored. VVe haue degraded the falſe Prieſtes, Deacons, and Clerkes, being Nauclerus. adulterers, and fornicatours, and haue driuen them to penaunce. We haue vtterly forbidden, all maner hunting and haukinge to the Clergie. We decree alſo, that euery prieſt dwelling in ye dioceſſe, be ſubiect vnto his own biſhop, & that always in Lent, he make an accompt & ſhew to the biſhop the maner & order of his miniſtery, touching baptiſme, the catholique faith, praiers & the order of Maſſes. And whāſoeuer the Biſhop ſhal go his circuite to confirme the people, the prieſt ſhalve ready to receiue him with a collection & helpe of the people. That ye prieſt ſeke for new chryſme always on Maundy thurſday at the Biſhops hand, that ye Biſhop may be a witnes of his chaſt life, of his faith and doctrine. We decree further, that no vnknowen Biſhop or Prieſt, be admitted into the church miniſtery, before he be allowed by the Synode. He maketh many ſuche like, for the reformation of y• Clergy, in what ſort they ſhalbe puniſhed, if thei cōmit whordome, & likewiſe againſt ſorcery wytchcraft, diuinacions, incantations, & all kinde of prophane ſuperſtitiōs. If there were no more exāples of any church hiſtory, but this of Caroloman, it woulde ſuffice to make playne that to the Princes authoritie apperteineth, to make Lawes, and to the Clergy to geue him counſaile out of Gods worde, howe to frame the diſcipline, to the edifiyng of Goddes Churche.

About this time was one Bonifacius not Pope, but as they call him the great Apoſtle of the Germaines, the like for all the worlde to our Apoſtle here in Englande, Auguſtinus Anglorum Apoſtolus: Either of them might be called, the Popes Apoſtles, whoſe great champions they were. And euen ſuche Eccleſiaſticall matters as our Apoſtle treateth of, hath this Apoſtle in his Epiſtles to the Pope, as this. He asketh his holines when fatte bakon ſhould be eaten: The Pope aunſwereth, when it is well ſmoke dried or reſty, and then ſodden. Likewiſe he asketh whether we ſhall eate Dawes, Crowes, Hares, and wilde Horſes: The Pope biddeth him to beware of them in any wiſe. Alſo he asketh him howe, if Horſes haue the fallinge ſickneſſe, what we ſhall doo to them: The Pope aunſwereth, hurle them into a ditche. He asketh what we ſhall doo with Beaſtes bitten with a madde dogge, the Pope biddeth him kepe them cloſe, or hurle them into a pitte. He asketh if one Nonne may waſ he an others feete, as men may: the Pope aunſwereth, yea, on Goddes name. Alſo he asketh, howe many Croſſes, and where aboutes in his body; a man ſhoulde make them. Theſe and a great many ſuche like, are the Popes and his Apoſtles, Eccleſiaſticall matters. But leauyng theſe tryfles, note that in thoſe Eccleſiaſticall matt •• s, whyche he dyd to any purpoſe the lay Princes had the entermedling, as appeareth by the Pope Zacharias Epiſtle to this Boniface. It is no marueile though this kinge Charloman, as alſo Charles the great, and other noble Princes, after their time eſtabliſhed by their authoritie in Synodes many ſuperſtitions, and idolatrous obſeruances, as of Maſſes, Chryſmes, and ſuche like abuſes, beinge moued with the zeale, that all Princes ought to haue, But wanting the pure knowledge that good and faithful Biſhops ſhould haue inſtructed them withall: ſeinge ſuche blynde buſſardes as this Boniface had the teachinge of them, who like blynde guydes, ledde them in the bottomles pit of all ſuperſticions and falſe Religion.

Adrianus the firſt, Pope, beinge muche vexed through his owne furious pryde, by Deſiderius kynge of Lombardy, ſendeth to Carolus Magnus, and requireth him of his ayde againſt the Lombardes, promyſing to make him therfore Emperour of Rome: Charles commeth, vanquiſheth Deſiderius, and ſo paſſeth into Rome, whom the Pope receiued with great honour, geuing to him in part of recompence, the title of moſt Chriſtian king, and further to augmēt his beneuolence towardes Charles, deſired him to ſende for his Biſhops into Fraunce, to celebrate a Synode at Rome: wherein were gathered together of Biſhops, Abbottes, and other Prelates, about. 154. In whiche councell alſo Carolus him ſelfe was preſent as ſaith Martinus.

Gratianus maketh report hereof out of the Churche hiſtory on this wiſe. Charles after he had vanquiſhed Deſiderius, Diſt. 63. came to Rome, and appointed a Synode to be holden there with Adrian the Pope. Adrian with the whole Synode, deliuered vnto Charles, the right and power to elect the Pope, and to diſpoſe the Apoſtolique ſea. They graunted alſo vnto him, the dignitie of the aunciēt bloud of Rome. wherby he was made a Patrician, & ſo capable of ye emperial dignitie. Furthermore he decreed that the Archbiſshops and Biſhops in euery prouince ſhould receiue their inueſtiture of him: ſo that none ſhould be conſecrate, onleſſe he were cōmended and inueſtured Biſhop of the Kinge. VVhoſo euer woulde doo contrary to this decree, ſhoulde be accurſed, and except he repented, his goodes alſo ſhoulde be confiſcate. Platina addeth, Charles, and the Pope, the Romaines and the Frenche, ſweare the one to the other, to keepe a perpetuall amitie, and that thoſe ſhould be enemies to them both, that anoyed the one.

Not longe after, Charles, perceiuing the Churches to be muche moleſted and drawne into partes, with the Hereſie of Foelix, calleth a councell of all the Biſhoppes vnder his dominions in Italy, Fraunce, and Germany, to conſulte and conclude a truthe, and to bring the Churches to an vnitie therein, as he him ſelfe affirmeth in his Epiſtle written to Elepandus Biſhop of Tolet, and the other Biſhoppes of Spaine: VVee haue commaunded (ſaith Charles) a Synodall councell to be had of deuout Fathers from all the Churches thoroughout our ſigniouryes, to the ende that with one accorde it might be decreed, what is to be beleeued touching the opiniō wee know that you haue brought in with newe aſſertions, ſuche as the holy Catholique Churche in olde time neuer herde of. Sabellicus alſo maketh mention of this Synode whiche was conuocated to Frankeforth: ad Caroli aedictum: at the commaundement of Charles.

Carolus Magnus, calleth by his commaundement the Biſhoppes of Fraunce to a Synode at Arelatum, appointeth the Archebiſhops of Arelatum and Narbon. to be chiefe there. They declare to the Synode aſſembled, that Carolus Magnus of feruent zeale and loue towardes Chriſte, doth vigilantly care to eſtabliſhe good orders in Goddes Churche: and therefore exhorte them in his name, that they diligently inſtructe the people with godly doctrine, and examples of life. When this Synode had conſulted and agreed of ſuche matters as they thought fit for that time, They decree that their dooinges ſhould be preſented vnto Carolus Magnus, beſeching him, that where any defectes are in their decrees, that he ſupply the ſame by his wiſedome. Yf any thinge be otherwiſe than well, that he will amende it by his iudgement. And that which is well, that he wil ratifie, ayde and aſsiſt by his authoritie.

By his cōmaundement alſo was an other Synode celebrated at Cabellinum, whereunto he called many Biſhops & Abbottes: who as they confeſſe in the Preface, did conſult & collect many matters, thought fit and neceſſary for that time: the whiche they agreed neuertheles to preſent vnto Charles to be examined, & by his iudgemēt to be allowed, & confirmed, amended or diſallowed. As this councell referreth al ye Eccleſiaſtical matters to ye iudgement, correctiō, diſallowinge or confirminge, of the Prince: ſo amongſt other matters, this is to be noted, that it prohibiteth the couetouſnes, and cauteles wherewith the Cleargy enriched them ſelues, perſuadinge the ſimple people to geue their landes, and goodes to the Churche for their ſoules health. Can. 6. The Fathers in this Synode complaine, that the auncient Can. 25. Churche order of excommunicacion, dooing penaunce, & reconciliation is quite out of vſe: Therfore they agrée to craue ye Princes order, after what ſort, he yt doth cōmitte a publique offence, may be puniſhed by publique penance. This councell alſo enueigheth againſt, & condēpneth gaddinge on pilgremage in Churche Myniſters, Laye men, Can. 45. great men, & beggers: all whiche abuſes (ſaith the Synode) after what ſorte thei may be amēded, the Princes minde muſt be knowē.

The ſame Charles calleth an other councell at Moguntia. In y• beginning of their preface to the councel, they ſalute Charles: the moſte Chriſtian Emperour, the authour of true Religion, and mainteinour of Gods holy Church, &c. Shewyng vnto him yt they his moſt hūble ſeruauntes are come thyther, according to his commaūdement: that they geue God thankes: Quia ſanctae Eccleſia ſuae piū ac deuotum in ſeruitio ſuo conceſsit habere rectorē. Bicauſe he hath geuen The Prince is the gouernour of the Church appointed of God in Eccleſiaſticall cauſes. vnto his holy Churche a gouernour godly, and deuoute in his ſeruice: who in his times openinge the fountaine of godly wiſedome, doth cōtinually feede Chriſtes ſheepe, with holy foode, and inſtructeth thē with diuine knowledge, farre paſsinge thorough his holy wiſedome in moſte deuout endeuour the other kinges of the earth. &c. And after they haue appointed in what order, they deuide ye ſtates in the councell: the Biſhops & ſecular Prieſtes by them ſelues, ye Abbottes & religious by them ſelues, & the Lay nobilitie, & Iuſtices by them ſelues, aſſigninge due honour to euery perſone: it followeth in their petition to ye Prince, They deſire his aſsiſtaunce, ayde and cōfirmation, of ſuche Articles as they haue agreed vppon, ſo that he iudge them woorthy: beſeching him, to cauſe that to be amended which is founde woorthy of amendement. In like ſorte did the Synode congregated at Rhemes by Charles, more priſcorū Imperatorū, as the auncient Emperours were wonte to doo, & diuers other, which he in his time called. I would haue you to note, beſides ye authoritie of this noble Prince Charles ye great in theſe Church matters (which was none other, but the ſelfe ſame, ye other Princes frō Conſtantine the great had & vſed) that the holy councell of Moguntia doth acknowledge & confeſſe, in plaine ſpeach, him to be the ruler of the Church (in theſe Eccleſiaſticall cauſes) & further that in all theſe councelles, next to the confeſſion of their faith to God, without makinge any mention of the Pope, they pray, & commaunde praier to be made for the Prince.

Pope Leo. 3. as the French Chronicles, & Nauclerus witneſſeth, ſente foorth with after he was made Pope Peters keyes, the Banner of the Citie, and many other giftes vnto Charles: requiring him, yt he wold cauſe ye people of Rome to become ſubiect vnto the Pope, & that by Othe. Charles mindinge to gratifie and pleaſure Pope Leo (there was a cauſe wherfore) ſente an Abbot on this buſines, & aſſured the people of Rome to the Pope by othe. This Leo (his ſtreight dealinges with the Romaynes was ſo hatefull vnto them) was brought ſhortly into muche daungier of his life, but farre more of his honeſty. Certaine of Rome came to Charles to accuſe this Pope: Charles putteth of Sabell. the examinacion of the matter till an other time, promiſinge that he woulde within a while come to Rome himſelfe: whiche he did, after he had finiſhed his warres. He was honorably receiued of the Pope. The eight day after his cominge into Rome, he commaunded all the people, Sabell. and the Cleargy to be called togeather into S. Peters churche: appointing to here and examine the Pope, touchynge that he was accuſed of, in the open aſſembly. When the Cleargie and the people, were aſſembled, the Kinge examineth them of the Popes life and conuerſacion: and Platina. the whole company beinge willed to ſaie their mindes: anſweare, that the manner hath béene, that the Popes Sabell. ſhoulde be iudged of no man, but of them ſelues. Charles beinge mooued with ſo ſore & gréeuous an anſweare, gaue ouer further examinacion. Leo the Pope (ſaith Piatina) who did earneſtly deſire that kinde of iudgement (to geue ſentence he meaneth in his owne cauſe) wente vp into the pulpit, and holdinge the Ghoſpels in his handes, affirmed by his Othe, yt he was guiltes of all thoſe matters wherewith he was chardged. Whereunto Sabellicus addeth, the Popes owne teſtimonie of him ſelfe, was ſo waighty, as if it had beene geuen on him by other: ſo muche auaileth a mans owne good reporte made of himſelfe in due ſeaſon, for wante of good neighbours. This matter, if it were as the Popes flatterers write, thus ſubtily compaſſed: although Martinus ſaith flatly, that he was driuen to purge him ſelfe of certaine crimes laide to his chardge: yet not withſtanding, the kinge toke vpon him, both to examine the matter, & to determine therein: and, as appeareth, tooke their anſweare no leſſe inſufficient, than gréeuous: although he winked at it: bicauſe he looked for a greatter pleaſure to be ſhewed him againe in conſecratinge him Emperour, promiſed longe before: whiche this Pope perfourmed, and ſolemply with great acclamations of the people, crowned him Emperour of Rome: For ſaithe Platina: The Pope did this to ſhewe ſome thankefulnes againe to him, who had well deſerued of the Churche. Anſegiſus Abbas gathereth together the decrées, that this Charles and his ſonne Lodouicus had made in their times for the reformation of the Church cauſes: Amongſt other theſe: The Canonicall Scriptures onely to be redde in the Churches: For the office of Biſshops in diligēt preaching, and that onely out of the holy Scriptures: that the communion ſhoulde be receiued three times in the yeere: The abrogatinge and taking away a great number of holy daies beſides sondaies: and that childrē before ripe yeeres, ſhould not be thruſt into religious houſes: And that no man ſhoulde be profeſſed a Monke, except licence were firſt aſked and obteined of the King. He decreed alſo, and ſtraightly cōmaunded. that Mōkes being Prieſtes, ſhould ſtudie diligently, ſhould write rightly, ſhoulde teache children in their Abbayes, and in Biſshops houſes. That Prieſtes ſhould eſchue couetouſnes, Ioan. Auē tinus. glotony, ale houſes or tauernes, ſeculer or prophane buſines, familiaritie of women vnder paine of depriuation or degradation. He prouided to haue, and placed fit paſtours for the Biſhoprikes and cures to feede the people. He ordeined learned Scholemaiſters for the youth, and made deuout abbottes to rule thoſe that were encloſed in Cloiſters, ſaith Nauclerus. As it is ſaide of kinge Dauid, yt he ſet in order 1. Paral. 16. the Prieſtes, Leuites, ſingers & porters, & ordered all the offices & officers required to be in the houſe of the Lorde, for the ſettyng foorth of his ſeruice and Religion: Euen ſo this noble Charles lefte no officer belonginge to Goddes Churche, no not ſo much as the ſinger, porter or Sexten, vnapointed & taught his office & duety, as Nauclerus telleth. Beſides the authoritie of this noble Prince in gouerning & directing al Church matters, his zeale & care therfore (in ſuch ſort as the knowledge of yt ſuperſtitious time would ſuffer) is plainely ſhewed in an Iniunction, that he gaue to al eſtates both of the Layty & Cleargie to this effect. I Charles, by the grace of God, Kinge and gouernour of the Kingdome of Fraūce, a deuout and humble maintainour, and ayder of the Churche: To al eſtates both of the Layty and the Cleargy, wiſhe ſaluatiō in Chriſt. Conſidering the exceeding goodnes of God towardes vs, and our people, I thinke it very neceſſary wee rendre thankes vnto him, not onely in harte and woorde, but alſo in continuall exerciſe and practiſe of well doing, to his glory: to the ende that he, who hath hitherto beſtowed ſo great honour vpon this kingdome, may voucheſaulfe to preſerue vs and our people with his protectiō. VVherfore it hath ſeemed good for vs, to mooue you, ô yee paſtours of Chriſtes Churches, leaders of his flocke, and the bright lightes of the worlde: that yee will trauaile, with vigilant care and diligent admonition to guide Goddes people thorough the paſtures of eternall life, &c. Bringinge the ſtray ſheepe into the foulde leaſt the wolfe deuoure them, &c. Therfore they are with earneſt zeale to be admoniſhed and exhorted, yea to be cōpelled to keepe them ſelues in a ſure faith, and reaſonable continuaūce, within and vnder the rules of the Fathers. In the which woorke and trauaile know yee right wel, that our induſtrie ſhall woorke with you: For whiche cauſe alſo wee haue addreſſed our meſſengers vnto you, who with you by our authoritie, ſhall amende and correct thoſe thinges that are to be amended. And therefore alſo haue wee added ſuch Canonicall conſtitutions, as ſeemed to vs moſt neceſſarie. Let no man iudge this to be praeſumptiō in vs, that we take vppon vs to amende, that is amiſſe, to cut of that is ſuperfluous. For wee reade in the bookes of Kinges, howe the holy Kinge Ioſias: trauailed, goynge the circuytes of his kingedome or viſitinge, correctinge and admoniſhinge his people, to reduce the whole kingedome vnto the true Religion and Seruice of God. I ſpeake not this as to make my ſelfe equall to him in holines: but for that wee ought alwaies to follow the exāples of the holy kinges: and ſo much as we can, we are bounde of neceſsitie, to bring the people to follow vertuous life to the praiſe and glory of our Lorde Ieſus Chriſt, &c. And anon after amongſt the rules that he preſcribeth vnto them, this followeth: Firſt of al, that all the Biſshoppes and Prieſtes, reade diligently the Catholique Faith, and preache the ſame to all the people, For this is the firſt precept of God the Lorde in his Lawe: Heare ô Iſrael, &c. It belongeth to your offices ô yee paſtours and guydes of Goddes Churches, to ſende forth thorough your Dioceſſes, Prieſtes to preache vnto the people, and to ſee that they preache rightly and honeſtly. That yee doo not ſuffer newe thinges, not Canonycall, of their owne minde forged, and not after the holy Scriptures, to be preached vnto the people. Yea, you your owne ſelues preache profitable, honeſt and true thinges, whiche doo leade vnto eternall life. And enſtructe you others alſo that they doo the ſame. Firſte of all euery preacher muſte preache in generall, that they beleeue the Father, the Sonne, and the holy Ghoſte to be an omnipotent God. &c. And ſo learnedly procéedeth thorough all the articles of our Faithe, after whiche he commeth to the conuerſacion of life, &c. And wee doo therfore more diligently enioine vnto you this thing, bicauſe wee knowe, that in the latter daies ſhall come falſe teachers, as the Lorde him ſelfe hath forwarned, and the Apoſtle Paule to Timothe doth witnes. Therfore beloued let vs furniſhe our ſelues in harte and minde, with the knowledge of the trueth, that wee may be able to withſtande the aduerſaries to trueth, and that thorough Goddes grace, Goddes woorde may encreaſe, paſſe thorough and be multiplied, to the profite of Goddes holy Churche, the Saluation of our ſoules, and the glory of the name of our Lorde Ieſus Chriſte. Peace to the preachers, grace to the obedient hearers, and glory to our Lorde Ieſus Chriſte. Amen.

This noble Prince was mooued to take vpon him this gouernment in Eccleſiaſtical matters & cauſes, not of preſumption, but by the woorde of God, for the diſchardge of his princely duety, as he had learned ye ſame both in the examples of godly kings cōmēded therfore of the holy ghoſt, & alſo by the inſtructions of the beſt learned teachers of his time, whereof he had great ſtoare, & eſpecially Alcuinus an Engliſheman of greate learninge, who was his chiefe Scholemaiſter and teacher: whome, as Martinus telleth, Charles made Abbot of Towers. Amongſt other many & notable volumes, this Alcuinus writeth one, entituled De Fide Sanctae & in diuiduae Trinitatis, whiche as moſte méete for him to know, he dedicateth to Charles the Emperour. He beginneth his epiſtle dedicatory, after the ſalutation & ſuperſcription, thus: Seeinge that the Emperial dignitie ordeined Alcuinus. of God, ſeemeth to be exalted for none other thinge, then to gouerne and profite the people, Therfore God doth geue vnto thē that are chooſen to that dignitie power and wiſedome: Power to ſuppreſſe the proude, and to defende the humble againſt the euill diſpoſed: wiſedome to gouerne and teache the ſubiectes with a godly carefulnes. VVith theſe twoo giftes O holy Emperour, Gods fauour hath honoured and exalted you incōparably aboue your aūceſtours of the ſame name and authoritie, &c. VVhat than? what muſt your carefulnes moſt deuoutly dedicated to God bringe forth in the time of peace the warres beinge finiſhed, when as the people haſteneth to aſſemble togeather, at the proclamation of your cōmaundement (he meaneth that he expreſſeth afterwarde, by this aſſembly or concourſe, the councell that was nowe in hande aſſembled, as he ſaith, Imperiali praecepto: by the Emperours precept.) And waiteth attentiuely before the throne of your grace, what you will commaunde to euery perſone by your authoritie: what I ſay ought you to doo? but to determine with all dignitie iuſte thinges, whiche beinge ratified, to ſet them foorth by cōmaundement, and to geue holy admonitions, that euery man may retourne home mery and gladde, with the precept of eternall Saluation. &c. And leaſt I ſhould ſeeme not to helpe and further your preachinge of the Faithe, I haue directed and dedicated this booke vnto you, thinkinge no gifte ſo conuenient and woorthy to be preſented vnto you: ſeeinge that all men knowe this moſte plainely, that the Prince of the people ought of neceſsitie to knowe all thinges, and to preache thoſe thinges that pleaſe God: neither belongeth it to any man to knowe better or m • e things, than to an Emperour, whoſe doctrine ought to profit all the ſubiectes &c. All the faithful hath great cauſe to reioyce of your godlines ſeing that you haue the prieſtly power (as it is mete ſo to bee) in the The prince hath a prieſtlie power to ſet forth gods word preaching of the worde of God, perfect knowledge in the Catholique faith, and a moſt holy deuotion to the ſaluation of men. This doctrine of Alcuinus, whiche no doubte, was the doctrine of all the catholique and learned fathers in that time, cōfirmeth wel the doinges of Charles and other Princes, in calling councelles, in making decrees, in geuing Iniunctions to Eccleſiaſtical perſons, and in ruling and gouerning them in all Eccleſiaſticall thinges and cauſes. If the gouernement of this moſt Chriſtian Prince in Eccleſiaſtical matters be well conſidered, it ſhall well appeare, that this Charles the great, whom the Popes doo extolle as an other great Conſtantine, & patron vnto them, (as he was in deede, by enriching the Churche with great reuenues and riches) was no whit greater for his martial & Prince-like affaires in the politique gouernaunce, than for his godly ordering & diſpoſing the Churche cauſes: although that in ſome thinges he is to be borne with, conſideringe the blindnes and ſuperſtition of the time.

Although herein Lodouicus Charles his ſonne, were ſomwhat inferiour to his father: Yet not withſtanding, he reſerued theſe Eccleſiaſticall cauſes to him ſelfe, & with no leſſe care he ordred the ſame, although in ſome things, being a very milde Prince, he winked and bare ouermuch with the ambition of the Popes. Shortly after, whan as the foreſaid Leo was departed, was Stephen next elected Pope, and without the confirmation of the Emperour, tooke the Papacy vpon him. All the hiſtories agree, that he came ſhortly after into Fraunce to the Emperour, but wherfore, moſt of them leaue vncertaine. Platina thinketh to auoyde the hurley burley in the Citie that was after the death of Leo. Sabellicus thinketh the Emperours coronation to be the cauſe. Nauclerus ſaith, he went in his owne perſone vnto the Emperour Lodouike about, or for the Churche matters, whiche proueth that the Emperour had chiefe authoritie in ordering the Churche buſines. But our Engliſh Chronicles, as ſome writers affirme, doo plainly declare, that his comming into Fraunce was, to make an excuſe of his vnlauful conſecration, againſt the decrees made to Charles by his predeceſſours, Adrian and Leo, fearing therefore the fequele of the matter, he firſt ſent his Legates before him to be a preparatiue to his purgation, and afterwards came him ſelf to craue his pardō. And the rather to pleaſe Themperour, brought a moſt beautiful crown of gold for him, and an other for the Empreſſe: wherof folowed, as Nauclerus ſaith: Omnia quae petiit à pio Imperatore obtinuit, he obteined whatſoeuer he asked of the godly Emperour.

Nowe when Stephen had diſpatched all his matters, he retourned home: and ſhortly after, an other Eccleſiaſtical cauſe happened, for within a while the Biſhop of Reatina died, and there was an other choſen. And when the ſea of Reatina (ſaith Nauclerus) was voide, the Pope would not conſecrate the elect Biſshop onles he had firſt licēce therto of the Emperour. The circumſtances of this ſtory, make the matter more plaine. The erle Guido, had writen vnto Pope Stephen to conſecrate that Biſhop, whom the Clergy and the people had elect: but the Pope durſt not enterprice the matter, till he were certified of ye Emperours pleaſure, & therupon wryteth again vnto Ther • e, the tenour wherof foloweth, after Gratianus reporte: I haue red your letters, wherin you require me to conſecrate the newly elect Biſhop of Reatin, choſen by the conſent Diſt. 63. of the Clergie and people, leaſt the Churche ſhould be long deſtitute of a propre paſtour? I am ſory for the death of the other: but I haue defered the confecration of this, for that he brought not with him, the Emperours licence (vt mos eſt) as the maner is. I haue not ſatisfied youre minde herein, leaſt that the Emperour ſhuld be diſpleaſed at my doing. Therfore I require you (for otherwiſe I ought not to medle) to purchaſe the Emperours licēce directed vnto me by his letters, vt priſca conſuetudo dictat, as the auncient cuſtome doth will, and then I will accompliſ he your deſier. I pray you take not this my doing in euill parte. Wherof it is manifeſt inough (ſaith Nauclerus) that of the Emperours at that time, the Biſshops had their inueſtitures: although Anto. doth gloſſe otherwiſe, ſaiynge that perhaps, this electe Biſshoppe was belonging to the Court, who ought not to be ordered. Not only the textes of many decrees in this deſtinctiō, doth confirme this to be true, but alſo Gratian himſelfe, and the gloſſars, do in many places affirme, that this Diſt. 63. was the auncient cuſtome, and conſtituion in the Churche, that the elections of the Biſshops of Rome, and of other Biſhops alſo, ſhould be preſented to the Emperours and Princes, before they might be coſecrated.

Immediatly after the death of Stephen Paſchalis. 1. was choſen Pope: He being encouraged, by al likelihood, by his predeceſſours like entrance, thinking to entreate the Emperour ſo eaſely as Stephen had done. And boldened with a late made Canon by Stephen, ſuffred him ſelf to be enſtalled, & conſecrate without Themperours inueſturing, leaue & authoritie: Neuertheles being better aduiſed, (miſtruſting his preſūpteous & diſobediēt fact wolde diſpleaſe Thēperour, as it did in dede) he ſent by & by his Legates to Themperour to excuſe him ſelf, & laieth all the fault on the people & Clergy. Thēperour accepting this excuſe for that time Platina, Sabel. warneth the people and Clergy of Rome, that they take good hede, that they do no more offende againſt his maieſtie, but that hereafter they doo warely obſerue and kepe the old orders and conſtitutions. He calleth this attempt plain treaſon.

This Emperour called a councel at Frankforth, he beſtowed Naucleru • . Spiritual promocions, and inſtituted his brother Drogo, the chiefe myniſter or Biſhop at Mettes.

In the meane whyle dieth Pope Paſchalis, next to whom folowed Eugenius, but elected not without contention, and liued but a while: after whom ſucceded Valētinus, who liued in the papacy but fourty days. Next vnto him was choſen Gregory the fourth, who was of ſo great modeſtie, ſaieth Platina, that being elected Pope of the Clergy, and people of Rome, he would not take vpon him the office, before he had his confirmation of the Emperours Embaſſadours, whom the Emperour had ſent to Rome for that purpoſe, and to examen diligently that election. And Lodouicus the Emperour did this not of pride, but that he woulde not looſe the priuileges and rightes of the Empire. Note all theſe thinges well, the Pope on the one part, whā he was choſen without any contention, yet would he not be conſecrate without the Emperours confirmation: otherwiſe he thought it an vnmodeſt part. The Emperour on the other ſide, not onely ſendeth his Embaſſadours to confirme, but or euer they confirme him, to examyn and diligently to diſcuſſe, after what ſorte he came in, and whether he were elected lawfully or no. And this he did, not of a pryde (ſaye they) muche leſſe of any vſurpation, but bicauſe he woulde not looſe or diminiſhe the right herein, that belonged to the Emperiall maieſtie. Here ſay they, he did it of purpoſe, bicauſe he would not loſe his right, and not his onely, but the right of the Empire. But leaſt it ſhould ſéeme he did tyrannouſly herein, and oppreſſed the Churche, or enfringed her liberties, it foloweth, all moſt worde for worde in both theſe writers, Platina, and Nauclerus. For he was a milde, merciful, and moſt gentle Prince of nature, and one that did alwayes mainteine the right and dignitie of the Churche. Loo howe great clemency this is compted in him, and the defence of the dignities and rightes of the Churche: the whiche afterwardes, and nowe of the Popes, is compted the greateſt tyranny and oppreſſion of the Churche that can be. But further to approue this deede of Lodouike, the foreſayde authours recite many Canons, decrees, & conſtitutions, that this Emperour made in Eccleſiaſticall cauſes and thinges: and eſpecially for the reformation of the diſordered behauiours of the Biſhoppes and Clergie. In ſo muche that Platina comparinge the diſſoluteneſſe of the Churchemen in his time, crieth out: Woulde God (O Lodouike) thou were aliue in theſe our times, for nowe the Churche wanteth thy moſte holy ordinaunces, and thy diſcipline. The ſelfe ſame Lodouicus (ſaith Platina) called a councell of many Biſshoppes at Aquiſgrane, to Goddes honour, and the profite of the Church dignitie. The Prelates in the preface to this Sinode, doo declare, what was the care & authoritie of the Godly Emperour, in this Sinode. They affirme that the moſte Chriſtian Emperour, had called an holy and general congregation or Councell at Aquiſgrane: He beganne therein thoroughly to handle the mater, with wiſedome voide of curioſitie: He counſailed, yea warned the holie Synode aſſembled, what was néedefull to be doone, touching certaine chiefe miniſtees of the Churches: He warned them further, to drawe out of the Holie Canons, and the ſaiynges of the holie Fathers, a fourme of inſtitution for the ſimple ſōrte of Miniſters, whereby they might more eaſilie learne to walke in theyr duties without offence. The Synode geueth God thankes, that he had praeferred ſo holie, wiſe, and deuout a Prince to haue the chardge, and ouerſight of his Churche, and the Churches needefull buſineſſe or matters. The Synode, accordinge to the kinges aduertiſement, furthered alſo with his helpe otherwiſe, collecteth a fourme of Inſtitution, wherein is conteined at large, after what ſorte the Prelates oughte to frame their liues, rule, or gouerne the people committed to their cures, &c. This done, they bring to the Prince their fourme of inſtitution, whiche they had deuiſed.

This Emperour called an other Councel at Ticinum in Italy for the cauſes hereafter expreſſed. The matters or cauſes which the honorable Emperour Lodouicus did commaunde his Biſhoppes to conſider of, are theſe: touching the ſtate of his kingedome: of the conuerſation of the Biſhoppes, Prieſtes, and other Churchmen: of the doctrine and preachinge to the people: of writinge out of Bookes: of reſtoring of Churches: of ordering the people, and hoſpitalles for ſtrangers: of Monaſteries both for men and wemen. What ſo euer is out of order in theſe forenamed ſtates, eyther thorough the negligēce of the guides, or the ſlouthfulneſſe of the inferiours, I am (ſaide he) verie muche deſirous to knowe, and I coueite to amende or refourme them, according to Goddes will, and your holy aduiſe, in ſuche ſorte▪ that neither I be founde reproueable in Goddes ſight, neither you nor the people incurre Goddes wrathfull indignation for theſe thinges, howe this may be ſearched, founde out, and brought to perfection, that I committee to be entreated by you, and ſo to be declared vnto me. The leſſer matters alſo, whiche in generall touche all, but in eſpeciall, ſome, and neede reformation: I will that yee make enquirie of them, and make relation vnto me thereof: as for example if the rulers in the countreys neglect, or ſell Iuſtice, if they be takers or oppreſſours of the Churches, widowes, orphanes, or of the poore. Yf they come to the ſermons. Yf they doo reuerence and obey duely their Prieſtes. Yf they preſume to take in hande any new opinions or argumentes that may hurt the people. &c. The Biſhoppes after they had conſulted vpon theſe matters, doo make relation vnto the Emperour, what they had done: ſhewynge him, that they had founde ſome of the Biſhoppes and chiefe Myniſters faulty, and humbly pray the Emperour on their behalfe, that he will of his goodnes graunt theſe, ſome ſpace to amende their faultes. They complaine to the Emperour of Biſhops & Prieſtes, for lacke of preachinge, and that noble men & gentle men, come not vnto thoſe few ſermons that bée. And ſo then recyte many other enormities, as about tythes, inceſt, and ſuche like, eſpecially in religious perſones, who for the moſt parte are cleane out of order. And to bringe theſe to their former order and ſtate, reſteth, (ſay they) in your diſpoſicion▪ Thus doth this Kinge take vppon him, and thus doo the Biſhoppes yéelde vnto him the gouernment, aſwell of Eccleſiaſticall as Temporall cauſes and thinges. On this wiſe did Lodouicus alwaies exerciſe him ſelfe: in ſo muche that for his carefull gouernment in Churche matters, he was ſurnamed Pius, the godly, as his father before him, was called Magnus, the great.

Pope Leo. 4. writeth his humble letters vnto Lotharius on the behalfe of one Colonus, who was choſen to be Biſhop of Reatina, but he might not conſecrate him without the Emperours licence firſt obteined thereunto, and therfore praieth the Emperour of his fauour towardes Colonus: Vt veſtra licentia accepta, ibidem, Deo adiuuante, eum conſecrare Diſt. 65. valeamus Epiſcopum: That hauinge your licence, wee may haue authoritie by Goddes helpe to conſecrate him Biſhoppe there. Vppon this woorde, Licence, The Gloſſar noteth, the conſente of the Prince to be required after the election be made. Nexte to Leo, ſauinge the woman Pope Iohan, was Benedictus. 3. choſen, who was ratified and confirmed by the Emperours authoritie: who ſente his Embaſſadours to Rome Sabell. Platina. for that purpoſe. This Pope is commended for his greate godlines: But he was ouer godly to liue longe in that ſea: neuertheleſſe he was not ſo godly as the moſte of his ſucceſſours were al together vngodly, as your owne writers make reporte. And to note this chaunge the better: Nauclerus telleth of diuerſe wonders: howe the Deuill appeared in an vgly ſhape, and hurled ſtones at men as they went by: ſet men togeather by the eares: bewraied théeues, and prieſtes of their lemmans, and ſuch like: Howe it rained bloudde thrée daies, and thrée nightes: How great Graſſehoppers with ſixe wynges, and ſixe féete, and twoo téethe harder then any ſtone, couered the grounde, and deſtroied the fruites: not altogeather vnlike thoſe Graſſehoppers, that S. Iohn noteth in his Apoc. 9. Reuelation, to come from the bottomleſſe pitte, after the ſtarre was fallen. After this folowed a great peſtilence: Whiche woonders, if they be true be not vnwoorthy the notinge, conſideringe the chaunge that folowed. For hitherto ſtill from time to time, although ſome Popes did priuily attempte the contrarye, yet the Emperours alwaies kepte the confirmation of the Pope, the inueſturinge of Biſhoppes, and the orderinge of many other Eccleſiaſticall matters, tyll the next Pope beganne openly to repine at the matter, and his ſucceſſour after him to Curſe, and ſome of thoſe that folowed, fell from chidinge and curſinge, to plaine fightinge for the ſame. In the whiche combate, though with muche adooe, at length they wroonge them ſelues from vnder the Emperours obedience: Yet alwaies euen hitherto, Princes haue had no litle intereſt in Eccleſiaſticall cauſes, as hereafter ſhall appéere.

After Benedictus, was Nicolas choſen, whom the Emperour him ſelfe beynge preſent, did confirme, as witneſſeth Nauclerus: At the ſame time, was the Emperour Lodouicus. 2. at Rome, who confirmed the Popes election. The ſame alſo ſaith Martyn, to the whiche Volateran addeth of the Emperour & the Pope: De communi conſilio ambo cuncta gerebāt. All thinges were doone by common counſaile or conſent of bothe, the Emperour and the Pope. And leaſt it might be thought he meaneth not as wel Eccleſiaſtical as Temporal matters: Sabellicus maketh the matter more plaine, affirming that the Emperour and the Pope had ſecrete conference together many daies, and had conſultation both touching the matters perteining to Chriſtian Religion, and alſo of the ſtate of Italy. And a litle after talking of the Pope: The Pope decreed by the conſent of Lodouicus, that from thence foorth, no Prince, no not the Emperour him ſelfe, ſhould be preſent in the councell with the Cleargie, onles it were when the principall pointes of faith were treated of. Hitherto in all theſe Eccleſiaſticall cauſes, the Emperour hath the doinge, as well or more than the Pope. But this laſt decree, that by the allowāce of the Emperour, the Pope made, exempteth Temporall Princes from Eccleſiaſticall matters in their councelles, though in the moſt principall matters Eccleſiaſtical, cō cerning faith, it leueth to them their intereſtes.

Martinus the ſecond, gat into the Papacie malis artibus, by naughty meanes ſaith Platina, and as is noted in the margent, it was in this Popes time, that firſt of all the creation of the Popes was made without the Emperours authoritie: But this Pope died ſo ſhortely, as he came in naughtily. After whom Adriā the third, like vnto his predeceſſour, the ſecond of that name (who by cūning ſleight practiſed to defraude the Emperour of his authoritie) eſpying oportunitie, by reaſon, that Charles the Emperour, as Sabellicus ſaith, was farre of, buſied in the warres, doth promote this matter to be decreed by the Senate and the people, and this he did immediatly after he was made Biſhop, and perſuadeth them, that they doo not hereafter wayte for the Emperours approbation, and confirmatiō, in appointing their Biſhop, but that they ſhoulde kepe to them ſelues, their own fredome. The whiche thinge alſo Nicolaus the firſte, with others attempted, but coulde not bringe it to paſſe, as Platina reporteth. Who alſo wryteth, that the Romaines had conceiued an hope of great libertie in the hauty courage of this Pope, beinge a Romaine borne. But to their great griefe, he within a while was taken from them.

The next Pope Stephen had an obſcure tyme, ſauing that Charles therein called a councell at Collen, and after him Arnulphus the Emperour, other twoo: the one at Moguntia, the other at Triburum. Of theſe Popes and thoſe that followed, as Formoſus, Stephanus, Romanus, Benedictus, Leo, Chriſtophorus, Sergius, and a great company moa, the Hiſtorians geue but an homely teſtimonie, and Naeuclerus ſaith, that to ſatiſfie their voluptuous luſtes, they dyd maliciouſly malice one another, as moſt cruel Tyrantes, and he added this reaſon. Cum non extarent qui eorum vitia coercerent, bicauſe there was none to correcte and chaſten them for their euill doinges. For ſo long as the Princes exerciſed their authoritie in ouerſeing carefully the Churche matters, and the myniſters, ſo well the Popes, as other Biſhoppes, there grewe no ſuche intollerable diſorders, neither were there ſuche monſters, (for ſo Nauclerus termeth theſe Popes) that continued any ſpace: But were by the Princes authoritie ſuppreſſed, and therfore Nauclerus citeth out of Platina, and affirmeth it to be true, that the cauſe of theſe monſtrous Rebelles in the Churche was: Quod Reſp. ignauos & deſides principes habeat. Bycauſe the common wealth had improfitable and ſlouthfull Princes. Thus theſe writers burdeine and charge the Princes with the diſorders and enormities in Chriſtes Churche, wherein they doo them wronge, if they thought not, that it apperteined to the Princely authoritie to ouerſee, care, and prouide for the good order of Chriſtes Churche: and to redreſſe, puniſhe, and remoue the inordinate euilles therein. Yea, Sabellicus ſo wondereth at theſe tragicall examples of the Biſhoppes of this time, and their horrible obliuion of Godly Religion, that he aſcribeth the good and godly moderation that was in the Biſhops, and the dutifull execution of their office, from Charles the great, till the ende of the Frenche Empire, whiche was an whole age: to be not ſo muche of them ſelues, and their owne good wills, as of thē awe and feare they had of the Princes, kinges, and Emperours, who were their guardians. And therfore cōcludeth, that it may be truely ſaid, that this was the calamitie of Fraunce, Italy, and of the Churche of Rome: Quod in ea gente deſitum eſſet imperari: bicauſe there was no king nor Emperour to beare rule, meaning that although there were kinges and Emperours, yeat did they not execute their Princely office and authoritie, in ouerſeing, correcting and reforming the Churche matters, and her myniſters, and therefore the ſtate was miſerable. In this cōfuſion were al thinges, but eſpecially in the Churche of Rome, till God ſtirred vp the wyſe and mighty Prince Otho the firſt, whoſe zeale, ſtoutnes & trauayle in reforming Religion and the diſordred Churche, no tongue is able to expreſſe, ſaith Nauclerus.

At this time was Iohn. 13. Pope, a man replete & lodē with all diſhoneſtie and villany, againſt whom twoo of the chiefeſt amōgeſt the Clergie (the one was a Cardinall Sabellicus. Platina. Naucler. ſaith Luithprādus, the other, maiſter of the Rolles) made cō plaint vnto Otho, moſt hūbly beſeching him, to haue ſome cōpaſſion on the Church, which if it were not ſpeedely reformed, muſt néedes come to vtter decay. After whō came the B. of Millain, & ſo one after another a great many mo, making the ſame ſute vnto Otho: who being moued of his own zeale to gods glory, but now enflamed by ye lamentable ſuplicatiōs of theſe Biſhops, Rex pijſsimus, ſaith Luithp. non quae ſua ſunt, ſed quae Ieſu Chriſti cogitans: The moſte religious king hauing carefull cogitations, not for his owne thinges, but for Ieſus Chriſtes matters, addreſſed him ſelfe with all conuenient ſpede into Italy, to refourme Rome from whence all the miſchiefe ſprange. When the Pope vnderſtoode of his comming, he prepared to receiue him in moſt honorable wiſe, and with ſuche humilitie behaued him ſelfe towardes the Emperour, and ſhewed ſuch faire face of repentaunce, that the well meaning Emperour, thought he had meant as he pretended, ſware the Pope to obedience and loyaltie againſt Berēgarius and Adalbertus, as Luithprandus writeth, and ſo retourned into his countrey. This Luithprand is the more to be credited, for that he was liuing a famous writer, and Deacon Cardinall, euen in the ſame time. The Pope immediatly againſt both othe, and honeſtie, practiſed with Adalbertus, to depoſe this godly Emperour, and promiſed him by othe his aide. The reaſon or cauſe why Iohn the Pope ſhould hate this moſt Godly Emperour, who Luithprād. had deliuered him out of the handes of Adalbert his enemy, and wherfore the Deuil ſhould hate God his creatour, ſemeth not to be vnlike. For the Emperour, as we haue had good experience, vnderſtandeth thinges pertaining to God, he worketh, he loueth them, he mainteineth, with maine and might the Eccleſiaſticall and Temporall matters, he decketh them with manners, and amendeth them by Lawes: but Iohn the Pope is againſt all theſe thinges. The Emperour ſeeketh by diuerſe waies to reconcile this Pope, and to bring him from his filthy life, to ſome honeſtie, & regarde of his office. Whan by no perſuaſions he can winne him, he determineth to depoſe him, and for that purpoſe, he calleth a councell of the Biſhops of Italy, to the ende he may ſeeke the reformation, whiche he mindeth, and ſawe to be ouermuch • needefull, by their aduiſe.

Pope Iohn ſeyng him ſelfe to be tried by a Synode, runneth away, when all the people ſawe their Pope was runne away from them, they ſware fidelitie to the Emperour, promiſinge by their Othes, that they woulde neuer hereafter elect or make any Pope without the conſent of ye Emperour. Within thrée days after there was a great aſſembly in S. Peters Churche at the requeſtes of the Biſhoppes and people: In whiche councell ſat the Emperour with many Archebiſhops and others: to whome the godly Emperour propoundeth the cauſe of their aſſembly, exhorteth them to doo al things with vpright iudgement: and the Biſhoppes, Deacons, Cleargy, and all the people make ſolempne proteſtation, and obteſtation of their iuſt and vpright dealing in the cauſe propounded. And bicauſe the chiefe matter touched the Pope that was rūne away: the holy Synode ſaide, if it ſéeme ſo good to the godly Emperour, let letters be ſente to the Pope, and cyte him to come and purge him ſelfe: the Letters were directed in this fourme: Otho by Goddes grace Emperour, with the Archebiſhoppes of Liguria, Tuſcia, Saxonia, and Fraunce, ſende greeting in the Lorde to Iohn the Pope: wee comminge to Rome for our Seruice to God, and enquiringe the cauſe of your abſence from your churche, were enfourmed by the Biſhops, Cardinalles, Prieſtes, Deacons, and the whole people of ſuche ſhamefull dooinges by you, as wee are aſhamed to rehearſe: whereof theſe are parte they chardge you with: Murder, periury, ſacrilege, inceſte with twaine of your owne ſiſters: that in your banquettes (whiche is horrible to be reherſed) yee drinke wine in the loue of the Deuill: in your play at dice, you craue the helpe of Iupiter, Venus, and other Deuilles: wherefore wee pray you to repaier vnto vs your ſelfe. To this the Pope writeth this anſweare. I here ſay yee will make an other Pope, whiche if yee attempt, I excommunicate you all that yee may haue no licence or power to order any, &c. To this ſhort anſweare the Emperour with the Synode replie • h, tellinge him they had writen, to let him vnderſtande of the crimes wherewith he was chardged, and that he had ſent them ſuche an anſweare as rather became the folie of a childe, then the grauitie of a Biſhop: as for the power of bindinge and loſinge, they ſay, he once had as Iudas had, to whome it was ſaide Quaecunque ligaueritis ſuper terram, &c. VVhat ſo euer yee binde on earth, ſhalbe bounde in Heauen, &c. But nowe he hath no more power againſt the Emperour and the Synode, then Iudas had when he went about to betray Chriſte his maiſter. Theſe letters were ſente vnto him by twoo Cardinalles, who returned, not findinge him: and therefore the Synode procéedeth to his Depoſition: They beſéech the Emperour to remoue Monſtrum illud, That Monſter, and to place ſome woorthy Biſhop in his roome. Tunc Imperator, placet inquit, quod dicitis: Your requeſt pleaſeth me, ſaith The Emperour. The Clergie and the people (ſaith Nauclerus) dooth make humble ſupplication vnto the Emperour, to prouide for them a woorthy Biſhoppe: to whom the Emperour anſweareth: Chooſe you your ſelues one, whom, hauinge God before your eyes, yee maie iudge woorthy, and I wil confirme him: The Emperour had no ſooner ſpoken this (ſaith Luithpr) than they all with one aſſent named Leo: The Emperour gaue his conſent: Et Ottho Imperator, Leonem creat Pontificem, And Ottho the Emperour created Leo Pope (as Sabellicus & Platina ſaith). Here Luithprandus telleth at large, how after this creation of Leo, ye Emperour diſſolued ye Synode, & what miſchiefe ye monſtrous Pope Iohn wrought afterwarde. For by his fréendes in Rome, Pope Leo was driuen away. And after this monſter was dead, the Romaines elected Benedictus in his place, & requireth the Emperour who was than at Spolet, to cōfirme him: the Emperour woulde not, but compelled them to receiue Leo againe. And here the Emperour ſummoned againe a new • Platina. Synode, wherein he ſat him ſelfe, for the canonicall depoficion of Benedictus. not withſtandinge this, ſaith Nauclerus, Leo being weary of the inconſtancy of the Romaines, did conſtitute by their conſent in the Synode holdē at Rome, that the whole authoritie of choſinge the Biſhop, ſhoulde remaine in the Emperour, as it is reherſed in the decrees in theſe woordes: Being in the Synode at Rome in the Church of the holy Sauiour: like as Adrianus Biſshop of Rome graūted to Charles the Diſt. 63. great, the dignitie of patricianſ hip, the ordering of the Apoſtolical ſea, and the inueſturing of Biſsops: So I alſo Leo Biſshop of Rome, ſeruaunt of Goddes ſeruauntes, with the conſent of all the Cleargy and people of Rome, doo cōſtitute, confirme, and corroborate, and by our Apoſtolical authoritie, wee doo graunt and geue vnto the Lord Ottho, the firſt King of Dutchmen, and to his ſucceſſours in this kingdome of Italy for euer, the autoritie to elect after vs, and to ordeine the Biſshop of Rome: and ſo Archbiſshops, and Biſshops, that they receiue of him, as they ought the inueſturing, and conſecratiō: excepting thoſe, whom the Emperour hath graunted to the Popes and Archbiſshops: And that noman hereafter of what dignitie or Religiō ſoeuer, haue power to elect one, to the dignity of conſulles Bloud, or to be Biſshop of the Appoſtolique ſea, or to make any other Biſshop, without the Emperours conſent. And if any be choſen Biſshop, without he be commended, and inueſted by the Kinge, that in no wiſe he be conſecrated, vnder paine of excommunication. As Sabellicus noteth this for a renowmed matter, ye the right of creatinge the Pope, was now reſtored to the Emperial dignitie: euen ſo Nauclerus affirmeth, this godly Imperour Ottho, to be borne In totius Eccleſiae conſolationem, for the conſolation of the whole Churche.

When this godly Prince was dead, whileſt his ſonne Ottho 2. was buſied in the warres againſt the Sarazens: and after him his Sonne Ottho 3. was yet in noneage, the Popes beganne to waxe ſo euill, and the ſtate of Chriſtes Churche to decaie aſmuche as euer it did before: So daungerous a mater it is, to want godly Princes to gouerne Goddes Churche, and to ouerſée the Myniſters thereof. About this time Hugh Capet the French king, looked better to his Cleargie in Fraunce, and callinge a Councell at Rhemes of all the Prelates of Fraunce, depoſed Arnucphus, whome Charles had made Biſhop there, Nauclerus. and made Gilbert the Philoſopher Biſhoppe, whome afterwardes Ottho. 3. made Archebiſhoppe of Rauenna. After Hugh, Robert his ſonne ſucceded, a Prince very wel learned, and a diligent labourer about diuine or Churche matters, whiche is the propre parte of a righte kinge, ſaithe Sabellicus. When Ottho 3. (ſurnamed for his excellent vertues in that vitious Abb. Vrſp. age, Mirabilia mundi, the maruailes of the worlde) herde of the great miſorder in Rome, for the reformation therof he came into Italy: but or euer he entred into Rome, Pope Iohn 17. died, and there fell no contention (ſaith Nauclerus) in the Popes Election, bicauſe the Prince appointed by his commaundement, Bruno to be pronounced Pope, who was called Gregory. 5. So ſoone as the Emperour departed from Italy, the Romaines thruſt out Gregory, and placed one Placentinus, whome thei call Iohn. 18. The Emperour hearinge hereof, came to Rome, hanged vp the Conſul, and put out Iohns eyes, & reſtored Gregory into his ſea againe. I maruaile that the hiſtorians, (ſaithe Platina) doo reken this Iohn amongeſt the Popes, Platina. which vndoubtedly was in his Papacy a theefe, and a robber, for he entred not in by the doore, as of right he ſhoulde haue doone, for he came in by a faction, corruptinge, with money and large giftes Creſcentius the Conſull, a moſt couetous wretch, and no leſſe ambicious. Wherby, the ſharpe iudgement of the Emperour, is declared to be but vpright iuſtice. So that Platina makinge Gregory to be the true Pope, and to haue entred in by the doore, of whome he ſaith, Ottonis 3. authoritate pontifex creatur, he is created Pope by the Emperours authoritie, & declaring the other that came in without ye Emperours conſent to be a théefe & a robber: ſeemeth to be of this opinion (although to flatter the Popes withall, he durſte not ſo plainely open his minde) y• without the Pope be creat with the Emperours confirmation & authoritie, he is but a théefe and a robber.

Next, vnto him, ſaith Nauclerus, was Sylueſter the ſecond placed, by the Emperous appointment. Who being a Coniurer, had ſolde his ſoule to the Deuill for this promotion. Neuertheles, he was, ſaith he, ſo witty, ſo learned, and ſeemed ſo holy, that he not onely deceiued the Emperour that made him Pope, but all the worlde beſides. In which Otho the Emperour remaining at Rome, did deliberate after what ſort, and by what meanes he might reforme, not onely the Empire, but alſo handeling Eccleſiaſticall matters, howe Nauclerus. he might reforme the Lawes of the Churche, and bring them into the auncient eſtate. Suche was the carefull trauell of the Godly Princes, in gouerning not onely in Temporall, but alſo in Eccleſiaſticall thinges and cauſes.

Benedictus the ninth, ſolde the Papacy to Gregory the Sabellicus▪ ſixt. Sylueſter the thirde, thruſt in amongeſt them by frendſhip and bribery. To this caſe was the Papacy brought nowe (ſaith Platina) that onely he that was moſt mighty in ambition and bribery, obteined this dignitie: there was no roume for good men. Henricus the third, ſurnamed Pius, came to Rome to thruſt out theſe three monſters, ſaith Sabellicus, and to bring this to paſſe in better order, he calleth a Synode, wherein he depoſeth theſe three monſtrous beaſtes, and dooth create Clement the ſecond. The whiche doon, he ſweareth the Romaines, that they ſhall neuer after be preſent at the election of any Pope, onles they be compelled thereunto by the Emperour. But after the Emperours departure from the citie: Stephan perceiuing the people to grudge ſomwhat at Clementes election, deſpatched him out of the the way with a medicine for a Pope. Venenum illi miſcuit, he poiſoned him (ſaith Sabellicus,) and immediatly after his death, entruded himſelf into the Papacy, without conſent, either of the Emperour, people or prieſt, and called himſelf Damaſus 2. But with in a while he died alſo. In ye meane time the Romaines ſent to the Emperour, beſechinge him to appointe them ſome good man to be their Biſshop. who made Bauno Sabell. Pope, and was named Leo 9. After this Leo, whom Hildebrand ridde out of the waye, ſaith Benno Cardinalis, was Victor the ſeconde made Pope, by the Emperours authoritie or priuilege. Platina. Abb. Vrſp. Shortly after, this Godly Emperour died beinge greatly praiſed, & ſurnamed, Pius Henricus, for his dealinge in the reformation of Churche matters. This Emperour had called two councels, the one at Conſtance, wherin he was him ſelf preſent, & after ye another at Moguntia, wherin both the Emperour & the Pope, ſat in Synod. This Pope ſaith Nauclerus, came into Germany about the church matters, and ordered al thinges therin, (ſaith Abbas Vſpurg.) by the aduiſe and counſaile of the Emperour and other ſeculer Princes, and the Biſshoppes. And as this Emperour had yeat this intereſt in the councelles, and in the creatiō of the Pope him ſelf, ſo had he the placing and diſplacing, allowing & diſallowing, in other ſpiritual promotions, as at large appeareth in Nauclerus. Stephen 9. was choſen Pope after that Victor had dronken of Hildebrandes cuppe. But this Stephen liued not long: for ſaith Benno, If any other than Hildebrand were choſen Pope, Gerardus Brazutus, Hildebrandes familiar friend would ſoone diſpatche him out of the way with poyſon. Alexander 2. was Sabellicus. choſen without the Emperours authoritie or knowledge, with whoſe election the whole Clergy of Lombardy was muche offended, & refuſed to owe vnto him any obedience, beſeching the Emperour that he would geue them licence to chooſe one of their owne: perſuading him that there ought none to be electe without the conſent of the king of Italy. After they had licence, they choſe Cadolus the Biſhop of Parma, whom all the Clergy of Lombardy obeied as their lawful Pope. The Cardinals (ſaith Benno) knowing well Hildebrandes ambition, did winne with muche ſute the Emperours fauour and aide to their newe elected Pope Cadolus: the which did ſo deepely perce the harte of Hildebrande, that he became a deadly enemy to the Emperour for euer after, contrary to the faithfull dutie that he had ſworne vnto him. Hard holde there was betwixt theſe two Popes, ſo wel with ſtrokes as with woordes: they bothe gathered great armies, and with their armies came into the fielde in their owne perſones, and fought twoo cruell and bloudy battailes, and ſo ruled the Schiſmaticall Churche with Paules ſwoorde, Peters keyes, beinge faſt locked from them bothe in Chriſtes Churche: til the Emperour ſent Otto the Archebiſhop of Collein, geuing him full authoritie, as he ſhould ſee cauſe, to ſet in order the Churche matters. Whan Otto came to Rome with this large commiſſion, Platina▪ he did ſharpely reproue Alexander at the firſte, Bicauſe he had taken vpon him the Papacy without the Emperours commaundement, and contrary to that order, whiche the Lawe it ſelf and the longe cuſtome alſo hath praeſcribed. Whoſe wordes Nauclerus telleth thus: How commeth this to paſſe (ſaith he) my brother Alexander, that contrary to the maner of olde time hitherto obſerued, and againſt the law praeſcribed to the Romain Biſshops many yeres agoo, thou haſt taken vpon thee the Romaine Papacy without the commaundement of the king, and my Lorde Henry: and ſo beginning from Charles the great, he nameth many Princes, by whoſe authoritie the Popes were either choſen, cōfirmed, or had their electiō ratified: & whan he was going forward in his oration, Hildebrand Tharchdeacō taketh ye tale out of his mouth, ſaiyng in great heat: O Archbiſhop Otto, the Emperours and kinges, had neuer any right at al, or rule in the electiō of the Romain Biſhops. Tharchbiſhop gaue place to Maiſter Archedeacon by and by: For Hildebrand knewe well inough, ſaith Sabellicus, that Otto woulde relent eaſely, and agree with him. In ſuche ſorte alſo haue other godly Princes been beguyled, truſtinge ouermuche popiſh Prelates with their embaſſages. Within a while after, whan the Emperour heard of theſe doinges, he ſent Sabel. ſtreight to Pope Alexander, to gather together the Prelates, promiſing that he him ſelfe would come to the coū cel: to ſet an order in the Churche matters, that all thinges might be doon in his owne preſence, who vſed Alexander very gently & friendly, wherwith the Pope afterwardes was ſo moued, and ſaw how he him ſelf had been abuſed by Hildebrands inſtigations againſt ſo gentle a Prince, yt he was greatly ſory, that he had attēpted to be Pope without his aſſent. Whereupon ſaith Benno, whan Alexander vnderſtoode, that he was elected and enſtalled by fraude and craft of Hildebrande, and other the Emperours enemies, in his ſermone to the people, he plainly declared, that he would not ſit in the Apoſtolike ſea, without the licence and fauour of the Emperour: and further ſaid openly in the pulpit, that he would ſende foorthwith, his letters vnto the Emperour for this purpoſe, ſo greatly he repented him of his vſurpation without the Emperours authoritie.

Hildebrande, who had long awayted and practiſed to be Pope, impacient of any longer tariaunce, immediadly after the death of Alexander, gatte to be made Pope, & was called Gregory the ſeuenth, of whoſe election Abbas Vrſpurgenſ. faith: next to Alexander ſucceded Hildebrande, vnder whom the Romain cōmon weale and the whole Church, was endaūgered and brought in a great peril with new errours and ſehiſmes, ſuch as haue not been heard of: who climbed vp to this high dignitie with out the conſent of the Prince, and therfore there be that affirme him to haue vſurped the Papacy, by tyranny, and not Canonically inſtituted, for whiche cauſe alſo many did refuſe him to be Pope. In this election, Hildebrande made poſte haſte, for feare he had come ſhorte of his purpoſe. In ſo muche that Nauclerus ſaith, before the exequies of Alexander were finiſhed, the Cleargy and people that came to the buriall, cried out, that S. Peter had choſen Maiſter Archedeacon Hildebrande to be Pope, whereuppon the Cardinalles went a ſide and elected Hildebrande. But Benno, who was a Cardinall at Rome the ſame time, ſaith, that the ſelfe ſame eueninge and hower, when Alexander died, Hildebrande was enſtalled by his ſouldiours, without the aſſent of either Prieſt or people: fearing leaſt delay woulde bréede perill: to whoſe election not one of the Cardinales did ſubſcribe: in ſo muche that Hildebrande ſaide to an Abbot, that came ſhort to the election, brother Abbot yée haue taried ouer longe: to whome the Abbot anſweared, and thou Hildebrande haſt made ouer muche haſt, in that thou haſt vſurped the Apoſtolique ſea againſt the Canons, thy Maiſter the Pope beinge not yet buried. By whiche poſte haſte, importune clamours, and violent election, it is eaſie to ſée, how Platina and thoſe that followe him, doo no leſſe lie than flatter in prayſinge this Pope, and ſettinge foorthe ſo comely a fourme of his election. Nauclerus, proteſteth and promiſeth in the tellinge of this Popes life to kéepe an indifferencie and fidelitie, in the report of the Chroniclers: & firſte reporteth the ſtate of ye Churche vnder this Pope woorde for woorde as I haue reherſed out of Abbas Vrſpurg. and to declare his further vprightnes in the mater, he telleth what he foūde writen in a fine ſtile amongeſt the Saxon hiſtories: that the Biſhoppes of Fraunce moued the Prince not to ſuffer this election, whiche was made without his conſent, for if he did, it might woorke to him muche and greuous daungier: the Prince perceiuinge this ſuggeſtion to be Nauclerus. true, ſent immediatly his Embaſſadours to Rome, to demaunde the cauſe wherefore they preſumed without the Kinges licence, againſt the cuſtome of their aunceſtours, to ordeine a Pope: and further to commaunde the new • electe Pope, to forſake that dignitie vnlaufully come by, onleſſe they woulde make a reaſonable ſatiſfaction. Theſe Embaſſadours were honorably receiued, and when they had declared their meſſage, the Pope himſelfe, maketh them this anſwere: He taketh God to witneſſe, that he neuer coueted this high dignitie, but that he was choſen, and thruſt violently thereunto by the Romaines, who woulde not ſuffer him in any wiſe to refuſe it: notwithſtandinge they coulde by no meanes perſwade him, to take the Papacie vpon him, and to be conſecrate Pope, till he were ſurely certified, that bothe the kinge and alſo the Princes of Germanie, had geuen their aſſente. When the kinge was certified of this anſweare, he was contente and willingly gaue commaū dement, that he ſhoulde be ordered Pope. He alſo reciteth out of Blondus, and other writers, That the Kinge gaue his Conſente vnto the Popes election, ſending the Biſshoppe of Verſelles, the Chauncellour of Italy, to confirme the election by his authoritie, as the maner had beene, the whiche thinge alſo, Platina (ſaith he) ſeemeth to affirme.

Afterwardes the Emperour called a Councel, which he helde (as Sabellicus ſaith) at Woormes, whereat were all the Biſhoppes of Fraunce and Germany, excepte the Saxōs. The churchmen of Rome ſent their epiſtles, with gréeuous cōplaints againſt Hildebrand vnto this coūcel: Auentinus. In quibus Hildebrandum ambitus & periurij accerſunt, eundem que plaera que auarè, ſuperbe que facere, conqueruntur: hoc que reiecto, alium paſtorem poſtulant: wherein they accuſe Hildebrande, of ambition and periury, complaininge that he dooth manye thinges proudly and couetouſly, and therefore deſire, that he may bee depoſed, and another paſtour appoincted them.

The Fathers in this Councell make a Decrée for to depoſe Hildebrande, recitinge therein many his greeuous and horrible crymes, that moued them therto: And not onely the Byſshops of Germany and Fraunce, but alſo the Biſsoppes of Italy, aſſembled togeather at Ticinum, a citie in Lombardy nowe called Pauia, did ſubſcribe this Decree. This Synode beynge thus finiſhed, the Emperour (ſaith Auentinus) wrote two letters, the one to Hildebrand, the other to the people and prieſts of Rome, wherein he commaundeth Hildebrande, according to the Decree of ye Councell, to retourne to his pryuate life and eſtate, and the Romaines to forſake Hildebrande, and to chooſe to them ſelues a Paſtor, accordinge to the manner of their aunceſtours. Who ſo liſteth to reade theſe epiſtles, and the ſeditious, traiterous, and tragicall feates and practiſes of the Pope againſt the Emperour, bothe before, and eſpecially after this Decree, he may ſée them in Orthwinus Gratius, in Nauclerus, Auentinus, Sabellicus, and Platina.

Henry the. 5. came into Italy to ende the controuerſy Nauclerus. and diſcorde, that was betwixte him and the Pope, for this iuriſdiction, and to make ſuche compoſition as might bringe quietneſſe bothe to the Churche and the Empyre: But Paſchalis the Pope did not muche lyke of his comminge, as the Italian wryters witneſſe. The Emperour ſendeth to the Pope, the Pope againe to him: certaine couenauntes were agreed vpon, and confirmed by othe, and aſſured by pledges on bothe the parties. But the Pope coulde not, or woulde not, keepe promiſe with the Emperour, for that his Biſhoppes did withſtande, and in no wiſe would ſtande to the agreement: whereupon folowed great tumult and a bluddy fraye. The Emperour ſeynge they for their partes, would not ſtande to the couenauntes, whiche were confyrmed ſo ſtrongly by othe, and hoſtages, as mighte be, woulde not in like wyſe be bounde to his. Shortly after Eaſter following, there was a freendly peace concluded betwixt the Emperour and the Pope, who crowned Henry. 5. Emperour, deliuering vnto him with his holy hande ſuche priuileges as his aunceſtours were wont to enioie, and confirmed the ſame to him, neuer to be taken from him vnder the paine of the great Curſſe. After this the Emperour tooke an Othe of al the inhabitauntes in euery Citie thorough Italy, for Nauclerus. their faithfull obedience to him, and the faithfull keepinge of this his prerogatiue, and priuilege in Eccleſiaſticall thinges or cauſes.

The next Emperour to Henry, was Lotharius, who ſo laboured with the Pope, to retaine the inueſturing of Eccleſiaſticall perſones, and beſides that, he ſo trauailed in other Eccleſiaſticall cauſes, ſo well as Tēporall, that ſaith Vrſpurgenſ. Huius laus eſt à vindicata religione & legibus: The praiſe of this Prince is, in that he refourmed Religion and the Lawes.

Nexte to whome, was Conradus Emperour, to whome the Romaynes wrote ſupplicacions, to come and chalendge Otto Friſingen. his right in theſe matters, to reduce the forme of ye Empyre, to the old ſtate which it was in, in Conſtantine and Iuſtinians daies, & to deliuer them from the tiranny of the Pope. To whome alſo the Pope wrote humble ſupplications, to take his cauſe into his protection againſt the Magiſtrates of Rome, Nauclerus. whiche tooke vppon them to reduce the Pope, to the olde order and ſtate of the auncient Biſshoppes of Rome.

Nexte to whome, followed the godly and zelous Emperour Frederike the firſte, who ſéeinge the horrible vices of the Romiſhe Churche, commaunded that no Legate of the Churche of Rome ſhoulde be ſuffred to entre into Germany, with Nauclerus. out he were called or hyred of the Emperour: nor woulde ſuffer that any man vnder the maner of appellation ſhoulde goo vnto the Courte of Rome.

After the death of Adrian the fowrth, the Cardinals fel out amongeſt them ſelues for the Election of a newe Pope: ſome ſtryuinge to haue Rowlande, other ſome cō tendinge to haue Octauian, a man (ſaith Vrspurg.) in all Vrſpurg. pointes honeſt and Religious. Herevpon ſprange an horrible Nauclerus. Schiſme, and greate diſcorde. Rowlande ſent his Legates to the Emperour Fredericus. 1. and deſired him that Sabellicus. he woulde take vp and ende this contention by his authoritie. The Emperour commaundeth them both to come vnto him at Ticinum: where foorthwith he ſommoned a coū cell to be holden about this matter, mindinge to examine Vrſpurg. bothe their cauſes, and by ſearchinge to trye, whoſe cauſe was the more honeſt. Rowlande beynge afraide to haue the matter come to this tryall, getteth him to William of Sicilia, the Emperours mortall enemie, and within twelue daies putteth on his Cope, and nameth him ſelfe Alexander: for he purpoſed (béelyke) to make a conqueſt of the matter. He alleaged his ellection to be good out of al doubte, and that he ſente for the Emperours ayde, and not for his arbytrement: and therefore thought not good to bringe his caſe into doubtfull queſtion. The Emperour Platina. beynge offended with him, for that he woulde not obey his appoinctement, ſente twoo Biſhops to cite him, to come vnto the Councell by the name of Cardinall, and not Pope: But Rowlande refuſed, confutinge their Citacion with this Maxime or Principle, Romanum Pontificem a nemine iudicari debere: the Pope ought not to be iudged of any man. But whē theſe Legates from the Emperour came to Octauiā, he ſtraight ways obeied, & theybrought Nauclerus▪ him to Papia. Vrspur. ſaith, that Rowlande was oftentimes moniſhed to come, and did contemne all thoſe monitions. The Emperour ſatte in the Councell, (as Radeuicus Friſingenſis, who wrote his actes, witneſſeth) and made an oration Platina▪ vnto the Biſhoppes, wherein he declareth, and that by the example of his aunceſtours Conſtantinus, Theodoſius, Iuſtinianus, and of later time of Carolus Magnus, and other, that the power and authoritie to call Councelles, where the Churche is troubled with any ſchiſmes, or other perillous diſtourbance, belongth to the Emperour: Notwithſtandinge he committed the difininge of the controuerſie to their wiſedome, and gaue them thereunto authoritie. The councell debateth the cauſe, & conſulteth with men learned Vrſpurg. in the lawe, and ſo concludeth, that Octauians election was good, and adiudgeth him to be the right Biſhop of Rome. When they had thus tryed out the matter, • redericus the Emperour (ſaith Platina) Confirmat Octauianum Pontificem: Confirmed Octauian Pope. The Emperour within a while after, ſente Octauianus, new confirmed Pope, towardes Rome, who dyed in the iourney. After whoſe death, the Emperour called an other councel at Wirtzberge (as Auentinus writeth) wherein were a greate number of Archebiſhoppes, and other Biſhoppes, and alſo may of the nobles and ſtates of the Empyre. In this Councell a ſtatute or Decree was made by common conſente: That from hencefoorth none ſhoulde be Pope, oneleſſe he were created by the conſent of the Emperour, accordinge as the cuſtome had bene of longe and auncient time. This worthy Emperour, whom the Chroniclers call Chriſtianiſsimum, moſte Chriſtian, for his zeale towardes Goddes Churche, endeuored not without great perill to him ſelfe and his eſtate, to reteine the iuriſdiction due to the Princes, and thereby to refourme the horrible diſorders that were growen ſo highe, that they ouerwhelmed the Churche, as in lyke ſorte diuers other Emperours and Kinges, bothe before and after, had attempted, but in vayne: for the wealthy pride, the fierce power, and trayterous treachery of the Pope and his Prelates was ſo mighty, violent, and ſubtile, that there was no earthly power able to withſtande or matche with them. And therfore Eraſmus compteth the In Prouer. Sileni Alcibiadi • . Popes of this time, and thoſe that folowed, to be the Vicars and ſucceſſours of Iulius Caeſar, of Alexander the the great, of Croeſus the ryche, and of • erxes the mighty: rather then of Chriſte, the onely Emperour & gouernour of the Churche. Bernarde calleth Eugenius. 3. in his great pompe, and pride, rather the ſucceſſour of Conſtantinus the highe Emperour, then of Peter the humble Apoſtle. And Abbas Vrspurg. who lyued at this time, when the Popes had ſpoyled the Emperour, and other Princes welnighe of all iuriſdiction, rulinge all by theyr owne Decretalles, nowe aboute this time ſet foorth as they liſted, maketh a lamentable complainte of the horrible pryde and couetouſneſſe of the whole clergie, and concludeth with theſe woordes: Gaude mater noſtra Roma, &c. Reioyce O our mother Rome, bycauſe the ſcluſes of the hidden treaſures in the earthe are opened, that riuers and heapes of money maye flowe vnto thee in great abundance. Be glad of the iniquitie of the ſonnes of men, bicauſe money is geuen to thee for the recompence of ſo great euilles. Be mery and iocund for diſcordes ſake, which is thy helper, bicauſe ſhe is rushte out of the infernal pit, that plētiful rewardes of money might be heaped vpō the: thou haſt that which thou haſt alwaies thyrſted after: ſynge pleaſant balades, for through mennes malitiouſneſſe, not by thy Godlineſſe, thou haſtouercome the worlde.

About this time, the kinge of Cicilia and Apulia, had a Otto Friſingenſis. diſpenſation from the Pope for money, to Inueſture Archebiſhoppes or Biſhoppes with ſtaffe or croſier, rynge, palle, myter, ſandalles • r ſlippers: and that the Pope mighte ſende into his dominions no Legate, onleſſe the kinge ſhoulde ſende for him.

Our Engliſhe Chroniclers make report, that the Kynges of this Realme, hadde not altogeather leafte of their dealinge in Churche matters, but continued in Of the dooinges of the kinges of this Realme, in Eccl. maters, before the Cōqueſt loke in the boke De poteſtate Regia ſet out by the Prelates, 26. Hen. 8. parte their Iuriſdiction aboute Eccleſiaſtical cauſes, although not without ſome trouble. Polychron. Polic. Fab. Polyc. Fabyan. The Popes Legate came into Englande, and made a councell by the aſſent of kinge William the Conquerour. And after that in an other Councell at Wincheſter, * were put downe many Biſshops, Abbottes, and Priours, by the meanes and procurement of the Kinge. The kinge gaue to Lanfranke the Archbiſshoprike of Cantorb and on our Lady day the Aſſumption made him Archebiſhop. On whit Sonday, he gaue the Archbiſhoprike of Yorke, vnto Thomas a Canon of Bayon. When Thomas ſhould haue béene conſecrated of Lanfranke, there fell a ſtrife betwixt them, about the liberties of the church of Yorke. The controuerſie beinge about Churche matters, was brought and referred to the Kinges iudgement, and Thomas by the Kinges commaundement, was faine to come againe to Lanfranke to be ſacred. And afterwarde, when there grew greater contention betwixt theſe twaine about Churche Polychr. matters, the Biſhop of Rome remitted the matter to be determined before the Kinge, and the Biſshoppes of Englande, and ſo at Windeſour before kinge VVilliam and the Cleargy, the cauſe was treated. Alſo an other cauſe was mooued before the Kinge of the miſorder of Thurſtan, whome the Kinge had made Abbot of Glaſtonbury, by whoſe iudgement the Abbot was chaunged, and tourned to Fab. Polychr. his owne Abbay in Normandy: but the Monkes ſcattered aboute by the Kinges heſt. After this the kinge beſtowed many Biſhoprikes on his Chaplaines, as London, Norwiche, Cheſter, Couentry, &c. Fabyan. And ruled both the Temporalty and the Spirytualty at his owne will: ſaithe Polychronicon: He tooke noman fro the Pope in his lande, (he meaneth that the Kinge woulde ſuffer no Legate to enter into the lande from the Pope) but he came and pleaſed him: he ſuffered no Councell made in his owne countrey without his Polychr. owne leaue: Alſo he woulde nothinge ſuffer in ſuche a councell, but as he woulde aſſent. So that in geuinge, or tranſlatinge of Spiritual promocions, in geuing his aſſent to councels, and ſuffring nothing to paſſe without his cōſent, in hearing and determining Eccleſiaſticall cauſes, in reſtreining the Popes libertie, without his ſpeciall licence, and in ruling the ſ • iritualtie at his owne wil: king William ſheweth plaine, that he tooke him ſelfe for the ſupreame gouernour within this Realme in all maner of cauſes, ſo well Eccleſiaſticall as Temporall. In like maner did his ſonne William Rufus, who made Anſelme Biſhoppe of Yorke, and afterwardes tranſlated him to Cantorbury. But within a while, ſtrief and contention fell betweene him and Anſelme, Eabyan. for Anſelme might not call his Synodes, nor correct the Biſshops but as the king would: the king alſo challenged the inueſtiture of Biſhoppes. This king alſo forbad the paiyng of any money or tribute to Rome: as ſaith Polychronicon.

The like inhibitiō made Henry the firſt, and gaue Eccleſiaſticall promocions, Math. Par. as his aunceſtours had doone: wherefore Anſelme fel out with the king, and would not Fabyan. conſecrate ſuche Prelates, as he beynge a Lay man had made: but the Archebiſhop of Yorke did conſecrate them, and therefore Anſelme fledde the Realme. In an other councell at London, the Spiritual condeſcended, that the kinges Fabyan. officers, ſhould puniſhe Prieſtes for whoordome. The cauſe of this decree, as it ſeemeth, was, that a Cardinall named Ioannes Simeō Dunelmenſis. Hen. Huntingtonus. Roge. Houedenus. Mat. Paris. Mat. vveſtmonaſt. Polydorus. Cremenſis, that came to redreſſe the matter, after he had enueighed againſt the vice, was him ſelfe the ſame nyght taken tardy. In the whiche councell alſo, (ſaith Polydore) the king prouided many thinges to bee enacted, whiche ſhoulde greatly helpe to leade a Godly and bleſſed life. After this the kinge called an other counſell at Sariſbury, Sommoning thither ſo well the chief of the Clergie, as the people, and ſwore them vnto him, and vnto William his ſonne. Whereupon Polydorus taketh occaſiō to ſpeake of the order of our Parliament, though it haue a French 〈1 page duplicate〉 〈1 page duplicate〉 name, yet in deede to be a councell of the Clergy, and the Laitie, whereof the Prince hath a ful ratifiyng or enfringing voyce. And not only (ſaith he) this king did make Biſshoppes and Abbottes (whiche he calleth) holy rites, Lawes of Religion, and Polyd. Church ceremonies (as other likewyſe cal it, Eccleſiaſticall buſines) Naucler. Abb. Vrſp. but the Princes of euery nation, began euery where to claime this right vnto them ſelues, of naming and denouncing of Biſshoppes, the whiche to this daie they holde faſt with toothe and nayle. Alſo Martinus here noteth. Vntill this time, and from thence euen till our daies, the king of Hungary maketh and inueſtureth according to his pleaſure, Biſshops and other Eccleſiaſtical perſones within his Dominions. And here ſithen I am entred into the noting of the practiſes of other countries in this behalfe: I might not onely note the doinges about this time of Frederike king of Sicill, and Iames the king of Spain his brother, in reformation of Religion in their Dominions, as appeareth in their Epiſtles writen by Arnoldus de noua Villa: but alſo make a digreſſion to the ſtate of other partes in Chriſtendom, as of the Churches of Grece, of Armenia, of Moſcouia, &c. that acknowledged not any, but onely their Princes, to be their ſupreme gouernours in all thinges next to Chriſte: as eſpecially alſo to note that moſt aunciēt part of Chriſtendome ſouthwarde in Aethyopia, conteining. 62. kingdomes vnder ye ruling of him whom we miſname Preſbyter Ioannes, as who ſaye he were a Prieſte, and head Biſhoppe ouer thoſe Chriſtian Realmes, hauinge ſuche a power with them, as the Popes vſurpation hath challenged here in Europe, to be an head or vniuerſall Prieſt and kinge. If we may beleue Sabellicus, who ſayth that he hath bothe often talked with the marchauntes, that haue their traffique there, and hath alſo diuerſe tymes enquired the matter by an interpretour of the inhabitauntes there borne, they all ſaie, that his name is, neither Preſbyter Ioannes, nor Pretto Ianes, but ſaye they, his name is Gyā, that is, mightie, and they marueile greatly what the Italians meane, to call him by the name of Prieſthoode. But this they ſaie, that all the ſuites or requeſtes euen of their greate Biſshoppes, are brought before the kinge him ſelfe: and that all their benefices or Spirituall promotions be obteined at his handes. So that there beynge, as Sabellicus telleth further, an exceadinge great nomber of chiefe Prelates or Metropolitanes, and vnder euery one Prelate at the leaſt twenty Biſhoppes, all their ſutes and cauſes Eccleſiaſticall, beyng brought vnto him, and he the maker of all theſe Prelates, Biſhoppes, and other Eccleſiaſticall perſones, he is called ouer them all, Clergie or Laye, in all cauſes Eccleſiaſticall or temporall, Cyā the mightie: that is, the ſupreme Ruler and Gouernour, and euen ſo hath continued ſithen thoſe partes were firſt Chriſtened, (as they ſaye) of Thomas Dydimus the Apoſtle, vntill our time. But this by the waye, nowe from them to retourne to our owne countrey.

In England alſo, king Stephan reſerued to him ſelf, the inueſtitures of the Prelates, as likewiſe after him did Mat. Pariſ. Polych. Henry the ſeconde, that made Thomas Becket Archebiſshoppe of Cantorburie, who thereat was ſworne to the kinge, and to his Lawes, and to his Sonne.

In the ninth yeere of his reigne, this kinge called a Parliament at Northampton, where he entended reformation of many priuileges Mat. Pariſ. Fabyan. that the Clergie had, and amongeſt theſe, was one: that although one of the Clergie had committed felonie, murder, or treaſon, yea • might not the kinge put him to death as he did the Laye menne. The whiche thinge with many other, the kinge thoughte to redreſſe in the ſaide Parliament. Thomas Becket reſiſted him, but he mighte not praeuayle againſte the kinge. For well neere all the Biſshoppes of Englande were againſt him.

In the 17▪ • ere of his reigne, the king made a iourney into Ireland, wherewith great trauaile, he ſubdued the Iriſ he, and after with the helpe of the Primate of Ar •• ch, he refourmed the manners of the people and dwellers in that countrey, and that in three thinges eſpecially: Fabyan. • irſt, in rulinge and orderinge of the Churche by the Curates; and howe they ſhoulde order their diuine Seruice, and miniſter the Sacrament of matrimonie as it was in Englande, and other Chriſtian Regions. The ſeconde was, howe that the Laye people ſhoulde behaue them ſelues towardes their Curates, and in what wiſe they ſhoulde paie and offer to God their tithes. The thirde was, for making of their teſtamentes.

In Germany, ſucceded vnto Frederike, Henry, and next vnto him Philip, both of them inueſturing Biſhops, and ſuffering no Legates from Rome to come into Apulia, nor Sicilia, according to the aforeſaide compoſition. Next to whom ſucceded Otto, ſurnamed of the Clergie the defendour of Iuſtice, for where as the manner of Princes was, (ſaith Abbas Vrſpurgenſ) cheerfully and readily to geue benefices or Churches, to thoſe that did firſt aske them, he woulde no • ſo doo: but he gaue all the benefices that fell, as well Eccleſiaſticall as Secular, to thoſe with whom he was acquainted. &c. This Emperour came into Italy, claimed and recouered al the right of the Empire, that the Pope vſurped vnder the name of S. Nauclerus. Peters patrimony, and called a Synode at Norinberge about this matter, and touching the Popes authoritie.

In England as Henry his father had doon before him: ſo folowed king Richard in geuing Eccleſiaſtical promotions, in calling councel • , & ordering other Eccleſiaſticall matters: yea, euē in his abſence, being in Syria, by one that repreſented his perſone therin, the B. of Ely, who called and made a councel at weſtminſter, as the kings procuratour, and the Popes Polych. Fabyan. Legate, and ſpake by the kinges power. But in this matter, kyng Iohn did more thē any of his predeceſſours, which purchaſed him muche hatred with the Pope and his Monkes. In this while the Frenche kinge helde a Councell at Cenomannia Fabyan. Antoninꝰ. in Turon. And after him Kinge Lewes did celebrate a ſolemne coū cell at Paris, whereat was praeſent the Popes Legates.

In whiche time was Frederike the. 2. Emperour, out of doubt, ſaith Auentinus, an other Charles the great, and without Auētinus. all controuerſie moſt pr • fitable for the Chriſtian common wealth: whiche not onely helde the priuileges aforeſaide in Apulia and Sicilia, but in all his dominions, and about this mater, tamed diuer Popes, called and kepte diuerſe Councelles, aſwel by his Sonnes, as by him ſelfe: & ordeined certaine Eccleſiaſticall lawes againſte diuerſe Heretiques, condemninge Nouell cōſt. their hereſies and appointing how they ſhould be ordered; ordeininge likewiſe many priuileges for Eccleſiaſticall perſonnes, In whiche time Henry the. 3. Kinge of Polyd. Englande helde a ſolemne Councell, in the whiche bothe by the ſentence of the Kinge and of the Princes, not a fewe priuileges, were taken away from the order of prieſthoode, at what time the Popes Legate required a tribute of all the Cleargy, but it was denied him. Robert Groſthed (whome yée call S. Robert) wrote vnto the Pope, a ſharpe Epiſile, bicauſe he greeued the Churche of Englande with • aſkes and paymentes againſt reaſon: of whiche when he ſawe Fabyan▪ no redreſſe, he with other Prelates of the lande, complained vnto the Kinge, of the waſs of the goodes and patrimonie of the Churche, by the Popes neare kinſeman and other alient Biſshoppes, whome the Kinge auoyded out of the Realme. To whome alſo the Emperour Mat. Pariſ▪ Frederike wrote, that it was a ſhame for him to ſuffer any longer his Realme to be oppreſſed with the Popes tiranny.

Lewes the Frenche kynge, called S. Lewes, who as Antoninꝰ▪ Antoninus ſaith, was ſo inſtructed, euen from his infancie, in all the wiſedome of diuine and good orders, that there was not founde his like▪ that kept the lawe of the high God &c. made a lawe againſte th •• e, that blaſphemed the name of the 〈◊〉 : adioyninge a penaltie of a whoteyron to be printed in the tranſgreſſours forehead. Alſo in the yeere of the Lorde. 1228. He made a Lawe againſte the Popes Appēd. Math. Pariſ. fraudes, concerninge the preuentions and reſeruations of the reuenues, and dignities Eccleſiaſticall, complayninge that the Pope had pulled from him, the collations of all Spirituall promotions: ordeininge that from hence foorth the election of Biſshoppes, Prelates and all other what ſo euer, ſhoulde be free, forcible, and effectuall to the electours, patrones and collatours of them. Alſo the ſame yeere he ſet foorth an other Lawe againſte Simonie: complaininge of the bioyng and ſellinge of Eccleſiaſticall dignities. He made alſo certaine godly Lawes againſte whoredome and Fornication. Fabyan. Laſte of all in the yéere of the Lorde 1268. he ſet foorth Appēd. Math. Pariſ. the Lawe, commonly called Pragmatica Sanctio: wherein amongeſt other Eccleſiaſticall matters againſte the Popes pollinges he ſaithe thus: Item, in no caſe we will that exactions or greuous burdens of money; beinge laide on the Churche of our Kingedome by the Courte of Rome, whereby our kingedome is miſerably impoueriſhed, be leuied or gathered: nor any hereafter to be layde, excepte onely for a reaſonable godly and moſte vrgent cauſe of neceſsitie, that can not be auoided: and that the ſame be doone by our expreſſe biddinge, and commaundement of our owne accorde.

Conradus, Conradinus and Manfredus, ſtill kepte the priuilege of the foreſaide Eccleſiaſticall matters in Sicilia and Apulia. Shortly after this time Charles the Kinge of Sicilia and Apulia, had all or moſt of the dooing in the election and makinge of diuerſe Popes, as of Martyn. 4. Celeſtyn. 5. Bonyface. 8. &c. Nauclerus. Platina.

Edwarde the firſte; Kinge of Englande, aboute this time made the Statute of Northampton: So that after that time, noman ſhoulde geue, neither ſell, nor bequeath, neither Polych. chaunge, neither bye title, aſsigne landes tenementes, neither rentes to no man of Religion, without the Kinges leaue: whiche acte, ſence that time, hath beene more ſtraightly enacted and diuiſed with many Eabyan. Polyd. addicions, thereunto augmented or annexed. The whiche Lawe, ſaithe Polydore, he made bicauſe he was Religionis ſtudioſiſsimus, &c. moſte ſtudiouſe of Religion, and moſte ſharpe enemie to the inſolency of the Prieſies.

At this time Philip le Beau the Frenche Kinge, beganne Paul. Aem. his reigne, brought vp in the ſtudie of diuinitie, vnder Aegidius the Romaine diuine, by whoſe admonitions and alſo of other diuines, the Kinge beinge inſtructed in his duety, aboue al other thinges, endeuoured him ſelfe aboute the reformation of Religion, and orderinge of Eccleſiaſticall matters. Whereuppon lookinge to the ſtate of the Cleargy, he depoſed a certaine Biſhoppe for Anton. Naucler. Blond. Hereſie, and gaue his Biſhoprike to an other, and beſides, claymed the inueſtiture of all other Biſhoppes in his dominions: and callinge Councelles at home in his owne Realme, woulde ſuffer none of his Cleargy to goo to the Popes Councelles. Aemylius. Nauclerus. He cauſed the Popes Bulles to be burned. He commaunded the Popes Legates to auoyde his realme: He commaunded that no money ſhoulde be caried out of the Realme to the Pope. He ſette foorth a Lawe that no man ſhould goo to Rome out of his kingedome. He called Platina. a Councell at Paris, and cauſed to be gathered thither all the Prelates and Barons of Fraunce: to iuſtifie his dooinges, He ſhewed vnto them why he tooke vppon him to call a Councell. He enueighed Nauclerus. Antoninꝰ. Sabell. Nauclerus. Sabellicus. Aemyl. againſte the Pope for Hereſie, Symonie, Homicide, Pride, Ambition. &c. and that of righte he ought therefore to be depoſed. He demaundeth of the Councell, vnto whome they be lawfully ſworne, and of whome they haue receiued their dignities? They all anſweare, that they are all the beneficiaries of him alone, and that mindefull of their Faith, and the Kinges eſtate, they woulde ſuffer death, for his glory, power and ſaulfegarde. Thereuppon he ſetteth foorth a pragmaticall ſanction or forceable lawe to diminiſ he the dignitie of the Pope. Append. Vrſpurg. Many other Eccleſiaſticall Lawes he made, againſte the Iewes, againſte the Templars, againſt adulterie. &c. He made alſo Clement the fifth Pope, and ſwore him to certaine Antoninꝰ. Nauclerus. cōdicions before hande: by whoſe importune meanes alſo, the Generall councell of Vienna was holden. In whiche Councell he laboured to haue Pope Boniface condemned for an Heretique, Antoninꝰ. affirminge that he woulde proue him ſo. But the mater was taken vp, and to ſatiſfie the kinge, it was decreed that all the proceſſes of Bonifacius against the kinge were vniuſt, and the kinges doinges in any point againſt the Pope ſhould not be preiudicial to him, or to his heyers.

About the time of this Councell at Vienna, the famous ſchooleman Durandus ſetteth foorth a booke: wherein as he rekeneth vp diuerſe and great enormities in Church matters: ſo for the reformacion of them, he alwaies ioyneth the kinge, and ſecular Princes, and the Prelaſes, and to this purpoſe citeth the fourme of the auncient Councelles and many times enueigheth againſt and complaineth vppon the vſurped authoritie of the Romaine Biſhop, warninge men to beware, how they yéelde vnto him: and preſcribeth a rule for the Princes, and the Prelates to refourme all theſe enormities, not by cuſtome were it neuer ſo auncient, but by the woorde of God. About this time alſo the Emperour Henry the. 7. came into Italy with great power, to reduce the Empyre to the olde eſtate and glory of the auncient Emperours in this behalfe. And on the day of his coronation Aemyl. at Rome, accordinge to the maner of other Romaine Emperours, he ſet Paral. Vrſp. Nauclerus. foorth a Lawe, or newe authentique of the moſt high Trinitie, and the Catholique faith.

Nexte to Henry. 7. was Lewes. 4. Emperour: who had no leſſe but rather greater conflictes with the Popes in his time about the reformation of abuſes, than any had before him: the Pope nowe claiminge for an Eccleſiaſtical matter, the confirminge of the Emperour, as before the Emperours were wonte to confirme the Popes. About whiche queſtion, the Emperour ſent and called many learned Clerkes in Diuinitie, in the Ciuill and Canon Antoninu • Lawe, from Italy, Fraunce, Germany, Paris, and Bononia, whiche all aunſwered, that the Popes attemptes were erronious, and derogating from the ſimplicitie of the Chriſtian Religion. Whereupon the Emperour willed them, to ſearche out the matter diligently, and to diſpute vpon it, and to gather into bookes their mindes therein, whiche diuers did, as Marſilius Patauinus, Ockam, Dantes, Petrarche. &c. Marius.

By whome, whan the Emperour vnderſtoode the Popes vſurpation, he came to Rome, called a councell, and depoſed the Pope, & placed an other in his rowme: In whiche councell, the Romaines deſired, to haue their olde order in the Popes election ratified by the Emperour, to be renewed. This Emperour alſo called avery great coūcell at Frākeforth, where beſides the Spirituall and Secular Princes of Germany, the kinge of Englande, and the king of Beame, were preſent, where by the greater and ſounder part, the Popes aforeſaid vſurpation was aboliſhed. Which ſentence the Emperour confirmed, and publiſhed Paral. Vrſp. writing therof, that his authoritie dependeth not of the Pope, but of God immediatly, and that it is a vaine thinge, that is wont to be ſaide, the Pope hath no ſuperiour. The Actes of this councell againſt the Popes proceſſe were ratified by the Emperour, as appeareth by his letters patentes thereupon, Nauclerus. beginning thus, Lodouike the fourth, by the grace of God &c. To all Patriarches, Archebiſshoppes, Biſshoppes, and Prieſtes &c. and ending thus: VVherfore by the councell and conſent of the Prelates and Princes, &c. VVe denounce and determine, that all ſuche proceſſes be of no force or moment, and ſtraightly charge and commaunde, to all that liue in our Empire, of what eſtate or condition ſo euer they be, that they preſume not to obſerue the ſaid ſentences and curſes of the Popes interdiction. &c. An other Councell he called afterwardes Nauclerus. at the ſame place, about the ſame matter: bicauſe Pope Clement called it Hereſy, To ſaie that the Emperour had Paral. Vrſp. Nauclerus. authoritie to depoſe the Pope, whiche hereſy as principal, he laide firſt to the Emperours charge. Item, that the Emperour affirmed, that Chriſt and his Apoſtles were but poore. Item, the. 3. hereſy, that he made and depoſed Byſshops. Item that he neglected the Popes interdightmēt, &c. Item that he ioyned certaine in mariage in degrees forbidde (he meaneth forbidden by the Popes Lawes) and deuorceth them that were maried in the face of the Churche. Whiche in deede was nothing els, but that amōgeſt other Eccleſiaſtical lawes, that the Emperour ſet forth, were ſome for mariages and deuorcementes, contrary to the Popes decrees.

In Fraunce king Charles denied the Pope the tenthes Aemylius of his Clergie. But Philip de Valoys that followed, reformed and tooke away many late vpſtart Eccleſiaſticall abuſes in the Clergy, and Prelates in his Realme: of the whiche, diuerſe complaintes being made vnto the king, he Pet. Bertrā. called a councel at Paris, and ſommoned thither the Biſhoppes, as appeareth by his letters wherein he complaineth, that they haue enchroched from him and his officers a great many of rightes: bringing in their nouelties not due, and vnwonted grieues vnder the pretence of Eccleſiaſtical cauſes: whereby they haue broken the concorde of the Clergie and the Laity, and therfore willing to prouide ſo muche as he can by Goddes helpe, an healthfull remedy: He requireth, and neuertheleſſe commaundeth them to appeare before him at Parys perſonally. &c. The Prelates appearing at the daye aſsigned, before the kinge in his Palayce, Archebiſshoppes, Biſshoppes, and makinge reuerence to the kinges maieſtie, being ſet downe with his councell, and certeine Barons aſsiſting him, a certeine knight of the kinges councell, ſpake publykely for the kinge in the preſence of them all, takinge for his theme this texte. Geue that vnto Caeſar that belongeth to Caeſar, and that vnto God that is due vnto God. &c. The kinges admonition being made, a great many complaintes were put vp vnto the king by his nobles and officers, againſt the Clergies vſurpation, in medling with contractes of mariages, in their priuileges of Clerkes: In citations to their Courtes, in their excommunicatiōs, in willes, and hereditamentes, in callinge of prouinciall councelles, in making ſynodall Decrees, and ſtatutes, in medling with realties, in perēptory writes, in examinations of mens beleues, in enioyning of money penances, In ſhauing of children, and vnlauful perſons making thē Clerkes, in whoordome and fornication, in wyddowes goodes, in bloudſhead in the Churcheyarde, in inuentories, &c. and in a great many mo matters, whiche ye call Spirituall or Eccleſiaſticall cauſes: the Frenche kynge prouing them to be (as in deede they were no other) but temporall: neuertheleſſe not ſtandinge muche about the name, nor taking them all away, from their iuriſdiction, he onely ſaid, he would reforme them. Neuerthels, for certeine daies there was muche diſputing to and fro, whether they belonged to the kinge to reforme or no, till the king by his foreſaide procuratour gaue them the kinges determinat aunſwere, declaring vnto them, howe that they ought not to be troubled, bicauſe the kinges intention was, to keepe thoſe rightes and cuſtomes of the Churche, and Prelates which were good and reaſonable, but by reaſon of their faults, the iudgement whiche were good and reaſonable, apperteined not vnto thē to determine, but to the king. Bicauſe the Decree, Nouit &c. ſaieth, that the kinge of Fraunce in matters de Facto, hath not his ſuperiour &c. VVhereuppon hee concluded, that the kinge woulde heare all the informations: And thoſe Cuſtomes of the whiche he ſhoulde be fully enfourmed, that they were good and reaſonable, he woulde make onely to bee obſerued.

In cōcluſion the Prelates made ſuch importune labour, that the forſaide attourney aunſwered them for the kinge, that if the Prelates themſelues would amende thoſe thinges, that were to be amended and corrected, the king would abide till the feaſte of the Natiuitie next to come: within whiche terme, he woulde innouate nothing: but if within the ſaide terme, the Prelates had not amended thoſe thinges that were to be amended and corrected, that then the kinge would put to ſuche remedy, as ſhould be acceptable to God and the people. Whiche in concluſion the king was faine to do, by a ſharpe & ſeuere Lawe, whan he ſawe howe the Prelates Aemylius. dallied him of, with faire wordes, and therefore he him ſelfe, Compoſuit rem ſacerdotum, did ſet in order the matters of the Prieſtes.

In England at this time many abuſes about Eccleſiaſticall cauſes, were reformed (although the Pope & his Clergie, did earneſtly mainteine them) by king Edwarde the. 3. who wrote his letters to y• Pope, admoniſhing him Paral. Vrſp. Fabyan. Caxton. Polyd. Nauclerus. to leue of his diſordered doinges, & whan that woulde not ſerue, he redreſſed them by act of parliament, and (as Nauclerus ſaith) he commaunded that from thenceforth, no body ſhoulde bring into the Realme any kinde of the Popes letters, vnder the paine of drowning, and expelled all perſones out of his kingdom, that weare by the Pope promoted to any benefice.

Next to Lewes was Charles the. 4. choſen Emperour, who helde a councel at Mentze, with ye Prelates & Princes, Nauclerus. Paral. Vrſp. in the yere of the Lorde. 1359. wherein he much reproued the Popes Legate for his diſorders, and commaunded the Archbiſhop of Mentze to reforme his Clergie, and the diſorders amongeſt them, for otherwiſe he woulde ſee to it him ſelfe. The Popes Legate ſeyng howe the Emperour Naucler. tooke vpon him, gate him to his ſhippe, and ſaylled to Colayn as one that fledde awaye. With whiche doynges, the Emperour became very famouſe, for he was a man of great workes, who dyd lyghten the kyngdome of Boheme, bothe with the the ſettinge foorth of Religion, and with the diſcipline of Lawes and good manners. At this time wrote Nilus the Biſhoppe of Theſſalonica, declaringe the onely cauſe of the diuiſion betwéene the Gréeke and the Latine Churche to be, for that the Pope will not ſuffer frée and generall Councelles to be called by the Emperours accordinge to the auncient cuſtome: & that his authoritie is not by the Lawe of God, but by the poſitiue Lawes of Princes, graunted onely, becauſe that than Rome was the greateſt Citie in the worlde, and hath no prerogatiue of Chriſt or Peter, more than any other Biſhoprike.

Kinge Richarde the. 2. called a Councell at VVeſtminſter (ſaith Polydore) wherein it was thought good to the Kinge and the Princes for the weale of his realme of Englande, if a parte of the Popes authoritie were bounded within the limites of the Occean ſea, (he meaneth that it were driuen out of the Iſle of Britaine) wherfore it was decreed, that hereafter it ſhoulde be lawfull to no man, to trie any cauſe before the Biſhop of Rome: nor that any man be publikly Polyd. pronounced wicked or enemy of Religion, that is to wit, as the common people terme it, be excommunicate by his authoritie: nor that if any man haue any ſuche commaundement from him, they execute the ſame. The penaltie ordeined to thoſe that violate this lawe, was, that loſinge all his goodes, he ſhoulde be caſte into perpetuall pryſon.

The Churche of Rome at this time was maruailouſly torne in ſunder with an horrible Schiſme, whiche continued about. xl. yéeres, hauinge at ones thrée heades, callinge them ſelues Popes, euery one of them in moſte deſpitefull wiſe, calling the other Antichriſt, Schiſmatique, Heretique, tiraunt, thiefe, traytour, the ſonne of perditiō, ſower of Cockle, the childe of Belial, &c. diuerſe learned men of that time inueighed againſt them all thrée, as Henricus de Haſsia, 10. Cerſon, Theodorych Nyem, ſecretary before this to Pope Boniface, who prooueth at lardge by good reaſons, De ſchiſ. li. 3. cap. 73 by the woorde of God, and by the Popes decrées, that the refourmation of theſe horrible diſorders in the Churche belonge to the Emperour, and the ſecular Princes. Sigiſmunde the noble Emperour vnderſtandinge his duetie herein, amongeſt other his notable actes, called a Councell togeather at Conſtantia, and brought againe to vnitie the Pius Pap. 2. Churche deuided in three partes: whiche Councell (ſaithe Nauclerus) beganne by the Emperours commaundement and induſtry, in the yeere. 1414. To the whiche Councell came Pope Iohn Platina. before the Emperours comminge, thinkinge to haue outfaced the Councell with his pretenſed authoritie, till the Emperour came: who geuinge to all men in the Councell free libertie to ſpeake their mindes, a great companie of horrible Sabel. Platina. vices, were laide ſtreight way to his chardge. To the whiche when he was not hable to anſweare, he was depoſed, and the other twoo Popes alſo, and an other choſen chiefly by the Emperours meanes, called Martyn the. 5. After theſe thinges finiſhed, they entred into the communication of a reformation Volater. bothe of the Cleargie and the Layty, to whiche purpoſe the Emperour had deuiſed a booke of Conſtitucions, and alſo willed certaine learned Fathers there, but ſpecially the Biſhoppe of Camera, a Cardinall there preſente, to deuiſe what faultes they coulde finde, and how they ſhoulde be redreſſed, not ſparinge any dégrée, neither of the Prelates nor of the Princes them ſelues. Whiche the Biſhoppe did, and compiled a litle booke or Libell, entituled a Libell for reformation of the Churche gathered Orth. Grat. by Peter de Aliaco. &c. and offered to the Churche rulers, gathered togeather in Conſtaunce Councell, by the commaundement of the Emperour Sigiſmonde. &c. In this Libell of reformation, after he hath touched the notable enormities in the Pope, in the Courte of Rome, in the Cardinalles, in the Prelates, in Religious perſonnes, and in Prieſtes: in exaction, in Canons and Decretalles, incollations of benefices, in faſtinges, in the diuine ſeruice, in Piaures, in makinge feſtiuall daies, in makinge Sainctes, in readinge their legendes in the Churche, in hallowyng Temples, in woorſhippinge Reliques, in callinge Councelles, in makinge religious Souldiours, in refourminge vniuerſities, in ſtudiynge liberall ſciences, and knowledge of the tongues, in repayringe Libraries, and in promotinge the learned: After all theſe thinges beyng Eccleſiaſticall matters or cauſes, he concludeth with the dueties of Princes for the lookyng to the reformacion of theſe matters, or any other that néedeth amendement. The ſixth, (ſaithe he) and the laſte conſideracion ſhalbe of the refourminge of the ſtate of the Laie Chriſtians, and chiefly the Princes of whoſe manners dependeth the behauiour of the people, &c. Let them ſee alſo, that they repell all euill cuſtomes contrary to the lawe of God, and the lawe of man in their ſubiectes, by the counſayle of diuines and other wiſe men. Alſo let them ſee that they pull vp by the rootes and deſtroye more diligently, than they haue doone, Magicall artes and other ſuperſtitions condemned by the lawe of God, and all errours and hereſies contrary to the Faithe. Item that they watche and care earnestly for the exaltinge of the Faithe, and the honour of Goddes Seruice, and the refourminge of the Churche, and that they labour and trauaile diligently for the reformation of all thoſe thinges whiche are mentioned afore or here followyng, or any other thinges profitable. &c. When this booke was thus compiled, it was offered vp to the Councell (ſaithe Orthwinus) that the moſte Chriſtian Emperour Sigiſmonde had called togeather, not ſo muche for the agreement of the Churche, as for hope of a generall reformation of their manners: hopinge verely that the Prelates woulde put to their helping hādes, but the Romaine crafte, beguiling, the Germaine ſimplicitie: the newe made Pope featly flouted the well meaning Emperour, ſayinge that he would thinke on this matter at layſure, &c. Thus was Sigiſmonde the Emperour miſuſed, whiche otherwiſe might ſeeme to haue been borne, to haue reſtored Chriſtianitie to the worlde againe. The fruſtratinge of this reformation, was on the other ſide, no leſſe gréeuous vnto the Frenche kinge, that bothe before the time of the Councell, and in the councell while, had greatly trauailed in takinge away the Popes exactious, and other eccleſiaſticall abuſes, wherewith his realme was wonderfully oppreſſed: as appeareth in the oration that the Frenche kinges Embaſſadours made in this Councell, writen by Nico. de Clemangijs, and ſet foorth in Orthwynus Gratius, fardell of notable thinges.

After this Councell, was an other holden at Baſill, whither came the Princes of Spaine, Fraunce, Hungary, and Germany: whiche dooinges of the Princes made Pope Eugenius ſo to feare, that he thought to tranſlate the Councell to Bonomia. But the Emperour and other Princes, and the Prelates whiche were at Baſill, not onely not obeyed him, but Nauclerus. twiſe or thryſe admoniſhed him to come thither. This Pope was in this Councell depoſed in the. 34. ſeſſion. Of this Councell, the Emperour Sigiſmonde was the chiefe, and protectour, and in his abſence appointed the Duke of Bauaria in his roome. He cauſed the Bohemes to come to this Councell. And whan he hearde of thoſe matters in Religion, which Nauclerus. were generally agreed vppon, he allowed them, and commaunded them to be obſerued.

After the death of Sigiſmonde, Frederike the Emperour cauſed the Duke of Sauoy, that was made Pope, to renounce his Papacy, and commaunded by his Decree, the Prelates gathered at Baſill, to diſſolue the Councell by a certaine daie. This Emperour Nauclerus. called a Councell at Mentze, to make an ende, and vtterly to take away the Schiſme of the Church, and to deliuer it from more greuous daungers. He writeth to the Frenche Kinge thereof, declaringe how this Schiſme did ſo oppreſſe his minde, and feruently Orth. Grat. ſollicite him, that as well for his loue to Religion, as for his office called of God, to be the chiefe aduocate of the Churche, he did not onely runne with diligence to ſuccour it, but ſtired vp all kinges and Princes, that with a pure ſinceritie, delighted in the name of Chriſte, to runne with him in this ſo neceſſary and healthfull a woorke, and to this purpoſe, he declareth howe, he hath appointed to all his princes and Prelates an aſſembly at Mentze, whereat he entendeth, to be perſonally praeſent, and therfore deſireth the Frenche kinge alſo to bee there in his owne perſone, or at the leaſt that he woulde ſende his Oratours thither, inſtructed diſtinctly with all waies and meanes, by the whiche the Churche might be quiet from the calamities ready to fall on her. Pope Eugenius ſent to the Frenche king, to deſire him to take away his pragmaticall Lawe. To whom the king anſwered, that he would haue it kept inuiolatly. Orth. Gra. Then the Pope deſired the king, neither to admitte Baſill councel, nor yet the councell at Mentze, that was called: to the whiche the king anſwered, that he would take aduiſe.

Pius the ſeconde, ſent his Legate the Cardinal of Cuſa, into the cōtreis of Sigiſmond Duke of Auſtria, which Legate, Paral. Vrſp. when he would haue ordeined certaine Eccleſiaſticall conſtitutions according to the Popes Lawe: Sigiſmonde the Duke, woulde not ſuffer that ſuche a cuſtome ſhould come into Germany.

Aeneas Syluius, who after he was made Pope, was called Pius the ſeconde, was of this minde before he was Pope, that ſecular Princes might call councels, yea, maugre the Popes head, and therefore commendeth that deuiſe of Charles the Frenche king whiche (ſaith he) is both a ſaulf and Epiſt. 54. ad Cācel. Imp. a ſhort way to ſtill this miſchiefe. He meaneth to take awaye the Schiſme, and to reſtore vnitie to the Churche. Of the ſame minde alſo was his Cardinall de Cuſa, as appeareth in his booke De Concordia Catholica, ſaiynge: By that Li. 3. ca. 13. which is aforeſaide, it is gathered, that the holy Emperours alwayes, made the Synodall congregations of vniuerſall councels of the whole Churche: and euen ſo I my ſelfe, hauinge ſought throughly the Actes of all the vniuerſal councelles, euen till the eight councell incluſiue, celebrated in the time of Baſil, I haue founde it to be true: and ſo alſo in the ſame eight Synode in the fifte Acte thereof, we reade, that the moſte reuerende prieſt Elias and Syncellus, of the throne of Hieruſalem in the hearinge of all, ſpake thus: Knowe you that in the times paſt, they were the Emperours, whiche gathered together Synodes from out of the whole worlde, and they collected their deputies, to the diſpoſing of ſuche manner cauſes: VVhoſe ſteppes therefore our Emperour folowing, beinge alſo a worſhipper of God, hath made this vniuerſal Synode. Thus ſaide he there, and I haue alſo redde in the litle gloſſe of Anaſtaſius (the library keper of the Apoſtolical ſea, who trāſlated the ſame Synode out of Greke) vpon the ſame, ſaying: that Thēperours were wont togather vniuerſal Synodes from al the world, &c.

Next vnto Frederike was Maximilian Emperour, to whome the Princes of Germany put vp certaine greuaunces in Eccleſiaſtical matters, that anoyed the Empire, in number. 10. Againſt Bulles, Priuileges, Electiōs, reſeruations, expectatiues, Annates, vnfit paſtours, pardons, tythes, & the ſpiritual courtes &c. beſeching him, to haue ſome redreſſe herein. Who being moued with the admonitions, aduiſementes and exhortatiōs of the learned Clergy, & the godly Princes, at the length called a councel at Triers & Colayn, for the redreſſe of theſe and other enormities, in the yere of the Lorde. 1512. whiche was the fourth yere of the reigne of the moſte renoumed kinge of England, king Henry the eight. In this councel amongeſt other thinges, bicauſe there was a ſuſpicion of a Schiſme breedinge, and of Paral. Vrſp. greuaunces in the Church, it was neceſſarily decreed, that the Emperour and Princes electours, with other Princes and ſtates of Thempire, ſhould loke about them, and wel conſult by what meanes, theſe greeues might be taken away moſt commodiouſly, and the Schiſme remoued, and euill thinges reformed to edification. It was decreed alſo againſt blaſphemours, to paie either a ſomme of money limited, or to ſuffer death. And that all men ſhould know this decree, it was thought good to the Princes, and ſtates of the Empire, that al preachers and perſones, ſhould at all high feaſtes preache vnto the people thereof faithfully. This being doon, Maximilian ſet forth a decrée for ye takinge away of the forſaid Eccleſiaſtical greuaunces: wherein he declareth that though of clemency he haue ſuffered the Pope & Orth. Gr • . the Clergy herein, as did his father Frederik: Yet not withſtanding, ſith that by his liberalitie, the worſhippe and ſeruice of God, hath fallen to decaie, it apperteineth vnto his dutie, whome God hath choſen vnto the Emperial throne of Rome, that amongeſt all other moſte great buſineſſes of peace and warres, that he alſo looke about him vigilantly, that the Churche periſhe not, that Religion decaie not, that the worſhip of the ſeruice of God, be not diminiſhed, &c. In conſideration wherof, he prouideth, that a man hauing in any citie a Canonſhip or Vicarſhip, enioy not any prehende of an other Churche in the ſame citie, &c. making other decrées againſt ſuing in the Eccleſiaſticall courtes for benefices, for defence of Lay mens patronages, for penſions, againſt bulles, and cloked Symony, &c.

After this, the Emperour & Lewes the French king, concluded together to call a general coūcel at Piſe: to the whiche alſo agreed a great part of the Popes Cardinals. Many (ſaith Sabellicus) began to abhorre the Popes Courtes, ſaying that all thinges were there defiled with filthy lucre, with monſtruous and wicked luſtes, with poyſoninges, Sacrileges, murders, and Symoniacall fayers, and that Pope Iulius him ſelfe was a Symoniake, a dronkarde, a beaſte, a worldling, and vnworthely occupied the place, to the diſtruction of Chriſtendome, and that there was no remedy, but a generall Councell to be called, to helpe theſe miſchiefes, to the whiche his Cardinalles accordinge to his othe, deſired him, but they coulde not obteyne it of hym.

Maximilian the Emperour, being the authour of it, with Lewes the Frenche king (bicauſe the hiſtories doo beare recorde, that in times paſt the Emperours of Rome had wont to appointe councels) they appointe a councell to be holden at Pyſe.

Maximilian the Emperour, Lewes the French king, and other Princes beyonde the ſeas, were not more carefully bent, and moued by their learned men to refourme by their authoritie the abuſes about Church matters, thā was king Henry the eight, at the ſame time king of Englande, of moſt famous memory, who following the hū ble ſuites and petitions of his learned Clergy, agreynge thereupon by vniforme confent in their conuocation, toke vpon him that authoritie and gouernement in all maner matters or cauſes Eccleſiaſticall, which they aſſured him to belonge vnto his eſtate, both by the worde of God, and by the auncient Lawes of the Churche: and therfore promiſed vnto him, in verbo ſacerdotii, by their prieſthood, not to do any thing in their councelles wiehout his aſſent, &c. And this Clergie was not onely of Diuines, but alſo of the wyſeſt, moſte expert and beſt learned in the Ciuil and Canon Lawes, that was than or hath been ſence, as D. Tonſtal Biſhop of Dureſme, D. Stokeſley B. of Londō, D. Gardiner Biſhop of Wynton. D. Thirleby Biſhop of Weſtminſter, and after of Norwiche, & your olde maiſter D. Bonner, who ſucceded Stokeſley, in the ſea of Londō, and many others: by whoſe aduiſe & conſent, there was at that time alſo a learn • d booke made & publiſhed, De vera differentia Regiae poteſtatis & Eccleſiaſticae, whiche I doubt not but yée haue ſéen longe ſythen. Neither was this a newe deuiſe of theirs to pleaſe the king with al, or their opinion onely, but it was and is the iudgement of the moſte learned Cyuilians and Canonyſtes, that, when the Cleargie are faultie or negligent, it apperteyneth to the Emperour to call generall councelles for the reformation of the Churche cauſes, as Philippus Decius a famous Lawyer affirmeth. And the Gloſſator vppon this Canon Principes, affirmeth that the Princes haue iuriſdiction in diuers ſortes within Conſ. 1 • 1. the Churche ouer the Cleargie, when they be ſtubbourne, ambitious, ſubuerters of the faith, falſaries, makers of Schiſmes, contemners of excommunication: yea alſo wherein ſo euer, the Eccleſiaſticall power faileth or is to weake as in this Decree. He meaneth where the power of the Churche by the woorde of doctrine preuaileth not, therein muſt the Princes authoritie and iuriſdiction take order for that is the plaine prouiſo in the decrée. The woordes of the decree are as followe. The ſeculer Princes haue oftentimes within the Churche the higheſt authoritie, that they may 23. q. 5. fence by that power, the Eccleſiaſticall diſcipline. But within the Churche the powers (of Princes) ſhoulde not be neceſſary, ſauinge that, that thinge whiche the Prieſtes are not able to dooe, by the woorde of doctrine, the power (of the Prince) may Ther is diuers reedinges: Imperet or Impetret. commaunde, or obtaine that, by the terrour of diſcipline: The heauenly kingedome dooth oftentimes preuaile or goo forwarde by the earthly kingedome, that thoſe whiche beinge within the Churche doo againſt the faith and diſcipline, may be brought vnder by the rigour of Princes: and that the power of the Princes, may lay vppon the neckes of the proude, that ſame diſcipline, whiche the profite of the Churche is not hable to exerciſe: and that he beſtowe the force of his authoritie, whereby to deſerue woorſhip. Let the Princes of the worlde well knowe, that The Princes ſhal geue an accōpt to God, for the Church, and the diſcipline thereof. they of duety ſhall rendre an accompte to God for the Churche, whiche they haue taken of Chriſte to preſerue. For whether the peace and diſcipline of the Churche be encreaſed by faithfull Princes, or it be looſed: He doth exact of them an accompt, who hath deliuered his Churche to be committed to their power. To this effect alſo writeth Petrus Ferrarienſis, a notable learned man in ye Lawes, ſaying: In form. libell. quo agitur ex ſubſt. in verbo ex ſuo corpore. Thou ignorant man, thou oughteſt to know that the Empire (the Emperour) ones in times paſt, had bothe the ſwoordes, to witte, bothe the Temporall and Spirituall, in ſo much that the Emperours then beſtowed all the Eccleſiaſticall benefices thorough the whole worlde, and more, thei did chooſe the Pope, as it is in C. Adrianus diſt. 63. And ye ſame Petrus in an other place, ſaith thus: Marke after what ſorte and In form. reſpōſ. con. ad verb. tā q̄ publ. ex com. n. 10. how many waies theſe Clergy mē, doo ſnare the Lay, and enlarge their owne iuriſdiction: but alas miſerable Emperours and ſecular princes, whiche doo ſuffer this and other thinges: you both make your ſelues ſclaues to the Biſshops, and yee ſee the worlde vſurped by them infinite waies, and yet yee ſtudy not for remedy, bicauſe yee geue no heede to wiſedome and knowledge. As Petrus Ferrarienſis attributeth both the ſwoordes, that is, both ſpirituall & temporall iuriſdiction to ye Emperour: So 10. Quintinus Heduus a famous profeſſour of the law in Paris, & one that attributeth ſo much to the Pope as may be, & muche more than ought to be, ſaith yt: In ſolo Principe omnis eſt poteſtas: in the Prince alone is al power, and thereto auoucheth this ſaying of Speculator, In repetit. lect. de Chriſt. Ciuitatis Ariſtocra • ia. De iuriſdict. omniū iudicū: Quod quicquid eſt in regno, id eſſe intelligitur de iuriſdictione Regis: that whatſoeuer is in a kingdome, that is vnderſtāded, to be vnder the iuriſdictiō of the kinge. To which purpoſe he citeth an auncient learned one in ye Law whoſe name was Lotharius, who, ſaith he, did ſay: That the Prince is the foūtaine or welſpring of al iuriſdictiō, & proteſteth alſo him ſelfe to be of ye ſame minde: & writing of the kinges power in Eccl. matters or cauſes, he citeth this Canon Quādo vult Deus foorth of the decrées, wherupon he as it were cōmenteth: ſaying, This is the reaſon wherfore, it is leafull •• . q. • . for the Prince, ſome whiles to determine thoſe thinges whiche concerne the Church, leaſt the honeſty of the mother (he meaneth ye Churche) ſhould in any thing be violated, or leaſt her trāquillity ſhould be troubled ſpecially of thē, to whom ſhe is cōmitted (meaning y• Church Myniſters). If there be any other thing, this chiefly is an Eccleſiaſticall matter, namely to call or cōuocate Coūcelles (ſaith Quintinus) But this is the opinion (ſaith he) of many learned men, that the Emperour may cōuocate a general Coūcel, ſo often, and for any cauſe, whan the Pope and the Cardinalles be noted of any ſuſpiciō, and doo for ſlowe and ceaſſe, either for lacke of ſkill: or peraduenture of ſome euill meaning, or of both, or els whā there is any Schiſme. Cōſtantinus (ſaith he) called the firſt Nicene coūcell, the other three generall Councelles, Gratianus, Theodoſius, and Martianus the Emperours called by their edict. Iuſtinianus called the fifte generall councell at Conſtantinople: the Emperour Conſtantine. 4. did conuocate the ſixte generall Councell againſt the Monothelytes. The authoritie of the kinge Theoderike cōmaunded the Biſshops and Prieſtes forth of diuers prouinces to aſſemble together at Rome, for the purgation of Pope Symachus the firſte. Carolus Magnus, as it is in our Hiſtories, cōmaunded fiue Councels to be celebrated for the Eccleſiaſticall ſtate, to wit, Moguntinum, Remenſe, Cabilonenſe, Arelatenſe, and Turonenſe. The Pope calleth the Biſshoppes to Rome, or to ſome other place: the Kinge dooth forbidde them to go, or he commaundeth The king is to be obeied in Eccleſiaſtical cauſes, and not the Pope. them to come to his Courte or Councell: the Biſshoppes muſt obey the kinges precept, not onely in this caſe, but in any other matter what ſo euer beſides ſinne: for he that dooth not obſerue his bounden fidèlitie to the kinge: whether he be a Biſshoppe, Prieſt, or Deacon, is to be throwne foorth of his degree or place. For the proufe whereof he citeth many Canons out of the decrées, and concludeth thus: to be briefe, this is mine opinion: whan the kinge calleth together the Prelates to a Councell, and to reforme the ſtate of the Churche, they are bounde to obey, yea although the Pope forbidde it. The people doth amende or reforme the negligence of the paſtour Can. vlt. diſt. 65. Ergo, the Prince alſo may doo the ſame. If the Biſshop will not; or doo forſlowe to heare and to decide the controuerſies of his Cleargy: the Biſshoppe beynge ſlowe or caryinge ouer longe, nothinge dooth hinder or ſtay (ſaith the Canon) to aſke Epiſcopale iudicium, the Biſshoply iudgement of the Emperour. If it happen that the Prieſtes be not diligent about the Aultar offices: if contēning the tēple, neglecting the Sacrifices, they haſten into kinges palayces, runne to wraſtlinge places, doo prophane them ſelues in brothelles houſes, and if they cōuert that which the faithfull haue offred to Chriſt, to the pleaſures of them ſelues, and of theirs: wherefore ſhall not the princes, whome the Catholique Faith hath begottē, and taught in the boſome of the church, call againe, and take vpon themſelues the care of this matter? and ſo he prooueth at lardge by many examples out of the Hiſtories, and the Lawes, that this care and chardge in Eccleſiaſtical matters and cauſes belongeth to the Princes, vnto the whiche examples, he addeth this: In our Fathers time, (ſaith he) Kinge Lewes. 11. made a conſtitution, that Archebiſhoppes, Biſhoppes, Abbottes, and who ſo euer had dignities in the Church, or had the cure of other benefices, ſhould within fiue monethes, reſorte to their Churches, and ſhoulde not remooue any more from thenſe, diligently there labouringe in diuine matters, and ſacrifices for the ſaulfty of the kinge and his kingdome, and that vnder a great paine of loſinge all their goodes and landes. Here Quintinus dooth greuouſly complaine of the diſſolute and moſte corrupt manners of the Cleargie, whereto he addeth, ſayinge: vvherefore than ſhould not Princes compell this lewde idle kinde of men to doo their dueties? If you delight in antiquities (ſaith he) no man dothe doubt, but that in the primatiue Churche, the Princes did iudge bothe of the Eccleſiaſticall perſonnes and cauſes: and did oftentimes make good Lawes for the trueth againſt falſehood. Arcadius and Honorius religious Princes doo depoſe a troubleſome Biſhop both frō his Biſhoprike, ſea, and name. L. Quicunque: De Epiſ. & Cler. The. 13. firſt titles of the firſte booke of Iuſtinians Code, collected out of the Conſtitutions of diuers Emperours, doo plainly intreate and iudge of thoſe thinges whiche appertaine to the Biſhoply cure. For what pertaineth more to the office of a Biſshop, than Faith? then Baptiſme? then the high Trinity? than the conuerſation of Monkes? the ordeining of Clergy men and Biſhoppes? and than many like lawes, whiche doubtles: doo concerne our Religion, and Church. But the Nouel Conſtitutions of the Emperour Iuſtinian are full of ſuche Lawes. And leaſt peraduenture ſome man might ſuſpect, that this was tiranny, or the oppreſsion of the Churche, Iohn the Pope dothe ſalute this Imperour, the moſt clement Sonne, learned in the Eccleſiaſticall diſciplines, and the moſt Chriſtian amongſt Princes. Epiſt. inter claras. De ſūm a Trin. C. Childebertus the Kinge of Fraunce, did exact of Pelagius. 2. the confeſſion of his faith and Religion: the whiche the Pope bothe ſpeedely and willingly did perfourme C. Sat agendum. 25. q. 1. VVhan I was in Calabria, ſaith Quintinus, by chaunce I founde a fragment of a certaine booke in Lombardy letters, hauinge this inſcription: Capitula Caroli. Then followeth an Epiſtle beginning thus: I Charles by the grace of God, and of his mercy, the Kinge and gouernour of the kingdome of Fraunce, a deuout defendour of Goddes holy Churche, and an humble healper thereof. To al the orders of the Eccleſiaſtical power, or the dignities of the ſecular power: greetinge: And ſo reciteth al thoſe Eccleſiaſticall Lawes and conſtitucions, whiche I haue writen before in Charles the great. To all whiche, (ſaith Quintinus) as it were in manner of a concluſion, are theſe woordes put to: I will compell all men to liue according to the Canons and rules of the Fathers. Lewes the Emperour, this Charles Sonne, kept a Synode wherein he forbadde all Churchemen, ſumptuouſnes or exceſſe in apparaile, vanities of iewelles, and ouermuche pompe. Anno Chriſti. 830. He alſo ſet forth a booke, touchinge the manner and order of liuinge for the Churchemen. I doubt not, (ſaithe Quintinus) but the Churche ſhoulde vſe, and ſhoulde be bounde to ſuche lawes. (meaninge, as Princes make in Eccleſiaſticall matters) Pope Leo. 3. (ſaith he) beinge accuſed by Campulus and Paſchalis, did purge himſelfe before Charles the great, beinge at Rome, and as yet not Emperour. Can. Auditū. 2. q. 4. Leo. 4. offereth him ſelfe to be refourmed or amended, if he haue done any thinge amiſſe by the iudgement of Lewes the Frenche kinge, beinge Emperour. Can. Nos ſi incompetenter. 2. q. 7. Menna whome Gregory the great calleth moſte reuerende brother and fellow Biſhop, beinge nowe already purged before Gregory, is commaunded a freſhe to purge him ſelfe of the crime obiected before Bruchinild the Queene of Fraunce Ca. Menna. 2. q. 4. In whiche quaeſtion alſo it is redde, that Pope Sixtus 3. did 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 purge him ſelfe before the Emperour Valentinian. Can. Mandaſtis. So alſo Iohn. 22. Biſhop of Rome was compelled by meanes of the The Pope an heretike compelled to recāte before the Frenche kinge. Diuines of Paris, to recante before the Frenche Kinge Philippe, not without triumphe, the whiche 10. Gerſon telleth in a Sermon, De Paſc. The Popes Hereſie was that he thought, the Chriſtian Soules not to be receiued into glory before the reſurrection of the Bodies. Creſconius a noble man in Sicilia, had authoritie or power geuen him of Pelagius the Pope, ouer the Biſhoppes in that Prouince, oppreſsinge the Cleargie with vexations. Can. Illud. 10. q. 3. The whiche Canon of the law, the Gloſſar doth interprete to be writen to a ſecular Prince. in Ca. Clericum Nullus. 11. q. 1. The Abbottes, Biſhops, and the Popes themſelues, in ſome time paſte, were choſen by the Kinges prouiſion. Ca. Adrianus. 63. diſt. And in the ſame Canon. Hinc eſt etiam. 16. q. 1. Gregorius wrote vnto the Dukes Rodolph, and Bertulph, that they ſhoulde in no wiſe receiue priestes defiled with whoredome or Symony, but that they ſhould forbidde them frō the holy Myniſteries. § Verum. 32. diſt. in whiche place the interpretours doo note, that Laymen ſometimes may ſuſpende Cleargymen from their office, by the Popes commaundement: yea alſo they may excommunicate, whiche is woorthy of memory. Hetherto Quintinius a learned lawyer and a great mainteinour of the Popes iuriſdiction, hath declared his opinion, and that agreeable to the Popes owne Lawes, that Princes may take vppon them to gouerne in Eccleſiaſticall matters or cauſes. Beſides theſe Lawyers, this was the common opinion of the chiefeſt writers of the common Lawe of this realme, as appeareth by Braughton in theſe woordes: Sunt & ſub rege &c. Vnder the Kinge are both free men and bondemen, and they Braughtō. lib. 1. cap. de Papa. Archiepiſcopis & alijs praelatis. be ſubiecte to his powre, and are all vnder him, and he is a certaine thing or creature that is vnder none but onely vnder God. And againe in the chapiter the title whereof is this: Rex non habe • parem &c. The Kinge hath no peere or equall in his kingdome: The kinge (ſaith he) in his kingdome hath no equall, for ſo might he loſe his precepte or authoritie of commaundinge, ſithe that an equall hath no rule or commaundement ouer his equall: as for the Kinge him ſelfe ought not to be vnder man but vnder God, and vnder the Lawe, bicauſe the Lawe maketh a Kinge. Let the Kinge therfore attribute that vnto the Lawe, that the Lawe attributeth vnto him, to wit, dominion and powre. For he is not a Kinge in whome will and not the lawe doth rule, and that he ought to be vnder the Lawe, Cum ſit Dei vicarius, ſithe he is the vicar of God, it appeareth euidently by the likenes of Ieſu Chriſte, whoſe vicegerent he is in earth: and within a litle after he concludeth thus: Igitur non debet maior eſſe eo in regno ſuo, Therefore there oughte to be none greater then he in his kingedome.

Thus haue I ſufficiently proued, that the Emperours and Kinges, ought, haue, and maye claime, and take vpon them ſuche gouernemente, in Spiritual and Eccleſiaſtical cauſes and matters, as the Quéenes Maieſtie now doothe. In confirmation whereof I haue béene more large, than otherwiſe I woulde, but that the proufe hereof doth reprooue, and fully anſweare the principal matter of your whole booke: and therefore I may vſe more briefneſſe in that whiche followeth. I haue made proufe vnto you, ſufficient to remoue your ignorance, both of the matter, and the way whereby to knowe, confeſſed by you in your Minor Propoſition. And this haue I done by the ſelfe ſame Meanes, that you requyre in your iſſue. I haue made proufe of the Supreame gouernment in Eccleſiaſtical cauſes, to belonge vnto Kinges and Princes, by the expreſſe commaundement of God, where he did firſte deſcribe & ſet foorth, the duety and office of Kinges. I haue made the ſame more plaine and manifeſt, by the examples of the moſte holy gouernours amongeſt Goddes people, as, Moſes, Ioſua, Dauid, Saloman, Ioſaphat, Ezechias, Ioſias, the Kinge of Niniue, Darius, and Nabugodonoſor: who expreſt this to be the true meaning of Gods commaundement, by their practiſe hereof, ſo highly commended euen by the holy Ghoſte: whereunto I haue added certaine Prophecies, foorth of Dauid & Eſaie: wherby it is manifeſtly prooued, that the holie Ghoſte dothe looke for, exacte, and challenge, this ſeruice and Supreame gouernment in churche cauſes, at Princes handes. I haue declared that the Catholique Churche of Chriſte, did accept, and repute theſe hiſtories of the olde Teſtament, to be Figures and Prophecies, of the like gouernment and ſeruice, to be required of the Kinges, in the time of the Newe Teſtament: I haue confirmed the ſame by the manifeſt Scriptures, of the Newe Teſtament: Whervnto I haue adioygned, the teſtimonies of aunciente Doctours, with certain examples of moſt godly Emperours, who beynge ſo taught by the moſte Catholique Fathers of Chriſtes Churche, did rightly Iudge, that the vigilant care, ouerſight, and orderynge of churche cauſes, was the chiefeſt and beſt parte of their Miniſterie, and ſeruice vnto the Lorde. I haue ſhewed plainely, by the order of Supreame gouernment in Churche cauſes, practiſed, ſet foorth, and allowed, in the greatteſt and beſt Councelles, bothe Generall and Nationall: that the ſame order of gouernmente, hath beene claimed and put in vre by the Emperours, and allowed, and muche commended by the whole number of the Catholique Biſhops. I haue made plaine proufe hereof, by the continual practiſe of the like Eccleſiaſticall gouernment, claymed and vſed by the Kinges and Princes, euen vntill the time, that you your ſelfe did allowe, confeſſe, and preache the ſame many yéeres togeather: All whiche, to your more contentaci • n herein, I haue prcoued by thoſe Hiſtor • ographers, that wrote not onely before the time of Martyn Luther, leaſte ye might ſuſpect thē of parcialitie againſt you: but alſo ſuche in deede, as were for the moſt parte partial on your ſide, or rather wholy addicte and mancipate to your holy Father: as, Platina, Nauclerus, Abbas Vrſpurgenſis, Sabellicus, Aeneas Syluius, Volateranus, Fabyan, Polychronicon, Petrus Bertrandus, Benno Cardinalis, Durandus, Paulus Aemylius, Martinus Poenitentiarius, Pontificale, Damafus, Polydorus Virgilius, &c. all your fréendes, and whom you may truſt, I warrante you, on their woord, beynge the Popes ſworne Vaſſalles, his Chapplaynes, his Cardinalles, his Chamberlaynes, his Secretaries, his Library kéepers, his Penitentiaries, his Legates, his Peterpence gatherers, his ſworne Monkes and Abbottes, as well as you, and ſome of them Popes them ſelues, whiche, your freendes ſay, can neither lye, nor erre from the trueth. And beſides all theſe, the ſowre pointes of your iſſue, accordinge to your requeſte, proued at large, for the better reduſinge of you from wilfull and malicious ignorance, to knowe and acknowlege ye inuincible trueth hereof: I haue added to your Peticion, a fifte pointe, whiche you terme a woorke of Supererogacion. For, to confirme my proufes with all, I haue producted for witneſſes, your beſt learned although otherwiſe Papiſhe, Ciuilian and Canon lawyers, who haue depoſed directly on my ſide againſte you: Namely D. Tunſtall, D. Stokeſley, D. Gardiner, D. Boner, D. Thirlbee, D. Decius, the Gloſſares vppon the Lawe, D. Petrus Ecrrarienſis, D. 10. Quintinus: to whome I might adde the Ciuilians and Canoniſtes that were in or towarde the Arches in the latter ende of kinge Henry, and all the time of kinge Edwarde, with all the Doctors & Proctors of or towardes the Arches at this time. Wherfore you will now I truſt, yéelde herein, & reken your ſelfe well ſatisfied, take vpon you the knowledge hereof, and to be ready to teſtify the ſame vpon a booke othe, for ſo haue you promiſed.

The ſeconde chiefe pointe is, that I muſt vpon a booke othe, not onely teſtifie, but alſo declare in my conſcience, that The ſecōde pointe. the Queenes Highneſſe, is the onely Supreame gouernour of this Realme, aſvvel in all Spiritual or Eccleſiaſtical thinges or cauſes, as Temporal. But vpon a booke othe to make any ſuch declaration in conſcience, it may not poſsible be vvithout periury, before that a mans conſcience be perſvvaded thereunto: and therefore (my conſcience beynge not as yet perſvvaded thereunto) I cannot praeſently vvithout moſt plaine and manifeſt periury, receiue this Othe.

As there is no difference in matter betwixt theſe two Propoſitions, I Teſtifie in cōſcience, and I Declare in conſcience, althoughe to ſéeme ſubtile, you woulde haue the ſimple conceiue, by way of amplification much diuerſitie: Euen ſo this which yée call the Seconde chiefe pointe, varieth no whitte in matter from the firſt, and therfore my former anſweare ſerueth to them bothe, if ye will néedes make two in ſhewe, of that in very deede is but one.

And for the perſuation of my conſcience in this matter, I ſhall againe ioyne this iſſue vvith your L. That if your L. or any other learned man of this vvhole Realme, ſhalbe able to proue, that our Sauiour Chriſte in his Ghoſpell and Teſtament, did committe the ſupreme gouernement of all Spiritual and Eccleſiaſtical cauſes in his Church, not vnto his Apoſtles, beynge Biſhoppes and Prieſtes, but to Emperours and Empreſſes, Kinges and Queenes, beinge for the vvhole time of Chriſtes abode here vppon the earthe, Idolatours and Infidelles, and ſo continued for the ſpace of. 300. yeeres after the Aſſention of Chriſte: Conſtantine the Emperour beynge the Conſtātine the firſte Emperour that did ioigne his ſvvoorde to the maintenance of God his vvoorde. Act. 20. very firſt Chriſtian Kinge, that vve reade of: vvhen your L. ſhalbe hable to prooue this, eyther by ſentence or halfe ſentence, vvoorde or halfe vvoorde, of Chriſtes Ghoſpel and laſt Teſtament: Then I ſhall yeelde in this ſeconde poynte, and vvith moſt humble thankes, thinke my ſelfe vvell ſatisfied in conſcience. And vvhen your L. ſhalbe hable to prooue, that theſe vvordes ſpoken of the Apoſtle Paule at Miletum, vnto the Biſhoppes of Epheſus: Attendite vobis & vniuerſo gregi, in quo poſuit vos Spiritus Sanctus Epiſcopos, regere Eccleſiā Dei, quā acquiſiuit Sanguine ſuo: Take heede therefore vnto your ſelues, and vnto the vvhole flocke of Chriſte, vvherof the holy ghoſt hath appoincted or made you Biſhoppes, to gouerne and rule the church of God, vvhich he hath purchaſed vvith his bloud. VVhan your L. ſhalbe hable to proue, that theſe vvoordes do not make ſo full and perfecte decleration, that the holy ghoſt had ſo appoincted all ſpiritual gouernemēte of Chriſtes flocke vnto Biſhoppes and Prieſtes: But that Kinges, Queenes, or Princes, may haue ſome parte of Spirituall gouernment vvith them, or rather take the Supremacy and chiefe parte of Spirituall gouernment from them: I ſhall then yeelde, and thinke my ſelfe in conſcience vvell ſatisfied, touchinge the ſaiynge of S. Paule.

That our Sauiour Chriſte hath committed, the Supreame gouernment in al Spiritual or Eccleſiaſtical cauſes, to the Magiſtrates and Princes, is already prooued, by perfecte woordes & whole ſentences of Chriſtes Ghoſpel, and laſt Teſtament: & therfore if your ſtay hitherto, hath bene of cōſciēce vnperſuaded through want of knowledge, & not of peruerſe opinion, mainteined with ye vaine diſyre of glory and reputacion, you muſt needes yeelde, & be well ſatisſied in conſcience. You auouche this argument as inuincible. The Emperours & Empreſſes, Kinges & Queenes, were for the whole time of Chriſts abode here vpon the earth, idolatours, and infidels, and ſo continued by the ſpace of. 300. yeeres after the Aſſenſion of Chriſt: Conſtantinus the Emperour beinge the very firſte Chriſtiā king that we reade of, Ergo, our Sauiour Chriſt did not committe the ſupreme gouernement in Spiritual or Eccleſiaſtical cauſes to Emperours, kings, & Princes. This argument holdeth good, neither in mater nor yet in forme. There was in the time of Chriſtes aboade here vpon earth, if we may may beleue Euſebius and Nicephorus the Nicep. li. 2. Eccleſiaſticall hiſtorians, a king in Edeſſa, whoſe name was Agbarus. This king beleued in Chriſte, as Euſebius reporteth, Li. 1. ca. 13. although as yet weakely. In his epiſtle which he wrote vnto Chriſte, he ſaluteth Chriſte, to be Ieſus the good ſauiour: he thinketh by ye miraculous workes, which he hath herde doon by Chriſte, that he is either God hym ſelfe, or els Goddes ſonne: and he offereth vnto Chriſte ſuche fruites of thankefulnes, as ſo yonge and tender a faithe, might for the time, bring forth. And Chriſt in his reſcript vnto Agbarus, affirmeth that he was no infidel or idolatour, ſaying: Beatus es quòd in me credidiſti, cùm non videris me: Agbare thou art bleſſed, bicauſe thou haſt beleued in me, when thou haſt not ſeen me. Beſides this your owne ſelfe, haue affirmed oftentimes, and ſo doth your Popiſhe tales declare, that the three wiſe men, that came forth of the Eaſt, to worſhip the newe borne king of the Iewes, were kinges, and lie buried in the great doom at Colain, as the Coloniſtes make men to beleue, called yet amongſt the vulgar Papiſtes, the three kinges of Colayn. If there be any credite to be geuen, to the narracion of Euſebius and Nicephorus, touching Agbarus king of Edeſſa, and to the commonly receiued opinion of your Popiſhe Churche, concerning the three kinges of Colayn, theſe fower, were kings in the time of Chriſtes aboade here in earth, and yet not idolatours nor infidels, all the whole time of Chriſtes aboade here, but faithfull worſhippers of Chriſt: Whereby the former part of the matter in the antecedēt of your argument is diſproued. Neither is that true, whiche you put in the ſeconde part, that the Emperours and kinges, cōtinued idolatours for ye ſpace of. 300. yeres after Chriſtꝭ Aſſention: For although for the moſte part, during that ſpace, they were ſuche, yeat was there in that time ſome godly Princes that were otherwiſe geuen. Euſebius in his Li. 6. ca. 34. Eccleſiaſticall hiſtory, maketh mention of one Philippus, a moſte Chriſtian Emperour, of whom, and his ſonne alſo, being Emperour with him, Abbas Vrſpurgenſis witneſſeth, that they were the firſt of all the Romaine Emperours, that became Chriſtians, who alſo declared by their déedes and workes, (as Abbas ſaieth) that they had in them the feare of God, and the moſte perfect Chriſtian faith. Conſtantinus alſo the Emperour, father to Conſtantine the great, did moſte diligently of all others, ſéeke after Gods fauour, as Euſebius writeth of him. He did prouide by his Lib. 1. De vit. Conſt. gouernement, that his ſubiectes did not onely enioy great peace and quietnes, but alſo a pleaſant conuerſation in holines, and deuocion towardes God. Idolatours and diſſemblers in Religion, he baniſhed out of his Court: and ſuche as confeſſed Goddes truthe, he re • eined and iudged moſte worthy to be about an Emperour, commaunding ſuche to 〈◊〉 the guarde, both of his perſone and dominion. He ſerued and worſhipped the onely true God. He condemned the multitude of Goddes that the wicked had. He fortified his houſe with the praiers of holy and faithfull men; and he did ſo conſecrate his Court and Palaice, vnto the ſeruice of God, that his houſholde company, was a congregacion or Churche of God within his palaice, hauing Goddes myniſters, and what ſ •• uer is r • quiſit for a Chriſtian Congregation▪ Polidor •• in his hiſtory of Englande, affirmeth alſo of this Lib. 2. Emperour, that he ſtudied aboue all other thinges to encreaſe the Chriſtian Religion, who after his death was rekened in the nomber of ſainctes. To theſe fewe adde Lucius a king of our owne countrey, who although he was not in might cōparable to Conſtantine the mighty Emperour, yet in zeale towardes God, in aboliſhing idolatry and falſe Religion, in winning and drawing his ſubiects by all meanes to the Chriſtian faith, in mainteining and defendinge the ſincere Chriſtianitie to the vttermoſte of his power, he was equall with Conſtantine, and in this point did excell him, that he longe before Conſtantine brake the Iſe, gaue the onſette, and ſhapte a patern for Conſtantine to followe, whereby to worke that in other partes which he had achieued within his owne dominiō.

This noble king, of very loue to true Religion, as Polydore teſtifieth of him, Procured him ſelfe and his ſubiectes to be Baptiſed, cauſed his nation to be the firſt of all other Prouinces, that receiued the Ghospell pupliquely, did drawe his people to the knowledge of the true God, baniſshed at ones all maner of prophane worſhipping of Goddes, and commaunded it to be lefte. Conuerted the tempels of the Idolatours, to be Churches for the Chriſtians. And to be ſhort, he emploied and did beſtowe all his ſeruice and power moſte willingly to the furtheraunce and encreaſe of the Chriſtian Religion, whiche he planted moſte ſincerely throughout his countrey: and ſo lefte it at his death, almoſte an hundreth yeres before Conſtantine was Emperour: and therefore vntruely ſayed of you, that Conſtantine was the very firſt Chriſtian kyng, that ioyned his ſworde to the maintenaunce of Gods woorde.

Sithe this king Lucius, ſo longe before Conſtantine, did not onely theſe thinges, that Polidore aſcribeth vnto hym, but alſo did them of his owne authoritie, with out any knowledge or conſent of the Pope. Nor Eleutherius then Biſhop of Rome, to whome afterwardes king Lucius did write, to ſee ſome of Caeſars and the Romaine Lawe • , was any thing offended with the kinges doinges, but greatly cō mending him therein, coūcelled him not to ſtand vpon the Romain lawes, whiche, ſaith the Pope, might be reprehended: but as he began without them, ſo to go on, & draw Lawes alonely out of the Scripture, which afterwardes more at large, the Saxon kings, as, Iune & Aluredus did.

The epiſtle of Pope Eleutherius to king Lucius is, as followeth, Periſtis a nobis, &c. You haue deſired of vs, that the Romaine Lawes, and the Lawes of Caeſar, might be ſent ouer to you, the whiche ye would haue vſed in (your) kingdome of Brytanie. VVe may at al times reproue the Romaine Lawes, and the Lawes of Caeſar, the lawe of God we can not. For ye haue receiued of late (by the deuine mercie) in your kingdome of Brytanie, the Lawe and faithe of Chriſte. Ye haue with you in (your) kingdome, both the olde and newe teſtament: take out of them the Lawe (by the grace of God) through the councell of your kingdome, and by it (through Gods ſufferaunce) ſhallye rule (youre) kingdome of Brytanie, for you are the vicar of God in (your) kingdome, according to the Prophet kinge: The earth is the Lordes, and all that therein is, the compaſſe of the worlde, and they that dwel therin. And againe, according to the Prophet king: Thou haſte loued righteouſnes, and hated iniquitie, wherfore God, euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes. And againe according to the Prophet king: geue the king thy iudgement O God, and thy righteouſnes vnto the kings ſonne. For it is not: geue the iudgemēt and righteouſnes of Caeſar, for the Chriſtian nations and people of (your) kingdome, are the kinges ſonnes, which dwel and conſiſte in your kingdome, vnder your protectiō and peace, according to the Goſpel, euen as the henne gathereth together her chickens vnder her winges. The nations in deede of the kyngdome of Brytanie, and the people are yours, and whome, beinge deuided, you oughte to gather togeather, to concorde and peace, and to the faithe, and to the Lawe of Chriſt, and to the holy Churche, to reuoke, cheriſhe, mainteyne, protecte rule, and alwaies defende them, both from the iniurious perſons and malicious, and from his enemies. VVoe be to the kingdome whoſe kinge is a childe, and whoſe Princes banquet earely, a kinge I name not for his ſmale and tender age, but for folly and wickednes, and madnes, according to the Prophet king: bloudthirſty and deceitful men, ſhal not liue out halfe their daies. By banqueting, we vnderſtand glotonie, through glottony, riotouſnes, through riotouſnes all filthy and euill thinges, according to kinge Salomon: wiſedome ſhall not enter into a froward ſoule, nor dwel in the body that is ſubdued vnto ſinne. A king is named of ruling and not of a kingdome, ſo long as thou ruleſt wel, thou ſhalt be kinge, whiche vnleſſe thou doo, the name of a king ſhal not cōſiſte in thee, and thou ſhalt leſe the name of a king, whiche God forbidde. Almightie God geue vnto you, ſo to rule your kingdome of Brytany, that ye may reigne with him for euer, whoſe vicar ye are in the kingdome aforeſaide. VVho with the father. &c.

Thus it is made manifeſt, that bothe your argument faileth in truthe of matter, and you your ſelfe were beguiled through ignorance, by wante of reading. But put the caſe that your antecedent were true, yet is it a faulty fallax made à dicto ſecundum quid, ad ſimpliciter, and the conſequent followeth not, for that there is more conteined in the concluſion, than the antecedent doth comprehende, whiche is ſuche an euill fauoured forme of argument, that yonge ſtudentes in the ſcholes would be aſhamed thereof. The Donatiſtes made the like obiection againſt the catholique fathers, wherto S. Auguſtine maketh this anſwere. The ſtate of the Apoſtles time, is otherwiſe to be thought of, than this time, al thinges muſt be doon in their time: In Epiſt. 50. the Apoſtles time, this prophecie was yet in fulfilling: wherfore do the Pſalm. 2. Heathen rage, and the people muſe vpon vaine thinges? The kinges of the earth ſet them ſelues, and the Princes conſult together againſt the Lorde and his Chriſt. As yet that was not in hande whiche is ſpoken a litle after in the ſame pſalme: and nowe ye kings vnderſtand, be learned ye Iudges on the earth, ſerue the Lorde in feare, and ioy in him with reuerence. Therfore ſeyng that as yet in the Apoſtles time, kinges ſerued not the Lorde, but ſtill did deuiſe vaine thinges againſt God and his Chriſt, that all the foreſayinges of the Prophete might be fulfilled, than truely impieties coulde not be inhibited by princes Lawes, but rather be mainteyned. For ſuche was the order of the times, that both the Iewes ſhoulde kill the preachers of Chriſte, thinkinge to doo God good ſeruice therein as Chriſt had forſpoken: and alſo the gentiles ſhoulde rage againſt the Chriſtians, that the martirs might winne the victory thorough pacience. But after that this began to be fulfilled whiche is writen: And al the kinges of the earth ſhall woorſhip him and all the nations ſhal ſerue him: what man onleſſe he be not well in his wittes, Pſalm. 71. will ſay that Kinges ought not to haue a ſpeciall regarde for the Churche of Chriſte, and all manner godlines amongſt their ſubiectes? You frame an other reaſon vpon S. Paules woordes vnto the Biſhops of Epheſus: whereby to prooue, that all gouernement in ſpirituall or eccleſiaſtical cauſes, belongeth to Biſhoppes and Prieſtes, and not to Princes, and Ciuill Magiſtrates, thus you argue: The holy ghoſt appointed all ſpirituall gouernement of Chriſtes flocke vnto Biſhops & Prieſtes, as the woordes ſpoken by S. Paule, doo make full and perfecte declaration: Ergo, Kinges, Quéenes, and Princes, may not claime or take vpon them any parte of Spirituall gouernement, much leſſe take the ſupremacie, and chiefe parte of ſpirituall gouernement from them. For anſweare, I denie this argument, for it is a naughty and deceiptfull Sophiſtication, called, Fallacia aequiuocationis. There is equiuocacion in this woorde (Prieſtes) and alſo in theſe woordes to gouerne and rule the Church of God. This woorde Prieſt, hath diuerſe ſignificacions which are to be obſerued: leaſt the ſimple readers be confirmed or brought into errour thorough the equiuocation therein. The Scripture ſpeaketh of a prieſthood after the order of A • ron: after whiche order you will not confeſſe the Apoſtles, and the Biſhoppes their ſucceſſours to be Prieſtes, an other kinde of Prieſthoode is, after the order of Melchiſedech, and Chriſte onely without any ſucceſſour in y• Prieſthood, Hebr. 7. was the alone Prieſt of that order. The thirde kinde is an holy and princely Prieſthood, of the which order not onely the Apoſtles and their true ſucceſſours, but alſo Kinges, Quéenes, Princes & al manner of faithfull Chriſtians are Prieſtes. There is in cōmon opinion amongſt the Papiſtes, a fourth kinde, which is a maſſinge & ſacrificing prieſthood: after which order, Chriſtes Apoſtles, & the true myniſters of his Church were neuer prieſts: for ye order belongeth onely to ye Apoſtolical Clergy of ye Romiſhe Antichriſt. Yf your meaning therfore be, ye Chriſt left any kinde of gouernment or rule of his Churche to Biſhops & Prieſtes, after this popiſhe order, your opinion is hereticall, & your aſſertion vtterly falſe. Therfore where I ſhall afterwardes in my ſpeaking cal the myniſters of Chriſtes Churche, Prieſtes, I geue you to vnderſtande, yt I doo therin but follow ye vſuall, & accuſtomed kinde of ſpeache which is impropre although in longe vſe. Likewiſe to gouerne and rule the Church of God: is of twoo kindes & ſortes, the one is by y• ſupreme authority & power of the ſwoorde, to guide, care, prouide, direct & ayde Gods Church, to further, mainteine & ſetfoorth the true Religion, vnitie & quietnes of Goddes Churche: & to ouerſée, viſit, refourme, reſtraine, amende & correct all manner perſones, with all manner errours, ſuperſtitions, hereſies, ſchiſmes, abuſes, offences, contēptes & enormities in or about Gods Churche. Which gouernment & rule apperteineth onely to Kinges, Quéenes, and Princes, and not to the Apoſtles Biſhops and Prieſtes: wherof S. Paule ſpeaketh nothinge at al in this ſentence by you alledged to the Biſhops of Epheſus. The other ſorte is to féede the flocke of Chriſt with the Spirituall foode of Goddes woorde, which is the onely rule and gouernment that belongeth to the Apoſtles, Biſhops & Myniſters of Chriſtes Churche, & of none other manner rule ſpeaketh S. Paule to the Biſhops of Epheſus, which he maketh moſt plaine, both by yt expreſſe woordes of ye ſentence auouched, & alſo by the whole circumſtaunce of the ſame place. The woorde ye S. Paule vſeth, doth proprely ſignifie to féede, as the ſheapeherde féedeth his ſhéepe, & by a figuratiue ſpeach to guide, gouerne or rule: & therefore if you would haue dealt plainly, and haue vttered S. Paules meaning according to his propre ſpeache, where you ſay, To gouerne and rule, doubling the woordes as it were to amplifie the matter, that the truth might leſſe appeare, you ought to haue ſaide, to feede the Churche of God, for that is the Apoſtles propre ſaying, & ſo the olde tranſlatour of Chryſoſtome doth tranſlate it vpon the Epiſtle to ye Epheſians & alſo expoū ding Cap. 4. Act. 24. this ſame place of the Actes of ye Apoſtles, vt paſcatis Eccleſiā, to feede the Church. S. Peter making the like exhortation, to this of S. Paule, to the Biſhops diſperſed, vſeth ye ſelfe ſame woorde, ſaying: Paſcite quantū in vobis eſt gregem Chriſti: Feede ſo muche as you may, the flocke of Chriſt. Chriſt him ſelfe alſo teachinge Peter, & all other Biſhops, what manner of rule & gouernment, as properly geuen them by Gods woorde, they ſhould haue in ye Church, doth expreſſe it, with ye ſelfe ſame woorde, ſaying: Paſce agnos meos, feede Ioan. 21. my Lābes. To rule & gouerne the L. houſehold faithfully and prudently, Chriſt expoūdeth to be nothing els in general, thā to geue meate vnto his family in due ſeaſon. Neither Math. 24. did our ſauiour Chriſt geue other power, authority or cō miſſiō vnto his Apoſtels, & ſo to al other Biſhops as properly belonginge and onely to the Biſhoply office, then this: As my Father ſente me, ſo I ſende you, receiue the holy ghoſt, Ioan. 20. whoſe ſinnes yee remit, they are remitted, whoſe ſinnes yee retaine, they are reteyned, goo therefore and teache all nations, Baptizinge them in Math. 28. the name of the Father, and of the Sonne, and of the holy Ghost: teachinge them to obſerue all thinges, that I haue commaunded you. So that the Biſhoply rule and gouernment of Gods Church, conſiſteth in theſe thrée pointes, to feade the Church with Goddes woorde, to Myniſter Chriſtes Sacramentes, and to binde and loſe: all whiche thrée partes, Chriſt comprehendeth vnder this one ſaying: to geue meate to the Lordes family in due ſeaſon. And S. Paule in theſe woordes, to feede the Churche of God. The circumſtaunce of the ſentence whiche you alledged foorth of the Actes, doth alſo ſhewe in the example of Paule him ſelfe, who was inferiour to none of the Apoſtles, and Churche myniſters in any point, that he claimed or tooke vppon him none other rule or gouernment, than of féedinge Goddes Church with the ſpiritual foode of the Ghoſpell. He ſetteth foorth the execution of his owne office, and by that example moueth the Biſhoppes of Epheſus to the like, ſayinge: I haue ſerued the Lorde with all humblenes of minde: I haue leaft nothinge vndoone, that might be profitable to you: but I haue declared and taught you openly and priuely the repētaunce and faith in God, and Ieſus Chriſte. I receyued an office of myniſtery from the Lorde Ieſus, to teſtifie the ghoſpell of Gods grace and to preach the kingdome of God. I haue hidden nothinge of Goddes councell from you. Take heede therfore to your ſelues, and to Chriſtes flocke (as I haue doone) whereof the holy Ghoſt hath appointed you Biſshoppes (as he did me) to feede the Churche of God, (as you knowe and ſée that I haue done). This that you call to gouerne and rule, was with Paule to ſerue with lowlines, to myniſter with watchefulnes: to preache, teache and teſtifie the Ghoſpell, and the kingedome of God publikely and priuately, and to ſhewe, to the flocke all the Councell of God, touchinge their ſaluation, keepinge nothinge thereof backe from them. To gouerne the Churche of God after this ſorte belongeth to the onely office of Biſhoppes and Churche myniſters, and not to Kinges, Quéenes and Princes, who may not, neither doo, clayme or take vppon them, this kinde of ſpirituall gouernment and rule, or any part thereof with the Biſhops, neither doo they take the ſupremacy and chiefe parte of this ſpirituall gouernement from the Churche myniſters. As contrary wiſe the Churche myniſters, ought not to claime and take vppon them the ſupremacy of gouernement, as the Papiſtes of longe time haue doone from Kinges, Quéenes, and Princes.

And vvhan your L. ſhalbe hable to prooue that theſe vvoordes of the Apoſtle Paule, and by him vvriten in his Epiſtle vnto the Hebrevves: Obedite praepoſitis veſtris & ſubiacete Heb. 13▪ eis, ipſi enim peruigilant, quaſi rationem pro animabus veſtris reddituri, vt cum gaudio hoc faciant, & non gementes. Doo yee obey your ſpirituall gouernours, and ſubmitte your ſelues vnto them, for they watche, as men whiche muſte geue accompt for your ſoules: that they may doo it with ioye, and not with griefe. VVhan your L. ſhalbe hable to proue, that theſe vvoordes vvere not vvriten of the Apoſtle Paule, aſvvell for all Chriſtian Emperours, Kinges and Queenes, as for the inferiour ſort of people, than ſhall I in like maner yelde touchinge that text of Paule, and thinke my ſelfe very vvell ſatisfied.

No man hath or dooth denie, that the Churche myniſters hath to gouerne the flocke by preachinge, and feedinge with the woorde, which is the rule or gouernment, that Paule ſpeaketh of in this place alſo: whereto all Princes are and ought to be ſubiecte and obedient. For this ſubiection and obediēce, to the woorde of the Ghoſpel, taught, and preached by the Biſhoppes, ſittinge in Chriſtes chayre, whiche is the whole rule and gouernement they haue or ought to clayme as propre to their callinge is commaunded ſo well to Princes, as to the inferiour ſorte of the people, as you ſay truely, although your cauſe is no deale holpen, nor my aſſertion any whit improued thereby.

And vvhen your L. ſhalbe hable to proue that theſe vvoordes of Paule. Mulieres in Eccleſijs taceant &c. Let the wemen 1. Cor. 14. keepe ſilence in the Churche: for it is not permitted vnto them there to ſpeake: but let them liue vnder obedience lyke as the Lawe of God appointeth them, and if they be deſirous to learne any thing, let them aſke their huſbandes at home, for it is a ſhamefull and rebukefull thinge for a woman to ſpeake in the Churche of Chriſte. VVhan your L. ſhalbe hable to proue, that theſe vvoordes of Paule, vvere not aſvvell ſpoken of Queenes, Ducheſſes, and of noble VVomen, as of the meane and inferiour ſorte of vvomen: Like as theſe vvoordes of almighty God, ſpoken in the plague and puniſhment firſt vnto our mother Eue for her offence, and ſecondarily by her vnto all vvomen vvithout exception, vidꝪ. Multiplicabo aerumnas &c. I ſhall encreaſe thy dolours, ſorowes and conceyuinges, and in payne and trauayle, Gene 3. thou ſhalt bringe foorth thy children, and thou ſhalt lyue vnder the authority and power of thy huſbande, and he ſhall haue the gouernement and dominion ouer thee. VVhan your L. ſhalbe hable to proue, any exception to be made either in theſe vvoordes ſpoken in the olde Lavve by the mouth of God: either in the vvoordes before ſpoken of the Apoſtle Paule in the nevv: than I ſhall in like manner yelde, and vvith moſte humble thankes, thinke my ſelfe very vvell ſatisfied in conſcience, not onely touchinge all the afore alleadged teſtimonies, but alſo in this ſeconde chiefe pointe.

I doo graunt the woordes of the holy Scriptures in bothe theſe places to be ſpoken to all ſtates of wemen without exception. But what make they for your purpoſe, how doo they conclude and confirme your cauſe? Women muſte be ſilent in the Churche, and are not permitted to ſpeake: That is as your owne doctour Nicol. de Lyra expoundeth it, Women muſte not teache and preache the doctrine in the Churche, neyther diſpute openly: Therefore our Sauiour Chriſte did not committe to Kinges, Quéenes and Princes, the authoritie to haue and take vpon them any parte of gouernement in Eccleſiaſticall cauſes. As though a younge Nouice of your Munkiſhe order ſhoulde haue argued: Nunnes muſte kéepe ſilence, and maye not ſpeake in the Cloyſture, nor yet at dinner time in the fraytry: therefore your deceyuer the Pope did not committe authoritie to his Prouincialles, Abbottes, Priors, and Prioreſſes, to haue and take vppon them the gouernement vnder him ſelfe in Munkiſhe and Nunniſhe cauſes and matters? What man woulde haue thought Maiſter Feckenham to haue had ſo litle conſideration, although vnlearned, as to vouche the ſilence of women in the Churche, for a reaſon to improue the authority of Princes in Churche cauſes?

The thirde chiefe pointe is: that I muſt not onely ſvveare vppon the Euangeliſtes, that no forayne perſonne, ſtate or The thirde pointe. potentate, hath or ought to haue any povver or authority Eccleſiaſticall or Spirituall vvithin this Realme: but alſo by vertue of the ſame Othe, I muſt renounce all forrayne povver and authorities vvhiche for a Chriſtian man to doo, is directly againſte theſe tvvoo Articles of our Crede. Credo ſanctam Eccleſiam catholicam: I doo beleeue the holy catholique Churche. Credo Sanctorum Communionem: I doo beleeue the Communion of Sainctes. And that there is a participation and communion amongeſt all the beleeuers of Chriſtes Churche, vvhiche of the Apoſtle Paule are called Sainctes. Adiuro vos per Dominum 1. Theſſ. 5. vt legatur haec Epiſtola omnibus ſanctis fratribus. And herin I doo ioyne this iſſue vvith your L. that vvhan your L. ſhalbe hable to proue by Scripture, Doctour, Generall councell, or by the continuall practiſe of any one Churche, or parte of all Chriſtendome, that by the firſte article, I beleeue the holy catholique Churche, is meante onely, that there is a Catholique Churche of Chriſte, and not ſo that by the ſame Article, euery Chriſtian man is bounde to be ſubiect and obedient to the catholique Churche, like as euery member ought to haue obedience vnto the vvhole myſticall Body of Chriſte. And further vvhen you ſhalbe hable to proue by the ſeconde Article: I doo beleeue the Communion of Sainctes, is not ſo meante, that a Chriſtian man ought to beleeue ſuche attonement, ſuch a participation and communion, to be amongeſt all beleeuers and members of Chriſtes catholique Churche in doctrine, in Faithe, in Religion, and Sacramentes, but that it is lavvfull for vs of this Realme therein to diſſent frō the catholique Church of Chriſte diſperſed in all other Realmes: and that by a corporall Othe it is lavvfull for vs to renounce, and refuſe to haue communion vvith the catholique Churche ſo diſperſed, bicauſe it is a forrayne authoritie and povver out of this Realme: vvhen ſo euer your L. ſhalbe hable to proue this▪ by Scripture, Doctour, Generall councell: or yet by continuall practiſe of any one Churche, or parte of all Chriſtendome: Than ſhall I in like manner, yelde in this thirde pointe, and vvith moſte humble thankes, ſhall thinke my ſeife very vvell ſatisfied therein.

This thirde chiefe point is nothing els, but a misſhapened lumpe of woordes: conteininge firſte an argument grounded vpon a kinde of Oppoſition, that no wiſe or learned man euer redde of, but is newly forged and hammered out of your owne braine: Then, an iſſue, to haue me prooue that thinge, whiche beinge rightly vnderſtanded no Chriſtian doth doubt of, or will denie. And laſt of all, an huge heape of flatte and manifeſt Lies againſt the whole Realme, to ſet a good face vpon an euill fauoured cauſe, whiche can finde no helpe or eaſe by plain and ſimple truth. The weighty burden, that you are loden with & can not beare, is that you muſt by othe renounce all forreine power and authoritie: the cauſe that maketh you fainte and feble, is, that it is directly againſt two articles of our Creede: So that your feble reaſon is grounded after your ſimple ſkill vpon the place, ab apoſitis & pugnantibus. Before I aunſwere to the argument, I will put the Reader in remembraunce of the deuiſion whiche you make, chopping & chaunging one article into twaine, to make ſome ſhewe of an heinous matter. Surely it were ouermuche deteſtable, if you were moued to ſweare but againſt one article of our Crede, as yee were neuer moued by me, either to or fro, to ſweare any thing at all. There be three ſymboles or Credes, whiche haue been allowed and receiued of Chriſtes catholique Churche. The Clemens in compēd. defide. ſymbole of the Apoſtles, of the Nicen councell, and of Athanaſius. The Apoſtolicall is ſo called, bicauſe it was collected (as ſome ſaye) by the twelue Apoſtles, and therefore conteineth (as the cōmonly receiued opinion is in Chriſtꝭ Churche) according to the nomber of the. xtj. Apoſtles, but twelue articles, whiche are called in the vſuall ſpeche of the catholique Chriſtiās, the twelue articles of our Crede or beliefe. If this, I beleue the communion of ſainctes, be a ſeuerall article from this, I beleue the holy catholique Churche, as you doo phantaſie, then there muſt needes be at the leaſt thirtene articles of the Crede, contrary to the vniuerſally receiued opinion of the catholique Churche. You were wont to ſtaye your ſelfe much vpon the cuſtome of the catholike Churche, and woulde vrge ſtifly, although not ſo truely the vniuerſally receiued opinion of the catholique Churche, as a matter that might not bee reiected, or denied: and howe chaunceth it nowe, that you are become ſuche a chaungeling, that cleane contrary to the vſe of the catholique Churche, whiche acknowledged but twelue, you wil make thirtene articles of the Créede at the leaſt? Beſides this, the catholique Churche in the time of Cyprian and Auguſtine, and before alſo, did not reken or iudge theſe to be twoo ſeuerall articles, but did coumpte them one article, concludinge theſe woordes, the communion of Sainctes, in this ſentence, I beleue a catholique Churche of Chriſte, recyting the Symbole without reherſall or mentioning, the communion of Sainctes, as it is plainely ſet foorth by S. Cyprian and Auguſtine, in their expoſicions of the Apoſtolicall Créede. The mattier meant by the communion of Sainctes, is vttered in theſe woordes: I beleue an holy catholike Churche of Chriſt. Whereunto hath been added ſence theſe auncient fathers times, as it may ſéeme by the way of explication, a communion of Sainctes, to expreſſe in plaineſſe of ſpeche, that Chriſtes catholique Churche, is nothing els, but a felowſhippe, and communion of faithfull ones, whiche are ſainctes. Nowe let vs ſee howe to ſweare, as this thirde chiefe point of the othe ſetteth foorth, is directly againſt this article of our Créede, I beleaue the holy catholique Churche, the communion of Sainctes. All true ſubiectes ought and muſt renounce and forſake all forraine iuriſdictions, powers, ſuperioritie, preheminences and authorities of euery forraine Prince, and Prelate, ſtate or Potentate. This is the propoſition of that part of the othe: to the whiche adioyne this propoſition, all true ſubiectes ought and muſt beleaue, an holy catholique Churche of Chriſte, the communion of Sainctes. Eſpy nowe what oppoſition is betwixt theſe two propoſitiōs, y• they may not both matche together, and be verified in one true and faithful ſubiecte. The one, ſay you, is directly againſt the other. Then ſaye I, there is a direct oppoſition & repugnancy betwixt them, by due examination we ſhall finde out the oppoſitiō. Trie the partes of theſe propoſitions ſeuerally without the verbe that coupleth them together, and you ſhall not find any oppoſition, either contrary relatiue, priuatiue, or diſparate: ioyne them together with the verbe that coupleth, & being propoſitions, they are not one againſt the other contrary, ſubcontrary, ſubalterne nor contradictory, and therfore vntruly, & no leſſe vnſkilfully babled of you, that the one is directly againſt the other, when a yong ſcholer that hath red but the rudimentes of his Logike, could haue ſéen & iudged, that there is in them no oppoſition or repugnancy at all. To renounce and forſake Antechriſt & his Churche by othe or otherwiſe, and to beleue in Chriſte and rightfully to acknowledge his holy catholique Churche by all maner of wayes, ſtādeth neither directly nor indirectly one againſt the other, but are matched together & agreeth iumpe one with the other. Surely your eies were not matches, neither were your wittes at home, whan you ſpied cut this repugnancy, if you had not publiſhed this learned piece of worke, your friendes ſhould neuer haue knowē, what an huge heape of conning & knowledge, is hidden in that litle head of yours. The demaunde in your iſſue is eaſely proued by the deſcription or definition of Chriſtes true Catholique Churche. The catholique Churche of Chriſte is a multitude, ſocietie and communion of Sainctes and The diffinâtion of the catholique Churche. faithfull ones, that haue been, ſhalbe, and are nowe on liue in the earth, how and whereſoeuer they be deuided, and diſperſed in time and place, the whiche multitude of Sainctes, haue a participation in common amongſt them ſelues of all good thinges, geuen, graunted, and growing from God through Chriſt, of ſpirite, faith, Sacramentes, prayer, remiſſion of ſinnes, and heauenly bliſſe: and are vnited to Chriſt their head by faith, and faſtened togeather amongeſt them ſelues, as members of one body with the bond of loue. To this catholike church, euery Chriſtiā man is bounde to bee ſubiecte and obedient as a member ought, and may be ſubiect and obedient to the body.

And we doo teache and confeſſe in this Churche ſuche an attonemēt, participation, and communion, among all the members in doctrine, faith, Religion, and Sacramēts, that neither this, nor any other Realme, may lawfully diſſent from this Churche, or renounce and refuſe to haue communion therewith, as God be praiſed we of this Realme doo nowe ſhewe our ſelues by al Chriſtian meanes, neuer more at any time, to agree and conſent in the vnitie of this catholike Churche, in neceſſary doctrine, right faith, true Religion, and the right vſe of Chriſtes Sacramentes. The foule lies that you heape together, wherewith ſhamefully to defoyle your owne neaſt and natiue countrey, neadeth none other confutation, than onely to make them playne to be ſeen and iudged of all men, that the Realme may be ſory, that euer it neſtled ſo vnnatural and filthy a byrde, and your friendes aſhamed of ſo malicious and impudent a L • ar. This is a lewde Lie, that this Realme diſſenteth from the catholike Church in the forenamed pointes. This is a ſhameful Lie, that by corporal othe or any other wayes, we renounce and refuſe to haue communion with the catholike Churche of Chriſte. And this is a monſterous Lye, that the catholike Churche is a foraine authoritie and power out of this Realme. Who was euer ſo madde, as ones to thinke, or ſo doltiſhe as to ſpeake any thing againſt the catholike Churche, but ſpecially to forſake it, and that bicauſe it is a foraine power and authoritie. The Othe maketh no mention in any one woorde, of the Catholique Churche, it ſpeaketh of a foraigne Prince, Prelate, and Potentate, and ſo of the foraigne Power and Authoritie of ſuche a foraigne ſtate. Wherevpon M. Fekenham concludeth as it were by Reuelation, in a Monkiſhe dreame, without rime or reaſon, that therfore the catholike Church is forſaken, as though there were no difference betwixt a foreine Prince, or prelate, and the Catholique Churche: or that the Catholique Churche might be called a foreine Power, or a forine authoritie to a Chriſtian Realme. This is ſuche a newe kinde of Diuinitie as was neuer hearde or redde of in any writer, no not in the Legende of Golden Lyes.

The fourth and laſte pointe is, that I muſt ſvveare to the obſeruation of this Othe, not onely to the Queenes highnes The fourth pointe. and our ſoueraigne Lady that novv is, but alſo vnto her heyers and ſucceſſours Kinges and Queenes of this Realme. And bicauſe euery Chriſtian man ought to be carefull to auoide periury therein, I vvoulde right gladly knovve, that if any her highnes ſucceſſours ſhoulde by the refuſall of the ſaide title of ſupremacy, binde her ſubiectes by the like ſtatute lavve vnto the cleane contrary (experience vvhereof vvas of late made here in this Realme) that it is yet freſhe in the memories of al men: In this caſe I vvoulde right gladly knovve, vvhat authoritie is hable to diſpence againe vvith this Othe. And if there be none at all, then the ſubiectes of this Realme in this caſe are bounde and that by booke Othe, to liue in a continuall diſobedience to the Lavves of their ſoueraigne Lorde or Lady, Kinge or Queene: the caſe vvherof is very Lamētable. And Chriſtian charitie vvoulde, that it ſhould be foreſeene and prouided for. And for mine ovvne pa • te being further touched herein than I haue yet expreſſed) my very truſt and hope is, that the charity of this our nevv refourmed church here in this realme, ſhal not be foūde ſo colde and ſhort, as in prouiding ſo ſharpe lavves, • nd paines of death to force men to take this Othe, of the Q. Highnes Supremacie, but that it vvil prouide alſo ſuch meanes and vvaies, vvhereby the ſubiectes may receiue the ſame vvith ſalfe conſcience, and vvithout all per • ury. And in ſo doynge, I ſhall moſte vvillingly ſubmitte my ſelfe, and receiue alſo that parte of the Othe. And ſhall further thereupon ſet foorth the Q. Highneſſe Supremacy vvith all Titles and Praeroga • iues, bothe by penne and vvoorde of mouth, and that vvith as deſirous harte, and glad vvil as any ſubiect that is this day liuinge in hir highneſſe Realme. So that of the premiſes ye may vvell vnderſtande, that there is in me no other cauſe of ſta • e, touchinge the later parte of this Othe, then very Conſcience. And that I vvoulde before right gladly knovve (touching theſe forenamed pointes) hovve I mighte ſvveare vnto them, and not committee periury therein.

As euery Chriſtian man ought to be carefull to auoide Periury both in this & al other matters: euen ſo wiſe men may wel knowe what you meane by the conditional caſe ye put, of the refuſal by hir highneſſe Succeſſours of this Title: whereto the Holy Ghoſt maketh you this plaine anſwere: Spes Hypocritae peribit: The Hypocrites hope ſhall periſh. Iob. 8. You ſprinkle this doubtful caſe, with a powder of late experience, which ſeaſoneth your matter, De facto, non de Iure. For it is not lawful for any chriſtiā Prince to refuſe this Supremacy, which is the heſt part of his princely Miniſtery, & ſeruice vnto God. Neither may he more binde his ſubiectes by lawe to become ſworne to the Pope and Popery, than to the great Turke and Turkery. For that the Pope is a more perillous ennemie vnto Chriſte, than the Turke: and Popery much more Idolatrous, then Turkery. And therfore there is no humaine authoritie, that can diſpēce with the violation of this lawful Othe, made of duety vnto the Chriſtian Prince.

This is a lamētable caſe I graunt, that ſubiectes ſhould lyue in cōtinual diſobedience to the Lawes of the Prince, whether it happen for that the Lawes be ſo vngodly, that a Chriſtian ſubiecte may not with good conſcience obeye them (experience whereof was of late made here in this Realme.) Or for that the ſtubborneſſe of the ſubiect mainteyned with a wicked, and yet a vaine hope, be ſo ſtiffe, that wilfully he lyueth in a continuall diſobedience to the Godlye lawes of his ſoueraigne, whereof experience is made nowe at this time in you, and a fewe others of your conſpiracy. There is good cauſe, why yee ſhoulde haue your very truſt and hope (as you ſay yee haue, howe vngratiouſely ſo euer yee thinke) aſſured of the charitie of our Churche newly refourmed after the rule of Goddes woorde, wherat yee Popiſhe ſwyne grunte & groyne. For you, in your owne ſelfe, haue perfecte experience, that the Supreame gouernour vnder Chriſte of this Realme, folowinge the example of hir heauenly Father, dooth bountifully, of hir goodneſſe, with muche more pacience, and longe ſufferinge, allure you to dutifull repentance. And hath further prouided ſundry meanes and wayes, whereby to remoue your wilfull ignorance, and to endue you with ſufficient knowledge of the trueth, howe ye mighte with ſalfe conſcience receiue this dutifull Othe of a true ſubiecte, without all periury.

HERE folovveth the Reſolutions of the aforeſaide Scruples, made by my L. Biſhop of VVincheſter.

For a reſolute anſvvere to all the ſaide Scruples, expreſſed in the forenamed poinctes, his L. ſaide, that he did muche lamente, that the right meaninge of the Othe, had not beene in ſeaſon opened and declared vnto me, vvhan the onely lacke of the right vnderſtandinge thereof, hath beene the cauſe of ſuch ſtaies and diſtourbaunce of conſcience. VVhereas the Q. Maieſties meaninge in that Othe, is farre othervviſe than the expreſſe vvoordes are as they Lie Verbatim, like as it doth vvell appeare by her Highnes interpretacion made thereof in her Iniunctions. Thereunto my obiection vvas, that vndoubtedly her Highnes did fully meane and minde to clayme and take all ſpirituall gouernement vppon her: for beſides the expreſſe vvoordes of the Othe, vvherunto al men be bounde to ſvveare Verbatim▪ as they, Lie vvithout all chaunge and alteracion makinge of any vvoorde or ſenſe thereof, her highnes (in the Interpretacion ſet foorth in her Iniunctions) doth by very plaine vvoordes, clayme the ſame ſpirituall gouernement here in this Realme of the Church of Englande, that her Highnes Father Kinge Henry, and her brother Kinge Edvvarde did enioye and clayme before her: in the vvhiche Iniunctions, and in the late Acte of Parliament alſo her Highnes dooth clayme no more ſpirituall gouernement, nor no leſſe, but ſo muche in euery pointe as they had vvithout all exception. For anſvveare his L. did ſtill continue in the deniall thereof, and that her highnes meaninge vvas not to take ſo muche of Spirituall authoritie and povver vppon her, as they did: vvith affirmacion that he did moſte certainely and aſſuredly knovve her Highnes minde therein. Then for ſome iſſue to be had of this matter, ſeeynge that the meaninge of the Othe, is not as the expreſſe vvoordes doo purport. And ſeeynge that his L. did ſo vvell vnderſtande her Highnes meaninge therein, and thereby the very right ſence thereof, I beſought him that his L. vvoulde take ſome paines for truethes ſake to penne the ſame: vvhereuppon his L. did penne and vvrite the interpretation of the ſaide Othe, as hereafter follovveth. I. A. B. do vtterly teſtifie and declare in my conſcience, that the Q. Highnes is the onely Supreme gouernour of this Realme, and of all other her Highnes dominions and countreis, aſvvell in all Spirituall or Eccleſiaſticall thinges or cauſes, as Temporall. That is, to haue the ſoueraignty and rule ouer all manner perſonnes, borne vvithin her Realmes, dominions, and countreys of vvhat eſtate either Eccleſiaſtical or Tēporal ſo euer they be. And to haue authority and povver to viſit the Eccleſiaſticall eſtate and perſonnes, to refourme, order, and correct the ſame: and al maner errours, hereſies, ſchismes, abuſes, offences, contemptes, and enormities. Yet neuertheles in no vviſe meaning that the kings and Queenes of this. Realme, poſſeſſours of this crovvne, may challēge authoritie or povver of miniſterie of diuine offices, as to preache the vvord of God, to miniſter Sacramentes or rytes of the Churche appointed by Chriſt to the office of Church miniſters, to excōmunicate, or to binde, or loſe. Of the vvhich fovver pointes, three belong only to the Eccleſiaſtical miniſters, the fourth is commen to them vvith the congregation, namely to excōmunicate. And that no forain Prince Perſone, Prelate, State or Potentate, hath or ought to haue, any Iuriſdiction, Povver, Superioritie, preheminence, or authoritie Ecleſiaſtical or Spiritual, vvithin this Realme. And therefore I doo vtterly renounce al forein iuriſdictions, povvers ſuperiorities, proheminences and authorities: That is, as no Secular or Laie Prince, other than the kings or Queenes poſſeſſours of the crovvne of this Realme, of vvhat title or dignitie ſo euer they be, hath or ought to haue, any authoritie, ſoueraintie, or povver, ouer this realme, ouer the Prince or ſubiectes thereof. Euen ſo no maner of forein Prelate or perſone Eccleſiaſtical, of vvhat titlie, name, ſo euer they be, neither the ſea of Rome, neither any other ſea, hath or ought to haue vſe, enioy, or exerciſe, any maner of povver, iuriſdiction, authoritie, ſuperioritie, preheminence, or priuilege Spiritual or Eccleſiaſtical vvithin this Realme, or vvithin any the Q. Highnes dominions or coūtreis. And therfore, al ſuch forein povver vtterly is to be renounced, and I doo promiſe, &c. Vt ſequitur in forma iuramenti.

Theſe that ye terme Reſolutions, are none of mine, they are lyke him that forged them, falſe, feigned, & malitious. They be your owne, either ye could not, or yée were aſhamed to adioine my anſweres to your ſéely obiections, and therfore ye feigned me to vtter for reſolutions, your owne peuiſh cauillatiōs. This report is falſe, that I ſhuld affirme ye Queenes Maieſties meaning in that othe to be far otherwiſe then the expreſſe wordes are as lye Verbatim. This my conſtant Aſſertion, that hir Highneſſe minde & meaninge is, to take ſo muche, and no more of Spiritual aucthoritie and power vpon hir, than Kinge Henry, and Kinge Edwarde enioyed and did iuſtly claime, you vntruely feygne to be your obiection. And that I ſhoulde affirme of moſt certaine and ſure knowledge, hir Maieſties minde, or the very right ſence of the Othe, to be otherwiſe than it is plainely ſet foorth, is a malicious ſclaunder, whereof I will fetche no better proofe, then the teſtimonie of your owne mouthe. Ye confeſſe that the interpretation folowinge, was penned and written by me, to declare the very righte ſence and meaninge of the othe, wherein ye haue acquited me, and condemned your ſelfe, of a manifeſt vntruthe. For the right ſence and meaning declared in the interpretation that I made, and you haue ſet foorth, doth plainely ſhewe the cleane contrary, if you marke it well, to all that you haue here ſet foorth in my name, vnder the title of my reſolucions to your ſcruples. Furthermore, in the Preface to your forenamed pointes, ye haue declared by woorde and wrytinge, that I did require you preſently to ſweare & by othe to acknowledge, her highnes to be the onely ſupreame gouernour in all Spirituall or Eccleſiaſticall thinges or cauſes. If this be true, that you haue ſaid, it is manifeſt by your owne confeſſion, that I declared her Maieſties meaninge in that Othe, to be none otherwiſe than the expreſſe wordes are, as they lye verbatim. For when I ſhowe her meaninge to be, that ye ſhould acknowledge in her highnes, the only ſupreamacie, I doo declare plainely, that ſhe meaneth to exclude, all other men from hauinge any ſupreamacie: for this excluſiue, only, can not haue any other ſenſe or meaning And whan I adde this ſupreamacie to be in all ſpirituall cauſes or thinges, I ſhewe an vniuerſall comprehenſion to be meant without exception. For if ye excepte or take away any thing, it is not all. And you your ſelfe tooke my m • aning to be thus. For ye chalenge me in your ſeconde chiefe point, and call for profe hereof at my hand, whiche ye woulde not doo, if it were not mine aſſertion & meaning. For why ſhould I be driuē to proue that which I affirme not, or meant not. Beſides theſe in your whole trauaile folowing, ye labour to improue this (as you ſay) mine aſſercion, to wit, that all Spirituall iuriſdiction dependeth vpon the poſitiue Lawe of Princes: If this bee mine aſſercion, as ye affirme it is, and therefore bende all your force to improoue it, ye witnes with me againſt your ſelfe, that I declared her Maieſties meaning, was to take neither more nor leſſe authoritie, and iurrſdiction, vnto her ſelfe, than kynge Henry and kinge Edwarde had, for they had no more than all. And if her Maieſtie take any leſſe, ſhe hath not al. Touchinge therefore theſe falſe, feined, and ſclaunderous reſolucions, as they are by you moſte vntruly forged: euen ſo, whether this bee likely, that in a yeres ſpace welnigh, I would not in all our daily conference, make one reaſon or argument, out of the Scriptures or other authoritie, in the maintenaunce of mine aſſercion: and to reſolue you in the ſame, I referre to the iudgement of all the Papiſtes in the Realme, that knowe both me and you. Againe, though ye doo denie that I ſo did, & therefore do report none, there bee many both worſhipfull and of good credit, yea, and ſome of your owne déer friendes alſo, that are witneſſes of our talke, & can tell what reaſons I haue made vnto you, bothe out of the Scriptures, and other authorities and proofes out of the Churche hiſtories, ſuche as ye coulde not auoide, but were forced to yelde vnto. And whether I ſhould ſo doo or not, I might referre me vnto the teſtimonie of your owne mouthe, both than and ſithen ſpoken to diuerſe, that can witneſſe ye ſame, that ye affirmed this (although vntruly) that you neuer found any, that ſo muche ouerpreſſed you, as I did, whiche your ſaiyng, although moſt vntrue, yet it ſhoweth, that ſomewhat I ſaid to confirme mine aſſertion and to confute yours.

Hereunto I did make this obiectiō folovving. Theſe vvorde of the firſt part of the othe, I. A. B. doo vtterly teſtifie and declare (in my cōſcience) that the Q. highnes, is the only ſupreme gouernour of this Realme, as vvel in al Spiritual or Eccleſiaſtical thinges or cauſes, as Temporal▪ (Beſides the particulers expreſſed in your L. interpretation made thereof) they doo by expreſſe vvordes of the acte geue vnto the Queenes highnes, all maner of iuriſdictiōs, priuileges, and preheminēces in any vviſe touching and concerning any concerning any Spiritual or Eccleſiaſticali iuriſdiction vvithin the Realme, vvith an expreſſe debarre, and flat denial made of al Spiritual iuriſdictiō vnto the Biſhops thereof, to be exerciſed ouer their flockes and cures, vvithout her highnes Speciall commiſsion to be graunted thervnto: They hauing by the expreſſe vvorde of God, cōmiſsion of Spiritual gouernment ouer them, commiſsion to loſe and bind their ſinnes. Commiſsion to ſhut and opon the gates of heauē Act. 20. Ioan. 20. Math. 16. Act. 8. to them. Commiſsion to geue vnto them the holy ghoſt by the impoſitiō of their hādes. And thei hauing by the expreſſe vvord of God ſuch a daungerous cure and charge ouer their ſoules, that God hath threatned to require the bloud of ſuche as ſhall periſhe at their handes. Notvvithſtanding, theſe and many Heb. 13. Ezech. ſuch other like commiſsions graunted vnto them for the more better diſcharge of their cures, and that by the mouth of God, they may not exerciſe any iuriſdiction ouer them, they may not viſit them, they may not reforme them, they may not order nor correct them, vvithout a further cōmiſsion from the Q. highnes. Surely my good L. theſe thinges are ſo ſtraunge vnto me, and ſo contrary to all that I haue rede, that I am not hable to ſatiſfie my conſcience therein. Youre L. aunſvver vvas, that for as muche as all Spirituall iuriſdiction, and authoritie to make Lavves, and to iudge the people in courtes Eccleſiaſticall, to viſit them, to reforme them, to order and correct them, doth depende onely vppon the poſitiue Lavves of Kinges and Princes, and not vpon the Lavve of God. Therfore neither did the Apoſtles of Chriſte, neither the Biſhoppes and their ſucceſſours may, exerciſe any iuriſdiction vpon the people of God, iudge thē, viſite them, refourme order and correct them vvithout authority and commiſsion of the King and Prince.

It is very true, that after yée had quarelled muche in ſondry thinges touchyng woordes and termes expreſſed in the Act of Parliament, and in the interpretation of the Othe: Yée did neuertheleſſe finally agrée in the whole matter thereof, finding onely doubt in one pointe of mine aſſertion, namely touchyng iuriſdiction Spirituall or Eccleſiaſticall, all whiche you affirmedcon, trary to mine aſſertion, to be committed by Chriſte to Biſhops & prieſtes, as proprely apperteyning to their office and calling without further commiſſion or authoritie from Princes or any other power. The diſtinction that I made of Eccleſiaſticall iuriſdiction, I wil firſt repete, and than put mine anſweare Ioan. Antonius Delph. lib. 2. to your argumentes. Spiritual Iuriſdiction is deuided into twoo ſortes, the one is called Cohibityue, the other not Cohibityue, That whiche is called not Cohibityue, is that iuriſdiction or power that is exerciſed and woorketh in the inwarde and ſecrete courte of conſcience: that is the preachinge of the Ghoſpell, myniſtration of the Sacramentes, and the abſoluinge and reteininge of ſinnes by the woorde of God in the publique myniſtery. This therfore they call not Cohibityue, bicauſe in the Court of conſcience, no man is bound or lowſed vnwillingly or againſt his will. To exerciſe this kinde of Iuriſdiction, neither kinges nor ciuill Magiſtrates, neither any other perſone may challendge or take vppon him, onleſſe he be lawfully called thereunto. Iuriſdiction Cohibitiue hath twoo partes, the one conſiſteth in the exerciſe of excommunication, and circumſtaunces thereunto required by Chriſtes inſtitution: the whiche power or Iuriſdiction belongeth to the Churche onely, and not to the Prince, Biſhoppe or Prieſt: for noman hath authoritie to excommunicate but onely the Churche, and thoſe who receiue authoritie there vnto by commiſſion from the Churche. The other kinde of Cohibitiue Juriſdiction is a power or authoritie, that conſiſteth and is exerciſed, in foro cauſarum, in the courte of cauſes, and apperteineth ad externum & publicum forum, to the externall and publike Courte, and is defined to be, ſaith Antonius, an authoritie or power to declare the Law, geue ſentence and to iudge in all controuerſies (pertayninge to the Courte) what is euery mans right, and in ſumme, to doo thoſe thinges, that iuſtice dooth require accordinge to the Lawes. Ioannes Quintinus defineth Iuriſdiction, to the ſame effect, but openeth the nature thereof more plainely, ſayinge: Iuriſdiction is an office and authoritie, to declare the Lawe, that is, to admyniſter iuſtice and equity • and to gouerne the people with right and Lawes. VVhan I name an office, (ſaith he) I meane that iuriſdiction hath in it ſelfe a neceſsity to declare the Lawe: for office is that whiche euery man is bounde to doo: to declare the lawe, is, to exerciſe iudgementes, whereuppon commeth iuriſdiction (he meaneth that iuriſdiction hath the name and is ſo called of exerciſinge iudgementes) iudgementes are exerciſed onely of them that haue iuriſdiction, that is, power to iudge. Iuriſdiction conſiſteth onely in the contentions or debatinge of matters in Courte or iudgementes. This authoritie to iudge dooth diſcende nowe from the Prince alone, in whome onely is all power. By vertue of this iuriſdiction, (ſaith Antonius) the Churche myniſters accordinge to their offices rightly enioyned vnto them, may lawfully viſit, enquire of mens manners, puniſhe the faulty, ſend foorth apparitours or ſommoners, cyte the ſturdy and ſtubborne, repreſſe their malepartnes, call and ſommon meete perſonnes to the Synode prouinciall or generall, confirme the matters decreed in the Synode or Councell, pardon faultes, chaunge or mytigate the penaunce enioyned for confeſſed faultes, condemne Heretiques and their writinges, examine all mens writinges who ſo euer, before they be ſet foorth or publiſhed, and after due examination, iudge whether they conteyne ſounde or peſtilent doctrine, ordeine Decrees, Lawes, caeremonies and rytes, conſtitute Biſshoppes and other Churche myniſters, alſo depoſe, degrade, make them irreguler and vnhable to haue holy orders, determine illegitimation in perſonnes for maryage, beſtowe Eccleſiaſticall benefices, and exact tythes and annates. Theſe and many other thinges may be lawfully doone by thoſe that haue the power of this Cohibytiue Iuriſdiction, whiche is not (ſaithe he) properly ſignified by the name of the keyes: for although it may be named (in ſome reſpecte) a Churche keye: yet it differeth very muche from the keyes of the firſte Courte, that is, of the Courte of Conſcience. For the vſe of thoſe keyes, that are occupied in the Courte of conſcience, belongeth onely to the Euangelicall Prieſtes. But this Iuriſdiction may lawfully be exerciſed of thoſe that are not myniſters of the woorde and Sacramentes, and are not Prieſtes. As the twoo former partes of Eccleſiaſtical iuriſdiction haue their vertue, power, and inſtitution of Chriſte immediatly, euen ſo this third part, whiche is ſaide to conſiſte in foro cauſarum, with thoſe thinges which may be vſed or exerciſed by vertue thereof, dothe depende vppon the poſitiue Lawes of Chriſtian Magiſtrates, or where ſuche wanteth vppon the poſitiue rules and orders of that Churche, where ſuche orders muſte be practiſed, and not immediatly vppon the Lawe of God. You tooke vppon you to proue, that this ſeconde kinde of Cohibityue Iuriſdiction with the appurtenances thereof: as I haue reherſed, was appointed by the expreſſe woorde of God immediatly to Biſhoppes and Prieſtes, without further commiſſion of Princes or other power, whiche I denied.

Nowe let vs conſider the force of your proufes, and ſée how they conclude your cauſe. Firſte yée ſay, that the woordes of the firſt parte of the Othe, doo by expreſſe woordes of the Acte, geue vnto the Q. highnes all manner of iuriſdictions, priuileges and preheminences in any wiſe touchinge and concerninge any Spirituall or Eccleſiaſticall iuriſdiction within the realme, with an expreſſe debarre and flat deniall made of al ſpirituall iuriſdiction vnto the Biſshoppes thereof to be exerciſed ouer their flockes and cures without her highnes ſpeciall commiſsion, to be graunted thereunto: they hauinge by the expreſſe woorde of God, commiſsion of ſpirituall gouernement ouer them. Your euill dealing with the woordes of the Acte and the Othe, expreſſeth an vnkindely meaninge to the Prince and the ſtate: for that either the Acts or the Othe debarreth or denieth expreſſely or couertly ye Biſhopes of this realme to exerciſe ouer their flockes and cures, without her highnes ſpeciall commiſſion graunted therto, any ſpirituall iuriſdiction aſſigned to a Biſhop by the woorde of God, is altogether vntrue. The Statute geueth or rather reſtoreth to the Prince Iuriſdiction and authoritie to enquire after what ſorte, the Eccleſiaſticall ſtate and perſonnes behaue them ſelues in their cures and chardges, to refourme and correct the diſorders, negligencies, and enormities riſinge amongeſt them to the hinderaunce of their office in their cures and chardges: and in ſumme to order and prouide, that they doo execute their office accordinge to their callinge in their cures & chardges. This is not to debarre or denie them the exerciſe of their office without a ſpeciall licence. Neither doo the expreſſe woordes of the Statute geue to the Prince all manner of iuriſdictions in ſuche abſolute wiſe as you reporte, in any wiſe, and any ſpirituall iuriſdiction within the realme. For theſe termes, all manner, in any wiſe, and any ſpirituall iuriſdiction, whiche you enforce ſo muche are not founde in the gifte or reſtitucion of ſpirituall iuriſdiction made by the acte vnto the Prince: But in that parte where the acte geueth afterwarde power and authoritie to the Prince to execute the Iuriſdiction, now vnited and annexed to the Crowne, by méete delegates, to be aſſigned, named, & authoriſed by cōmiſſion or letters patentes vnder the great Seale of Englande. If yée will hereof inferre that bicauſe the Princes haue by vertue of the acte, full power and authoritie to name, aſſigne, and authoriſe any perſon whome they ſhal thinke méete to exerciſe, vſe, occupy, and exequute vnder them, all manner of iuriſdictions, priuileges and preheminences in any wiſe, touchinge or concerning any Spirituall or Eccleſiaſtical iuriſdiction with in their dominions or countreies: Therefore all manner iuriſdiction is in the Prince to be exerciſed, vſed, occupied, and exequuted by them: for otherwiſe you will ſay, the Princes cannot geue and committe to others, that which they haue not receiued and is not in them ſelues. Your argument is eaſily anſweared in fewe woordes: it is a foule Sophiſtication, a ſecundum quid ad ſimpliciter. Theſe woordes of the Acte, all manner, in any wiſe, are reſtrained and bounded, within the limites of the gifte: where you of purpoſe, to beguile the ſimple with all, doo let them runne at lardge, and ſette them foorth as méere and ſimple vniuerſalles without any limites at all. The Act geueth or reſtoreth to the Prince iuriſdictions, priuileges, ſuperiorities, and preheminencies ſpirituall & Eccleſiaſticall, but it addeth this Limitacion ſuche as by any Spirituall or Eccleſiaſtical power or authoritie hath heretofore béene, or may lawfully be exerciſed or vſed. And for that theſe woordes (as by any Spirituall or Eccleſiaſticall power or authoritie hath heretofore been, or may lawfully bee exerciſed and vſed) may bee maliciouſly ſtretched by a wranglinge Papiſt, and might ſeeme to ſome, that haue good meaning alſo, to geue ouer large a ſcope, the matter or obiect wherein, or where about, theſe Spirituall or Eccleſiaſticall iuriſdictions, priuileges, ſuperiorities, and preheminences, are exerciſed vſed and doo conſiſte, is limited and added in theſe expreſſe woordes (for the viſitation of the Eccleſiaſticall ſtate and perſones, and for reformation, order and correction of the ſame, and of all manner errours, hereſies, Schiſmes, abuſes, offences, contemptes, and enormities) whiche woordes of limitation in ye gifte, as they geue not to the Prince, the exerciſe of that iuriſdiction that conſiſteth and woorketh in the inwarde and ſecrete Courte of conſcience, by the preaching of the woorde and mynſtration of the Sacramentes, whiche belongeth onely and alone to the Biſhoppes, neither doo they authoriſe the Prince to vſe that iuriſdiction that belongeth properly to the whole Church: euen ſo doo they geue rightly vnto the Prince to exerciſe all maner iuriſdictions, priuileges, ſuperiorities, and preheminences in any wyſe touching, and concerninge any Spiritual or Eccleſiaſticall iuriſdiction, conteined vnder the ſeconde kinde of Cohibitiue iuriſdiction: for that may the Prince lawfully exerciſe and vſe, and doth not belong vnto the Biſhops, otherwiſe than by commiſſion and authoritie of Poſitiue lawes. This limitation of iuriſdiction ſet forth by expreſſe wordes in ye Act, you know right wel: ye were alſo at ſundry times put in minde thereof, and you were wel aſſured, that your alleaging ye wordes of the Act ſo darkely, confuſedly and vntruely, could not further your cauſe amongeſt the wiſe: and yet woulde you néedes publiſhe them in this ſorte to the people, whereby at the leaſt, to make both Prince and the Lawe odious vnto the ſimple ſubiectes. The Biſhoppes haue by the expreſſe woorde of God, commiſſion of Spiritual gouernmēt ouer their flock, that is, to féede the flock of Chriſt, committed to their charge, with Gods holy woorde, as I haue declared before. Thei haue commiſſion to abſolue the faithfully penitent, and to reteine or binde the impenitent: that is, to declare and aſſure both the one & the other by the worde of the Goſpel of Gods iudgement towardes them. What wil ye inferre hereof? will ye cōclude therfore, they haue all maner of ſpirituall gouernement or iuriſdiction ouer them? Yonge Logicians knowe, this is an euell conſequent, that concludeth vpon one or diuerſe particulers affirmatiuely an vniuerſall. Thus ye argue, Biſhoppes by the expreſſe worde of God, haue commiſſion to preache to their cures, to remitte or reteine ſynnes. Ergo, they haue commiſſion by the expreſſe woorde of God, to Sommon councels, or Synodes generall or prouinciall, to viſite: that is, iudicially ſitting in iudgement, to enquire of mens manners, and forinſically to puniſhe or correct, and to decide the controuerſies amongeſt the people: touching contractes of matrimony, whoordome, tyethes, ſclaunders &c. and to ordeine decrees, Lawes, ceremonies, rites, &c. If this concluſion followe conſequently vpon your antecedēt, than doth it ouerthrowe the doctrine of your Romiſhe diuinitie, whiche graunteth not to the Biſhoppes immediatly from God this power, without a ſpeciall commiſſion from the Pope, in whome onely, as the Papiſtes ſaye, is fulnes of iuriſdictiō and power. But if this concluſion followe not conſequently vpon the antecedent, as a man more than halfe blynde, may plainely ſee, it doth not: than haue ye concluded nothing at all by Chriſtes diuinitie, that may further the matter yee haue taken in hande to proue. You falſely reporte the Scriptures, in this that you ſay: the Biſhops haue commiſſion by the expreſſe woorde of God, to geue vnto their flockes & cures, the holy ghoſt by the impoſicion of their handes. For the place which yée quote for that purpoſe, expreſſeth Act. 8. no ſuche commiſſion, neither any other place of the holy Scriptures. The Biſhoppes haue ſo daungerous a cure and chardge ouer the ſoules committed vnto them, that God will require the bloud of thoſe that periſhe (thorough their negligence) at their handes: and therfore hath geuen them ſufficient commiſſion for the diſchardge of their cures. It were therefore an horrible abſurditie, if they might not exerciſe any Iuriſdiction ouer thē: if they might not viſit, refourme, order and correct them, by that commiſſion without a further commiſſi • n from the Q. highnes. But doo yée not perceiue, which the moſt ſimple may ſée, whereof alſo yée often were admoniſhed by me, your warblinge ſlaight, and Sophiſticall quarellinge in equiuocation of woordes & termes? As there are twoo ſortes of Iuriſdiction, whereof the one not Cohibityue, properly belongeth to the Biſhoppe whiche he may and ought to exerciſe ouer his flocke, without any other commiſſion than of Chriſt: ſo to viſit, refourme, order and correct, are of twoo ſortes: the one a Scripturely viſitacion, reformation and correction by the onely woorde of God, which the Biſhoppes may and ought to exerciſe in time, and out of time, with all poſſible watchefulnes and diligence without any further commiſſion. The other kinde of viſitacion, reformation & correction, is Forinſecall or courtly, whiche I comprehende vnder the ſeconde kinde of Cohibitiue Iuriſdiction, and this the Biſhoppe may not exerciſe without a further commiſſion from the Prince. Wherefore it is ouer foule an abſurditie in you to inferre, that the Biſhoppes may not exerciſe any Iuriſdiction, viſitacion, reformacion or correction, bicauſe they may not vſe this Forinſecall, or courtly without the Princes commiſſion.

VVhereunto I do adioyne this obiection follovving. Firſt for the time of the olde lavve, vvhiche as Paule ſaide vvas a very figure of the nevve, Moſes, Aaron, Eleazarus, being Prieſtes, Exod. 24. Exod. 29. Num. 27. they had by the expreſſe vvoorde of God, this iuriſdiction ouer the people of God, as to ſit in iudgement vppon them, and that not onely in Eccleſiaſticall, but alſo in▪ Politike and ciuill matters and cauſes: they did viſit them, they did refourme them, they did order, correct, and puniſh them, ſo oft as cauſe required, and vvithout all commiſsion of any cyuill Magiſtrate, gouernour, King or Prince. Beſides that for the vvhole time, of the old Lavve, there vvas an expreſſe lavve made, vvhereby all Cyuill magiſtrates and iudges vvere cōmaunded in all doubtfull matters, to repayre to the Biſhoppes and Prieſtes, and to ſtay vppon their determinacions and iudgementes, vvithout declinyng on the right hande, or the left. And if that any man ſhould diſobeye the determinacion once geuen of the Prieſt, morietur homo ille, like as appeareth. Deut. 17.

This adiunct will not ſerue your turne, for it is not poſſible to ſtretche it without burſtinge, to ioyne with that you muſt cōclude. You beginne to ioyne your woorke togeather with a ſaying of S. Paule, which he neuer ſaid, you ſhould haue noted the place where S. Paule ſaithe, that the olde Lawe was a very figure of the newe. There is no ſuche ſaying: S. Paule ſaith to the Hebrewes: that Hebr. 10. the Lawe hath the ſhadowe of good thinges to come &c. where he ſpeaketh not generally of the whole Lawe, but of the ceremoniall parte and ſacrifices, whiche were ſhadowes of Chriſte and his ſacrifice, and not of the Biſhoppes Iuriſdiction after Chriſt, vnder the Law of the Ghoſpell. Thus aptly alſo doo your allegations out of the olde Teſtament ſerue your purpoſe: for one of the thrée, to wit, 29. of Exod. hath no woorde of this Iuriſdiction: onely it ſheweth the manner of conſecratinge the Prieſt, and the ceremonies thereabout. In the. 24. of Exod. it is ſaide, that when Moſes wente vp into the Mount, he ſaide vnto the Elders: Tary vs here vntill wee retourne vnto you. Beholde Aaron and Hur, are here with you: if any man haue ought to doo, let him come to them, that is if any Lyra. matter of controuerſie ariſe in mine abſence, let Aaron & Hur, haue the hearinge and decidinge of it, as I ſhoulde haue, if I were preſent. By this place Aaron had no authority geuen vnto him but for a time in the abſence of Moſes, by commiſſion from Moſes, the chiefe ruler and gouernour of Goddes people, and that not alone, but hauinge Hur one of the Elders, an auncient and a wiſe man ioyned in commiſſion with him. This allegation maketh directly againſt your concluſion: for it ſheweth yt Aaron had this authority but by commiſſion from Moſes the Prince of the people. In the thirde place Num. 27. where God ſhewed vnto Moſes, that Ioſue ſhoulde gouerne the people after him, it is ſaide: that Ioſue ſhoulde ſtande before Eleazar the Prieſt, who ſhall aſke Councell for him by the iudgement of Vrim before the Lord, and at his woorde they ſhal goe out and in, both he and the people of Iſraell: that is, whan Ioſue ſtandeth in doubte what to doo for the better gouernement of the people, either in the time of peace or warre, he ſhall vnderſtande Goddes will therein by the high Prieſt, to whome the Lorde will miraculouſly declare his will and pleaſure by the light or ſhininge of the Vrim and Thumin, and accordinge to Gods will ſhewed in the Vrim to the high Prieſt, and by him to Ioſue, he muſte direct and order his gooyng in and out: Ergo, ſay you. The Biſhoppes and Prieſtes now in the time of the Ghoſpell, haue Iuriſdiction by the expreſſe woorde of God, to kéepe Courtes, to cal Councels, to make Lawes, & forinſecally to viſit, refourme, order, & correct their flockes & cures. The moſt ſimple can iudge of this ſequele. After like ſorte it is writen Deut. 17. That whan harde and doubtfull caſes come before the iudges or inferiour Magiſtrates, whiche cannot eaſely be tried or founde out by them: than the inferiour Magiſtrates ſhall goo to the high Prieſt, and to the chiefe iudge at Hieruſalem for the time beinge, who ſhall ſhewe what is to be doone: whoſe ſentence & iudgement muſt not be diſobeyed, vnder the paine of death. Doo you not aptly conclude, thinke you, that the Biſhops in the time of the Ghoſpell ought to haue this Courtly iuriſdiction, bicauſe the high Prieſt, and the Temporall iudge, did determine doubtfull caſes in ye time of the olde Teſtament? for the Prieſt alone did not determine all cauſes, as you ſéeme to alledge the texte.

Seconde, in the Nevve Teſtament: like as our Sauiour Act. 20. Chriſte, did committe and leaue the vvhole Spirituall gouernmente, of his people and Churche, vnto his Apoſtles, and to the Biſhoppes and Prieſtes, and the ſucceſſours of them. So they did practiſe all Spirituall gouernement ouer them, they did execute and geue iudgement in the Churche of Chriſte: they did refourme, order, and correcte all diſorder therein, and that vvithout all commiſsion, ayde, or authority of any Temporall Magiſtrate, Kinge, or Prince, for the ſpace of three hundreth yeeres in the prymatiue Churche of Chriſte, vnto the time of Conſtantine, he beynge the firſte Chriſtian Kinge and Emperour, vvhiche did ioyne his ſvvoorde to the mayntenaunce of Goddes vvoorde. Lib. 1. Hiſt. Trip. ca. 9.

Like as the Apoſtles had in commiſſion power from Chriſte our Sauiour, to whom al power was geuen both in heauen and in earth: ſo faithfully they executed the authoritie and charge cōmitted vnto them, not ſeeking their owne honour by vſurpation, but the glory of Chriſt by the abaſing them ſeles euen vnto the death. Their commiſſion regeſtred by S. Mathew appeareth in theſe wordes. Go and teache al the nations, baptizing them in the name of the Father, and of the ſonne, and of the holy ghoſt, teaching thē to kepe all thinges, whiche I haue commaunded you. Howe faithfully they exerciſed this authoritie according to the commiſſiō, S Luke ſheweth in his Chronicle, called the Actes of the Apoſtles, and ſetteth foorth one notable example hereof, in Paules oration, made to the Elders of Epheſus, called to Miletum: He taketh them to witneſſe, that he kept nothinge back from them, that might be for their profit, but ſhewed them all the councell of God. It is much maruaill that Paul ſhewed al Gods councel vnto them, & yet made no mention of any Forinſecall iuriſdiction as geuen them by the commiſſion of Gods worde. The godly Biſhops that ſucceded the Apoſtles for many yeres after, followed the doctrine and examples of the Apoſtles, yet neuer exerciſing iuriſdiction Forinſecal, neither iudging, reforming, ordering, or correctinge, otherwiſe than by preaching, publikely or priuately, without eſpeciall conſent and commiſſion of their Churches, during the time, thei had no Chriſtiā Prince or Magiſtrate. Conſtantinus, as I haue ſaide, was not the firſt Chriſtian king: But he was the very firſt Emperour, as your owne writers doo witneſſe, that gaue Biſhoppes authoritie to Nicep. li. 7 cap. 46. iudge and exerciſe iuriſdictiō, ouer their Clergie, and that gaue to the Biſhop of Rome power and authoritie ouer other Biſhoppes, as Iudges haue the king ouer them, and that gaue to him power and iuriſdiction ouer all other Churches, if that Donacon be not forged whiche Gratian citeth. And Petrus Bertrandus a Biſhop, a Cardinal, and one Diſt. 86. of your beſt learned in the Canon and Ciuill lawes, in his treatiſe De origine iuriſdictionum, affirmeth, that Theodoſius and Carolus Magnus, did graunte vnto the Churche all iudgementes. For the proufe whereof, he auoucheth diuerſe decrées, and addeth, That ſuch graūtes were afterwardes abrogated.

At the firſt councel holden at Hieruſalem, for the reformation of the controuerſy that vvas than at Antioche, touchinge Circumciſiō, and the obſeruation of Moſes Lavve, decree vvas made there by the Apoſtles and Prieſtes, vnto the beleuers at Antioche, that they ſhoulde abſteine from theſe fovvre chiefe Act. 15. and neceſſary thinges, viz, ab immolatis ſimulachrorum, à ſanguine & ſuffocato à fornicatione, à quib. cuſtodientes vos, bene agetis. The vvhiche firſt councell vvas there aſſembled by the Apoſtles of Chriſt. The Decrees and Lavves, vvere made there by them: The controuerſy at Antioche, vvas by them reformed, ordered, and corrected vvithout all commiſsion of any temporal Magiſtrate King, or Prince.

God be thanked, that S. Luke maketh to vs a ſufficient report of this councell, who maketh no mencion of any Prieſt there preſent, as you vntruely report, onles ye will thinke he meant the order of Prieſtes, whan he named the faction of the Phariſées. Whether the Apoſtles called this councell or not: or that the Congregation being aſſembled together in their ordinary ſort, for praier, preaching, and breaking of bread, Paulus and Barnabas, with the others, ſent to Hieruſalem, did declare the cauſe of their meſſage before the whole Churche, which is more likely, I will not determine, bicauſe S. Luke maketh no mention thereof. But if it be true that ye affirme that the Apoſtles called or aſſembled this Councell. Then was it not the authoritie or Acte of one Apoſtle alone. Beſides this, if the Apoſtles called this councell, they called they Layte ſo wel as the Clergie to the councell: yea, as may ſéeme probable, mo of the Laytie than of the Clergie. The decrées were not made by the Apoſtles alone, as you falſely feyne. For S. Luke ſaith, the decrée was made by the Apoſtles, Elders, and the whole Congregation. The Apoſtles, I graunt, as was moſte conuenient with the Elders had the debating, arguing and diſcuſſing of the queſtion in cōtrouerſie. They declared out of the holy Scriptures what was the truthe: And I doubt not but they declared to the Church, what they thought moſt conueniēt to be determined: But the determination and decrée, was by the common conſent, both of the Apoſtles, Elders, and people. Therfore this controuerſy was reformed, ordered, and corrected, not by the authoritie of the Apoſtles alone, without the Elders, neither they togeaher did it without the aſſent of the Churche, and ſo this allegation maketh no deale for your purpoſe, but rather cleane againſt it.

The Apoſtles alſo hearinge at Hieruſalem, that Samaria Act. 8. had reciued the vvoorde of God, they did ſende Peter and Iohn, to viſite them to confirme them in faythe, and that they might receiue the holy ghoſt by the impoſition of their hands. Paule and Barnabas did agree betvvixt them ſelues, to viſite al thoſe Cities and bretheren, vvhiche they had conuerted to the faithe. The vvoordes of the Scripture are theſe: Dixit ad Barnabam Paulus, reuertentes, viſitemus fratres per vniuerſas Ciuitates, Act. 15. in quibus praedicauimus verbum Domini, quomodo ſe habeant. In the vvhiche viſitation, the Apoſtle Paule: Electo Sila per ambulabat Siriam & Cil •• iam, confirmans Eccleſias, praecipiens cuſtodire praecepta Apoſtolorum & ſeniorum. By the vvhiche vvoordes it right vvell appeareth, hovve the Apoſtles and Prieſtes at Hieruſalem, ouer and beſides the Ghoſpell vvhiche they taught, they did make certeine Decrees, Lavves, and ordinaunces, the vvhiche the Apoſtle Paule in his viſitation, gaue commaundement to the Syrians, and Silicians, to obſerue and keepe. VVhat Lavves and orders did the Apoſtle make and appoint 1. Cor. 11. vnto the Corinthiās, that men ſhould neither praie nor preache in the Churche vvith their heades couered? VVhat reformation and order did he make and appoint vnto them, for the more honourable receiuing of the Sacrament, and that partly by vvriting, and partly by vvoorde of mouthe, ſaying: Caetera cum Venero diſponam, and in his ſeconde Epiſtle to the Theſſalonians, he ſaith, Fratres ſtate & tenete traditiones quas didiciſtis. ſiue per fermonem, ſiue per Epiſtolam noſtram. VVhat orders and Decrees 1. Cor. 13. did the Apoſtle Paule make, touching praiyng and preaching vnto the people in tongues vnknovven, and that al vvomen ſhould keepe ſilence in the Churche and Congregation? Theſe and many ſuche other like Lavves, orders, and Decrees, vvere made for the reformation of the people in the Churche of Chriſt, by Chriſtes Apoſtles, by Biſhops and prieſtes, as the ſucceſſours of them, and that vvithout all commiſsion of any Temporal Magiſtrate, Emperour, King, or Prince, Conſtantinus being the firſt Chriſtian Emperour, like as I haue ſaide.

Your whole drifte in this parte is, to proue that Biſhoppes and Prieſtes may viſite, geue the holy Ghoſte, by the impoſition of their handes: and make lawes, orders, and decrees to their flockes and cures. Your proufe conſiſteth in the example of the Apoſtles, and this is your argument: The Apoſtles viſited, gaue the holy Ghoſt, and made Lawes, orders, and decrees, vnto their flockes and cures, Ergo, Biſhoppes and Prieſtes, haue authoritie and may make Lawes, viſit & geue the holy ghoſt to their flockes and cures. The inſufficiency of this conſequent, doth eaſely appeare, to thoſe that doo conſider the ſtate and condicion of the Apoſtleſhip, and compare therwith the office of a Biſhop or Prieſt. The Apoſtles did, might, and could doo, many thinges that Biſhoppes and Prieſtes, neither may, nor can doo. The matter is more plaine than that needeth any proufe. But as the ſequele faileth in forme, ſo let vs conſider the matter, wherupon ye grounde the ſequele, that your friendes may ſee what foule ſhiftes ye are driuen to make, for the maintenaunce of an vniuſt claime. That the Apoſtles did viſite their cures and flockes, you proue by two places of the Actes: in the firſt place, ye feine the Scriptures to ſaie, that it ſayeth not: for in the eight of the Actes, there is no mencion made of any viſitation: the other place ſpeaketh only of a Scripturely viſitation, and nothing at al of your Forinſecall or Canon Lawe viſitation. The Canon Lawes viſitatiō, is to be exerciſed by a great nomber of ſuch perſons, as the Scripture knoweth not. And ye matter wherabout that viſitation is occupied for the moſte part, is directly againſt the Scriptures. The perſonnes that may lawfully viſit in your Canon Lawe viſitation, are Popes, Legates from the ſide: Legates ſent and borne, Legates and meſſengers of the Apoſtolike ſea, Patriarches, Archebiſhoppes, Biſhoppes, Archdecons, Mar. Soci. Deanes, Archeprieſtes, Abbottes, and other inferiour perſonnes hauinge iuriſdiction. All Archbiſhoppes whiche are Legates borne, haue authority to viſit their prouinces by double right, to wit, by right Legatiue, and by right Metropolitane, and ſo they may viſit twyſe in the yere. All theſe viſitours muſte beginne their viſitation with a ſolemne Maſſe of the holy ghoſt. The Biſhoppe and euery ordinary viſitour, muſt beginne his viſitation at his Cathedrall churche and Chapter. He muſt come into the Church where he viſiteth, and firſt kneele downe and pray deuoutly, chiefly directinge his eyes and minde to the place wherein the honourable ſacrament of Chriſtes Bodie is hiddē and kepte. The matters of the Canon Lawe viſitation are in parte theſe. The viſitour ought to viewe diligētly whether the place where the Sacrament is kepte, be cleane, well garniſhed and cloſe, for the Euchariſt, and the holy Chryſme ought to be kept ſhut vnder locke and keye. He muſt ſee that there be great lightes of waxe to geue light in that place, Then muſt he viſit the place of the holy reliques, and of Baptiſme. And ſearche diligently what manner of place it is and whether it be kepte ſhut. Beſides this he muſte viſit the Aultares and litle Chappelles, and muſt with his eies view he whole Church whether it be cleanly and cleane. Then he muſt viſit the veſſelles and Church veſtymentes whether they be cleane, and kept in a cleane place, as they ought to be, and whether the veſtymentes be ouermuche worne and broken, and in caſe the viſitour ſhall finde ſuche veſtimentes vncleane, rente, and conſumed with occupyinge, he muſte burne them in the fire, and cauſe the aſhes to be buried in ſome place, whereby there is no paſſage. But in any wiſe let him not ſuffer (ſaith Socius) purſes or ſuch like thinges to worldly vſe to be made of the coopes or tunicles. Laſt of all, let him ſuruey the houſes and poſſeſsions belonging to the Churche. The Biſhop dooth viſit alſo, to Biſshop enfantes, and to conſecrate or hallow Churches. The viſitour alſo ſhall enquire and examine, whether any man knowe or beleeue, or that the fame is, that the Sexten, the Treaſurer, or the Veſture keeper, hath well and ſaufly kepte, the veſſels, veſtymentes, and other thinges or ornamentes of the Churche, as Maſſe bookes, Grayles, Antiphoners, Legendes, and other thinges appointed to diuine Seruice, and whether any thinge moueable, or vnmoueable be diminiſhed, and by whome, wherefore, whan, and after what ſorte, whyther they be diligently preſent at the Dirigees for the dead. And whether the veſture keeper or Sexten, keepe warely and cleanely the Churche, the Euchariſt, the Reliques, the Founte, the Churchyardes, and ſuche other thinges. And he ſhall examine the Prieſtes in the countrey Mar. Soci. in ſayinge of their Maſſes. But let euery viſitour vnderſtande (ſaith mine authour) that ſame the greateſt quaeſtion or cōtrouerſie, which was betwixte three Rurall perſonnes or Prieſtes: whereof two of thē ſtroue about the woordes of Conſecration, the one affirminge that the woordes are to be pronounced thus: Hoc eſt corpus meus: the other Hoc eſt corpus (I thinke he ſhould haue ſaide corpū) meum. Theſe two choſe a thirde Prieſte, who was taken to be better learned to be arbytour, and to decide this high quaeſtiō ▪ whoſe anſwere was, that he himſelfe ſtoode euer doubtfull in this queſtion: and therefore inſteede of theſe woordes of conſecration, did alwaies vſe to ſay, one Pater noſter. Furthermore the viſitour muſt enquire whither the Layty make their cōfeſsiō once in the yeere, and receiue the Euchariſt at Eaſter. And whether they be ſlowe, or denie to paye their tythes and fruites. The Archbiſshop muſt in viſiting any of his suffraganes, exactly enquire and examine the Canōs, and Clerkes of the Cath. Church, whether they know, beleeue, or that the fame is, that the Biſhop hath couered and borne with ſome mens faultes for money, or other tēporall cō moditie. Can you finde in ye Scriptures any one of theſe Ʋiſitours, or any one of theſe weightie matters enquired of, by Peter, Iohn, Paule, Sylas, Barnabas, or by any of the Apoſtles in their Ʋiſitacions, which were Scripturely Ʋiſitacions? No ſurely, it is not poſſible: For theſe Idolatrous vanities, are manifeſtly repugnante to the Holie Scriptures. Amongeſt all the rable of theſe Canon Lawe Ʋiſitours, ye can not finde in the Scriptures, not ſo muche as the bare Title of one of them, oneleſſe it bee of a Biſhoppe: whiche name applied to the man, as the ſcriptures deſcribeth the man, that is called to that office, can no more agree with a Cannon Lawe Biſhoppe, then with ye Ciuil lawe Biſhop, whoſe office was, as it is ſette forth in ye Digeſtes, to haue the rule & ouerſight of al maner Li. 50. Tit. 4. De muner. & honor. of victualles in the Cities, as it were the chiefe clerke of the markets. As the matter of the Apoſtles viſitacions ſtandeth directly againſt the greateſt parte of the matter whereabout your Popiſh or Canon lawe viſitacion is exerciſed: Euen ſo the holy Scripture that you auouch, for ye geuinge of ye holy Ghoſte, maketh nothing at all to proue your purpoſe. For S. Luke in ye place ſpeaketh not of an Act. • . ordinary power, that ſhould remaine in the miniſters of y• churchfor euer, but of a ſpecial gifte to woorke Myratles, & to geue that power to others, which ſhould continue but for the time whiles Chriſtes Churche was to be erected, and the woorde to be ſounded thorough the worlde: And therfore Chriſoſtome ſaieth: That this gyfte perteyned onely to the Apoſtles. For (ſaith he) the Conuertꝭ in Samaria had receiued before Peter and Iohn came, the ſpirite of Remiſſion of Sinnes: But the ſpirite of Myracles, that is the gyfte of tounges, healinge, propheciyng, and ſuch like, which are the gyftes of the Holy Ghoſte, & therefore are called the Holy Ghoſte, they had not as yet receiued. There were many that by the power of Goddes ſpirite coulde woorke Myracles, but to geue this power to others, none coulde doo but the Apoſtles. For that was propre, and onely in them. Marke nowe the ſequele of your allegation for proufe of your purpoſe: Thus you argue: The Apoſtles gaue by the impoſitiō of their handes, to the Samaritans, the gyftes, of Healinge, Propheciynge, of Tongues, &c. Therfore euery Biſhop and prieſt hath power to geue the ſame gyftes, to their flockes and cures. There was neuer none ſo blinde, or ignorantly brought vp in your cures, belongynge to the Abbay of Weſtminſter, but that did well perceiue, that neither your Biſhoppes, Abbottes, or Prieſtes, had, or coulde do any ſuche ſeate. They, like Apes, imitated the outwarde ſigne, or ceremonie, but the inwarde grace they wanted. Touchinge the thirde parte of your proufe, whereby yee conclude, that Biſhops and Prieſtes may make Lawes, orders, and decrees, to their flockes and cures, bicauſe the Apoſtles ſo did, as you ſay: Although I neede make none other anſweare, then to denie your argumēt, which you can by no arte maineteyne, the inſufficiency whereof is manifeſt, to thoſe that haue but a little ſkyll, eyther in Logike or Diuinitie: Yet I will briefly conſider the places, whereupon you grounde this miſhapen ſequele, that the vnſkilfull may ſee, how little they make for your purpoſe. After that S. Paule had founded the Churche of Corinthe, and had brought them to Chriſt through ye preachinge of the Ghoſpell, there ſprange vp amongeſt them in his abſence many vices and offences, contrary to the Doctrine he had taught, and the Godly admonitions, that he had geuen vnto them: wherfore being aduertiſed therof, he wrote his Epiſtle vnto that Church, wherin he reproueth their faultes, partely in generall, and partely in ſpeciall: And in the ende of the tenth Chapiter, concludeth with this general admonition, that All thinges be done without offence, and to the Glory of God. In the. xi. Chapiter, he reproueth certeine faultes in ſpeciall, committed by them in their publique aſſemblies, and Churche méetinges, contrary to this generall admonition, and contrary to that he had taught them in ſpecial, touchinge their honeſt and comely behauiour in their publique prayer, preaching, & communicating in Chriſtes Sacramentes, which of al other thinges ought chiefely to be ſo done, as therby God may be glorified, and al offences eſchued. To this ende S. Paule had taught the Corinthes, that in theſe publique & holy exerciſes, it is moſt ſéemely that men prophery & pray bare headed: Contrarywiſe wemen, not without their heades couered. Many obſerued this comelyneſſe in prayer and propheciynge, as Paule had taught them: Others contentiouſely did withſtande and gaineſay the ſame, as an order that Paule hadde deuiſed, and brought in of his owne deuiſe, beſides Goddes woorde, as you alſo ymagine that Paule made this order beſides the Goſpell, of his own authoritie, wherwith to bynde the Corinthes. To anſwere both the contentious Philoſophers, than amongeſt the Corinthes, and the ſuperſtitious Papiſtes, nowe in lyke forte moleſtinge the Chriſtians, S. Paule proueth, that this comlynes is grounded vppon Gods ordinance, and not a Lawe newly deuiſed of his owne authoritie beſides the Ghoſpell. This is his proufe, the man by Gods ordinaūce hath the ſuperioritie, and the woman muſt be in ſubiection. God hath appointed for them bothe, ſignes and tokens of this dominion and ſubiection. He hath ordeined that man in token of ſuperioritie, ſhoulde haue his head vncouered: as contrariwyſe the woman, in token of ſubiection, to haue her head couered.

Therefore, if man laye away that ſigne and token of dominion whiche God hath ordeined for him to vſe, and taketh vpon him the ſigne and badge of ſubiection, he diſhonoureth God his head, and breaketh his ordinance. And ſo the woman, if ſhee leaue of the couerture of her head whiche God hath geuen to her, to be worne as a token and badge of her ſubiection, and taketh vpon her the ſigne of ſuperioritie, ſhe diſhonoureth her head, and breketh Gods ordinaunce. S. Paule addeth an other reaſon, wereby he proueth that, this this was no Lawe made by him to the Corinthes. Nature, ſaith he, hath taught you this comely order. If this were a Lawe and Decree of nature, it was not S. Paules deuiſe beſides Gods word. S. Ambroſe vpon this place ſaith, that S. Paule ſpake theſe woordes, according to Gods Lawe, whiche forbiddeth, (ſaith he) the man to weare his heare. Chryſoſtome affirmeth this to be an ordinaunce of nature. But ſaith he, whan I ſpeake of nature, I meane of God, who is the authour of nature. So that it is manifeſt by S. Paules owne proufes in defence of that he had taught, and by the witneſſe of S. Ambroſe and Chryſoſtome, that the man to be bareheaded, and the woman couered, was not a Lawe, order and decree, made by S. Paule to the Corinthes, as you vntruly fable: but Gods ordinaunce, made plaine, ſet forth, and taught by hym, that all thinges might be done in the Churche in comely order, to Gods glory. Of like ſorte was the reformation and order, whereof you ſpeake about the more woorthy receiuinge the Lordes Supper. The Apoſtle maketh thereaboute no newe Lawe, order, or decree, beſides the Ghoſpel, but reproueth the Corinthians, for that they did not, aboute the receipte thereof, obſerue the lawe of the Ghoſpell: He blameth them in generall, that their Churche aſſemblies were not to the encreaſe, but rather to the decreaſe of vertue in them ſelues: He reproueth them that in ſteade of brotherly loue, vnitie, and concorde, there was Contempte, Schiſme, and Diſſention amongeſt them: He rebuketh them, for that they made that Supper Pryuate, whiche the Lorde him ſelfe had made, and inſtituted to be Cōmon: He reprehendeth them for Drunkenneſſe, and that with the contempte of the poore: And he ſharpely ſhaketh them vp, for that they abuſe the Churche, contemninge the right vſe thereof. Is not this Chriſtes Lawe, that the people ſhoulde encreaſe in vertue? Is not this Chriſtꝭ cōmandement, that ye Chriſtians ſhoulde lyue in brotherly loue, vnitie, and concorde? Is not this Chriſtes Inſtitution, that his Supper ſhoulde be Common, and not Pryuate? Dooth not Chriſtes lawe condemne Drunkerdes, and contempte of the poore? And is not this Goddes decree, that his houſe ſhoulde not be prophaned or abuſed? If theſe be Gods ordinances, as you can not denie them to bee, than are they not Paules lawes, orders, or decrees, neyther by writynge or woorde of mouthe: otherwiſe than that Paule was Goddes mouthe and ſcribe, to vtter, not his owne lawes beſides the Ghoſpell, but Goddes ordinaunces comprehended within his Ghoſpell. So that whether beynge preſente, he taught them by woorde, or being abſente by wrytynge, he neyther wryite nor ſpake, other then he had receyued of the Lorde. He promiſed, ſay you, to diſpoſe other thinges at his comminge. It is true, but not other wiſe then he did theſe aboue mentioned. He exhorteth, ſay you, the Theſſalonians, to abide in the traditions, whiche they had learned by woorde or by writinge. Yee ſay trueth: but he dooth not thereby bynde them to this, as to a lawe, order, or decree, made by him beſydes the Ghoſpell: but he moniſheth them, as S. Ambroſe expoundeth his meaninge, To ſtande faſt, continue, and perſe • ere in the tradition of the Ghospell. So that the traditions he ſpeaketh of, are not other then the Doctrine of the Ghoſpell.

I maruaile not, that yee miſreporte S. Paule, ſaiynge, that he made orders and decrees, touchinge prayinge and preachinge vnto the people in tongues vnknowen, & that all wemen ſhoulde keepe ſilence in the church and congregation, for it may ſeeme, yee neuer readde the place, but tooke it, as you hearde it reported. If you had readde the place, yee mighte haue ſeene with your owne eyes, that S. Paule ſpeaketh no whitte of that matter in the. 13. as yee vntruely auouche: and in the. 14. yee ſhoulde haue perceiued, that he in plaine ſpeeche proueth you a Lyar: For that he denieth that theſe were his orders or decrees, affirminge them to be the Lordes commaundementes, and ſo dooth Theophilact. Gloſs. ordinar. and Lyra witneſſe alſo with Paule, teſtifiynge that theſe were his woordes and meaninge. Theſe places thus rightly conſidered; it may eaſily appéere vnto the moſt vnſkilfull, how little your purpoſe is holpen by them, & that theſe groundes do faile you: So that your whole ſhifte beynge ſifted, is founde naught, both in matter and fourme.

It is manifeſt that Conſtantine called the firſt Nicene councell, but very vnli •• ly that he did it at the requeſt of Sylueſter, b • cauſe this Councell was not in the time of Sylueſter, but whiles Iulius was Biſhop of Rome, who by reaſon of his great age coulde not be there preſent in his owne Nicep. li. 8. cap. 14. Soz. lib. 1. cap. 17. Li. 2. to. 2. her. 68. Lib. 1. ca. 1. perſone, and therfore ſent in his ſtéede Vitus and Vincentius▪ as the Eccleſiaſticall hiſtories reporte, and Epiphanius affirmeth that Conſtantine called this Councel at the earneſt ſu • e of Alexander Biſhop of Alexandria, whereto Ruffinus addeth, many other of the Cleargy alſo. But if it be true as yée ſay, that the Emperour called the Councell at the requeſt of the Pope, than bothe thoſe P • piſtes are L • ars, which affirme that the Pope called this councell, and your cauſe by your owne confeſſion is muche hindered: for if the Emperour called the Councell, and that at the requeſt of Sylueſter the Pope, as y • e ſay, or at the earneſt ſuite of Alexander, and other godly Biſhops, as Epiphaniu • and 〈◊〉 affirme: It appeareth plainely, that both the Pope and the other catholike Biſhops, did therby acknowledge the ſupreame power and authoritie, to ſommon and call councels, whiche is a principall part of your purpoſe, and of ye Eccleſiaſtical iuriſdiction cohibitiue, to be in the Emperour and not in them ſelues: for otherwiſe they might, and would haue doone it, by vertue of their owne office, without any ſuite made to the Emperour, to execute that whiche belonged vnto them ſelues. The Emperour refuſed to iudge the quarreling accuſations of the Biſhops aſſembled at the Nicen councell, one quarreling and accuſing an other, & referred the iudgement of them to Chriſt. This was his modeſtie, Policy, and prudent foreſighte, leaſt by ſifting thoſe priuate quarelles, he might haue hindered the common cauſe, as I haue ſaid before, and is plainely to be gathered of Ruffinus and Nicephorus, and not Lib. 1. ca. 2. Lib. 8. ca. 16 for that he thought his authoritie might not ſtretche ſo farre, as to iudge the Prieſtes and their matters, as ye would haue it to ſéeme: for as he him ſelfe proteſteth, this Euſeb. li. 3. De vit. Con. aboue all other thinges, to be the chiefe ſcope and ende of his Emperiall authoritie, namely that the catholique Churche be praeſerued in vnitie of faith, ſinceritie of loue, concorde in godly Religion, and that the diſeaſes therein▪ as Schiſmes, Hereſies, &c. might be healed by his myniſtery: euen ſo forſoke he no occaſion or meane, whereby to woorke foorth this effect of his miniſtery and office, whether it were at ſome time by relēting and remittinge ſome what of his authoritie, or by exerciſing the ſame to the vtmoſt, in al matters, & ouer all perſones. He thought it the beſt for this time by relentinge to beare with the weakenes of thoſe fathes, thereby the better to encourage them to ſtandefaſt, and ioyntly againſt the common enemy, for the furtheraunce of the truthe. But afterwarde, whan the councel or Synode was aſſembled at Tyre by his commaundement, and that Athanaſius had made complaint vnto him of the vniuſt dealing of that coūcel to deface the truthe, the Emperour did exerciſe the ful authoritie of his miniſtery, & called al ye Biſhops vnto him, to this ende, ye he by his ſupreme authority, might examine their doings, & iudge of the whole councel whether they had iudged vprightly, Soz. li. 1 c. 4 and dealt ſincerely or not. This he did at the ſuite of the moſt godly Biſhop Athanaſius, who woulde not haue attributed this authoritie to the Emperour, if it had not apperteined to his iuriſdictiō to haue iudged the Biſhops and their doings: neither would the catholique fathers of that time, haue ſuffred this and many other ſuche like doinges of this moſt Chriſtian Emperour, to haue paſſed without ſome admonition or miſliking, if thei had not acknowledged the authoritie in him to be lawfull. He commaunded the Biſhops euery where to aſſemble at his appointment, where, and whan he would. He ſharply reproued Alexander Biſhop of Alexandria, and Arius, for the cō tention ſtirred vp by them. He iudged Caecilianus. Biſhop of Carthage, to be lawfully conſecrated, and ordered, and condemned the Donatiſtes. And theſe Biſhoppes aſſembled at the Nicen councell by his commaundement, of whom ye ſpeake, acknowledged the Emperour to haue authoritie to iudge them and their cauſes, or els they had doone foliſhly, to offer their billes of complaint vnto him, whom they thought had no authoritie or might not iudge and determine them. But in caſe it were true, that the Prince might not iudge the Prieſtes nor their cauſes, what conclude you thereof? You can not conclude your purpoſe, for this is no more a good conſequent: Conſtantinus would nor coulde lawfully iudge the Prieſtes aſſembled at Nicen councell: Ergo, Biſhoppes and Prieſtes may call councelles, make Lawes, orders, and decrees, to their flocke and cures, and exerciſe all manner iuriſoicciō cohibitiue: Then this, Yorke ſtandeth but. iij. myles from Pocklington, Ergo, your pocket is full of plummes: of the like fourme alſo are the conſequentes, that yee make vpon the hiſtories of the Emperours Valentinian and Theodoſius. And as you can not faſten your purpoſe by any good ſequele vpō theſe hiſtories, ſo that hiſtory that ye alledge of Valentinian, maketh muche again your purpoſe. Firſt it is vncertein and may be doubted, whether this aunſwere that ye affirme to be Valentinians, were his, or Valens the Lib. 6. ca. 7. Emperours wordes, for as Sozomenus one of ye Tripartite Eccleſiaſticall hiſtorians, affirmeth this ſuite to be made Lib. 4. ca. 2. by catholike Biſhops of Helleſpōtus & Bithinia, vnto Valentiniā, and that this was his anſwere to their peticion. Euen ſo Socrates an other of the ſame tripartite hiſtoriās affirmeth that this ſuite was made by the Macedonians, vnto Valens the Emperour, who graunted them their petition, the rather ſuppoſing, that the mater ſhould haue ben determined in that councel, after the mindes of Eudoxius & Acatius. And it is not from the purpoſe to note which of theſe Emperours cauſed this councel to be called, for the one of thē, Valentiniā was a catholique Emperour, the other Valens an Arian. Secondly you do falſely report the ſtory, for the Biſhops of Helleſpontus & Bithinia, did not make ſuite vnto Themperour Valentinian, that he would be praeſent in the councel: but by their meſſenger, did humbly beſeche him, that he would cō maunde al the Biſshops, as Nicephorus reporteth it, or yt he wold ſuffer and geue leue vnto the Biſhops to haue a Synode or councell, which they held after licēce obteined at Lampſacum, as Socrates and Sozomenus, the Tripertite Hiſtorians, make relation. Thirdly, the Emperour dooth not ſimply refuſe or denie the ſearche and diligent enquyrie of theſe matters as thinges nothing apperteining to his office, or not lawfull for him to enquire of: as ye woulde haue it ſeeme, but excuſeth himſelfe by his earneſt buſines and want of leyſure, ſaiyng, It is not lawfull: (meaning that his leiſure, from the waighty matters of the common weale, and iuſt oportunitie, woulde not eaſely nowe ſuffer him) to trauaile in thoſe cauſes, and therefore referreth the exact ſifting of thoſe thinges to them, whoſe offices and charge, was properly to be occupied in thoſe matters. That this is the true purporte of his wordes in his right ſenſe and meaning, appereth plainly by the due circumſtances ſet foorth in the ſtory, and alſo by Nicephorus an Eccleſiaſtical hiſtoriā, who rightly vnderſtode his meaning, Lib. 11. ca. 3. and reporteth it in theſe wordes: Mihi negotijs occupato, & reip. curis diſtento res eiuſmodi inquirere, nō facile eſt. It is no light or eaſy matter for me, that am nowe occupied with buſineſſes, and filled ſo ful as I may be, with the cares ef the cō mon weale, to enquire or ſearche ſuche matters. Laſt of al, whether the catholique Biſhops of Heleſpontus and Bithynia, required the Emperours preſence in the councell, as ye affirme, or they required therwith his labour and trauaile in the debating or ſearchinge the truthe of matter, whiche may ſeeme at the firſt by the bare woordes of his aunſwere: or they deſiered onely licence of him and permiſſion to aſſē ble togeather in Synode or councell, to defermine and decrée with the truthe, againſt the Arianiſmes, whiche the moſte and beſt parte of the Hiſtorians agree vnto. Their ſute and humble peticion, maketh plainly againſt your preſumpteous aſſertion, in that they acknoweledged thereby the iuriſdiction to call councelles, to be in the Emperour, and not in Biſhoppes or Prieſtes, without ſpeciall leaue, licence, & commiſſion from the Prince. For if the power and iuriſdiction to call councels, had ben in them ſelues without the Emperours cōmiſſion, what neaded them to haue craued licence of the Emperour? And if it had not béene lawfull for the Emperour to haue béene preſent in the Councell, and to haue dealte in the diligent ſearche and debating of matters in Religiō, then theſe Catholique Biſhoppes did wickedly, who as you ſay mooued him thereunto. Although yée vntruely report the ſtory of Theodoſius the Emperour, and Ambroſe the Biſhop of Myllaine, yet can you not by any meanes wraſte it, to ſerue your purpoſe any whit at all. For if it were true, that Ambroſe forbadde Theodoſius the Emperour the entraunce into the Chauncell: or that the Emperour had ſaid to him, that he had learned the difference betwixt an Emperour & a Prieſt, yet can you not conclude therof: therfore Biſhoppes and Prieſtes haue power & authoritie to make lawes, orders and decrées to their flockes and cures, and to exerciſe the ſeconde kinde of Cohibytiue Iuriſdiction ouer them. Theodoſius, as the authour writeth, came into the Theod. li. 5▪ cap. 1 • . Chauncell to offer his oblacion, whereat S. Ambroſe founde no fault: But when he ſtayed there ſtill to receiue there the holy Myſteries, S. Ambroſe ſent him woorde to goo foorth and abide with the other of the Church, for that place was onely for the Prieſtes: For which monicion the Emperour was returned to Conſtantinople, and came on a time into the inwarde place or Chauncell to offer his oblation, and went foorth againe ſo ſoone as he had offred, Nectarius the Biſhop demaunded of him, wherefore he taried not ſtill within, meaninge to receiue the holy myſteries: To whom the Emperour maketh anſweare, ſaying: I haue ſcarcely learned the difference betwixt an Emperour and a Prieſt.

M. Iohn Caluyne, intreatinge of the Hiſtories betvvixte Cal. Inſt▪ cap. • ▪ theſe Emperours Valentianus, Theodoſius and S. Ambroſe, after alonge proceſſe vvherein he maketh good proufe, that all Spirituall iuriſdiction doth apperteine vnto the Churche, and not vnto the Empyre, he hath theſe vvoordes follovvinge: Qui vt magiſtratum ornent, Eccleſiam ſpoliant hac poteſtate, non modo falſa interpretatione Chriſti ſententiā corrumpunt ſed ſanctos omnes Epiſcopos, qui • am multi à tempore Apoſtolorum extiterunt, non leuiter damnant. Quod honorem officiumque Magiſtratus falſo praetextu fibi vſurpauerint. How they doo ſpoyle the Churche of that authority, thereby to adorne temporall Magiſtrates, not onely by corruptinge Chriſt his appointment and meaninge therein: But alſo they lightly condemne and ſet at naught all thoſe holy Biſhops, which in ſo great number haue continued from the time of the Apoſtles hitherto, which honour and office of Spirituall gouernement they haue (ſaith Iohn Caluin) vſurped and taken vppon them by a falſe pretext and title made thereof. And againe Iohn Caluin ſaith, Qui in initio tantopere extulerunt Henricum regem Angliae, certe fuerunt homines inconſiderati. Cal. in 7. cap. Amos proph. Dederunt illi ſummam omnium poteſtatem. Et hoc me ſemper grauiter vulnerauit, erant enim blaſphemi cum vocarent ipſum ſummum caput Eccleſiae ſub Chriſto. They whiche in the beginnyng did ſo much extoll Henry kinge of England, and which did geue vnto him the higheſt authority in the Churche, they were men whiche lacked circumſpection, and of ſmall confideration: whiche thing (ſaith Iohn Caluin) did at all times offende me very muche, for they did commit blaſphemy, and were blaſphemets, when thei did call him the Supreme head of the Churche.

The collectour of your cōmon places did beguile you, which you would haue perceiued, if you had redde M. Caluin with your owne eyes. He entreateth not in that place of the Hiſtories betwixt the Emperours Valentinianus, Theodoſius, and S. Ambroſe. He confuteth the opinion of ſuch, as thinke the Iuriſdiction that Chriſt gaue vnto his church, to be but for a time, whileſt the Magiſtrates were as yet vnfaithfull, and proueth that the Iuriſdiction of the Churche was geuen of Chriſte to remaine till his ſeconde comminge, and belongeth onely to the Churche, and not to the Prince, Biſhoppe or Prieſt, without ſpeciall commiſſion from the Church. The which Eccleſiaſticall Iuriſdiction, I comprehended vnder the firſte kinde of Cohibytiue Iuriſdiction. You doo M. Caluin not double, but quadruple, yée muche more wronge about the citinge of his ſentence, for as yée haue vntruely reported the circumſtaunce of his ſentence, ſo haue you hackte from the beginninge thereof one materiall woorde, parte of it you haue obſcurely tranſlated, the other parte falſely, and by altering his woordes and ſenſe, yée haue belied him, ſlaundered the auncient Biſhops, and haue auouched M. Caluin (if thoſe were his woordes and meaning, which you in your tranſlation father vppon him) directly againſt your ſelfe: which you meant not, for yée thought (as I ſuppoſe) you had ſo cunningly handeled him, yt he ſhould haue ſerued your turne. If this your euil dealing with M. Caluin, procéeded of ignoraunce, for y• his Latine was to fine for your groſſe vnderſtanding, yée are ſomewhat to be borne withall: but if you haue thus dealt of purpoſe, than your malice is ouer great, and yée ſhewe your ſelfe ſhameles to deale ſo vnhoneſtly, & that in the ſight of all men. After yt M. Caluin hath proued, that our ſauiour Chriſt gaue the diſcipline of excōmunication vnto the Church, to be exerciſed continually by ye ſame: to ye cenſure wherof al eſtates ought to ſubmitte them ſelues, for if he be an Emperour, he is within, or vnder, & not aboue the Church. He concludeth with this ſentence: Quare illi, qui vt Magiſtratū ornent &c. VVherefore they whiche to adorne the Magiſtrate, doo ſpoyle the Church of this power (to exerciſe ye diſcipline of excōmunicatiō) doo not onely corrupt Chriſtes ſentence with a falſe interpretation: but doo alſo, not lightly condemne all the holy Biſhoppes, whiche were ſo many from the Apoſtles time: for ſo muche as they (all the holy Biſhoppes) haue vſurped to them ſelues the honour and office of the (ciuill) Magiſtrate vnder a falſe pretenſe or coullour. The firſt woorde of the ſentence which knitteth the ſame, as a concluſion to that that goeth before, yée haue left out. How darkely yée haue tranſlated the firſt parte of the periode, may appeare by conferēce of your tranſlation with the Authours woordes. The laſt part ye haue falſely tranſlated, tourninge the Coniunction into a Pronoume relatiue, and tranſlatinge this woorde Magiſtratus (whereby Caluine meaneth the ciuill Magiſtrate) by theſe woordes ſpirituall gouernement, and ſo haue cleane altered bothe the woordes and ſence of M. Caluine, and yet ſhame not to belie him, ſaying (Iohn Caluin ſaithe) whiche he ſaith not. But it is M. Feckenham that ſaith, and ſo belieth Caluin, and ſlaundereth the auncient Biſhoppes, as though they (for to them this, they, hath relacion) had taken vpon them the office of the Magiſtrate: as they had done in déede, if all manner correction & iudgement had belonged to the Magiſtrate, and none at al to the Churche, by whoſe commiſſion they exerciſed this iuriſdiction. Yf this were M. Caluines ſaying, as ye tranſlate him, that they (all the holy Biſhoppes from the Apoſtles time) haue vſurped and taken vpon them the honour & office of Spirituall gouernement, by a falſe pretext and title made thereof, than haue you alledged M. Caluin againſt your ſelfe, for this ſentēce, if it were true, ouerthroweth your purpoſe nothing more. And againe Iohn Caluin writing vppon Amos the Prophet, is by you alledged to as little purpoſe: For be it that they whiche attributed to King Henry of famous memory, ſo muche authority (whiche greeued Caluin) were men not well aduiſed in ſo dooinge, and that they were blaſphemours, that called him the ſupreme head of the Churche, (yée know who they were that firſt gaue to him that title and authoritie) yet your concluſion followeth not hereof. Therfore Biſhops and Prieſtes haue authoritie to make Lawes, orders, and decrees, &c. to their flockes and cures, no more than of his former ſaiyng. Chriſt gaue to his Churche this authoritie to excommunicate, to binde and to lowſe. Therfore Biſhops & Prieſts may make Lawes, orders, and decrees, to their flockes and cures.

Hoſius Epiſcopus Cordubenſis, qui Synodo Nicence primae interfuit A thanaſ. in Epiſt, ad ſolitar. vit. agentes. Sic habet, ſicut teſtatur D. Athanaſius aduerſus Conſtantium Imp. Si iſtud eſt iudicium Epiſcoporum, quid commune cum eo habet Imperator? Sin contra, iſta minis Caeſaris conflantur, quid opus eſt hominibus titulo Epiſcopis? Quando à condito aeuo auditum? quando iudicium Eccleſiae authoritatem ſuam ab Imperatore accepit? aut quando vnquā pro iudicio agnitum? Plurimae ante hac Synodi fuerunt, multa iudicia Eccleſiae habita ſunt: Sed neque patres iſtiuſmod • res principi perſuadere conati ſunt, nec princeps ſe in rebus Eccleſiaſticis curioſum praebuitnune autem nouum quoddam ſpectaculum ab Ariana hereſi editur, cō uenerunt enim Haeretici & Conſtantius Imperator, vt ille quidem ſub praetextu Epiſcoporum, ſua poteſtate aduerſos cos quos vult vtatur.

As it is very true, that Hoſius Biſhoppe of Corduba in Spaine, was in the firſt councell of Nice, ſo is it as vntrue that theſe be his woordes, which you haue cited in his name, for they be the ſaiynges of Athanaſius, and not of Hoſius. Wherein ye haue done Athanaſius thréefolde wronge, firſt to attribute his writinges to an other, then alſo to cauſe him therein to beare falſe witneſſe againſt him ſelf, and thirdly, in that ye haue left out the firſt woorde of his ſentence, whiche is a materiall woorde, and bringeth in this his ſaiyng, as a reaſon of that whiche goeth before. Athanaſius •• ndeth him ſelfe gréeued, that both he and many other Godly Biſhops for the truthe it ſelfe, ſuffered much crueltie, and were wrongfully condemned, not according to the order of the Eccleſiaſticall iudgement, but by the cruell threathes of the Emperour Conſtantius beinge an Arian and a fierce mainteinour of the Arianiſme. Who notwithſtanding ſubtilly couered his vngodly dealinge vnder the pretence of a iudgement or ſentence paſt by Biſhops in Synode or conuocation, whiche he called Epiſcopale iudicium, a Biſshoply iudgement. But ſaith Athanaſius, Conſtantius can not ſo hide him ſelfe, ſeeing that there is at hand that can plainly bewray his wilines, for if this be the iudgement of Biſshoppes, what hath the Emperour to doo therewith. But if on the contrary ſide theſe things be brought to paſſe through Caeſars threates, what neadeth men, that haue but the name of Biſshoppes, &c. There are two thinges neceſſarily to be conſidered, for to vnderſtande rightly the true meaning of Athanaſius in this place by you alledged: firſt what was required to that whiche he calleth the iudgement belonging to Biſhoppes, or the Biſhoply iudgement. Than what was the dooinges of Conſtantius, pretending a iudgement of Biſhoppes. Liberius the Biſhop of Rome, as Athanaſius reporteth in this ſame Epiſtle require in a Synode Eccleſiaſticall, that it be free from feare, farre from the palaice, where neither the Emperour is preſent, neither the Earle or Capitaine thruſteth in him ſelfe, nor yeat the Iudge dooth threaten. He meaneth that it be frée from feare, threathes, and without this, that the Emperour or Rulers, do lymitte or preſcribe to the Biſhoppes what they ſhoulde iudge. This appeareth more plainely by S. Ambroſe, who alſo ſpeaketh of the lyke matter, yea vnder the ſame Prince, ſaiynge: Conſtantinus ſet foorth no Ad Valent. Epiſt. 32. Lawes before hande, but gaue free iudgement to the Prieſtes. The ſelfe ſame alſo did Conſtantius, (in the beginning of his reigne) but that whiche he well beg • nne, was otherwiſe ended. For the Biſhoppes at the firſt had written the ſincere faith, but when as certeine men will iudge of the faithe within the Palaice; he meaneth after the opinion of the Courtiers and preſcription of the Prince, otherwiſe it was not vnlawfull to iudge of matters, concerning faithe within the Princes Palaice, the Prince alſo beynge preſent, for the firſt Nicen councell was holden within the Emperours Palayce, and he him ſelfe was preſent amongeſt them: They brought this to paſſe, that thoſe iudgementes of the Biſshoppes were chaunged by Circumſcriptions. Then is required in a Synode (ſaieth he) that 〈…〉 the onely feare of God, and the inſtitutions of the Apoſtles, doo ſuffice to all thinges. Next, that the right faithe be approued, and Hereſies, with the mainteiners thereof, be caſt out of the councell, and than to iudge of the perſones that are accuſed of any faulte. So that the Biſhoply ſeſſion or iudgement, muſt haue freedome, muſt iudge by the onely woorde of God, muſte haue the Biſhops that doo iudge to be of the right faithe, and muſt firſt examine the Religion and faithe of the partie accuſed, and then his faithe. Conſtantius, who notwithſtanding that he did pretende a Biſhoply iudgemēt, vſed none of theſe obſeruauntes, but the cleane contrary. For as Athanaſius complayneth in this Epiſtle, the Emperour wrought all togeather with threates, menaſsinge the Biſhoppes other to ſubſcribe againſt Athanaſius, or to departe from their Churches: Who ſo gaynſaide the ſubſcription, receiued to rewarde, either death or exile. He without any perſuaſion with reaſons, compelleth all men by force and violence, in ſo muche as many Biſhoppes afterwardes excuſed themſelues, that they did not ſubſcribe of their owne voluntary, but were compelled by force. VVhere as, (ſaith he) the faithe is not to be ſet foorth with ſwoordes or dartes, or by warrelike force, but by counſailing and perſuadinge. He in the ſteade of Gods worde, vſed his own will, appointinge and preſcribing what ſhould be determined, anſwering ye godly biſhops, who obiected againſt his vnorderly doings, y• eccleſiaſtical Canō: at quod ego volo pro Canone ſit. Let my will ſtande for the Canon. Pretending a iudgement of Biſhops, he doth what ſo euer liketh himſelfe. Where as Hoſius ſaith, cytod by Athanaſius in this Epiſtle: The Emperour ought to learne theſe thinges of the Biſshoppes, and not to commaunde or teache them what to iudge in this kinde of iudgement, for the Prince ſhoulde not ſhowe him ſelfe ſo buſy or curious in Eccleſiaſticall thinges, that his will and pleaſure ſhoulde rule or guyde them, in ſteade of Gods woorde, and the godly Canons of the fathers. Conſtantius woulde haue no other Biſhops but Arians, whiche were no Biſhoppes in déede, as Athanaſius ſaith, and much leſſe apt to iudge of the matter, touching a principall article of our faith, or of the faithfull Biſhop Athanaſius: and taking his hereſy as an vndoubted truthe, that might not be called into queſtion, he ſought by all meanes, to haue Athanaſius condemned, and al Biſhops to refuſe his communion, and to communicate with the Arians. Theſe diſorderly dealinges of the Emperour, Athanaſius cōdemneth, as directly againſt the order of Eccleſiaſticall ſeſſion or Synode, how ſo euer he pretended vnder the colour of the Biſhoply iudgement, to abuſe his owne power and authoritie after his owne luſte againſt whom he woulde. You would haue it ſeeme to the ignoraunt, that Athanaſius mynde in this place were to denie, that Princes ſhould medle or deale in Eccleſiaſtical thinges or cauſes, which is farre frō his meaning: for he him ſelf with many other godly biſhops, as I haue ſhewed before, did acknowledge the Princes authoritie herein, & in this ſame epiſtle he him ſelfe confeſſeth this Emperours authoritie to call coūcels, & citeth Hoſius alſo, who enclineth to that purpoſe, both of thē confeſſing, y• Conſtans & Conſtantius Thēperours, did cal al the Biſhops to ye coūcel, which he calleth Sardicēſe conſiliū: about the accuſatiōs & crimes laid in againſt Athanaſius. And Theodoretus affirmeth. yt this Emperour Cōſtantius Lib. 2. ca. 15. called a Synode at Millaine about ſuche like matter, at whoſe callinge the faithfull Biſhops aſſembled, parentes regio edicto, obeying the Kinges Summons: which they would not haue done, if it had béene vnlawfull for him to haue had any dooinges about councelles. But when he abuſed his authority in the coūcel, as though his power had béene abſolute, without limites or boundes, willinge them, yea cōpelling them, to doo after his wil againſt good conſcience, they would not obey him. Quin etiam palam praeſentem regem, coarguebant impij & iniuſti imperij, but did opē ly reproue the Kinge for his wicked and vniuſt rule or cōmaundement: whereby is manifeſt, that Athanaſius, ſpeaketh not againſt the Princes authority in Eccleſiaſticall matters, but againſt his tiranny, and the abuſinge of that authoritie, whiche God hath geuen him, wherwith to myniſter vnto Goddes will, and not to rule after his owne luſt: they commende the authority, but they reproue ye diſorderly abuſe thereof. Now let vs ſée how this ſaying of Athanaſius helpeth your • auſe. Conſtantius the Emperour dealt vnorderly and after his owne luſte againſt Athanaſius and others, pretendinge neuertheleſſe the iudgement of Biſhoppes, whiche Athanaſius miſliketh, as is plaine in this place auouched: Ergo, Biſhops and Prieſtes may make lawes, decrées, orders, and exerciſe the ſecond kinde of Cohibitiue Iuriſdiction ouer their flockes and cures, without commiſſion from the Prince or other authoritie: I doubt not but yée ſée ſuche faulte in this ſequele that yée are, or at leaſte yée ought, to be aſhamed thereof.

Almighty God ſaith by his Prophete Hieremy, vvhich vvas both a Prophet and a Prieſt. Ecce dedi verba mea in ore tuo. Ecce Hier. 1. conſtitui • te hodie ſuper gentes & ſuper regna, vt euellas & deſtruas & diſperd • s, & diſsipes, & aedifices, & plantes, Gregorius Nazianzenu • Greg. Nazian. de Hier. dict. oratione. 18 ad ſubditos timore per culſos & Imperatorē iraſcentem. Ezech. 34. ſermone de dictis Hieremiae ad Iulia • um Imperatorem: Pu • as no patimini vt verum vobiſcum agam, ſuſcipitis ne liberratem verbi & libenter accipitis quod lex Chriſti ſacerdotali vos noſtrae ſubijſſet poteſtati, atque iuſtis tribunalibus ſubdit? Dedit enim nobis poteſtatem, dedit principatum multo perfectiorem principatibus veſtris, aut nunquid iuſtum videtur ſi cedat ſpiritus carni, ſi à terrenis caeleſtia ſuperentur, ſi diuinis praeferantur humana? Sed patienter quaeſo accipite libertatem noſtram. Scio te ouem eſſe gregis mei, ſcio te intra ſacra altaria cum veneratione ſubijci manibus ſacerdotis, &c.

And by this Prophete Ezechiel almighty God ſaith: Ve paſtoribus Iſrael, quod infirmum fuit non conſolidaſtis, quod aegrotum non ſanaſtis, quod confractum non alligaſtis quod abiectum non reduxiſtis, quod perierat non quaeſiſtis. Into the vvhiche maledictions and curſes, the Biſhoppes and Prieſtes muſte needes encurre if they haue no Iuriſdiction ouer their flocke, if they may not viſit them, if they may not refourme them, if they may not order and correct them at all times as they ſhall ſee cauſe.

Chryſoſtomus Homil. 5. de verbis Eſaiae, vbi ſacerdotem aſt • uit eſſe Chryſoſt. hom. 5. de verb. Eſa. medium inter Deum & Hominem, nullumque honorem in terris illius honori poſſe conferri.

And therefore here to conclude this my obiection vnto your L. aunſvveare, I ſhall here finiſhe the ſame, ſayinge vvith the bleſſed martyr Ignatius, S. Iohn the Euangeliſtes diſciple. Quod nemo praeter Epiſcopum aliquid agat eorum quae ad Eccleſiam Ign. Epiſt. 7. ad Smyrnenſ. pertinent. And ſo to adioyne hereunto the ſayinge of S. Auguſtine, vvho in ſpeaking, Contra Iulianū, ait de doctoribus Eccleſiae: quod credunt, credo: quod tenent, teneo: quod docent, doceo: quod praedicant, praedico: iſtis cede, & mihi cedes. &c.

In all this parte there is not one ſentence, that can be drawen by any force to helpe your cauſe. It ſuffiſed you to heape vp a ſorte of teſtimonies togeather, to make a ſhew although nothing to the purpoſe. Yea the woordes ſpoken to the Prophet Hieremy maketh plainely againſt you. For they ſhew that the myniſters in Gods Church, haue authoritie to plucke vp by the rootes, and to deſtroy euilles and the kingedome of Satan, to plante good thinges, and to edifie the Churche, as the gloſe enterlined hath it, or all maner wicked and falſe doctrine, and what ſo euer the heauenly Father hath not planted, as the gloſe ordinary expoundeth it. But the meanes whereby this iuriſdiction and authority is exerciſed, is limited and appointed in theſe woordes: Beholde I haue put my woordes in thy mouth, ſaithe God to Hieremy. So that other iuriſdiction ouer people & kingdomes, than the preachinge of Goddes woorde Hieremy had not. Hieremyes mouth is touched, ſaith y• gloſe ordinary, and the Lordes woordes are geuen (to him) that he ſhoulde receiue boldenes to preache. Of this holdenes to preache the woorde of God, ſpeaketh Gregory Nazianz. in the place by you alledged. After he had comforted his hearers, he tourneth his ſpeache to the Princes, and ſuche as were in authority, muſte wee ſpare you (ſaithe he) bicauſe of your power, as though we feared, or were aſhamed of the libertie geuen vs of Chriſte? Chriſtes lawe hath made you ſubiect to my power, and to my iudgement ſeate. He ſpeaketh of a ſpirituall ſubiection by faith, & obedience to the myniſter, exhortinge, comfortinge, and edifiyng to eternall life by the woorde of God. And he addeth more expreſſedly what maner of rule or empyre he challendgeth, namely ſuche as bringeth the fleaſhe to be ſubiect to the ſpyrite, ſuche as maketh earthly thinges ſubiect to Heauenly. And the ſubiection he requireth is none other, than ſuch as the ſpiritual ſhéepe oweth to the ſpiritual paſtour, whoſe rule and ſubiection Chriſte vttereth in this ſentence: My ſheepe heare my voice and follow me. I know ſaith Nazianzene to the Ioan. 10. Emperour, that thou arte a ſheepe of my flocke, and thereupon he concludeth that he muſte boldely preache the woorde to the Emperour, & that he on the other ſide is ſubiect therto & ought to obey. And this is the propre Iuriſdiction that belongeth to the Biſhoppes & Prieſtes, the whiche if they exerciſe with all poſſible diligence & faithfulnes, they ſhall eſcape the curſes that the Prophete Ezechiel menaſſeth: As cōtrarywiſe if they vſe neuer ſo princely, your popiſh, or rather pompous Canon Lawe iuriſdiction, whiche conſiſteth in Courtly conſiſtories, & Forinſecall iudgements, farre diſagreynge from the right iuriſdiction of true and Chriſtianlike Prelates, they ſhal not in ye ende eſcape the deſerued maledictions, and curſes threatned to ſuch by the Prophet Ezechiel. Chryſoſtome in the homily by you cited condemning the preſumptuouſnes of the kinge Ozias, in enterpriſing to offer incenſe, whiche belonged by Gods cōmaundement onely to the Prieſt, doth compare the obiect or matter of bothe their Myniſteries togeather, affirminge, that the Prieſtly dignity reſpectinge the matter whereabout it is exerciſed, whiche is heauenly and ſpirituall, doth farre excéede the other, for yt the matter thereof is but earthly and outwarde. His woordes maketh his meaninge plaine: The kingly throne (ſaith he) hath the adminiſtration of earthly thinges, and hath not beyōde this power, any further authority. But the throne of the Prieſt is placed in heauen, and he hath authority to pronounce of heauenly buſineſſes, who ſaithe theſe thinges? the kinge of heauen him ſelfe: what ſo euer yee binde vppon earthe, ſhalbe bounde in heauē alſo: and what ſo euer ye lowſe on earth, ſhalbe lowſed in heauen alſo, what may be cōpared with this honour? Heauen taketh of the earth principall authority to iudge. For the iudge ſitteth in the earthe: the Lorde (Chriſte) followeth the ſeruaunt, and what ſo euer this (ſeruaunt) iudgeth in the inferiour (partes) that ſame he (Chriſt) approueth in Heauen. Therefore the Prieſt ſtandeth a meane or mediatour betwixt God and mans nature, bringyng vnto vs the benefites that comme from thenſe (from Heauen) &c. Theſe woordes of Chryſoſtome if they haue not an indifferent interpretour, that will make his woordes by iuſte circumſtaunce to ſerue his meaninge, and not to binde his meaninge to his bare woordes, will make Heauen to receiue authoritie of the Earth: will proue Chriſte to be inferiour to the Prieſte, and the Prieſt to haue the mediation betwixt God and man, by meanes whereof wee may receiue the Graces that cummeth from Heauen, whiche mediation belongeth onely to Chriſte.

Now ſith in al theſe obiections hitherto, ye haue brought foorthe nothinge at all, that eyther made not againſte your ſelfe, or that maketh any whitte for you, it is more then time yée drawe to Concluſion, and bycauſe no good Concluſion, can followe of euill premiſſes, yée were dryuen to conclude, & finiſhe vp your obiection with the like patchinge, wreſtinge and falſifiynge your Authours, as yee did before: and therefore in the Concluſion, like to him, that hauinge no right to any, claymed all, to obteine ſomewhat at the leaſt: Euen ſo you, to prooue that your Biſhops, and prieſtes haue al iuriſdiction Eccleſiaſtical, alleage a peece of a ſētence out of Ignatius, which barely by it ſelfe recited, géeueth not onely all that vnto the Biſhop but al thinges belonginge to the Church beſides, and that no man may do any thinge, not ſo muche as toll a bell to ſeruice, or ſweepe the Church, but onely the Biſhop muſt dooe all alone. Whiche concluſion ſome of your complices would ſo litle allowe, as thoſe whom yee would ouerburden, and yee your ſelfe might go play you, as one that had naught to doo, in any thinge perteining to the Churche. But to helpe the matter, and to make Ignatius woordes plaine without abſurditie, you muſt take with you the reſidue of the ſentence that followeth, which yee leaue out, of The Sacrament of Thankeſgeuinge, and Celebratinge the Diuine Seruice, and then it ſhall eaſily appeare, that Ignatius talketh of ſuche dooinges of a Biſhop, as in déede declare his function & office, & yet furthereth no whit the Concluſion of your obiection. So that your Concluſion beynge yet as inſufficient as the reſt, you are faine to adioyne an other péece thereunto: Wherein although yee ſhewe howe euill a ioygner you bee, to adioygne thoſe two péeces of ſentences togeather in one Concluſion, that are of cleane ſundry matters, yet in one poynte yee haue made them bothe agree, that as yee wreſted the one, ſo ye not onely wreſt, but flatly falſifie the other, and yet neither of them bothe ſtande you in any ſteade, to helpe your obiection, muche leſſe to conclude the ſame. For fyrſt, how dooth this followe: S. Auguſtine ſaith (ſay you) of the Doctours of the Churche: That they beleeue, I beleeue: that they holde, I holde: that they teache, I teache: that they preache, I preache: yeelde to them, and thou ſhalte yelde to me. Ergo, Biſhoppes and Prieſtes haue power and authoritie to make lawes, orders, and Decrees, and to vſe all cohibitiue iuriſdiction ouer their flockes and cures. Nowe if your freendes that haue beleeued hitherto as you beleeue, haue helde as you holde, taught as you teache, preache as you preache, and beleeuinge the vpright dealinge and conſcience, that you pretende, haue yelded vnto you herein, do but a litle examine your falſe dealing with thoſe Fathers, whom you would ſeeme ſo wholy to folowe, I thinke they woulde no longer beleeue you, holde with you, nor yelde vnto you, but ſuſpecte you as a deepe diſſembler, or rather abhorre you, as an open ſclaunderer and belyer, not onely of me, but of the auncient Fathers them ſelues. For firſte I woulde learne of you, where S. Auguſtine hath thoſe woordes, in all his ſixe bookes againſt Iulian, Iſtis cede & mihi cedes, if he haue them, ſhewe where: if he haue them not, then howe dooe ye followe S. Auguſtine? Howe dare you impudently ſaye, ye preache and teache that he did, when ye manifeſtly mangle, alter, peruert, and corrupt the ſaiynge that he did teache. In deede for faſhions ſake ye cite a péece of S. Auguſtines ſentence, that they beleue I beleeue, &c. but for that which followeth iſtis cede & me non caedes: yelde to them and thou ſhalt not ſtrike or whippe me: you haue put in theſe woordes, iſtis cede & mihi cedes, yelde to them and thou ſhalt yelde to me: and yet this corrupting of the ſentence maketh it ſerue no whit the more for your purpoſe, but vttereth your falſhood: that belike will not ſpare to corrupt that whiche maketh flat againſt you, that thus vſe to corrupt this, which maketh neither to nor fro with you, nor againſt me. But as S. Auguſtine writinge in ye ſame matter againſt Iulian, a Diſciple of Pelagius, an Engliſhe Monke, dealing with S. Auguſtine, as ye haue doon with me, ſaide to Iulian: ſo ſaye I to you. Ye feine me Lib. 3. to ſaie that I ſaie not, to conclude that I conclude not, to graunte that I graunte not, and you conclude to your ſelfe that whiche I denie, &c. In deede you haue laboured more to finde out thoſe reaſons whiche ye Lib. 5. might better vtter againſt your ſelfe than againſt me. But in ſuche a cauſe ye ſhould not neede to take ſuche peines, if you had any ſhame in you. S. Auguſtine in theſe bookes againſt Iulian, as in his other againſt the Donatiſtes, (as I haue declared before) did attribute vnto the Emperours and Princes, the Biſhoppes and Prieſtes, ſuche Eccleſiaſticall Iuriſdiction as I haue doone. Of the ſame mynde that hee was herein, were alſo theſe fathers, that he cyteth. Wherefore you wyll nowe I truſte, accordinge to your promyſe, yelde and relente: If not to me for ſtubborne harte: yeat accordynge to your concluſion to S. Auguſtine, and the auncient Fathers, to beleeue herein that they beleeue, to holde that they holde, to teache that they teache, to Preache that they preache, and no moare to wrynge, mayhem, ſlaunder and belye them. And than bothe I and all other 〈1 page duplicate〉 〈1 page duplicate〉 faithful Chriſtians wil both better beleeue you, and geue God thankes for you.

After longe expectation, and many promiſes, his L. final anſvveare to the ſaide obiections, vvas as hereafter folovveth. For as muche as I doo perceiue, that you are not to be reſolued in this matter, I ſhall here ſtaie and proceede no further vvith you in the ſame: and like as you haue bene, ſo you ſhalbe vnto me moſt hartely vvelcome: You ſhall lacke nothinge that is in my houſe to pleaſure you: And from hencefoorth I ſhal leaue to haue any further talke or conferēce vvith you in theſe controuerſies of Religion. And for all ſuche talke and vvrytinge as hath paſſed already bitvveene vs, I ſhall perfourme this my promiſe, bothe firſte and laſt made vnto you, that you ſhalbe vvel aſſured, not to ſuffer any hurte or damage therby.

You deliuered this obiection vnto me in writinge, betwixte Eaſter and Whitſontide, about the ende of April: within two daies folowinge, when I had redde the ſame, I tould you, that in the collection of your common places, you were muche abuſed, for that you had miſtaken them, and obſerued no iuſte circumſtances of the authorities, whereby to haue knowen the authours meaninge: And ſo wée continued in debatinge and reaſoninge, from time to time, about this matter of Iuriſdiction, and others, vntill the beginning of September folowinge, before which time, your obſtinacy grewe ſo muche, that I was forced, through your vnorderly behauiour, to reſtreigne you of your licentious talke, and ſequeſter you from conference with any, hauinge ſo muche before abuſed your ſelfe, and eſpecially in mine abſence, and I was the rather moued ſo to doo, for that I perceiued all that I did, was but in vaine: as at diuerſe times and often, I repeated that vnto you, obſtinately bente to the contrary, meaninge by ſuche ſtouteneſſe to recouer your credite, which through your inconſtancie was ſo empaired amongeſt your friendes. I ſaide, at your firſte comminge, and many times after, you beynge ſente by the Honourable Councell, that you were welcome, whiche by good proufe, although vtterly without any your good deſerte, yée founde true. I did ſay, that I woulde leaue to haue any further talke or conference with you, touchinge matters of Religion, or any other: but you ſhoulde haue ſhewed the time and place, where, and when theſe woordes were ſpoken: I ſpake them the Sunday at after diner, when in your gallory, I did reprooue you of your diſorders, and therefore reſtreigned you of ſuche libertie, as before yee had enioyed. The promiſe made vnto you, not to vtter that whiche yee ſhoulde ſay by way of reaſoninge, in preiudize of the Q. Maiſties Lawes, I haue hitherto, & yet doo firmely kéepe to you, as you can not iuſtly chardge me with the contrary, in any particuler pointe, and ſo you haue ſuſteined no hurte or domage thereby.

The perfourminge of his promiſe vvas as hereafter folovveth. Firſt there vvas a rumour ſperced abroade very ſhortly after by his ſeruantes, that I had ſubſcribed to certaine Articles, t • nne in number.

Seconde, there vvas by his ſeruantes a further rumour raiſed, of my recantation, tyme and place appointed therof to be at the Pariſhe Churche of VValtham, vvhere his L. did then manure and abide.

Thirdely, his L. did at his open table, and in the praeſence of many, chardge me vvith the change of my Religion nine times, and beinge put in further remēbrance by one M. Denny vvho vvas a Sogener vvith him, his L. ſaide, that I had altered and changed my Religion, not onely nine times, but nineteene times, and that I vvas of no Religion.

Fourth, his L. did permitte the ſaide M. Denny at his open table toto muche to abuſe me. VVhere the ſaide M. Denny did openly and before many, chardge me vvith theſe three crimes follovvyng, Firſt vvith incontinency of life, thus ſayinge: That if I had not as many children as he, he did knovve that I had deſerued to haue ſo many. Seconde vvith Gluttony, affirminge that I vvas an Epicure. Third and laſte vvith Hipocryſie, and that I vvas a great diſſembler and an Ipocrite. The ſaide M. Denny beyng a man to me vvholly vnknovven. His L. did ſhevve him ſelfe openly to be ſo vvell pleaſed vvith theſe his ſlaunderours vvoordes, that he myniſtred iuſte occaſion for me to thinke that his L. had procured the ſaid M. Denny thereunto.

Fifth, by ſo muche the more, I had good cauſe to thinke ſo, for that his L. did immediatly thereuppon, viz. vvithin one hovver after, in fortifiynge the ſaide talke commaunde me to cloſe impriſonment.

Sixth, and laſte after that he had kepte me ſixe vveekes in cloſe impriſonment, by his L. complainte I am novve at this preſent pryſoner in the Tovver, muche contrary to his promiſe before made.

The premiſſes beyng true (like as they are all moſte true) beyng to openly committed and before to many vvitneſſes to be denied. Your honour may eaſily iudge vvith vvhat vviſdome, diſcrecion, and charity I haue beene vſed, I being a poore man, the Q. Maieſties priſonner and to his L. committed (I dare boldely affirme) to be vvell vſed. It vvas very ſtraunge to me to ſee ſuche behauiour openly ſhevved at the table of ſuche a man. Surely for mine ovvne parte, I vvas neuer ſo vſed, neyther openly or priuately at any mans table before in my vvhole life. My hūble ſute therfore vnto your honour is, that proufe and triall may be had of my trueth herein, and vvhat my deſeruinges hath beene for the vvhole time of my abode there. In due ſearch and examinacion hereof I doubt not but there ſhal fall out matter betvvixte vs, either of muche ſimplicitie and trueth, or els of great crafte and falſehoode, either of honeſt, vertuous, and godly, or els diſhoneſt, vicious, and vngodly vſage, and either of muche light, learninge, and knovvledge, or els of very groſſe ignoraunce, and palpable darkenes, let it fall and light on the vvhiche ſide it ſhall happe, vppon the triall and examination made, I doubt not by Goddes helpe, but that your honour ſhall haue a full ſhevve and a ſufficient proufe made of euery thinge that hath paſſed betvveene vs. There may be deniall made for a ſhifte and ſome ſhorte time, but for any longe time it may not poſsible endure, euery thinge being ſo openly committed and done, ſo diuerſe and many beinge of knovvledge and vvitnes thereof.

To this challendge of promiſe breache, in theſe ſixe pointes: Truely I know not of any rumour ſpredde of you, by any of my ſeruauntes, or otherwiſe that yée ſubſcribed to any Articles, ne, yet euer herde any thing hereof, before I ſawe the ſame reporte in your booke publiſhed: And if any ſuche rumour were ſpredde by any my ſeruauntes or other, you ſhoulde haue named him, that he might receiue condigne puniſhment therefore.

Seconde, as to the further rumour of your Recantation, I ſay likewiſe I vnderſtoode nothinge but by your owne reporte in your booke, and therefore referringe the Authour to be puniſhed accordingly, I thinke the puniſhment ought to light vppon your ſelfe.

Thirdly, as to my chardge of your changynge in Religion. ix. times, yée. xix. times, I ſaid ſo and that truely vppon proufe of your vnconſtant affirminge and denying, not ſo fewe times, as I had good experience oft in you, and can haue witnes in the ſame.

Fourthly, touchinge your abuſing by M. Denny, yée miſreporte the Gentleman, as to any thinge that euer was ſpoken before me. But if any ſuche were, it was as I herde ſay at my retourne home (for I was abroade in preachynge whan ſuche ſcoffinge talke was betwixte you) by occaſion of ſome talke myniſtred on your parte to M. Denny, partely by waie of merie talke betwixte you twaine, & partely ſturred vp by your vnſéemely woord • , and yet none of all theſe in my hearinge. But in the laſt date, whan I reſtraigned your libertie, you did ſo much before me at my table prouoke the ſaide gentleman by calling him Epicure, for that he faſted not as ye ſaide, that I, fearing leaſt M. Denny like a younge man ſhould geue ſome euil woords againe, willed him to ſay nothing, for that I my ſelfe woulde anſweare the matter for him: Mine anſweare was, that I meruailed why you woulde call him Epicure: for if you ſo thought, becauſe he did eate fleaſhe, & neuer fyſhe, I ſaide, he might ſo well faſt with fleaſhe, as with fiſhe: but if it were for that he vſed not abſtinency, I ſaide in that M. Denny did more then you: for where you had euery daie in the wéeke your thrée meales, frydaie and other, the gentleman was contented thrée daies in a weeke, with one meale a daie, and neuer dyd eate aboue two. And as it is vntrue, yt either M. Denny was a man to you vtterly vnknowen, beynge conuerſant togeather in one houſe a quarter of a yeere before, and in familiar company, yea ſought many times by you to play at the bowles, to walke in the parke, & to be mery togeather: ſo is it alſo vntrue, that I hearde you ſo abuſed as I coulde or did like therein, and ſo vntruely dooe you ſurmiſe, that I ſhoulde procure M. Denny, by any meanes to abuſe you, as yee malitiouſely conceiue of me.

Fiftely, as to the reſtrainte of your liberty, whiche you cal cloſe impriſōment, to haue ben for theſe talkes betwixte M. Denny and you, within one howre after: You knowe right well, that your reſtrainte was not vppon that occaſion, but vpon your ſeemely behauiour aboute other matters, whereof ye make no mention, leaſt you ſhoulde haue prooued your ſelfe a Lyer. After I had in fewe woordes calmed the ſtorme that ſéemed would aryſe betwixt M. Denny and you. I entred into talke with you in matters of Religion, as I was wont to doo daily before. The talke was of veniall & mortall ſinne: you haue not forgotten the occaſion, I am ſure: for if you haue in your remembraunce the Monkiſh Iebuſites, you cal them Ieſuytes, you may remember that a croſſe that came from them, gaue the occaſion of the talke in that matter. I proued that no ſinne is ſo veniall as it coulde be remitted by any ceremony: yea, there is no ſinne but the ſame of it ſelfe is mortall, and yet venyall, to be purged by the merites of Chriſte onely: and that all ſinnes, were they neuer ſo mortall, were neuertheleſſe venyal, ſauing al only the ſinne againſt the holy Ghoſt, whiche is irremiſſible. For this my ſaiyng, and other pointes whiche I condemned, ye fell into ſuche a rage, that ye not onely rayled againſt the Biſhop of Sariſbury, ſaiynge: he was vtterly vnlearned, and that he ſhould neuer be hable to anſwere M. Hardinges booke, but alſo openly called me almoſte in plaine termes Heretique, and ſaid, my doctrine which I preached (yet ye would neuer heare me) was erroneous, filihy, and blaſphemous: ſo filthely your blaſphemous mouth, coulde raile againſt Gods truthe. Whereupon, I, to ſtate you, ſaid alonely that thoſe were vnmannerly wordes to be ſpoken at myne owne table: and therfore would as than ſaye no more openly vnto you there, but tolde you that after dynner I would ſhewe you more of my minde, betwixt you & me. And ſo ſhortly after dinner, I came vp to you, and there calling you into the Gallorie of my houſe, adioyning to your chamber, I put you in remēbraunce of that which I had before oftentimes admoniſhed you, of your outragious talke in myne abſence, vſed oftentimes openly at my table, whereof I had ſondry tymes geuen you warninge, for that the ſame might breede perill to your ſelfe, blame to me, and offence to others. And bicauſe I founde ſtil the continuance of that your miſorder: yea, to be muche more vehement many times in mine abſence than in my preſence: Therfore I willed you thenceforth to abſteine from conferring with any man in any wiſe at all, adding that you ſhould haue to your chamber, all thinges neceſſary, & what meate you woulde competently appointe for your owne diet, whiche ye had accordingly. And although I did reſtraine you from comming to my table, or to goe ſo muche at large as you had doon: yet had you no other keper than you had before, which was your owne man: you had a faire Gallory adioyning to your chamber, openinge to my parke, your ſeruaunt a chamber by him ſelfe, nexte to yours, ye had Leades faire and large, on the whiche ye might walke, and haue proſpect bothe ouer the Parkes, Gardeins, and Orchardes. And therewith thriſe in the weake at the leaſt, whiles I laye at Waltham, with one by me appointed, you walked abroade into the Parkes, Garden, and Orchard: and this you call your cloſe empripriſonment. Sixthly, touching my complaint to the moſt honourable of you, whereby you were remitted priſoner againe to the Tower, what the ſame was, their honours can well declare, if their pleaſure ſo be: beinge ſuer that I haue not broken promiſe with you hetherto, in vttering your opiniō againſt the Lawes of the Realme, as I haue before ſaid, whiche ye ſhewed at any time in the priuate conference. And ſo ye haue not any cauſe to challenge me in that behalfe.

To conclude, by the premiſſes it may appeare to the honourable as by a taſt, what ſinceritie there is in you. Againe, that this your quarreling and beliynge me by ſpreadyng this booke, was and is chiefly, to recouer your credit with thoſe of your faction: who as I haue ſaid, had conceiued ſome doubt of your reuolt, and to cōfirme them in their grounded errour, and herewith to bring me and other ſuche as I am, into obloquy and hatred. And laſtly, to impugne & barke againſt the Q. Maieſties Lawfull and due authoritie, whiche you and your complices daily labour to ſubuert: which matter I referre to be further conſidered, by the graue wiſdome of the moſte honourable.