your selues halowe you the house of our lorde god of your fathers beiÌ„g al the filthenes out of the holy place afterward thei gathered ii Paralipâ— xxxix Ezechias commaunded the prest and leuites to purifye them selues the house of god and to make sacrifice and offerynge for synne there brethereÌ„ and they dyd puryfye them selueâ— they went in after the commaundement of the king that bi the and that by the worde of our lord they myght clense the house of our lorde and the prestes weÌ„t into the templâ— of our lord for to clense it the brought forth c. And after for the kiÌ„g comaundid that the burnte offeringe shulde be made for the sinne of all Israell And he did set leuytes in the house of our lorde with cimbaâ—les and saiterys and harpes accordinge to the comaundementes of Dauid the king of god The kinges feare of visious of NathaÌ„ the prophete For it was the commaundement of our lorde by the hande of his prophetes And the leuites stode holding the organs of Dauid and the preistes triumpheth and Ezechias commaunded them to offer burnte offeringe vpon the aulter c after Ezechias the priÌ„ces comaundid the leuites they shulde prayse our lorde with the wordes of Dauid and Asaph the leer of visions Ezechias commaunded the peple to offer Whiche did laude god with greate gladnes honour him with kneling Ezechias more ouer addid this Ye haue filled your handes to our lord come nere and offer the sacrifices thankes offering in the house of our lorde ☞ And then al the multitude offered c. When prestes in the churche and in the holye place dyd all thinges after the coÌ„maundement of the kinges and princes and did obey them in offerynge sacrifices in the purifyinge or halowinge of the house of god and the sanctuari and in the prayers that were made in the churche it semeth that it longeth to kinges and princes to commaunde the preistes in suche thinges and that it longeth to the prestes to be obedyent to them ii Parali xxx 〈…〉 Ezechias wrote epistles to al Israell and Iuda to effraim manassen that they shulde come to the house of our lorde in Ierusalem to offer passouer to the lorde god of Israel The kinge seÌ„t to bydde the peple to offer helde a ê‘liameÌ„t in Hierusalem where the decred that 〈◊〉 feast of pasouer shulde be kepte the ii moneth And the king helde a councel with his lordes and al the congregacion in Hierusalem and they decreed to kepe the feast of passouer in the seconde moneth and after the mensengers went with letters bi the commaundement of the kinge and all his lordes to all Israel and Iuda showing to them accordinge to the kinges commaundement Ye childreÌ„ of Israell turne again c. And after that and ther vnto the hande of our lorde was in Iuda to make them of one accorde to do the commaundement of the kinge the captaynes according to the worde of our lord moche people where gathered in Hierusalem to make the solemnite of swete brede in the seconde moneth they arose and distroied the aulters in Hierusalem they cast downe althing where anye sacrifice was to ani Idol and threwe it into the water Cedron at the commaundement of the king thei kepte the feastees of passouer of swete breade after that in the .ii. ii Paralipom xxxii boke of Cronicles xxxi chapiter be those wordes that folowe Ezechias set the preistes and the leuites in theyr order to waite by course euerye man according to his office as wel the preistes as leuites for the burnte offeriÌ„ges pease offriÌ„ges to minister to thaÌ„ke to sing in the gates of the lodge of our lord Ezechias commaundyd the people to geneperte of there goodes to the preistes leuites that they might attende the seruis of god the tenth and fyrst fruteâ— wiâ—h thut they had vowed And after also Ezechias commaundid to the people that dwelled in HierusaleÌ„ that thei shulde geue parte to the preistes and leuites that they might attend the law of god after that Ezechias coÌ„mauÌ„ded that they shulde prepare storehouses in the house of our lorde whiche thinge when they had done they brought in the fyrst frutes tenthes and whatsoeuer they had vowed faythfully And the ouersear of them was Chonenias the leuite semey his brother was the second after whome were Iohiel and Azarias Naathin Asael Hierimoth Iozabad Eliel Iesmachias Maath and Bauay as rulers vnder the handes of ChoÌ„enias and Semey his brother by the commaundement of Ezechias the kinge and Azarias the bisshop of the house of our lorde to whome al thinges parteyned after Al thinges were done in the house of god at the coÌ„maundement of the kinge And Ezechias did althiÌ„g which we haue spoken in all iuda and did that whiche was Iuste godly before the lorde his god in all maner obseruaunces in the ministeres in the house of our lord according to the lawe cerimonies intending to serue his god in all his harte and he dyd prospere marke howe this good king dyd assygne and deuide to the prestes and the leuytes there offices and howe he wrote of the tenthes and the first frutes and those thinges that pertayned to the offices or to the ryght of the preestes asmoche as in the excersise of the ministeris in the house of our lord were done at his biddinge commaundement further it is wrytton in the fyrst boke of the Machabeis x i Machabeorum x chapiter Alexander the kinge wryteth to Ionathas sainge nowe we haue constitute that this day to be the hye prest of the country and that thou shuldes be called the kinges frende KiÌ„ges did put in and electe the hye preest and put them out c. i Machabeo xiiii Likewise Demetrius did gyue to Simon the hie preisthode also he did constitute Alchimus the prest and Anthiochus fyrst gaue the hic presthode to Iason after he put hym out gaue it to Menclaus i. Machabeorum vii and after put him out to made Lilimachus hie prest so alwayes the assinent and translacion of the hye preist did partayne to the kings Whether he wyl wheÌ„ preistes were not create but borne preestes as in Salomons tyme or else when that were desired by the voyces of thei people as in the tyme of these princes In SalomoÌ„s tyme preistes were borne preistes in the tyms of some princes aâ—ter the chosen and cleâ—â—e But nowe contraryewyse the hye preistes saye that they maye geue realmes and Empires to whome the lyste whiche was neuer harde nor rede the the did before nother in the old TestameÌ„t nor in the new◠☞ And this power of the kinges we haue read confyrmed in the new Testament for Math sayeth this They cam to Peter that were woÌ„te to gether poll money Mathew xvii Christ
bliÌ„dnes that we see it not that dysease is very perylous whiche we fele not vnmiserable is our condicion that wher as god doth seuereli punnisshe vs we enterpretate it as gentle dealiÌ„g with vs and accepte this vngodly Tyrannicall power as a greate benifitte vndoubtedly all powere is of god as the apostle sayth and whosoeuer resisteth the power resistith the ordinaunce of god But it is a verye noysome error to put no dyfference betwixt power geueÌ„ of god and Tyranny permytted of god and that we bering fauour to our owne siÌ„nes wil not acknowlege the very vengeaunce of god Rom xiii The differeÌ„ce of the ecclesiastical regal power muste be sought by scrypture ¶ But at the laste it came to our remembraunce that the sure dissolucion of this ambiguite shulde be requyred sought out of the holy Scripture wherein euer at this day liueth breatheth that confortyng spirite that chryst dyd promyse to sende to his to teche them all veryte for other wyse if we shulde leaue to mennes traditions the matter hath ben diuersly demed ¶ For sondry men haue haue had sondry opinioÌ„s vari opinioÌ„es be potestate pont Roma The opinion of them that iÌ„terpretate scripture synce â—ele of the ecclesiastical power some as it semeth leauing to the syncere sence of scripture after the dyscrypcyon therof measurynge the foundacion of this power do dyffyne and limite the ecclesiasticall power only to be the ministracion of the worde of god and they affyrme the bysshop of Rome with other bisshoppes to be geuen instede of the apostles whiche shulde obserue goddes worde after the lymyttes of his coÌ„maundemente shoulde teach preach that that is taught in the scripture adding nothing thervnto ne takiÌ„g any thyng therof away as though the deuyne prouidence neded anye helpe of mannes industry wherbe he myght the better prouyde for the helth of man other so inlarge The opinioÌ„s of the papists concernyng the power of the byshop of rome and extende the lymyttes of the Ecclesiasticall power that the appointe the endes therof hyme and his submyttyng to that power al holy prophane thynges heaueÌ„ly and wordly as for the bysshope of rome thei make him not aministre of the worde and a seruaunte but the vicare of god They geue vnto hym autorite of Dominyon that he may do all thyng saufe that is not his pleasure to do that he may Iudge al men that none ought to Iudge hym that he hath domynioÌ„ ouer Emperoures and kings and infewe wordes that he hath pÌ„emynence ouer all men is more ouer aboue a general counsel som other make al christen men equal and that was spoken vnto the apostles with small dyscresion The opinioÌ„s of them that make all men equall wyth smalle wysdoÌ„ confyrmyd they applye to all Christen men Confounding al orders of christen people being cleane repugnant vnto the othere sorte and as the other without almeasure dyd attribute to the bysshoppes of Rome al power some graunte power geuen to bysshoppes but by maÌ„nes lawe some coÌ„tende it to be geuen by God so these with no lyke faute seme to take al power awey Therbe some that graunte a power but not with staÌ„dyng they dissente in the cause the origine and where as the bysshop of rome wolde calenge hys premacye by the lawe of god they styfly affirme that it was ordeyned by the lawe of man Bysshopps that wer most vertuous take lest vpon theÌ„ ¶ The romaine bysshopps theyr selfes do not agre amonges them selues amonge whome as euerye on did exselle the other in hollines of lyuyng and religion so he dyd require and take vpon hym that lesse power and some agayn coud not refrayne ther haÌ„des from almost holy thyngs nor forbere the scriptures of god wherof the authorite intendyth to procede apon Whyche altercacion of opynyons and conflicte of sentenses in themselues disagreinge do geue vs iuste and laufull occasion to serche out the origine of this so great so ample so myghty power that we maye clerely se whense it came how it did procede how large it was geuen how it was extendyd by vsurpacion what was graunted by god what was added and adiected bi the wyl pleasure of maÌ„ finaly what bysshops haue taken from pryncys kiÌ„gs what thei haue vsurped to them selues the certaintie of all whiche thynges must be taken out of the holye scrypture whyche ys mooste syncere and incorrupte testymonye and yf the sense of scrypture shall so plainly appere that no man can doubte therof ¶ That it shall not be dysconuenyente to confyrme the same with recyting the dedes and actes of other men wherfore we shall furste of all assaye to serche furth Diuiso operis The deuision of this worke iÌ„to iiii partes pondre howe the ecclesiasticall power as it is vsurped nowe adayes hath not hys authorite by the lawe of god Secundly in what facion thys power is extended by the law of god Thrydly howe moderatly good bysshoppes haue vsed this power fourthly howe far the power nowe called ecclesiasticall partayneth proprely vnto kinges and fo to go in hande with the thyng whyche we dyd propounde in the furst place ye shall furst vnderstande â— i et c translato de coÌ„se what is comprehendyd vndere the ecclesyastycall power and it is vsurpyd now adayes the vnder the appellacion of this ecclesiastical power now a dayes is coÌ„tayned authorite to make lawes statutes which may bind al christeÌ„ men with authorite to compelle al men yea euen kinges and princys so that they shal make theyr answers in al maner causes yf any offence be pretendid the fyrst part Cap nouit de iudice before the bisshop of rome make ther plees in maters of trauerse before hym to depose prynces out of the admynystracyon theyr realmes to absolue subiectes of the othe of theyr obedyence set vppon other whome it shal please hym to excommunicate Cap ad oppostolice de sen reiudi libra vi to enterdicte to caste downe from aliue into hel or other whom it shal please him to sende vp in to heauen de sent ex per tot breffely to conclude to do al thiÌ„gs and more to and they go aboute to confyrme this power bi certen places of holye Scripture whyche textys we wyll examyn syncerly ¶ And in honest sorte and the chef place is math .xvi. The examinacion or the textys of scripture wherbi the papists chaleÌ„ge this power of the fyrste texte math xvi Thou art peter and apon this stone I wyll edifye my churche and the gattes of hell shal not preuayle agaynste it of that whych texte if it were graunted that thys were the intelleccion therof that it shulde sygnify the churche to be buyldid apon peter thaÌ„ shuld folowe as they sey manyfest probacioÌ„ of full powere whyche thynge for al that is not to
people Genesis xvii But let vs beginne at the boke of Genesis or of the creacion of the world in which boke it is thus writton The laude is the kinges and princes The laude of the preistes which the kinge gaue them by whiche wordes it manifestly appereth that the laud was the kinges and was geuen by them to the preistes and that the dominion of erth perteyneth to kinges in that that thei were kinges of whose handes the prestes receyuid al that laude they had and in the .xvii. Deutoronomi xvii chapiter of the boke of deuteronomi When thou shal entre into the lande whiche the lorde shal geue to the when thou shalte saye I wyl constitute a kiÌ„g ouer me as al nacions nere about haue that shalt constitute hym whych the lorde god shalt chose amongest the brethern and after that he shal sit vpon the seate of his kingdome he shall wryte hym oute in a boke this seconde lawe taking example of the prestes of the tribe of the leuites of which texte it manifystly apereth that all nacions at that tyme had kinges Kinges shuld be chosen of the same nacion haue a booke of the lawe se the lawe kepte And that they were constytude at the fyâ—st amongest the people of god by the eleccion of god to whome hit was commaunded that they shulde write the boke of the lawe of god that is to wrytte not onelye for that entent they shulde haue it and kepe it with them without any other vse of it But that they shuld commaunde that lawe to be kepte obserued insomoche that it longeth to them to correcte and to punyshe and it longethe to the preistes only to preache and to geue other example of the lawe yf it were required further to shew the preemynence of a Kynge it is wrytton in the thryde boke of Esdras in the .iiii. What loÌ„geth to a kinge or prince what to a preist and of the preemynence of a kinge chapiter the kinge is superiour of al and beareth rull of them and all that he commaunded them they do iii Esdre iiii ¶ And he sende them to warfare they go and breake downe hilles walles and towres they are kylde and kyll other men and ouer passe not the kinges worde and yf they get the victorye they bringe to the kinge al the spoyle lykewyse al other that medle not with warres nor fyghtinge but tyll the ground when they reape they bring tribute to the kinge And if the kinge alone do but commaund to kyl they kyl If he commaunde to forgeue they forgeue If he bid strike they stryk if he saye dryue awaye they dryue away if he say builde they builde if he commaunde to breke downe they breake downe yf he saye plante they plante and all the comens and rulers are obedieÌ„t to him and the king in the meane time sitteth downe eateth drynketh and taketh his rest and they kepe watche rownd aboute him none of them dare gette him out of the waye to do his owne busines but must be obedient vnto the kinges at a worde and in the fyrst boke of the kings our lorde sayd to Samuell shewe to them the dutie of a kiÌ„ge that shall raygne ouer them he shal take away your synnes your fildes your vyneyardes your olyuetres and he wyll take the tenthe of your corne and of your flockes and you shal be his seruauntes i ReguÌ„ ix What is the dutye and authorite of a kiÌ„ge and in the seconde boke of ParalapomenoÌ„ or Cronicles iii Paralopemeno xix rauadias a ruler in the house of Iuda shal be ouer al causes that appertayne to the kinge also they psalmist saieth nowe ye kinges be ye wyse be warned ye that are Iudges of the erth betokeneth that it belongeth to kinges to Iudge the erthe Psalmus iii It belongeth to kynges tâ— minister Iustice and Iudgement ¶ Also in the .xxxviii. chapter of duteronomium it is writton thou shalt constitute a kinge ouer the. Deutoronomium xxxviii And in the first boke of the kinges ix i ReguÌ„ q chapi when Samuel had loked vpoÌ„ saul our lord said to Samuel this is he hath I told the of ii ReguÌ„ ii ii reguÌ„ v he shal be ruler of my people and in the .iii chapiter of the seconde boke of kinges our lord sayth the man of Iuda haue noynted me to be theyr kiÌ„ge and it folowith in the seconde boke of the kinges .v. chapiter the seniors of Israel came ennoynted Dauid to be theyr kinge and our lorde sayed thou shalt fede my people and thou shalt be capitaine vpon Israell Salomen wryteth in his prouerbes by me kinges do raygne throwe me prynces make Iust lawes thorowe me lordes be are rule and all Iudges of the erth execute Iudgement and in the ProperbioroÌ„ viii vi chapiter of the boke of Sapience or wisdom Sapientia vi O ye kinges here and vnderstande geue eare ye that rule multitudes for power is geuen to you of our lorde and strength of the hiest whiche shall trye your workes and searche out your Imaginacions and a wyse Kinge is the vpholdinge of his people in the boke of Exodi the .xxxii. Exodi xxxii chapiter it is redde Aaron the high preist sayd to Moyses where he was in the roume of the prince and kinge The hye prestes called the kinges theyr lordes and theÌ„ selfes their seruauntes whiche proueth kiÌ„ges to be superiours as to the hye prestes let not my lorde be angry with me c. And Achimelich the hye prest called himself the seruaunte of kiÌ„g Saull in the fyrst boke of the kinges in .xxiii. chapiter the kinge seÌ„t to cal Achimelech the prest the sonne of Achetobe all his fathers house that is to saye the prestes that were in Nobe and they came al to the kinge and Saul sayd to achimelech here the sonne of Achitobe and he sayde here I am my lorde Saull sayd to him whye haue ye conspyred against me thou and the sonne of Isaye c. and achimelech answered god forbedde this from me let not the kinge suspecte anye such thinge agaynst his seruaunt in al the house of my father for they seruaunte knewe nothing in thyâ— matter nother lesse nor more ¶ Then there as the hie bisshoppes did cal the kinges there lordes theÌ„ selfes the kinges seruannts it maye wel be gathered that kinges be superiours to the bisshoppes that the bysshops ought to be subiecte to kinges Saynt Peter vsith the same maner of argumeÌ„tacioÌ„ in his fyrst epistle .iii. i Petri iii chapiter prouynge that Sara was subiecte to Abraham bicause she called hym lorde after the example of whome other women shulde be subiecte to their husbandes Christ by no other maner of argument dothe shewe in the .xxii. Math xxii capiter of Mathew that Dauid was inferiour than our sauiour but bicause he called him his lorde
sainge our lorde sayde to my lorde But there is to be noted also in this place that the kinge did geue sentence of death vppon the hiest bysshop Kinge saul gaue sentence of death vpon a chimelych the hye bysshope Saing thou shalte dye achimeliche and the house of thy father nor he is not blamed by cause he gaue senteÌ„ce of death vpon a prest but bicause he gaue vncharytable and vniust sentence against him that was gilteles salomon lykewise which belike authorite did condemne to death the hie preist Abiathar was hitherto blamed of no man bicause he gaue a wortye sentence agaynst him that deserued it iii Regst ii Salamon condemynid that hy bysshop Abiath to deth by like authorite Saull of treuth is to be noted therfore because he gaue seÌ„tence against him that did not deserue it and in the .xvii. IndicuÌ„ xviii et vltio chapiter of IndicuÌ„ and the last chapiter it is shewed at those dayes there was no kinge in Israell but eueri man did that thinge that he thought best by these wordes it semeth that the power of punishing did onely pertayne to kinges and princes and not to the preestes Power of punisshemeÌ„t longeth to kiÌ„ges for no dowbte there were many preistes without doubte at that tyme. But bicause they had no kinge not leader eueri man lyued aftex his owne pleaser and desire because ther was no suê‘iour regal power by whose swerde they might be refrayned from vice besides that in the .iiii. iiii reguÌ„ xviii booke of kinges xviii capiter this is conteyned Ezechias kiÌ„g put away the abuses of ecclesiastical thiÌ„ges pulled downe the brasen serpent Sette vp by Moyses and commaunded by god when he so it abused Ezechias put awaye the hilaulters and brake the Images cutte downe the groues and brake the brasen sarpent which Moyses made for tyl that tyme the childreÌ„ of Israell dyd offer to it Ensence And whie maye not nowe the abuse of ecclesiastiall thinges and of al thinges that be with in the churche pertayne to examinacion and correction of the kinges maiesty if it be manifestly perseaued that it be against the honour of god as the good king Ezechias did to whom ther was none lyke amongest al the kinges of Iuda in kepinge all the commaundementes of god he did extende his power within the bandes of the churche And by hys newe commaundementes toke awaye the broken sarpente set therâ— by the coÌ„maundement of god wheÌ„ he sawe it honoured contrary to the honour of god If a kinge coulde chaunge that thinge which god coÌ„maunded to be done if it come to yll ende and that with in the churche howe moch rather might he chaunge these thinges which commaunded by the coÌ„maundemeÌ„t of man be yll abused it maketh for this purpos that is wrytton in the .ii. boke of Cronicles .viii. ii Parali viii chapiter and the kinge Salomon did ordeyne the offices of prestes in theyr mynisteries after the ordinaunces of Dauid his father and the leuytes in there order that they shulde geue thankes and ministre before the prestes after the ryte or cussome of euerye day the porters in there ordre by gate and gate Salomon did order the offices of preiâ—â—es and ministers in the churche for so commaundyd Dauyd the seruaunte of god and nother the prestes nor leuites dyd breake ani thinge of the commaundement whiche the kinge commaunded them it agreeth with this that is writtoÌ„ in the booke of the Cronicles .xix. ii ParalipouÌ„ xix chapiter Iosaphat dyd constitute Iudges of the erth in all Cites of Iuda Kinges did coÌ„stitute Iudgs as leuites and prestes rulers of famylies to here and Iudge the causis of theyr brethene Of Iuda walled by euery place and comaundid them sainge take ye hed what ye do for ye haue not in hande the Iudgementes of men but the IudgmeÌ„tes of god and what soeuer ye Iudge it shal redownde to you let the feare of our lorde be with you do you althynges with Iudgement for there is no iniquite with god nor acceptacions of persons nor desire of rewardes also in Ierusalem Iosaphath dyd constitute leuytes and pristes rulers of the saumlies of Israel that thei Iudgement and cause of our lorde to al the in habitauntes therin he comaunded them sainge ye shal do so in the feare of our lorde faythfully and with a pure parfecte hart al causes of your bretherne whiche shall come to you which dwel iÌ„ ther Citis betweÌ„ kiÌ„red kired whersoeuer ani question is made of the lawe of comaundement of Ceremones of Iustificacions shewe it vnto theÌ„ that the offende not against the lorde that the displeasure of god come not vppon you and your breterne for so doinge ye shall not offende Amarias your Bysshop and prest shal be ruler our those thynges that partayne to god Further zabadias the sonne of Ismael whiche is captayne in the house of Iuda shal ouerse those things that appertayne to the office of a kinge ye haue maysters leuytes before you take ye conforte and worke diligently our lord shal be with you in your goodes nowe let vs laie this to gether breeflye the Iudgementes of the people of Israel were the Iudgements of god al thinges were determyned after the prescripcion of the worde of god of the whiche lawe of god the prestes and the prophetes were expounders and the Iudges therof were such as were electe masters in eueri tribe in al the cities onles there were any doubtfull matter for than that matter was referred to Ierusalem to the prestes and Iudge whiche shal be rulers The prestes prophetes were expouÌ„ders of the lawe of god the rulers of the tribes electe wer iudges therof In doubtefull matters the hye preest and the hye Iudge at Ierusalem gaue â—enteÌ„ces together and thei shal geue sentence to gether nor it shal not be lawful for any man to dyspyse or forsake theyr sentence For whosoeuer did so it was death to him of this fasshion Iudges ordred them selfes in other Cities sawe in Ierusalem when Iosaphath the king dyd coÌ„mitte al Iudgement to the prestes leuites rulers of families ioyn tell wherfore if kinges and rulers were Iudges of the lawe of god of those thinges which are prescribed by the worde of god of whiche they were nether makers nor teachers howe moche more maie they be Iudges of al thinges which ar coÌ„stituted by mans lawe If kings and rulers were Iudges oâ— the lawe of god moche more of the lawe of maÌ„ To this purpose maketh that is in the secoÌ„de boke of Cronicles in the .xxxix capiter euen the same yere fyrste moneth of his raygne dyd Ezechias open the gates of the house of our lorde and prepared them and he brought in the prestes leuytes gathered theÌ„ together into the este strete sayd to them here me you leuites and purifye
xxi And after Paule the apostle dyd not consyder or regard his transitorye lyfe but the churche of god When he dyd bringe it to passe agaynst them that had conspyred to kil hym that the councel of them shulde be vttered to the Sherefe or Officer wherbi it cam to passe that he was brouhgt with harnessed men to the place whether he shulde be brought leest he shulde haue suffered bi theyr deceites and he dyd not doubte to apeale to the lawes of Rome shewinge that he was a CitiseÌ„ of rome whome it was not lawful to be beaton or scorged Actor xxv And called or desired the helpe of Cesar lest he shulde be taken to the Iwes that desired to kil him which Cesar was ruler of Rome not a Christian prince Paul apealed to Cesar emperour of Rome and a Hethen man where he sheweth wel what or after the myn ysters or bayliffes of Christe shulde do when they had Christen princes or Emperours If the churche were in Ieoperdye And after If we possese priuately so moche as is sufficieÌ„t for vs the residewe be not oures but the godes of the pore the procurement and bestowiÌ„g of the which we haue and chaleng nothing by damnable vsurpacion And to this purpose maketh that Augustyne wrote in another place agaynste Crestonius the .iii. boke Augustinus coÌ„tra crestoniÌ„ libro iii chap li In this poynt kinges as it is coÌ„maunded to them by god do serue god in somoch as they be kings If in there realme they comaunde that is good forbide that that is yl not onely that pertayneth to the felawshyp or societe of man But that pertayneth to the fayth of god and al in vaine thou seiste Let me folow fre libertye wherfore in Muder in oppressing or RauishiÌ„g of womeÌ„ and in al maner Mischeuos vngraciousnes doest thou not crye to be suffered to folowe the free libertye and yet it is verye profitable for the comen welth that suche thinges shulde be prohibet let by Iust good lawes / And the same Augustyne in another place doth testifi that it is the proper office of a kinge to minister iust is to deliuer saue out of the handes of extortioners theÌ„ that What is thâ— proper office of â— kynge be vyolentlye oppressed And further saynt Thomas doeth confyrme the same in his boke of the Rule or ordringe of princes Thomas de regimine principium In the fyrst boke .xii. chapiter Lette the kinge knowe that he hathe taken vpon him this office that he shulde be in his Realme as the soule in the bodye or as god in the worlde Whiche if he diligently consider by the one he shal be enflamed with loue of Iustice when he considerethe that he was set in dignite for the entente that in stede of god he shulde minister Iustyce in his Realme by the other he shulde lerne to be mercyful and gentyl were as he doth repute and counte all men that be vnder his dominion as his owne proper members it agreeth to the same that we reade in the boke of the church called quadruuium Quadruuium eccle The churche of god was coÌ„mytted by Christ to the princes or lordes that the shulde saue and defende it And whether the peace and fayth of the churche be encreasead or diminished God shall requyre is of kiÌ„ges whether the peace and fayth of the churche be inireâ—sed or diminished He shal aske accounte of that in the powers of whome he dyd commyte his church Therfore lett the princes of the worlde knowe that are bounde to make Acounte to god for the churche which they toke of Chryst to gouerne and defend And Isidore Isidore wryteth one this maner of the cure charge authorite of kinges The that be within the churche and do agaynst the fayth and ordinaunce of the churche must be feared bi the Rigore of princes And the supreme power most ley or put vpon the neckes of them the be prowed or stubborne the same disciplin whiche the humilitie of the church is notable to excercise and that they maye deserue honour let them put forth the vertu of theyr aucthorite and in another place he saieth Seculer princes do knowe the they are bounde to make accounte to god for the church which they haue taken vpon theÌ„ to defend And thys is the proper and chefe cure of priÌ„ces which the Tripartite stori doth showe that constantinus toke vpoÌ„ hym tripertita historia libro iii cap iii Where these wordes be that folowe The deuoute and victorius Constantine to the bisshoppes assembled to gether in the Citie of Tiro The epistle of coÌ„stantin to the bisshops of in the councel of tiro I am Ignorante what was decreed in your troublos hastie councell But it appereth that the trweth is opprest and troden downe bi some sedtcious and vndisrete reasoninge ☞ For you do not consider that is pleasinge to god but for the contencion and alteracion whiche ye haue against your neyghboures ye contende to haue your desires mindes inuincible mutable But we haue nede of the goodnes prouidence of god the this contencion manifestly espied may be euacuat and remouid that it may playne apere to vs if your assembling there haue done anithinge without grace because of your sedicion and varience wherfore I wil that al you with al spede come before my magestye that ye maye certyfye showe me your selues the verite of those thinges that ye haue done But for what entente I wrote this to you and haue called you to com before me bi mi letters ye shall knowe by those wordes that foloweth As I was going to the Citie bearing my name in my fortunate countrey Athanasius câ—Ì„playeth to constantine vpon his wronge tâ— sustained As I was takinge my horse sodenlye Athanasius bysshope with certen preistes with him in the myddes of the strete came to me so at vnwares that I was almost sodenlye affrayde I take god to wytnes that seth althing that at the fyrste syght I wolde not dyserue who he was onles one of mi seruauntes had showed me whoo he was and what wronge he had sustayned and at that tyme I dyd not comen with hym nor speake to thyem and when he desired that he might be harde and I denied And coÌ„maunded him to be put awaye He with grette confidence and boldenes desired nothinge of vs. But that you myght come before vs and that he myght before you with lamentacion show what Iniuries he had suffered therefore because me thought it resonable and conuenient for the tyme. I the more gladlye dyd commaunde this wryting to be sent to you that al you that were at the counsel at Tyro shulde in al hast and withoute any let come before our gracious presens that ye mai showe bi your workes the Reclitude and sinceryte of your Iudgement before me Whom you wyl not denye to be the very officers