ElectioÌ„s 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 exhortatioÌ„s 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 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 y e takinge away of the forsaid Ecclesiastical greuaunces wherein he declareth that though of clemency he haue suffered the Pope 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 couÌ„cel 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 thaÌ„ was king Henry the eight at the same time king of Englande of most famous memory who following the huÌ„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 LondoÌ„ 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 LondoÌ„ and many others by whose aduise consent there was at that time also a learnâ—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 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 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 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 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 y e Lawes saying 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
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 antecedeÌ„t of your argument is disproued Neither is that true whiche you put in the seconde part that the Emperours and kinges coÌ„tinued idolatours for y e space of 300. yeres after Christê 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 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 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 reâ—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 sâ—â—uer is râ—quisit for a Christian Congregation â–ª Polidorâ—â— in his history of Englande affirmeth also of this 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 coÌ„parable 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 dominioÌ„ 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 Laweâ— was any thing offended with the kinges doinges but greatly coÌ„mending him therein couÌ„celled 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 iudgemeÌ„t 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 protectioÌ„ 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
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 astâ—uit esse 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 pertinent And so to adioyne hereunto the sayinge of S. Augustine vvho in speaking Contra IulianuÌ„ ait de doctoribus Ecclesiae quod credunt credo quod tenent teneo quod docent doceo quod praedicant praedico istis cede mihi cedes c. The B. of Wynchester 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 â— 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 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 coÌ„trarywise 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 y e 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 coÌ„maundement 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 y t 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 beyoÌ„de 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 heaueÌ„ also and what so euer ye lowse on earth shalbe lowsed in heauen also what may be coÌ„pared 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 seÌ„tence 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
and vsed in the 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 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 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 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 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. 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 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 y e same S. Aug. Let the kings of the earth serue Christ euē in making lawes for Christ meaning for the furtherance of Christes religiō How then doth kinges saith S. Aug. to Bonifacius against y e Donatistes serue the lord with reuerēce but in forbidding and punishing 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.
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 decreâ— 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 coÌ„maundeth 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 CabiloneuÌ„ 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 commaundemeÌ„t 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 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 commauÌ„deth 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 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 Pâ—â—nitentiarâ—us telleth the 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 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 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 subiectioÌ„ 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
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 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 couÌ„cell 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 Bishops and Clergy which were of the Prouince of Antioche whan Macarius was deposed by the iudgemeÌ„t 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 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 coÌ„sent therunto The Emperour asked of the whole Synode if this definition be concluded by vnifourme coÌ„sent 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 â—ssertion added to the 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 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 doâ—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 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
honesty Certaine of Rome came to Charles to accuse this Pope Charles putteth of 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 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 the whole company beinge willed to saie their mindes answeare that the manner hath béene that the Popes 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 y t 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 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 y t he set in order 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 y t 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
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 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. 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 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 coÌ„sent in hearing and determining Ecclesiasticall causes in restreining the Popes libertie without his speciall licence and in ruling the sâ—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 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 inhibitioÌ„ made Henry the first and gaue Ecclesiasticall promocions as his auncestours had doone wherefore Anselme fel out with the king and would not 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 officers should punishe Priestes for whoordome The cause of this decree as it seemeth was that a Cardinall named Ioannes 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 occasioÌ„ to speake of the order of our Parliament though it haue a French 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 Church ceremonies as other likewyse cal it Ecclesiasticall busines 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 auncieÌ„t part of Christendome southwarde in Aethyopia conteining 62. kingdomes vnder y e 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 GyaÌ„ 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 CyaÌ„ 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 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 that the Clergie had and amongest these was one that although one of the Clergie had committed felonie murder or treason yeaâ— 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 â–ª â—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 Arâ—â—ch he refourmed the manners of the people and dwellers in that countrey and that in three thinges especially â—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 noâ— 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. 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 councelâ— ordering other Ecclesiasticall matters yea eueÌ„ 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 Legate and spake by the kinges power But in this matter kyng Iohn did more theÌ„ 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 in Turon And after him Kinge Lewes did celebrate a solemne couÌ„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 all controuersie most prâ—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 their heresies and appointing how they should be ordered ordeininge likewise many priuileges for Ecclesiasticall personnes In whiche time Henry the. 3. Kinge of 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 â—askes and paymentes against reason of whiche when he sawe 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 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 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 â–ª that kept the lawe of the high God c. made a lawe againste thâ—â—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 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 Laste of all in the yéere of the Lorde 1268. he set foorth 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. 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 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 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 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 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 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 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 againste the Pope for Heresie Symonie Homicide Pride Ambition c. and that of righte he ought therefore to be deposed He demaundeth of the
benefices thorough the whole worlde and more thei did choose the Pope as it is in C. Adrianus dist 63. And y e same Petrus in an other place saith thus Marke after what sorte and 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 y e 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 y t In solo Principe omnis est potestas in the Prince alone is al power and thereto auoucheth this saying of Speculator 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 y e 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 y e 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 for the Prince some whiles to determine those thinges whiche concerne the Church least the honesty of the mother he meaneth y e 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 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 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
place of the Actes of y e Apostles vt pascatis EcclesiaÌ„ to feede the Church S. Peter making the like exhortation to this of S. Paule to the Bishops dispersed vseth y e selfe same woorde saying Pascite quantuÌ„ 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 y e Church doth expresse it with y e selfe same woorde saying Pasce agnos meos feede my LaÌ„bes To rule gouerne the L. household faithfully and prudently Christ expouÌ„deth to be nothing els in general thaÌ„ to geue meate vnto his family in due season Neither did our sauiour Christ geue other power authority or coÌ„missioÌ„ 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 whose sinnes yee remit they are remitted whose sinnes yee retaine they are reteyned goo therefore and teache all nations Baptizinge them in 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 repeÌ„taunce 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 M. Fekenham 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 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 The B. of Wynchester 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 obedieÌ„ce 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 M. Fekenham And vvhen your L. shalbe hable to proue that these vvoordes of Paule Mulieres in Ecclesijs taceant c. Let the wemen 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 vidêª Multiplicabo aerumnas c. I shall encrease thy dolours sorowes and conceyuinges and in payne and trauayle 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 The B. of Wynchester 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
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 coÌ„siste 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 the Apostles time this prophecie was yet in fulfilling wherfore do the 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 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 Aâ—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 â— Priesthood 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 coÌ„mon 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 y e order belongeth onely to y e Apostolical Clergy of y e Romishe Antichrist Yf your meaning therfore be y e 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 y t I doo therin but follow y e 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 â— 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 conteÌ„ptes 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 y t expresse woordes of y e sentence auouched also by the whole circumstaunce of the same place The woorde y e 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 y e Ephesians also expouÌ„ding this same