of god And therfore the name of God is peaceablelye honered in euery place Constantine Eperour caused hethen meÌ„ to hâ—â—our god knowe god and wholy Blessed by my seruice and diligeÌ„ce to god asmoche as amongest Hethen men whiche tyl this tyme did not knowe the treuth For this is manifest that he whiche knoweth not the trueth can not knowe god But further as I showed before The Hethen by me the faythfull minister of god haue knowen god and lerned to feare god And it is playne bi mi workes that god is mi defendour and helper And therby the chefely knowe god and they for the feare that we haue to god do feare and honour god And you whiche seme to minister to his mercifull goodnes wholye misteries I wyll not saye kepe them you I saye do nothinge else but that is manifest pertayninge to contencion And to speake playnly that that is lyke to be the distruction of mankynde But as I sayd haston you quickelye to come to vs and knowe you that I wyl labour with al my power that those thinges that be in the lawe of god maye be chefely obserued without ani stumbelinge or error And also al such thinges that may be without any offence or suspicion of yl And that al Enemyes of the lawe of god maye vtterli be dyspised distroyed and banished which vnder pretence of that holy name do norishe and mayntayne diuerse blasphemies and Heresies and of a treweth Iustinianus emperour of Rome dyd let nothinge vnconfyrmed and enacted by hys lawe that longeth to the obseruance preferment of god so he dyd make lawes ordinauces of faith Iustinian emperour made lawes to confyrme the law of god of Heritikes of holye churches of bysshoppes and clarkes of religiouse men of Mariages and of al suche causes speciallye whiche at this daye be exempte frome the power of kinges make a grete authorite of ecclesiastical power which thynge surely Iustinian wolde not haue done onles he had had example of his predecessors and onles he had verelye thought that they had partained to his office and authoryte Quomodo regibus anglie comeeuit authoritas in rebus diuinis In Englond there be many thinges that testifi that kinges went aboute to kepe there owne right and authoryte and there vnto made mani prouisions and lawes First of a statute of apelles we finde in this maner An acte made by kiÌ„ges that no man shulde apele oute of the realme with out licence of the kinge If appelacions chauce to be had they shal appeale from the Archdeacons to the bysshoppes and from the bisshoppes to the archbisshops if the Archbisshoppe be slowe or necligent in mynistring Iustyce then ye shal Apele to the kynge That by his commaundement in the courte of the Archbyshop the matter made be ended so that it shall not proced nor be Apealed forth withoute lycens of the Kyng And in an other place it shal not be lawful for Archebyshops Byshops nor othere persons of the realme to goo oute of the Realme without lycence of the Kynge And yf he wyll goo furth haue lycence of the King He shall fynde surtie that neyther in goyng nor in tarying they shall procure any yll or harme nother to the Realm nor to the King Besydes that Turstane electe Archebysshoppe of Yorke gotte lycence of the Kynge to goo to the councelle called by Calyxt TurstaÌ„ archebysshoppe of yorke goynge to the councel made an oeth he shulde take no benedictioÌ„ of the pope But making an oth before that he shuld not receiue of the pope no epistopall benediction wherfore if he made promes that he wolde receyue no benediction of the pope Is it not manifest that he supposed the preheminence of the regall powre in coÌ„cerniÌ„g the Libertys of the realm to be superiour than the pope which could bynd the bysshope by vertu of the othe that he shuld not admytte the Iurisdiction of the Pop ein takyng his Benediction which thiÌ„g the inferior can not execute agaiÌ„st the superiour And if it be your pleasure to be doing with examples it shall manifestly aper the kinges of England ordered the Realme by the Imperiall power dydde take vpon them the cure and busines that they dyd make ordinaunce to the people of the ordering reseruing of Sacramentes spirituall thinges Camituâ— reâ— angliâ— Among whom one king Camytus most diligently valyantli dyd execute his office and duetye in the behalfe and made such lawes ordinaÌ„ces as hereafter do folow Lawes made by kinge Canutus concerning spiritual thinges ¶ It is iust and lawfull that the money of buryalles be payd wheras the grounde openede If my course be brought from his owne paryshe churche into another of Buryalis the money of his buryall by the lawe shuld pertayne or long to the same church al goodly institucions and al holy cerymonyes of god shal be obserued as it shal be thought necessarye nede of them requereth Whe forbydde that vpon the sondayes ye shal vse no marchandise no plees Vpon the Sonâ—ay shal be vsed no Marcâ—eÌ„dis plees in Cowrtes no Huntynge nor other such excercise of Cowrtes no Huntyng nor any other suche seculare acte or excercise Euery chrysteÌ„ maÌ„ so shal prepare himselfe to receue the SacrameÌ„t of theaulter at the lest thryse in the yere Men shall receyue the Sacrament thrise in the yere so that he may receyue it to his soule helth not to his damnacion yf a minister of the aulter kyll a man or else verye moche do misuse hym selfe in yl vicious liuinge lette hym be depreued of his order and of his promocions A Preyst for Murder and vicious lyueÌ„g shal be depreued of his order and promocion If a wyfe her husband being alyue comytte adultry and of it be puplished let her byde shame of the worlde and lose here Eares and her Nose Of a wyfe coÌ„mitting Adultery ¶ Wydowes shall not mary within .xii. monethes Eueri widowe shal be without husband .xii. monethes and she mary in that time she shal lose her doure Also we haue redde certen lawes made bi kinge Etheldrede whiche hereafter folowe ¶ That is to show you Etheldredeâ—â—eâ— made certen lawes concerning spirituall thinges which here foloweth you shal honour and loue on god aboue al thynges And al meÌ„ shal obey ther kinge as the forfathers dyd aforetyme with hym the shal defende the realme Also he ordeyned that men shuld cal for the mercy helpe of god with fastinge almes doinge with lauds praise to god abstiÌ„ence and that euery preist shulde go with his people iii dayes a precession barefored and that he shulde saye .xxx. Edgarus rex made spiritual lawes of kepinge the sonday of teythes and festes masses Further king Edgar dyd institute these lawes That the tenthes shulde be payde to the mother churche And that the sonday shulde be kepe holyday from .ix. a clocke of
The true dyffereÌ„s betwen the regall power and the Ecclesiasticall power Translated out of latyn by Henry lord Stafforde ¶ To the hygh myghty prynce Edward by the grace of God Duke of Somerset Erle of Hertfor be Viscount Beauchamp lorde Seimour vncle to the kinges highnes of England Gouernor of his most rial persone and Protector of al his Realmes dominions Subiectes Lieuetenaunte generall of al his Maiesties Armies both by lande and see Threasaurore and Erlâ— Marshall of Englande Gouernor of the Isles of Garrisey Iersey and Knight of the moste noble ordre of the Garter Henry Lorde Stafford to his grace most bounden wyssheth helth felicite with encrease of honour AMong other great Plages that this Realme of Englande encreced whylest the scryptures were vnknowen ryght excellent prynce there was none greater thaÌ„ that by mere ignoraÌ„ce of godes worde by a long processe of yeres falshed was receyued for trouthe euyll for good superstytion for true religyon Wherof ensued no lesse peryll to oure selfes than manyfest dysorder in the publike estate gouernaunce whylest the people habandonyng the obedience due to theyr souerayn Lyege lorde Kyng dyd in stead of hym adhere and clene to an vsurper and tyrant who not onely kepe theyr bodyes but theyr soules also in most myserable seruytude and subiection I meane that Antechrist and head of al abhomination the Bisshop of Rome whose bondage and thraldom that we be now delyuered and made fre The hole cause and benefyte is to be ascrybed to the illustration and setting furth of goddes holy worde And as the thanke therof is geuen to almyghtye god who admytteth no partenets of his glori So next vnto hym aboue all Mortal meÌ„ are we bound to the worthy Prynce of eternall memory kynge Henri the eyght Who puttyng on the armour of gods worde droue out of this Realme the wronge vsurpâ—t of hys power and auctoryte Regall and delyuered his people fro the captyuyte wherin the Byshops of Rome hadde longe tyme kept them Yet lyke as the temple of God in Hierusalem was begon by Dauyd and fynyshed by SalomoÌ„ so many kindes of supersticioÌ„ wer abolished by the sayd good Kyng and no fewer left to be reformed by hys gracyous and most lauful sonne oure new soueraygne lorde Kynge Edward the syxt By whose happy and bly syd procedynge hytherto it is euydent to the world that god is his guyd directyng his passage to the parfectyon of al vertue and godlynes A notable experyment wherof we haue by the holsom and holy lawes that procede from his grace in thys hys mynoryte and chyldhed to the aduauncement of Goddes worde and extyrpatyon of al hypocrysy and fals religyon For the whyche benefyte how moche the realme of Englande to bounden to hys magesty my pen can not suffycyentlyâ— set it furth But thys must al men confesse that as long as the memory therof shal remayne so long shal the honorable fame and prayses of hys grace be fresshe and grene in al true Englyshmens hartes Whych I sucke not so moche for the syngular benefytes by your grace extendyd too me preuayle as for the greate wealth and commodyte redoundyng to al men vnyuersally Wherfore deuysyng wyth my selfe in what wyse I myghte showe my selfe thankful or at the least not vnmyndfull oâ— so ample merytes me thought I could do nothyng eyther more gratefull to your grace or more profytable to my countree than to helpe forward in this cause of relygyon And seing the manyfold errour and confusyd heretofore sproyng in this Realme by reason that the true dyfference betwene the power regal ecclesiastycal was eyther not wel knowen or not wel defyned I bethought me of a boke lent me by my frend master Morison writeÌ„ in the laten tongue wherin the dyfference of those two powers with the lymytâ—s of eyther of them is so playnly set oueâ— so pureli explaned and so dystincâ—lye dysclosed by scriptures as no man I suppose oneles he be to set drowned in the dregges of popery and superstytion can be in ony doubt of the throuth the vtylyte of whych worke wel weyed with the late controuersy about the same matter moeued me fyrst to the translation therof maruaylynge that a matter so prouffytable and necessary to be knowen shold be so longe suppressed or that the hygher powers had not in so longe tyme prouyded to set hir abrode as well the Englyshe tongue as it is in the latyn Neuer the lese rather than my Countre shuld be vtterly frustrate of so great fruyte as myght growe by redynge therof I thought it a well bestood labour to euen it into Englyshe the translacion wherof I submyt to the indyfferent Iudgement of al lerned reders requeriÌ„g theyr ayde where eyther I haue erred or else not parfytly reÌ„dred the sentence of the autor Wherfore pondryng my weykenes and want of connyng I praye ayde of your grace to whome for my better defence I dedycate my labours that they may passe forth vnder your protection of whome yf in stead of praise I receiue pardoÌ„ of my boldnes it shal be to my suffycyent recompence Almyhty god long preserue your grace to the aduauÌ„cement of his glory to the honoure of the kynges Magesty and prouffyt of his People Amen ¶ Here after foloweth the Table of this boke ¶ Ambrose of the vicare of Christe folio ix Augustyn folio xiii All preistes in Peter receiued the keyes of heueÌ„ fo xiii Another texte whereby papistes chalenge authorite for the bysshop of rome folio xiiii Al bishops prestes haue equal autorite with Pe. fo xv An euyll preiste of his pristhed gettith rebuke folio xvii Alexandre and Antiochia were the seates of Peter before rome folio codem AugusteÌ„ of the questions of the new TestameÌ„t fo xxi A priste and a bysshop al one folio xxvi At Alexandria pryestes chose one of them selfe to be ruler and called him bysshope folio xxvii A saing of saint Augustin a sermoÌ„ to the people fo xlvi A priuate lawe is writton in the harte of men folio lii All thynges were done in the house oâ— God at the commaundement of the Kinge folio lxvi Almen ought to praye for Kinges folio lxxi Athanasius complayneth to Constantyne Fol. lxxvii An acte made by Kinges that no man shulde apele out of the Realme folio lxix A preiste for murdre and vycyouse lyuing shall be deprauyd of ordre and promocion folio lxxxi Adelston kinge dyd make a lawe of tenthis Fol. lxxxii Aluredus Kinge folio lxxxiii A prest that denyeth baptime shal dye folio lxxxiiii Abbotte of batel may saue a thefe fo lxxxvii B. ¶ Byshoppes that were mooste vertuouse toke leeste vppon them Folio v Bysshoppes of Rome symonyackes folio viii By Peter is vnderstaÌ„did the vniuersal church Fol. xiii Bysshops haue suffred the contrary to their lawe to be kept and knowe it folio xl Boniface the thyrde gate prymacye by the helpe of the Emperoure Folio xxx Boniface dyd arme the see of rome
to confyrme the law of god Fo. lxxix In Fraunce they eate flesshe all Saterdayes betwene Chrystinas and Candelmas fo codeÌ„ K Kinges shulde be chosen of the same nacion folio lviii King Saul gaue senteÌ„ce of deth vpon chymeleche the hye bysshope folio lxi Kinges dyd put in and electe the hye preyst folio lxvi Kinges made ordeined bysshops fo lxxxiiii Kynges dyd institute Iudges as leuites fol. lxiii L Lawes of popes be innumerable folio xxxvi Lawes be two folio lii Laurence Archebysshop of Cantorbury dyd refuse all such foren power fo liiii Lawes made by kinge Camula concerninge spyrituall thinges folio lxxxi Littera willi regis folio lxxxvi Landes geuen to the churche of Englande fo lxxxxi Letters wrytten from the parliamente of Englande to the bisshop of rome folio lxxxxvii M Magna est veritas foli i Mark the word of Gre. to the church of EnglaÌ„d fo lv Many shal receue the SacrameÌ„te iii in the yere fo lxxxx Many resisted the bysshoppe of Rome folio C. v Many be rycher when they be religious meÌ„ then wheÌ„ they wer secular folio xlv N Nother power ryches nor humilite can make a Bysh hyer or lower fo xxvii None ought to be called the chefe or bed bisshop or his prest folio xxviii Negligence in the seruice of god and mysbehauor in the clerge folio lxxxxiiii Nabugodonosor correcte by miracle made a lawe that no man shulde blasâ—eme god folio lxxiii Noman can dispence with the lawe of god folio liii None expoundeth this texte of the ecclesiastical power but papystes c. folio lxx O. Obediens is necessary in the bysshop of Rome foli xi Our father dyd not admitte al the cannons fol. xxxvii Of fornicacion with a mans wyfe folio lxxxiii Of seruauntes working on the sonday foli eodeÌ„ Oratio regis Edgari folio lxxxxiii Of them that were within orders Folio lxxxii Of tenthes payeng folio eodem Of sorcere and wytche crafte folio eodem Of a wyfe commyttyng aduoutery folio lxxxi Of hym that coÌ„mitteth theft being in orders fo lxxxiiii P ¶ Peter nor his successores were not they agaynste whome the gates of hel dyd preuayll but the confession of Peter folio viii Peter was coÌ„pelled to make aunswer of his faith fo xi Peter made solemp sermon folio xviii Peter was Bysshop of Antioche before rome folio xix Patriarkes were not subiecte one to another foli xxiiii Phecas Emperour folio xxix Prelates shulde not medell with the Emperor fo xxxiiii Paul was Iudged before lay Iudges folio eodeÌ„ Powere of punishement longeth to kinges folio lxi Pristes and prophetes were the expounders of the law of god fo lxiiii Popes require dyd extort tapis in portable fo lxxxxii Paul apelid to Cesar the Emperor fo lxxv Pope AdryaÌ„ gaue clarkes auctoryte to chuse the bysshope of Rome folio lv Q Quomodo regibus anglie coÌ„petat authoritas in rebus diuinis folio lxxix Quicquid coÌ„cedit regali Autoritate concedit et estendit regaleÌ„ autoritateÌ„ fo lxxxvii R Rome is called Babulon folio xx Ryches and possessions which draweth maÌ„nes mynd â—â—o god fo xliii S Super omnia venit benignitas fo i. Sume graunt power geueÌ„ to bisshops but by maÌ„s law folio v Symon is interpretate obedyence fol. xi Some good men that were Bysshoppes of Rome dyd refuse primaci foli xxix Salomon condemned the bysshop Abiathares folio lxi Salomon did ordre the office of pristes fol. lxii Some by the swerde vnderstand power ecclesâ—astical folio lxx Some say there was no power geuen to kiÌ„ges in spiritual thynges fo lxxi Some bysshops of Rome dyd not deny but gaue kiÌ„ges power Ecclesiastical fo lxxxiiii Saynt Dunstan gaue councell to the kiÌ„ge to buyld many monasteris fo lxxxxvi ScotlaÌ„d hath alwais pertained to EnglaÌ„d fo lxxxxviii The dyfference of the regall and ecclesiasticall power must be sought by scrypture folio iiii The opynion of them that interpretate scripture sumpti of Ecclesiastical power fo eodeÌ„ The church was not bild vpon the persoÌ„ of peter fo viii The text of Mat. was not spokeÌ„ of the persoÌ„ peter fo ix The church is the multitude of faythfull people folio x The nomber of Chrysten people is of more superioritâ— then the Citie of Rome folio xii The power of bindyng and losing was geuen to all the Apostles fo eodem To fede the shepe of Chryste is to confyrme them that beleue in Chryst folio xiiii The thyrd text wherby they chalenge prymacy fo xiiii That was spokeÌ„ to Peter was spokeÌ„ to al the apo fo xv There was but one flocke which was fedde of al the apostles fo eodem The Gospel is the seat of peter folio xvi They that tech their one tradicioÌ„s be fals prophets fo eo The seat doth not make the priest fo eodem They that teach not the law of Christ syt in their own chayres and entring at the window as theues fo eod The Gospell is the seat of peter fo eodem There contynuyth succession in the seates but not in vertu and merites fo xviii The miracles of peter in Hierusalem .. fo xix The apostles stroue for superiorite folio xxii The appostles were equal Folio eod The dygnyte of the apostles was estemyd by priorite of tyme. fo xxiii The interpretacion of this worde patriarke fo xxiiii The bysshopes be superior to preistes by custome noâ— by the lawe of god fo xxvi These dyd contynue at anynion a long season fo xxxi The churche hath no power to constrayne fo xxxiii The kyngdom of god is not of this worlde fo xxxiiii The offyce of a bysshope fo xxxv The ordynaÌ„ces of the apo were not al receiued fo xxxvii The Canons haue not shoyre authorite by the maker Folio xxxviii The clarge kepeth not the faste of lx dayes before Ester Folio eodem The power was deuyd with kynges prynces fo xii The largenes of theyr power is lyke a streme of water Folio xlii The clargye shulde refuse possessyons Folio xliii The interpretacion of this wordy clarke Folio xliiii They that be seperte of our lorde can possesse nothynge besides the lorde Fo xiv The power of the Cyty of RoÌ„e is not so large by god fo l The comen lawe geueth place to the priuate lawe Fo liii The see of Rome cannot dyspense norchaunge statutes of the olde fathers Folio eodem The good of the church are the goods of the power Fo xlix The hye prestes called the kynges theyr lordes Fo lx Thurstan Archbysshop of Yorke Fo lxxx The examynacyon of the manners lyuing of the clarge partayneth to the kynge Fo lxxxxiii The whole perliament denyeth to aunswere before the Bysshope of Rome Fo lxxxxix The Shepcherd that hath dyspersed the Peple of god shal be greuously ponysshed Fo C iiii Thelesphorius ordeyned the clergy to fast xl dayes before Easter fo xxxviii They put downe kynges when it pleaseth theÌ„ set vp
moche meditacion to teche the people and teche them those thingis which be larned of god not of his awne mynde not by the vnderstondyng of man But by the wiche the holye gooste teachith also in the councell of Carthage the iiii Consâ—â—ist carthage iiii A bisshopp shulde onlye geue him self to studyeng prayer and preachynge of the worde of god And in Secular and wordli busines let them be obedient to princes potestates i Tim iii o beinge the Commaundementes of them And redye to all good workes So Paule dyd warne or councel Titus The thinges rehersed before do confirme the ecclesiastical power But it deniethe dominioÌ„ they geue aucthorite but noe Iurisdiccion To admonishe What pertayneth to Byspe to exhorte to comforte to desire to teche to preche to mynyster sacramentes charytablye to rebuke to blame or finde faute with To entreate for goddes sake to encrease and augment the hope and truste in god to feare sume by the terryble threteninges of Scriptures is the proper offyce of them that are in the stede or place of the apostles and also of them vnto whome it was sayde whose synnes Someuer ye Remytte shal be remytted c. And lawes ponysshementes Iudgementes restrayntes Sentences What longe to princes kinges and emperours and suche othere longe to Emperous kinges and other powers which enterpretacion of holi scrypture dothe most agre vnto the preachinge and techinge of chryst of the libertye of the gospel Or else if christe had mente thus that euen as in the olde testament Moyses Gal iii and the lawe were geuen vnto the people of the Iwes in stede of scole masters If decrees of bysshopes do bynde our conscience we be iÌ„ worse case thaÌ„ the Iueâ— in the olde lawe so the Bysshop of Rome a mongest chrysten people shulde haue that office that he shulde make and put vnto the people lawes and Instruccions as they cal theÌ„ which shulde holde bynde mens consciences Then Christ had not permitted or chaunged seruytude or bondage with libertye but bondage with bondage in verye yll heuye condicion That is to wyte where as the Iwes did folowe the lawe commaundid by the mouthe of god and that a certen lawe we that be christen men shuld be commaundyd to be guyded by the lawes of menne beynge of dyuersytye of myndes And ofte tymes mutable whose lawes also be mo in numbre The lawes of Popes be innumerable aÌ„d intollerable than the capacite of man â—an other vnderstande or elles remember But that power to make and ordeyne lawes is added and adicte vnto that other power graunted by god of that which we speke before and the yoke of chryst whiche chryst hym selfe in the gospell doth cal so gentle and lyght Mathew xi the bysshoppes of rome haue moche more harde better intollerable thaÌ„ was the bondage of the Iwes and therfore the fathers of the primytiue church when they had In / In the primitiue church that decres of couÌ„seles were called canons or rules and not lawes uented honesti and holsome tradicions by the which the rude Ignorante and confyrme people might be ordred Thei did make differeÌ„ce betwene theyr tradicions lawes with moderacion of theyr name lest that they shuld appere to take vpon him more then they thought they had by the graunte of god they dyd not name theÌ„ lawes or statutes but canons that is to saye rules or Instruccions as contayninge ordinaunces profitable vnto a chrysten lyfe as they supposed yet not vtterly necessarye for al haue not obserued thordinaunces made by thapostles The ordinances of the apostles were not all receued the lawes of bisshoppes be as the rules of Benet FraÌ„cis and suche But after the opinion of some men they be counted a mongest those which be not authorised and euen as the rules of Benete / Fraunces Dominicke and Augustine be receiued admitted of some and haue not the stryngthe of lawes But as we binde our selfes vnto them nor we receyue theÌ„ as lawes with necessite of obedyeÌ„ce but as rules and informacions honestye and vertuose pleasant acceptable to god and we that like them do professe them ¶ That we goynge the same steppes and folowynge these good fathers as they folowed christ shuld leade our lyfe in the spiryte of humilitie with sobernes mekenes So our fathers did admitte the rules of the bisshops rome and theyr Informacions as longe as they semed vertuose and to set forward onely the glorye of christe and not al but some Ouâ—e fathers dyd not admit al the canons of the bisshoppes but some as they thought good and vertuose that is to saye as euery prouince as the rules or Canons contayne dyd folowe theyr owne myndes Nor they receiuyd theÌ„ as lawes and statutes but as thei pretende by theyr name that is to say as rules and Informacions For they were called euermore Rules or informacions Till bysshoppes that came after dyd adde and put vnto them the name or terme of lawes that they might therby vsurpe necessite of obedience and gett it by vse and custome by whyche wayes it was brought to passe that it is called the canon lawe If bysshopes haue aucthorite of god to make lawes bynde menes consienses all men are bouÌ„d to kepe them but the coÌ„trary is obserued For yf it be geuen to them by god to hym aucthoryte to make lawes whiche shulde bynde and onerate the conscience of men it shuld folowe with al that if they haue aucthorite by god to make lawes that other men are bound to obeye them whiche thinge if it were trewth no maner custome contrarye or repugnant to the canon lawe myght by reasons be diffended and yet the same canon lawes do consent and confesse that notwithstandynge suche customes contrary may consyste and stande Distin iiii cap statunnus for vereli Thelelphorus Archebysshope of the cytie of rome hath ordeyned that al clarkes shalde abstayne from flesshe Thelesohorus ordeâ—ned the clargy to fast xl dayes before Ester vii wykes wholye before Ester But this decre as gratianus saythe because it is not approbate bi the custome and maners of people doth not condemne theÌ„ that do other wyse as gylty of offeÌ„ce or traÌ„gression wherbi it is manifest that the canon lawe byndethe no man of necessite that nowe the canoÌ„ lawes as we cal theÌ„ haue not theyr streighneth and vertu by the auctoryte of Bysshoppes that be the makers thereof The Canons haue not ther authorite bi the makers but by the consent of the receuers Lawes reqâ—â—e obedience But by the people receyuinge them williÌ„gly where as otherwise vertu and strength of the lawes is suche that it requyreth of other men necessite of obedience lest the Aucthorite to make Lawes shulde by contempte be had in derysyon or lytle regarde And so it is the beste and moost surest conclusion if we be not bounde in payne of
distroye these thynges that my predecessors haue constituted I might be well proued to be not a builder with them but a puller downe the voyce of the treweth beringe witnes Euery realme deuyded amongest them selfes shal not stāde and al sience and lawe deuyded agaynst it self shal be distroyed It is to be feared that the canon lawe lose his authorite in which thing it is to be feared that the same Gregorye be proued a trewe proffecte And that the canon lawe at this day by doubtefulnes and proplexite of contrarityes be dissolued which by labour of mani yeres was made and builde the stones not well Ioyned together this papisticall power trulye of the see of rome hath oftetymes so far gonne from her owne coste that it hath ofte times Iniuriously hādled vexed perturbed this realme of The papysticall power hath ofte times trobled Englād But good bysshopes did resist and defēde ther own Iurisdiccion excludid al foren power Englād verry farre distante from them whiche power not onelye sage and wyse kinges But also the prudent and the holye bysshoppes of the realme repelled and put backe nor wolde not suffer it to take his pleasure but they kepe defended there owne Iurisdiccion authorite and excludid all suche forē power as it may euidently appere to euery mā which haue rede ouer the Cronycle of England Laurence arch Bysshop of Cauntorberie and dunstone archbisshoppe of the same Grosted aperfitte man bysshop of Lincolne dyd refuse al suche foren power in which it is had manifestli Howe Laurens Archebisshop of Cantorburi saynt Dunstan archebisshop of the same see Grostede a very perfecte man bisshop of Lyncolne did refuse and forsake all suche foren power Gregorye writynge to augustine in a nother place doth manifestli shewe the same that the lawes or canons of the se of rome take noe effecte with al men and that men shuld not take more regarde to obserue xii distin cap nouit them then of they edifininge of the fayth of people in chryst These be the contentes of his wordes Marke the wordes of gregori to the churche of Englāde You knowe brother the custome of the churche of Rome in which ye remēber that you were norisshed and brought vp in / but it is mynded that wher soeuer ye haue founde other in the church of rome or in the church of Fraunce or any other churche that may better please god that ye shal instructe and enforme the churche of England whiche is newly and latelye come to the fayth and now in the setteling with the chefe and most godliest ordinaunces that ye can gether of all other churches for the thinges be not to be beleued for the place But the place for the thinges therin Therfore of euery churche whatsoeuer it be that that is godlye that is vertuose that is iust and good chuse out and binde them together in a bundel graf or prynte them in the myndes or hartes of Englishe mē by custome of which texte also this appereth that these canon lawes haue not obtayned strenght by exacte obedyence but by inticementes of there good for so wryteth gregory that they gathered to gether in a bundel shuld be inculked in the mindes of the people of England by custome not to be required or extorte by censures or compulcions nor it is not to be let passe that Pope Adryane in his synode celebrate at rome gaue vnto charles authorite and power to chuse and electe the bysshope of Rome and to ordre the apostolical se but here I sesse rehersing the actes and sainges of good bysshops for it is long of scarsy of good bisshoppes that we vse no more exāples Distin lxiii cap adrianus Pope Adrianus gaue clarkes aucthorit◠to chuse the bysshop of rome to order the Apostolicalse in this maters for after that the apostles whiche that they myght better entende preachinge the worde of god and prayer did leaue seruinge the tables although it were a verie good worke and Acth vi dyd clene alienate them selfe from that sainge it is not mete for vs to leaue the worde of god and serue tables Veri sureli singnifieng that it pertayned chefely to other office that they shulde geue all other labour the dylygens in preachynge the worde of god after these I saye a fewe other in the primatiue churche the foloweres of them all the bisshoppes of rome almost so fare went backewarde from christ that was there chefe example In there liuing and institucions as they were behinde him in tyme. Bysshopes of rome went so far backewarde from christ in vertue as they did in time But if these thinges whiche we haue rehersed before shude be layde agaynst the bysshoppe of rome at this day if that power shulde be estemed after the sentencis of the good bisshopes shulde not they be compelled to vndo many thinges that he made done lest it shulde chaunce that Gregorye wryteth vpon the wordes of our lorde That euery Realme deuyded amongest them selfes shal fal be distroyed ¶ But nowe we wyl in hande with that thynge whiche we promysed to speake of in the fourthe place That is to saye what auctorite is geuen to kynges other by the law of god or else by the permissiō of mā in spiritual or holy things What aucthoryte is geuen to kinges by god or else by the permissiō of man In whiche matter fyrst we wyl entrete of al kinges generally after that peculiarli of the kings of Englād fyrst it shal be shewed the god not onli with most euident signes in the whole order of nature dyd expresse his wyll of the authorite and power of kynges but that he dyd declare it also with manyfest wordes in the holye scriptures both of the olde testamente and the newe and that god did gyue with his owne mouthe Kinges to be rulers of his people and the power of them largely expounded he dyd confirme God by his owne mouthe made kynges rulers of hys people In the example of nature amongest the chif philosophers plato aristotle and appolonius did perseaue and considre that as in the whole worlde one is the hie creature and ruler of al thinges as amonge the stertes the some precelles al other The gouernāce of kynges apperethe be naturall thinges by scripture also amongest the beese one kinge ther is on belwether the flocke dothe folowe And one leader the herde the cranes folowe all one lykewyse in a cōmunalte shulde be one king as hed to whome the members shulde agre and this consideracion of the communalte shewed by the inclinacion of nature And by the worke of nature drawen out and prynted with more obscure tokens god hath aparteli manifest to vs in holye scriptures oftentimes making mencion of kynges and playnelye approuinge the power of them by his owne mouth appointing them which shulde raygne and fede his
the saterdaye tyll it were daye lyght vpon the Monday And that all other festes shulde be kepte as the were commaunded bi the preistes Also kinge Edmunde did call a gret conuocacion of men of the churche secular and regular at London at the feast of Easter EdmoÌ„dis rex made spiritual lawes also in a conuocacion called aâ—â—oÌ„don At whiche congregacion were Edo vlstam archbishop and many bisshoppes mo which king diligentli enquering for the soule helth of theÌ„ that were subiecte to him dyd make actes and constitucions on this maner Fyrst of al that the whiche be in holy orders and shulde teach the people of god shuld kepe them chast Of them that were within orders And geue good ensample of lyuyng accordyng to ther degre order or elles they be worthy of that thing that is spoken of in the canoÌ„ We commaunde that he that will not pay his thenthes shal be excomminicate Of teÌ„thes painge of hym that committeth fornicacion with a Nunne He that commytteth fornication with a Nunne or any Religious woman shal be punished as a Murderer who so euer shall coÌ„myete Pariurye shal be for euer desseuered from the compayne of god of Periury AdelstaÌ„us rex Also kyng Adelstan did proclame and make certayne constitucions consernynge Ecclesiasticall thinges the euery man shulde geue his tenthes to god as Iacob saide I wyll offer to the tenthes of all thinges that thou sendest me Of thenthes Gen xxviii And our fayth in the gospell to euery man that hath shal be geuen and he shal haue abuÌ„dance of Sertilege witches and such as tel mens Of Sorcerye witchcraft fortunes yf they kyl a man that shal be Iudged to deth also therby lawes made by Iro the king of west Saxons whiche apere to concerne spiritual thynges Iro rex And they be constitute in this wise I Iro by the grace of god kiÌ„g of west Saxons hauing coÌ„sideracion vpoÌ„ the helth of the soule and of the state of my Realme do constitute lawfuly matrimony right Iudgement to be kepte and that the ministers of god obserue and kepe the rule and teaching of holi scripture If a seruaÌ„t worke vpon the Sondaye by the commaundemeÌ„t of his master let hym be blameles Of a seruante working vpoÌ„ the sonday Of baptisme of childri let the chylde be baptised within iii. days after his byrthe in payne of .xxx. s. If any man feght in the church he shal be marsed in vi Of suspendiÌ„g of churches Of false witnes pound If any man before the bysshope do beare false witnes or recorde he shal be mercid in .iii. s. And the same king hath graunted to the Abbot and coueÌ„t of glastenburi the al causes of murder of sacrilege of wichecrafte The graunte of the king to the monastery of GlastoÌ„burâ— of thefte of rape or extorcion In the dysposicion of the churches In the ordinacion of clarkes in al examinacioÌ„s longing to the court shuldbe endid after the seÌ„teÌ„ces or ordinaÌ„ces of them he forbade bi thaucthorite of peter paul al sayntes that no bysshope shulde set his cathedral seate wtin the Iurisdiccion of the monasterye Also the constitucions of King alureddo manifestly declare That in olde time kinges of EnglaÌ„d had grete authorite iÌ„ spiritual thinges Almebus rex Of fornicacioÌ„ with a maÌ„nes wyfe And this kiÌ„g made these lawes that if ani man comyt fornicacion with another mans wyf he shal paye to the husband .xxx. s. for amendes If any maÌ„ in leÌ„t season do lye the holy oyle in any open or comenplace or in his house he shal be merced in .xxx s. that cristeÌ„ meÌ„ may loue god forsake there infidelite If anye man do forsake his chrystyndome and folow infidelite he shal louse his lyfe Of hym that forsaketh he iâ— christendome If any man being in holy orders do steale or comytte periury let hym be punished Of him that coÌ„mytteth theft being iÌ„ orders yf a prest at conuenyent tyme do not sende for creame or yf he denie baptyme when nede requyreth let hym dye for yt If .ii. A prest that denieth baptym shall dye brether or kynsmen do comite fornicacion with one woman let them be mersed a certen epistle of eleutheriê° writon to luciê° king of britton on this wise doth testify that diuers bysshops of Rome in tymes paste dyd not onelye not denye to kinges of England this ecclesiasticall power Some Bysshoppes of rome dyd not denye but gaue kinges power ecclesiasticall but also that that did geue it to them and that that did confesse that it was the proper office of kinges in theyr Realmes so to do Eleutherius Lucius kinge of Brittons benediction in chryste ye desired vs to sende to you the lawes Eleuthery pape epâ—a lucio â—egi britannia of Rom and of themperour which ye might vse in the lande of BritoÌ„ The lawes of Rome the Emperours lawes whe maye oftetymes reproue the lawe of god we can not You haue receyuid by the promission of god in the realme of Bryton the lawe and fayth of chryste Ye haue with you both the TestameÌ„tes in your Realme take of theÌ„ by the grace of god and councell of your realme a lawe and therby by the sufferance of god Rule and gouerne your Realme of Bryton for ye are the vicar of god in that realme as Psalmist sayth The laÌ„de or the erth is the our lordes c. The pope called the kinge the vicar of god Vicarius dei regeÌ„ appellat Further it playnlye appereth by a boke of the actes of the bysshopes of Durham that kinges of Engeland had great authorite in the ordinacion of bysshoppes For it is hade in the boke that Chadde was made Bysshoppe of yorke by the Kingeg made and ordeyned bysshoppes commaundement of king Oswen and Kynge Egfryde caused the reuerent Cutberte to be consecreate bysshoppe of Durham And that Edmonde preest nominate by the meruelous voyce of Cutbert was brought with grete honour to kinge Knute of whose ellection he was very glade and commaundid him to be consecrated solemlye besides that it is manifest by Mathew parison what authoryte kinges had in consecracion of bisshoppes For he doth showe that kinge Henrye dyd geue the Archebysshop of Canturbury to Raffe bysshop of London and dyd consecrate hym by aryng and a crowche And the same king as the same Mathe saith gaue the bysshop ryche of Wynchester to Wyllyam Gyfforde and bi and by put him in possession of al thinges pertayning to the bysshopriche and dyd consecrate hym as wer What authoryte kiÌ„gs had in consecracioÌ„ of bysshoppes in tymes past folowing the brothers as folowing the fathers steppes Notwithstanding that VrbaÌ„ bisshop of Rome had made a statute and forbiddon with ecclesiasticall censure that no clarke shulde take any dignite of the gifte of princes or othere laye men
for our sinnes which from the bosome of Sibilla stinkes in the skyn of astraÌ„ge mouse that trymmes her eares that becomes her fingers that bindeth her delicate body in sylke and purple O father is the profette of my almes is this the fecte of my desire and of your promise what answer wyl ye make to the complaynte of my father I knowe this well yf thou sawest a thef run thou didest not run with hym nor thou dydest not take thy parte with adulters / thou hast rebuked thou hast desired for goddes sake thou hast blamed thy wordes be not regarded We must come to punishement ye haue here with you the reuerent father Edward bysshop of winchester The correctioÌ„ of the clargye commytted to the bishops to put out the viceÌ„ous to put in them that be good Ye haue the honerable bishop of Worceter Oswalde I commytte this busines to you that by the authoryte of the bisshops and power of the kinge the that liue viciousli be put oute of the church and they that lyue wel be put in ther sted Besides that also the temporall lordes and the perliament of England when the bysshoppe of Rome was aboute to take vpon hym that he wolde knowe of the tytle for the kiÌ„gdome of ScotlaÌ„d which the king of EnglaÌ„d did chaleÌ„ge The leâ—â—erâ— wrytton from the perliameÌ„â— of England to the bysshop of rome wrote letters to the bysshop of rome on this wise that foloweth The holimother church of Rome by whose mynistery the Christon world is gouerned in his actes As we fyrmelye beleue and holde doth alwaye procede with mature deliberacyon soo that it wylles too be preiudycyall to no man But lyke a louynge mother wolde that all ryght and Iustyce of euery man aswell in other men as in herself shulde be conseruyd incorrupte and withoute breeche In a parlyament lately sygned at Lyncolne by oure mooste gracyous and noble lorde Edward by the grace of god Kynge of Englond Oure gracyous lorde dyd cause certeyn letters Apostolycall whych he receuid from you concerning certayn busynes aboute the condicion and stare of the Realme of Scotland to be deliueryd to vs and ernestly to be expounded and pondred Which letters hard diligeÌ„tli vnderstaÌ„d we hard such thinges coÌ„teiÌ„ed in theÌ„ as we merueled at suche thynges as was neuer fo harde of before Scotland hath alwais partayned to the kings of England We knowe holye father it is manifest in the parties of England / and openlye knowen to many other that from the fyrst institucion of the kingdom of England that as well in the tyme of the brittons as you the time of the Englishmen the very certen trewe dominion of Scotland by succession of tyme hath ê‘tained to the kiÌ„gs of England to the same realme in temporalites bi no tytle or right ê‘tayneth to the church afore named But also the same Realme of ScotlaÌ„d of olde time hath bine tributer to the ancestors progenitoures of our forsayde lordes that were kinges of England to him also Also the kynges of Scotland the realme were neuer vnder aniother then the kings of England or were wonte to be subiecte to ani other Nor the kinges of EnglaÌ„d vpoÌ„ ther ryght in the forsayd realme or any other Reges anglie de statu reguâ— coraÌ„ nullo liâ—â—gare coguÌ„tur themperaltyes of theres haue answered or weare bouÌ„de to answere before any ecclesiastical Iudge or seculer Iudge bi the reason of his fre peminence of his state regal dignite custome obserued wtout any contradiccion wherfore with diligent councell mature deliberacion vpon the contentes in your letters spokeÌ„ of before this is the holie comeÌ„ one conseÌ„t of al singuler of vs shal be for euer with the grace of god wtout variacion That our forsaid lord kiÌ„g shal not with in any Iudiciall corte answere before you Negani respoÌ„dere cord episcopo romano vpoÌ„ the right tytle of his Realme of Scotland or ani other temporalties of his nor be obedieÌ„t to Iudgment in any wise or bring his forsaid ryght in any doute nor shal sende any proctors or messengers to your presens specially because that the premisses shulde manifestli be to the disheriting of the right of the Crowne of EnglaÌ„d the kinges The whole ê‘liament denyeth to answer in anye suche cause before the bysshop of rome for it shuld be preiudicial to the realme dignitie the manifest subuersion of the state of the same realme and also preiudicial to the libertis customes and to the lawes of our fathers vnto the obseruacion defeÌ„ce of the which we ar bound by our othes geuen which also we wil hold with al our power defende with al our strenght by the helpe of god nor also we wyl not suffer nor we cane not nor we ought not to suffer our forsayd lorde king althoughe he were wyllinge to do or any wayes to atemte such premisses not vsed and we ought not to do preiudicial neuer harde of before wherfore humbli desyre your holines that where as our forsayde lorde king of England hath euer more behaued him self faithfull catholike amoÌ„gest all other chrysten princes of the world euer obedient to the church of rome that ye wyll louingly suffer him quietli peaceably to possesse to remaiÌ„e iÌ„corrupt al his riches liberties custoÌ„es lawes wtout ani dimunicioÌ„ dysquietnes inwitnes wherof our seales as wel for vs as for the holecoÌ„munalte of the forsayd realme we haue set to this present writing geueÌ„ at Lincolne the yere of our lord M. CCCCCx Epistola Cassiodori there is also a Epistle of one Cassidore to the church of England of the abusis of the bysshops of rome after these wordes To the noble church of England doyng seruice in lime and stonne Peter the sonne of cassiodore a christen knight a deuout chaunpion of chryst wysseth helth and the abaccion of seruituÌ„de and bondage and the receyuinge of the reward of libertye to whome shall I compare the or els to whom shall I lyken that my doughter HierusaleÌ„ to whome shal I matche the virgin doughter of Syon for thy contricion is grette as the se IheroÌ„ i Thou arte lefte alone with out solace IheroÌ„ ii all day wasted with sorowe thou arte put in his handes whence thou canste not ryse without helpe of a lyfter vp The bisshops of rome be called scribes phariseys For the scribes and pharyseis fytting vpon the seate of Moyses the lordes of rome be enemyes to the set abrode ther philacteris go aboute to enriche them selfe with the mari of the bones the laye burthens ouer heuye and importable on the neckes of they ministers further then is comly or conuenieÌ„t thei set the vnder tribute which in olde tyme wast fre The bysshope of rome hath maryd the churche of the gentyls and so is mad father
with the sword fo xxx Bysshoppes of rome haue labored to bynd men to kepe theyr decrees Folio xxxix Bysshopes made a lawe that clarkes shuld not be â—ued before a seculer Iudge Fol. xi Bysshoppes of Rome subtile Folio xii Bisshops of rome affirm that they haue al power fo xli Bysshops of rome went far backward froÌ„ Christ fo lvi Boniface the .viii. loued prehemynence Folio xlix Byshopes were electe by the cathedrall sees fol. lxxxxii Bysshops of rome Scribes and Pharisees Folio C Bishops of rom hath maried the church of geÌ„tils fo eod Bysshopes of Rome called the father of the churche of England but not in dede Folio Ci Bysshops of rome vse to exalte theyr kinsmen Fo. C. ii Bysshopes of rome chalenge asmoche to â—e theyr owne as they lyste Folio eodeÌ„ Bysshoppes of rome made lately execrable ordinaunces for stipendes Folio C. ii Bishops of rome hath set the church in darknes fo c. iii Bysshopes of rome ponyssheth men after they be dede and is an enemy to Englande Folio eodem C. ¶ Crisostome in his sermone FolioÌ„ x Congregacion in the actes folio xi Christ chose Peter before he was bish of rom fo xviii Chryst forbade to swere by Hierusalem folio xix Christ chose HierusaleÌ„ to byld his temple Folio eodem Children be voyde of ambicion Folio xxii Clarkes maye appele frome theyr dioces Folio xxix Causes shuld be determinid within their prouiÌ„ce fo eod Christ forbad superiorite amongest his disciples fo xxxi Consilium Chartage Folio xxxv Christe payd tribute to the king or Emperure Folio lxvii Christe and the Apostles dyd euermore obeye the Ciuel powers Folio lxix Constantin to the bishops in the couÌ„cel of dyre fo lxxvii Constantyne the Emperoure caused hethen men to honour god and knowe god folio lxxviii Childernt sucke the mylke Folio lxxxxi Clerus Anglie gladium Petri habet folio lxxxxv Correccion of the clargi coÌ„mitted to the bish fo lxxxxvii D ¶ Difference of the ecclesiasticall regall power fol iiii Deuision of thys worke into .iiii. partes Folio vi Dystin .xl. chapter multi Folio xxiâ— Desyre of primaci causeth confusion fo xxii Distin .lxv mos antiquo folio xxvii Distin .iiii cap statuimus Folio xxxviii De consecratione Folio xxxix Dygnites of the church were geuen to Aliens fo lxxxx Deuotion is decayed Folio eodem E ¶ Eneas siluins Folio x Ecclesiastica historia Folio xxiiii Englonde dyd resist the popis prouisions Folio xxxix Enterpretacion of this worde clarkes folio xliiii Ezechias king put away the abuses of the ecclesiastical power Folio lxii Ezeckias coÌ„maunded the prestes and leuites to puryfy themself Folio lxiiii Ezechias commaunded the people to offer Folio eodeÌ„ Euery man that confesseth chryst to be the sone of god maye be called peter Folio ix Euery man that seketh the worde of Peter is the seat of Peter folio xvii Ezechias commaundid the people to geue part of theyr goodes to the prestes Folio lxv Edgarus kinge made spiritual lawes folio lxxii Edmundus kinge made spirituali lawes folio eodem Epistel of kyng Wyllyam Conqueroure to the bisshop of rome Folio lxxxix Episâ—ola Cassidori Folio C Exortacion to the reders to loue the truyth Folio C vi F. Fathers of the primatiue church shrunke from the vnite of the primacy fo xxvii Fraeltie of men is euermore compasing busy fo xlix G. God by the prophet saieth I wil dwel in Hiel'm fo xix God some tyme suffreth tyrranycall power to punishe his people Folio xx God gaue bysshopes authorite but no dominioÌ„ fo xxxi Gregorye wolde not be called the hed Bysshoppe fo l. Gregorius ad felicem Folio liiii Gâ—â— by his owne mouth made kinges rulers fo lvii eÌ„ GouernauÌ„ce kiÌ„ges appereth by natural thiÌ„ges fo eodi Gregorius ad mauricium Folio lxxii Gregorius was obedient to the Emperoure fo lxxii God shal requere it of the kinges whether the peace and faithe of the church be encreased or diminisshed fo lxxvi GrauÌ„t of the king to the monasteri of GlastoÌ„buri fo lxxxiii Gentlenes ouer moche oppressid and greuid seketh for the truthe Folio C. v. H. Hieronimus super mathe .xvi. Folio ix He proueth bi a similitude of the Emperour that the successors in the seate of Peter can by no reason chalenge the prerogatiue of Peter Fo. xvii Howe moche chryste sette by Hierusalem Fo. xiâ— Howe kynges serue god as kynges fo codem He called the churche of England our mother fo lxxxx Hit is expedient for the kynges and the nobles of the realme to defend the church from Tyranni of the bysshop of rome Folio C. iiii Here he prayeth god to brynge the Bysshope of Rome oute of ygnorance Foliâ— codem Hit is lyke that the primacy was lefte in Herusalem folio xx HierusaleÌ„ was coÌ„secrate with the blod of Christ fo xx Hieromunus ad Ioginiarum folio xxi Hit is lyke that the councel of Nicen dyd althynges iustly Folio xxiiii Hit is lawfull for no man to name hymselfe vniuersal or hye Bysshop Folio xxv He yâ— nameth hym self vniuersal priste or hye bysshope goeth before anticryste floio xxvi He that is made bisshop without consent of the metropolitan shulde be no bisshop fo xxviii Hit was decrede in the councell in aphrica that the bysshop of rome shulde not be superior to al other Folio eodem He that is excomunicate in one dioces ought not to be receyued into another Fo xxviii He that wylbe hyeste shal be loweste fo xxxii He that doth notrenounce al that he hath caÌ„ not be the dysciple of christe Fo xlvii He that clymeth hiest must nedes come downe warde agayne Folio l. He that is ladde with the sprite of god is at lybertye fo lii Hit is to be feard that the caÌ„noÌ„ law lose his autorite fo liiii Hit belongeth to kinges to minister Iustice Folio lix Here is noman exempte from the obediens of kynges Folio lxviii Holye scryptures of the newe Testamente geue pristes no iudicial power Fo lxix How so euer yll be commytted the coreccyon longeth to the regal power Foli lxxiii He serueth god otherwyse bycause he is a maÌ„ because he is a kinge Folio lxxiiii I In Hierusalem only was the hye pristehod Folio xix In consilio mileuitan Fo. xxviii If the byshop of the mother church be negligent fo odeÌ„ Iohn Bysshop of Constantynoble was the furste that named hymselfe vniuersall bysshoppe Folio xxx Yf decrees of bysshops do bynd our coÌ„scyens fo xxxvi In the primatiue church the decrees of couÌ„celles were called cannons Fo xxxvi If Bysshoppes haue authorite of god to make lawes Folio xxxvii If possession of the churche be of god it shal stande fo l In doubteful matters the hye priste and the hy Iudge at hierusalem gaue sentence fo lxiiii If kinges and rulers were Iudges of the lawe of god moch more of the lawe of man Fo. eodem In salomons tyme prestes were born prestes Fo. lxvii Iustinian Emperoure made lawes
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
〈◊〉 regu libâ—â— vâ— cap xx neuer the lesse doth 〈…〉 the church of Alexandria or of antioche the seate of Peter aswel as the church of Rome Alexandria anthioche were the seate of Peter before â—ome therfore of that we haue shewed before it is manyfest that that the power ecclesiastical which some enlarge and extende so ample in the bysshope of Rome hath not hyr foundacion in the scriptures whiche ar alligate for if the priuate person of Peter be not the foundacion of the churche as we haue proued before but vpon Peter as representynge the person of al or as pronounsing the confession of the fayth of christen men whych is the fute and substaÌ„ciall foundacion of the churche He proueth by a similitude of the emperoure that the successors in the sete of peter can by no reason chalenge the prerogatiue of peter it hathe no more reason wherfore by that title of Peter his successors iÌ„ his cathedrall seate or Bysshoperyche shuld chalenge any prerogatyue of Peter more then he which shal succeade the Emperour in the kyndomes of Spayne shal therefore chalenge the empyre of the romayns because the king of Spayn whyle he lyued had that dyngnite for Peter was not Why Peter was called hedde of the apostles therfore called chyfe of the apostles or foundacioÌ„ because he was hede of this churche or that but for aspeciall prerogatiue of his merites he was electe alone of al the other which shuld stande in stede of the other whose confession nother flesshe nor blod hath reuelate but the heuenli father which is in heuen euen as nother cesar at this tyme is Emperour of rome because he is king of spayn But bicause he was electe of them in whom is the acthorite of eleccion ¶ Chryste chose Peter Chryste those Peter before he was bisshope of rome before he was bysshop of Rome which place it is put in dowbte whether he euer sawe or no christ coÌ„sidered his qualites not his person There containeth successyoÌ„ in the seates but nowe in the vertue and merites in there setes bisshoprichis they contayn ethsuaession but in their vertuse merites there is no successyon and they that be good do succede the ill And the yll succede the good yf Christ had geuen this authorite vnto the seat of rome it shulde haue remayned after the death of peter nowe vereli sith ther is no mencion made of rome whie do we geue rome suê‘iorite before authioch and why do not we prefarre authioche whiche seat peter fyrst obtayned but wherfore doth not Hierusalem excel al other where the seat of peter was mani yeres before he saw Rome where he receuid the holi gost wher first he enflamed with the spirite why be not hierusaleÌ„ and authioche preferred before rome Act ii Peter made iii solemne sermons began fyrst to put in exersice his office of preaching the word of god and where he made fowre solem Sermons Act i one of the eleccion of mathias to be apostle in the Rowme of Iudas Act ii a nother of the sendynge downe of the holy goost The thirde vnto the people where he restored his lymbes to hym which was borne lame of his mother Act iii Act iiii The fourth vnto Annas and Cayphas the residewe of the preystes seniors and scribes what shall we saye that in Hierusalem he dyd so many miracles that they brought furth in to the stretes theyr sicke people and laide them in their beddes and cowches that when Peter came bi the shadowe of him at the laste might come ouer them and the multytude of thother Cyties nere vnto them ranne also to Hierusalem bringing there sycke people such as were vexed with vnclenly spirites which were healyd all Act v The miracles of peter in hierusalem also to this that chryst euermore sett so moch bi HierusaleÌ„ That when he sent furth his apostles into al the worlde to preache remission of synes not onely to the Iwes Nowe mache chryste sett by hierusalem but also to al nacions of the worlde he coÌ„maunded them to begyne at Hierusalem he forbadde that they shulde not swere by that Cytye because it was the cite of the grette kyng of this cite Esaias dyd before tyme prophesye Luc. xxiiii out of Sion shal come a lawe and the worde of god oute of Hierusalem Mathew v There oneli in old tyme was the hie preisthode Christ forbad they shuld not swere by hierusalem there was the temple the aulter The holy of most holy sacrifices and oblacions Esaia iii syth the tyme / sayth our lorde that I brought my people out of the lande of Egipte I haue not electe any Cytye wherin any house shuld be buylde in my name In HierusaleÌ„ only was the hyghe preesthode with in the temple but I haue chosen Hierusalem that my name shulde be in it Christe chose HierusaleÌ„ to build his temple iâ—â— and he sayth I wyl geue Hierusalem an Euangelyste and wysdome by whome autours wil that christ the sone of god and the seconde deuyne person is betokened sayth in the holy cetie I haue rested in Hierusalem my power Gal xxiiii zachar viii God by the prophete saith I wyll dwel iÌ„ Hierusalem and by Sacharye our lorde speaketh I wyl dwel in the myddes of Hierusalem And Hierusalem shal be called the cytye of veryte lo I wil saue mi people of the est parte and of the weste parte and I wyll brynge them and they shal dwel in the myddes of Hierusalem they shal be my people I wylbe theyr god in verite and Iustice and all the whole scripture is replete with the laudes of the Cytye of Hierusalem contrarye wyse rome is called babilon to whome our lorde iÌ„ the apocalips doth threaton malediccion yf we wil gyue credence vnto Hierom or Tertulian it is moche more lyke that this primaci or superiorite was laste vnto Hierusalem whiche cytie god alwayes did moost fauour of the whiche cytye chryst speciallye toke cure of whiche he lefte to peter by name not Rome Rom is called babiloÌ„ to whoÌ„ god threateneth malediccions It is lyke the the premacye was laste at Hierusalem Peter was bysshop of anthioche before rome but also he toke the bysshopryche of Anthyoche before the Bysshopriche of rome ¶ Wherfore if it be that peter for soke fyrst Hierusalem and after the anthioch and than came to Rome Then we maie say that the elecion of Peter dyd constitute the premacye and not the confession graunt of god and the premate authorite in that churche is by peter a man as they say and not of christ being god hauyng no foundacyon in holy scrypture but as they maye contende it to be by the sufferaunce of god God somtime suffereth tirranical power to ponishe the people By whiche reson al power
deadly syne bi the coÌ„maundement of god to receyue all theyr ordinaunces Then the bysshope of Rome or any other Bisshope hath not auctorite to institute suche Canons vnder that or suche payne Agayne if we be bounde to receyue them all of the Clarge ar bound at thes daye as manye as ar called vnto the lotte of our Lorde to obserue the faste of .lx. The clargi ke â—ith not the faste oâ—â—l dayes before ester dayes and because they kepe it not it is offence whiche by contynuaunce of tyme is not minisshed but augmeÌ„ted Notwithstanding they consent of all chrystente for the moste perte hath by longe vse and custome Iudged the contrarye De consecratione distin iii cap sabate In frauÌ„ce thy eate flesshe all saterdayes betwene châ—â—â—te ma◠〈◊〉 â—as deâ—â—â— Gratian doeth defende them that kepe yt not from the payne of transgression which thinge also the church of Fraunce not keping the fast of the Saterdaye betwene the natiuite of christ and the purificacion of the pure mayde and mother mary Althoughe it were comaundid by pope Innocent that it shulde be kepte euerye weke doth euydently proue the same for as it is writton in a nother place as we haue rehersid before euery prouynce or couÌ„tray is abundant or stidfast in his owne meaninge nor at this tyme al Canons which we cal the Popes lawe haue not therr hole streinght and vertu in euery place with al men In the which thinge if god be offeÌ„did if the power geuen of god be violate theyr is very great slackenes or sufference in them whyche moche regard that thinge that is it not lawfull for the bysshope of rome by the Popes lawe to prouide for promocions or benefices in all places and with euery man whiche lawe of theyrs the bysshoppes of rome in tymes past haue labored ernestlye that it myght be receyuid as a lawe whiche shulde binde euery man that shulde intende nothing to the contrary nor make any resistence or repugnance agaynst it The Bysshoppes of Rome haue laâ—ored to binde men to kepe there decrees notwithstandynge in England after it had obtayned and taken effecte longe all men with stode it England dyd resist the popes prouisions for pâ—omocions made a lawe to the coÌ„trarii so that there was a lawe made agaynst the transgressors estabished with seuer commaundment amongest whome there is no doute but there was manye good men / there be some yet that coulde not awaye with these popes lawes in that behalfe vnles the bisshop of rome dyd certyfy or shewe that they were wirtton bi the hande of god Bysshops made a lawe that clarkes shuld not be suyed before secular Iudges but the contrary was alwaies obserued also bisshopes of Rome haue decreed that clarkes shulde not be brought before seculer Iudges for any maner cause But this statute is kept no where And althoughe many lawes and canons concerning that matter be publisshed with grette and daungerous paynes yet the contrarie is euery where obserued without any daunger or feare wherbi it manifestly appereth that these canon lawes as they cal them Be nothinge else but rules and informacions whiche are wonte alwayes to take place or effecte as the people doth admytte theÌ„ or dissanul them for by the same reason that some maye be reiecte al may be contempnyd and forsaken for it is not in the choise or eleccion of the people or subectes that thei maye determyne to whiche they wyll obey to whiche they will not but if theyr aucthorite be of god and yf we maye apply to this entent this sainge of the gospell They syt in the seate of Moyses which teache and do not but do you as they say but do not you as thei do Mathew xxiii al we ar wrapped in gret peryll and daunger of helle which haue contenned the preceptes and lawes of the bysshoppes of rome some one wayes But euery one in some maner poynte and that not by Ignorance But we haue obserued the contrarye knowinge willinglye and seinge Bysshopes haue suffered the coÌ„trary to there lawes to be kept and knewe hiâ— and yet the bysshopes of rome heringe perceyuynge senge and felynge these thynges by dissimulacion haue suffred the pastoures or Sheperdes of the churche whiche without anye doubte yf they had thought so for the cure and charg of soules that thei haue other wolde haue broken adnihilate their owne lawes which make so many christen men offenders or else they wolde haue takeÌ„ payne to se them obseruid with more dilygeÌ„ce But where as nother of these thynges hath ben done with suche diligens and cure as the grauytie of cause requyreth Doth it not wel appere that the Bysshops theyr selues do doubte of the aucthoryte of theyr lawes that they haue thought that theyr lawes might not be admytted of euery man without any daunger of soule or wheÌ„ they myslyke them they myght be forsaken or reprobate of theÌ„ which they cal theyr subiectes The Bysshop is of Rome Subtell but grette was the police and subteltye of the bysshoppes of rome / for whome they dyd fyrste go oboute to abtayne the chefe Empyre and supremyte thei dyd deuyde the power and iurisdiction with kinges with verye louinge and gentle termes or titles The power was deuyded with kinges and prynces and so that they might be made lordes in spirituall thinges they dyd permyt to kinges all temporall thinges For other wyse the hie bysshoppes do caleng both the swerdes The bysshoppes of Rome affirme that thei haue al power and that the temporall power descendyth from theÌ„ to kynges they do affyrme that they haue all power and Iurisdiction in theyr authoryte and that the power whiche we cal temporall is deriued froÌ„ them to kinges that is to say Cesar hath th empyre deuided with Iupiter and where as they haue taken away many thynges from priÌ„ces bilonge vsurpacion and haue translated it to theÌ„ selues yet they handell it soo that they make it as theyr liberalyte and gyfte what so euer power or aucthoryte kynges haue nowe a dayes And when it shal please them they put downe They put downe kinges when it pleaseth them and set vp other some kinges and set vp some and they do gret thynges for they be myghtye And the swerde whiche they haue sharpened by the gentilnes and permission of prynces endewed with worldly riches and possessions by the gentle and lyberall gifte of princes they excersice drawe it out agaynst them wheÌ„ they thinke best ¶ Sekynge that is theyr owne pleasure not that is chrystes folowynge in theyr doing not that the father of heuen hath shewed eueri man in his holye scripture as in example or a maâ—ke that we shuld folowe But that that the flesshe blode hath reuelate vnto them preferringe an humayne and worldli counterfette felycyte in berynge rule before the trewe and perfecte beatitude in christ and by this meanes the
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
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
Al men ought to pray for kiÌ„ges and princes and be the good be the yl to obey them the comen glose doth adde that we shulde be obedience to them be the good be the yl and if the regal power of this maner be so ofte aproued in the olde testament Let it be so receuid confirmed in the lawe of grace Let it bealowed the kinges haue in ther person dominion authorite preheminence dignite ponishmentes correcctions And in the clargy let it be disalowed Doth it not apere bi the veri same lawe that was taken from the apostles and Bysshoppes was geuen to the kinges it was spoken to the aposteles go you preache the gospel to al maner creatures Marc vltiâ—â— IohuÌ„ vitimo fede my shepe And whose siÌ„nes you remit shal be remetted theÌ„ IohnÌ„ ii and so let theÌ„ preache minister the word of god but in the meane time let theÌ„ not forsake the subieccioÌ„ of prices Mathw xiâ— But lett theÌ„ geue the that is cesars to cesar that that is godes to god Some perchaunce wyll saye here that althoughe the places rehersid do witnes that power was geuen to kynges yet do the not shewe al maner power geuen to kinges Som say ther was noo power geuen to kinges in spiritual thinges And therfore there is nothing prouid bi these Scriptures whye we shulde graunte anye power in spirituall thinges to be geuen to kinges or princes But fyrst let vs se what the sincere sence of scripture wyl geue theÌ„ And after that howe the vse excercise in the anpiaÌ„t laudabel sipliciti of man hath confirmed it and surelye in the scriptures we do confyrme and stablishe the aucthorite of kinges as we shewed before for they feat them that do yl bicause they beare a swerde in these scriptures spoken Indeterminatlie theyr can be no other sence But that whosoeuer whan soeuer and howsoeuer he do yll he shuld feare the kinges swerde or it is not conuenient for vs to saye that yf one offende in a smal thinge he shulde be punished and if he offende in a gretter thin he he shulde haue no punyshment and that the kinges shulde be diligent in the obseruacion and keping of worldly thinges and shuld not in things longinge to god Nor it is not mete to aplye that by distinccion to a fewe whiche was spoken indifferently al scipture speakethe to al men it vnderstandeth meaneth it of al men and in these wordes of yl doynge he putteth no certen cryme nor cause but howe soeuer yll be commytted it wyll that the Regall power shulde be redye which shuld Iudge correct which shulde punishe which shulde euer be Ruler for the edificacion for the belt that that thing might be ameÌ„ded that was done amisse that that whiche by there busines offende the good Howe soeuer yll be commyttid the correctioÌ„ longeth to the Regall power Gala vi After the saing of saynt Paule might be cut of because the trouble other men Gregorius ad mauritiuÌ„ Augustum And so Gregory in his .iii. boke named Registrum in his Epistle to Maurici the Emperour sayth thou wast my lorde before thou were lorde of all Lo by me his hindmost seruaunt youers chryst wyl answere sayinge I made the of A notarye Erle of the watchmen of an Erle I made the cesar of cesar an Emperour not that onlie but also I made the father of Eperours I haue committed my prystes to thy handes and takest thou awaye thy warryers frome my seruyce Gregory was obedienâ—â—o the Emperour fullfylled his coÌ„maundemeÌ„t which did not agre with the lawe of god I was obedient to youre byddyng and caused youre lawe to be sente to dyuers partes of the worlde And bycause that lawe doth agree with the almyghtye God I haue certifyed my honorable Lordes by my Suggestion writinge in my letters therfore in eythere place I haue done my duety which dydde obey themperour and dydde not holde my peace But showed that I thoughte in goddes cause Gregorius ad theodoruÌ„ epistol xxiiii And in anothere pistle folowing writtoÌ„ to Theodorus a phisicioÌ„ hath this sentence Me thinkes the very hard that the Emperour shuld wtdrawe his warryers or saruauntes from the seruyce of him whiche gaue hiÌ„ all and gaue him aucthorite not only ouer the Sowldiers but ouer all preestes it appertaynethe also to this that saynt Auguste wrote whose epistle treateth of this maner Augustinê° ad bonifaciuÌ„ whosoeuer wyll not obey the lawes of theÌ„perours whiche were made for trueth of god getteth hiÌ„ grette punishment for in the tyme of the Prophetes Al kynges which amongest the people of god did not forbed nor breake that was Instituted against the commaundemeÌ„t of god were blamed and that they did forbide Daniell iii or preased aboue the merytes of other And the kyng Nabugodonosor wheÌ„ he was the saruauÌ„t of Idolles made an vngracious lawe the coÌ„maundemeÌ„t of the kiÌ„g Nabugodonosor compelliÌ„ge meÌ„ to honour Images and Idolles That an Image or an Idol shulde be honored But they that wold not obey his wicked and vngodly constitucion dyed godly faythfully But the same kyng correcte by the miracle of god made agayne a godly and laudable law for the trewthe that whosoeuer Nabugodonosor correcte bi myracle made agayne and laudable lawe that no mane shuld blaspheÌ„ god dyd speake anye Blasphemy agaynst the trewe god of sidrac Misac and Obdenago shulde vtterlie be distroed with al his house And after theÌ„ howe can kings serue our lord in feare onles the prohibeth and punishe with a godli seueryte that that is done contrarye to the commaundemeÌ„t of god For he serueth otherwyse because he is a man And otherwyse in somoch as he is a King He serueth god otherwyse because he is a man and bycause he is a Kyng For bicause he is a man he serueth hym liuinge faythfullye But bicause he is a kinge he serueth god making and eratifieng lawes with coÌ„uenieÌ„t strenght which commaunde the thynge that is lawfull and that forbide those things that be contrary to Iustice As Ezechias dyd serue god distroyinge the Groues and the Temples of Idolles the Illaters whiche were made contrarye to the preceptes of god As Iosias dyd serue doinge very iiii reguÌ„ xviii How kynges serue god as kynges iiii ReguÌ„ xxii lyke thynges as the kyng of Neniue did serue compelling the whole Citye to pacifie and please our lord as Darius did serue geuing the Idoil in the power of Daniell Daniell to be broken Ione iii and putting his Enimies to Lyons to be deuoured ⧠As Nabugonosor did serue of whome we spacke beforr Daniell Forbydding with a fearefull ordreadfull lawe all that were in his Realme from the blaspheming of god In such thynges kinges serue god in somoche they be kinges When that do that thyng to serue god which none can do but kings Acte
Vrban made an acte that noâ— clarke shulde take ani â—mocion spirituall of any kinge 〈◊〉 layman Innumerable examples of such thinges are brought to remeÌ„braunce of men by suche as wrote the actes of Englishmen And yf any man wyll make cauelacion that those lawes whiche we haue rehersed concerning spirituall thinges made the anxiant Kinges of England to pretende a temporall and not spirituall authorytie Let him knowe that Linwod Lynwod vpon the constitutyon prouyncyall doth agree to vs with those wordes These thynges sayeth Lynnewode be more spyrituall that be not myxte with any teÌ„poral thynges What thingâ— be more spiritual As fornycacion adultery baptyem baudry heresy suche othere After the sentence of the epistle that Eleutherius wrete to kinge Lucius also wylliam kyng of England that was duke of Normundye whiche by conquest obtained the dominioÌ„ and realme that he myght make the place where he had victorye to be in remeÌ„braunce to his aftercoÌ„ers dyd builde a monastery in the same place for the perpetual and deuote remembraunce of his soule dyd make the letters of the foundacion on that tenure that he myght playnly showe That the supreme aucthorite of Spirtual Temporal thinges did remain in prynces Whose letters be of this tenour In the naÌ„e of the blessed indiuisible Trynite I wyllyam by the grace of god kynge of Englande wyl it be knowen to al meÌ„ aswel them that shal come after as those that be nowe Letera Whilhelmi regis Anglie defundatione moÌ„tis debellâ— Archbysshops bisshopes Abbots Erles Barons al faythfull people both of England and Fraunce that when I was come into EnglaÌ„d agaynste my enemyes whiche wronfully were a bout to kepe froÌ„ me the kingdome being in harnes at the entring of battayl before mi Barons and Kynghtes with the fauour of them all to coumforte the hurtes made a vowe to buylde a certen Churche in the honour of god for the sowle helth of all men If by the grace of god we myght obtayne Victory The vowe of WyllyaÌ„ Conquerour which when we had gotton we dyd performe our voue build a chucrh in the honour of the blessed Trinite and saynt Marten Confessore for my soule helth and the soule helth of kynge Edwarde my predecessor and of my wyfe quen Matildê° and for the soules of misuccessors in mi realme and for the soule helth of all them bi whose labour and helpe I dyd optayne the realme and most special for the soules of them whiche dyed at that batayl And bicause in this place where it is builded god gaue me the victory I wylled that place to be called battel in remembraunce of the victorye Quicquid concedit regali authoritati concedit vt ostendat regalem authoritateÌ„ et ad spiritualem pertinere And therfore to this churche of saynte Marten in battel I giue graunte these libertes by my regall authoryte that they may haue a courte of ther owne in all causes and that they maye haue fre regal liberti and custome to kepe courte of ther owne matters and busines and to mynyster Iustice themselues â—ota quod ab â—piscoporum sub iectioÌ„e ex imetur rex It shal be for euer fre from the subieccion of al bysshopes and from the dominion of al persons as cristes church in Canturbury and yf ani felon or murderer or giltie in any offence flee for feare of death and com to this church he shal be hurt in nothnge but shal be let go at liberte it shal be lauful for the abbot of that church in euery place to saue a theffe from hanginge If he chaunce to come by at that tyme Also I geue and graunt to the same church a leyg compas about it fre and quiet from al gylde and scotte Hidage Denegeld The abbet of battel maye sâ—ue a thef where so euer he cometh Brige worke Castell worke Parke palyng Clawsutes From fyndinge men of warre al aydes and plees al Playntes Shires hundredes with sare soce tol heam Infangthes Warpene Lestage HaÌ„socun Forstal bludwytte and chilwytte Felony and libertye from al custome of wordlye bondage and from al exaccion or tapis of bysshopes Therfore to this churche of saynt Martin of battel I geue mi regal manyer called Wie with al thappertenaunces longinge to my regall crowne with al liberties priuelegies and regal customes as fre and quyet as I hadde hit fyrste and and queetest as frely as I beinge kynge myght geue it That is to saye froÌ„ all Gelde Scott Hidage Denegild Brigeworke Castelworke Proke worke inclosinge fynally from al custom of worldli bondage And from all Felonye or Thefte if it chaunce lykewise I geue .ii. d. of all forfettes playes of all the Hundredes that partayne to the Sommoning or Lordshipe of Wye And indingnariis which is on menbre of wye Also I geue to the sayd churche of saynt MarteÌ„ the church of Radinges the church of Culcunton the church of saynt Olauide in Oxforde with landes and Tenthes and al other thinges partaynyng to the same churches And if any of my Baranes or meÌ„ wyll geue any of theyr owne to the said church as in almes I graunt the same lybertie to theÌ„ as I gaue to this thinges which I gaue my selfe to the same churche And I confyrme it with my present wrytyng and with my regall authorytie aforesayd Guylliam kynge Lauftance Archebysshop of Cantuatbury Thomas Archebishop of Yorke Maurice bisshop of LoÌ„don The bysshop of Wynchester Exceter and Rochester The Erles of Chester montegue and of ware but oftymes is there greate chaunge and varyabylytie of tymes and wyttes The bisshopâ— of rome be always subtue and as bysshops of rome dyd alwayes excell in wyt and subtilty and coude get any occasion to amplisye and enlarge the circutes of there power so the dyd alwayes with grette diligence labour that the might vsurpe bringe to there handes all power and abuse to ther owne profet the gentylnes patience and simplicite of other men otherwhyles puttinge them in hope of more profette and commodite But bicause that the are gone from god and go aboute styl to amplisy that exceding and confuse power set vp with yll and vnsubstancial fondacion lyke the tower of Babilon The power of the bysshop of rome neuer stode a maÌ„nes lyffe without resistance and contradiccyon it coude not staÌ„de long without resistance nor neuer yet stod a mans lyfe clere and quyet without any busines princes haue suffered moche And the stories do testifie that some haue bine more bolde then some and as euery one felt hym greued so they were more quicke and bolder sharpely to speake to the hye bysshops for there ryght and warne them of ther offices And the dyd them dissimule with many thynges which were not coÌ„uenient to medell with al that season But the same king Wyllaym wryte to the Pope of this maner because he dyd abuse his promissyons in the realme