honestye of godlinesse can haue place in them I aunswere we must distinguish the matter by it selfe from the person and the lawfull from the vnlawfull vse For the vices of the men are not to be imputed to the order Moreouer the giftes of God are diuerse of the which some are common aswell to the euill as to the good as miracles Matth 7. externall peace fertilitie c. For God suffereth his Sunne to arise both vpon the good and vpon the euil And heereunto Mariage and Magistracie may be referred The substance of which things by it self as the good ordinance of God we must distinguish frō the vice of mē The question betwixt our aduersaries and vs is not of the persons or of the abuse of the Magistracie but of the very matter it self Which as it is not vitiated by the impietie of the Gentiles in Paules time so most commodiouslye may it and ought to bee administred of a Christian. To conclude it maketh nothing for the aduersaries nor hindreth the godly which execute the office of a Magistrate that Nebuchadnezer is called the seruaunt of god Hier. 25. For albeit the euill Magistrate also be of god in respect of the Diuine ordinaunce notwithstanding the malice of man is not therefore to be imputed to the order it selfe But of necessity we must distinguish the persons from the offices instituted of god Heere the aduersaries stumble on the fallacion of composition and on the fallacion of the accident as also in that sentence Rom. 13. wherby they confound the persons of the wicked their vices with the ordinaunce of god Nebuchadnezar is not absolutely called the Seruaunt of god but in a certaine respect to wit of the iudgement of god as it were a scourge wherewith the sinnes of the Israelites were visited But Paule calleth the Magistrate the minister of god simplie Yea he calleth him also a good ordinaunce Moreouer if Nebuchadnezar and the heathen Magistrate bee called the seruaunt and Minister of god to whome the godly were compelled to obey much more therfore euen by the comparison of the lesse to the greater the godly executing the office of a Magistrate are GODS Ministers to whome we owe obedience according to Paule 1. Tim. 6 ves 1.2 would god all would heere marke the venome of the olde serpent howe much more wee encline rather to rule and to abuse the Christian liberty than to obey Last of all Nebuchadnezar is not reprehended in the Scripture in respect of his Magistracy but in respecte of his malice c. Lo gentle Reader out of these thinges one of these two followeth of necessity either there ought to be a Magistrate among the Christians and that they may administer their Magistracie Or els Paule did amisse in writing to the Romaines of the matter Whether of these 2. shall wee beleeue The Apostle saith the Magistracie is of God the aduersaries denie that a Christian may execute this ordinaunce of god Is it not lawfull for a Christian to be of god Yea to bee good and to bee gods Minister See whyther pertinacy and partialitie will carry men awaie The aduersaries exclude Christian Princes that fauour not Anabaptistry from saluation when they them-selues are not afrayed to exercise among themselues the office of a Magistrate and to ioyne it with Faith Did not god commit vnto Moyses and to Esdras as to the Politique Magistrate the Libell of Diuorcement and matrimoniall controuersies to bee decided Wherefore doe you take vppon you the separation of those that are maried for the cause of Fornication and and of departure made from the infidels yea and that also the iudgement of Ciuill controuersies among your selues sithe that these things according to your saying haue no place in the Church of Christe nor can stande together with Faith Trulie one of these twaine followeth of necessitie heere-upon either the office of the Magistrate ought to haue place among them as the onely Christians or else they thruste their sickle into an-others haruest and arrogate to them-selues that that properlie belongeth to the Magistrate Lo gentle Reader thou seest the aduersaries contrary to their own doctrine turne indeede the office of the Magistrate to their own commendation which in Christian Princes they discommend As though that were lawfull for them whiche vnto other were not lawefull Not that the thing is diuerse but because the men are diuerse Markest thou not heere in the aduersaries the venome of the olde serpent and the seditious spirit of the Iudaicall Rebellion howe it enclineth more to Ruling than to obeying God requireth men that are valiaunt fearing God louers of the truth and of righteousnesse which hate filthie lucre and are prudent to be the ministers of God Exod. 18. ver 21. Deut. 1. ver 13. 2. Chr. 19. Psal. 2. v. 10. c. also Rom. 13 v. 4. Whether of these men are the fitter to execute these properties of Magistrates those that are straungers from Christe and from his church as the Iebusits Cananites to whom the aduersaries compare at this day the Magistrate or those that are true Christians and beleuers Paule Rom. 13. 1. Peter 2. do concordantly teach that the Magist. is Gods minister ordeyned for the praise of those that do wel and for the punishment of those that do ill To this accordeth Paule 1. Tim. 2. teaching that we must pray for all manner persons placed in highe authority that we may lead a quiet and honest life with all godlines Out of which places conferred together we see in breefe the Magistrates office is to minister vnto god the parts of whose Ministery consiste generally in the custody of both the Tables of the tenne Commaundements and first in the care of Religion Heereupon the volume of the Lawe is commended vnto the King Deut 17. and the execution against the despisers of religion Heereunto appertaine the examples of Moses Dauid Iosue Ezechias c. and 1. Tim. 2. godlinesse properly respecteth the worship of God and then in maintaining the publike peace as-well in defending the good as in punishing the euill and thirdlie in honesty of life whereby euerie one performes his dutie 1. Tim. 2. These finall causes therefore of instituting the Magistrate being set downe with what boldnesse take they awaye the vse thereof out of the Church of Christ Or els doe they dreame of such a Church as no man hath euer seene And if the office of the Christian Magistrate and custodie of the tenne commaundementes were taken awaie What I pray you would remaine in the worlde but meere Libertinisme and a licentiousnesse of all mischiefes If the aduersaries were not blinded in their owne selfe-loue and boldnesse they would easily learne this not onelie in them-selues but also in the examples of the faithful both of the olde and newe testament For if the godly haue no manner of neede at all of the Magistrate Why doeth Moyses complaine of the Israelites who did eate of the same
it so ill was permitted thereunto For if it had bene so vtterlie against the law that by no manner of meanes it had bene lawfull for anie woman bad or good not heire or heire to haue gouerned at all then had shee sought the onelie waie to haue her selfe presentlie cleane put downe and to be reduced into a priuate state by the introduction of another line And then the line of Nathan had entered as some also following Philo affirme it did that this Ioas was of Nathans line that she had cleane destroied saue Iosaba all the line of Salomon But because the gouernment of a woman was a thing that long before the people were well acquainted withall as lawfull vsuall yea in some respect though there were kings liuing and of full age and strength good Kings too as appeareth 1. Reg. 15.13 How Asa put downe his grandmother Maachah from her estate because she had made an Idoll in a groue Wherevpon saith Peter Martyr for the committing of this wickednes he abrogated from his grandmother her principalitie For the mothers of kings were wont to bee of great authoritie in the common weale Which though it proue not that women had the soueraigntie when there were Kings able to sustaine the same yet argueth it that commonlie they were not without some authoritie euen of publike gouernment in the common weale ouer Gods people Which authoritie Asa no doubt would haue let his grandmother to haue still inioyed but that as Peter Martyr sayth the good Asa was afraid least if anie power should appertaine vnto his grandmother detestable Idolatrie should bee fostered Which late example of the grandmothers deposition for Idolatrie Athalia peraduenture setting before her eies more than either the feare of God or man or than anie naturall or womanlie affection being blinded with Idolatrie and kindled with ambition extraught from the bloudie race of Iesabel and perhaps desiring as great a slaughter of the roiall bloud of Iuda as Iehu had made of the bloud of her Father Achab she brake foorth into this cruell massacre and vsurpation of the kingdome thinking that nowe none remained that coulde or durst make néerer title than she therevnto Athalia therefore as Peter Martyr well concludeth got the kindome the kingdome by tyrannicall violence which was not lawfull Sith that she was a stranger and drew her mothers kindred from the Tyrians and Sidonians except peraduenture she would pretend inheritance succession from her sonne Ochozias which was slaine But in the kingdome of Israel such right had no place For in Deu. 17. it is commanded that the king shuld not be chosen out of those that were strangers but out of the number of their brethrē And in Iuda the familie of Dauid was appointed which perpetually should haue such succession The reason of which lawe was both for the preseruation of Gods true religion also for the establishing of Gods promise prophesied by Iacob Gen. 49. ver 10. made vnto Dauid his seed 1. Chron. 17. v. 14. prefiguring directly leading vnto Iesus Christ. So that the Iewes were bound vnto the stocke of Dauid that in Salomon And therfore I thinke not the Ioas which here was saued came of Nathan For although Nathan were Dauids sonne and so Salomons brother as appeareth 1. Chro. 3. v. 5. yet I take it not as Tremelius drawes his table that Nathan came of Bethsabee For where Tremelius table puts Salomō first Nathan next so Shobab Shimea it is a manifest inuersion of the text which is thus And these former were borne vnto him in Ierusalem Shimea and Shobab Nathan Salomon of Bathshebaha the daughter of Ammiel And the like order also is set down 1. Re. 5. v. 14. in which words is no necessitie that the naming here of her after them unporteth she was mother to them all foure but that the other wer named without mencion at all of their mothers as well as all those his other sonnes in the thrée lines following are also named without mencioning of their mothers Onely when he came to the naming of Salomon among the childrē that Dauid had in Ierusalem as he mencioned the names of the mothers to the sonnes which he had in Hebron so he maketh mencion of Salomōs mother as Mathew also doth emphatically or with greater force of signification because of Gods especiall promise vnto Salomon And Salomon was the next sonne to that which died begotten in adulterie as appeareth 2. Reg. 12. v. 24. and as for the note of the Geneua Bible vpon 1. Chro. 3. v. 5. to salue the matter it makes the matter far worse in saying Onelie Salomon was Dauids natural sonne the other wer Vriahs whom Dauid made his by adoption For the text is not onelie cleane contrarie plainly telling how they were his sonnes borne vnto him in Ierusalem not adopted vnto him but borne vnto him And the verie same wordes the holie Ghost vseth also 1 Reg. 5. v. 14. And if it were not so that hee had beene one of Dauids naturall sonnes indéede except we helpe the matter better by some mariage of the mothers line from Salomon or from Dauid all the pedegrée mecioned by S. Luke chap. 3. moūting vnto Dauid by Nathan also the holy Ghosts promise to Dauid of Salomon his séede is cleane defeated But as the text is manifest that Nathan was Dauids natural son though his mothers name be not expressed so might he come into this line well inough by mariage of the daughter heire of some of those that after the kingdome was lost haue their name so changed in that pedegrée that we cannot certainlie tel in whom that line of Nathan did begin For that it began in Ioas and that he was not the natural sonne of Ochosias as diuerse imagine vpon this occasion of this daughter I yéeld not thereto for diuerse reasons following although Flacius Illiricus faith in his Glosse on Matthew Iorā begat not Ozias but Ochosias who beeing slaine without children although Athalia attempted to destroie the whole stocke royall yet was Ioas saued of Ioiada beeing a childe comming of Nathan For Dauid hee ordained that the posteritie of Salomon beeing extinguished the issue of Nathan shoulde succeede and to that purpose as witnesseth Philo Nathan was called Achisar that is my brother the Prince so that plainelie hee was not a priuate person sith Salomon called him so for the ordinaunce of Dauid Ioram therefore begate Ochozias who beeing slaine and the interraigne of Athalia beeing ouerpassed Ioas of the stocke of Nathan did succeed who begate Amazias and he Ozias This Ioram therefore begate Ozias to wit because this was his heire raigning in the fourth place at length after him And so was both he and his ancestors as it were the adoptiue sonnes of Salomon and of his posteritie But Matthew dooth therefore proceede by Salomon and other kings not so
Mat. â— in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of iudgement Another was called the Little Synedrium consisting of 23. Iudges Wherein the greater and the capitall causes were heard It is thought that Christe Mat. 5. named that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ— tâ—at â—aith to his brother Racha sâ—albe guiltie of a Counsell or of the Synodrion The third was the great Synedrium or Sâ—nate of 70. Seniors ordeyned of Moses Num. 11. ouer which sate the high B. and the Elders excelling in wisedome vertuâ— leâ—â—ning and authoritie chosen out of the Priests and Leuites and of euerie Tribe were the assistants or sitters with him Vnto whom afterward by the ordinance of Dauid the chief of the Royall â—ooke which weâ—e called 〈◊〉 â—â—at is the Kings brâ—thren â—arrâ—â—ttiuâ— that is endowed with the right of succession were adioyned as the highest Counsell of the â—â—ole Common-weale chief Senate of the Kingdome To whom beloâ—ged the power of iudgeing the most weightie causes pertaining to the summe of the CoÌ„mon-weale aâ—d of Religion of the King and the Kingâ—ome of warre and peace of aunswering and pronouncing of the most difficult controuersies of opinions of other businesses To conclude of what manner the forme â—nd iâ—â—isdiction of this most high Senate was to the which they appealed from the other inferiour Iudgements in whose sentence and decrâ—e they must hold themselues coÌ„tented without anie gainsaying may for the most part cleerelie be gathered out of the reformation of the iudgements made by King Iosaphat For these are the words of the storie 2. Paral. 19. In Ierusalem also Iosophat appointed Priests c. But as in highest Senâ—te of the Iewish people the Priests and Princes of the Families gouerned together the Counsels of the Common-weale the two chiefe Presidents were the B. which gouerned the causes of religion and the ecclesiasticall businesses and the Kinges Cousin which gouerned the businesses Politicall euen so almost is the like forme in the chiefe Senate of the Kingdome of Germanie consisting of 7. Electors whereof three are Priests or Archbishops which ought to inâ—truct and with their counsels and labors ought to helpe the Emperor and conserue the CoÌ„mon-weale concerning the lawes of God for religion and the worship of God or the first Table of the x. Commandements 4. politike Princes which ought to instruct and with their counsels and labors to help the Emperor and to conserue the Common-weale concerning the Politike Lawe office of the Emperor in ordeining iudgements in warre and peace in taxes c. Thus more grauelie in my simple iudgement doth Chytreus allude not on these words Dic Ecclesia to the Sanedrin of the Iewes to haue the same or the like translated and established in euerie or in anie Congregation of the Church of Christe for that were cleane to ouerthrow all the States in Christendom But that in those places which he meÌ„cioneth Mat. 5. he alluded to the order of their lowest Senate of 3. Elders which was in euerie Citie and of their lesser Sanedrin that was of 23. in Ierusalem not of the 70. which was the highest instituted by God Num. 11. But not that Christe translated anie of all these Senates into him Church or established anie lawe thereon for adminâ—stration of gouernment in his Church Although he say almost the like form is in the highest Senate of the Kingdome of Germanie But not simplie that it is the like and much lesse the same and least of all that it was grounded on the Iewes forme otherwise than that all Estates and Kingdomes take their generall grounds from Gods lawe but wee are not tieâ— to this or that forme of Senate and Iudicials of the Iewes And so haue we also our chiefest Senate of Parliament and oâ—her Senates Sesâ—ions or Assemblieâ— both of the Clergie and of the Temporaltie and Counâ—els and Iudgements in some respects not much vnlike to the Iewes Assemblies Senates Councels and Iudgements And they draw néerer a great deale to the vncorrupted orders of the Iewes and are more fit requisit and 〈◊〉 for the State and condition of our Realms then thesâ— Consistories or Senates would be of these Seniors that our Brethren call for and thus hale the words of Christe to presse them vpon vs to be established in euerie Congregation for the administration of gouernmeÌ„t in the hearing and determining of all difficult and weightie matters amongst us 〈◊〉 so to continue for euer as long as the Church continueth in this world 〈◊〉 the great bondage of our Christian libertie by reducing vs to these Iudicials of the Iewes and to the quite ouerthrowe of ours and of all Kingdomes by reducing this Senate of the 70. Elders into all Congregations throughout Christendome Hauing nowe thus farre considered as I take it the verie grounde wherean Caluine and all our Brethren following him woulde say the foundation of this Consistorie Senate of Elders in euerie Congregation to wit vpon this construction of these words of Christ Dis Ecclesia Tell the Church that is to say Tel the Segniorie Seâ—ate or CoÌ„sistorie â—et vs now returne to the processe of our Br. learned discourse 〈◊〉 And the name of Elders dooth most aptlie agree vnto them that bee Gouernors in the Church now euen as it did to the Auncients of Israel so that the Pastors seeme to haue borrowed the name of Elders especialy in respect of their gouernment The name of this Consistorie also in the new Testament we finde to be agreable with that of the Iewes whereof our Sauiour Christe speaketh when he saith Tell the Congregation or assemblie S. Paul 1. Tim. 4.14 Despise noâ— the gift which was giuen thee through Prophecâ—â— wish iâ—position of hands of the Eldership Where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblie or Consistorie of the Elders Which word was vsed also by S. Luke in his Gospel speaking of the Consistorie of the Iewish Elders Luke 22.66 As soone as it waâ— day the whole Eldership or Assemblie of Elders came together both chiefe Priests and Scribes and brought him into their Councell In which saying their CouÌ„cell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also S. Paul Act. 20.5 â—hat he had ben a persec of christiaÌ„s taketh witnes of the high Priest and of the whole Consistorie of Elders vsing the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it is euident that our Sauiour Christe by this word Ecclesia in that place meaneth a Consistorie or assemblie of Elders whose authoritie c. This is but descant on the name and we woulde rather heare of the 〈◊〉 The name of Elders serued to more than to those of the Segniorie which were of the Sanedrin or Synedrion And we graunt it most aptly agreeth to them that be Gouernors in the Church new and those Ecclesiasticall Gouernors to and was but borowed as well in respect of the gouernment as of the
haue they haue it of the Bishops and of their authoritie that gaue them authoritie and now they reward them well for their labour that would eate them vp that brought them vp as did the wolfe eate vp the Goate of whome she suckt or rather as God complayneth I haue nourished children Yea they are growne now so cranke on this little authoritie that they fall vnto prescribing abridging limitting and setting downe lawes euen to their soueraigne Princes But quo warranto by what new authoritie they can do all these things against all these states and degrées of men in all these matters though it be beyond my authoritie to examine them yet bycause it is beyond my learning I would but gladly know it if they can teach it But since they begin héere to relent somewhat to the Princes supremacy without further ripping vp of former matters except they begin againe to shrinke backe after their former manner let vs take them now in their good moode and most ioyfully we accept this our Brethrens graunt which héere they yéeld vnto that it is not onely lawfull but also necessary for Princes if they will do their duty to looke to the reformation of religion and to make lawes of matters Ecclesiasticall Yea forsooth this is another manner of matter than we heard of any yet of our Brethrens mouths towards the reformation of these things that it is lawfull and necessary for Princes besides their looking to it euen to make lawes of Eccl. matters so indéede did Moses Iosue Dauid Salomon and other good Princes before Christes coÌ„ming and so did Constantine Theodosius Valentinian Martian Zeno Iustinian and diuers others godly Princes since Christes comming and such Eccl. lawes haue we in this Realme of the auncient Bryttish Kings héeretofore and euen so did some Kings also since the Conquest make some such lawes of Eccl. matters for all their authority was much impugned incroched vppon and in the end â—ppressed by the intrusion and tyrannie of the Pope till God moued the heart of that most heroicall Prince King Henry the eyght and after him of his most vertuous sonne King Edward the sixt who both of them regayned this supreme authoritie and thereby made many most godly and excellent lawes for the reformation of religion and of Eccl. matters and so the Lord be glorified for her our most excellent Soueraigne Lady Queene Elizabeth whose dayes God long prolong in all felicitie verie dutifully carefully and religiously to the vttermost of her power hath done and doth looke to the reformation of religion and to make lawes of matters Ecclesiasticall if our Brethren would on the other side do their dutie and in thankefulnesse be contented with her Maiesties reformation of religion and with the lawes Eccl. that her Maiesty hath already made yéelding their dutifull obedience in the reuerent accepting and obseruing of them If now our Brethren would thus hold on in the acknowledgement of the Princes authority we should soone agrée and as they say moue no controuersie neyther on this nor other matters But this confession that commeth thus in a good moode vpon them on a suddaine it is too good to continue long For streight they begin for feare they might séeme to haue graunted the Prince too much to come in and pinch it on the backe with new conditions and prouisoes But so say they that we confound not the offices of the Prince and of the Pastor Well if there follow no worse than this we accept also of this exception prouided againe on our part to fall to indenting on euen hands so that they rightly vnderstand this tearme of offices for her Maiestie neuer attempted nor the Statute admitteth any such attempt of confounding these offices of the Prince and the Pastor would God and it were his will our Brethren themselues were as farre off from confounding of these offices and that they and their new gouernors would encroch no more vpon her Maiesties royall office and on the offices of her officers vnder her than she or they do vpon the office of the Pastors But now least we should yet houer in suspense what they meane héere by these offices that should not be confounded they specifie the same and say For as it is not lawfull for the Prince to preach nor administer the Sacraments no more is lawfull for him to make lawes in Ecclesiasticall causes contrary to the knowledge of his learned Pastors I thought by little and little the winde would turne about and sit ruffling againe in his old place what néede these caueats héere so suspiciously cast out as though these offices or at least some of them were confounded or in hazard to be confounded by this supremacie that her Maiesty claimeth or that is yéelded to her whereas neyther the Statute giueth her Maiesty any such authority as whereupon any suspicion of such confusion of these offices should arise nor her Maiesty or her father or her brother did euer by this title claime or take vpon theÌ„ any such thing as either to preach or to administer sacraments or to do any other actions properly apperteining to the Bishops or to the Pastors or to any other Ecclesiasticall officers neither yet did make any lawes in Ecclesiasticall causes either contrary to the knowledge or without the knowledge and the consent also but with the knowledge aduice counsell and consent of her learned Pastors and so far likewise as reacheth to their Eccl. authority with their determination resolution and decree thereon which thing since her Maiesty hath so done satisfying all these caueats and exceptions how followeth it not by our Brethrens owne confession that it was and is lawfull for her so to do yea that it was and is necessary for her Maiesty if she would do as God be praysed she hath done and her duty to looke to the reformation of religion and to make lawes of matters Eccl. and how then if our Brethren will looke to themselues and to do their duty is it lawfull for them any more than for the Papists to disobey to deface to controll to impugne to violate to alter the lawes in Ecclesiasticall matters that her Maiesty hath thus made If they thinke she made them contrary to the knowledge of her learned Pastors bycause they take it that it is contrary to their knowledge if they were not Pastors at all wheÌ„ her Maiesty made these lawes or if that they which be Pastors now either be not or renounce to be such Pastors and of such ordeyning as her Maiestie and the Lawes of the Realme acknowledge to be Pastors or if these our Brethren be noâ— Pastors of such learning and knowledge as they pretend nor of any such number or estimation as the other learned Pastors in her Maiesties dominions are is she bound to take such knowledge of them that when all those whome she acknowledgeth to be her lawfull Pastors both the most and most estéemed
women gouerned Gods people Whereby hee séemeth to clayme this to bee the prerogatiue of Fraunce that whether it bée right or whether it bee wrong they will not suffer womens gouernmtnt Neyther is Cenalis thus content to haue thus once or twise heerein abused the Scripture but he goeth on moste blasphemousely to God and iniuriously against all Christendome and sayth in which thing that most noble Realme of the Nation of the French Gaulles hath whereupon to congratulate vnto it selfe that by the singular benefite of God it may woorthily be called before other kingdomes a sacerdotall or Priestly kingdome For it hath this thing common with Priest-hoode that euen as the Priest-hoode can not passe ouer vnto a woman so no more can the Monarchiall Empire of the Salike Monarchie What therefore remayneth but that being mindefull of the grace receaued of God they breake foorth into these wordes Apocal 5. Thou art worthy O Lorde to take the booke and to open the seales therof because thou wast slaine hast redeemed vs in thy bloud out of euery tribe language people and Nation to wit whome thou hast vouchsafed to illustrat with the title of the most ChristaÌ„ kingdom And moreouer hast made vs kinges and Priestes and we shall raigne vpon the earth to wit being enriched with this sacerdotall dowrie Nothing therefore letteth whereby that Nation should not be called a holy Nation a royall Priest-hoode or if ye had rather a priestly or sacerdotall kingdom a people of purchase For the religion which afterward once it got neuer intermitted but happely prosperously euer encreased Gallia or the couÌ„trie of the Gaules sayth Ierom alone hath wanted monsters with the which almost the residue of Nations haue abounded more than inough Thus monstrously writeth Caenalis against womens regiment Howbeit I hope Caluin tooke not this terme of monster for womens regimeÌ„t from this monstrous Popish Bishop As for that which Ierome wrote was not against the regiment of women in Gallia neither was Gallia in his time called Francia nor Pharamundus borne and so no such Salike lawe as yet inuented And therefore this must needes be wrested hereunto Besides this intollerable arrogancie in the French to claime that spirituall priuilege of Royall Priest-hoode that is both common to all true Christian nations and to all true Christian people not onely men but to women also and to children And therefore this is both iniurious vnto theÌ„ to take this title from them and a grosse errour in a Bishop not vnderstanding what these termes doe meane For although he deâ—arre his Popish sacrificing Priest-hood from a woman leâ— him laye that hardely to Pope Iohanes charge yet in this spirituall and mysticall kingdome and Priest-hoode that either S. Peter or S. Iohn speaketh of euery good Christian woman neuer so priuate or poore person and all the electe children of God haue as good title right and interest as not onely the French king but as any or all the Emperours Kinges Queenes and Princes in the worlde Now after Caenalis hath thus craked of the French prerogatiue in this Salike lawe so much pretended and so greatly vrged when he commeth to the reason of the same and of this worde Salica he sheweth what diuersities of opinions are thereon Munster thinkes it is deriued of the worde Sala a riuer at a village of the same name Other that the lawes Salike are deriued of the woorde Sala or vne salle in Frenche signifying in Latine Aulam a Courte or Hall as who say the Courtly or Palatine law Some thought the deriuation of the lawe Salike came of certaine lawes of the French Emperours beginning Si aliquis or Si aliqua and so by contraction striking of a letter or two in the ende per syncopen it was vulgarly termed the lawe Salike Some sayth he arise higher more commodiously who fetch the Etimologie of the lawe Salike not so much out of the marrowe or pythe of the worde as out of the barke or rynde of the worde A Sale from salte as by a certayne allusion that they would haue the Salike law to be spoken hereupon as though it were perpetually constant inuiolable and incorruptible for all times to endure For salte in the holy scriptures is a token of incorruption and perpetuall enduring and moreouer both of Wisdome and discretion As is expressed in plaine wordes Numb 18. and Leuit. 2. In the booke of Numbers All the first frutes of the sanctuarie which the children of Israell â—ffer to God I haue giuen to thee and to thy sons by a perpetuall right it is an euerlasting couenant of salte vnto thee and to thy sonnes before the Lorde And in Leuiticus Whatsoeuer sacrifice thou shalt offer thou shalt season with salte nor shalt take awaye the salte of the couenant of thy God from thy sacrifice In euery oblation thou shalt offer salte And againe 2. Paral. 13. Yee are not ignoraunt that the Lorde GOD of Israell hath giuen the kingdome vnto Dauid ouer Israell for euer to him and to his sonnes for a couenaunt of salte By this it manifestly appeareth that salt hath the tooken of incorruption And as for the token of discretion Let your speech sayth Paule be seasoned with salte And in Marke Bâ—â—rie offering shall bee salted with salte Salâ— is good but if so be it be vnsauorie in what will yee season it That so yee may vnderstande the lawe Salike being sprinkled with the salte of discretion and with the sauce of muche reason perpetually to remaine in his vigor Thus doth Caenalis séeke all the shiftes he can to enforce this lawe not sparing thus more and more to hale and drawe these places of scripture to the same But sence he alleageth so manye originalles thereof and dare not resolue himselfe vppon any one of them but sayth Let euerie mans iudgement remayne to himselfe for I will not vppon this thing contende with any man what certaintye therefore can this lawe haue The very title whereof when it is tossed and tombled withall these diuersities of opinions and wrestlinges of the scripture is so vncertaine But if this were suche a wise and incorruptible lawe that it had his name of seasoning with salte to resemble those auntient offringes couenantes and spéeches in the olde and newe Testament then it maketh more for women than against them For although that saying 2. Paral 13. mention onely Dauid and his sonnes yet did Caenalis himselfe confesse before that the Nation of the Iewes did admitte the gouernement of a woman And the place mentioned Numbers 18. conteyneth not only sonnes as Caenalis citeth it but the verie wordes are to thee and to thy sonnes and to thy daughters So that the offering that is the salte of couenant or incorruptible couenant if the Frenche can drawe it to holde still incorruptiblie with them or the resemblance of their Princes estate thereunto giueth the same not onely to the man
sayde hee are they that heare the Worde of God and keepe the same that is doe not suffer it easily to fall from them but expresse it both in their factes and workes After this shee referreth all the good thinges of Solomon vnto God Which example of her it becommeth vs also to imitate For while wee beholde the good workes of Godly men it behooueth that we glorify our heauenly Father For it is a vitious thing to stay our selues in the causes inferiour when wee ought alwayes to ascend to the highest that is vnto God the founteine the heade and beginning of all good thinges But sayth she God which hath delighted him-selfe in thee or which hath loued thee She teacheth that so many and so great things hapned not to Solomon of his deseruinges and his vertues it was the meere goodnesse and clemency of God that had so greatly ennobled Solomon Shee amplifieth the benefit giuen vnto him of God that he had gotten a kingdome and that not of any Nation whatsoeuer but of the people of Israel whome she testifieth that God had loued perpetually But if ye shall demaund from whence shee coulde knowe these thinges that God esteemed the Israelites so much I answere that the deliuerance out of Aegypt which consisted of so many and so great wonders was known almoste to all the southerne and the Easterne prouinces VVhich also were not ignoraunt that Israel was brought into the possession of the Lande of Chanaan by the helpe of God they knewe also the actes of Dauid prosperouslye atchieued who the Lorde beeing his guide with greate might and many victories obteyned Syria euen vnto the riuer Euphrates At length shée toucheth the ende wherefore the King was placed of God ouer that people that is to witte that he shoulde do iustice and iudgement That is he should gouern them with right and equity Thus doth this notable Quéene not onely set foorth the publike praises of God In the presence of so wise a King but as it were presume to teach him at leaste wise to confirme him in the most speciall pointes of a Princes supreme Gouernment And therefore she her selfe being also taught and confirmed mutually by the wisdome of him was not ignoraunt of the lawfulnesse of her state nor how to gouerne her people accordingly Nowe although this example doe not yet prooue that there was any Queene the cheefe gouernor ouer Gods people yet sith as Peter Martyr sayth shee tooke this iourny that shee might get not onely to her selfe but also to her people sounde religion and sincere Godlinesse If this her good purpose were not frustrated but tooke such effect that many of her subiectes both of the very great traine that came with her and saw and hearde the wisedome of Solomon likewise and of her other subiects at home to whom she related no doubt that she had séene and heard abroad whereby many are thought to haue beléeued as she did in the onely true and liuing God then may we safely say though shee were neither Queen of Iuda nor of Israel yet was shée a Queene ouer Gods people though not ouer that people of God And this also being a secrete folded vp signifying the calling of the Gentiles which were to gather themselues to Christe the true Solomon What doth the vnfolding of this secrete infer to haue the thing signified aunswere to the signe but that those Gentiles that should be conuerted to the true Solomon Iesus Christ which is the wisdom of God and Prince of peace all true glory should come to him become his people as well by the trauell and vnder the gouernment of Queenes being their supreme gouernors as this Quéene was as vnder the supreme gouernment of any kings And that as Martyr well obserueth in this respect also as of Gods elections ther is no difference of persons before God so much lesse of sexe Male or Female as heere wee sée by the notable example of this Queene By this example it is plain that although there were no good Queene like this queene of the Southe that had the cheefe gouernment ouer Gods people during that state of their Kinges in Iurie and Israel before the captiuitie yet sithe Solomon one of the best Kinges among them doth thus allowe it in other Nations therefore De iure it had not béene vnlawfull among the people of God if De facto they had had occasion of Womens lawefull inheriting of that state Though they had it also de facto in Athalia where in Iurie de iure it appertained not vnto her And yet in that disturbed state of the Iewes that succéeded their returne out of captiuity we are not destitute of another example of Alexandra whome Iosephus and other histories doe recorde True it is shee was not of the right line of Dauid and Solomon nor of the tribe of Iuda but of the tribe of Leui and descended from the Machabees which not long before had mightily defended the Iewes and therfore they gaue to their posterity this honour of the cheefe gouernment of them Albeit the Scepter was not yet cleane taken from the tribe of Iuda in whome the iurisdiction of the Sanedrin did continue And although the Pharisees at that time bare the greatest sway and Alexandra the title and the dignity insomuch that Iosephus saith lib. 13. antiq Iud. cap. 22. The Queen only the royall name but the Pharises possessed all the power c. Yet notwithstanding in those dangerous times all that was done but for a policy which her husband Alexander taught her on his death bed for the more assurāce of their state and preseruation of their children Which counsel Alexandra following she gouerned very politikely And therefore of all the Chroniclers that mention her she is reckoned in the number of their lawfull Princes and nine yeares so reigned ouer Gods people that shee deserued not by Danaeus to be wittingly buried in obliuion Danaeus his next example is of the Amazones Which sith I accord also that it was an ill state of gouernment in murdring and expelling of men from the whole affaires of the cōmonweale and from liuing among them though I take it not to be altogether fabulous but that there were in-déede such Women and had such gouernment I therfore passe it ouer without further aunswere as I did before to the like obiection of Caenalis Howbeit this we may say that if they had not so misused themselues but giuen that honour vnto the Man which by the Lawe of God and nature is due vnto the dignity of his sexe in the societie of Matrimony had not violated the mans prerogatiue Then if the right of gouerning those regions had falne to a Woman I sée not why it had not bene as lawful there as in Ethiopia Sabaea Iurie or in any other kingdomes aboue specified But saith Danaeus as though this that hee alleaged of the Amazones were not to the matter Let vs
haue declared who are worthy of pardon and who of punishment But some there are that thinke this counsell to haue beene chosen out of the family of Dauid and that they were afterward taken away of Herod the King Which if it bee so whether the wordes of the Psalme sung as S. Athanasius witnesseth in the restoring of the City of Ierusalem may be referred thereunto because there that is in Ierusalem sate the seates vnto iudgement the seates vpon the house of Dauid that is the seate out of the house of Dauid But eyther the King or the Bishop called this counsel according as the crime brought before them eyther touched the City or Religion But the order of executing the matter was almoste in this manner He that desired to put vp the name of another for the moste part came eyther to the king or to the Bishop or to the Princes and declared the guilty party Which done they sent Ministers to take the man And if the matter required they added a band also receiued from the gouernour of the Temple And hauing brought him they kept him for the moste part eyther in prison or in souldiers custody vntill iudgement passed on him The whole Councell beeing afterward called together they gaue them-selues to the vnderstanding of the matter As for the crime and the punishment was of the accusant called vpon in these wordes The Iudgement of death is due to this man because hee hath done this or that But the Defendant repelled it with these wordes The Iudgement of death is not due to this man because hee hath not done it or because hee hath doone it righteously But when the cause hath beene throughly pleaded vpon then were the suffrages or voyces giuen of the iudges and either hee was condemned or absolued according to the number of the sentences But when the matter was brought to the Romaynes the onely condemnation was left to the Councell but the the punishment was taken away but permitted vnto the Roman procurator Which hapned in the iudgement of Christe For the Councell condemned Christe and adiudged him to death But the people being stirred vp of the Councell demaunded of Pilate the Procurator that he might be crucified he gaue iudgement that it should so be done The forme of laying the accusation or of repelling the crime as in the 26 of Hieremie the preestes and the prophetes spake vnto the princes of Iuda saying the iudgement of death is vnto this man because he hath prophecied against this City And the princes sayde vnto the preestes the iudgement of death is not vnto this man because he hath spoken vnto vs in the name of the Lorde our God A forme of the condemnation is in S. Math. 26. Beholde now yee haue heard blasphemie what seemeth it to you and they answering sayde he is guilty of death the which thing Marke saith Who all of them condemned him to bee guilty of death but these things which we haue spoken shall all be more cleare knowne if euery one of the iudementes made after this order whereof record is left in writing shall be shewed foorth And here he proceedeth to the manifolde testimonies and examples hereof in the Scripture and in Iosephus but especially in the newe testament By al which it appeareth for this Senate or council of the 70 Seniors which after the Iewes mixture with the Graecians of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was corruptly called Sanedrin what persons they were except the King and the Princes all of them either preestes or teachers of the Lawes of God And how they sat but in one and the heade Citie assistant with the King and the princes in al matters of plea and controuersie of Lands goods of warre and peace of life and death c. Nor the King coulde rule these matters without them and that their autority herein grewe not so much by the late corruptions as it was rather thereby abridged in the age of Christe by the Romaynes and by Herod If nowe our Learned discoursing Brethren shall reiect all these so industrious collections of Sigonius as an aduersary what proofes reasons and authorities soeuer he auouch let vs then sée howe farre foorth Bertram also doth confirme it For besides that which wee haue alleaged out of him for the original and the first practise thereof before the gouernment of the Kings after the negligence of Saule speaking of Dauid chap. 10. Page 56. he saith Moreouer Dauid restored the municipall iudgementes altogether into their auncient order Howbeit but about the last times of his reigne because that being hindred with warres and diuers businesses hee was content with those Iudgementes which for a greate part beeing decayed perseuered but litle constantly in euery of the Cities and tribes euen from the times of Iosue vntill then But yet so that the more waighty causes especially the appeales were referred to him as it appeareth out of 2. Sam. 15.2 But at the length he also restored this part of the common weale so that vnto the Leuites reckoned vp he established to be firm their changable and vncerteine offices both in the holy or Ecclesiasticall policy and also in the ciuill In the ciuill policie hee is saide to haue appointed out of the Leuites 6000. Iudges and praefectes or Gouernors Out of the Leuites the Iudges and praefectes were assumed for this reason That first there shoulde bee certayne out of the Leuites which should bee assistors or sitters together with the ordinary and municipall iudges that were called seniors Who some-times also De plane vt Vulgo loquuntur Iudicarent de rebus leuioribus shoulde Iudge after a playne sorte as is the common saying of the lighter matters such as were the pecuniarie either they alone or taking some one vnto them of the Seniors of the place or City And moreouer that there should also be some other which should execute the matters adiudged Or else that which is indeed the more likely they that were the Assisors of the ordinarie Iudges who also their selues tooke notice of the pecuniarie matters iudged them and executed the matter it selfe that they had iudged He ordained therefore that Chanenias and his sonnes or his posterity should be designed for iudges and Prefects for the outward worke that is to saie for the outward holie offices that we necessarie for the making of sacrifices in the house of the Lord or Tabernacle in Israel that is among the Israelites that dwelt on this side Iordan except the Tribes of Iuda Beniamin and Simeon The number of these is nor prescribed He also ordained out of the Hebronites Hasabias and his brethren that they should gouerne the Western coasts side-long or on the side of Iordan that is on the hether-hand Iordan as well in the businesse of the Lord as in the seruice or ministerie or obeisance of the king In French Pour le seruice du Roy that is in the
principalitie there seeme to bee extant in Ieremie most cleere examples So that except these Elders which our Brethren pleade for to bée renued after the example and patterne of the ancient laws of the Iewes would take this Princelie Empire and authoritie vpon them their appealing to these auncient lawes orders make nothing for them But yet to see their authoritie better let Bertram procéede with his examples though some of them we haue heard before in Sigonius The first example is extant Iere. 26. Chap. where after that Ieremie was coÌ„demned of the Priests Prophets that is of the ecclesiastical CoÌ„session or Consistorie of them that professed the knowledge interpretatioÌ„ of the diuine letters or of diuinitie as we terme it as though the knowledge of doctrine pertained vnto them whervpon they also which of Ieremie are called Prophets of Ionathas the Paraphrast are expounded Scribes and also was condemned of the whole people that is of the ordinarie aduocates of the people the Iudges or Seniors to wit the Chiliarkes Centurions c. Which represented the whole people insomuch that verse 9. the whole people is gathered to the congregation or concioÌ„ And in the 17. verse mencioned is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caal That is of the gathering together or of the vniuersall concion it selfe or certainlie the verie people their selues that heard Ieremy being called together to beare witnesse against him to subscribe to the sentence pronounced against him and to command it to be executed as it appeareth in the end of the Chapter that the same was declared to the Princes of Iuda that were assembled at the kings pallace to wit to the ciuil Consistorie of three score and ten Elders these kinde of Princes came to the Temple where they are sayd to haue sitten at the tribunal or iudgement seate at the new gate of the Temple and the people being admitted thereto according ao the manner to wit that we haue now declared they heard the Prophet absolued him also euen as though in that their iudgement they had condemned corrected Iohakim the king himselfe which had most cruelly murthered Vrias the Prophet Héere againe is a liuelie paterne of the great authoritie in cases of lyfe and death for matter of religion that the Consistorie of the Elders hadde Which here notablie and sincerelie by reason of some good men among them acquitted Ieremie according to the auncient manner of Gods law This then is the authoritie that Caluine and our Brethren pretend Christ translated to his Church stretching so farre as not onelye to the acquitting of the Prophets but to the condemning and correcting euen of kings and Princes The second example is Chap. the 36. where Baruch hauing recited before the people the writing that he had writâ—en out after Ieremies mediting thereof he is called to for the Kinges pallace vnto these kind of Princes before whom he readeth a fresh that same writing When it was read they laie it vp in the chamber of the Scribe or Chauncellour as the Geneua Bible translates it they inquiring how it was written doe admonish Baruch to hide himselfe together with the Prophet The Princes goe to the king they report to him the summe of the writing The King himselfe commaunds the writing to be brought to him And when hee had heard three leaues thereof he cut out the writing with a Scribes penknife And when he was besought of three of them onelie that he would not burne the booke hee ceased not to burne it as a matter that did not displease the residue of the Princes who also euen for that point are noted of the Prophet that they trembled not nor yet rent theyr garments at the reading of that writing Heere againe we sée their great authoritie in this matter of doctrine and how the king at their silence or consent of the writing presumed to cut out the leaues and burne them in spite as a thing that no whit displeased the greatest parte of these Consistorie Princes although that some fewe among them intreated him to the contrarie The third example is extant Ierem. 37. and 38. where it is sayde that Ierusalem hauing beene besieged of the Chaldees Ieremie was apprehended of Ierias a certaine watchmaÌ„ at the gate of Beniamin as though he were a runne-awaie and being brought to these kind of Princes who â—ere verie much chafed against the Prophet hauing beaten him they cast him into a most filthie prison Sedechias which was the next King â—â—ccéeding secretly called for Ieremie out of that filthie prisoÌ„ he so feared those Princes and remoueth him into a more gentle custodie where he continued dutifullie Whereupon it commeth to passe that those Princes goe about to wring from the king the sentence of deaeh against the Prophet to wit that the king should consent vnto his death Pretending that hee discouraged the peoples mindes and that hee studied not for their benefit The King answered that Ieremie was in their handes neyther that the king might preuaile against them in anie thing as though he confessed that he was farre their inferiour Which he sheweth inough when afterwards he saith that he is afraide least those Princes should inquire what speeches hee had with the Prophet too and fro wherevppon also he faineth a lie as though hee had beene to giue an account to them of the thinges that hee had done By these meanes it is brought to passe that the order of the iudgementes thus restored endured vntill the times of the Babylonicall captiuitie This was the state of that Consistorie of the Iewes which of all other our Brethren haue picked out and vrge so earnestlie to haue it set vp amongest vs pretending that Christe restored it and translated it from them to his Church and all by the vertue of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell the Church as forcible wordes in their imagination to make this Metamorphosis of the state of all Christian Kings and kingdomes as euer the Papistes pleaded for those wordes of Christ Hoc est Corpus meum they for their Transubstantiation in the Sacrament and these for this translatioÌ„ in the Regiment Pretending as Bertram sheweth herevpon that the state was not onelie Monarchicall but chiefly Aristocraticall the gouernment of the best men to the which purpose he alleadgeth these examples Although God wot these three last examples in this state that he calleth restored were of men for the most parte of them whome he might haue lesse praised if it had pleased him these enimies of Ieremie and too much ouer-rulers of the Prince And also it was in part Democraticall or the gouernment of the people Whereto he alleadgeth 1. Samuel 14.38 c. How the people deliuered Ionathas from his Fathers iudgement And 1. Chron. 13. verse 1.2 4. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chol Caal Israel al the coÌ„gregation of Israel and all the whole people gathered themselues together and that Dauid demaunded
for we receiue not Philip for a Christian Emperour and long time after there were Christian Emperours euen as long as any puritie continued in Religion vntill both Emperours and Synodes were thrust out of all lawfull authoritie which they ought to haue in the Church by the tyranny of Antichriste I graunt the Synodall authoritie to bee graunted to the church by our Sauiour Christe to be practized by his Apostles and to bee continued by their successors three hundred yeares not before there were any Christian Emperours but before there were any such Christian Emperors as onelie proclaimed the maintenaunce and profession of the Christian faith as Constantine his successors did For Constantius Chlorus the Father of this Constantine the great is commended by Eusebius lib. 8. cap. 14. in these wordes Not long after Constantius the Emperor passing all others throughout his life in clemencie and goodnesse towardes his subiectes singularly affected towardes Gods worde ended according to the Lawe of nature the common race of his mortall life Leauing behinde him his naturall sonne Constantinus Emperour and Caesar to supplie his room And was first related of them meaning the Heathen into the number of the Gods Enioying after his death all imperiall honor and dignitie due to his person In his life hee was moste benigne and of most bountifull soueraignty among all the Emperours who alone of all the Emperors in our time gouerned most gratiously and honourablie during the whole tearme of his reigne shewing humanity and bountifulnesse vnto all men no partaker by anie meanes with any presumptuous sedition raysed agaynst vs hee garded the Godly about him in securitie without sentence of gilt and without all contumelye hee destroyed no Churches hee practized no impietye that mighte bee preiudiciall to oure Religion He obtayned a blessed life and an end thrise happy He being Emperour alone ended this life both gloriously and peaceably in the presence of his naturall sonne and successour who also was moste prudent and Religious His Sonne Constantinus beeing proclaymed full Emperour and Caesar by the armie and long before by God him selfe the vniuersall King became a follower of his Fathers pietie in Christian religion All this his commendation writeth Eusebius who was also liuing in his dayes And to confirme this he telleth also lib. 1. De vita Constantini cap. 11 Howe he fayned that he woulde put all the Christians which would professe their religion out of their offices and preferre the Paganes But when they which were Godlie Christians gaue vp their offices and chose rather to leaue their honors then to leaue their profession of the Christian fayth hee embrased them and those which offered to deny Christe to kéepe their dignities hee vtterly remooued from his person affirming that they woulde neuer be faithfull to the Prince which were vnfaithfull to God Whereby it appeareth that he was a true and Godly Christian Emperor Whereupon Eusebius concludeth that not onely he himself but his subiects also did enioy by him a pleasaunt conuersation in holinesse and deuotion towardes God Hee banished out of his Court Idolaters and dissemblers in religion and hee receiued and iudged those moste worthie to bee about an Emperour which confessed Gods trueth commaunding such to haue the guard both of his person and Dominion Hee serued and worshipped the onely true God Hee condemned the multitude of the Gods that the wicked had Hee fortified his house with the prayers of holy and faythfull men and hee did so consecrate his pallace to the seruice of God that his housholde was a congregation within his pallace hauing Gods Ministers and whatsoeuer is requisite for a Christian Congregation And although our Brethren peremptorily doe say wee receyue not Philip for a Christian Emperour yet wee haue hearde howe Eusebius telleth that though at the first hee was not of the Church of Christe so receyued by reason of his notorious sinnes neuerthelesse on his repentaunce and confession hee was at length receyued into the assemblie of the Christians at Rome euen as a Christian and of consequent as a Christian Emperour except the Christians woulde haue denied him to bee Emperour because hee was become a Christian. In-déede hée coulde not such was the iniquitie of the time then make open profession of his Christianitie or if he began it he was too soone cut off But this impediment was no debarre vnto his right if hee had had such time and occasion as had Constantine But had there bene no Christian Emperors before Constantine the great yet were there in other Countries mo Christian Princes besides those that were the Emperours of Rome yea to goe no further than this our owne Countrie was not here King Lucius a Christian besides other Christian Princes after him To which Lucius also as wee finde in aunciâ—nt recordâ— thereof a letter was written by Eleutherius Bishop of Rome anno Dom. 202. in these wordes following You required that we should sende you the Romane and Emperiall lawes that you might vse them in your kingdome of Brytannie But those lawes we may disprooue and not the lawes of God You haue of late through the goodnesse of GOD receaued in your kingdome the fayth and lawe of Christe you haue there in your kingdome both the Testamentes out of them by the grace of God and the aduice of your Realme take you a lawe and thereby Gouerne patiently your kingdome You are in your kingdome the Vicar of God according to the saying of the kingly Prophet The earth is the Lordes and his fulnesse is the whole worlde and all the dwellers therein And againe thou hast loued righteousnesse and hated iniquitie wherefore GOD euen thy God hath annoynted thee with the oyle of gladnesse abâ—ue thy fellowes They are the kinges children Christian Nations and people of your kingdome that liue and consist vnder your protection peace and kingdome according to the scripture euâ—n as the Henne gathereth her chickensvnder her winges The people and Nations of the kingdome of Brytannie is yours Such as are deuided you shoulde gather them together vnto the lawes of Christe vnto his holie â—hurch vnto peace and concorde And you should cherish mayntaine protect gouerne and defend them from the iniurious from the malitious and from the enemies of them VVoe to that kingdome whose king as a chilâ—e and the Princes eaâ—e early in the mourning I do not call the king a child for his youth and minoritie but for his follie iniquitie and madnesse according to the kingly Prophet the bloudthirstie and deceitfull men shall not liue out halfe their dayes By eating we shall vnderstande gluttonie by gluttonie luxurie by luxurie all silth wickednesse and mischiefe as sayth king Salomon wisdome will not enter into a malitious soule nor inhabite in a bodie thrall to sinne A King hath his name of gouerning and not of his kingdome So long shall you be a King as you rule well Otherwise you shall not so be
which done asking of them if euery man consented thereunto when with great acclamations and prayses of him they aunswered that it was the consents of them all then he confirmeth the same and setteth out a Statute thereupon As for particular lawes and orders Eccl. that both he and diuers other Emperors especially Iustinian made I referre them to the declaration of the ciuill Canon Lawyers There is almost no Church matter whereof the Emperours namely Iustinian hath not some Ecclesiasticall constitution or other on the same which Iustinian also in the Counsell that he held at Constantinople where he made the Archb. Mennas President Mennas concluding the Counsell saith that none of those things that are to be moued in the Church ought to be done without the Princes will and commaundement Thus as we sée that the Emperours had this authoritie in Eccl. matters so graunt this to be lawfull in them and this lawfulnesse stretcheth to all Christian Princes in their dominions And therefore where our Brethren say the same order we reade also to be obserued by the christian Kings of Fraunce and Spayne yea of this our Brittanie also in gouerning their Eccl. state by the aduice of the Cleargy of their dominion it was the same order indéede that was obserued of these Emperours which these Kings also did obserue and bycause it was the same therefore was it not the same that our Brethren say it was but a farre greater authoritie and intermedling and not onely to allow that that the Cleargy had determined and to punish them that impugned those orders but also to deale so farre-foorth in ioyning with the Cleargy for the very making of Ecclesiasticall lawes as the foresaid Emperours had before done and for a while after did still continue as we reade of Constantine Pogonatus who called together the Byshops to a generall Counsell at Constantinople against the Monothelits sitting as President with his Nobles in the same Counsell where the Deputy for the Byshop of Rome among other also agréed and acknowledged the Sea of Rome to be subiect vnto him and humbly besought the Emperour to commaund those that tooke part with the Byshop of Constantinople to shew from whence they receyued their new speeches and erroneous opinions whereupon the Emperour commaundeth Macarius Byshop of Antioch to aunswere and in the next Session he reasoneth himselfe with Macarius and in the third action when the Byshop of Romes Legate being there but a partie plaintise had espied forgerie in the Synodall bookes that were read of the fift generall Counsell the Iudges though lay men examined and found out the same by the Emperours commaundement and when the Byshop of Constantinople besought the Emperour that the letters of Agatho Byshop of Rome might also be read the Emperour graunted thereunto In which letters the Byshop of Rome sheweth his obedience to the Emperour for the effectuall accomplishing of his precepts in sending of méete persons to that Counsell excusing himselfe that he could do it no sooner by reason of the great circuit of hys Prouince protesting withall that he sendeth his Legates euen for the dutifull obedience that he oweth to the Emperour And after the confession of his faith in the controuersie he acknowledgeth the Emperour to occupie heere in earth the place and zeale of Iesus Christ and that he ought to giue the right iudgemēt for the Euāgelical Apostolical truth Now after the Emperour had thus sitten his selfe in the examining and discussing of diuers actions sessions in that Counsell as at large in the discourse therof appeareth and after his departure his deputes in the end when all was done Macarius deposed and the chosing of another Archbishop in his place referred to the Emperours pleasure and that the whole Synode offered vp to the Emperour their definition of the controuersie subscribed with all their hands and be séeching him to examine and confirme the same the Emperour hauing perused it and demaunding whether it were their vniforme consent vpon their confessions therof the Emperour aunswereth we haue read this definition and we also do giue our consent thereto And euen as much as all this commeth to we reade of the christian Kings both of Fraunce and Spaine and of this our Britany also in gouerning their Eccl. state which are the thrée kingdoms that our Brethren héere specifie Clodoueus euen the first Christian King of Fraunce in the Counsell that he called and held at Aurelia when he had propounded matters for the Counsell to consult and determine vpon they obeying the Kings commaundement refer againe their conclusions to the Kings iudgement And this authoritie doth Gunthranus the French King declare in his Edict set foorth in the Counsell of Matiscone concerning the Princes office in causing his people to be trained vp in true Religion and godly discipline protesting this charge is of God committed vnto him wherein also he declareth vnto the Byshops their office and concludeth that it was he which caused the Decrees to be made that were determined vpon in that Counsell touching discipline and ceremonies to be defined he confirming the same by his Edict thereon Charlemaine likewise as Nauclerus sheweth in a Counsell that he called sitting with many of his Nobles in the Counsell not only sayth he called the same that they should giue him good aduice how the law of God and the Churches Religion should be restored but he declareth also what ordinances he together with them had made to thateffect We did saith he ordeyne Byshops throughout the Cities by the counsell of the Priests and of my Noblemen and we did constitute Bonifacius to be the Archb. ouer them We haue also decreed a Synode to be called together euery yeere that the Decrees of the Canons and lawes of the Church may in our presence be reformed c. We haue degraded the false Priests Deacons and Clearks being adulterers and fornicators and haue driuen them to penance We haue vtterly forbidden all manner of hunting and hawking to the Cleargy We also decree that euery Preest dwelling in the Diocese be subiect vnto his owne Byshop and that alwayes in Lent he make an account and shew to the Byshop the manner and order of his ministerie c. In like manner Charles the great calling a Synode at Arles when they had decreed all their matters they decree this withall that all their doings should be presented to Charles the great that where any defects are in their Decrees he would supply the same by his wisedome and if any thing be otherwise than well that he would amend it by hi◠iudgement and that which is well he would ratifie and assist it by his authoritie Where they say in the 45. Canon that for the amending of all those abuses which the Counsell found to be in Eccl. matters the kings mind must be knowne The like they do at the Counsell which he called
at Cabellinum especially in the Counsell that he held at Mentz where the Counsell craueth his ayde and confirmation of such Articles as they had agréed vpon so that he iudge them worthy to be confirmed beséeching him to cause that to be amended that is found to be worthy of amendment Which Counsell also giueth God thanks that he had giuen vnto his Church a Gouernour godly and deuout in his seruice who in his time opening the fountaine of godly wisedome doth continually feede the sheepe of Christ with holy foode instructeth them with diuine knowledge c. And in his Edicts set out not only to the Layty but to the Cleargy he writeth thus Charles by the grace of God King and Gouernour of the Kingdome of Fraunce c. Wherefore I thought good to moue you O yee Pastors of Christes Churches ye leaders of his flocke and cleere lights of the world that ye would trauaile with vigilant care and diligent admonition to guide Gods people through the Pastures of eternall life c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe themselues in a sure faith reasonable continuance within and vnder the rules of the Fathers In the which worke and trauell wit ye right well that our industrie shall workâ— with you For the which cause we haue also addressed vnto you our messengers which by our authoritie shall with you amend and correct those things that are to be amended and therefore we haue also added such Canonicall constitutions as to vs were thought to be most necessarie Let none iudge this to be presumption that we take vpon vs to amend that which is amisse to cut off that which is superfluous For we reade in the bookes of the Kings how the holy King Iosias trauelled in going about the circuits of his Kingdome correcting and admonishing his people to reduce the whole Kingdome vnto the true religion and seruice of God I speake not this to make my selfe equall to him in holinesse but bycause we ought alwayes to follow the examples of the holy Kings and so much as we can we are bound of necessitie to bring the people to follow a vertuous life to the prayse and glory of our Lord Iesus Christ. And so he entreth into his rules exhortatioÌ„s to the B. and Priests how they should guide their Diocesses and Churches both by reading and preaching and the Bishops to sende foorth the Priests to preach It belongeth saith he vnto your office O ye Pastors guides of Gods churches to sende foorth through out your Dioceses Priests to preach vnto the people and to see that they preach rightly and honestly that ye do not suffer new things that are not canonicall but forged of their owne minde not according to the holy scriptures to be preached vnto the people yea you your own selues preach the things that are true and honest and that lead vnto euerlasting life And instruct ye other that they doe the same c. Yea Alcuinus in his preface of his treatise on the trinitie which he being his Chaplaine dedicated vnto this French king being then also made Emperour maketh the Prince to haue so farre authoritie aboue all other ciuill persons in Ecclesiast matters that he calleth him also a Preacher and sayth that he hath as it were a priestly office in these thinges And least sayth he I should seeme not to helpe and further your preaching of the faith I haue directed and dedicated vnto you this booke thinking no gift so conuenient and worthy to be presented vnto you seeing that all knowe this most plainely that the Prince of the people ought of necessitie to know all things and to preach the things that please God Neither doth it pertaine to any man to know better or mo things than it doth to an Emperour whose doctrin ought to profite all the subiects c. All the faithfull haue great cause to reioyce of your godlines seeing that you haue a Priestly power as it is meete so to be in the preaching of Gods worde a perfect knowledge in the Catholike faith and a most holy deuotion to mens saluation This authoritie and interest euen in the chiefest Eccl. matters doth that famous Alcuinus a countriman of our owne acknowledge vnto the Christian Prince And the like doth this Emperours sonne Lewes take vppon him and it was yéelded vnto him both in the Councell that he called at Aquisgraue in Germanie and afterwarde in Italy at Ticinum where hee giuing in charge to the Bishops and Councel to consult among other matters concerning the conuersation of the Bishops the Priestes and other Eccl. persons of their doctrine and preaching to the people of writing out of bookes c. He concludeth I am very much desirous to knowe and couet to reforme them according to Gods will and your holy aduise in such sort that neither I bee founde reproueable in the sight of God neither you nor the people incurre the wrathfull indignation of God for these things How this may be searched found out brought to perfection that I committe to be treated on by you and so to be declared vnto me The lesser matters which in generall touch all but that touch some in speciall and neede reformation I will that yee make enquirie also of them and make relation thereof vnto me Whereby we sée that these Princeâ— had the chiefe authoritie in those Councelles and both made Ecclesiasticall lawes them selues with the Bishops aduise and counsell and also all the Bishops decrées and determinations depended on the Princes ratifying This then was the order and not that onely which our Brethren here say we read to be obserued by the Christian Kings of France And euen as much do we read to be obserued by the Christian kings of Spayne by whose authoritie the first second third Councell at Brachara were called and many pointes for doctrine and discipline disposed After whom Richaredus commaunded a Councel to be assembled and holden at Toledo where the king sitting among the Bishops deâ—lareth vnto them how he called them together that he might by the common consultation in the Synode repayre and make a newe forme of Eccl. discipline which had bin long time hindred by Arianisme The which impedimeÌ„t sayth he it hath pleased God to put away by my meanes whereupon he exhorteth them to giue God thankes for his so doing and admonisheth them before they enter into the consultation to fast and pray to God that he would vouchsafe to open vnto them a true order of discipline And so after a thrée dayes fast appointed vnto them the Synode beginning to enter into consultation the king commeth in with his Queene and nobles and sitteth amongest them and causeth the confession of his faith which he had written and subscribed with his and the Quéenes hands to be publikely reade before them
contayning withall his care industrie in these matters For the which doing the Councell reacknowledgeth the king to deserue the reward of an Apostle because he had performed the office of an Apostle And when al the nobilitie had giueÌ„ vp also their confessions in writing and subscribed openly vnto theÌ„ then the king commanded the Synode to go in hand with the repayring and establishing some forme of eccl discipline saying that the care of a king ought to stretch forth it selfe not to cease till he haue brought the subiects to a full knowledge perfect age in Christ. And as a king ought to bend al his power authoritie to represse the insolencie of the euill and to nourish the common peace tranquillitie euen so ought he much more to studie to labour and be carefull not only to bring his subiectes from errors false religion but also to see theÌ„ instructed taught trayned vp in the truth of the cleare light And hereupon by this his authoritie he maketh a decree coÌ„mandeth the Bishops to sée it put in executioÌ„ that euery time at the receiuing of the coÌ„munioÌ„ al the people together do distinctly with a lowde voice recite the Nicene creede Which being done that the Synode had coÌ„sulted about the orders of their discipline exhibited the same vnto the king he considering the same ratifieth and confirmeth al their doings And first he himselfe and after him all the Synode subscribeth to those orders The like wee read in the Councell of diuerse kinges of Spayne afterwardes Sisenandus that called the fourth Councell of Toledo Chintillanus that called the 5. and 6. Chinaswindus that called the seuenth Reccessinuthus that called the 8.9 and 10. Councels at Toledo Bamba that called the 12. 13. Egita that called the 14.15 and 16. all which kinges of Spayne as they summoned the Councelles their selues and commaunded thâ— Bishops to assemble so they sate in the Councels with them and when the Councels had consulted and agreed vpon any Ecclesiasticall matters thâ—y offred the same to the Prince to be ratified and confirmed This authoritie had the Christian kinges of Spayne not only in gouerning of all the eccl persons but in making together with the Bishops and in ratifying and confirming all their Synodall decrees and constitutions of Eccl. matters And no lesse authoritie had the kings of this our Britannie also in gouerning their Eccl. state by the aduise of the Clergie of their dominion For profe whereof we haue séene the Bishop of Romes owne letter to king Lucius that is reputed to be the first Christian king of Brytannie Who when he wrote to Eleutherius then Bishop of Rome to haue the Romaine and the Imperiall lawes to vse them in his kingdome the Bishop returneth him this aunswere as we haue séene those lawes wee may disprooue but not the lawes of God You haue receaued lately through the goodnesse of God in your kingdome the faith and law of Christ. You haue there in your kingdome both the testamentes out of them by Gods grace and the aduise of your Realme take a Iawe and thereby patiently gouerne your kingdome You are in your kingdome the Vicare of God c. In which wordes hee plaiâ—ely confesseth that the Christian kinges authoritie stretcheth euen to the very making and ordeyning of Ecclesiast lawes with the aduise of the Realme and so withall of the Clergie And that thiâ— supreme authoritie of thâ— king was so practised in this lande not only by Lucius but also by the Christian kinges that succéeded him while the Brittaines had the kingdome which rather were not full kinges but vnder the soueraigntie of the Romaine Emperours which beeing at that time the most of them Paganes the Princes in Brytannie hadde the lesse authoritie whereby there grewe manie corruptions especiallye the Heresie of Pelagianisme in this realme till the Brytaynes were expulsed by the Saxons And therefore what with the oftâ—n warres eyther with the Romaines or with the Pictes or with the Saxons little or no certaine recorde remayneth of anie Councelles helden or of anie Ecclesiasticall Lawes made in the times of those brittish Princes Except we shall account Constantine the great as one of them beeing the sonne of Constantius Chlorus by the most noble and Christian Queene Helena who being excellently learned in the tongues wrote diuerse treatises of Religion and Ecclesiasticall matters of the prouidence of God of the immortalitie of the soule of the rule of godly life c. As Bale reporteth of this Queene of whose husband and sonne we haue heard sufficiently before But to come to the Saxon kinges after they had receaued the faith of Christ for perhaps our Brethren also comprehende them in the name of the Christian Kinges of this our Brytanie William Lambert hath much helped vs in gathering and translating though rather to the sense than to the wordes the auncient lawes of those kinges whereby we also may gather what great authoritie they hadde in these matters who beginning with the Lawes of Kinge Inas setteth them downe in these wordes I Inas by the benefite of God King of the West Saxons through the persuasion and institution of Cenrede my father of Lyedda and Erknwalde my Bishoppes and of all mine Aldermen or Senators and of the most auncient wise men of my people in the great assemblie of the seruauntes of God I studied both for the saluation of our soules and for the conseruation of our kingdome that lawefull contractes of matrimonie and that right iudgementes might be founded and established throughout all our dominion and that hereafter it be not lawfull to any Senator or to any other inhabiting our dominion to breake these our iudgementes This preface béeing made by all their aduice and consentes but as is aforesayde by his authoritie he setteth downe his Lawes in Chapters both for Ecclesiasticall and ciuill matters And first he beginneth with Ecclesiasticall of the forme howe the ministers of God should liue First of all wee commaunde that the Ministers of GOD doe care for and keepe the appointed forme of lyuing And afterwarde wee will that among all our people the lawes and iudgementes be thus holden An infant shal be baptized within 30. daies after it is come forth into the worlde Which thing if it be not done the default shal be punished with the paying of 30. s. but and if it die before it be baptized he shall forfaite all his goods If a bondseruant be put to any seruile worke on the Lordes day his Master shall make him free and his Maister shall paye thirtie shillings but if he did that worke without the commaundement of his Maister the seruaunt shall bee beaten with stripes or at least let him redeeme with a price of money the feare of his beating If a free man labour on this day without his Maisters commaundement let him eyther bee made a bonde
the Princes authority that none but the Prince can doe and this prerogatiue be to make such Ecclesiasticall lawes as some of these Princes Lawes were howe doeth not this seruice plainely include the Princes supreme gouernment in Ecclesiasticall causes And sith this seruice of the Princes vnto Christ consisteth principally in making lawes for Christ no maruell then if the holy ghost exhort Princes to be wise and to be learned and to vnderstand as the most necessary thing for them to vnderstand the state of the Ecclesiasticall gouernment So that if their Clergie forstowe to doe their duetie yet the Prince by this wisedome learning and vnderstanding might as well be able to giue aduise againe if néede be euen to his Cleargie in the making of many Ecclesiasticall lawes and orders as to take aduise of them As wee sée how diuers of the forenamed Princes did and that by their authoritie with the aduice of wise and learned men both make lawes of Ecclesiasticall matters and haue a supreme gouernment in the maintenance and direction of them Musculus writing on these woordes And now ye kings vnderstande c. The nations and people saith he and much more say I the Clergie are not excluded but Kings Iudges are by name called to bethinke them selues euen for this cause that they are the heads of the nations and of the people conteyning in the nation Clergie and al to whome it principally apperteineth to be subiect vnto the Lord and to giue themselues to bee leaders of the people that are their subiects vnto this true obedience For in two respects it standeth them vpon to be obedient to the Lord first bicause they are subiect to his power as are all other mortall men and then because they are made his peculier Ministers to this purpose that hauing receaued power ouer their subiectes they shoulde both their selues the will of God and cause their subiects to be obedient to it And Marlorate vpon these wordes Serue the Lord in feare noting out of Caluin saith Princes therefore in this place are admonished that they shall then raigne happilie when their power is nothing else but Gods seruice That is to say where in commaunding and bidding they serue not their owne lust but gods will neither vsurpe that tyrannical speech Sic volo sic iubeo stet proratione voluntas Thus wil I haue it thus I bid it be it stands for reasō that it pleaseth me But they say Sie volo sic iubeo quia sic divina volunt as mandat cui soli cuncta subesse decet thus will I haue it thus I bid it be because this is the will of Gods decree He bids it bee to whome what ere he say all creatures will they nill they ought obey Let them also note this place which deny the power of the king secular Magistrat as they cal him to haue ought to do in a cause of a religion For although the kingdom of Christ be in the harts of the beleeuers notwithstanding it apperteineth to the Magistrate to haue a care that the doctrine of the word may be retined in the Church that Idolatry and false worship may bee taken awaye that the Ministers of the church may be commodiously mainteined that the aduersaries may be repressed then to forbid the name of God to be blasphemed to bring to passe that such as leade a godly life may liue in safety but the wicked persons those that are vnquiet may be punished restrained ned This then is the Princes seruice vnto God And is not this as much as to make good Eccl. lawes orders with the aduice counsell of the wise godly learned clergy as hath done and doth her Maiestie But now our brethren after they haue tryed whether they shoulde preuaile by these two aforesaid testimonies least these should not preuail in striuing against the Princes authority in Eccl. matters they adioyn a third vnto them out of the new testament saying And especially it is to be noted where S. Paule commaundeth prayers and supplications to be made for the conuersion of kings vnto the knowledge of the truth and their own saluation that he alleageth this reason that we may leade a quiet and peaceable life in all godlines honesty vnder their protection A godly honest life we may liue vnder enimies of the church persecutors but a peaceable and quiet life in all godlines honesty onely vnder a christian Prince If they do it as paraphrasts by way of some part of exposition they adde these words well vnder their protection But in that they set them downe as the words of the text me thinketh it somwhat ouer bold so to cite the holy scripture or yet as paraphrasts if they so limite the end of our prayers and supplications for Kings Princes which in these three benefites that the Apostle citeth stretcheth a great deale farther than to protection onely For as Dauid and other godly Princes were they may be both protectors and procurers of the same yea the chiefe gouernors and directors in the setting foorth and maintenance of them Neither is S. Paules exhortation to pray for Princes to be restrained onely to the praiers supplications to be made for the conuersion of kings vn the knowledge of the truth but it stretcheth further yea generally as well for those that are conuerted as those that are to be conuerted as well to giue thanks for the one as to pray for the other not onely for their owne saluation but that by their meanes all their subiects likewise may attaine to the way of saluation He reckoneth vp saith Caluine the fruits that spring vnto vs out of a principality that is well ordered the first is a quiet life For the magistrats are armed with the sword to kepe vs in peace Except they should beate downe the audaciousnes of wicked men al things would be ful of robberies slaughters c. The second fruit is the conseruation or saluation that is to wit while the Magistrats indeuour to nourish religion to plant the worship of God to require the reuerence of holy thinges The 3. is the care of publike honestie c. If these 3. things be taken away what is the state of mans life if any care therfore either of publike tranquility or of Godlines or of honesty touch vs let vs remember to haue consideration of them by the ministery of whom so excellent things do come into vs. Thus doth Caluin confesse that the Ministery of the Prince stretcheth as far foorth in procuring vnto vs the benefit of religion as of the other twain therfore he concludeth that we must pray for Princes aswell as much if not much more for this benefite as for the other Yea saith he If any man shall aske whether prayer ought also to bee made for the Kings of whom we receaue no such thing I
decide al our other controuersies For first we confesse with our Brethr. that this Antichrist the Pope did and doth chalenge vnto himselfe all authoritie both that which is proper to God and that which is common to men But so doth not her Maiestie chalenge nor acknowledg any other authoritie but that that is due and properly appertayning to the Prince vnder God common onely to those persons or rather peculiar to them that vnder God are the chiefe Soueraignes in their Dominions We confesse also with our Brethr. that this Antichrist the Pope claimeth to be that only heade of the Church frō which the whole bodie receaued directiō was kept in vnitie of faith this his claime was is blaspemous against Christ therefore may not be vsurped by any ciuill Magistrate no more than by the Pope Neither doth her Maiestie or euer did neither did her foresayd most royall Father Brother claime or vsurpe any such authoritie ouer vs or we acknowledge any such authoritie in them We confesse with our Brethren likewise where he meaning this Antichrist the Pope chalengeth authoritie to alter change dispense with the commaundementes of God to make newe articles of fayth to ordayne newe Sacramentes c. this is also blasphemous and ought not to be vsurped of any ciuill Prince Neyther doth her Maiestie or did her foresayde most noble Father and brother vsurp or chalenge any such authoritie or we yéelde it Caluine indéede did at the first so mistake it that the most noble Prince K. Henrie the 8. tooke vpon him the like authoritie and therefore wrote against it verie inconsiderately But afterwarde both in K. Edw. in her Ma. perceiuing no such authoritie giuen or taken he tooke no such offence at the claime of their authoritie but approoueth the same and in all due manner writeth to them We confesse also with our Br. on the otherside where he to wit this Antichrist the Pope chalengeth authoritie ouer all Princes so ouer all the Clergie that he did exempt them frō the ciuill iurisdiction this is contumelious iniurious against al Christian kings Neither doth her Maiestie or did her foresayde most noble Father brother chalenge any such authoritie ouer all Princes nor ouer all the Clergie except a due authoritie ouer al such inferiour Princes because some states in the Realm may be included in the name of Princes vnder her Ma. ouer al those of the clergie which are within her Ma. dominiōs are her lawful subiects neither exempteth she the Clergie frō al the ciuil iurisdiction nor offreth in this her authority any contumely or iniurie to al or against any christian Kings or against other Soueraignes in their Dominions neither do wee acknowledge any other than such as is a lawefull authoritie in her Maiestie And here as her Maiestie is frée her title and authoritie right due in her own dominions ouer all vnder vassaile Princes in or of the same dominions and ouer all the Clergie also in or of all her Maiesties dominions aforesaide concerning the ciuill iurisdiction wherof so farre as the Clergie hold any portion or any other ciuill priuiledge prerogatiue franchesse or immunitie they hold it reacknowledge it in all due obedience and thankefulnesse as deriued frō the munificence of her Ma. and her royall Progenitors So let our Brethren herein take héede how they their new Clergie of consistory gouernors in their Sanedrins vnder pretence of enquiring examining determining iudging and punishing all offences in their seuerall congregations encroch not vpon the Princes ciuil iurisdiction For this also is contumelious and iniurious both against her Maiesties authoritie against al christian Kings Princes and against the most of the ciuill Magistrates Iudges Iustices officers vnder the chiefe and soueraigne Princes besides the Eccl. Prelates their officers And therefore we conclude as our Brethr. here do euery Prince in his own dominion ought to cast off the yoake of his to wit the Popes subiection to bring all Eccl. persons vnto his or her obedience iurisdiction And we conclude a little further that in the number of these Eccl. persons the Prince ought to bring in presupposing there were any such all this new kinde of Doctors all these new Bishops in euery parish all these new Gouernors and all these new Deacons in euerie congregation in his or her dominions vnder his or her obedience iurisdiction and to cast off the yoake of their subiection which if they ought to doe then let our Brethr. againe take héede how they impugne the obedience and iurisdiction of her Maiestie and her lawes established and cast among her subiectes such repugnant discourses as this is vaunt they neuer so much therein of Learning Here haue we say they the first part of the title of supreme gouernment ouer all persons And thus farre both our Brethren we agrée concerning the persons In matters or causes Eccl. likewise the Pope doth not onely presume against God as we sayd before but also against the lawfull authoritie giuen by God vnto men For he forbiddeth Princes to meddle with reformation of Eccl. matters or to make any lawes pertayning to causes of religion aunswering them that those thinges do appertaine only to him and the generall Counsell But when he cōmeth to debate any thing with his Clergie then al lawes and knowledge are inclosed in the closet of his breast When any generall Councell must be holden all that they do receiueth authoritie from him For except he do allow it is nothing And hee is so wise that neither with the Councell nor without the Councell he can erre or thinke amisse in matters Eccl. when as it is not onely lawefull but also necessarie for Princes if they will doe their dutie to looke to the reformation of religion and to make lawes of matters Ecclesiasticall But so that wee confounde not the offices of the Prince and Pastor For as it is not lawefull for the prince to preach nor administer the Sacraments no more is it lawfull for him to make lawes in Eccl. causes contrarie to the knowledge of his learned Pastors For as these three partes of the pastors dutie are graunted to him by God preaching ministring of Sacramentes and Eccl gouernment he may no more take from a Pastor the third than he may the two first They are now come from the persons to the matters or causes Eccl. wherein and how farre foorth they will acknowledge the title and authoritie of the Princes supremacie All this that our Brethr. say here against the popes claime of supremacie for matters or causes Eccl. the same say we And we gladly accept that which our Brethren do condemne in the popes presumption and vsurpation both against God and man and his forbidding princes to meddle with reformation of Eccl. matters or to make any lawes pertayning to causes of religion aunswering them that
those thinges do appertaine onely to him and the generall Councell And here we beséech our Brethren confessing thus much against the pope as it becommeth good subiectes to their prince to aduise theÌ„selues withall of their former vnaduised spéeches pag. 9 10.84.85.117.1â—8.119 in which places besides their hard termes of Christian princes doe they not giue vnder the name of the Church her authoritie the knowing the hearing the examining the determining the iudging and the punishing of all matters and causes pertayning to discipline gouernment of the Church either to their pastors and teachers or to the Seignories of their gouernors And what differeth this from forbidding princes to meddle with reformation of Eccl. matters or to make lawes pertayning to causes of religion aunswering them that those thinges do appertayne only to them and to their consistories and to their particulaâ— Synodes or generall Councell But when he say they meaning the pope coÌ„meth to debate any thing with his Clergie theÌ„ all lawes and knowledge are inclosed in the closet of his breast And is this any more than to say not onely to the Prince but also to their owne consistorie gouernors of whom their Synodes consist as well as of themselues pag. 117. who should be able to knowe what order comlines aedification requireth according to Gods word but they that be teachers preachers of the same vnto all others For it is absurde that they should be taught by such in these small thinges as ought to learne the truth of in all matters This authoritie therfore can not be graunted vnto any ciuill Christian Magistrate that without consent of the learned Pastors and Elders yea against their consent of whom as in some respect he is a feeling member he may lawfully make ceremoniall constitutions whereby the Church must bee gouerned in meere Eccl. matters Sith therfore they turne al this against the Prince is not this as much as when they come to debate any thing with their Clergie Gouernors that theÌ„ all lawes knowledge is inclosed in the closet of their breasts both from the Prince and from their owne Clergie and Eccl. Gouernors Is not this as much as when they holde their generall Counsels or Prouinciall that all the authoritie must come from them For except they doe allow it it is nothing And how farre differs this froÌ„ the Popes conceit that they also are growen so wise that neither with counsell nor without the Councel they can erre or think amisse in Eccl matters Had they a generall Councell of all those that they call the faithfull ministers that composed this Learned discourse of Eccl. gouernment Well yet there is here some good hope that when our Brethr. shall haue better bethought theÌ„ of these things which they mislike in the Pope debarring the right interest of Christian Princes the verie vggly sight thereof will be as a glasse vnto theÌ„ to sée mislike their owne spéeches and doings in taking vpon them though not the verie same yet so like presumption and vsurpation especially so many and so little states as they are farre inferiour to the Pope and at the verie first péeping out of them yea before they are come to that they would haue thus to insult not onely on the Bishops and to come and set out lawes before themselues are called vnto such authoritie but also thus to blemish and deface the Christian Princes authoritie to abase and debarre it to examine and determine yea to encroch vpon the right and interest in these matters of all Christian Princes and of their owne most godly and gracious Soueraigne But since the sight of their own description of the Popes presumptioÌ„ vsurpation doth begin here to make them stoupe somwhat to the Princes supremacy let them now in good time likewise remember their own sayings pag. 77. 78. where speaking also of the Pope whose intollerable presumption say they as we haue long since banished out of this land so wee wish that no steppe of such pride and arrogancie might bee left behinde him namely that no Elder or Minister of the Churche marke these your owne wordes well good Brethren and turne them not so off against our Bishops that ye forget your selues should chalenge vnto himselfe or accept it if it were offered vnto him any other authoritie than that is allowed by the spirit of God but chiefely to beware that he vsurpe no authoritie which is forbidden by the word of God For wherefore do we detest the Pope and his vsurped supremacie but bycause he arrogateth the same vnto himselfe not onely without the warrant of Gods word but also cleane contrarie to the same Now if the same reasons and authorities that haue banished the Pope do serue to condemne all other vsurped authoritie that is practised in the Church why should not all such vsurped authoritie be banished as well as the Pope we can alleage against the Pope and rightly that which S. Iohn Baptist did aunswere to his disciples No man can take vnto himselfe any thing except it be giuen him from heauen Ioh. 3.27 and that saying of the Apostle to the Hebrewes No man can take vpon him any honor in the Church of God but he that is called of God as was Aaron in somuch that Christ himselfe did not giue himselfe to be an high Priest but he that sayd vnto him Thou art my Sonne this day haue I begotten thee He sayth in another place Thou art a Priest for euer after the order of Melchizedech Now seeing these rules are so generall that the Sonne of God himselfe was not exempted from them but shewed foorth the decree wherin he was authorized by what rule can any man reteyne that authoritie in the Church of God that is not called therunto by the word of God All these words haue our Brethren alleaged triumphantly against the Bishops whose authoritie we haue séene to be throughly grounded on the word of God But for their Consistorie Gouernors to whome they giue such great authoritie we haue as yet after all this shuffling coniecturing pulling and haling of the Scripture of the auncient Fathers and of the old Churches practise to found it vpon we could not yet finde vpon better view therof so much as one good and substantiall proofe or authoritie for it or the example but of one such man And as for their Pastors if none be Pastors but such as are ordeyned after the forme by themselues set downe Pag. 125. saying this is the right election and ordeyning of Pastors grounded vpon the word of God when we come to search better in the word of God we finde not one Pastor so elected and ordeyned And as for their selues these faithfull Ministers none of them neyther that I can learne of were so elected and ordeyned and so they haue eyther no right calling nor authoritie at all but are méere intruders yea méere lay men or else that authoritie that they