people Genesis xvii But let vs beginne at the boke of Genesis or of the creacion of the world in which boke it is thus writton The laude is the kinges and princes The laude of the preistes which the kinge gaue them by whiche wordes it manifestly appereth that the laud was the kinges and was geuen by them to the preistes and that the dominion of erth perteyneth to kinges in that that thei were kinges of whose handes the prestes receyuid al that laude they had and in the .xvii. Deutoronomi xvii chapiter of the boke of deuteronomi When thou shal entre into the lande whiche the lorde shal geue to the when thou shalte saye I wyl constitute a kiÌ„g ouer me as al nacions nere about haue that shalt constitute hym whych the lorde god shalt chose amongest the brethern and after that he shal sit vpon the seate of his kingdome he shall wryte hym oute in a boke this seconde lawe taking example of the prestes of the tribe of the leuites of which texte it manifystly apereth that all nacions at that tyme had kinges Kinges shuld be chosen of the same nacion haue a booke of the lawe se the lawe kepte And that they were constytude at the fyâ—st amongest the people of god by the eleccion of god to whome hit was commaunded that they shulde write the boke of the lawe of god that is to wrytte not onelye for that entent they shulde haue it and kepe it with them without any other vse of it But that they shuld commaunde that lawe to be kepte obserued insomoche that it longeth to them to correcte and to punyshe and it longethe to the preistes only to preache and to geue other example of the lawe yf it were required further to shew the preemynence of a Kynge it is wrytton in the thryde boke of Esdras in the .iiii. What loÌ„geth to a kinge or prince what to a preist and of the preemynence of a kinge chapiter the kinge is superiour of al and beareth rull of them and all that he commaunded them they do iii Esdre iiii ¶ And he sende them to warfare they go and breake downe hilles walles and towres they are kylde and kyll other men and ouer passe not the kinges worde and yf they get the victorye they bringe to the kinge al the spoyle lykewyse al other that medle not with warres nor fyghtinge but tyll the ground when they reape they bring tribute to the kinge And if the kinge alone do but commaund to kyl they kyl If he commaunde to forgeue they forgeue If he bid strike they stryk if he saye dryue awaye they dryue away if he say builde they builde if he commaunde to breke downe they breake downe yf he saye plante they plante and all the comens and rulers are obedieÌ„t to him and the king in the meane time sitteth downe eateth drynketh and taketh his rest and they kepe watche rownd aboute him none of them dare gette him out of the waye to do his owne busines but must be obedient vnto the kinges at a worde and in the fyrst boke of the kings our lorde sayd to Samuell shewe to them the dutie of a kiÌ„ge that shall raygne ouer them he shal take away your synnes your fildes your vyneyardes your olyuetres and he wyll take the tenthe of your corne and of your flockes and you shal be his seruauntes i ReguÌ„ ix What is the dutye and authorite of a kiÌ„ge and in the seconde boke of ParalapomenoÌ„ or Cronicles iii Paralopemeno xix rauadias a ruler in the house of Iuda shal be ouer al causes that appertayne to the kinge also they psalmist saieth nowe ye kinges be ye wyse be warned ye that are Iudges of the erth betokeneth that it belongeth to kinges to Iudge the erthe Psalmus iii It belongeth to kynges tâ— minister Iustice and Iudgement ¶ Also in the .xxxviii. chapter of duteronomium it is writton thou shalt constitute a kinge ouer the. Deutoronomium xxxviii And in the first boke of the kinges ix i ReguÌ„ q chapi when Samuel had loked vpoÌ„ saul our lord said to Samuel this is he hath I told the of ii ReguÌ„ ii ii reguÌ„ v he shal be ruler of my people and in the .iii chapiter of the seconde boke of kinges our lord sayth the man of Iuda haue noynted me to be theyr kiÌ„ge and it folowith in the seconde boke of the kinges .v. chapiter the seniors of Israel came ennoynted Dauid to be theyr kinge and our lorde sayed thou shalt fede my people and thou shalt be capitaine vpon Israell Salomen wryteth in his prouerbes by me kinges do raygne throwe me prynces make Iust lawes thorowe me lordes be are rule and all Iudges of the erth execute Iudgement and in the ProperbioroÌ„ viii vi chapiter of the boke of Sapience or wisdom Sapientia vi O ye kinges here and vnderstande geue eare ye that rule multitudes for power is geuen to you of our lorde and strength of the hiest whiche shall trye your workes and searche out your Imaginacions and a wyse Kinge is the vpholdinge of his people in the boke of Exodi the .xxxii. Exodi xxxii chapiter it is redde Aaron the high preist sayd to Moyses where he was in the roume of the prince and kinge The hye prestes called the kinges theyr lordes and theÌ„ selfes their seruauntes whiche proueth kiÌ„ges to be superiours as to the hye prestes let not my lorde be angry with me c. And Achimelich the hye prest called himself the seruaunte of kiÌ„g Saull in the fyrst boke of the kinges in .xxiii. chapiter the kinge seÌ„t to cal Achimelech the prest the sonne of Achetobe all his fathers house that is to saye the prestes that were in Nobe and they came al to the kinge and Saul sayd to achimelech here the sonne of Achitobe and he sayde here I am my lorde Saull sayd to him whye haue ye conspyred against me thou and the sonne of Isaye c. and achimelech answered god forbedde this from me let not the kinge suspecte anye such thinge agaynst his seruaunt in al the house of my father for they seruaunte knewe nothing in thyâ— matter nother lesse nor more ¶ Then there as the hie bisshoppes did cal the kinges there lordes theÌ„ selfes the kinges seruannts it maye wel be gathered that kinges be superiours to the bisshoppes that the bysshops ought to be subiecte to kinges Saynt Peter vsith the same maner of argumeÌ„tacioÌ„ in his fyrst epistle .iii. i Petri iii chapiter prouynge that Sara was subiecte to Abraham bicause she called hym lorde after the example of whome other women shulde be subiecte to their husbandes Christ by no other maner of argument dothe shewe in the .xxii. Math xxii capiter of Mathew that Dauid was inferiour than our sauiour but bicause he called him his lorde
the saterdaye tyll it were daye lyght vpon the Monday And that all other festes shulde be kepte as the were commaunded bi the preistes Also kinge Edmunde did call a gret conuocacion of men of the churche secular and regular at London at the feast of Easter EdmoÌ„dis rex made spiritual lawes also in a conuocacion called aâ—â—oÌ„don At whiche congregacion were Edo vlstam archbishop and many bisshoppes mo which king diligentli enquering for the soule helth of theÌ„ that were subiecte to him dyd make actes and constitucions on this maner Fyrst of al that the whiche be in holy orders and shulde teach the people of god shuld kepe them chast Of them that were within orders And geue good ensample of lyuyng accordyng to ther degre order or elles they be worthy of that thing that is spoken of in the canoÌ„ We commaunde that he that will not pay his thenthes shal be excomminicate Of teÌ„thes painge of hym that committeth fornicacion with a Nunne He that commytteth fornication with a Nunne or any Religious woman shal be punished as a Murderer who so euer shall coÌ„myete Pariurye shal be for euer desseuered from the compayne of god of Periury AdelstaÌ„us rex Also kyng Adelstan did proclame and make certayne constitucions consernynge Ecclesiasticall thinges the euery man shulde geue his tenthes to god as Iacob saide I wyll offer to the tenthes of all thinges that thou sendest me Of thenthes Gen xxviii And our fayth in the gospell to euery man that hath shal be geuen and he shal haue abuÌ„dance of Sertilege witches and such as tel mens Of Sorcerye witchcraft fortunes yf they kyl a man that shal be Iudged to deth also therby lawes made by Iro the king of west Saxons whiche apere to concerne spiritual thynges Iro rex And they be constitute in this wise I Iro by the grace of god kiÌ„g of west Saxons hauing coÌ„sideracion vpoÌ„ the helth of the soule and of the state of my Realme do constitute lawfuly matrimony right Iudgement to be kepte and that the ministers of god obserue and kepe the rule and teaching of holi scripture If a seruaÌ„t worke vpon the Sondaye by the commaundemeÌ„t of his master let hym be blameles Of a seruante working vpoÌ„ the sonday Of baptisme of childri let the chylde be baptised within iii. days after his byrthe in payne of .xxx. s. If any man feght in the church he shal be marsed in vi Of suspendiÌ„g of churches Of false witnes pound If any man before the bysshope do beare false witnes or recorde he shal be mercid in .iii. s. And the same king hath graunted to the Abbot and coueÌ„t of glastenburi the al causes of murder of sacrilege of wichecrafte The graunte of the king to the monastery of GlastoÌ„burâ— of thefte of rape or extorcion In the dysposicion of the churches In the ordinacion of clarkes in al examinacioÌ„s longing to the court shuldbe endid after the seÌ„teÌ„ces or ordinaÌ„ces of them he forbade bi thaucthorite of peter paul al sayntes that no bysshope shulde set his cathedral seate wtin the Iurisdiccion of the monasterye Also the constitucions of King alureddo manifestly declare That in olde time kinges of EnglaÌ„d had grete authorite iÌ„ spiritual thinges Almebus rex Of fornicacioÌ„ with a maÌ„nes wyfe And this kiÌ„g made these lawes that if ani man comyt fornicacion with another mans wyf he shal paye to the husband .xxx. s. for amendes If any maÌ„ in leÌ„t season do lye the holy oyle in any open or comenplace or in his house he shal be merced in .xxx s. that cristeÌ„ meÌ„ may loue god forsake there infidelite If anye man do forsake his chrystyndome and folow infidelite he shal louse his lyfe Of hym that forsaketh he iâ— christendome If any man being in holy orders do steale or comytte periury let hym be punished Of him that coÌ„mytteth theft being iÌ„ orders yf a prest at conuenyent tyme do not sende for creame or yf he denie baptyme when nede requyreth let hym dye for yt If .ii. A prest that denieth baptym shall dye brether or kynsmen do comite fornicacion with one woman let them be mersed a certen epistle of eleutheriê° writon to luciê° king of britton on this wise doth testify that diuers bysshops of Rome in tymes paste dyd not onelye not denye to kinges of England this ecclesiasticall power Some Bysshoppes of rome dyd not denye but gaue kinges power ecclesiasticall but also that that did geue it to them and that that did confesse that it was the proper office of kinges in theyr Realmes so to do Eleutherius Lucius kinge of Brittons benediction in chryste ye desired vs to sende to you the lawes Eleuthery pape epâ—a lucio â—egi britannia of Rom and of themperour which ye might vse in the lande of BritoÌ„ The lawes of Rome the Emperours lawes whe maye oftetymes reproue the lawe of god we can not You haue receyuid by the promission of god in the realme of Bryton the lawe and fayth of chryste Ye haue with you both the TestameÌ„tes in your Realme take of theÌ„ by the grace of god and councell of your realme a lawe and therby by the sufferance of god Rule and gouerne your Realme of Bryton for ye are the vicar of god in that realme as Psalmist sayth The laÌ„de or the erth is the our lordes c. The pope called the kinge the vicar of god Vicarius dei regeÌ„ appellat Further it playnlye appereth by a boke of the actes of the bysshopes of Durham that kinges of Engeland had great authorite in the ordinacion of bysshoppes For it is hade in the boke that Chadde was made Bysshoppe of yorke by the Kingeg made and ordeyned bysshoppes commaundement of king Oswen and Kynge Egfryde caused the reuerent Cutberte to be consecreate bysshoppe of Durham And that Edmonde preest nominate by the meruelous voyce of Cutbert was brought with grete honour to kinge Knute of whose ellection he was very glade and commaundid him to be consecrated solemlye besides that it is manifest by Mathew parison what authoryte kinges had in consecracion of bisshoppes For he doth showe that kinge Henrye dyd geue the Archebysshop of Canturbury to Raffe bysshop of London and dyd consecrate hym by aryng and a crowche And the same king as the same Mathe saith gaue the bysshop ryche of Wynchester to Wyllyam Gyfforde and bi and by put him in possession of al thinges pertayning to the bysshopriche and dyd consecrate hym as wer What authoryte kiÌ„gs had in consecracioÌ„ of bysshoppes in tymes past folowing the brothers as folowing the fathers steppes Notwithstanding that VrbaÌ„ bisshop of Rome had made a statute and forbiddon with ecclesiasticall censure that no clarke shulde take any dignite of the gifte of princes or othere laye men
The true dyffereÌ„s betwen the regall power and the Ecclesiasticall power Translated out of latyn by Henry lord Stafforde ¶ To the hygh myghty prynce Edward by the grace of God Duke of Somerset Erle of Hertfor be Viscount Beauchamp lorde Seimour vncle to the kinges highnes of England Gouernor of his most rial persone and Protector of al his Realmes dominions Subiectes Lieuetenaunte generall of al his Maiesties Armies both by lande and see Threasaurore and Erlâ— Marshall of Englande Gouernor of the Isles of Garrisey Iersey and Knight of the moste noble ordre of the Garter Henry Lorde Stafford to his grace most bounden wyssheth helth felicite with encrease of honour AMong other great Plages that this Realme of Englande encreced whylest the scryptures were vnknowen ryght excellent prynce there was none greater thaÌ„ that by mere ignoraÌ„ce of godes worde by a long processe of yeres falshed was receyued for trouthe euyll for good superstytion for true religyon Wherof ensued no lesse peryll to oure selfes than manyfest dysorder in the publike estate gouernaunce whylest the people habandonyng the obedience due to theyr souerayn Lyege lorde Kyng dyd in stead of hym adhere and clene to an vsurper and tyrant who not onely kepe theyr bodyes but theyr soules also in most myserable seruytude and subiection I meane that Antechrist and head of al abhomination the Bisshop of Rome whose bondage and thraldom that we be now delyuered and made fre The hole cause and benefyte is to be ascrybed to the illustration and setting furth of goddes holy worde And as the thanke therof is geuen to almyghtye god who admytteth no partenets of his glori So next vnto hym aboue all Mortal meÌ„ are we bound to the worthy Prynce of eternall memory kynge Henri the eyght Who puttyng on the armour of gods worde droue out of this Realme the wronge vsurpâ—t of hys power and auctoryte Regall and delyuered his people fro the captyuyte wherin the Byshops of Rome hadde longe tyme kept them Yet lyke as the temple of God in Hierusalem was begon by Dauyd and fynyshed by SalomoÌ„ so many kindes of supersticioÌ„ wer abolished by the sayd good Kyng and no fewer left to be reformed by hys gracyous and most lauful sonne oure new soueraygne lorde Kynge Edward the syxt By whose happy and bly syd procedynge hytherto it is euydent to the world that god is his guyd directyng his passage to the parfectyon of al vertue and godlynes A notable experyment wherof we haue by the holsom and holy lawes that procede from his grace in thys hys mynoryte and chyldhed to the aduauncement of Goddes worde and extyrpatyon of al hypocrysy and fals religyon For the whyche benefyte how moche the realme of Englande to bounden to hys magesty my pen can not suffycyentlyâ— set it furth But thys must al men confesse that as long as the memory therof shal remayne so long shal the honorable fame and prayses of hys grace be fresshe and grene in al true Englyshmens hartes Whych I sucke not so moche for the syngular benefytes by your grace extendyd too me preuayle as for the greate wealth and commodyte redoundyng to al men vnyuersally Wherfore deuysyng wyth my selfe in what wyse I myghte showe my selfe thankful or at the least not vnmyndfull oâ— so ample merytes me thought I could do nothyng eyther more gratefull to your grace or more profytable to my countree than to helpe forward in this cause of relygyon And seing the manyfold errour and confusyd heretofore sproyng in this Realme by reason that the true dyfference betwene the power regal ecclesiastycal was eyther not wel knowen or not wel defyned I bethought me of a boke lent me by my frend master Morison writeÌ„ in the laten tongue wherin the dyfference of those two powers with the lymytâ—s of eyther of them is so playnly set oueâ— so pureli explaned and so dystincâ—lye dysclosed by scriptures as no man I suppose oneles he be to set drowned in the dregges of popery and superstytion can be in ony doubt of the throuth the vtylyte of whych worke wel weyed with the late controuersy about the same matter moeued me fyrst to the translation therof maruaylynge that a matter so prouffytable and necessary to be knowen shold be so longe suppressed or that the hygher powers had not in so longe tyme prouyded to set hir abrode as well the Englyshe tongue as it is in the latyn Neuer the lese rather than my Countre shuld be vtterly frustrate of so great fruyte as myght growe by redynge therof I thought it a well bestood labour to euen it into Englyshe the translacion wherof I submyt to the indyfferent Iudgement of al lerned reders requeriÌ„g theyr ayde where eyther I haue erred or else not parfytly reÌ„dred the sentence of the autor Wherfore pondryng my weykenes and want of connyng I praye ayde of your grace to whome for my better defence I dedycate my labours that they may passe forth vnder your protection of whome yf in stead of praise I receiue pardoÌ„ of my boldnes it shal be to my suffycyent recompence Almyhty god long preserue your grace to the aduauÌ„cement of his glory to the honoure of the kynges Magesty and prouffyt of his People Amen ¶ Here after foloweth the Table of this boke ¶ Ambrose of the vicare of Christe folio ix Augustyn folio xiii All preistes in Peter receiued the keyes of heueÌ„ fo xiii Another texte whereby papistes chalenge authorite for the bysshop of rome folio xiiii Al bishops prestes haue equal autorite with Pe. fo xv An euyll preiste of his pristhed gettith rebuke folio xvii Alexandre and Antiochia were the seates of Peter before rome folio codem AugusteÌ„ of the questions of the new TestameÌ„t fo xxi A priste and a bysshop al one folio xxvi At Alexandria pryestes chose one of them selfe to be ruler and called him bysshope folio xxvii A saing of saint Augustin a sermoÌ„ to the people fo xlvi A priuate lawe is writton in the harte of men folio lii All thynges were done in the house oâ— God at the commaundement of the Kinge folio lxvi Almen ought to praye for Kinges folio lxxi Athanasius complayneth to Constantyne Fol. lxxvii An acte made by Kinges that no man shulde apele out of the Realme folio lxix A preiste for murdre and vycyouse lyuing shall be deprauyd of ordre and promocion folio lxxxi Adelston kinge dyd make a lawe of tenthis Fol. lxxxii Aluredus Kinge folio lxxxiii A prest that denyeth baptime shal dye folio lxxxiiii Abbotte of batel may saue a thefe fo lxxxvii B. ¶ Byshoppes that were mooste vertuouse toke leeste vppon them Folio v Bysshoppes of Rome symonyackes folio viii By Peter is vnderstaÌ„did the vniuersal church Fol. xiii Bysshops haue suffred the contrary to their lawe to be kept and knowe it folio xl Boniface the thyrde gate prymacye by the helpe of the Emperoure Folio xxx Boniface dyd arme the see of rome
sainge our lorde sayde to my lorde But there is to be noted also in this place that the kinge did geue sentence of death vppon the hiest bysshop Kinge saul gaue sentence of death vpon a chimelych the hye bysshope Saing thou shalte dye achimeliche and the house of thy father nor he is not blamed by cause he gaue senteÌ„ce of death vpon a prest but bicause he gaue vncharytable and vniust sentence against him that was gilteles salomon lykewise which belike authorite did condemne to death the hie preist Abiathar was hitherto blamed of no man bicause he gaue a wortye sentence agaynst him that deserued it iii Regst ii Salamon condemynid that hy bysshop Abiath to deth by like authorite Saull of treuth is to be noted therfore because he gaue seÌ„tence against him that did not deserue it and in the .xvii. IndicuÌ„ xviii et vltio chapiter of IndicuÌ„ and the last chapiter it is shewed at those dayes there was no kinge in Israell but eueri man did that thinge that he thought best by these wordes it semeth that the power of punishing did onely pertayne to kinges and princes and not to the preestes Power of punisshemeÌ„t longeth to kiÌ„ges for no dowbte there were many preistes without doubte at that tyme. But bicause they had no kinge not leader eueri man lyued aftex his owne pleaser and desire because ther was no suê‘iour regal power by whose swerde they might be refrayned from vice besides that in the .iiii. iiii reguÌ„ xviii booke of kinges xviii capiter this is conteyned Ezechias kiÌ„g put away the abuses of ecclesiastical thiÌ„ges pulled downe the brasen serpent Sette vp by Moyses and commaunded by god when he so it abused Ezechias put awaye the hilaulters and brake the Images cutte downe the groues and brake the brasen sarpent which Moyses made for tyl that tyme the childreÌ„ of Israell dyd offer to it Ensence And whie maye not nowe the abuse of ecclesiastiall thinges and of al thinges that be with in the churche pertayne to examinacion and correction of the kinges maiesty if it be manifestly perseaued that it be against the honour of god as the good king Ezechias did to whom ther was none lyke amongest al the kinges of Iuda in kepinge all the commaundementes of god he did extende his power within the bandes of the churche And by hys newe commaundementes toke awaye the broken sarpente set therâ— by the coÌ„maundement of god wheÌ„ he sawe it honoured contrary to the honour of god If a kinge coulde chaunge that thinge which god coÌ„maunded to be done if it come to yll ende and that with in the churche howe moch rather might he chaunge these thinges which commaunded by the coÌ„maundemeÌ„t of man be yll abused it maketh for this purpos that is wrytton in the .ii. boke of Cronicles .viii. ii Parali viii chapiter and the kinge Salomon did ordeyne the offices of prestes in theyr mynisteries after the ordinaunces of Dauid his father and the leuytes in there order that they shulde geue thankes and ministre before the prestes after the ryte or cussome of euerye day the porters in there ordre by gate and gate Salomon did order the offices of preiâ—â—es and ministers in the churche for so commaundyd Dauyd the seruaunte of god and nother the prestes nor leuites dyd breake ani thinge of the commaundement whiche the kinge commaunded them it agreeth with this that is writtoÌ„ in the booke of the Cronicles .xix. ii ParalipouÌ„ xix chapiter Iosaphat dyd constitute Iudges of the erth in all Cites of Iuda Kinges did coÌ„stitute Iudgs as leuites and prestes rulers of famylies to here and Iudge the causis of theyr brethene Of Iuda walled by euery place and comaundid them sainge take ye hed what ye do for ye haue not in hande the Iudgementes of men but the IudgmeÌ„tes of god and what soeuer ye Iudge it shal redownde to you let the feare of our lorde be with you do you althynges with Iudgement for there is no iniquite with god nor acceptacions of persons nor desire of rewardes also in Ierusalem Iosaphath dyd constitute leuytes and pristes rulers of the saumlies of Israel that thei Iudgement and cause of our lorde to al the in habitauntes therin he comaunded them sainge ye shal do so in the feare of our lorde faythfully and with a pure parfecte hart al causes of your bretherne whiche shall come to you which dwel iÌ„ ther Citis betweÌ„ kiÌ„red kired whersoeuer ani question is made of the lawe of comaundement of Ceremones of Iustificacions shewe it vnto theÌ„ that the offende not against the lorde that the displeasure of god come not vppon you and your breterne for so doinge ye shall not offende Amarias your Bysshop and prest shal be ruler our those thynges that partayne to god Further zabadias the sonne of Ismael whiche is captayne in the house of Iuda shal ouerse those things that appertayne to the office of a kinge ye haue maysters leuytes before you take ye conforte and worke diligently our lord shal be with you in your goodes nowe let vs laie this to gether breeflye the Iudgementes of the people of Israel were the Iudgements of god al thinges were determyned after the prescripcion of the worde of god of the whiche lawe of god the prestes and the prophetes were expounders and the Iudges therof were such as were electe masters in eueri tribe in al the cities onles there were any doubtfull matter for than that matter was referred to Ierusalem to the prestes and Iudge whiche shal be rulers The prestes prophetes were expouÌ„ders of the lawe of god the rulers of the tribes electe wer iudges therof In doubtefull matters the hye preest and the hye Iudge at Ierusalem gaue â—enteÌ„ces together and thei shal geue sentence to gether nor it shal not be lawful for any man to dyspyse or forsake theyr sentence For whosoeuer did so it was death to him of this fasshion Iudges ordred them selfes in other Cities sawe in Ierusalem when Iosaphath the king dyd coÌ„mitte al Iudgement to the prestes leuites rulers of families ioyn tell wherfore if kinges and rulers were Iudges of the lawe of god of those thinges which are prescribed by the worde of god of whiche they were nether makers nor teachers howe moche more maie they be Iudges of al thinges which ar coÌ„stituted by mans lawe If kings and rulers were Iudges oâ— the lawe of god moche more of the lawe of maÌ„ To this purpose maketh that is in the secoÌ„de boke of Cronicles in the .xxxix capiter euen the same yere fyrste moneth of his raygne dyd Ezechias open the gates of the house of our lorde and prepared them and he brought in the prestes leuytes gathered theÌ„ together into the este strete sayd to them here me you leuites and purifye
your selues halowe you the house of our lorde god of your fathers beiÌ„g al the filthenes out of the holy place afterward thei gathered ii Paralipâ— xxxix Ezechias commaunded the prest and leuites to purifye them selues the house of god and to make sacrifice and offerynge for synne there brethereÌ„ and they dyd puryfye them selueâ— they went in after the commaundement of the king that bi the and that by the worde of our lord they myght clense the house of our lorde and the prestes weÌ„t into the templâ— of our lord for to clense it the brought forth c. And after for the kiÌ„g comaundid that the burnte offeringe shulde be made for the sinne of all Israell And he did set leuytes in the house of our lorde with cimbaâ—les and saiterys and harpes accordinge to the comaundementes of Dauid the king of god The kinges feare of visious of NathaÌ„ the prophete For it was the commaundement of our lorde by the hande of his prophetes And the leuites stode holding the organs of Dauid and the preistes triumpheth and Ezechias commaunded them to offer burnte offeringe vpon the aulter c after Ezechias the priÌ„ces comaundid the leuites they shulde prayse our lorde with the wordes of Dauid and Asaph the leer of visions Ezechias commaunded the peple to offer Whiche did laude god with greate gladnes honour him with kneling Ezechias more ouer addid this Ye haue filled your handes to our lord come nere and offer the sacrifices thankes offering in the house of our lorde ☞ And then al the multitude offered c. When prestes in the churche and in the holye place dyd all thinges after the coÌ„maundement of the kinges and princes and did obey them in offerynge sacrifices in the purifyinge or halowinge of the house of god and the sanctuari and in the prayers that were made in the churche it semeth that it longeth to kinges and princes to commaunde the preistes in suche thinges and that it longeth to the prestes to be obedyent to them ii Parali xxx 〈…〉 Ezechias wrote epistles to al Israell and Iuda to effraim manassen that they shulde come to the house of our lorde in Ierusalem to offer passouer to the lorde god of Israel The kinge seÌ„t to bydde the peple to offer helde a ê‘liameÌ„t in Hierusalem where the decred that 〈◊〉 feast of pasouer shulde be kepte the ii moneth And the king helde a councel with his lordes and al the congregacion in Hierusalem and they decreed to kepe the feast of passouer in the seconde moneth and after the mensengers went with letters bi the commaundement of the kinge and all his lordes to all Israel and Iuda showing to them accordinge to the kinges commaundement Ye childreÌ„ of Israell turne again c. And after that and ther vnto the hande of our lorde was in Iuda to make them of one accorde to do the commaundement of the kinge the captaynes according to the worde of our lord moche people where gathered in Hierusalem to make the solemnite of swete brede in the seconde moneth they arose and distroied the aulters in Hierusalem they cast downe althing where anye sacrifice was to ani Idol and threwe it into the water Cedron at the commaundement of the king thei kepte the feastees of passouer of swete breade after that in the .ii. ii Paralipom xxxii boke of Cronicles xxxi chapiter be those wordes that folowe Ezechias set the preistes and the leuites in theyr order to waite by course euerye man according to his office as wel the preistes as leuites for the burnte offeriÌ„ges pease offriÌ„ges to minister to thaÌ„ke to sing in the gates of the lodge of our lord Ezechias commaundyd the people to geneperte of there goodes to the preistes leuites that they might attende the seruis of god the tenth and fyrst fruteâ— wiâ—h thut they had vowed And after also Ezechias commaundid to the people that dwelled in HierusaleÌ„ that thei shulde geue parte to the preistes and leuites that they might attend the law of god after that Ezechias coÌ„mauÌ„ded that they shulde prepare storehouses in the house of our lorde whiche thinge when they had done they brought in the fyrst frutes tenthes and whatsoeuer they had vowed faythfully And the ouersear of them was Chonenias the leuite semey his brother was the second after whome were Iohiel and Azarias Naathin Asael Hierimoth Iozabad Eliel Iesmachias Maath and Bauay as rulers vnder the handes of ChoÌ„enias and Semey his brother by the commaundement of Ezechias the kinge and Azarias the bisshop of the house of our lorde to whome al thinges parteyned after Al thinges were done in the house of god at the coÌ„maundement of the kinge And Ezechias did althiÌ„g which we haue spoken in all iuda and did that whiche was Iuste godly before the lorde his god in all maner obseruaunces in the ministeres in the house of our lord according to the lawe cerimonies intending to serue his god in all his harte and he dyd prospere marke howe this good king dyd assygne and deuide to the prestes and the leuytes there offices and howe he wrote of the tenthes and the first frutes and those thinges that pertayned to the offices or to the ryght of the preestes asmoche as in the excersise of the ministeris in the house of our lord were done at his biddinge commaundement further it is wrytton in the fyrst boke of the Machabeis x i Machabeorum x chapiter Alexander the kinge wryteth to Ionathas sainge nowe we haue constitute that this day to be the hye prest of the country and that thou shuldes be called the kinges frende KiÌ„ges did put in and electe the hye preest and put them out c. i Machabeo xiiii Likewise Demetrius did gyue to Simon the hie preisthode also he did constitute Alchimus the prest and Anthiochus fyrst gaue the hic presthode to Iason after he put hym out gaue it to Menclaus i. Machabeorum vii and after put him out to made Lilimachus hie prest so alwayes the assinent and translacion of the hye preist did partayne to the kings Whether he wyl wheÌ„ preistes were not create but borne preestes as in Salomons tyme or else when that were desired by the voyces of thei people as in the tyme of these princes In SalomoÌ„s tyme preistes were borne preistes in the tyms of some princes aâ—ter the chosen and cleâ—â—e But nowe contraryewyse the hye preistes saye that they maye geue realmes and Empires to whome the lyste whiche was neuer harde nor rede the the did before nother in the old TestameÌ„t nor in the new◠☞ And this power of the kinges we haue read confyrmed in the new Testament for Math sayeth this They cam to Peter that were woÌ„te to gether poll money Mathew xvii Christ
payde tribute to the kâ—ng or Emperoure therby shâ—wed that Kinges shâ—lde be honored And chriâ—te sayd to Peter of whom do kinges of the erth take tribute and so furthe but lest we shulde offende them goo to the See and caste in a boke and take that fisshe that cometh vp fyrst open his mouth and thou shalte fyne a grote take that and geue it fore me and the dyd not christ by this example showeth that the aucthorite of kinges shuld be honerred vnto whome hauinge the rule of the comen weale meÌ„ ought to geue poll money and tribute that he that hath the ouersight or charge of al men shulde haue a rewarde or recompence of his diligence labour lykewise it is wrytton Geue that is Cesars to Ceser Iesus answered to Pilate Mathw xxii Thou couldest haue no power agaynste me oules it were geuen the from aboue furthermore the kinges of the gentilles bere rule ouer them and they that be the states do exercise power vpon theÌ„ Iohan xix Mathw iii Rom xiii saynt Paule wâ—iâ—teh agreing to the same seÌ„teÌ„ce let euery maÌ„ be obedient and subiecte to the superior powers for the kings be not to be feared of them that do well but of them that do yll for he beareth a sword not in vayne And there the comen glose doth interpretate the sworde to meane power in Iudgementes And in the same place he that withstandeth the power withstandeth the ordinance of god and therfore he that by violence or disseate resysteth the power that is the man put in authorite as the glose sayeth resisteth the ordinince of god Here is no maÌ„ exempte from the obedience of kiÌ„ges with out dominatioÌ„ Here I thinke best to tarye awhyle and diligentli to ponder discus this place which doth meruelously confyrme the regall and riuell power to whome he byddeth all men to be obedient he excepteth no man at all nether Peter nor Paule no preest no bysshoppe no Cardinal no patriarke no Pope onles any man be williÌ„g to get his damnacion But if ther be anye man that thynketh the this was not ment or spoken of the Ciuel or laye officer Let him fyrst remember that châ—ist taught the preistes to flee refuse superiour aucthorite furthermore that he calleth them of whom he speketh here lordes or princes and sayth the they be to be feared of them that do yl and this name or worde prince is not wonte in the newe Testament to be ment or takeÌ„ for prestes onles ther be somewhat addid ther to as the prince or hyest of preistes prince or chefe of the Sinagoge or prince or hedde of the worlde or some other thinge lyke Mathew i and chryst dyd teache that god shulde be feared which after the death of the bodi hath power to cast the soule into the fyre of hell And the kinge is to be feared of them that do yll whome he doth punishe and correcte wyth his Sworde And prestes preachers of the worde of god in the writyng of the Euaungelystes do rebuke sinners and counforte them that amende agayne Holye sciptures of the newe Testament geue preistes no Iudiciall power But nother the Scriptures of the Euaungelestes nor of the Apostles do geue them Iudiciall power nor courte to make examynation or determinacion of ponishement Now that foloweth he bereth not a Sworde without cause who wyll expound or meane of the successors of the Apostles dyd the Sergeantes or Cachepolles goo aboute them beryng Swordes or Maces But a Croche and a Myter And further he monished them to geue trybute to those officers of whome Paule speketh of here But they payed trybute to Christ not to the bishop And by manye other reasons hit maye be proued that this place is to be vnderstanded of the ciuil or laye officer to whome he wollde al men to be subiecte as moch as the hye bysshopes And this iÌ„terpretacion with a gret consent and agreens confirme both the lerning and the lyffe of christ and his apostles whiche did alwayes knowe and obey the Cyuyll and laye power if it commaunded nothinge contrari to god and with this interpretacion holde the most impiant and best alowede Authors Christe and the apostles did â—uermore obey the ciuyll powers if it coâ—maundyd nothinge contrary to god Amongest whome is origen expounding the same texte of saynt Paull where he sayth The Iudges of the worlde do fulfil the most parte of the law of god for al those offencis which god wolde haue punished he wold them to be punyshyde not by the bisshopes and the rulers of churches but bi the Iudges of the worlde And Paule knowyng this dydde Iustlye name him the mynyster of god and Iudge vpon hym hym that doth that that is yll and saynt Augustyne agaynst the epistel permenianus to the fyrst boke Therfore for what entente doth he beare a sworde the is called the officer or minister of god to take vengeance on them that do yll onles perchaunce as manye take this place that be vnlerned contentuosli sainge that it was ment of ecclesiasticall dingnityes so the the worde shulde betoke spiritual ponishement whiche doth cause excommunicacion where as the wyse and cyrcumspecte apostle in the nexte clause of the texte folowinge doth playnlye she we what he ment for he dyd adde for bicause of that ye paye tributes and after that he wryteth this paye to euery one his dette to whoÌ„ ye ought to paye tribute paye custome to whome custome is dewe honour to whome honour belongeth feare to whome feare partayneth Some by the sworde vnderstande power ecclesiasticall contrary to the trewthe and Theophilactus expounding this place to the romayns euery soule be obedient to the hier powers saith thus he instructes eueri maÌ„ whether he be prest or religius man or apostle that they shulde be subiecte to the princes and ther is scante any man that otherwise doth expounde this place onles it be such as be hye bisshopes therselfe or such as long to them for fauor of whom they corrupt deprauete althing and wrest scripture violently being coÌ„trary to them None expoundes this texte of ecclesiastical power but such as be papist is in fauour of the bysshoppes of Rome But nowe let vs reherse other textes of scripture that make for this matter i Timoth iii Paul writing to Timothe beddeth vs entreate and pray for kinges and al other that haue preemineÌ„ce or dignite that they may lyue vnder theÌ„ peaceabli quietli Barnab i So hieremias bed them praye for the helth of Nabugonosor his children further it is rede in the fyrste epistle of Peter the ii chapiter submit your selfe to al thordinaunces of god where the glose sayth set in authoritye and it foloweth in the same texte other to the kinge as hyest or supreme hed or to the lordes or officers set by them for punishement of the yll for so is the wyll of god
xxi And after Paule the apostle dyd not consyder or regard his transitorye lyfe but the churche of god When he dyd bringe it to passe agaynst them that had conspyred to kil hym that the councel of them shulde be vttered to the Sherefe or Officer wherbi it cam to passe that he was brouhgt with harnessed men to the place whether he shulde be brought leest he shulde haue suffered bi theyr deceites and he dyd not doubte to apeale to the lawes of Rome shewinge that he was a CitiseÌ„ of rome whome it was not lawful to be beaton or scorged Actor xxv And called or desired the helpe of Cesar lest he shulde be taken to the Iwes that desired to kil him which Cesar was ruler of Rome not a Christian prince Paul apealed to Cesar emperour of Rome and a Hethen man where he sheweth wel what or after the myn ysters or bayliffes of Christe shulde do when they had Christen princes or Emperours If the churche were in Ieoperdye And after If we possese priuately so moche as is sufficieÌ„t for vs the residewe be not oures but the godes of the pore the procurement and bestowiÌ„g of the which we haue and chaleng nothing by damnable vsurpacion And to this purpose maketh that Augustyne wrote in another place agaynste Crestonius the .iii. boke Augustinus coÌ„tra crestoniÌ„ libro iii chap li In this poynt kinges as it is coÌ„maunded to them by god do serue god in somoch as they be kings If in there realme they comaunde that is good forbide that that is yl not onely that pertayneth to the felawshyp or societe of man But that pertayneth to the fayth of god and al in vaine thou seiste Let me folow fre libertye wherfore in Muder in oppressing or RauishiÌ„g of womeÌ„ and in al maner Mischeuos vngraciousnes doest thou not crye to be suffered to folowe the free libertye and yet it is verye profitable for the comen welth that suche thinges shulde be prohibet let by Iust good lawes / And the same Augustyne in another place doth testifi that it is the proper office of a kinge to minister iust is to deliuer saue out of the handes of extortioners theÌ„ that What is thâ— proper office of â— kynge be vyolentlye oppressed And further saynt Thomas doeth confyrme the same in his boke of the Rule or ordringe of princes Thomas de regimine principium In the fyrst boke .xii. chapiter Lette the kinge knowe that he hathe taken vpon him this office that he shulde be in his Realme as the soule in the bodye or as god in the worlde Whiche if he diligently consider by the one he shal be enflamed with loue of Iustice when he considerethe that he was set in dignite for the entente that in stede of god he shulde minister Iustyce in his Realme by the other he shulde lerne to be mercyful and gentyl were as he doth repute and counte all men that be vnder his dominion as his owne proper members it agreeth to the same that we reade in the boke of the church called quadruuium Quadruuium eccle The churche of god was coÌ„mytted by Christ to the princes or lordes that the shulde saue and defende it And whether the peace and fayth of the churche be encreasead or diminished God shall requyre is of kiÌ„ges whether the peace and fayth of the churche be inireâ—sed or diminished He shal aske accounte of that in the powers of whome he dyd commyte his church Therfore lett the princes of the worlde knowe that are bounde to make Acounte to god for the churche which they toke of Chryst to gouerne and defend And Isidore Isidore wryteth one this maner of the cure charge authorite of kinges The that be within the churche and do agaynst the fayth and ordinaunce of the churche must be feared bi the Rigore of princes And the supreme power most ley or put vpon the neckes of them the be prowed or stubborne the same disciplin whiche the humilitie of the church is notable to excercise and that they maye deserue honour let them put forth the vertu of theyr aucthorite and in another place he saieth Seculer princes do knowe the they are bounde to make accounte to god for the church which they haue taken vpon theÌ„ to defend And thys is the proper and chefe cure of priÌ„ces which the Tripartite stori doth showe that constantinus toke vpoÌ„ hym tripertita historia libro iii cap iii Where these wordes be that folowe The deuoute and victorius Constantine to the bisshoppes assembled to gether in the Citie of Tiro The epistle of coÌ„stantin to the bisshops of in the councel of tiro I am Ignorante what was decreed in your troublos hastie councell But it appereth that the trweth is opprest and troden downe bi some sedtcious and vndisrete reasoninge ☞ For you do not consider that is pleasinge to god but for the contencion and alteracion whiche ye haue against your neyghboures ye contende to haue your desires mindes inuincible mutable But we haue nede of the goodnes prouidence of god the this contencion manifestly espied may be euacuat and remouid that it may playne apere to vs if your assembling there haue done anithinge without grace because of your sedicion and varience wherfore I wil that al you with al spede come before my magestye that ye maye certyfye showe me your selues the verite of those thinges that ye haue done But for what entente I wrote this to you and haue called you to com before me bi mi letters ye shall knowe by those wordes that foloweth As I was going to the Citie bearing my name in my fortunate countrey Athanasius câ—Ì„playeth to constantine vpon his wronge tâ— sustained As I was takinge my horse sodenlye Athanasius bysshope with certen preistes with him in the myddes of the strete came to me so at vnwares that I was almost sodenlye affrayde I take god to wytnes that seth althing that at the fyrste syght I wolde not dyserue who he was onles one of mi seruauntes had showed me whoo he was and what wronge he had sustayned and at that tyme I dyd not comen with hym nor speake to thyem and when he desired that he might be harde and I denied And coÌ„maunded him to be put awaye He with grette confidence and boldenes desired nothinge of vs. But that you myght come before vs and that he myght before you with lamentacion show what Iniuries he had suffered therefore because me thought it resonable and conuenient for the tyme. I the more gladlye dyd commaunde this wryting to be sent to you that al you that were at the counsel at Tyro shulde in al hast and withoute any let come before our gracious presens that ye mai showe bi your workes the Reclitude and sinceryte of your Iudgement before me Whom you wyl not denye to be the very officers
distroye these thynges that my predecessors haue constituted I might be well proued to be not a builder with them but a puller downe the voyce of the treweth beringe witnes Euery realme deuyded amongest them selfes shal not stāde and al sience and lawe deuyded agaynst it self shal be distroyed It is to be feared that the canon lawe lose his authorite in which thing it is to be feared that the same Gregorye be proued a trewe proffecte And that the canon lawe at this day by doubtefulnes and proplexite of contrarityes be dissolued which by labour of mani yeres was made and builde the stones not well Ioyned together this papisticall power trulye of the see of rome hath oftetymes so far gonne from her owne coste that it hath ofte times Iniuriously hādled vexed perturbed this realme of The papysticall power hath ofte times trobled Englād But good bysshopes did resist and defēde ther own Iurisdiccion excludid al foren power Englād verry farre distante from them whiche power not onelye sage and wyse kinges But also the prudent and the holye bysshoppes of the realme repelled and put backe nor wolde not suffer it to take his pleasure but they kepe defended there owne Iurisdiccion authorite and excludid all suche forē power as it may euidently appere to euery mā which haue rede ouer the Cronycle of England Laurence arch Bysshop of Cauntorberie and dunstone archbisshoppe of the same Grosted aperfitte man bysshop of Lincolne dyd refuse al suche foren power in which it is had manifestli Howe Laurens Archebisshop of Cantorburi saynt Dunstan archebisshop of the same see Grostede a very perfecte man bisshop of Lyncolne did refuse and forsake all suche foren power Gregorye writynge to augustine in a nother place doth manifestli shewe the same that the lawes or canons of the se of rome take noe effecte with al men and that men shuld not take more regarde to obserue xii distin cap nouit them then of they edifininge of the fayth of people in chryst These be the contentes of his wordes Marke the wordes of gregori to the churche of Englāde You knowe brother the custome of the churche of Rome in which ye remēber that you were norisshed and brought vp in / but it is mynded that wher soeuer ye haue founde other in the church of rome or in the church of Fraunce or any other churche that may better please god that ye shal instructe and enforme the churche of England whiche is newly and latelye come to the fayth and now in the setteling with the chefe and most godliest ordinaunces that ye can gether of all other churches for the thinges be not to be beleued for the place But the place for the thinges therin Therfore of euery churche whatsoeuer it be that that is godlye that is vertuose that is iust and good chuse out and binde them together in a bundel graf or prynte them in the myndes or hartes of Englishe mē by custome of which texte also this appereth that these canon lawes haue not obtayned strenght by exacte obedyence but by inticementes of there good for so wryteth gregory that they gathered to gether in a bundel shuld be inculked in the mindes of the people of England by custome not to be required or extorte by censures or compulcions nor it is not to be let passe that Pope Adryane in his synode celebrate at rome gaue vnto charles authorite and power to chuse and electe the bysshope of Rome and to ordre the apostolical se but here I sesse rehersing the actes and sainges of good bysshops for it is long of scarsy of good bisshoppes that we vse no more exāples Distin lxiii cap adrianus Pope Adrianus gaue clarkes aucthorit◠to chuse the bysshop of rome to order the Apostolicalse in this maters for after that the apostles whiche that they myght better entende preachinge the worde of god and prayer did leaue seruinge the tables although it were a verie good worke and Acth vi dyd clene alienate them selfe from that sainge it is not mete for vs to leaue the worde of god and serue tables Veri sureli singnifieng that it pertayned chefely to other office that they shulde geue all other labour the dylygens in preachynge the worde of god after these I saye a fewe other in the primatiue churche the foloweres of them all the bisshoppes of rome almost so fare went backewarde from christ that was there chefe example In there liuing and institucions as they were behinde him in tyme. Bysshopes of rome went so far backewarde from christ in vertue as they did in time But if these thinges whiche we haue rehersed before shude be layde agaynst the bysshoppe of rome at this day if that power shulde be estemed after the sentencis of the good bisshopes shulde not they be compelled to vndo many thinges that he made done lest it shulde chaunce that Gregorye wryteth vpon the wordes of our lorde That euery Realme deuyded amongest them selfes shal fal be distroyed ¶ But nowe we wyl in hande with that thynge whiche we promysed to speake of in the fourthe place That is to saye what auctorite is geuen to kynges other by the law of god or else by the permissiō of mā in spiritual or holy things What aucthoryte is geuen to kinges by god or else by the permissiō of man In whiche matter fyrst we wyl entrete of al kinges generally after that peculiarli of the kings of Englād fyrst it shal be shewed the god not onli with most euident signes in the whole order of nature dyd expresse his wyll of the authorite and power of kynges but that he dyd declare it also with manyfest wordes in the holye scriptures both of the olde testamente and the newe and that god did gyue with his owne mouthe Kinges to be rulers of his people and the power of them largely expounded he dyd confirme God by his owne mouthe made kynges rulers of hys people In the example of nature amongest the chif philosophers plato aristotle and appolonius did perseaue and considre that as in the whole worlde one is the hie creature and ruler of al thinges as amonge the stertes the some precelles al other The gouernāce of kynges apperethe be naturall thinges by scripture also amongest the beese one kinge ther is on belwether the flocke dothe folowe And one leader the herde the cranes folowe all one lykewyse in a cōmunalte shulde be one king as hed to whome the members shulde agre and this consideracion of the communalte shewed by the inclinacion of nature And by the worke of nature drawen out and prynted with more obscure tokens god hath aparteli manifest to vs in holye scriptures oftentimes making mencion of kynges and playnelye approuinge the power of them by his owne mouth appointing them which shulde raygne and fede his