of god And therfore the name of God is peaceablelye honered in euery place Constantine Eperour caused hethen meÌ„ to hâ—â—our god knowe god and wholy Blessed by my seruice and diligeÌ„ce to god asmoche as amongest Hethen men whiche tyl this tyme did not knowe the treuth For this is manifest that he whiche knoweth not the trueth can not knowe god But further as I showed before The Hethen by me the faythfull minister of god haue knowen god and lerned to feare god And it is playne bi mi workes that god is mi defendour and helper And therby the chefely knowe god and they for the feare that we haue to god do feare and honour god And you whiche seme to minister to his mercifull goodnes wholye misteries I wyll not saye kepe them you I saye do nothinge else but that is manifest pertayninge to contencion And to speake playnly that that is lyke to be the distruction of mankynde But as I sayd haston you quickelye to come to vs and knowe you that I wyl labour with al my power that those thinges that be in the lawe of god maye be chefely obserued without ani stumbelinge or error And also al such thinges that may be without any offence or suspicion of yl And that al Enemyes of the lawe of god maye vtterli be dyspised distroyed and banished which vnder pretence of that holy name do norishe and mayntayne diuerse blasphemies and Heresies and of a treweth Iustinianus emperour of Rome dyd let nothinge vnconfyrmed and enacted by hys lawe that longeth to the obseruance preferment of god so he dyd make lawes ordinauces of faith Iustinian emperour made lawes to confyrme the law of god of Heritikes of holye churches of bysshoppes and clarkes of religiouse men of Mariages and of al suche causes speciallye whiche at this daye be exempte frome the power of kinges make a grete authorite of ecclesiastical power which thynge surely Iustinian wolde not haue done onles he had had example of his predecessors and onles he had verelye thought that they had partained to his office and authoryte Quomodo regibus anglie comeeuit authoritas in rebus diuinis In Englond there be many thinges that testifi that kinges went aboute to kepe there owne right and authoryte and there vnto made mani prouisions and lawes First of a statute of apelles we finde in this maner An acte made by kiÌ„ges that no man shulde apele oute of the realme with out licence of the kinge If appelacions chauce to be had they shal appeale from the Archdeacons to the bysshoppes and from the bisshoppes to the archbisshops if the Archbisshoppe be slowe or necligent in mynistring Iustyce then ye shal Apele to the kynge That by his commaundement in the courte of the Archbyshop the matter made be ended so that it shall not proced nor be Apealed forth withoute lycens of the Kyng And in an other place it shal not be lawful for Archebyshops Byshops nor othere persons of the realme to goo oute of the Realme without lycence of the Kynge And yf he wyll goo furth haue lycence of the King He shall fynde surtie that neyther in goyng nor in tarying they shall procure any yll or harme nother to the Realm nor to the King Besydes that Turstane electe Archebysshoppe of Yorke gotte lycence of the Kynge to goo to the councelle called by Calyxt TurstaÌ„ archebysshoppe of yorke goynge to the councel made an oeth he shulde take no benedictioÌ„ of the pope But making an oth before that he shuld not receiue of the pope no epistopall benediction wherfore if he made promes that he wolde receyue no benediction of the pope Is it not manifest that he supposed the preheminence of the regall powre in coÌ„cerniÌ„g the Libertys of the realm to be superiour than the pope which could bynd the bysshope by vertu of the othe that he shuld not admytte the Iurisdiction of the Pop ein takyng his Benediction which thiÌ„g the inferior can not execute agaiÌ„st the superiour And if it be your pleasure to be doing with examples it shall manifestly aper the kinges of England ordered the Realme by the Imperiall power dydde take vpon them the cure and busines that they dyd make ordinaunce to the people of the ordering reseruing of Sacramentes spirituall thinges Camituâ— reâ— angliâ— Among whom one king Camytus most diligently valyantli dyd execute his office and duetye in the behalfe and made such lawes ordinaÌ„ces as hereafter do folow Lawes made by kinge Canutus concerning spiritual thinges ¶ It is iust and lawfull that the money of buryalles be payd wheras the grounde openede If my course be brought from his owne paryshe churche into another of Buryalis the money of his buryall by the lawe shuld pertayne or long to the same church al goodly institucions and al holy cerymonyes of god shal be obserued as it shal be thought necessarye nede of them requereth Whe forbydde that vpon the sondayes ye shal vse no marchandise no plees Vpon the Sonâ—ay shal be vsed no Marcâ—eÌ„dis plees in Cowrtes no Huntynge nor other such excercise of Cowrtes no Huntyng nor any other suche seculare acte or excercise Euery chrysteÌ„ maÌ„ so shal prepare himselfe to receue the SacrameÌ„t of theaulter at the lest thryse in the yere Men shall receyue the Sacrament thrise in the yere so that he may receyue it to his soule helth not to his damnacion yf a minister of the aulter kyll a man or else verye moche do misuse hym selfe in yl vicious liuinge lette hym be depreued of his order and of his promocions A Preyst for Murder and vicious lyueÌ„g shal be depreued of his order and promocion If a wyfe her husband being alyue comytte adultry and of it be puplished let her byde shame of the worlde and lose here Eares and her Nose Of a wyfe coÌ„mitting Adultery ¶ Wydowes shall not mary within .xii. monethes Eueri widowe shal be without husband .xii. monethes and she mary in that time she shal lose her doure Also we haue redde certen lawes made bi kinge Etheldrede whiche hereafter folowe ¶ That is to show you Etheldredeâ—â—eâ— made certen lawes concerning spirituall thinges which here foloweth you shal honour and loue on god aboue al thynges And al meÌ„ shal obey ther kinge as the forfathers dyd aforetyme with hym the shal defende the realme Also he ordeyned that men shuld cal for the mercy helpe of god with fastinge almes doinge with lauds praise to god abstiÌ„ence and that euery preist shulde go with his people iii dayes a precession barefored and that he shulde saye .xxx. Edgarus rex made spiritual lawes of kepinge the sonday of teythes and festes masses Further king Edgar dyd institute these lawes That the tenthes shulde be payde to the mother churche And that the sonday shulde be kepe holyday from .ix. a clocke of
with the sword fo xxx Bysshoppes of rome haue labored to bynd men to kepe theyr decrees Folio xxxix Bysshopes made a lawe that clarkes shuld not be â—ued before a seculer Iudge Fol. xi Bysshoppes of Rome subtile Folio xii Bisshops of rome affirm that they haue al power fo xli Bysshops of rome went far backward froÌ„ Christ fo lvi Boniface the .viii. loued prehemynence Folio xlix Byshopes were electe by the cathedrall sees fol. lxxxxii Bysshops of rome Scribes and Pharisees Folio C Bishops of rom hath maried the church of geÌ„tils fo eod Bysshopes of Rome called the father of the churche of England but not in dede Folio Ci Bysshops of rome vse to exalte theyr kinsmen Fo. C. ii Bysshopes of rome chalenge asmoche to â—e theyr owne as they lyste Folio eodeÌ„ Bysshoppes of rome made lately execrable ordinaunces for stipendes Folio C. ii Bishops of rome hath set the church in darknes fo c. iii Bysshopes of rome ponyssheth men after they be dede and is an enemy to Englande Folio eodem C. ¶ Crisostome in his sermone FolioÌ„ x Congregacion in the actes folio xi Christ chose Peter before he was bish of rom fo xviii Chryst forbade to swere by Hierusalem folio xix Christ chose HierusaleÌ„ to byld his temple Folio eodem Children be voyde of ambicion Folio xxii Clarkes maye appele frome theyr dioces Folio xxix Causes shuld be determinid within their prouiÌ„ce fo eod Christ forbad superiorite amongest his disciples fo xxxi Consilium Chartage Folio xxxv Christe payd tribute to the king or Emperure Folio lxvii Christe and the Apostles dyd euermore obeye the Ciuel powers Folio lxix Constantin to the bishops in the couÌ„cel of dyre fo lxxvii Constantyne the Emperoure caused hethen men to honour god and knowe god folio lxxviii Childernt sucke the mylke Folio lxxxxi Clerus Anglie gladium Petri habet folio lxxxxv Correccion of the clargi coÌ„mitted to the bish fo lxxxxvii D ¶ Difference of the ecclesiasticall regall power fol iiii Deuision of thys worke into .iiii. partes Folio vi Dystin .xl. chapter multi Folio xxiâ— Desyre of primaci causeth confusion fo xxii Distin .lxv mos antiquo folio xxvii Distin .iiii cap statuimus Folio xxxviii De consecratione Folio xxxix Dygnites of the church were geuen to Aliens fo lxxxx Deuotion is decayed Folio eodem E ¶ Eneas siluins Folio x Ecclesiastica historia Folio xxiiii Englonde dyd resist the popis prouisions Folio xxxix Enterpretacion of this worde clarkes folio xliiii Ezechias king put away the abuses of the ecclesiastical power Folio lxii Ezeckias coÌ„maunded the prestes and leuites to puryfy themself Folio lxiiii Ezechias commaunded the people to offer Folio eodeÌ„ Euery man that confesseth chryst to be the sone of god maye be called peter Folio ix Euery man that seketh the worde of Peter is the seat of Peter folio xvii Ezechias commaundid the people to geue part of theyr goodes to the prestes Folio lxv Edgarus kinge made spiritual lawes folio lxxii Edmundus kinge made spirituali lawes folio eodem Epistel of kyng Wyllyam Conqueroure to the bisshop of rome Folio lxxxix Episâ—ola Cassidori Folio C Exortacion to the reders to loue the truyth Folio C vi F. Fathers of the primatiue church shrunke from the vnite of the primacy fo xxvii Fraeltie of men is euermore compasing busy fo xlix G. God by the prophet saieth I wil dwel in Hiel'm fo xix God some tyme suffreth tyrranycall power to punishe his people Folio xx God gaue bysshopes authorite but no dominioÌ„ fo xxxi Gregorye wolde not be called the hed Bysshoppe fo l. Gregorius ad felicem Folio liiii Gâ—â— by his owne mouth made kinges rulers fo lvii eÌ„ GouernauÌ„ce kiÌ„ges appereth by natural thiÌ„ges fo eodi Gregorius ad mauricium Folio lxxii Gregorius was obedient to the Emperoure fo lxxii God shal requere it of the kinges whether the peace and faithe of the church be encreased or diminisshed fo lxxvi GrauÌ„t of the king to the monasteri of GlastoÌ„buri fo lxxxiii Gentlenes ouer moche oppressid and greuid seketh for the truthe Folio C. v. H. Hieronimus super mathe .xvi. Folio ix He proueth bi a similitude of the Emperour that the successors in the seate of Peter can by no reason chalenge the prerogatiue of Peter Fo. xvii Howe moche chryste sette by Hierusalem Fo. xiâ— Howe kynges serue god as kynges fo codem He called the churche of England our mother fo lxxxx Hit is expedient for the kynges and the nobles of the realme to defend the church from Tyranni of the bysshop of rome Folio C. iiii Here he prayeth god to brynge the Bysshope of Rome oute of ygnorance Foliâ— codem Hit is lyke that the primacy was lefte in Herusalem folio xx HierusaleÌ„ was coÌ„secrate with the blod of Christ fo xx Hieromunus ad Ioginiarum folio xxi Hit is lyke that the councel of Nicen dyd althynges iustly Folio xxiiii Hit is lawfull for no man to name hymselfe vniuersal or hye Bysshop Folio xxv He yâ— nameth hym self vniuersal priste or hye bysshope goeth before anticryste floio xxvi He that is made bisshop without consent of the metropolitan shulde be no bisshop fo xxviii Hit was decrede in the councell in aphrica that the bysshop of rome shulde not be superior to al other Folio eodem He that is excomunicate in one dioces ought not to be receyued into another Fo xxviii He that wylbe hyeste shal be loweste fo xxxii He that doth notrenounce al that he hath caÌ„ not be the dysciple of christe Fo xlvii He that clymeth hiest must nedes come downe warde agayne Folio l. He that is ladde with the sprite of god is at lybertye fo lii Hit is to be feard that the caÌ„noÌ„ law lose his autorite fo liiii Hit belongeth to kinges to minister Iustice Folio lix Here is noman exempte from the obediens of kynges Folio lxviii Holye scryptures of the newe Testamente geue pristes no iudicial power Fo lxix How so euer yll be commytted the coreccyon longeth to the regal power Foli lxxiii He serueth god otherwyse bycause he is a maÌ„ because he is a kinge Folio lxxiiii I In Hierusalem only was the hye pristehod Folio xix In consilio mileuitan Fo. xxviii If the byshop of the mother church be negligent fo odeÌ„ Iohn Bysshop of Constantynoble was the furste that named hymselfe vniuersall bysshoppe Folio xxx Yf decrees of bysshops do bynd our coÌ„scyens fo xxxvi In the primatiue church the decrees of couÌ„celles were called cannons Fo xxxvi If Bysshoppes haue authorite of god to make lawes Folio xxxvii If possession of the churche be of god it shal stande fo l In doubteful matters the hye priste and the hy Iudge at hierusalem gaue sentence fo lxiiii If kinges and rulers were Iudges of the lawe of god moch more of the lawe of man Fo. eodem In salomons tyme prestes were born prestes Fo. lxvii Iustinian Emperoure made lawes
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
Al men ought to pray for kiÌ„ges and princes and be the good be the yl to obey them the comen glose doth adde that we shulde be obedience to them be the good be the yl and if the regal power of this maner be so ofte aproued in the olde testament Let it be so receuid confirmed in the lawe of grace Let it bealowed the kinges haue in ther person dominion authorite preheminence dignite ponishmentes correcctions And in the clargy let it be disalowed Doth it not apere bi the veri same lawe that was taken from the apostles and Bysshoppes was geuen to the kinges it was spoken to the aposteles go you preache the gospel to al maner creatures Marc vltiâ—â— IohuÌ„ vitimo fede my shepe And whose siÌ„nes you remit shal be remetted theÌ„ IohnÌ„ ii and so let theÌ„ preache minister the word of god but in the meane time let theÌ„ not forsake the subieccioÌ„ of prices Mathw xiâ— But lett theÌ„ geue the that is cesars to cesar that that is godes to god Some perchaunce wyll saye here that althoughe the places rehersid do witnes that power was geuen to kynges yet do the not shewe al maner power geuen to kinges Som say ther was noo power geuen to kinges in spiritual thinges And therfore there is nothing prouid bi these Scriptures whye we shulde graunte anye power in spirituall thinges to be geuen to kinges or princes But fyrst let vs se what the sincere sence of scripture wyl geue theÌ„ And after that howe the vse excercise in the anpiaÌ„t laudabel sipliciti of man hath confirmed it and surelye in the scriptures we do confyrme and stablishe the aucthorite of kinges as we shewed before for they feat them that do yl bicause they beare a swerde in these scriptures spoken Indeterminatlie theyr can be no other sence But that whosoeuer whan soeuer and howsoeuer he do yll he shuld feare the kinges swerde or it is not conuenient for vs to saye that yf one offende in a smal thinge he shulde be punished and if he offende in a gretter thin he he shulde haue no punyshment and that the kinges shulde be diligent in the obseruacion and keping of worldly thinges and shuld not in things longinge to god Nor it is not mete to aplye that by distinccion to a fewe whiche was spoken indifferently al scipture speakethe to al men it vnderstandeth meaneth it of al men and in these wordes of yl doynge he putteth no certen cryme nor cause but howe soeuer yll be commytted it wyll that the Regall power shulde be redye which shuld Iudge correct which shulde punishe which shulde euer be Ruler for the edificacion for the belt that that thing might be ameÌ„ded that was done amisse that that whiche by there busines offende the good Howe soeuer yll be commyttid the correctioÌ„ longeth to the Regall power Gala vi After the saing of saynt Paule might be cut of because the trouble other men Gregorius ad mauritiuÌ„ Augustum And so Gregory in his .iii. boke named Registrum in his Epistle to Maurici the Emperour sayth thou wast my lorde before thou were lorde of all Lo by me his hindmost seruaunt youers chryst wyl answere sayinge I made the of A notarye Erle of the watchmen of an Erle I made the cesar of cesar an Emperour not that onlie but also I made the father of Eperours I haue committed my prystes to thy handes and takest thou awaye thy warryers frome my seruyce Gregory was obedienâ—â—o the Emperour fullfylled his coÌ„maundemeÌ„t which did not agre with the lawe of god I was obedient to youre byddyng and caused youre lawe to be sente to dyuers partes of the worlde And bycause that lawe doth agree with the almyghtye God I haue certifyed my honorable Lordes by my Suggestion writinge in my letters therfore in eythere place I haue done my duety which dydde obey themperour and dydde not holde my peace But showed that I thoughte in goddes cause Gregorius ad theodoruÌ„ epistol xxiiii And in anothere pistle folowing writtoÌ„ to Theodorus a phisicioÌ„ hath this sentence Me thinkes the very hard that the Emperour shuld wtdrawe his warryers or saruauntes from the seruyce of him whiche gaue hiÌ„ all and gaue him aucthorite not only ouer the Sowldiers but ouer all preestes it appertaynethe also to this that saynt Auguste wrote whose epistle treateth of this maner Augustinê° ad bonifaciuÌ„ whosoeuer wyll not obey the lawes of theÌ„perours whiche were made for trueth of god getteth hiÌ„ grette punishment for in the tyme of the Prophetes Al kynges which amongest the people of god did not forbed nor breake that was Instituted against the commaundemeÌ„t of god were blamed and that they did forbide Daniell iii or preased aboue the merytes of other And the kyng Nabugodonosor wheÌ„ he was the saruauÌ„t of Idolles made an vngracious lawe the coÌ„maundemeÌ„t of the kiÌ„g Nabugodonosor compelliÌ„ge meÌ„ to honour Images and Idolles That an Image or an Idol shulde be honored But they that wold not obey his wicked and vngodly constitucion dyed godly faythfully But the same kyng correcte by the miracle of god made agayne a godly and laudable law for the trewthe that whosoeuer Nabugodonosor correcte bi myracle made agayne and laudable lawe that no mane shuld blaspheÌ„ god dyd speake anye Blasphemy agaynst the trewe god of sidrac Misac and Obdenago shulde vtterlie be distroed with al his house And after theÌ„ howe can kings serue our lord in feare onles the prohibeth and punishe with a godli seueryte that that is done contrarye to the commaundemeÌ„t of god For he serueth otherwyse because he is a man And otherwyse in somoch as he is a King He serueth god otherwyse because he is a man and bycause he is a Kyng For bicause he is a man he serueth hym liuinge faythfullye But bicause he is a kinge he serueth god making and eratifieng lawes with coÌ„uenieÌ„t strenght which commaunde the thynge that is lawfull and that forbide those things that be contrary to Iustice As Ezechias dyd serue god distroyinge the Groues and the Temples of Idolles the Illaters whiche were made contrarye to the preceptes of god As Iosias dyd serue doinge very iiii reguÌ„ xviii How kynges serue god as kynges iiii ReguÌ„ xxii lyke thynges as the kyng of Neniue did serue compelling the whole Citye to pacifie and please our lord as Darius did serue geuing the Idoil in the power of Daniell Daniell to be broken Ione iii and putting his Enimies to Lyons to be deuoured ⧠As Nabugonosor did serue of whome we spacke beforr Daniell Forbydding with a fearefull ordreadfull lawe all that were in his Realme from the blaspheming of god In such thynges kinges serue god in somoche they be kinges When that do that thyng to serue god which none can do but kings Acte