Io. Whitgifte.
And why is not hir Maiestie the head of this Churche also, as wel as of this com∣mon wealth? For I must giue thée to vnderstande (good Reader) that T. C. maketh* 1.1 the Churche, and the cōmon wealth two such distinct and seuerall bodies, as must of necessitie, haue distinct and seuerall magistrates and gonernors, and that the Ciuill magistrate hath not to medle in Ecclesiasticall matters, excepte his aide be required by the Pastor and Seigniorie, or suche lyke cases, wherin he flatly ioyneth with the Papistes, who say, that the ciuil Magistrate hath only Potestatem facti, and not Iuris, that is, authoritie to execute suche things as they decrée, but not authoritie to make any lawes in Ecclesiasticall matters. And least you should thinke that I faine this, consider the whole scope of his booke, and particularly his wordes before mencioned in this leafe, where as he accuseth the gouernment of this Church nowe in practise of confusion, bycause ciuill matters are handled by Ecclesiasticall persons, and Ecclesiasticall* 1.2 matters by those which be ciuill, also that whiche he speaketh of this matter f〈1 line〉〈1 line〉. 144. and* 1.3 154. and especially that which the second Admonition hath, fo. 8. 9. 57. 60. I know not* 1.4 howe he coulde haue made a greater difference, betwixt the Churche and the cōmon wealth in those places where the Princes be enimies vnto the Church. In déed true it is, that in the Apostles tyme, Princes did not medle in causes Ecclesiastical, except it were by persecuting. &c. For they were then infidels, not Christians, persecutors, not professors: And therfore if all ought of necessitie to be reduced to the forme of go∣uernment vsed in the Apostles time, Christian Princes must be deliuered from that care, and be content to forgoe that portion of their authoritie. But hereof more in the