The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

The .xi. Chapter. Of the iurisdiction of the Chirch, and the abuse therof, such as is seen in the Papacie.

NOw remaineth the thirde parte of the power of the Chirch, yea and the chiefe parte in a well ordered state, whiche we haue saied to consiste in iurisdic∣tion. The whole iurisdiction of the Chirch pertei∣neth to the discipline of manners▪ of whiche we shall entreate by and by. Forasmuche as no citie, or no towne can stande without Magistrate and police: so the Chirche of God (as I haue alredy taught, but now I am compelled to repete it againe) nedeth her cer∣taine spirituall policie: but suche as is vtterly seuered from the ci∣uile policie, and doth so nothing hinder or minish it, that it rather doeth much helpe and further it. Therefore this power of iurisdiction shall in a summe be nothing ells but an order framed for the preseruatiō of spi∣ritual policie. To this ende from the beginning were ordeined iudicial orders in Chirches, which might vse examination of maners, correcte vices,* 1.1 and exercise the office of the keyes. This order Paule speaketh of in the Epistle to the Corinthians, when he nameth gouernementes. Againe to the Romaines, whē he saith: let him that ruleth, rule in care∣fulnesse. For he speaketh not to the magistrates, (for at that time there were no Christian magistrates) but to them that were ioyned with the Pastors for the spirituall gouernement of the Chirch.* 1.2 Also in the Epi∣stle to Timothee, he maketh twoo sortes of Elders: some, that labor in the worde: other some, that do not vse the preaching of the worde, and yet do rule well. By this later sort it is no doute that he meaneth them that were appointed to loke vnto maners, and to the whole vse of the keyes. For this power, of which we now speake, hangeth wholly vpon the keyes which Christ gaue to the Chirche, in the xviii. Chap. of Ma∣thew: where he commaundeth, that they should be sharply admonished in the name of the whole Chirch, that haue despised priuate monitiōs: but if they goe forward in their obstinacie, he teacheth that they should be put out of the felowship of the faithful. But these monitions and cor∣rections can not be without knowlege of the cause: therefore there ne∣deth both some iugement and order. Wherefore vnlesse we will make voide the promise of the keyes, and take vtterly away excōmunicatiō, solemne monitions, and all suche thynges whatsoeuer they be: we must nedes geue to the Chirch some iurisdiction. Let the reders marke that that place entreateth not of the generall authoritie of doctrine, as in the .xvi. Chapter of Mathewe, and the .xxi. of Iohn: but that the power of the Sinagoge is for the time to come transferred to the flocke of Christ. Untill that day the Iewes had their order of gouer∣ning, which Christ stablisheth in his Chirch, and y^t with great penaltie,

so much as concerneth the pure institution of it. For so it behoued, for∣asmuch as otherwise the iugemente of an vnnoble and vnregarded congregation might be despised of rash and proude men. And that it should not encomber the reders, that Christ doth in thesame words ex∣presse thinges somwhat differring one from the other, it shalbe profita∣ble to dissolue this dout. There be therfore ••woo places, that speake of bynding and loosing. The one is in y^e xvi. Chapter of Mathew, where Christ, after that he had promised that he would geue to Peter y^e keyes of the kingdome of heauen, immediatly addeth, that whatsoeuer he shal bynde or loose in earth, shalbe confirmed in heauen. In which wordes he meaneth none other thing, than he doth by other wordes in Iohn, when sending his disciples to preache,* 1.3 after that he had breathed vpon them he said: whose synnes ye forgeue, they shalbe forgeuen: & whoes ye reteine, they shalbe reteined in heauen. I will bring an exposition not suttle, not enforced, not wrested: but natural, flowyng, and offring it selfe. This commaundemente of forgeuing and reteining synnes, and that promise of bynding and loosing made to Peter, oughte to be referred to no other thyng but to the ministerie of the worde: which whē the Lord committed to the Apostles, he did therewith also arme them with this office of bynding and loosing. For what is the summe of the Gospell, but that we all being the bondseruantes of synne and of death, are loosed and made fre by the redemption that is in Christ Ie∣sus: and that they which do not receiue nor acknowlege Christe theyr deliuerer and redemer, are damned & adiudged to euerlasting bondes? When the Lorde deliuered this message to his Apostles, to be carried into al nations: to approue that it was his owne and proceding from himself, he honored it with this noble testimonie: and that to the singu∣lar strengthening both of the Apostles themselues, and of all those to whom it should come. It behoued that the Apostles shoulde haue a stedfast and sounde certaintie of their preaching, which they should not onely execute with infinite labors, cares, troubles and dangers, but al∣so at the last seale it with their blood. That they might (I say) knowe thesame to be not vaine nor voide, but full of power and force: it beho∣ued that in so great carefulnesse, in so great hardnesse of thynges, and in so great dangers, they should be persuaded that they did the businesse of God: that when all the worlde withstode them and fought againste them, they should knowe that God stode on their side: that hauing not Christ the author of their doctrine present by sight in earth, they should vnderstande him to be in heauen, to confirme the trueth of the doctrine which he had deliuered them. It behoued againe that it should also be most certainly proued by testimonie to the hearers, that that doctrine of the Gospell was not the worde of the Apostles, but of God himselfe: not a voice bred in earth, but come downe from heauen. For these thinges, the forgeuenesse of sinnes, the promise of euerlasting life, the message of saluation, can not be in the power of man. Therefore Christe hath testified, that in the preaching of the Gospell there is nothing of the Apostles, but the only ministerie: that it was he himselfe that spake and promised all thynges by their mouthes as by instrumentes: and there∣fore that the forgeuenesse of sinnes which they preached, was the true promise of God: and the damnation which they pronounced, was the

certaine iudgement of God. But this testifieng is geuen to all ages, and remaineth in force, to certifie and assure all men, that the word of the Gospel, by what man soeuer it be preached, is y^e very sentēce of God, published at the soueraigne iudgement seate, written in the boke of life, ratified, firme and fixed in heauen. Thus we see that in those places the power of the keyes is nothyng but the preachyng of the Gospell: and that it is not so muche a power as a ministerie, if we haue respect to mē. For Christ hath not geuen this power proprely to men, but to his owne worde, wherof he hath made men ministers.

The other place whiche we haue said to be, concernyng the power of [ 3] bynding and loosyng,* 1.4 is in the .xviii. chapter of Mathew, where Christ sayth: If any brother heare not the Chirch, let him be to thee as a hea∣then mā or a publicane. Uerily I say vnto you: whatsoeuer ye bynd vp∣pon earth, shalbe bound also in heauen: whatsoeuer ye loose shalbe loo∣sed. This place is not altogether like the first, but is a little otherwise to bee vnderstanded. But I do not so make them diuerse, that they haue not great affinitie together. This first point is like in both, that either of them is a generall sentēce: that in both there is alway all one power of bynding and loosyng, namely by the worde of God, all one commaun∣dement, all one promise. But herein they differ, that the fyrst place pe∣culiarly belongeth to preachyng, whych the Ministers of the woord do execute: this later place to the discipline of Excommunication, which is committed to the Chirche. The Chirch byndeth, whom she excommuni∣cateth: not that she throweth him into perpetual ruine and desperation, but because she condemneth his lyfe and maners, and vnlesse he repent, doeth already warne hym of his damnation. She looseth whome she receiueth into communion: because she doeth make hym as it were par∣taker of the vnitie whych she hath in Christ Iesus. Therfore that no man should obstinately despise the iudgement of the Chirch, or little re∣garde that he is condemned by the consentyng voices of the faithful: the Lorde testifieth that suche iudgemente of the faithefull is nothyng ells but a publishing of his owne sentence: and that whatsoeuer they do in earth, is confirmed in heauen. For they haue the word of God, where∣by they may condemne the peruerse: they haue the woord, wherby they may receiue the repentant into grace. And they can not erre, nor dis∣sent from the iudgement of God: because they iudge not but after the lawe of God, whiche is not an vncertaine or earthly opinion, but the holy wil of God, and a heauenly Oracle. Out of these two places, which I thinke I haue bothe brefely and familiarly and truely expounded, those furious men without difference as they be caried with their owne gidddynesse, goe about to stablishe sometyme confession, sometyme ex∣communication, sometime iurisdiction, sometyme the power to make lawes, somtyme pardons. But the first place they allege to stablyshe the supremicie of the See of Rome: they can so well skill to fit their keyes to all lockes and dores, that a man may say they haue practised smithes craft all their lyfe.

For wheras many thynke that those thyngs endured but for a time, when the Magistrates were yet strangers from the profession of our religion: they are deceiued in this, that they consider not, how great dif∣ference and what maner of vnlikenesse there is of the Ecclesiasticall

and ciuile power. For the Chirch hath not the power of the swerd to pu∣nish or restrain, no empire to cōmaūd, no prison, no other pains which y^e Magistrate is wont to lay vpon mē. Again, it tendeth not to this end, y^t he y^t hath sinned shold be punished against his will, but shold with willīg chastisement professe his repētāce. Therfore there is a far diuers order: because neither doth the Chirch take to it self any thing which proprely belongeth to the Magistrate, nor the magistrate can execute that which the Chirch doeth. This shalbe made plainer by an example. Is any mā dronke? In a well ordered citie prison shalbe his punishement. Hath he cōmitted fornicatiō? He shal haue like, or rather greater punishmēt. So shal both y^e lawes, & the magistrate, & the outward iudgemēt be satisfied. But it may be that he shal geue no signification of repentāce, but rather murmure and grudge against it. Shall the Chirche in this case do no∣thyng? But suche can not bee receiued to the Supper, without doyng wrong both to Christe and his holye institution. And reason requireth this, that he which offendeth the Chirch with an euill example, shoulde with solemne declaration of repentance take away the offence which he hath raised. The reason which they bring that are of contrary opinion, is to colde. Christe saye they committed these doinges to the Chirche, when there was no magistrate to execute them. But it happeneth oftē∣times that the magistrate is more negligent, yea somtime peraduenture that himself is to be chastised, which hapened to the Emperor Theodo∣sius. There may beside this asmuche be said the y^e ministerie of the word. Nowe therfore after their sentence, let Pastors cesse to blame manifest wicked doings, let them cesse to chide, to reproue, to rebuke: for there be Christiā magistrates, which ought to correct these things with y^e lawes and with the swerd. But as y^e Magistrate oughte by punishyng, and by restraining with force, to purge y^e Chirch of offences: so likewise the mi∣nister of the worde for his part ought to help the magistrate that there may not so many offend. So ought their workings to be cōioyned, that the one may be a helpe, not a hindrance to the other.

And truely if a man more nerely weye the wordes of Christ, he shall [ 4] easily perceiue that in these places is described a stayed state, and a per∣petuall order of the Chirche, not suche as endureth but for a tyme. For it is not mete that we should accuse them to the magistrate, that wyl not obey our monitions: which yet shold be necessary if the magistrate suc∣ceded into the office of the Chirch. What is this promise? Shall we saye that it is a promise of one or a few yeres? Uerily verily I say vnto you, whatsoeuer ye bind in earth? Moreouer Christ did here institute no new thing, but folowed the custome alway obserued in the aūcient Chirch of his owne nation: wherby he signified that the Chirch can not want the spirituall iurisdiction, whiche hadde been from the beginning. And this hath ben confirmed by the consent of all tymes. For when Emperors & magistrates began to professe Christ, the spirituall iurisdiction was not by and by abolished: but only so ordred, that it shold diminish nothing of the ciuile iurisdiction, or be confounded with it. And rightfully. For the magistrate, if he be godly, wil not exempt himselfe from the cōmon sub∣iection of the childrē of God, wherof it is not y^e last part to submit him∣selfe to the Chirch, iudgyng by the worde of God: so farre is it of, that he ought to take away y^e order of iugemēt. For what is more honorable

(sayth Ambrose) for the Emperor than to be called the son of the Chir∣che? For a good Emperor is within the Chirche,* 1.5 not aboue the Chirch, Therfore they, which to honor the Magistrate do spoile the Chirche of this power, do not onely with false exposition corrupt the sentence of Christ, but also do not sclenderly condemne so many holy Bishops whi∣che haue ben from the tyme of the Apostles, that they haue by false pre∣tence vsurped the honor and office of the Magistrate.

But on the other syde it is good to see this, what was in old time the [ 5] true vse of the iurisdiction of the Chirch, and how great abuse is crepte in, that we may knowe what is to be abrogate, and what is to be resto∣red of antiquitie, if we will ouerthrow the kingdome of Antichrist, and set vp the true kyngdome of Christ againe. First this is the marke to be shotte at, that offences be preuented, and if any offence be risen vp, that it may be abolished. In the vse two thinges are to be considered: fyrst, that this spirituall power be altogether seuered from the power of the swerd: then, that it be not executed by the wil of one man, but by a law∣full assemblie. Bothe these thynges were obserued in the purer Chirch. For the holy Bishops did not exercise theyr power with fines, or empri∣sonmentes, or other ciuile punishementes: but they vsed the only word of the Lorde, as they ought to do. For the seuerest reuenge, and as it were the vttermost thunderbolt of the Chirch is Excōmunication, whi∣che is not vsed but in necessitie. But this requireth neyther force nor strong hande, but is content with the power of the worde of God. Fi∣nally the iurisdiction of the olde Chirch was nothyng ells but a decla∣ration in practise (as I may so call it) of that which Paul teacheth con∣cernyng the spirituall power of Pastors.* 1.6 There is (sayth he) power ge∣uen to vs, wherby we may throwe down strōg holdes, wherby we may make low all heighth that lifteth vp it selfe againste the knowlege of God, whereby we may subdue all thought, and may leade it captiue in∣to the obedience of Christ, and we haue in readinesse a reuenge against all disobedience. As this is doone by the preachyng of the doctrine of Christ: so, least the doctrine should be scorned, accordyng to that whiche is taught ought they to be iuged which professe themselues of the hous∣hold of faith. But that can not be done, vnlesse there be ioyned with the ministerie a power to call them that are to be priuately admonished, or to be more sharply corrected, and also a power to exclude them from the Communion of the Supper, whiche can not be receiued without pro∣phaning of so great a mysterie. Therfore whē in an other place he saith▪ that it belongeth not to vs to iudge strangers,* 1.7 he maketh the children subiect to the Censures of the Chirch, which may chastise their faultes: and he secretely signifieth that there were then iudiciall orders in force from which none of the faithfull was free.

But suche authoritie (as we haue declared) was not in the power of [ 6] one man, to do euery thyng accordyng to his owne wyll: but in the po∣wer of the assemblie of the Elders, whyche was the same thing in the Chirche that a Senate is in a Citie.* 1.8 Cyprian, when he maketh mentiō by whom it was exercised in his tyme, vseth to ioyne the whole Clergie with the Bishop. But in an other place also he sheweth, y^t the very clergy so gouerned, that in the meane tyme the people was not excluded from the hearyng of maters. For thus he writeth: Sins the beginnyng of

my bishoprike I haue determined to do nothyng without the counsel of the clergie and consent of the people. But this was the common and v∣suall maner, that the iurisdiction of the Chirch should be exercised by a Senate of Elders: of whom (as I haue saied) there were two sortes: For some were ordeined to teachyng, & other some were only iudges of maners. By little and little this institution grewe out of kynd from the first beginning of it: so that euen in the time of Ambrose onely clerkes were iudges in ecclesiastical iudgementes.* 1.9 Which thing he himself com∣plaineth of in these wordes: The old Synagoge (saith he) and sins that time the Chirche hath had Elders, without whoes counsell nothyng was done. Which by what negligence it is growen out of vse, I know not, vnlesse peraduenture by the slouthfulnesse or rather the pride of the teachers, while they alone wold be thought to be somwhat. We see how much the holy man is displeased, that any thyng of the better state is decaied, when notwithstandyng they had yet continuyng an order that was at the least tolerable. What then would he do if he saw these defor∣med ruines that shewe almoste no signe of the olde byldyng? What be∣waylyng would he vse? Fyrst agaynst lawe and right, the Bishop hath claimed to hymselfe alone, that whiche was geuen to the whole Chirch. For it is like as if the Consul, driuyng out the Senate, should take the empire vpon himselfe alone. But as he is aboue the rest in honor, so in the whole assemblie is more authoritie than in one man. Therefore it was to wicked a dede, that one man, remouyng the common power to himselfe, hath bothe opened an entrie to tyrannous lust, and hath taken from the Chirch that which belonged vnto her, and hath suppressed and put away the assemblie ordeined by the Spirite of Christ.

[ 7] But (as of one euil alway groweth an other) Bishops disdaining it as a thing vnworthie of their care, haue cōmitted it ouer to other. Hereupō are created Officials to serue that roome: I do not yet speake what kind of men they be, but onely this I say, that they nothyng differ from pro∣phan Iudges. And yet they stil cal it a spiritual iurisdiction, where men contende about nothyng but earthly maters. Although there were no more euell, with what face dare they call a brawlyng courte the iudge∣ment of the Chirche? But there are monitions, there is excommuni∣cation. So verily they mocke with God. Doeth a poore man owe a lit∣tle money? he is cited: if he appeare, he is condemned. When he is con∣demned, if he do not satisfie it, he is monished: after the seconde moni∣tion they procede one steppe toward excōmunication: if he appeare not, he is monished to come and yeld hymself to iudgement: if he then make delay, he is monished, and by & by excōmunicate. I beseche you, what is there any thyng like either to the institution of Christe, or to the aunci∣ent maner, or to an Ecclesiasticall order? But there is also correction of vices. But how? verily they not onely suffer but with secrete allowance do after a certaine maner cherishe and confirme adulteries, wanton∣nesse, dronkennesse and suche kynde of mischeuous doynges: and that not onely in the common people, but also in the clergie themselues. Of many they call a fewe before them, either that they shoulde not seeme slouthfull in winkyng at them, or that they may milke out some money. I speake not of the pillages, robberies, briberies, and sacrileges that are gathered thereby, I speake not what maner of men are for the

moste part chosen to this office. This is enough and to muche, that whē the Romanists do boast that their iurisdiction is spirituall, it is easy to shew that there is nothing more cōtrary to the order institute of Christ, and that it hath no more likenesse to the auncient custome than darke∣nesse hath to light.

Although we haue not spoken all thynges that might be alleged for [ 8] this purpose, and those thynges that we haue spoken of are knyt vp in fewe words: yet I trust that we haue so fought it out, that there is nowe no more cause why any man shold dout, that the spiritual power wherof the Pope with all his kingdome proudely glorieth, is wicked againste God, and an vniust tyrannie ouer his people. Under the name of spiri∣tuall power I comprehend both boldenesse in framyng new doctrines, wherwith they haue turned away the sily people from the natural pure∣nesse of the word of God, & the wicked traditions wherewith they haue snared them, & also the false ecclesiastical iurisdiction which they execute by Suffraganes & Officials. For if we graunt vnto Christ a kingdome among vs, it is not possible but that all this kynd of dominion must im∣mediatly be ouerthrowen and fall down. As for the power of the swerd whiche they also geue to themselues, because it is not exercised vppon consciēces, it pertaineth not to our present purpose to entreate of it. In which behalf yet it is also to note, that they be alwaye like themselues, verily nothyng lesse than that which they would be taken for, that is to say, Pastors of the Chirch. Neither do I blame the peculiar faultes of men, but the common wickednesse of the whole order, yea the verye pe∣stilence of the order: forasmuch as it is thought that the same should be maymed, vnlesse it be gloriously set forth with welth and proude titles. If we require the authoritie of Christ concernyng this mater, it is no dout but that his mynd was to debarre the ministers of his word from ciuile dominion and earthly gouernement,* 1.10 when he said, The kyngs of the Gentiles beare rule ouer them: but you shall not so. For he signifieth not onely that the office of Pastor is distinct from the office of a Prince, but that they be thynges so seuered, that they can not mete together in one man. For wheras Moses did beare both the offices together: First, that was done by a rare myracle: agayne, it was but for a time tyl thin∣ges were better set in order. But when a certaine forme was ones pre∣scribed of God, the ciuile gouernement was left vnto him, and he was cōmaunded to resigne the priesthode to his brother.* 1.11 And worthily. For it is aboue nature, that one mā shold suffise to beare both burdens. And this hath in all ages beene diligently obserued in the Chirche. And there was neuer any of the Bishoppes, so long as the true forme of the Chirch endured,* 1.12 that ones thought of vsurping the power of the swerd: so that this was a common prouerbe in the tyme of Ambrose, that Em∣perors rather coueted the prestehode, than prestes the empire. For this which he afterwarde sayth, was emprinted in the myndes of all men: that palaces perteined to the Emperor, and Chirches to the prest.

But sins that a way hath ben deuised, wherby Bishops myght holde [ 9] the title, honor and richesse of their office withoute burden or care: least they should be lef••e altogether idle, the power of the swerde was geuen them, or rather they dyd by vsurpation take it vpon thē selues. By what color wil they defend this shamelesnesse? Was this the dutie of Bishops

to wrappe themselues with iudiciall hearyng of causes, wyth the go∣uernementes of cities & prouinces, & through large circuites to meddle in businesses so vnperteining to them: which haue so much worke & bu∣sinesse in their owne office, that if they were wholly and continually oc∣cupied in it, and were withdrawen with no callinges away from it, yet they were scarcely able to satisfie it? But (suche is their waywardnesse) they sticke not to bost, that by this meane the Chirch doth florishe accor∣dyng to her worthinesse, and that they them selues in the meane tyme are not to muche drawen away from the dueties of their vocation. As touchyng the first point: if this be a comely ornament of the holy office, that they be aduaunced to suche heighth, that the hyest monarches may stand in feare of them: then they haue cause to quarel with Christ, which hath in such sort greuously pinched their honor. For, at lest in their opi∣nion, what could haue ben spoken more dishonorably than these words: The kinges of the Gentiles and princes beare rule ouer them,* 1.13 but you shall not so? And yet he layd no harder lawe vppon his seruantes than he first layde and receiued vpon himselfe. Who (sayth he) hath made me a iudge or diuider among you? We see that he plainly putteth away frō hymselfe the office of iudgyng,* 1.14 whych he wolde not do if it were a thing agreyng with his office: will not the seruantes suffer themselues to be brought into that order, wherunto the Lorde hath yelded hymselfe sub∣iecte? As for the other pointe,* 1.15 I woulde to God they coulde so proue it in experience as it is easy to speake it. But forasmuche as the Apostles thoughte it not good, to leaue the woorde of God and minister at ta∣bles: therby, because they will not be taught, they are conuinced, that it is not all one mans woorke to be bothe a good Bishoppe and a good Prince. For if they (whyche accordyng to the largenesse of the giftes wherwith they were endued, were able to satisfie moe and greater cares than any men that haue ben borne since them) haue yet confessed y^t they can not at ones applie y^e ministerie both of the worde and of tables, but y^t they shold faint vnder the burden: how could these that be mē of no va∣lor in cōparison of the Apostles a hundred folde excell the industrie of y^e Apostles? Truely, to attempt it was a point of most shamlesse & to pre∣sumptuous boldnesse: yet we se that it hath ben attēpted: but with what successe, it is euidence. For it could not otherwise come to passe, but that forsaking their owne office they shold remoue into other mens charge.

[ 10] And it is no dout but that of smal beginnyng they haue by litle & litle growē to so great encreases. For it was not possible that they shold at y^e first step clime vp so hie. But somtime with suttletie and crooked crafty meanes they priuily auaunced them selues, so as no man coulde foresee that it would come to passe tyll it was done: somtime when occasion ser∣ued they did by terror and thretenings wryng from princes some aug∣mentation of theyr power: sometime when they sawe Princes not hard laced to geue, they abused theyr fonde and vnaduised gentlenesse. In olde tyme if any controuersie happened, the godly, to escape the necessi∣tie of goyng to lawe, committed the arbitrement to the Bishop, because they douted not his vprightnesse. With such arbitrementes the olde Bi∣shops were oftētimes encōbred, which in dede greatly displeased thē (as Augustine in one place testifieth) but least the parties should runne to

contentious lawyng, they did though against their willes take that en∣cumbrance vpon them. These men haue of voluntarie arbitrementes, whiche were altogether differyng from the noyse of iudiciall courtes, made an ordinarie iurisdiction. In a litle whyle after when cities and contrees were troubled with diuerse harde distresses, they resorted to the protection of Bishops, to be sauegarded by their faithful succour: the Bishoppes by marueilous sutteltie, of protectors made them selues Lordes. Yea and it can not be denyed that they haue gotten the posses∣sion of a greate parte by violente seditious partakinges. As for the Princes, that willingly gaue iurisdiction to Bishops, they were by di∣uerse affections moued thereunto. But, admitting that their gentlenesse had some shew of godlinesse: yet with this their wrongfull liberalitie they dyd not very well prouide for the profite of the Chirch, whoes aū∣cient and true discipline they haue so corrupted, yea (to say truthe) haue vtterly abolished. But, those Bishops that haue abused suche goodnesse of princes to their owne cōmoditie, haue by shewyng of this one exāple enough and to much testified that they are not Bishops. For if they had had any sparcle of an Apostolike spirite,* 1.16 they wold without doute haue answered out of the mouthe of Paule: The weapons of our warfare are not carnall, but spirituall. But they beyng rauished with blynd gre∣dinesse, haue destroyed bothe them selues, their successoures, and the Chirche.

At length the Bishop of Rome not contented with meane lordships, [ 11] fyrst layde hande vpon kingdomes, and afterwarde vpon the very em∣pire. And that he may with some color whatsoeuer it be reteine the pos∣session gotten by mere robberie, he sometime bosteth that he hath it by the lawe of God,* 1.17 he sometime pretendeth the gift of Constantine, some∣tyme some other title. Fyrst I answer with Bernarde: Admitte that he do by any other reason whatsoeuer, claime this vnto hym, yet he hath it not by Apostolike right. For Peter coulde not geue that whiche he had not: but he gaue to his successors that which he had, the care of Chir∣ches. But when the Lorde and maister saieth, that he is not appointed iudge betwene two, a seruant and scholar ought not to thinke scorne if he be not iudge of all men. But Bernarde speaketh of ciuile iugemen∣tes: For he addeth: Therfore your power is in crimes, not in possessi∣ons: because for those and not for these ye haue receiued the keyes of the kyngdome of heauen. For whiche seemeth to thee the greater dignitie to forgeue sinnes, or to diuide landes? There is no comparison. These base and earthly thynges haue kynges and princes of the earthe their iudges. Why do ye inuade the boundes of other? &c. Againe. Thou arte made a superior: (he speaketh to Pope Eugenius) but wherunto? Not to beare lordship, I thinke. Therfore howe muche soeuer we thinke of our selues, let vs remembre that there is a ministerie laid vpon vs, not a lordshyp geuen vs. Learne that thou hast nede of a wedehoke, not of a scepter, that thou mayste doo the worke of a Prophete. Agayne, it is playne: Lordship is forbidden to the Apostles. Goe thou therfore, and presume to vsurpe to thy selfe either beeyng a lorde, an Apostleshippe: or beyng an Apostle, a lordship. And by and by after: the forme of an Apostleship is this, Lordshippe is forbidden them, ministerie is bidden them. Wheras these thynges are so spoken of a man, that it is euidente

to all men, that the very truthe speaketh them, yea where as the very thyng it selfe is manifest without all woordes:* 1.18 yet the bishop of Rome was not ashamed in the Councell at Orleaunce to decree, that the su∣preme power of bothe the swerdes belong to hym by the lawe of God.

As for the gift of Constantine, they that be but meanly practised in [ 12] the histories of those tymes nede not to be taught howe muche this is not only fabulous, but also to be laughed at. But to passe ouer histories, Gregorie himself is bothe a sufficient and most full witnesse hereof.* 1.19 For so oft as he speaketh of the emperor, he calleth him most noble Lord, and himselfe his vnworthy seruant. Againe in an other place: But lette not our Lord by the earthly power be the soner angry with the prestes: but with excellent consideration, for his sake whoes seruantes they be, let him so rule ouer them, that he also geue them due reuerence. We see howe in common subiection he wold be accompted as one of the people. For he there pleadeth not any other mans cause, but his owne. In an other place, I trust in the almighty God, that he wyll geue a long lyfe to our godly lordes, and will dispose vs vnder your hande accordyng to his mercie. Neither haue I therfore alleged these thynges, for that it is my purpose throughly to discusse his question concernyng the gift of Constantine: but only that the Reders should see by the way how chyl∣dishly the Romanistes do lye, when they go about to chalenge an erth∣ly empire to their Bishop. And so muche the more fowle is the shameles∣nesse of Augustine Steuchus, which in suche a despeired cause hath ben so bolde to selle his trauayle and tong to the Bishop of Rome. Ualla (as it was not hard for a man learned and of a sharp witt) had strong∣ly confuted that fable. And yet (as a man litle exercised in ecclesiasticall maters) he had not sayde all that mighte haue made for that purpose. Steuchus burst in, and scattred stinkyng trifles to oppresse the clere light. And truely he doeth no lesse coldly handle the cause of his master, that if some mery conceited felow faynyng himself to do the same, wold in dede take Uallaes part. But verily it is a woorthy cause, for whiche the Pope should hyre such patrones for money: and no lesse worthy are those hyred losells to be deceyued of theyr hope of gayne, as it hapened to Eugubinus.

But if any man require to knowe the tyme, sins this fained empire [ 13] began to ryse vp, there are not yet passed fiue hundred yeares, sins the Bishoppes yet remained in subiection of the princes, neither was the Pope created without the authoritie of the Emperor. The Emperor Henry the fowerth of that name, a light and rashe man, and of no for∣cast, of great boldnesse and dissolute life, gaue first occasion to Grego∣rie the .vii. to alter this order. For when he had in his court the Bishop∣rikes of all Germanie partly to be sold, and partly laid open for spoile: Hildebrand, whiche had receyued displeasure at his hande, caught hold of a goodly color to reuenge himselfe. But because he seemed to pursue an honeste and a godly cause, he was furthered with the fauor of ma∣ny. And Henry was otherwise, by reason of his insolent maner of go∣uernyng, hated of the most part of princes. At the length Hildebrand, whiche called hymself Gregorie the .vii. as he was a filthy and naugh∣ty man, bewrayed the malice of his harte: which was the cause that he was forsaken of many that had conspired with hym. But he thus much

preuailed, that his successors might freely without punishment not on∣ly shake of the yoke, but also bryng Emperors in subiection to them. Hereunto was added that from thense fourth there were many Empe∣rors liker to Henrie than to Iulius Cesar: whō it was no hard thing to subdue, while they sate at home carelesse of all thinges and slouthful, when they had most nede with vertue and lawfull meanes to represse, the gredinesse of the Bishops. Thus we see with what color that same goodly gift of Constantine is shadowed, wherby the Pope fayneth that the Empire of the West was deliuered vnto him.

In the meane time the Popes cessed not, somtime with fraude, som∣time [ 14] w^t treason, and somtime with force, to inuade other mens domini∣ons: and the very citie it selfe, which before was free, within a hundred and thirty yeres, or there about they broughte into their subiection: till they grewe to the same power which they haue at this day: and for the obteining or encreasing wherof, they haue so troubled Christendome by y^e space of twoo hundred yeres (for they began before y^t they toke to them the dominion of the citie) that they haue almost destroyed it.* 1.20 In y^e olde tyme whē vnder Gregorie y^e kepers of the goods of the Chirch, did take possessiō of the landes which they reckened to belong to y^e Chirch, and after the maner of seising to y^e vse of the Prince did sett tittles vpon them for token of claime. Gregorie assembling a Councell of Bishops. inueying sore against that prophane maner, asked whether they did not iudge y^e Clerke accursed which did of his own will by wryting of any ti∣tle attempt to entre vpon any possession. They al pronoūced, accursed. If to claime a pece to groūde by wryting of a title be in a Clerke an of∣fense worthy of accursing: when whole twoo hundred yeres together Popes do practise nothing ells but battells, sheding of blood, destructi∣ons of armies, sackinges of some cities, racing of other, ouerthrowes of natiōs, wastinges of kingdomes, only they y^t might catch hold of other mens possessions: what cursinges can be enough to punish such exam∣ples. Truly it is very plaine that they seke nothing lesse that y^e glory of Christ. For if they of their own wil do wholy resigne al the secular po∣wer y^t they haue, therin is no danger to the glory of God, no danger to sounde doctrine, no danger to the safetie of the Chirch: but they are car∣ryed blinde and hedlong with only gredinesse of dominion:* 1.21 because they thinke nothing safe, vnlesse they may beare rule with rigorousnesse (as the Prophete sayth) and with power. [ 15]

To iurisdictiō is annexed immunitie, which y^e Romish Clergie toke to themselues. For they thinke it against their dignitie, if they answere in personal causes before a tēporal iudge: & therin they think both y^e liber∣tie & dignitie of y^e Chirch to consist, if they be exēpt frō cōmō iugemētes and lawes. But y^e old Bishops, which otherwise were most rigorous in defēding y^e right of y^e Chirch, iudged themselues & their order to be no∣thing hurt, if they were subiect to them. And y^e godly Emperours, w^tout gaine saying of any man, did alway call Clerkes to their iugemēt seates so oft as nede required. For thus saith Constantine in hys Epistle to y^e Nicomedians: If any of the Bishops shall vndiscretly disorder hym∣selfe, his boldnesse shalbe restrained by the execution of the minister of God, that is by my execution. And Valentinian saith: good Bishops do not speake againste the power of the Emperor, but doe sincerely both kepe the cōmaundemētes of God the great king, & also obey our lawes,

At that tyme all men were persuaded of thys without controuersy. But ecclesiasticall causes were referred to the iugemente of the Bishop. As if any Clerke had offended nothing against the lawes: but onely was accused by the Canons: he was not cited to the commō iugement seate, but in that cause had the Bishop for hys iudge. Lykewyse if there were a question of Fayth in controuersie, or such a mater as properly pertei∣ned to the Chirch, the iugement therof was committed to the Chirch. So is that to be vnderstanded, which Ambrose wryteth to Ualentini∣an: Your father of honorable memory,* 1.22 not only answered in worde, but also decreed by lawes, that in a cause of Fayth he ought to be iudge that is neither vnfit in office nor vnlike in ryght. Agayne: If we haue re∣garde to the Scriptures or olde examples, who is there that can denye that in a cause of Faith, in a cause (I say) of Fayth, Bishops are wonte to iudge of Christian Emperours, and not Emperours of Bishops? Agayne: I would haue come, O Emperor, to your consistorie, if either the Bishops or the people would haue suffred me to goe: saying, that the cause of Fayth ought to be debated in the Chirch before the people. He affirmeth verily that a spiritual cause, that is to say the cause of religiō, ought not to be drawen into the temporal court where prophane causes are pleaded. Worthily do all men prayse hys constance in thys behalfe. And yet in a good cause he procedeth but thus farr, that if it come to vi∣olence and strong hande,* 1.23 he sayeth that he wyll geue place. Willingly (sayth he) I will not forsake the place committed vnto me: but when I am enforced, I knowe not howe to resist: for our armure are prayers and teares. Let vs note the singular modestie and wisdome of the ho∣ly man, ioyned with stoutenesse of courage and boldnesse. Iustina the Emperours mother, because she could not drawe hym to the Arrians side, practised to dryue hym from the gouernement of the Chirche. And so should it haue come to passe, if he had come when he was called to the palace to pleade hys cause. Therefore he denyeth the Emperor to be a competent iudge of so great a controuersie. Which maner of doing both the necessitie of that tyme, and the continual nature of the mater requi∣red. For he iudged that he ought rather to dye, than that suche an ex∣ample should by his consent be geuen to posteritie: and yet if violence be offered, he thynketh not of resistance. For he denyeth it to be Bishiplike, to defende the Fayth and ryght of the Chirch with armes. But in other causes he sheweth hymselfe redy to do whatsoeuer the Emperor shall commaunde hym. If he demaunde tribute, (sayth he) we denye it not: the landes of the Chirch do pay tribute. If he aske landes, he hath po∣wer to claime them, none of vs resisteth. After the same manner also speaketh Gregorie. I am not ignorant (sayeth he) of the mynde of our most noble soueraigne Lorde,* 1.24 that he vseth not to entermeddle in cau∣ses perteining to prestes, least he should in any thyng be burdened with our synnes. He doth not generally exclude the Emperor from iudgyng of Prestes: but he sayth that there be certayne causes, which he oughte to leaue to the iugement of the Chirch.

[ 16] And by thys very exception the holy men soughte nothing ells, but that Prynces lesse zelous of religion should not wyth tyrannous vio∣lence and wilfulnesse interrupte the Chirch in doyng her offyce. For neither did they disallowe if Prynces somtyme dyd vse their authoritie

in ecclesiastical maters, so that it were done to preserue the order of the Chirch, not to trouble it, to stablishe discipline, not to dissolue it. For sith the Chirch hath not the power of compelling, nor oughte to require it (I speake of ciuile constrayning:) it is the office of Godly kynges and Princes to mainteine religion with lawes, proclemations, and iudicial procedinges.* 1.25 After thys maner, when the Emperor Maurice had com∣maunded certaine Bishops y^t they should receiue their fellowe Bishops that were their neighbors and driuen oute by the barbarous nations: Gregorie confirmeth that commaundemente,* 1.26 and exhorteth them to obeye it. And when he himselfe is admonished by the same Emperor to come to atonement with Iohn the Bishop of Constantinople, he doth in dede render a reason why he ought not to be blamed: yet he doth not bost of immunitie from the secular court,* 1.27 but rather promiseth that he wil be obedient, so farr as his conscience wil geue hym leaue: and there∣withal he saith this, that Maurice did as became a Godly Prince, when he gaue such commaundementes to the Prestes.

Notes

• * 1.1

  i. Cor. xii xxi. Rom. xii.viii.
• * 1.2

  i. Tim. v.xvii.
• * 1.3

  Iohn. xx.xxiii. Mat. xvi.xix.
• * 1.4

  Mat. xviii xvii.
• * 1.5

  Episto. xxxii. ad Valent.
• * 1.6

  ii. Cor. x.iiii.
• * 1.7

  i. Cor. •••• xii.
• * 1.8

  Episto 14. e•• ix. lib. ii.
• * 1.9

  In. v. ca¦pi. i. ad Tim.
• * 1.10

  Mat. xx.xxv. Luc. xii.xxv.
• * 1.11

  Ex. xviii.xvi.
• * 1.12

  Homil. de Basil. tradend.
• * 1.13

  Mat. xx.xxv. Lu. xxii.xxv.
• * 1.14

  Lu. xii.xiiii,
• * 1.15

  Act. vi.ii.
• * 1.16

  ii. Cor.
• * 1.17

  Lib. De con∣sid. 25.
• * 1.18

  Cōcilliū Arclatēs.
• * 1.19

  Epist. v lib. ii. Epi. 20. lib. iii. Epi. 61. lib. 2. Epis. 31. lib. 4. Episto. xxxiii••. lib. iiii.
• * 1.20

  Reg. lib. 4. ca. 88.
• * 1.21

  Ezechl. xxxiiii.iiii
• * 1.22

  i.31.
• * 1.23

  Homel. de basi•• lic. trad.
• * 1.24

  Lib. 3. Epi. 20.
• * 1.25

  Lib. 1•• Epi. 4••.
• * 1.26

  Lib. 4. Episto. xxxii. & xxxiiii.
• * 1.27

  Lib. vii, Episto. xxxix.