Ptōchomuseion [sic]. = The poore mans librarie Rapsodiæ G.A. Bishop of Exceter vpon the first epistle of saint Peter, red publiquely in the cathedrall church of saint Paule, within the citye of London. 1560. Here are adioyned at the end of euery special treatie, certaine fruitful annotacions which may properly be called miscellanea, bicause they do entreate of diuerse and sundry matters, marked with the nombre and figures of Augrime. 2.

Hic sequuntur Miscellanea.

1. Iunias.

IVnias was a notable Iewe, conuersant emong the Apostles. He was conuerted to the faithe of Christe before Paule. He is thought to haue been one of the seuentie disciples. Paule salu∣teth hym remainyng at Rome.* 1.1

2. Andronicus.

ANdronicus was kinsman to saincte Paule, and tourned to the knowledge of Christe by that Sermon, whiche was made by Peter in the daie of Penthecoste, and from thens wente to Roome, where he spread and sowed the seede of the Gospell aboute fower and twentie yeres, before Paule came to Rome. Some suppose that he was of the nomber of the seuentie di∣sciples, and that he gouerned afterwarde the Churches in Pamonia.

3. Soche lippes, soche Lettuces.

THis Prouerbe in Latine (Similes habent labra Lactucas) is spoken whē like doeth happen to like. As when to an vn∣learned Maister, there chaunceth a dulle and vntowarde schollare: to a naughtie people, a naughtie Magistrate: to a frowarde wife, a frowarde housebande. To bee shorte, when euill thynges happen to euill thynges, and worthie thynges to worthie thinges. This prouerbe did spring of an Asse, eatyng Thistles. The Lettuse is a tender and a soft herbe, yet is it like the wilde Thistle. Therefore as the Thistle is full of prickes, and hath for the moste parte sharpe leafes, stalke and flowers: so the Asses lippes be harde and rough, so there is no other Let∣tuce more mete for the Asse, then the Thistle.

Iulius Capitolinus doeth testifie,* 1.2 that Thistles were wont to bee serued of many at feastes, in stede of Lettuse.

Saincte Hierome doeth vse this prouerbe, after this maner. Secundum il∣lud quo{que}, de quo semel in vita Crassum ait risisse Lucilius, Similem habent labra lac∣tucam, Asino Carduos comedente: videlicet vt perforatam nauim debilis gubernator regat, & caecus caecos ducat in foueam, & talis sit rector, quales illi qui reguntur. that is. Accordyng to that also whereof Lucilius doeth write, that Crassus lau∣ghed neuer but ones in all his life, hearyng this prouerbe (Soche lippes, soche Lettuces) when the Asse did eate Thistles. VVhereby is signified, that a weake gouernour and maister, might rule and directe a shippe full of holes,

and that the blinde doe leade the blinde into the ditche, and that when ther be soche rulars as thei are, whiche are ruled. Haec Hieronimus.

This Crassus was the graundfather of that Crassus, who fightyng a∣gainste the Parthians was slaine. He is nombred emong theim, whiche ne∣uer laughed in their liues, and for that cause thei be called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marcus Tullius, Plinius, and other dooe write, that Crassus neuer laughed in all his life tyme but ones.

4. To leade about a sister to wife.

This note is largely declared before, in the firste Tome, looke the place.

5. Talke with Christe.

THe apparition of Moises and Helias, and the communicacion of Christ with them, doe make verie moche, to the declaracion of the kyngdome of Christe. Yet a question maie bee moued, whether Moises and Helias wer truely and in deede present, or els, whether some vision onely were offred to the disciples sight, as often∣tymes the visions of thynges absente, chaunced to the Prophetes. Although this thyng bee disputable in vtram{que} partem (as thei saie) yet it is more pro∣bable, that thei were brought in verie deede vnto that place. Neither it is a∣ny absurditie, that the dedde be brought for a tyme into life again, by his ar∣bitremente and will, who hath bothe bodies and soules in his hande.

Moises and Helias, rose not then to thē selues, but to be present vnto Christ.

Questio.

How did Peter and the other twoo, knowe Moises and Helias, whom thei neuer sawe before?

Responsio.

When God brought theim vp into life, he gaue also certaine signes and tokens, whereby thei might be knowen: and also some write, that thei were knowen by the communicacion, that thei had with Christe. Againe, if it bee demaunded why these twoo appered, rather then any other of the nomber of holy fathers, this reason ought to suffice and satisfie vs, that it might eui∣dently appere, that there was none other scope to the lawe and the Prophe∣tes, but Christe onely, for it was a greate corroboracion of our faithe, that Christe came not without testimonie, and that he was commended in tyme paste of God. Therefore in Moises, the Lawe, in Helias, the Prophetes wer represented. For although Helias lefte nothyng written behind hym, yet he

excelled as chief of all others after Moises. He restored againe the worship∣pyng of God, when it was greatly corrupte, yea, he was an incomparable de∣liuerer, and defender of the Lawe and true godlines, then almoste extincte and cleane put out. Therefore the cōmunicacion of Moises and Helias with Christe, was a consente of the Lawe and the Prophetes with Christe. And it behoued the Apostles to be cōfirmed and resolued, that this religion which Christe preached vnto them, was no newe Religion, or lately sprong vp, but that it was testified and declared in the Lawe and the Prophetes. For vn∣lesse the disciples had been confirmed of this thyng, with substaunciall testi∣monie, that Christe taught nothyng contrary to the Lawe and the Prophe∣tes, thei would haue alwaies doubted, and could not with a constaunt minde haue preached the Gospell.

Questio.

What was the tenour of the cōmunicacion, whiche thei had with Christe?

Responsio.

To this saincte Luke answereth, who writeth these woordes.* 1.3 Qui visi in gloria dicebant excessum eius quem completurus erat Hierosolymis. VVhiche ap∣pered in glory, and tolde of his departyng, whiche he should accomplishe at Hierusalem. He calleth the death of Christe, a departyng out of this world. Furthermore, this talke ought not to bee restrained to the priuate persones, of Moises and Helias, but rather to the legacie and office in tyme paste, en∣ioyned vnto theim. For the Lorde would theim (although thei were dedde, and had runne the course of their vocacion) to establishe againe with their owne voyces that thyng, whiche thei taught in their life tyme.

Other learned men doe bryng other reasons and causes, why Moises and Helias appered, rather then other.

The first reason is (saie thei) because the people saied, that Christe, was Helias, or Hieremie, or one of the Prophetes, he brought therfore with him the chief of the Prophetes, that the difference of the seruauntes and maister might be discerned and knowen.

The seconde reason is. Because the Iewes continually accused Iesus, as a transgressour of the Lawe, and as a blasphemour, vsurpyng to hym self the glory of God. But that he might shewe hym self to bee giltlesse, from bothe the accusacions, he bryngeth forthe them, whiche excelled bothe in the lawe and in propheciyng. For Moises gaue the Lawe, and Helias was very zea∣lous for the glory of God.

The thirde reason is, that thei might knowe, that Christ had power ouer

death and life, and therefore he brought Moises, whiche died naturally, and Helias, whiche yet had suffred no corporall death.

The fourth reason, the Euangeliste hymself declareth, that is, to shewe the glory of the crosse of Christe,* 1.4 and to mitigate the feare of death. For thei did speake (as an other Euangeliste declareth) of Christes departyng, which he should accomplishe at Hierusalem. VVhereupon he bryngeth forthe thē whiche set them selues forward to death, for those whiche pleased God, and for the faithfull people: for, bothe of theim offred them selues voluntarilie to tyrauntes, Moises to Pharao, and Helias to Achab.

* 1.5The fifte reason is, because Christe would haue the disciples to bee hum∣ble and meke as Moises was, and feruent and zelous, as Helias was.

These be the censures and opinions, of certain scholasticall diuines.

6. Tabitha.

OF this woman Tabitha, how she was reuoked from death to life of Peter,* 1.6 mencion is made in the Actes of the Apo∣stles. It is meruaile, that certaine learned men, would haue this woorde Tabitha to be a verbe, and therefore expound these woordes in Marke Tabitha cumi,* 1.7 id est, respice, vide: for Tabitha is a Noune, and not a Verbe, and an Assirian woorde, whiche si∣gnifieth to them a certaine beaste named Caprea, whiche beaste dooeth see wonderfull quicklie.

Thei whiche be experte in the Hebrue doe write, that this woorde, Ta∣bitha dooeth come of this radicall Nibbat, i. vidit and so the Greeke woorde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doeth signifie Capream, whiche woorde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is deduced of this verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, video, whereupon thei whiche haue very quicke sight are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Ioannes Capnion doeth thinke, that we should read Thabia, and not Ta∣bitha. As for the place in Marke, where it is written, Tabitha cumi, hoc est, puella, tibi dico, surge. Saincte Hierome doeth saie, that the texte is corrupte, and that in twoo pointes.

Firste, that the woorde is not Tabitha, but Talitha, with this letter l. whiche is a Syrian or a Chaldean woorde, and signifieth, puellam, a mai∣den, and so it is written, bothe in the Greke bookes, and also in the olde La∣tine bookes.

Secondlie, these woordes (tibi dico) are none of the texte, but are added, whether of the Euangelistes, or of other it is vncertaine. And here againe it

maie appere, that Christ did not vse the pure Hebrue tongue, but the Syrian tongue, whiche was the populare and common tongue vsed of the people. If he had spoken Hebrue, he would haue saied Tabitha whiche betokeneth in Hehrue, puellam, and not, Talitha whiche is a Chaldeon woorde.

7. Simon Magus.

NIcephorus recordeth, that in the tyme of Nero the Emperour, Simon Magus wrought wōders at Rome by wicked meanes. He had a very greate Dogge, tied at his gates, by whiche he kepte awaie those, that would come to hym, if thei pleased hym not. It fortu∣ned that Peter came to see, and talke with Simō, who seyng the woodde Dogge to presse vpon hym, vnderstandyng that he had been occasion of many mennes death before tyme, he loosed the Dogge, and bidde hym tell his maister in mannes voice, that Peter the seruaūt of Christ was come. The dogge doeth the message, as he was commaunded. Thei that were then present with Simon, wer astonied at it. To whom Simon answe∣red, that it was no straunge thyng: and that he also could doe thesame. Then he bad the dogge forthwith, to call Peter the Apostle vnto hym, who came in and talked many woordes with Magus: But Peter ouercame Simon Ma∣gus, in woorkyng many miracles: wherevpon moche people were conuerted to Christe, and receiued Baptisme. Simon Magus also by the helpe of deuels, wrought many wonders. For he caused Images to moue, vesselles and other implementes to remoue them selues to and fro, of their owne accorde, and he hym self beyng cōpassed with fire, did not burne. Also he did flie in the aire. He made bread of stones. He put on hym the shape and forme of a Dragon, and of sondrie beastes. He was seen to haue twoo faces. He trāsformed him self wholly into golde, with his woorde he opened dores that were fast shut and barred: and broke in sonder yron bandes. In bākettes he exhibited Ima∣ges of all maner of shapes: He caused many shadowes to goe before hym, which he feigned to be dedde mennes soules. Not onely he transformed him self into what likenes he would, but also he chaunged other men into sonde∣rie formes of sonderie beastes. He doyng sacrifice vpō a tyme, vnder the pre∣tence of amitie and frendship, badde to the banket certain men, whiche had attempted to proue and cōuince hym to be a craftie knaue, and by that mea∣nes he made them subiecte to sondrie incurable diseases, and to bee molested of fearce and cruell deuelles. Now when Peter did certain wonders like vn∣to

those (whiche he did in very deede) but Simon in apparaunce and false shewes, Nero the Emperour sendeth for theim bothe, and expelleth thē out of Rome. But afterwarde he wickedly set his minde moste, vpon the craftie and vnpure deceiuer Simon Magus. Haec Nicephorus.

Aegesippus recordeth the like saiyng, Peter and Paule were at Rome, who by the renoume of their woorkes, caused Nero to be their enemie, who was inueghled with the false entisement of Simon Magus, who by his Ma∣gicke promised Nero, that he would helpe hym in obteinyng against any e∣nemie the victorie, to subdue any nacion, and promised hym long life. And Nero, whiche did not duely examine thynges, credited hym to moche. To be short, Magus was in the chiefeste seate of amitie and frendship with hym. And albeit he had proued the power of Peter in other partes to bee greate, notwithstandyng commyng to Rome before Peter, was bolde to boast, that he raised vp againe the dedde to life. At that tyme there died at Roome a noble young man, kinsman to the Emperour, whose death all for the moste parte lamented. Many to proue whether he could bee reuiued or no, by any meanes? VVent to Peter, who was counted famous in workyng soche mira∣cles, and desired him to reuiue him, but the Gētiles beleued not that he could doe it. But some gaue counsaill to sende for Simon Magus, & whē thei wer bothe present, Peter saied, that he would geue the first place to Simon (who bosted so moche of his own power) that he should resuscitate the dedde if he could. If he could not reuiue hym, then that he would not want to praie, that Christ would helpe the dedde man, that he might rise again. Simō thinkyng that his deceites should moche prēuaile emong the Gentiles, did propone this condicion, that if he could raise vp the dedde man, Peter should bee killed: But if Peter could preuaile against Simon, that the like vengeaunce should be taken vpon hym, Peter graunted the condicion. Simon beginneth, and co∣meth to the bedde, and after he had begonne to inchaūt and mutter, certain Magicall verses, the dedde man semed to wagge his hedde. Then the Gen∣tiles cried out and saied, that he was a liue, and talked with Simō. Thei wer moche moued with Peter, because he durst compare hym self, to so greate a power. The holy Apostle required silence, and saied. If the dedde man be a∣liue, let hym speake. If he bee raised vp from death, let hym arise, walke and talke. He saied that it was a phantasie, not a veritie, that he semed to moue his hedde. Lette Simon (saied he) be put a side from the bedde, and then thei should not se the dedde man shake his hedde. Simon was ledde awaie from the bedde, the hedde moued not at all. Peter stoode somewhat farre of, and

after he had praied secretly a little space, with loude voice saied. Young man arise, the Lorde Iesus make thee whole. And foorthwith the young manne arose, spake, walked, and did eate meate. And Peter gaue hym to his mo∣ther. And when Peter was desired, that he would not departe awaie from the young manne, he saied: he will not forsake hym, whiche made hym to a∣rise againe, whose seruauntes wee are, and saied to the young mannes mo∣ther, take thou no care for thy soonne, feare not, he hath a keper. And when the people fell vpon Simon Magus to stone hym: Peter saied. It is enoughe punishemente for hym, that he knoweth his craftes to bee nothyng worthe, lette hym liue, and see Christes kingdome to encrease, although it be against his will. Magus was vexed and greued, at the renowne of the Apostle.

But he taketh harte and stomacke againe, and assaiyng eftesones, what he could dooe by his Magicall practises, he gathereth the people together, and saieth, that he is hurte of the Gallileans, and that he will leaue the Citie, whiche he was wonte to defende. He appointed a daie, and promiseth to flee, that he might bee receiued into heauen, whiche would be open for hym at his pleasure. He wente at the daie appointed into the Mounte, where the Capitolie stoode, and castyng hym self downe from an highe rocke, beganne to flee. The people marueiled, and had hym in reuerence, many of theim saie¦yng, that it was the power of GOD, and not of manne, whiche did flee- with his bodie, and that Christe did no soche thyng. Then Peter standyng in the middest of theim, saied. LORDE Iesu, shewe that his craftes are vaine, lette not the people, whiche geue credite to hym, bee deceiued with his phantasticall shewes. Lette hym fall downe LORDE, but so that he liuyng, maie acknowlege, that he could doe nothyng. And foorthwith after Peter had spoken these woordes, he fell downe, but yet he died not with the falle. but hauyng a broken and maimed legge, he wente to Aricia, and there died. VVhiche thyng, when Nero heard, beyng sorowfull, for the cause of so greate a frende, and disdeignyng that a manne profitable and necessarie for the common wealthe, was taken from hym, beganne to seke causes and qua¦relles to kill Peter.

8. Caius Caligula.

CAligula was properly named Caius. He was the .iiij Emperor of Rome, and surnamed Caligula, either for that he first did weare hose decked full of precious stones, or rather (as some saie) of wea¦ryng Buskins, that souldiours vsed in warres, the soolles whereof wer driuē full of little nailes: for he thought it to bee a moste acceptable and pleasaunte thyng to the souldiours, if thei should see hym, beyng an Emperour, to differ nothyng in apparell, from a common souldiour. He was a verie wicked manne, for he defloured his twoo sisters, and at length banished theim. Also when he had maried the wife of Memnius, one of his noble capitaines, he constrained Memnius euer after, to write & cal him, the father of his wife. He was also a very cruell manne, in so moche that he was saied oftentymes to haue cried out, saiyng: I would that the whole people of Roome had but one necke, because I would destroye theim all, with one stroke, and therefore commaunded very many noble menne to be slaine. He neuer did any noble acte, either at home, or els where, but coueteously spoiled all menne. He nom∣bred hym self (as Eusebius recordeth) emong the Goddes, and commaunded Petronius, the ruler of Siria, to sette his Image at Hierusalem, vnder the name of Greate IVPITER, commaundyng also the same to be doen in all the Sinagoges of Iewrie. Being without witte, and of very little learning enuied all menne, and therefore had almoste caused the verses of Homere to be burned, and the Images and bookes of Virgill, and Titus Liuius to be a∣bolished and defaced in all libraries, saiyng, that Virgill was a manne of no witte, and that Liuie was a babler, and full of woordes. He sette at libertie Agrippa Herodes soonne, whom Tiberius the Emperour, had cast into pri∣son, and made hym kyng of Iewrie, & banished Herode the Tetrache, with perpetuall exile, into the citie of Lugdune in Fraunce. It is reported, that he had a cheste, filled full of diuerse poysones, whiche was caste of Claudius in∣to the sea, whereof the sea beyng infected, a greate multitude of fisshes died. He was of an vnsaciable luste, and of a wonderfull riotte and dissolute life, whereby he so moche loued women, that besides his sisters with whom he had committed inceste, he also loued a strompette, who was commen for a little money, whose name was Pyralis. He fleshely laied waite for al honest matrons, whom he callyng with their housebandes to supper, defiled, and o∣penly at the table, communed of their filthie and carnal copulacion, praisyng some of theim, and dispisyng other some. VVhen he had spente and wasted awaie with greate prodigalitie in riotte, banckettyng, and in sumptuous & vnprofitable buildyng all the money, whiche Tiberius the Emperoure

heaped together, tourned then his minde to rapine and extorcion, deuisyng soche tributes and taxynges, as were neuer harde of. He made voyde the te∣stamentes and willes of riche men, and so gotte to hymself heapes of gold, in whiche he might tomble and wallowe.

After his death twoo bookes were found, the one hauyng this title Gla∣dius, the other hauyng this title Pugio, in whiche the names of them wer cō∣teined, whom he had appointed to death. There were many conspiracies made, againste this cruell beaste. But the laste had the beste successe. It was practised by one Chaereas Cassius Tribunus, and Cornelius Sabinus, for when Caius did ouerse, and looke vpon certain children, whiche would haue plaied a plaie: Chaereas came behinde hym, and smote hym with a sworde v∣pon the necke, on the other side, Sabinus thrust him to the harte, & so killed hym, hauyng thirtie woundes, and so died the .xxix. yere of his age, when he had reigned .iij. yeres, x. monethes and .viij. daies (as Tranquillus writeth.

9. Claudius.

CLaudius was vncle to Caligula, and the fift Emperour of Rome. His saied nephewe kepte hym as prisoner, and for a mockyng stocke, but he by the helpe and industrie of A∣grippa king of the Iewes (as Iosephus recordeth) when his nephewe was slain, obtained the Empire. He was coūpted a man godly, sauyng that he was alwaies vnmoderate in meates and wine, and in Dice plaiyng. He caused the Islande Britaine to yelde vnto hym, and he added to the Romain Empire, other little Islandes called Orcades. He ex∣pelled out of Rome the Iewes makyng a tumulte, and quickly appeased cer∣taine sedicions sturred vp, and raised in Iewrie, by certaine false Prophetes. He had .iij. wiues (as Iosephus writeth.) Of the first named Petina, he begat Antonia, whiche Petina beyng dedde, he maried Messalina, kinswoman to Messala the Oratour, of whō he begat Britannicus, and Octauia. Laste of al he maried Agrippina, Germanicus his doughter, hauing before a sonne na∣med Nero, for the loue of whiche Agrippina, he killed Messalina, whē Mes∣salina was ded, Agrippina fearyng lest Britannicus the sonne of Messalina when he came to age, should take thempire of his father, poisoned Claudius for her sonne Neroes sake, after this maner. Claudius was very moche deli∣ted with eatyng of Mushrumes, and called thē meate of the goddes, because thei sprange and grewe of their own accorde VVhiche whē Agrippina had marked & perceiued, she infected with poison certain Mushrūs, beyng well

and delicately boiled, and gaue them her self to hym to eate, beyng dronken. But whē she sawe that he would recouer, by reason of vometyng, and by so∣lublenesse, she caused Xenophon the Phisician, to geue hym fethers dipte in poyson, to putte in his throte, to make his vomite continew, and so it came to passe, as his wife would haue it: for he beyng brought into his chamber, died there, no manne knowing it beside his wife, whose death she conceled, vntill Nero her soonne, by the voyces of her frendes, was elected and created Em∣perour. Britannicus, and Claudius his soonne was omitted and put by, as the younger soonne of Claudius. And whē Nero was enhaunsed to the Empire, furthwith she sent Burrus ganerall of the warres, and with hym valiaunte Tribunes of them, whiche wer manumissed and made free, who lead about Nero by the tentes, and commaunded that thei should worship hym as Em∣perour. And Nero beyng thus promoted, requited his mother, by takyng frō her, her life, whiche she deserued for her wickednes.

This Claudius reigned thirtene yeres, eight monethes and .xx. daies. Plinius writeth, that his mother Antonia neuer spit all the daies of her life. She was wonte to call hym (Portentum hominis) as one whiche was begonne of nature, but not yet perfited.

Cuspinianus writeth, that he did in his youth, vse the compaignie of ob∣scure and base menne: and that after supper he would fall a slepe, and that then bones were caste at hym, and that thei would smite hym with a whip or rodde. He neuer had his health in his youth, and therefore became bothe vnlustie in bodie, and dull in witte. Sextus Aurelius named hym vecordē, that is, one madde, or out of his witte. After that Caligula was slaine, and when a greate tumulte rose emong the souldiours, to enquire who smote and killed Caius, and all the citie beyng in an hurly burly: Claudius fearyng least he should be drawen to punishment for the same, hid hymself, and was foūd at the laste, in an ill fauoured denne or caue: and was brought (as Iosephus writeth) by a frendly souldiour, to the reste of his compaignie, and was there saluted Emperour, and was brought to the palace of Rome, & created Em∣perour by the souldiours.

Cuspinianus also writeth, that this Claudius in his youth had twoo wi∣ues. The firste was called Aemilia Lepida. The other was named Lucia Medullina, and by a surname she was called Camilla, who in thesame daie, whiche was appointed to the mariage, died. After that, he maried Plautiā Herculanillam, from whom he deuorsed hym self, for reprochefull whore∣dome, and suspicion of murther. Thirdly, he maried Aeliam Petinam, of

whō he begat Antoniā, but afterward for small offēces, he forsoke her. Thā he maried Messalina, who was coumpted notorious, for her vnchaste life. At the laste he maried Agrippina, as is saied before, who poysoned hym.

10. Nero.

OF Nero, Plutarchus writeth after this maner. Agrippina hauyng a soonne by Donictius Anabarbus, maried Clau∣dius, whiche was afterward called Claudius Nero. He ru∣lyng in the Empire in these our daies, killed his owne mo∣ther, and did almoste through his wickednes and madnes, subuert and ouerthrowe the whole Empire. Haec Plutarchus.

After that Claudius had adopted hym to his soonne, at the age of a leuen yeres, he was deliuered to Seneca a senatour, to be instructed and taught. A- little after, he shewed great crueltie vnto Lepida his aunte, whiche was fal∣len at variaunce with his mother. Lepida was condemned to dye, Nero ac∣cusyng her, when he was .xvij. yeres olde, after that Claudius was dedde, he went to the men of warre, of whom he was saluted Emperour: and being set in a horselitter, he was caried of the souldiours vnto the courte, where he was honourably receiued of the Senatours and Fathers. He receiued of the Empire certain foretokens. For whē he plaied the Tragedie of Troie (Clau∣dius beyng presente) with other noble mennes children: all the people caste greate fauour towardes hym. Some write, that dragons were present at his natiuitie, and in his infancie, as kepers of his life, and he was wont to shewe that he sawe one serpent at the least, alwaies in his chamber. When his fa∣ther Claudius was dedde, he made to hym a moste solemne, sumptuous and honourable funerall, and cōmaunded, him to be coumpted in the nōber of the goddes, besides many other notable honors. In the first beginning of his Em∣pire, he committed to his mother Agrippina, the charge of all thynges: and in the first fiue yeres of his reigne, he was of soche liberalitie, clemencie & gentlenes, that he passed al Princes that wer before him. He either forgaue, or els diminished, greuous taxes and paimētes. When one Burrus beyng ge∣nerall of the armie, would haue punished twoo theues, and required of Nero that he would subscribe to the libell of condemnacion, he against his will, ta∣kyng the paper in his hande, cried out and saied. Quam vellem nescire literas. VVould to God I knewe no learnyng, nor letters. VVhiche noble voice wor∣thie a Prince, moued Seneca, to write a booke, De clementia Neronis. He was so gentle and so fauourable to all degrees, in so moche that he would admitte

theim to come to salute hym, and also to salute theim hym self by name. He redressed ill maners. He did moderate sumptuous buildynges. He repressed the outragious licēce of chariotte men. He builded houses by the water side with porches and sellers, to staie and to quenche fire, if any should chaunce to the citie. He made many good lawes, by the whiche he restrained corrup∣ters of testamentes. But although he did these and soche like thynges, with greate honour at the beginnyng, yet at the laste, he forgettyng the Imperiall dignitie, did so applie his minde to the studie of Musicke, that he did not on∣ly omitte nothyng, bothe for the conseruacion of soche artificers, and also for the cause to make fine and clere voyces, but also did come hymself (in Thea∣trum, that is, the plaiyng place, and song hym self opēly many daies together, and plaied many Tragedies, being one of the plaiers him self. He had a mar∣ueilous delite to plaie vpon a Harpe and Lute, and so at the laste he opened his wantonnes, his fleshely pleasures, his riotte, his auarice, and his crueltie. In the dawnyng of the daie, he went to Tauernes, and wandred aboute the streates, and whom soeuer he mette, he would either beate them, & wounde theim, or els throwe theim into the sinckes and kenelles. On a certaine daie, when a sedicion sprange in the plaiyng place, emong the disardes and coun∣terfeite plaiers, he hym self threwe stones emong the people. He brake the hedde of hym, whiche was then Pretor. He gaue hym self to soche bancket∣tyng and gurmandise, that he would sitte from middaie to midnight, eatyng and drinkyng, hauyng in his compaignie whores and buggerers. It is so hor∣rible to rehearce, how shamefully he abused Spolus the Eunuche, and Dori∣ferus, who was made a free man. Sextus Aurelius doeth at large declare, and describe his filthie and fleshely life. He carnally defiled his own mother and when Seneca admonished hym, to beware of the discease of his mother, who was a woman bothe cruell and imperious: he receiued emonges his cō∣cubines a certain harlotte, very like to Agrippina-He wallowed in all kinde of mischief. He was moste prodigall, as well in geuyng, as in buildyng. Inso∣moche when all his riches were spente, he tourned hym self to extorcion, to sacrilege, to spoylyng and robbyng of the Temples of the Goddes, and so be∣came moste cruell. He killed Britannicus, beyng at supper with him, causing a certain woman named Locusta (to whom he for that purpose gaue rewar∣des) to prepare poyson, and so destroyed hym. Not yet staiyng, he attempted to poyson his owne mother Agrippina, whom when he perceiued to defende her self with medicines againste poyson, he caused the greate beames of the chamber where she laie, to bee made loose, and so to fall vpon her beyng a

slepe. But this his deuelishe deuise beyng knowen, he caused a Shippe to bee made, and fastened together, in the whiche he set his mother, but the shippe beyng drouned) she escaped safe by swimmyng. VVhen this was declared to Nero, by one that was a free manne, he caste the messenger into prison, and sent certain persones to his mother to kill her. Assone as Agrippina saw the Centurion comming toward her with a naked sworde in his hande, she put∣tyng forthe her bellie, cried out, that he would strike that parte first, for this bellie, this bellie (saieth she) is to be perced through with Iron, whiche hath brought forthe soche a monster. Then the Centurion thurst his sworde into her bellie, and so slue her with many woundes. After this horrible murther was doen, Nero beyng bothe without feare and shame, beheld the carcas of his mother being slain. He caused his aunte Lepida to be destroyed by Phi∣sicians, and many other of his aliaūce and kindred, he caused to be destroied. He killed Seneca his maister, and Burrus also, one of his gouernours. At the laste, when a blasyng Starre appered in the element, by the space of sixe mo∣nethes continually: and when twoo conspiracies were made against hym, & yet neither of them tooke effecte: and when also he ceased not to kill whom he pleased, and for what cause soeuer he would, he began to plaie the cruell tyraunt, in the ende with the Senatours, and purposed to take awaie, and to destroie that noble order. He caused the citie to be sette on fire, findyng fault at the ill fauored building thereof (whiche fire continued sixe daies and sixe nightes) and he hym self behelde the fire, singing in a plaiers garmente, the burnyng of Troie. But at the laste, when Fraunce and Spain declined from hym. He was greatly discouraged, and when he harde at diner, Gabba salu∣ted Emperour, he ouerthrewe the table, and in a great rage and furie, brake twoo goodly cuppes of Christall, and laie as one almoste dedde, without voice or speakyng. Then like a furious and madde man, he went to the Theatre, to beholde plaies, and imagined to destroye with poyson, the whole Senate, to burne the whole citie, and let out the wilde beastes vpon the people, to teare and deuoure them. He was wonderfull troubled with anguishes and teares, and greatly molested, with cruell & terrible dreames. At the laste receiuing poyson of Locusta his woman, in a golden boxe, he attempted to flie awaie. But when euery man had forsaken hym, and his very frēdes had shut their dores against hym, and could finde none that would cutte of his hedde, he rā hedlong to Tiberis the riuer, there to droune hym self, but he was let by one Phaon. Then he went to a certaine village, foure miles from the citie, where he heard, that he was adiudged an enemie of the Senate, and that the horse

men sought for hym, he thruste a knife into his throte, or as (Aurelius wri∣teth) he thruste hym self through with his owne sworde, his filthie Eunuch Sporus, helpyng hym to ridde hym self. And so he that shamefully liued, more shamefully died, beyng of the age of .xxxij. yeres, and that daie, in whiche he killed his wife Octauia, when he had reigned .xiij. yeres and .viij. monethes, whose death brought soche gladnes and ioye to the citie, that the people went through the citie, their heddes couered with cappes, as though then thei had gotten, all libertie and fredome.

Some write, that when burnyng of the citie was laied to his charge, he caused the fault to bee put vpon the Christians, and therefore began a perse∣cucion against them, in whiche persecucion, beside many other, he killed Pe∣ter and Paule.

He was (saied other) of so greate riotte and prodigalitie, that he would bathe in cold ointmētes, & fishe with nettes of gold, hauing cordes of purple.

In him the whole familie of the Caesars finished, and was consumed.

Some write, that vpon the place where he was buried, there grewe a nut tree, vpon whiche certain deuelles satte, kepyng the place, and did hurt, rent, and teare many that came that waie.

Other doe suppose, Nero not to be killed, but to be taken awaie aliue, and to be reserued and hidden in some place, vntill he shalbe reuealed, and resto∣red again to his kyngdome: whereupon many doe iudge, that this Nero shal be the Antechriste to come.

11. Simonie.

I Remember a pretie storie of a certain Patrone, who had a be∣nifice voide in his hande, and it was a good fatte benifice. A certain scholare of Oxford, who was handsomely learned, was commended vnto hym, for the obteinyng of the same benifice. When the scholare came before hym, the Patrone asked of hym, who was Melchisedeche father, and who was his mother. The scholare beyng some∣what troubled, saied: Sir, if it please you, I cannot tell. For sainct Paule saith that Melchisedech, was without father and mother. Tushe, tushe, saied the Patrone, thou art not learned, thou gettest no benifice here. The scholare de∣parted, and tolde one of his felowes, who was also well learned, how he had spedde. VVhat (saieth the other scholare) thou art a foole: I warraunt thee, I will so instructe thee, that thou shalt be sure of the benifice. Thou knowest, that the Rabbines of the Iewes doe write, that Sem the eldest sonne of Noe

was father to Melchisedech: canste thou remember this (saieth he) yea very well saieth the other. Now take awaie M. from this woorde Sem, what re∣maineth then, there remaineth (saieth he) Se. well, saieth he, now will I pro∣uide for thee a bagge of twentie pounde of money, and goe to the Patrone, keping the bagge of money vnder thy cloke. And when thou comest to him: saie: Sir, now if it please you, I can tell who was Melchisedech, his father & mother. VVho, saieth the Patrone: for sothe Sem, Noes sonne. Now sir, take awaie M. what remaineth, Se, saieth the Patrone: well, then there is his fa∣ther saieth the scholare. But who was his mother, saieth the Patrone: for∣sothe here she is, saieth the scholare. And with that pulled out his bagge of money, and gaue it the Patrone: yea Marie (saieth the Patrone) this is well saied. Thou shalt haue the benifice. But if it please you, saieth the scholare, sette the fathers name and the mothers name together, and what is it then: Marie, Semonie, saieth the Patrone, Deare sister to Simonie, saieth the scho∣lare. VVell saieth the Patrone, goe, goe, take the benifice to thee. It is to bee feared, naie, rather to be lamented, that the moste parte of Patrons within this realme, haue (thus) learned the name of Melchisedeches father and mo∣ther. For it is with them, as it is with the Lawiers: no penie, no Pater noster No bribe, no benifice.

12. Primacie aboue other.

BEcause mencion is made, of the primacie of Peter, I will dis∣course, whether the Ecclesiastical power (as the papistes now a daies doe vsurpe it) by the prerogatiue, as thei thinke of Pe∣ter, leineth vpō the worde of God, or no. Secondly, I will shewe in what poincte Ecclesiasticall power agreeth with the Lawe: and woorde of God. Thirdly, how farre Ecclesiasticall iurisdiction, pertaineth to Tem∣porall Princes.

Concernyng the firste, it is to be noted, that the name and title, of the Ec∣clesiasticall power or iurisdiction (emong our aduersaries) is nothyng els, but to make lawes and statutes, to binde all Christians, yea, princes to affirme & graunt, that all causes doe pertaine, to the bisshop of Romes iurisdiction, and are to bee sued in his Courte: and that he maie remoue Princes from their kyngdomes, and put in their place, whom he pleaseth, set at libertie subiectes from the othe of due obedience, to excommunicate, & to interdite. And that he hath aucthoritie to sende some men, yea liuyng, to helle, and other (whom he pleaseth) to heauen: and what not to doe?

This power our aduersaries contende to establishe, whiche by Goddes grace, we will now sincerely and truely examine.

The firste and chiefest place, is this saiyng of Christe in Mathewe. Tu es Petrus & super hanc petram aedificabo ecclesiam meā, & portae inferi non praeuale∣bunt aduersus eam. That is. Thou art Peter, and vpon this rocke I will build my Churche, and the gates of helle shall not preuaile againste it. Out of the whiche texte, if it be graunted to haue this vnderstandyng, that it signifieth the churche, to haue been builte vpon Peter, then must nedes folowe (as thei saie) a manifest probacion, of the fulnes of their power and authoritie. But it is not to be graunted. For, let it be that Peter were first and chief of the A∣postles, and that the Churche was builte, vpon his priuate persone (whiche wer an absurditie to graunte) yet what foundacion soeuer the Churche hath it muste needes bee redemed with the blood of Christe, growyng by faithe in Christ, and condescendyng to his lawes. Now, if the Churche be the true & proper spouse of Christ, she taketh hym onely for her Lorde and houseband, in the chiefeste libertie she resteth in hym, as in the hedde, and dependeth of hym, who brought to passe, that we are no more vnder the Lawe, but vnder grace, waxyng so strong by his free gifte, that beyng released from the care of a scholemaister, and indued with the spirit of God, by his grace we are iu∣stified by faithe, whiche woorketh not by coercion, but by penalties, not by menaces & terrours, but onely by true loue. But it appereth not by that text that the Churche was builded vpon Peter, vnles vnder the name of Peter, we vnderstande the whole congregacion of the faithfull, and true Christiās, or els vnderstande the confession of Peter. For what could bee spoken with more weight, then that the gates of helle should not preuaile againste the Churche. But if the gates of hell (whiche as Hierome, Origen, and Ambrose doe saie, be vices and synnes) can not preuaile against the Churche, no manne will saie, that it ought to be vnderstande of the bisshoppe of Rome, whiche is a mortall man, for so moche as Salomon saieth. Septies in die cadit iustus. Se∣uen tymes in the daie,* 1.8 the iuste man falleth. And Paule saieth. Omnis ponti∣fex ex hominibus assumptus circumdatus est īfirmitate:* 1.9 & propterea debet quemad∣modum pro populo ita & pro suis peccatis immolare. That is. Euery high prieste taken from emong menne, is compassed with infirmitie, and therefore he is bounde to offer for synnes, as well for his owne parte, as for the peoples. And this also is to be considered, that some of the Bisshoppes of Rome, were Si∣monicall menne: some were Idolatours, some were scismatikes, some were Heretikes, some were geuen to this vice, and some to that vice, & some

were wrapped with all maner of vices, as the Chronicles and histories do re∣corde. Emong whom, as there wer many, that repented of their former euill life past, against whom, through their faithe in Christ, beyng the true foun∣dacion of the Churche (the gates of hell and their sinne preuailed not, so thei preuailed against others, whiche died no better, then thei liued, but heapyng sinne vpō sinne, had a more miserable ende, then thei had life. VVhose euill endes, do moste certainly resolue and proue, that Peter & his successours in the Churche of Rome, were not those against whom the gates of hell should not preuaile. But it was the faithe, and very confession of Peter,* 1.10 againste whiche thei did not preuaile, For (as sainct Ambrose saieth) these woordes, (the gates of hell shall not preuaile against it) were not spoken of the persone of Peter, but of his faithe.

The said Ambrose saieth also in an other place. Dicit dominus ad Petrum. Super istam petram aedificabo ecclesiam meam:* 1.11 hoc est in hac catholicae fidei confes∣sione statuo fideles ad vitam. That is. The lorde said to Peter. Vpon this rocke will I builde my Churche, that is, in this confession of the catholique faithe, I appointe all the faithfull to life.

Sainct Hierome also saieth thus. Secundum autem metaphoram petrae,* 1.12 recte dicitur ei, aedificabo ecclesiam meam super te. That is. By a metaphoricall speache of the rocke, it is well saied to Peter, I will builde my Churche vpon thee. VVhiche sentence sainct Augustine confirmyng, saieth.* 1.13 Super hanc petram{que} confessus es, super hanc petram quam cognouisti dicens: Tu es Christus filius dei viui aedificabo ecclesiam meam. Super me aedificabo te, non me super te. That is. Vpon this rocke, whom thou hast acknoledged saiyng: Thou art Christ the soonne of the liuyng God, that is, vpon my self beyng the soonne of the liuyng God, I will builde my Churche. I will builde thee vpon me, not me vpon thee. For, like as he was first called Simon, and afterwarde (as Beda and Hierome do testifie) for his strong faith, & stedfast confession, Christ named him Peter. So we also (as witnesseth Origen) if God the father, whiche is in heauen,* 1.14 re∣uealyng it vnto vs, dooe cōfesse and acknowlege Iesus Christ to be the sonne of the liuyng God: we shalbe well called Petri, Peters. for the rocke is euery man, whiche is a folower of Christ, the rocke is Christ, who (as Beda testifi∣eth) hath giuē the partaking of his name to him that faithfully knowlegeth, loueth, & cōfesseth him, that is, that he might be called Petrus a petra, Peter of the rocke, vpon whiche rocke, the churche is builded. For, no man can laie any other foūdaciō, beside that, which is alredy laied, whiche is Christ Iesus.* 1.15

This rocke is so firme and sure, this foundacion is so stable and stedfast, that it will neuer suffre the vpper worke, to fall or decaie. For we reade in many places of the scriptures, that he is called the corner stone, strengthe, and sure foundacion of the Churche. Chrisostome also saieth: Super hanc petram, non su∣per hunc Petrum. &c. Vpon this rocke, and not vpon this Peter. For, he did not builde his churche vpon man, but vpon faithe. And what is meant vpō the rocke? It is vpon the confession. If Christ had meant by these wordes, the churche to be built vpō Peter, that it should be gouerned by his arbitrement & his successors: where he saied in a certain place, dic ecclesiae, he would haue saied dic Petro & successoribus suis. If thy brother offende thee, tell Peter and his successours. VVhiche sense Aeneas Siluius, one of their owne companie reiecteth, saiyng. The yoke of Christe is sweete, and the burthen of Christ is easie. But tell you how easie, if Christ commaundeth that, whiche is impossi∣ble? He should haue commaunded an impossibilitie, if in euery controuersie, he should haue commaunded all the worlde, to haue come vnto Peter. For▪ how could Peter visite the churche, dispersed euery where, as in all cities & tounes. The congregacions, whiche then were in the Actes of the Apostles, called Ecclesiae.

Saincte Gregorie vpon this matter, writeth thus: Si in mea correptione de∣spicior,* 1.16 restat vt ecclesiam debeam adhibere. If in my correcciō I be dispised, it re∣maineth that I ought to prouoke, and call vpon the Churche. Furthermore, Aeneas Siluius vpon these wordes, Dic ecclesiae, tell the churche saieth thus. Beholde, Peter is sent to the counsaill, the veritie sendeth the high bisshoppe to the counsaill. VVhy doeth he this? That the Bisshoppes of Roome should not disdaine to agnise some power in yearth, to be aboue them, which power thei should aske counsaill of, and bee contented with the determinacions of thesame. VVhereupon, Peter was otherwise named Simon, whiche woorde Simon (as I haue saied before) in the Hebrue toungue, betokeneth obedience one that is obedient. That all men might perceiue, that obedience is necessa∣rie, yea, in the Bisshoppe of Rome.

Gerson* 1.17 proueth this sentence, saiyng. Peter plaied the Iewe ones by dis∣semblyng, and Paule withstoode hym to the face. Peter brought in a newe thyng into the Churche of God, when he wente into the Centurion beyng a Gentile, whereupon there arose a murmure in the Churche of GOD, so that Peter was enforced to followe the doctrine, whiche the Scripture taught, that is, to bee ready to giue accoumpte, before the whole Churche, of his doctrine. So were Simachus, Marcellinus, and also Gregorie, obedient to

the iudgement of the counsaill, not by hūble condescent (as some doe feigne) but of bounden duetie.

Sainct Hierome also affirmeth, that the whole christian worlde,* 1.18 concer∣nyng authoritie, is greater then one citie, that is, Rome.

That in these wordes, Dic ecclesiae, the multitude of the faiethfull is signi∣fied, the Apostle Paule proueth, saiyng. Ego quidem hoc decreui, vt his qui hoc patrauit congregatis vobis in meo spiritu tradatur Sathanae. I haue determined this that he, whiche hath committed this facte (when you be assembled to∣gether, and my spirite) be deliuered to Sathan. And sainct Augustine vpon thesame text, writeth thus Hoc modo iudicaui, vt vos in vnum abs{que} vlla dissen∣tione congregati. &c. That is. I haue iudged, that you beyng assembled toge∣ther, without any dissencion, with whom my authoritie, and the power of Christ will worke, doe deliuer this man to Sathan.

Furthermore, that this power of the Churche, was graunted to Peter,* 1.19 in the name of the multitude. Beda vpon this texte. Si pecauerit in te frater tuus, If thy brother shall offende thee, proueth and writeth thus. Haec potestas san¦ctae ecclesiae, episcopis specialiter commissa est. Quantum vero omni ecclesiae data cre∣ditur. That is. This power of the holy Churche, is committed specially to bis∣shoppes, but it is giuen generally to the whole Churche. For, that the Lorde in an other place, gaue vnto Peter, power to bind & to lose: he gaue also vn∣doubtedly, the same to all the Apostles, in the persone of Peter, whiche did beare the type of the Churche. Whiche thyng Augustine declareth,* 1.20 saiyng thus. Petrus cum claues accepit, ecclesiam sanctam significauit. &c. That is. Peter when he receiued the keyes, signified the holy Churche: for if in Peter there were not a Sacramente, and misterie of the Churche, the Lorde would not haue saied vnto hym, Tibi dabo claues regni coelorum, To thee I will giue the keyes of the kyngdome of heauen.

The same also doeth sainct Hierome & Augustine proue, by these tex∣tes. Accipite Spiritum sanctum, quorum remisceritis peccata remittuntur eis. Receiue you the holy ghost, whose sinnes you shall forgiue, thei are forgiuen vnto them. And tibi dabo claues regni coelorum, to thee I will giue the keyes of the kyngdome of heauen, whiche keyes sainct Augustine calleth scientiam & potestatem discernendi, that is, knowlege and power to discerne and iudge.

Saincte Ambrose also affirmeth, that all priestes in saincte Peter,* 1.21 haue receiued the keyes of the kyngdome of heauen.

Also Origen saieth. Putas soli Petro dantur a Christo claues regni coelorum,* 1.22

& nemo alius beatorū accipiet eas. &c. Dooest thou thinke, that the keies of the kyngdome of heauen, were geuen of Christe to Peter onely, and that none other godly manne should receiue theim? If then, saiyng. Dabo tibi claues regni coelorum: To thee I will geue the keyes of the kyngdome of heauen, wer com∣mon emong theim all. How shall not all thynges, whiche were spoken before to Peter, seem to be common to all the Apostles? For, in the Gospell of sainct Ihon,* 1.23 Iesus geuyng the holy ghoste to his disciples, when he breathed vpon theim, and saied. Accipite spiritum sanctum: quorumcum{que} remiseretis peccata, re∣mittuntur eis: si cuius quorumcunque autem retinueritis, retenta sunt. That is. Re∣ceiue you the holy ghoste, whose sinnes you shall remitte, thei are remitted, and whose sinnes you shall holde and reteine, thei are reteined. As though it were saied, that all the Apostles were constitute and made, soche as Pe∣ter was.* 1.24 And when Christ saied in an other place. Rogaui pro te Petre, ne fides tua deficiat: Sed tu alīquando conuersus confirma fratres tuos. I haue praied for thee Peter, that thy faithe faile not: therefore beyng conuerted, strengthen thy brethren.

Doeth he (thinke you) signifie soche a prerogatiue of Peter, as though v∣pon Peter alone, the churche should bee builded, the other Apostles beyng excluded? Did he praie (saieth Augustine) for Peter, and not for Ihon and Iames, and the residue of the Apostles?

It manifestly appereth therefore, that in the persone of Peter, all the A∣postles wer conteined and signifieth, because Christ saith in Ihon: Ego pro hijs rogo quos mihi dedisti: I pray for those, whiche thou hast geuen to me. VVher∣vpon wee maie vnderstande by Peter, a very plentifull Churche, as Augu∣stine declareth in many places, specially where he saieth: Quaedam dicuntur quae & si proprie ad Apostolum Petrum pertinere vidiantur, nunquam tamen ha∣bent illustrem intellectum, nisi cum referuntur ad ecclesiam, cuius ipse cognoscitur in figura gestasse personam. That is. There are some thynges spoken, whiche al∣though thei seem properly, to pertaine to the Apostle Peter: yet thei neuer haue a plaine and cleane vnderstandyng: but when thei bee referred to the churche, whose persone Peter did beare in a figure.

* 1.25Now to an other place, whiche thei alledge, to establishe their vsurped power. By these woordes of Christe, Petre amas me? Pasce Oues meas. Peter loueste thou me? Feede my Shepe. Thei vnderstande the chiefe gouerne∣mente and charge of the Churche, to bee geuen to Peter. But to feede the Shepe of Christe (as Beda recordeth) is to confirme theim that

beleue in Christe, that thei slide not, nor fall from the faithe: and diligently to attende and take heede, that thei profite and encrease more and more in faithe.

Thei therfore (as Augustine saith) whiche doe feede the Shepe of Christ that thei would haue thē to be their own, and not Christes shepe, are conuin∣ced, that thei loue not Christ, either through the desire of glory, or of bearyng rule, or of getting goodes, and not for the zeale of obedience, & helping their neighbour, or pleasyng God. And in his booke, De agone Christiano, he saith. Non sine causa inter omnes Apostolos huius Ecclesiae Catholicae personam sustinet Petrus, huic Ecclesiae claues regni coelorum datae sunt. Not without cause, Peter emong all the Apostles, beareth the persone of the Catholique Churche, to hym the keyes of the kyngdome of heauen were geuen: And when this (lo∣uest thou me? Feede my shepe) was spoken to hym, it was spoken to all.

Cyrillus vpon these wordes. Petre amas me? Peter doest thou loue me? And Peter answeryng, yea Lorde, thou knoweste that I loue thee) writeth after this maner. Altius quidam haec oratio certe parturit: nam quoniam cum alijs Apo∣stolatus nomine Petrus ab ipso Christo decoratus ter in tempore passionis negauit, iure nunc ab eo terna dilectionis confessio petitur, vt terna negatio aegnati confessi∣onis munero compensetur. Ita quod verbis commissum fuit, verbiscuretur, &c. This communicacion dooeth gender and importe, some deper and higher matter. For, because Peter beyng enobled of Christe hym self, with the name of the Apostleshippe with other, did thrise deny Christ, in the tyme of his Passion. Now by right is required of hym, three confessions of his loue, that the three denialles might bee counteruailed and recompensed, with equall nomber of confessyng. So that, that whiche is committed in wordes, is cured with wor∣des. Christe asked of hym, whether he loued hym more then an other? For he whiche experted greater clemencie of the Lorde towarde hym, ought by right to bee affected with greater loue. For, although generally all the disci∣ples were striken with greate feare, when the Lorde was betraied, yet the faulte of Peter was greater, whiche denied Christe in so short a tyme. Be∣cause therefore, he obteined remissiō of his sinne, by greater clemencie of the sauiour, greater loue by right is required of him. For, he to whom more is for geuen, ought more to loue. And a little after in the same Chapiter, Cirillus dooeth conclude and saie. Terna igitur confessione Petri, trinae negationis delic∣tum euacuatum est. &c. Therefore, by the thirde confession of Peter, the cryme of the three denialles, was made voyde and putte awaye.

And where Christe saied, feede my Lambes, he renued that dignitie of the Apostleship vnto Peter, leaste through his deniall, whiche chaunced by hu∣maine infirmitie, he should seme to be abased and made weake. Haec Cyrillus.

So by the iudgement of Cyrillus, this place maketh nothyng for the pre∣rogatiue of Peter: nor for the vsurped authoritie of the Bisshoppe of Rome, as thei falsly allege. But thei bee rather the reconciliacion, recantacion, and the penaunce of Peter, for his former fall (as Cyrillus writeth.)

Therefore, whē our aduersaries doe not vnderstande, in Peter the rock, and will not beleue, that the keies of the kingdome, be geuen to the Churche, thei themselues doe leese them out of their owne handes. Beda also vpon the same place saieth thus. Quod Petro dictum est oībus Christi discipulis dictum est. That whiche was spoken to Peter, was spoken to all the disciples of Christ. For the other Apostles were thesame, that Peter was, all wer Pastours: one flocke is shewed and declared, whiche then was fedde of all the Apostles, with one consente, and after that was fedde also of their successours, with common cure and charge.

* 1.26Furthermore, Ambrose vpon these woordes (feede my shepe) doeth con∣sent to the former doynges, saiyng: Quas oues & quem gregem non solum tunc beatus suscepit Petrus, sed & nobiscum eas suscepit, & cum illo eas nos suscepimus omnes. That is. VVhiche shepe and whiche flocke, not onely Peter then re∣ceiued, but also he receiued them with vs, and we all receiued thē with him.

* 1.27But forasmoche as all Bisshoppes and priestes, haue the same authoritie, whiche Peter had, notwithstandyng Peter tooke it, specially that all menne maie vnderstande, that he, whiche hath separate hym self from one vnitie of the faith, can neither be loosed from his sinnes, nor enter into heuen. And Hierome saied, from the vnitie of the faithe, not from the vnitie of Peter, or of the bisshoppe of Rome.

But thei that iudge Rome, or any other place, to be the See of Peter, thei seem ill to interprete all the woordes of Christ in Mathewe.* 1.28 For, whē Christ saieth: The Scribes and Pharisies satte in Moises seate, no man doubteth, but the Lawe of Moises geuen of God, and his pure doctrine, is signified by Moises seate. So the seate of Peter, yea, rather of Christe, in whiche Pe∣ter, and the other Apostles sate, was nothyng els, then the pure Gospell of Christ. And like as Christ admonished his disciples, to beware of the Leuen of the Pharisies, whiche was their own doctrine, beside the lawe of Moises. Likewise, he commaunded vs to beware of false Prophetes, that is, frō them that teache their own doctrine, & not the law & doctrine of God. VVhich

interpretacion sainct Augustine confirmeth, expounding th••se wordes.* 1.29 The Scribes and Pharisies dooe sitte in Moises seate. Dooe you that, whiche thei bidde you, but doe not that, whiche thei doe. VVhat other thyng (saieth Au∣gustine) saied he, but heare you the voice of the Pastour, by his seruauntes: for in sittyng in Moises seate, thei teache the lawe of God, therefore GOD doeth teache by theim: but if thei will teache their owne doctrine, dooe you not heare them, neither doe as thei saie. For soche men doe seeke their owne thinges, and not Christes. VVherupon it appereth, the seate of Moises, is the lawe of Moises, and that the seate of Christe, in whiche Peter and the other Apostles satte, is the Gospell: and thei whiche dooe not teache the Lawe of Moises, nor the woorde of God, doe not sitte in Moises seate, nor in Christes seate, nor in the seate of Peter, nor of the other Apostles, but sitte in their owne seates, commyng before Christe, and enteryng by the windowe, not by the dore, as theues & murtherers, doe take vnto thēselues honour, not beyng called of God, as Aaron was. Vpon whiche sentence, Chrisostome writyng,* 1.30 saith. Oīs christianus qui suscipit verbū Petri, thronus fit Petri, & Petrus sedet ī eo. that is. Euery christiā, whiche receiueth the worde and doctrine of Peter, is made the throne of Peter, and Peter sitteth in it. And in an other place he saieth. Videte fratres quomodo sedetis super cathedram, non enim cathedra facit sa∣cerdotem, sed sacerdos cathedram. &c. Take hede brethren, how you sitte in the seate, for the seate maketh not the prieste, but the prieste maketh the seate, neither the place sanctifieth the man, but the man sanctifieth the place. He that sitteth well in the seate, receiueth the honour of the seate He that sit∣teth ill in the seate, doeth iniurie to the seate. And therefore, an euill prieste getteth blame by his priesthode, and not dignitie. But let vs graunt, that the seate of Peter was the place, where he was president and presente. Cregorie notwithstandyng, affirmeth the Churches of Alexandrina & of Antioche to be no lesse Peters seate, then the churche of Rome. Therefore, it appereth by the premissis, that this Ecclesiasticall power (whose fulnes some men doe put in the bisshoppe of Rome) hath no soche foundacion in the scriptures, as the aduersaries doe allege. For, if the priuate persone of Peter, were not the foundacion of the churche, but that the churche was builde in soche signifi∣cacion, as he bare the persone of all the Apostles, and forasmoche as he firste pronounced the confession of the christian faithe, that thei whiche dooe suc∣cede Peter in his seate, maie chalenge Peters prerogatiue by this title, then that he whiche succedeth in the kyngdome of Spaine, after the Emperours death, maie therefore chalenge the Empire of Roome, because the kyng of

Spain (while he liued) had that honour. Neither Peter was called the chief of the Apostles, or the foundacion of the churche, because he was presidente ouer this Churche, or that Churche, but by a speciall prerogatiue, he was as one chosen emonges them all, to stande in stede of the reste. And Peters con∣fession, fleshe and blood did not reueale, but GOD the father, whiche is in heauē. Like as Carolus of late, was not Emperour of Rome, because he was kyng of Spaine, but he was Emperour, because thei whiche had authoritie to electe, did so chuse hym. So Christ did chuse Peter, before he was bisshop of Rome. In the seates of Bisshoppes standeth succession, not in vertues and merites. For, often tymes euill men doe succede good men, and good men doe succede euill men. If Christ had geuen this prerogatiue to the See of Roome, it should haue remained, Peter beyng dedde. But forasmoche, there was no mencion made of Rome, why dooe we call Rome the first and chiefest seate, rather then Antioche, and why is not Antioche preferred before Rome, for somoche as Peter had his seat at Antioche? Yea rather, why should not Hie∣rusalem excell all other Sees, where Peter satte many yeres, before he euer sawe Rome. VVhere also he receiued the holy ghost, where first he began to preache the Gospell, & made these .iiij. solēne sermones. One of the eleccion of Mathie into Iudas roume: the seconde of the sendyng of the holy ghost. The iij. to the people, when he made hym that was lame frō his mothers wombe, to goe vpright againe. The fourthe, to Annas, Caiphas, and the other Prie∣stes, seniours, and Scribes. Furthermore, for that he wrought so many mira∣cles at Hierusalem, in so moche that the people brought forthe the sicke into the streates, and laied theim on couches and beddes, that when Peter came by, at the least his shadowe might ouershadowe thē. A greate nomber of the cities also, rounde about Hierusalem came together, and brought theim that were sicke, and vexed with vncleane spirites, whiche were all healed. Fur∣thermore, Christe so greatly estemed Hierusalem, that from thence he com∣maunded the Apostles to take their iourney, to preache the Gospell, and re∣mission of sinnes, not onely to the Iewes, but also to all nacions. Christ also for badde to sweare by Hierusalem, because it is the Citie of the greate kyng. Of this citie did the Prophete Esaie Prophecie. De Syon exibit lex, & verbum domini de Hierusalem. Out of Syon the lawe of the Lorde shall come, and the worde of the Lorde out of Hierusalem. There onely in tymes paste, was the chiefest priesthoode, there was the temple, altare, Sancta sanctorum, Sacrifices and oblacions. From that daie in the whiche I brought my people out of the lande of Egipte (saieth the Lorde) I haue not chosen any other citie to build

an house in it for my name, but I haue chosen Hierusalem,* 1.31 that my name maie be in it. And to Hierusalem (saieth he) I will giue an Euangelist. And the booke of Sapientia, by whiche Sapience, authours will haue Christe the woorde of God, and the seconde persone in diuinitie to bee signified, saieth. In ciuitate sanctificata requieui, & in Hierusalem potestas mea. that is.* 1.32 In the wel∣beloued citie haue I rested, and in Hierusalem was my power. And the lord saith by the Prophet Zacharie. Habitabo in medio Hierusalē,* 1.33 & vocabitur Hie∣rusalem ciuitas veritatis. &c. I will dwell in the middeste of Hierusalem, and Hierusalem shalbe called the citie of truthe. Beholde, I will saue my people, out of the lande of the Easte, and of the VVeste, and I will bryng theim, and thei shall dwell in the middes of Hierusalem, and thei shalbe my people, and I will be their God, in veritie and righteousnes.

All the whole scripture is full of the commendacion, and praise of Hie∣rusalem. Contrariwise, Rome is called Babilon, to whom the Lorde threate∣tened malediccion, and curse in the Apocalips (as witnesseth Hierome, and Tertullian.)

Therefore, it should haue been moche more likely to bee true, that this principalitie and prerogatiue, should haue been lefte at Hierusalem, whiche citie God hath alwaies best loued, whose cure & charge, Christ hymself did peculiarly regarde. Peter also was bisshoppe of Antioche, before he came to Rome. And if thei obiecte and saie, that Peter after he left first Hierusalē, and then Antioche: and at last went to Roome, then thei must graunt, that the eleccion of Peter, to haue appointed and ordeined, the primacie of the churche of Rome, and not the gift and graunt of Christ. And so by this rea∣son, in that churche the chief authoritie was founded, of the man Peter, & not of Christe beyng God, excepte thei will contende and cauill, that it was doen by the permission of God. By the like reason, all tyrannicall power is of Gods suffraunce. But if by that argumente thei contende, that the preroga∣tiue of Peter, was left at Rome, rather then at any other place, because Pe∣ter died at Roome, why dooeth not Hierusalem farre excell all other places, where Christ our sauiour suffred death.

Thus moche concernyng the primacie, whiche thei chalenge by the au∣thoritie of Peter.

That the Ecclesiasticall power leaneth vpon Goddes woorde.

NOw to the seconde note, whiche is to proue, that Ec∣clesiasticall power (as is before declared) dooeth leane vpon Goddes woorde. Christe in the last of Mathewe did saie, not onely vnto Peter, but to all the Apostles. Euntes docete omnes gentes, & accipite spiritum san&um, & quorum remiseritis peccata. &c. Goe and teache al na∣cions, and take the holy ghost, and whose sinnes you doe forgiue, thei shalbe forgiuen. Vpon the whiche woordes, Chrisostome saieth. Quae potest maior authoritas inueniri? VVhat greater authoritie cā be found then this? By these woordes of Chrisostome to proue, that all the Apostles had as greate autho∣ritie as Peter. I frame this argument.

There is no greater authoritie, then to receiue the holy ghost, and to teache the Gospell, and to remitte sinnes.

But the holy ghost was receiued of all the Apostles: To teach and remitte sinne, was giuen to all the Apostles.

Ergo, all the Apostles had that authoritie, then whiche there was none greater.

Vpon this we maie conclude, that Peter had no greater authoritie, then the other Apostles had.

Saincte Hierome and saincte Cipriane doe write, that all the Apostles did receiue equally and indiffrently, like authoritie and pastorall cure. Sainct Augustine in his questions dooeth write, that in one and the self same daie (that is the daie of Pentecoste) bothe the lawe was giuen, and also the holie ghost fell vpō the disciples, that thei should take authoritie, and haue know∣lege to preache the Gospell.

VVhat thyng could more plainly and manifestly declare, the equalitie of Peter, and of other the Apostles, then these phrases spoken so generally? Be∣sides this, the disciples asked of Iesus, who was the greatest in the kingdome of heauen? He by and by, setting a young childe in the middes of them, made this answere.* 1.34 Amen dico vobis. &c. Verely I saie vnto you, except you be tur∣ned, and become as this little one, ye shall not enter into the kyngdome of heauen. VVho soeuer therefore shall humble hymself, shalbe the greatest in the kyngdome of heauen.

Beda doeth saie, that this question was proposed of the Apostles, because thei did striue of the primacie and chief roume, and therefore, that he sette a young childe in the middes of theim, that thei should learne not to seke the

premacie and chief place.

Saincte Hierome writyng vpō Mathewe, doeth saie, that although this sentence maie bee generall against all, whiche doe offende any, yet by the se∣quele of the wordes, it maie bee vnderstande, to be spoken against the Apo∣stles, who demaundyng, who was the greateste in the kingdome of heauen, did seem to contende emong theim selues, of the chiefest roume and dignitie. And if thei had continued in the same faulte, thei might haue loste by their offence, those whom thei called to the faith, when thei sawe the Apostles, di∣spute emong them selues, of honour and dignitie.

Chrisostome agreyng to the same, doeth saie, Quicun{que} desiderarit primatū in terris, inueniet in coelo confusionem. VVhosoeuer shall desire chief rule in yearth, shall finde confusion in heauen, nor he shalbee coumpted emong the seruauntes of Christ, whiche attempteth to haue chief roume.

That the other Apostles had like felowshippe, equall honour and power with Peter. Ciprianus and Anacletus doe consente. Paule also speakyng of him self, saith thus: Nulla in re inferior, fui summus Apostolis.* 1.35 I was in nothyng inferiour to the chief Apostles. VVho, if he ought to haue acknowleged the primacie in Peter: vndoubtedly, he beyng so worthie an Apostle, would not haue so saied. And in an other place he saieth.* 1.36 Arbitror me nihilo in feriorē cae∣teris Apostolis. I thinke my self nothyng inferiour, to the other Apostles. A∣gaine, in an other place he writeth thus:* 1.37 Sic nos existimet homo vt ministros dei, & dispensatores mysteriorum dei. Let a man so thinke of vs, as of the mini∣sters of Christ, and disposers of the misteries of God. And the glose vpon the woordes of saincte Paule, in the Epistle to the Galathians, where he saieth, that he conferred the Gospell, with the other Apostles, writeth thus. Nō di∣dici ab alijs tanquam maioribus, sed contuli cum illis tanquam amicis & paribus. I haue not learned of others, as of greater, but I haue conferred with theim, as with frendes and equalles.* 1.38 And saincte Ambrose vpon these woordes of Paule (when Peter was come to Antioche, I withstoode hym in the face) writeth thus. Hoc non audebat facere, nisi sciret se non imparem. &c. He durste not haue doen this, excepte he had knowen hym self, not to bee inferiour, for thei did not communicate with me, saieth Paule, but I did cōmunicate with them. And vpon these woordes also of Paule, Iames, and Ihon,* 1.39 whiche were coūpted to be pillers, gaue to me and to Barnabas, the right hande of felow∣shippe, that is (saieth sainct Ambrose) aequalitatis, of equalitie. And thei gaue the right hande, that is, helpe (saieth he) not a commaundemente, whereby equalitie might be signified. Ambrose also confirmeth the same, in an other

place, saiyng. Caeteri Apostoli videbantur maiores, quia priores. &c. That is. The other Apostles were coumpted greater, because thei were before Paule: and Paule was coumpted the leaste, because he was the laste of the Apostles. VVhereby he doeth declare, the dignities of the Apostles, to be distincte & seuered, not by merites and authoritie, but by tyme, being in all other pointes vtterly equall. It appereth by the premisses, what a power, and how great a power was giuen of Christ, to ecclesiasticall men, that is, to his Apostles: and that it was giuen to all the Apostles, in like measure, and not accordyng to the state of the primacie, whiche now is vsurped. If by thordinaunce of God one had been made ruler ouer the rest: how chaūced it, that in the primatiue churche, the contrary was obserued and kepte? Doeth not the Ecclesiastical historie testifie, that three Patriarches were present in the counsaill of Nice the bishop of Rome beyng absent, who is rehearsed there, the fourthe in or∣der. If there bee by the lawe of God, vnus pater patrum, and all thynges ought to be reduced to one, why, by a worde composed of Greke and Latine, are re∣cited foure Patriarches, that is Patres Patrum, whche are not ioigned by any relacion, or conference emong them selues: but as rulers ouer other, by diuers powers and authorities, and thei them selues were subiecte to no man. And in the same order the bishop of Roome is rehearsed the laste. VVhom, if by the lawe of God, he should haue been chief in rule, to set in that order, it wer impietie: if by the lawe of man, he should haue borne rule, it were no part of iustice and equitie, to place him in the last roume. But in so godly and so ho∣ly a Counsaill, as that Counsaill of Nice was, it is more like, that all thynges were moste iustly and vprightly obserued, decided, doen, and concluded.

Neither it is credible, that if the Bishoppe of Roome, ought to haue been compted hedde of the churche, the foundacion of the churche, the chief ruler of the Churche, the onely and chiefeste vicare of Christe, that those holy fa∣thers, either were so ignoraunte, what thei ought to dooe, or so vngodly, that thei would not doe that thei ought to doe.* 1.40 And (as out of the same tripartite historie it appereth) the Bishoppes of the Easte Churche, boldly resisted the Bishop of Rome. Also concernyng the obseruacion of Easter, the bishop of Rome could preuaile nothyng, with the bishop of Lugdune.

* 1.41Furthermore, Pelagius the seconde bishop of that name writeth, that it is lawfull for no man, to arrogate vnto hym self, the name of an vniuersalle bishop. These be his wordes: Pelagius writeth to all bishoppes, saiyng: Let no Patriarche at any tyme, be called vniuersall bishop For, if one patriarch bee called vniuersall, the name of Patriarche is derogated from the others.

But, let this be far frō faithful mē, that any mā wold take this vnto himself, wherby he may seem in any part, to diminishe the honor of his brethrē. &c.

VVhiche sainct Gregorie also confirmeth,* 1.42 writyng thus to the Patriarch of Alexandria. Ecce in praefatione epistolae, quam ad meipsum, qui prohibui, dire∣xistis: superbae appellationis verbum, vniuersalē me Papā dicens, imprimere curastis. Loe, in the Preface of the Epistle, whiche you haue directed to me my self, whiche haue prohibited: you haue caused me to be called, by a proude name, callyng me vniuersall Pope.

Again, he writeth thus to Mauricius the Emperour:* 1.43 Ego aūt fidenter dico quod quisquis vniuersalem sacerdotem vocat, vel vocari desiderat ī elatione sua, An∣tichristum precurrit. &c. That is. I boldly saie, that whosoeuer calleth hym self vniuersall prieste, or desireth in his pride, so to bee called, is the forerunner of Antichriste, because he proudly preferreth hym self before other, and is lead into errour. For, like as the Deuill will seem to be aboue all men: so also doeth he, whiche desireth to be called an onely priest, aboue all other priestes.

Sainct Hierome saieth: Sicut presbyteri sciunt se ecclesiae consuetudine,* 1.44 ei qui sibi praepositus est, esse subiectos. &c. Like as priestes doe knowe theim selues to bee subiecte, by the custome of the Churche, vnto hym, whiche is made ruler ouer them: so let the bishoppes knowe, that thei are greater then the priestes rather by custome, then by the veritie of dispensacion, giuen of the Lorde.

He saieth also in an other place:* 1.45 Apud veteres ijdem Episcopi & Presbyteri fuerunt: quia illud nomen dignitatis est, hoc aetatis. VVith the old fathers, the bi∣shoppes were the same, that the Priestes were, for the name of the one is a name of dignitie, and the other, of age and tyme.

Againe, he saieth thus: Manifestissime comprobatur,* 1.46 eundem esse episcopum at{que} praesbyterum. &c. It is moste manifestly proued, that a bishop and prieste be all one. But forasmoche as, that after one, was chosen, whiche was set a∣boue the other, it was doen to redresse scismes, leaste euery manne drawyng to hym self the authoritie of the churche of Christ, should breake the bonde of vnitie, by drawyng it to hym self. For, at Alexandria, from the tyme of Marke the Euangeliste, vnto the tyme of Heraclas, and Dionisius the Bi∣shoppes, the Priestes did alwaies name one, chosen emong them self, and pla∣ced hym in a higher degree: Like as when an armie dooeth make an Em∣perour, or Deacons doe chose one emong theim, whiche thei knowe to be in∣dustrious, and an expert man, and doe call hym an Archdeacon.

And a little after Hierome saieth: Vbicun{que} fuerit episcopus, siue Rome, siue Eugubij, siue Constantinopoli, fiue Rhegij, siue Alexandriae, siue Tanis, eiusdem meriti

eiusdem est & sacerdotij. &c. That is. Where soeuer the bishoppe shalbe, whe∣ther at Rome, or at Engubium, whether at Constātinople, whether at Rhe∣gium, whether at Alexādria, or at Tanes, he is of the same merite, & of the same priesthoode. The power of riches, and the hūblenes of pouertie, maketh not a bishop the higher or the lower, but all are the successours of thapostles.

In the Nicene counsaill it was decreed as foloweth: Statutum est, vt apud Alexandriam, & in vrbe Romae vetusta consuetudo seruetur. &c. It is decreed, that the auncient custome be obserued, bothe at Alexandria, and also in the citie of Rome, that is, that the one beare the charge, and cares of the Churches of Egipte, and the other, of the churches pertainyng to Rome.

In other bokes, this decree is read after this maner: Antiquā cōsuetudo ser∣uetur per Aegiptum, Libiam, & Penthapolim; ita vt Alexandrinus episcopus horum oīm habeat potestatē: quia & vrbis Rom. episcopo parilis mos est. &c. Let the aun∣cient custome be obserued through Egipt, Libia, & Penthapolis, so that the bishop of Alexandria, haue power ouer all these, because the like maner and custome,* 1.47 is graunted to the bishop of Rome. In the counsaill of Affrike, ma∣ny thinges are decreed, whiche doe plainly declare, that it was decided, and commaunded to be obserued, that no one bishop, that is, the bishop of Rome, should be set aboue the other bishops. In that counsaill it was first decreed, that the bishop of the first See, should not be called, Princeps sacerdotū, hed of the priests, or high priest, or any soche thing, but only he should be called the bishop of the first See.* 1.48 For, at that time there wer .iij. Patriarches, of whiche euery one was called bishop of the first See, that is, the bishop of Antioche, of Alexādria, & of Rome. And in the coūsaill of Mileuitanū it is decreed. If the bishop of the mother Sees, shalbe negligent against heretikes, let the dili∣gent bishops that be rounde aboute, assemble together, and let his negligence be shewed hym, that he maie not excuse hym self. &c.

It pleaseth also, that if priestes, deacons, & other inferior clerkes, in soche causes as thei haue, do cōplain of the iudgemētes of their owne bishops, that the bishops, whiche be nere ioined, doe heare thē, and finishe betwene them, what matter soeuer it be: but let the other bishops be had, and admitted by the cōsent of their own bishops. But if thei thinke that thei ought to appeale frō them, let thē appeale no further, but to the counsaill of Afrike, or to the chief rulers of their prouince. If any shall appeale to places beyonde the seas, let hym be receiued of none within Afrike, to the Communion.

The counsaill of Nice also decreed, that causes should not be determined without that Prouince, in whiche thei sprang & rose. And that thei, which

were excommunicate, in one Prouince or Countrie, should bee receiued and admitted againe of none to the communion. Nor the Bishop of Rome is ex∣cepted. Of this there is extant, an Epistle of the counsaill of Afrike, to Cele∣stius then Pope of Rome. At this counsaill, sainct Augustine was present.

But after that, Boniface Bishop of Rome intreated and desired,* 1.49 Phocas the Emperour, to confirme & ratifie by lawes, the primacie of Rome, which then had no good grounde. For, the auncient Bishoppes of Roome, in the Si∣node of Calcedon, refused the vniuersall prerogatiue, being volūtarilie offred to them, neither any of them vsed that honour. And Ihon the Patriarche of Constantinople, was the first whiche durste call hym self vniuersall Bishop. For whiche cause he gat great enuie, and stirred vp an hurly burly, through the whole worlde, by his contencion, aboute the primacie. But the Bishoppes of Rome, first Pelagius, and then Gregorie resisted hym very mightely, nor would attribute vnto him that honor. Notwithstanding, thei onely suppres∣sed Ihons enterprise. For after that, rose Boniface the .iij, who by themperor Phocas aide and help, obtained that honor and primacie, for him & his suc∣cessours, and that not without greate contencion, because the bishop of Con∣stantinople, did stifly holde and affirme, that the prerogatiue belōged to him.

But Iustinianus, a very good and godly Emperour, declareth in his lawes that the citie of Constantinople, in Ecclesiasticall causes, enioyed the prero∣gatiue of Rome. And in the later tyme, the See was remoued to Auinion, & there continued a certain space, and was called Peters seate. VVhose prero∣gatiue, if it bee locall, ought not to haue been translated to any other place: if it wer personall, then it died, and ended with the persone of Peter, vnles we will consider, that confession of faithe, to be in Peter. VVhereupon it would folowe, the prerogatiue not to correspond to them, whiche doe succede in the seat of Peter, but to thē that succede in the confession, and dignitie of Peter that is, as witnesseth Hierome, that the authoritie may be vnderstand to be graūted of God to bishops, in what place soeuer thei should sit. Neither, whē God gaue thē this authoritie, he gaue thē also dominion & rule. For, of bea∣ring rule, he saith thus: Reges gentiū dn̄antur eis, vos aūt non sic:* 1.50 sed qui maior est in vobis, fiat sicut minister, & qui princeps, sicut qui ministrat. The kings of the gē∣tiles raigne ouer thē, but you shal not be so, but let the greatest emong you, be as the least, and the chiefest, as he that serueth. By the whiche wordes,* 1.51 Ber∣nard plainly affirmyng, al bearyng of rule to be prohibite vnto the Apostles, doth enueigh against thē, which will chalēge vnto thē selues dominiō & bea¦ring of rule, saiyng to the bishop of rome: ergo tu aude vsurpare aut dn̄s apostola¦tum,

aut apostolus dn̄m: plane ab vtro{que} prohiberis. &c. Therfore, be thou, either as lord, bold to vsurpe the Apostleship, or els, as an Apostle, chalēge bearyng of rule: truely thou art prohibite from bothe. If thou wilte haue bothe: thou shalte lose bothe. Or els thou shalt be coumpted one of thē, of whom it is spo∣ken:* 1.52 Ipsi regnauerunt, sed nō per me. Thei haue borne rule, but not through me.

* 1.53VVhereunto agreeth well this saiyng: Gladiū xerceat, qui accepit gladij po∣testatē. Let him practise the sworde, whiche hath receiued the power of the sworde. Powers are ordeined of God, to take the sworde, for the punishmēt of malefactors, & for the praise of good men. Of thē that vsurpe the sworde it is writtē.* 1.54 Oīs qui accipit gladiū, gladio peribit. He that taketh the sword, shal perishe with the sworde. Remēber thou the wordes of Christ, if thou do pro∣fesse thy self to be the disciple of Christ:* 1.55 the princes of the Gētiles beare rule, you shall not doe so. If thou do accept the ministerie of Christ, if thou doe not refuse the yoke of the Lorde, perseuer in that vocacion, in whiche thou arte called, and leaue chief rule of the people, to the laitie. Sainct Peter also saith Rogo vos, praesbyteri, qui & ego presbyter sū. &c. The elders, whiche are emong you, I beseche you, whiche am also an elder, & a witnesse of the suffringes of Christ, & also a partaker of the glory, that shalbe reueled, feede the flock of God, whiche dependeth vpon you, caryng for it, not by constrainte, but wil∣lingly, not for filthie lucre, but of a redy minde, not as though ye were lordes ouer Gods heritage, but that ye maie be examples to the flocke.

3. what authoritie seculer princes haue, in causes ecclesiasticall.

NOw to the thirde note, whiche is, what authoritie Seculer princes haue, in causes Ecclesiasticall. In whiche part, first shalbe shewed generally of al kinges, what authoritie thei haue, and then peculiarly I will speake a woorde or twoo of the kynges of Englande.

Firste, God hath expressed his will, of the power of kynges, not onely in the vniuersall order of nature, but also in the holy scriptures, bothe of the old Testamente, and of the newe.

In the examples of nature, the chief Philosophiers, Plato, Aristotle, and Apollonius, did see and feele, that as generally, there is one chief creatour & maker of all thynges, and as emong the starres, the Sonne beareth the chief light. As emong Bees, there is one chief kyng: as the flocke and heardes of beastes haue one guide & ruler. Finally, as the Cranes do folowe one leader, so there ought to be in a common wealth, one king as hed, to whō all the mē∣bers maie consent. And this reason of the common wealthe, declared by the

instincte of nature, God hath more euidently opened, in the holy scriptures, and maketh oft mencion of kinges, and doeth approue, and allowe their au∣thoritie, with his own mouth, in diuerse & sundrie places of the scriptures.

Firste, it is written in Genesis: Terra sacerdotum, quae Rege tradita fuit eis.* 1.56 The lande of the Priestes, whiche was giuen to them of the kyng.

By whiche woordes it manifestly appereth, that their lande pertained to kynges, that it was giuen to the Priestes of theim, and that it was ruled of kynges, at whose handes, the priestes receiued all the possessiōs, whiche thei then had. Again in Deuteronomie, it is saied: Cum ingressus fueris in terram,* 1.57 {que} dn̄s tuus dabit tibi. &c. VVhen thou shalte come vnto the lande, whiche the lorde thy God giueth thee, and shall possesse it, & shal dwell therein, if thou saie, I will set a kyng ouer me, like as all the nacions that are about me: Thā thou shalt make him king ouer thee, whom the Lorde thy God shall chuse. From emong thy brethren, shalt thou make a kyng ouer thee: thou shalt not set a straunger ouer thee, whiche is not thy brother. And when he shall sit vpon the throne of his kingdome then shall he write him the lawe, repeated in this booke of Deuteronomie, by the priest of the Lenites. By whiche text it manifestly appereth, that all naciōs (at that time) had kinges, and that thei wer first constitute emong the people, by Gods appointment, who wer com∣maūded to write the booke of the lawe: that is, that kinges should not onely haue and kepe the booke, but that thei should commaunde it to be obserued and kept, in somoche as it might bee their office, to correcte and punishe the offendours, and it is the priestes office onely to preache, and to exhibite an example of the lawe to other, if it be required.

Furthermore, the preheminence of a King, is declared in the booke of Esdras: Rex autem super omnia praecellit, & dominus eorum,* 1.58 & omne quod dixeri illis, faciunt. &c. That is. The kyng is yet greater: for he ruleth all thinges, & is Lorde of them, so that thei doe all thynges, whiche he commaundeth thē. If he bid them make warre, one against an other, thei doe it: If he sende thē out against the enemies, thei go and breake doune mountaines & walles, & tounes. Thei kill, and are killed, and doe not omit the cōmaundement of the kyng: If thei ouercome, thei bryng all to the kyng, as well the spoiles, as all o∣ther thynges. And those also, whiche go not to warre & battaile, but till the yearth: for when thei haue sowen it again, thei reape it, and bryng it to the kyng, and compell one an other, to paie tribute to the kyng. Yet he is but one man: If he bid kill, thei kill. If he saie, spare, thei spare. If he bid thē smite, thei smite. If he bid thē make desolat, thei make desolat: if he bid build, thei build

If he bid cut of, thei cut of: if he bid, plant, thei plant. So all his people, and al his armies, obeie one man: in the meane while, he sitteth doune, he eateth and drinketh, and slepeth. For, these kepe him rounde about: neither can any one goe, and doe his owne businesse, neither are thei disobedient vnto hym.

Aaron also the high priest, saied vnto Moises, whiche had the roume of a prince & king: Ne indignetur dn̄s meus. Let not my lorde be displeased. &c. And Achimelech the high priest,* 1.59 called him self the seruaunt of kyng Saul: Misit rex ad accersendum Achimelech sacerdotem filium Achitob.* 1.60 &c. that is. The kyng sent to call Achimelech the priest, the soonne of Ahitus, and all his fa∣thers house, to witte, the priestes that were in Nob: and thei came all to the kyng. And Saule said: heare now thou sonne of Achitus. And he answered, here I am my lorde. Thā Saule said vnto him: why haue you cōspired against me, thou and the sonne of Ishai. &c. And Achimelech answered the kyng, and saied: Be it farre from me, let not the kyng impute any thyng, vnto his seruaunt, nor to all the house of my father, for thy seruaunt knewe nothyng of all this, lesse nor more.

Seyng then, that the high priestes, called kynges their Lordes, and theim selues the seruauntes of kynges: it maie very well be concluded, that kynges are aboue bishoppes and priestes, and that bishoppes and priestes, ought to be subiecte and obediente to kynges. In like maner of argumentacion, did sainct Peter conclude and proue,* 1.61 Sara to bee subiecte vnto Abraham, because she called hym lorde, by whose example, other women also ought to be obedient, and subiect to their housebandes. Neither by any other argument or reason our sauiour Christe proueth Dauid to be inferiour to Messia,* 1.62 but in that he called hym Lorde,* 1.63 saiyng: Dixit dn̄s dn̄o meo. The lorde saied vnto my lorde.

This thyng also is here to be marked and noted, that the kyng adiudged the high priest vnto death, saiyng: morte morieris, Achimelech, tu & dom{us} patris tui: Thou shalt surely dye, Achimelech, thou and thy fathers house. Neither he is to be reprehended, for that he gaue sentence of death, against the high priest, but because he gaue wrong sentence, againste the innocent.

* 1.64Salomon also, whiche with like authoritie, condempned Abiathar the high priest vnto death, hath at no tyme been reprehended of any manne, be∣cause he gaue iuste sentence vpon Abiathar, whiche had deserued death.

By whiche woordes it appereth, that, authoritie to correcte and punishe offendours, pertained onely to Princes and kynges, and not to Priestes.

* 1.65Furthermore, Ezechias the king, toke awaie the high places, and brake the Images, and cut doune the groues, and brake in peces the brasen serpent,

whiche Moises had made: for vnto that time, the children of Israel did burn incense to it. And why maie not the abuse of ecclesiasticall thinges, and of al thinges, whiche are within the churche, now a daies, pertaine to the exami∣nacion and correccion of the prince? If it appere that God is dishonoured by them? As Ezechias the good kyng did, to whom there was none to be com∣pared: who kept all the commaundementes of the lorde, emong al the kinges of Iuda. He executed his power and authoritie, within the precincte of the temple, and he brake by a newe commaundement, the serpent erected before by the commaundement of God: when he sawe it to be worshipped, againste the glory of God. If that a king might chaunge those thinges, whiche GOD had commaunded to be doen, yea, and that within the Churche, how moche more maie he alter the thinges commaunded by man, if thei be abused?

Again, this also maketh for our purpose, whiche is written in Paralipo.* 1.66 thus: Constituit Iosaphat Iudices terrae, in cūctis ciuitatib{us} Iudah. &c. Iosaphat set Iudges in the land, throughout all the strong cities of Iuda, citie by citie. And said to the Iudges: Take hede what ye do: for ye execute not the iudgemētes of man, but of the lorde, and he will be with you in the cause of iudgement. VVherefore, now let the feare of the lorde be vpon you: take hede and doe it: for there is no iniquitie with the lorde our God, neither respecte of persones, nor receiuyng of rewarde.

Moreouer, in Hierusalem did Ieosaphat cōstitute the Leuites, and of the priestes, and of the chief of the families of Israel, for the iudgement and cause of the lorde: and thei returned to Hierusalem: And he charged them, saiyng. Thus shall ye doe in the feare of the lorde faithfully, & with a perfect hart. And in euery cause that shall come to you, of your brethrē that dwel in their cities, betwene blood and blood, betwene lawe and preceptes, statutes & iud∣gementes. ye shal iudge them, and admonishe them, that thei trespasse not a∣gainst the lord, that wrath come not vpon you, & your brethren. Thus shall ye doe, and trespasse not. And beholde, Amariah the priest shalbe the chief ouer you, in all matters of the lorde, & Zebadiah the sonne of Ismael, a ruler of the house of Iuda, shalbe for all the kinges affaires, and the Leuites shalbe officers before you. Be of good courage, and doe it: and the lorde shalbe with them whiche be good.

Now, I will briefly conferre and examine, these saiynges before rehear∣sed: The iudgementes of the people of Israel, wer the iudgementes of God, & were all decised by the prescripte woorde of God. VVhiche lawe and iudge∣mentes, the priestes and Prophetes did interprete: but the Iudges were electe

& chosē out of euery tribe in all cities: vnles there arose any doubt. For, then the matter was brought to the high priestes & Iudges at Hierusalem (who at that time bare rule) that thei might giue sentēce together. Neither it was lawfull for any man, to reiect their sentence, vnder pain of death. So also did the Iudges rule in other cities beside Hierusalem, where kyng Iosaphat iud∣ged and decised all matters, together with the priestes, with the Leuites, and with the rulers of housholdes.

If kynges and Princes, were Iudges of the Lawe of GOD, and of those thynges, whiche are prescribed by the worde of God, whereof thei wer nei∣ther authors, nor teachers: how moche more maie thei bee Iudges of all those thynges, whiche are established and decreed by men?

* 1.67Ezechias in the first yere of the first moneth of his reigne, opened the do∣res of the house of the Lorde, & repaired them: & he brought in the priestes and the Leuites, and gathered thē into theast strete, & saied vnto thē, heare me, ye Leuites, sanctifie now your selues, and sanctifie the house of the lorde God of your fathers, and cary forthe the filthinesse, out of the Sanctuarie.

And a little after in the same place it is saied, how he appointed the Le∣uites, in the house of the Lorde, with Cimballes, and with Harpes, according to the commaundemente of Dauid, and Gad the kyng of Seer, and Nathan the Prophete.

Also Ezechias cōmaunded, to offer the burnt offring vpō the altar. &c.

For asmoche then, as the priestes did all thinges in the Temple and San∣ctuarie, according to the cōmaundement of kinges and princes, and did obeie them in offryng Sacrifices, and in the praiers, whiche were made in the tem∣ple: it manifestly appereth, that it is the office of kynges and princes, to com∣maunde priestes, in causes ecclesiasticall, and contrary, it is the duetie of prie∣stes to obeye kynges.* 1.68 Moche more of this matter, ye maie reade in the booke of Paralipomenon.

In the booke of the Machabees, it is written, how Alexander the kyng wrote to Ionathas, saiyng: Nunc constituimus te hodic summum sacerdotem gē∣tis tuae.* 1.69 We appointe thee this daie, the high Prieste of thy people, that thou maiest be called the kynges frende.

* 1.70Likewise Demetrius appointed the high priesthoode to Simon, he made also Alchinus high priest.* 1.71 Antiochus appointed Iason, firste of that name, to be high prieste, and remouyng hym, gaue it to Menelaus: who also beyng remoued, he made Lysimachus chief priest.

And thus you se, how the collacion, and translacion of the high Priest∣hoode

doeth pertaine alwaies to princes. But now contrary, the high Bishop of Rome taketh vpon hym to conferre, and giue Empires and kingdomes, to whom pleaseth hym. VVhiche thyng was neuer read, nor heard of, neither in the olde Testament, nor in the newe. In the newe Testament also,* 1.72 the au∣thoritie and power of princes, is confirmed by the mouth of Christ, and espe∣cially when he saied to Peter: Goe and paie tribute to Caesar,* 1.73 for thee & for me. Likewise he saied to Pilate. Thou shouldest haue no power ouer me, ex∣cept it were giuen thee from aboue. The like is read in many other places of the newe Testament, as in saincte Paule to the Romaines, where he saieth: Let euery soule be subiecte to the higher powers. He excepteth neither Pe∣ter nor Paule, neither Priest, nor Bishop, neither Cardinall, nor Pope.* 1.74 Final∣ly, he excepteth none, except hym, that will purchase to hym self damnaciō.

If any will saie, that Paule speaketh not here of the Ciuill magistrate: let hym firste expende, that Christ taught the Apostles, to flee the highest and chiefeste roume. Secondly, that he calleth theim, of whom he here speaketh, Princes, and that thei ought to be feared of euill dooers. Now, the name of a Prince, is not wont to be attributed, specially in the newe Testamente, vnto priestes, vnles it bee by perticulare addicion, as Princeps sacerdotum, princeps Synagogae. &c.

Again, where sainct Paule saieth, a little after in the same place: Non si∣ne causa gladium portat. He beareth not the sworde, without cause. VVho would expounde it of the Apostles, and their successours? Is it mete, that thei should bee compassed and trained, with Sergeauntes, sworde bearers. &c. Non episcoporū [inquit quidā] arma sunt gladius, & fascis, sed pedum & Mitra. The sworde and the Axe (saieth one) are not the weapons of Bishoppes: but the Shepheardes staffe and the Mitre.

Finally, Paule speaketh here of soche Magistrates, to whom he teaceth to paie tribute. But tributes wer not paied to priestes, but to Caesars & Em∣perours. By many other argumētes, it maie be proued, that this place of Paul ought to be expounded of the Ciuill magistrate, to whom euery soule, yea, the high priest hym self, ought to be subiecte. And to this agreeth the aunciente learned fathers.

Origen vpō this same place of Paule, writeth after this maner: Iudices mun∣di partem maximam legis dei implent: omnia enim crimina, quae vindicare vult deus non per Antistites, & principes Ecclesiarū, sed per mundi iudices voluit vindicare. &c. The Iudges of the worlde dooe put in vre, the greatest parte of the Lawe of God: For, all faultes, whiche God will haue reuenged and punished, he will

not haue them to be reuenged by prelates, and rulers of the Churche, but by the Iudges of the worlde.

* 1.75Sainct Augustine also saieth. Propter quid ergo gladium portat, qui dictus est minister dei, vindex in iram eis qui male agunt. For what cause therefore dooetb he beare the sworde, whiche is called the minister of God, a reuenger to exe∣cute wrathe vpon them, whiche be euill dooers? Excepte peraduenture thei would contende thus, to be spoken of Ecclesiasticall menne (as some of them bothe ignoraunt and vnlearned, are wont to vnderstande this place, that by the sworde maie be vnderstande spirituall reuengement (whiche woorketh excommunicacion. But the moste prouident Apostle, doeth sufficiently opē in the text folowing, what he meaneth. For, he addeth this: Propter hoc enim tributa praestatis. For this cause also, you paie tributes.

Chrisostome, and Theophilacte, writyng vpon the same place doeth saie: Vniuersus erudit, siue sacerdos sit ille, siue Monachus, siue Apostolus, vt se principi∣bus subdant. Paule teacheth all men, whether he be Priest, Monke, or Apo∣stle, that thei submit them selues to Princes.

* 1.76Sainct Paule writyng to Timothe, commaundeth to praie for kynges, & all that be set in chief authoritie, that vnder them we maie liue a quiet life.

* 1.77So Hieremias commaunded the people to praie, for the healthe of Nabu∣chodonosor, and his sonnes.

* 1.78Sainct Peter doth cōmaūd vs, to be subiect to the king, as to the chiefest.

Obiectio.

Although these places, and authorities dooe testifie, that soche power is graunted to kynges: yet thei doe not shewe, that all maner of power, is graū∣ted vnto them. And therefore, these scriptures doe proue nothyng, whereby we maie graunt the power and authoritie, ouer Ecclesiasticall thynges, to be permitted to kynges and princes.

Responsio.

Firste, let vs se how moche, the true naturall sense of the scriptures dooe graunt. Then, how farre the vse and practise of the olde fathers, haue con∣firmed them.

For the first, it is saied in the scriptures, that princes be a terror and fear to the euill doers, because thei beare the sworde. And in this place, there can be none other sense, then, that vnto hym (what soeuer he be, when soeuer it be, and how soeuer it be) the Princes sworde be a terror & feare. The scrip∣ture speaketh to all, and vnderstandeth of all, who soeuer doeth ill, that thei muste bee vnder the kynges power, whiche maie inflicte pain to the trans∣gressours,

and defende the innocent, and the well doers.

For the seconde, saincte Gregorie writeth to Maurice the Emperour,* 1.79 af∣ter this sorte: Dominus meus fuisti, quando adhuc dominus omnium non eras. &c. Thou waste then my Lorde and maister, when as yet thou wast not Lorde of all persones. Behold, Christ shall answere by me, his and your humble ser∣uaūt, saiyng: I made thee of a Notarie, the chief ruler and Erle of the watch menne. Of an Erle, Caesar, of Caesar, an Emperour, and not onely that: but I made thee also a father ouer Emperors. I haue committed my priestes to thy hande and power, and doest thou withdrawe thy souldiours frō my seruice? I beyng subiecte vnto your commaundemente, haue caused your lawe to be sent through diuerse partes of the yearth. And that the saied lawe, doeth not agree to the omnipotente GOD: beholde, I haue signified and shewed, to the moste renoumed Lordes by my writyng. On bothe partes therefore I haue doen my duetie, whiche haue bothe giuen myne obedience to the Emperour, and also haue not holde my peace for God, in that whiche I thought good.

Againe in an other Epistle, written to Theodorus,* 1.80 Gregorie hath this sentence: Valde mihi durū videtur vt ab ei{us} seruitio, Imperator milites suos subtra∣hat, qui & ei omnia tribuit, & dominari eum non solum militibus, sed etiam sacer∣dotibus concessit. It semeth very heard vnto me, that the Emperour should withdrawe his souldiours, from the seruice of him, who hath bothe giuen to hym all thynges, and also graunted hym to be Lorde, not onely ouer the soul∣diours, but also ouer the priestes.

Saincte Augustine writyng to Bonifacius, saieth:* 1.81 Quomodo reges do∣mino seruient in timore, nisi ea quae contra iussa domini fiunt religiosa seueritate pro∣hibēdo at{que} plectendo. Aliter enim seruit, quia homo est. Aliter quia etiam & rex est. Quia homo est ei seruit viuendo fideliter: quia vero etiā rex est,* 1.82 seruit leges iusta pre∣cipientes, & contraria prohibentes conuenienti vigore sanciendo. Sicut seruiuit Eze∣chias lucos & templa Idolorum, & illa excelsa quae contra praecepta dei fuerant con∣structa, destruendo. &c. That is. How doe the kinges serue the Lorde in feare, but in forbiddyng and punishyng with a religious seueritie those thynges, whiche are doen against the commaundement of the Lorde. For, he doeth o∣therwise serue as he is manne, and otherwise, as he is kyng. As man, he ser∣ueth hym, by godlie liuyng. As kyng, he serueth by establishyng, by conueni∣ent force, Lawes, commaundyng iuste thynges,* 1.83 and forbiddyng the countra∣ry. So Ezechias serued GOD, in destroiyng the Temples of the Idolles, and those high places,* 1.84 whiche were builded contrary to the commaundement of God. So serued Iosias, in doyng the like So serued Darius,* 1.85 in giuyng Daniel

power, to breake the greate Idol, and in casting his enemies to the Lions. So serued Nabuchodonosor,* 1.86 whē he forbadde by a terrible lawe, all men dwel∣lyng in his kyngdome, from blasphemyng God. In this therfore kynges serue the Lorde, forasmoche as thei bee kynges, when thei dooe those thynges, to serue hym, whiche thei could not dooe, vnles thei were kynges. And a little after he saieth.* 1.87 Neither the Apostle Paule, had regarde to his owne transi∣torie life, but to the Churche of God, when he brought to passe the counsaill of theim, whiche had conspired to kill hym, to bee opened and shewed to the chief capitaine.* 1.88 He doubted not also, to call for helpe to the Romaine lawes, declaryng that he was a citizen of Rome, whom it was not lawfull for thē to beate, and that he might not bee deliuered to the Iewes, whiche desired to kill hym, he appealed to Caesar, beyng then an Heathen prince, and not Em∣perour of Roome. By whiche he manifestlie declareth, what the faithfull ministers of Christ ought to doe, when thei might finde christian Emperors, the churche beyng persecuted.

* 1.89To this purpose maketh also that, whiche sainct Augustine writeth con∣tra Cresconium saiyng: In hoc Raeges [sicut eis diuinitus praecipitur] deo seruiunt in quantum reges sunt, si in suo regno bona iubeant, mala prohibeant, non solum quae pertinent ad humanam societatem, verum etiam quae ad diuinam religionem. That is. In this kynges (as it is commaunded them of God) doe serue God, as kyn∣ges, if in their kyngdome, thei commaunde good, and forbidde euill thynges, not onely these thynges, whiche pertain to humain and common societie, but also to godlie religion.

* 1.90Thomas in his boke de regimine principum, saieth: Hoc officium rex se sus∣cipisse cognoscat, vt sit in regno, sicut in corpore anima, & sicut deus in mundo. &c. Let the kyng acknowledge hym self, to haue taken this office, that he bee in his kyngdome, as the soule is in the bodie, and as GOD is in the worlde. VVhiche if he diligentlie consider in tyme, the zeale of Iustice is kindled in hym, when he dooeth expende hym self, to be sette to exercise iudgemente in his kyngdome, in the steede of God. In the other he purchaseth, the leanitie of mekenes and clemencie, while he coumpteth all that be subiect, to his rule and gouernment, as his owne proper members. To this agreeth that, whiche is reade in Quadrunio ecclesiae, where it is written thus. Ipsis principibus a Chri∣sto ecclesia dei est commissa, vt eam tueantur & defendant, & siue augeatur pax, & disciplina ecclesiae, siue soluatur, ille ab eis rationem exiget, qui ipsorum potestati ec∣clesiam suam credidit. &c. The churche of God is comitted of Christ to princes, that thei maie gouerne and defende it, and whether the peace and discipline

of the Churche be encreased or diminished, he will require an accompt of them, whiche hath committed his Churche to their power and rule.

Isidorus writeth also agreable to the same. His wordes be these.* 1.91 Qui intra ecclesiam positi contra fidem & disciplinam agunt, tigore principū terreantur, ipsam{que} disciplinā quam ecclesiae humilitas exercere nō prae∣ualet, ceruicibus superborum potestas principalis imponat. &c. They whiche being within the churche offende against faith and discipline, let thē be feared with the rigour of princes, and let the principall power lay that discipline, which the humilitie of the churche is not hable to execute vpon the neckes of the proud.

And in an other place he sayth. Cognoscant principes seculares se deo debere reddere rationem propter ecclesiā quam a deo tuendam suscipiūt. Let the secular princes know that they ought to geue an accompt to God for the churche, whiche they haue receiued of God to be defended.

In the tripartite historie this chief and peculiar charge of the churche is mentioned in the Epistle whiche Constantine sent to the Bishops as∣sembled at Tyrus. The tenor of the Epistle is as followeth.* 1.92 I know not what troublesome and tempestuous thinges haue bene decreed in your councell: for it appeareth, that the veritie is oppressed by a certaine tu∣multuous and disordered discipline. For you not weighing what doth please God, through contention whiche you haue agaynst your neigh∣bours, do declare, that your requestes and demaundes are inuincible. But there is nede of Gods prouidence, that the contention whiche is manifest∣ly approued may be appeased and notified vnto vs, if you there meting to∣gether haue done any thing without any fauour and enmitie. VVherfore I will and commaunde you all with all expedition to assemble before me, that you may shew & declare by your selues the integrity of your doings. &c. as you may read in the place before alledged, wher you shal find, that Constantinus had not onely a great care ouer the church, but also had the Bishops subiect vnto him.

A goodly example for the same purpose also Socrates declareth of the Emperour Theodosius. His wordes be these: Determinata fide cuiusque religionis, episcopi ad aulam vocati conueniunt.* 1.93 &c. VVhen the faith of euery Religion was decised and determined, the Bishops beyng called and sent for came to the court. Nactarius and Aegelius the presidents of the Omusion faith were present. Demophilus of the Arrians secte. Eleu∣sius and Cyzicenus of the Macedonian secte, were also present. VVhen they came together, the Emperour receyued them, and takyng the doc∣trines written, goeth aside and very earnestly prayed to God, that he would aid and help him to chose the truth. Then reading euery ones doc∣trine, did reproue and teare all the doctrines, whiche brought in a sepa∣ration

of the holy Trini ie, & praised and embraced onely that doctrine, whiche did contayne the Omousion faith. &c.

Do you not see here, that the Emperour was the iudge of Ecclesia∣sticall doctrine? Iustinianus hath almost omitted nothing in his lawes, that pertayneth to the pietie of diuine things. He made statutes of faith, of heretiques, and of churches, of Bishops, of the clergie, of Mariage, and and of all such like causes. VVhiche he would not haue done, without the example of his auncestours and predecessours, vnles he had bene perswa∣ded that it pertayned to his office.

In England here many Princes are prouided by lawes, that the chiefe rule and authoritie should be conserued vnto them.

First concerning appellations, it was enacted after this maner. If there be appellations, let them procede from the Archedeacon to the Bishop, from the Bishop to the Archebishop. And if the Archebishop be negli∣gent in ministring iustice, let them prouoke to the king, that by his com∣maundement the controuersie may be determined in the Archebishops court. So that it shall not be lawfull to go any further without the kinges consent.

And in an other place it is said. It is not lawfull for the Archebishops, Bishops and other persons of the Realme to go out of the realme, without the kinges licence. And if they will go out (so that it pleaseth the kyng) they shall find sureties that neither in going nor taryeng, they shall bring any hurt, either to the king, or to the realme.

Turstanus elect Archbishop of Yorke, obtained license of the king, to go to the councell appointed of Calixtus. Yet he was deposed and gaue his othe, that he should not receiue his consecration of the Pope.

Now if he tooke an othe that he should be consecrate of the Pope, doth it not appeare him to haue counted the preheminence of the kings autho∣ritie, in cōseruing the liberties of the realm, to be aboue y^e Pope? I might bring in here Canutus king of England, which made lawes ecclesiasticall, as for example: That there should be no marchandise, no hunting, no worldly busines done vpon the Sonday, and that euery Christian should communicate at the least thrise in the yeare.

Also if any woman (her husband being aliue) did commit adulterie, & the matter being proued, that she should lose her eares and her nose. Fur¦thermore, that euery widow should liue without an husbād by the space of xij. moneths. Otherwise she should leese her dowry.

King Edgarus made lawes, that the tithes should be kept holy from ix. of the clocke at night on the Saterday, vnto the day light of the mon∣day following.

Edmundus the king gathered a great coūcell at London about Easter,

at whiche Odo and VVolstan the Archbishop were present, where he made these lawes: He that committed fornication with a Nunne, let him be punished as a murtherer, and that they whiche committed periurie, should be separated for euer from the companie of God.

Iue king of the Saxons enacted, that if any seruaunt should worke vp∣pon the Sonday by his masters commaundement, he should be made free. Also that euery childe should be christined within thirty nightes vnder the payne of thirty shillings. Furthermore if any did fight in the church, he should pay C.xx. shillinges.

Aluredus the king of England made these lawes, that if any commit∣ted scortation with an other mans wife, he should for amendes pay to her husband xxx. shillings. Also if any man forsooke his christianitie, and be∣came an heathen, he should leese his life. If any minister denied Baptisme to any that had nede therof, he should die for it.

By these examples you may euidently see, that kinges and princes did intermeddle in causes ecclesiasticall, whiche power was not denied vnto thē, but also graunted to be theirs by certaine Bishops of Rome, as it ap∣peareth in the Epistle of Eleutherius then Bishop of Rome, whiche he sent to Lucius then king of Britanie. In the whiche Epistle he calleth the king Vicarium dei, saying these wordes. Vicarius vero dei estis in Regno illo: You are truly the vicare of God in that kingdome.

It manifestly appereth also Ex Matheo Parisiensi, that authoritie of the inuestiture of Bishops did pertaine to kings. He rehearseth that Hen¦ry the king gaue the Archbishoppricke of Canturburie to Radulphe then Bishop of London, and did inueste him by the ring and the staffe.

The same king also (as Matheus writeth,) gaue the Bishoppricke of VVinchester to Vvilliā Gifford. Notwithstāding the statute of Vrbanus thē Bishop of Rome, forbidding, y^t no clerke vnder y^e cēsures of y^e church should receiue of the hands of any prince, any ecclesiasticall dignitie.

Ther be innumerable like examples left vnto vs by thē which wrote the Chronicles of England. If any man will cauill, that these lawes before re∣hearsed and being made about matters ecclesiasticall, do importe tempo∣rall authoritie & not spirituall, let him know, that Linwood vpon the cō¦stitutions prouincials doth cōsent to the premisses in these wordes. Ea sūt mere spiritualia, quae non sunt mixta cum aliquo temporali, vt pote for∣nicatio, adulterium, baptisma, haeresis & eiusmodi. Those things be mere spirituall whiche are not mixt with any temporall thing, as fornicatiō, adulterie, baptisme, heresie, & such like. I could bryng in here y^e letters of VVilliā Conqueroure, the oration of Edgarus to the clergie of England, and the Epistle of one Cassidore to the churche of Englād, if time would suffer me. But to auoide tediousnes in this matter, I make an ende.

Notes

• * 1.1

  Roma. 16.
• * 1.2

  In vita per∣tinacie Im∣peratoris.
• * 1.3

  Luke. 9.
• * 1.4

  Luke.
• * 1.5

  Hilarius.
• * 1.6

  Actes. 9.
• * 1.7

  Marke. 5.
• * 1.8

  Prouer. 24.
• * 1.9

  Hebre. 5.
• * 1.10

  De incar. dn̄i sacram.
• * 1.11

  Ad Ephe. 2.
• * 1.12

  Super Ma∣theum. xvi.
• * 1.13

  De ver. dn̄i. sermo. xiii.
• * 1.14

  In Math. Homi. i.
• * 1.15

  Actes. iiii.
• * 1.16

  Ex regist. li. 4. operis. 38
• * 1.17

  Gerson.
• * 1.18

  Ad euagri.
• * 1.19

  Math. xviii
• * 1.20

  Super Ioan
• * 1.21

  De dignita. sacerdotali.
• * 1.22

  Homili. i. in Math.
• * 1.23

  Ihon. xx.
• * 1.24

  Luke. xxii.
• * 1.25

  Ioan. vltim.
• * 1.26

  De digni. sacerdo.
• * 1.27

  Gloss. ordi. Math. 16.
• * 1.28

  Math. 23.
• * 1.29

  Super Ioan. tractatum. 46.
• * 1.30

  Homil. 39.
• * 1.31

  4. Reg. xxi. 2. Par. 33. Esaie. 41.
• * 1.32

  Eccle. xxiiii
• * 1.33

  Zacha. 8.
• * 1.34

  Math. xviii
• * 1.35

  ii. Cori. xii.
• * 1.36

  ii. Corin. xi.
• * 1.37

  i. Corin. iiii.
• * 1.38

  Ambros. ad Galath. i.
• * 1.39

  Galath. ii.
• * 1.40

  Libr. 9. cap. 38. & histo. Eccle. lib. v. cap. xxiiii.
• * 1.41

  Pelagius.
• * 1.42

  99. disti. ca. Nullus.
• * 1.43

  Gregor. in regist. lib. 4. Epistola. 30.
• * 1.44

  In episto. ad Titum.
• * 1.45

  Ibidem.
• * 1.46

  Ad Euagt.
• * 1.47

  Conci. 3. ca. 26. & distin. 99. cap. i.
• * 1.48

  Geraldus in Chronica. Cap. xxv.
• * 1.49

  Paulus Dia¦conus de ge¦stis Roma. lib. xviii.
• * 1.50

  Luke. xxii.
• * 1.51

  De conside. ad Eugeniū liber. ii.
• * 1.52

  Oze. viii.
• * 1.53

  Ex quadru∣nio. Rom. xiii. i. Peter. ii.
• * 1.54

  Math. xxvi
• * 1.55

  Luke. xxii.
• * 1.56

  Gene. 47.
• * 1.57

  Deute, 17.
• * 1.58

  Esdras. 4.
• * 1.59

  Exo. xxxii.
• * 1.60

  i. Reg. xxii.
• * 1.61

  i. Peter. iii.
• * 1.62

  Math. xxii
• * 1.63

  Psalm. Cx.
• * 1.64

  iii. Reg. ii.
• * 1.65

  iiii. Reg. 18.
• * 1.66

  2. Para. xix
• * 1.67

  2. Paral. 29.
• * 1.68

  2. Par. xxix xxx.xxxi.
• * 1.69

  i. Maca. x.
• * 1.70

  i. Mac. xiiii.
• * 1.71

  i. Maca. vii.
• * 1.72

  Math. xvii.
• * 1.73

  Ihon. xix.
• * 1.74

  Roma. xiii.
• * 1.75

  Contra epi. Parmeni. liber. i.
• * 1.76

  i. Timo. ii.
• * 1.77

  Baruch. i.
• * 1.78

  i. Epistle. ii.
• * 1.79

  Ad Mauri. li. iii. epi. 61.
• * 1.80

  Epist. 64.
• * 1.81

  Epistol. 50.
• * 1.82

  iiii. Reg. xix
• * 1.83

  iiii. Re. xviii
• * 1.84

  iiii. Re. xxii
• * 1.85

  Dani. xiiiii.
• * 1.86

  Daniel. 3.
• * 1.87

  Actes. xxi.
• * 1.88

  Actes. xxii.
• * 1.89

  Liber. iii. cap. li.
• * 1.90

  Lib. i. ca. xii
• * 1.91

  De regum cu¦ra et authori.
• * 1.92

  Lib. 3. cap. 7.
• * 1.93

  Lib 5. cap. 10.