In the Synode of Chalcedon (which was counted one of the foure principall Synodes) it is sayd that there were present 600. Priestes: the whiche name is common both vnto Byshops and Priestes. In other Councels the name both of Byshops and Priestes is omitted, & mention made onely of Fathers, whiche hath the same signification that this word Elders had in þ^e Actes of the Apostles. We haue also a testimony of the Ecclesiasticall history, how that there was a Councell gathered at Rome of. lx. Byshops, and as many Priestes & Deacons, agaynst the Nouatians which called themselues Cathari.MarginaliaPaule B. of Antioch. Also, when Paule the Byshop of Antioche, in the time of Galiene the Emperour, preached that Christ was a man of common nature, the Coūcell assembled agaynst hym in Antioche: whereunto there came Byshops out of Cesaria, Capadotia, out of Pontus, Asia, and from Ierusalem, and many other Byshops, Priestes and Deacons: and it is sayd that for that cause the Councel was often holden.

And at the last, in the same place, vnder Aurelius the Emperour,MarginaliaPaule B. of Antioch. Paule was condemned of all Christian Churches which were vnder heauen: neither was there any mā, which dyd more confound the sayd Paule,MarginaliaMalchion the priest cōfounded Paule the hereticke with his godly eloquence. then Malchion a Priest of Antioche, which taught Rhetorike in Antioche. But to make no long digression from the matter, we haue most euident testimonies for the defence of the inferiours. For the chief and principall amongest all the Diuines S. Austen vpō the wordes of Mathew, where as Christ saith vnto Peter: I will geue thee the keyes of the kyngdome of heauen,MarginaliaS. Augustines minde vpon this sentēce, Tibi dabo claues regni cœlorum. sayth that by those wordes, the iudiciall power was geuen, not onely vnto Peter, but also to the other Apostles, and to the whole Church the Byshops and Priestes. If then Priestes haue a iudiciall power in the Churche, what should let þ^t they haue not also a determining voyce in þ^e coūcels? The famous Doctour S. Hierome doth also agree with S. Austen, whose wordes are these vpon the Epistle of Paule vnto Titus. Before that difference was made in Religion by the instigation of the deuil, or that it was spoken amongest the people, I holde of Paule, I of Apollo, and I of Cephas, the Churches were gouerned by the commō consent and Councell of the Priestes: for a Priest is the very same that a Byshop is.MarginaliaBishops are of greater power then priestes, rather by custome, then dispensation of truth. Wherfore all Byshops ought to vnderstand, that they are of greater power then Priestes, rather by custome thē by the dispēsation of the truth of God, & that they ought to rule the church together. And this we do also gather out of Paule vnto Titus, which maketh so much concordaunce betwene Bishops and Priests, that oftentymes he calleth Priestes Byshops: whereby it doth euidently appeare, that Priestes are not to be excluded from the conuentions of Byshops, and determinations of matters. And albeit as S. Hierome writeth, that byshops onely by custome are preferred before Priestes, it may be, that a contrary custome may take awaye that custome.MarginaliaByshops & priestes ought to rule the church together. For if Priestes ought to rule the Church together with the Byshops, it is euident that it also pertayneth vnto them to decide and determine the doubtfull matters of the Church.

Wherfore the testimony of S. Paule is euident: for (as he writyng vnto the Ephesians sayth:) If Christ instituted his Apostles, Prophets, Pastours, and Teachers to the worke of the ministery, for the edifiyng of his Church, vntill such tyme as we should meete him: for this purpose that there should be no doubt in the diuersitie of doctrine: who doubteth then, but that the gouernaūce of the Church is committed vnto others together with the Apostles? Let these our Champions now hold their peace, and seeme to be no wiser then they ought to be. The memoriall of the Coūcell of Constance, is yet fresh in memory, whereas diuers of vs were present, and I my selfe also which was neither Cardinall nor Byshop, but onely a Doctour,MarginaliaÆneas Siluius. where I dyd see, without any maner of doubt or difficultie, the inferiours to be admitted with the Byshops, to the decidyng of hard and doubtfull matters. Neither ought we to be ashamed to follow the example of that most sacred and great Councell, whiche also foloweth the example of the Councell of Pisa, and the great Councell at Lateran, wherein it is not to be doubted, but that the Priestes did ioyntly iudge together with the Byshops.

MarginaliaNote that Abbotes were not instituted by Christ. Moreouer, if Abbottes, as we do see it obserued in all Councels, haue a determinyng voyce, which notwithstandyng were not instituted by Christ: why should not priests haue the same, whose order Christ ordayned by his Apostles?MarginaliaItaly surmoūteth all other nations in number of byshops. Hereupon also, if onely Bishops should haue a determining voyce, nothing should be done, but what pleased the Italian nation, the which alone doth exceede all other nations, or at the lest is equall with them, in nūber of Byshops. And how soeuer it be, I iudge it in this behalf to be a worke of God, that the inferiours should be admitted to deter minations: for God hath now reuealed that vnto little ones, which he hath hidden from the wise.

Behold you do see the zeale, constancy, vprightnes, and magnanimity of these inferiours. Where should the councell now be, if onely Byshops and Cardinalles should haue their voyce? Where should the authoritie of the Councels be? Where should the Catholicke fayth be? Where should the decrees and reformation be? For all thynges haue now a long tyme bene vnder the will of Eugenius, and he had now obtained his wicked and naughty purpose, except these inferiours, whom you now contemne, had withstand hym. These are they which haue contemned the priuation made by Eugenius. These I say, are they which haue not regarded his threatnynges, spoyle, & persecution.MarginaliaNote the terrible persecutiō of those dayes, and the great cōstancie of the godly, for the truthes sake. These are they which beyng taken, imprisoned, & tormented, haue not feared to defend the truth of the Councell: yea euen these are they, who albeit they were by Eugenius deliuered ouer for a pray, yet would they still continue in the sacred Coūcell, and feared not to suffer warre famine, and most cruell pestilence: and finally what thyng is it, that these men haue not willyngly suffered for the right and equitie of the Councell? You might haue heard this inferiour sort euen in the midest of their tribulations, with a loude voyce cry out and say: albeit that all men become obedient vnto that subuerter of the Church Eugenius, and that euery man do depart from the veritie of the fayth and constitutions of the fathers, consentyng vnto the commaundementes of Eugenius, yet we & our brethren will be constant, and doubt not to dye for the truth and traditions of the holy fathers: the which in deede they haue done.MarginaliaO zeale of fayth, worthy the crowne of martyrdome. Neither could they be feared with threatnynges, or discouraged with any spoyles, neither could any feare or hope, turne them frō their most blessed purpose: and (to speake somwhat of mine own order) whether any Cardinals haue done the like or no, that iudge you.

As for Byshops, whō Panormitane alone would haue to determine, you see how few of them are on our part, and euen they which are here present, are not able, by vertue to ouercome iniquitie,MarginaliaEccle. 7. they feare the terrene power, and commit offence with their hast.MarginaliaThe byshops feare the earthly power, but not God. Haue ye not heard how they all sayd, they would cōsent vnto the kynges will and pleasure? But these inferiors are they which haue had truth, righteousnes, and God hymself, before their eyes, & they are greatly to be commended for shewyng themselues such men vnto the Church of God. But why do I defēd the cause of these inferiours? When as some will also exclude those Byshops which are but Bishops by name and title, and haue no possession of the Church, from our cōpany, not vnderstandyng that whilest they go about to put backe those men, they do condemne Peter and the other Apostles, who (as it is euident) were long w^tout any great flocke: neither was Rome vnto Peter, nor Ierusalē vnto Iames, at any tyme wholy obedient, for at that tyme no great number of people, but a small flocke beleued in Christ.

For I praye you, what is it that we should require of these Byshops?MarginaliaThe byshops of the primitiue church what they were. They haue no flocke: but that is not their fault. They haue no reuenues: but money maketh not a byshop: and as the Lord sayth: Beati pauperes spiritu. i. Blessed are the poore in spirite. Neither was there any rich byshops in the primatiue Churche, neither dyd the auncient Church reiect Dionysius Byshop of Millaine, Eusebius Byshop of Vercelles, or Hillary Byshop of Pictauia, although they were neuer so poore, and banished without a flocke.MarginaliaPoore mē more meete to geue iudgement then riche, for riches, wealth, and dignitie bringeth feare: but pouertie causeth liberty But if we will graunt the truth, the poore are more apte to geue iudgement then the riche, because that riches bringeth feare, and their pouertie causeth libertie. For the poore men do not feare tyranny as our rich men do, whiche beyng geuen ouer vnto all kynde of vanities, idlenese and slouth, will rather deny Christ, then lacke their accustomed pleasures:Marginalia* The byshops in this age of the Church, what they are. * whō not their flocke, but their reuenues make Byshops, delityng so much in riches, that they iudge all poore men vnhappy. But, as Cicero sayth: nothyng cā happen better vnto a wise man, then mediocritie of substaunce. Wherupō it is written in the Gospell: It is easier for a Camell to passe through a nedels eye, then for a rich man to enter into the kyngdome of heauen.

But now to returne to a more full declaration of Panormitans wordes, I determine to passe ouer two poyntes which he propounded in the beginnyng of his Oration, that is: Qui petant, & cur petant, i. who maketh the petition, and for what cause they make their petitiō. We graūt that they are great men, & men of power, and (as he doth affirme) that they haue deserued good of the Church, neither do I doubt but that they are moued thereunto, with a sincere affection. But whether it be a small matter that is required, or that the same effectes would rise thereupon, which he spake of: it is now to be enquired. A delay (saith he) is required: a de-