God, do serue God in that they are kynges, if they in their kyngdome commaunde those thynges that be good, & forbid thynges that be euill, such as appertaine not onely to humaine societie, but also to Gods Religion. &c. And yet to come more neare to the Popes owne Doctours, Thomas AquineMarginaliaThomas de regim. princip. li. 1. cap. 32.not much discrepant from the iniunction of the Apostle aboue alledged, thus describeth þ^e office of a kyng: Hoc inquit, officium rex se suscepisse cognoscat, vt sit in regno, sicut in corpore anima, & sicut Deus in mundo, &c.  

Let a kyng (sayth he) vnderstand, that he hat taken this office vpon him, to be as the soule within the body, and as God in the world. In like agreemēt with the holy Apostle S. Paule, ioyneth also S. Peter:Marginalia1. Pet. 2.be you subiect (sayth he) to euery humaine creature, whether it be to the king, as most preeminent, or to other set ouer you. &c. Where the common Glose addeth thereto, to obey the same, whether they be good or euill. These places rightly pondered, let any mā now iudge whether the Pope hath done open wrong to the Emperour, in surprising aboue the iurisdiction of his lawfull Prince and Magistrat, notwithstādyng whatsoeuer his owne Canon law sayth to the contrary.

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And as it is sufficiently hetherto proued by Gods law, that all Ecclesiasticall persons owe their due subiection to their lawfull Princes, in matters as well tēporall, as spirituall: so no lesse euidēces may also be inferred out of mās law, and examples of the oldest fathers, to proue the same. And first to begyn with the example of Gregory the great, who in his Epistle to MauritiusMarginaliaGregor. ad Maurit. Aug. lib. 3. epist. 61.writeth thus: Dominus meus fuisti, quando adhuc Dominus omnium non eras: Ecce per me seruum vltimum suum, & vestrum respondebit Christus, &c.  

that is: You were thē my Lord, whē you were not the Lord of the whole Empire, behold Christ himselfe shall make you aūswere by me, which am his most simplest seruaūt and yours. &c. And before him Eleutherius his predecessour Byshop of Rome, writyng to Lucius, kyng of this Realme, calleth him by the name of Christes Vicare:MarginaliaThe Pope calleth king Lucius Christes Vicar.But what needeth much confirmation of this matter, whē the Popes decrees & Canons be full of recordes hereof, testifiyng how the auncient Church of Rome not onely receaued, but also required of the Emperours, lawes & cōstitutions to be made, touchyng not onely such causes, but also such persons as were Ecclesiasticall. And here to omit by the way the chap. Principes seculi, also cap. Administratores, 23. q 5.Marginalia23. q. cap. 5. principes, cap. Administratores.with diuers other beside, I will recite out of the Epistle of Boniface the 1. to the Emperour Honorius, so much as serueth for our purpose, written dist 92. cap. Ecclesiæ, cap. Victor.MarginaliaDist. 97. ca. ecclesiæ, cap. Victor.Where it is mentioned that the sayd Bonifacius Byshop of Rome sent an hūble supplication to the forenamed Emperour, desiryng him by his authoritie to prouide some remedy against the ambitious cōtentions of the clergie, concerning the bishoprike of Rome. Which Emperor Honorius incontinent at his request, directed & stablished a law, that none should be made Byshop of Rome through ambitiō, charging all Ecclesiasticall Ministers to surcease frō ambition, appointyng moreouer, that if two were elected together, neither of them both should be takē, but the election to proceed further to an other to be chosen by a full consent of voyces, as is expressed. Dist. 79. cap. Si duo.MarginaliaDist. 79. ca. Si duo.

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To this I adioyne also the law & constitution of Iustinian the Emperour, ratified and renued afterward in the counsell of Paris, in tyme of king Luduoicus Pius. Where all Byshops & Priestes be expresly forbiddē not to excommunicate any mā, before his cause was knowen & proued to be such, as for the whiche the auncient Canons of the Church would him to be excōmunicate. And if any should otherwise proceede cōtrary to the same, thē the excōmunicate person to be absolued by þ^e authoritie of an higher degree, & the excōmunicate to be sequestred frō the communiō, so long as should seeme conueniēt to him that had the executiō therof, as is expressed. 24. q. 3. De illicita.Marginalia24. q. 3. cap. De illicita.The same Iustinian moreouer in his lawes & cōstitutions, how many thynges did he dispose & ordeine in Church matters, as to haue a determinate number of Churchmen or Clerkes in Churches. cōst. 3. Also cōcerning Monasteries & Mōkes. const. 5.MarginaliaEx Nouel. 5. Iustinian.how Byshops & Priestes should be ordeined. cōst. 6. concerning remouyng of Ecclesiasticall persons frō one Church to an other. Also cōcerning þ^e constitution of the Churches in Affrike. And that the holy misteries should not be done in priuate houses, so þ^t whosoeuer should attēpt the contrary, should be depriued. const. 57. Moreouer cōcernyng Clerkes leauyng their Churches. const. 58. Also concerning the order & maner of funerals. const. 59. And that Byshops should not keepe frō their flocke. const. 67. The same Iustiniā graūted to the Clergy of Constātinople the priuiledge of the secular court, in cases onely ciuile, and such as touched not the disturbaūce of the Byshop, otherwise in all criminall causes he left them to the iudgemēt ofthe secular court. const. 83. He geueth also lawes & decrees for breach of matrimonie. const. 117. & in diuers other places. And in his const. 123. after the doctrine of S. Paule, he commaūdeth all Byshops & Priestes to sounde out their seruice, & to celebrate the misteries, not after a secrete manner, but with a loude voyce, so as they might not onely be heard, but also be vnderstand of the faythfull people, what was sayd & done. Whereby it is to be gathered, that diuine prayers and seruice then, was in the vulgar toung.MarginaliaDiuine seruice vsed in the vulgare tongue.

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And as the said Iustinian, & other Emperours in those dayes had the iurisdictiō and gouernement ouer spirituall matters & persons, the like examples also may be brought in of other kyngs, in other lādes, who had no lesse authoritie in their Realmes, then Emperours had in their Empire. As in Fraūce, ClodoueusMarginaliaClodoueus.the first Christened kyng at Orleans caused a Coūcell of 33. Byshops,MarginaliaConcilium Aureliense.where. 33. Canons were instituted cōcernyng the gouernemēt of the Church, within. 200. yeares after Christ. Ex primo Tomo Concil. Carolus Magnus,MarginaliaCarolus Magnus.beside his other lawes and edictes political, called v. Synodes, one at Mentz, the second at Rome, the third at Remes, the fourth at Cabilone, the fift at Arelate, where sundry rites & ordinaūces were geuen to the Clergy, about. 810. yeares after Christ. The same Carolus also decreed that onely the Canonicall bookes of Scripture should be read in the Church, & none other.MarginaliaCanonicall Scripture onely to be read in Churches.Which before also was decreed. an. 417. in the third generall Councel of Carthage.MarginaliaConc. Cartha. 3. cap. 47.Item he exhorteth and chargeth Byshops and Priests to preach the word, with a godly iniūction: Episcopi verò vt siue per se, siue per vicarios, pabulum verbi diuini sedulò populis annuncient. Quia vt ait beatus Gregorius: Iram contra se occulti iudicis excitat Sacerdos si sine prædicationis sonitu incedit. Et vt ipsi clerum sibi commissum in sobrietate & castitate nutriant. Superstitiones quas quibusdam in locis in exequijs mortuorum nōnulli faciunt, eradicent  

, that is: That bishops either by them selues, or their deputies shall shew forthe þ^e foode of Gods word to the people with all diligēce.MarginaliaBishops and Priests charged to preach with diligence.For as Gregory sayth, the Priest procureth against him the wrath of þ^e secret iudge, which goeth without the sound of preaching. And also that they bring vp their Clergy to thē cōmitted in sobernes & chastitie. The superstitiō which in certaine places is vsed of some, about the Funerals of the dead, let them exterminate & plucke vp by the rootes. &c.MarginaliaSuperstition in Funerals forbidden.

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Moreouer, instructing & informyng the sayd Byshops & Priestes in the office of preaching,MarginaliaEx Ansegiso Abbate, lib. 1. cap. 76.willeth thē, not to suffer any to fayne or preach to the people any new doctrine of their owne inuētion, & not agreing to the word of God, but that they them selues both will preach such thyngs as lead to eternall life, and also that they set vp other to do same, & ioyneth with all a godly exhortation. Ideo, dilectissimi, toto corde præparemus nos in scientia veritatis, & mox: vt diuina donante gratia verbum Dei currat & crescat, & multiplicetur, in profectum Ecclesiæ Dei sanctæ, & salutem animarū nostrarum, & laudem, & gloriam nominis Domini nostri Iesu Christi Pax prædicantibus, gratia obedientibus, gloria Domino nostr Iesu Christo, Amen  

. Furthermore, the said Carolus in his constitutions diuideth the goodes geuē to the Church so, that in þ^emore welthy places, two partes should go to the vse of the poore, þ^e third to the stipēd of the Clergy. Otherwise in poorer places an equall diuisiō to be made betwene the pouertie & the Clergy, vnles the gift had some speciall exception. Ex Ansegiso. lib. 1. cap. 80. And in the same booke a little after, cap. 83. the author declareth by the sayd Carolus to be decreed, that no Ecclesiasticall person or persons frō thenceforth should presume to take of any person, any such gift or donation, wherby þ^e childrē or kinfolkes of the sayd Donor should be defeited of their inheritance duly to them belongyng. Ludouicus Pius king of France, & after Emperor,MarginaliaLudouicus Pius.was sonne to the foresaid Charles who being ioined together with the said Charles his father in þ^e Empire, ordained also with his father sundry actes & obseruaunces touchyng the gouernement of the Church, as in þ^e author before alledged may appeare. As first, that no entry should be made into the Church by Symony:MarginaliaEx Ans. lib. 1. cap. 20.Agayne, that Byshops should be ordained by the free electiō of the Clergie & of the people, without all respect of person or reward, onely for the merite of life, and gift of heauenly wisedome.

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Also the sayd Kynges & Emperours forbad that any free mā or Citizen should enter the professiō of Monkery, without licence asked of the kyng before, & added a double cause wherfore. First, for that many not for meere deuotiō, but for idlenes and auoyding the kynges warres, do geue thē selues to Religiō: againe, for that many be craftely circumuēted & deluded by subtile couetous persons, seekyng to get frō them that which they haue. Lib. 1. cap. 114. ibidem. Itē that no young childrē or boyes should be shauē or enter any profession, without the will of their Parētes. And no young maydens should take the veale or profession of a

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