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Sciunt quis illis dederit imperium, sciunt qui homines, qui & animas sentiunt, eum Deum esse solum, in cuius solius potestate sunt, a quo sunt secūdi, post quem primi ante omnes, & super omnes Deos. We so honour and reuerence the Emperour in suche wyse, as is lawful to vs and expedient to him, that is to say: as a man next and the seconde to God, of whome is deriued al the power he hath, but yet inferiour to God alone, for so is it his pleasue to haue it. For thus is he greater then all men, whyle he is inferiour but to God alonly. And the sayd Tertullianus in his booke 

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The bishops here refer to Tertullian's treatise entitled Apologeticus (which can be found in Patrologiae cursus completus: series Latina, 221 vols., ed. by J P Migne (Paris, 1844-1903), i, pp.257-536]. The argument comes in the middle of the treatise [see, p.441 (ca.30)].

Apologeticall, speaking of Emperours: Thei know who hathe geuen to them their gouernemente, they know what mē they be them selfes, and vnderstanding they haue of mans soules, but so that they perceaue that God is he alone, vnder whose only power they be, and take them selfe as second to God, after whome they be the chief before other, and aboue all the goddes: Theophylactus 
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The bishops are referring to Theophylactus Lecapenus, who was Patriarch of Constantinople in the mid-10th century. The quote is taken from his treatise, Chronographia. [For which, see Patrologiae cursus completus: series Graeca, 161 vols., ed. by J P Migne (Paris, 1857-1866). cviii, pp.1038-1164]. The quote, which carries on below, can be found late in the treatise at pp.1134-5.

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ad Romanos super illud: MarginaliaRom. xiii. Omnis anima potestatibus sublimioribus subdita sit. Ait. Appostolum hic vniuersos erudire, siue sacerdos sit ille siue monachus, siue Apostolus, vt se principibus subdat.

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Let euery soul 

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Distillation of the message of Romans 13.1-7.

be subiect to the higher powers. Hoc est, Estiam si Apostolus sis, etiā si Euāgelista, etiā si Propheta, aut quisquis postremo fueris: Non enim subuertit pietatē hæc subiectio. Et nō simpliciter, pareat inquit sed svbdita sit That is. Although thou art an Apostle, althoughe an Euangeliste, although a Prophet, or what soeuer thou art, be subiect, for for this subiection ouerthroweth no godlines. And he sayth not only, let him obey, but let him be subiect. And if the Apostles be subiect to princes, much more al byshops and patriarches, yea the byshops of Rome & al other. And it is written in the Cronicles: 
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These quotes are I Chronicles 28.11-13; II Chronicles 19.8, 31.2, 34.3-7. Foxe refers to these under their Greek title, Paralipomenon.

Dixit Dauid Salomoni: Marginalia1. Par. 18. Ecce diuisiones sacerdotum & Leuitarum in omne ministerium domus domini, assistent tibi & parati erunt. Et: Marginalia1. Par. 16.Dauid constituit principem ad confitendum domino, Asaph & fratres eius. Marginalia2. Par. 19. Et Constituit Iosaphat in Ierusalem Leuitas & sacerdotes & principes familiarum ex Israel, vt Iudicium & causam domini, iudicarent habitatoribus eius, præcepit que eis dicens. Sic ageris in timore domini, fide liter & corde perfecto &c Dauid saith to Salomō: Behold, the priestes and Leuites deuided in cōpanies do al maner of seruice that perteineth to the house, shall assiste thee and be ready. And in the xvj. Chapter 
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I Chronicles 16.7.

, Marginalia1. Par. 16. Dauid did appoynt chiefly to thanke the Lord, Asaph and his brethren &c. And Iosaphat the kyng 
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This refers to Jehoshaphat, king of Judah (873-49BC), who is mentioned at II Chronicles 17.7-9.

, did constitute Leuites and priestes, and the auncient heades of Israel, that they should iudge the iudgement, and the causes of the Lorde, towardes all the inhabitauntes of the earth. And he charged them saiyng: This shall ye do in the feare of the Lorde, faythfully, and in a perfect heart. Rex constituit turmas sacerdotales 
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Commentary from the book of Ezekiel.

& Leuiticas, vnumquemque in officio suo. Et sequitur. Ezechias præcepit populo vt darent partes sacerdotibus, qui dedit consequenter decimas. Et sequitur quod ad regem cum Azarii sacerdote pertinet omnis dispensatio domus domini, & eorum qui ad eam attinent. Et in fine
: Fecit ergo Ezechias vniuersa que diximus in omni Iuda, operatusque est bonum & rectum & verum coram domino deo suo in vniuersa cultura ministerii domus domini, iuxta legē & cæremonias, volens requirere deum suum in toto corde suo, fecitque & prosperatus est. Iosias quoque constituit sacerdotes in officiis suis, mandauitque plurima &c. Furthermore Ezechias did appoint the priestes & the Leuites in their order to wayte by course, euery man accordyng to his office, whether priest or Leuyte, for the burnt offerynges, and peace offerynges,and to minister and to thanke, and to praye in the gates of the lodge of the Lorde. And Ezechias gaue cōmaundement to the people dwellyng in Hierusalem, that they should geue their portions to the priestes and Leuites, that they myght attende on the lawe of the Lorde. And that by the precept of Ezechias the kyng, and of Azarias the Byshop of the house of the Lorde, all thynges were done, to whome pertayned all the dispensation of the house of the Lorde. And in the ende is it sayde. Ezechias dyd all those thynges in all Iurie, he wroughte that whiche was good, ryght and true before hys Lorde God, in all the furniture of the ministerie of the house of the Lorde, accordynge to the lawe and ceremonies, desyrous to seeke hys Lorde God withall his heart, as he dyd, and prospered therein. Iosias also 
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This refers to King Josias, who reigned in Judah between 639-08BC. His reign is discussed in largely parallel accounts found in II Kings 22-3 and II Chronicles 34-5.

dyd ordeyne Priestes in their offices, and commaunded many thynges. By all whiche it may appeare, that Christiane kynges be Soueraygnes ouer the Pryestes, as ouer all other theyr subiectes, and may commaunde the Priestes to doo their offices, aswell as they doo others: And ought by theyr Supreame offyce, to see that all men of all degrees doo theyr duties, whereunto they bee called, eyther by God, or by the king. And those kynges that so doo, chieflye doo execute well their office. So that the kynges 
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This is the argument at Public Records Office, State Papers 1/113, fol.10r] which begins the final sections of the bishops arguments, looking at the temporal and spiritual spheres as distinct but interconnected societies.

hyghnes takyng vpon him as supreame head of the church of Englande, to see that as well spyrituall men as temporall doo their duties, dothe neyther make innoucation in the churche, nor yet trouble the ordre thereof: But dothe as the chiefe and the best of the kynges of Israell dyd, and as all good Christian kynges oughte to doo. Whiche office good Christian Emperours alwayes toke vpon them, in callyng the vniuersall counsayles of all countreys in one place, & at one tyme to assemble, to the entent, all heresyes troublyng the churche, myght be there extyrped: callyng and commaundyng aswell the Byshop of Rome, as other Patriarches and al Prymates, as well of the East, as of the West: of the South, and of the Northe, to come to the sayde Counceiles. As Martianus the Emperour dyd in callyng the great councel of Calcedon: 
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The council of Chalcedon was summoned in 451.

one of the foure chiefe and fyrste generall councelles, commaundyng Leo, then byshoppe of Rome, to come thereto. And albeit Leo neyther lyked the tyme, whiche he woulde for a season should haue bene differred: nor yet the place whiche he woulde haue hadde in Italie, where the Emperour by his owne commaundement had called it to Calchis in Asia, yet he aunswered the Emperoure, that he would gladly obey his commaundement, and sent thether his agentes to appeare there for hym. as doth appeare in the Epistles of Leo 
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There appears to be some confusion here. Although there were a series of epistles exchanged between Leo and Marcianus (and Pulcheria), these are numbers 77, 78, 83, 89 and 94 (to Marcianus) and numbers 45 and 84 (to Pulcheria) and not the numbers assigned by the bishops. Leo finds the summoning inconvenient in letter 83. [For the epistles, see 'Leo the Great: Letters, Sermons; Gregory the Great: Pastoral Rule, etc.', in Nicene and Post Nicene Fathers, second series, 14 vols., ed. by Henry R Percival (New York, 1890-1900), xii.

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to Martiane thē the Emperour, xlj. xlvij. xlviij. and in the. xlix. Epistle to Pulcheria Empresse. MarginaliaEpist. 18. And lykewyse desyreth Theodosius the Emperoure to commaunde a councell of Byshoppes to bee called in Italy, for takyng awaye suche contencions and troubles, as at that tyme troubled the quietnes of the churches. And in many mo Epistles of the same Leo, it dooth manyfestlye appeare that the Emperours alwayes assembled generall councelles by their commaundemēts. MarginaliaActione. 4. And in the syxt Councell generall 
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The sixth great general council of the Church was the 3rd Council of Constantinople (680-1), under Pope Agatho and Emperor Constantine Pogonatus (wherein the two distinct natures of Christ was agreed).

, it appeareth very playnely, that at that tyme the Bishoppes

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