eive and believe the same, as he understandeth them to
agree with the Scriptures.

Besides these, there is no other kind of judgment which God hath allowed
to men in matters of faith, which being first observed, we say next,
concerning the part of princes, that when questions and controversies of
faith are tossed in the church, that which pertaineth to them is, to
convocate a council for the decision of the matter, civilly to moderate
the same, by causing such an orderly and peaceable proceeding as is alike
necessary in every grave assembly, whether of the church or of the
commonwealth; and, finally, by their coactive temporal power to urge and
procure that the decrees of the council be received, and the faith therein
contained professed, by their subjects.

But neither may they, by their own authority and without a council, decide
any controverted matter of faith, nor yet having convocated a council, may
they take upon them to command, rule, order, and dispose the disputes and
deliberations according to their arbitrement; nor, lastly, may they, by
virtue of their regal dignity, claim any power to examine the decrees
concluded in the council, otherwise than by the judgment of private
discretion which is common to every Christian.

First, I say, they may not by themselves presume, publicly and judicially,
to decide and define any matter of faith, which is questioned in the
church; but this definition they ought to remit unto a lawful and free
council. Ambrose would not come to the court to be questioned and judged
by the emperor Valentinian in a matter of faith, whenever he heard that
emperors judged bishops in matters of faith, seeing, if that were granted,
it would follow that laymen should dispute and debate matters, and bishops
hear, yea, that bishops should learn of laymen.

The true ground of which refusal (clear enough in itself) is darkened by
Dr Field,(1059) who allegeth, 1. That the thing which Valentinian took on
him was, to judge of a thing already resolved in a general council called
by Constantine, as if it had been free, and not yet judged of at all. 2.
That Valentinian was known to be partial; that he was but a novice; and
the other judges which he meant to associate himself suspected; but
howsoever these circumstances might serve the more to justify Ambrose's
not compearing to be judged in a matter of faith by Valentinian, yet the
Doctor toucheth not that which is most considerable, namely, the reason