Magdeburgenses as in place conuenient I haue shewed which also in no time or Age sence Princes were first christened in no land or CouÌ„trie in no Councel General or National was euer witnessed practised or allowed last of al which directly fighteth with Christes Commission geuen to the Apostles and their Successours in the Gospell and standeth direct coÌ„trary to an Article of our Crede if such Supreme Gouuernement I say may be laweful and good then is the Othe lawefull and may with good Conscience be taken But if these be suche Absurdities as euery maÌ„ of any meane consideration seeth and abhorreth then may not the Othe of any man that hath a Conscience be taken neither can this Supreme Gouernement be possibly defended for good and laweful That al these Absurdites and many yet more which to auoide prolixitie I here omitte do hereof depende this Reply gentle Reader abundantly proueth The Primacy of the Bishop of Rome againste the which the Othe directly tendeth as M. Horne auoucheth is euidently here proued not only in our dere Countrie of Englande as well before the Conquest as sythens but also in all other Christened Countres not only of all the West Churche as of Italy Spaine Fraunce Germany and the reste but of the East Churche also yea amonge the Aethyopians and Armenians And that by the witnesses of such Authours as M. Horne him selfe hath builded his proufes vpon for the contrary The practise of the .8 first General Councelles and of many National Councelles beside in Spaine Fraunce and Germanye hath pronounced euidently for the Popes and Bishoppes Supremacy and nothing for the Princes in matters Ecclesiasticall It is now thy parte ChristeÌ„ Reader not to shutte thy eyes against the Truthe so clerely shining before thy face Againste the which Truthe bicause M. Hornes whole Answer is but as it were a Vayne Blaste the Confutation of that Answer to auoide confusion of Replies whereof so many and diuers haue of late come forthe I haue termed for distinctioÌ„ sake a Counterblaste And nowe gentle Reader most earnestly I beseche thee of all other Articles that be this day ouer all ChristendoÌ„ controuersious through the great temerite of selfe willed heretiks raised vp most diligently to labour and trauaile in this of the Supremacy As being suche that to say the Truthe in effecte al other depende vpon Of Protestantes some be Lutherans some Zwinglians some Anabaptistes some Trinitaries and some be of other sectes But as they all being otherwise at mutuall and mortall enemitie emonge themselues conspire againste the Primacy of the See Apostolike so a good Resolution ones had in this pointe staieth and setleth the Conscience as with a sure and stronge Anker from the insurgies and tempestes of the foresaide rablemeÌ„t and of all other sectes and schismes Contrary wise they that be ones circumuented and deceaued in this Article are caried and tossed with the raging whaues and flouddes of euery errour and heresy without staie or settling euen in their owne errours I reporte me to the Grecians who forsaking the vnitie of the Romaine Churche and being first Arrians defying the Pope as it may appeare by the letters of Eusebius the greate Arrian and his felowes to Iulius then Pope fell after to be Macedonians Nestorians Eutychians Monothelites Iconomaches with diuers other greate Heresies eche Heresy breeding great numbers of sectes and all conspiring against the See Apostolike vntil at the last proceding from heresy to heresie diuers RecoÌ„ciliations with the Romaine See comming betwene which staied a longe time Gods highe vengeaunce that ensewed they fel to Turkish Captiuitie in which ô lamentable case they remayne to this day I reporte me to the Africans who falling from the vnitie of the Romaine See first in the Donatistes despising the Iudgemente of Pope Melchiades in the very first springe of their heresy where then it might haue bene stopped if they had geuen eare to their chiefe Pastour then falling to be Pelagians and soone after Arrians by the conqueste of the Wandalles became in time Infidelles as to this daie they continue I reporte me laste of all to these Heresies of the Northe the Bohemians fyrste and nowe Luther and his scholers Whiche wythin fewe yeares their Maister yet liuing and flourisshing wente so farre from hym that he pronounced them in open writyng Heretiques and Archeheretiques And yet they nowe I meane the Sacramentaries whome Luther so defyed beare the greatest swaye of all other sectes What the ende of these Heresies wyll be except we abandonne them in tyme Hungarie and Lifelande maye be a lesson vnto vs whiche by Luthers heresye are bothe fallen awaye as from the Romaine Churche so from the Romaine Empire the one into the Turkes handes the other into the Moscouites But to leaue forayne Countres for triall what it is to separat our selues from the See Apostolike our owne domesticall affayres maye serue vs for a sufficient example At what time kinge Henry the 8. first banisshed the Popes Authoritie out of Englande as the kinge and the Parliament thought though erroneously that this doing imported no schisme nor heresy so they thought likewise in suche sorte to prouide that the people shoulde not fall into the other errours of the newe Lutheran or Sacramentary religion which then the kinge and the Parliament no lesse abhorred then they did Turkery But what was the issewe all the worlde knoweth and England the more pitie greuously feeleth For immediatly bookes came so thicke abrode as well of the Lutheran as of the Zwinglian secte and the people fell so fast to a contentation and liking with them that the king was fayne to make diuers streight lawes and Actes of Parliament for the repressing of heresy yea and to forbidde the common people the reading of the Bible And he sate in his owne person in iudgement vpon Lamberte the Sacramentary Neither the Lutherans and Zwinglians onely swarmed in the realme but the Anabaptistes also twelue of the sayed Anabaptistes being burned aboute one tyme. Nowe thoughe king Henrye altered no matter of fayth sauing this Primacie onely but kepte constantlye the Catholike fayth otherwise and though suppressing the Abbeys he would not suffer religiouse men that had vowed chastitye to marie yet after hys death and in the minoritye of hys sonne kinge Edwarde all the lawes that he had made towching matters of religion sauing against the supremacie were repelled and abolisshed And a new religion was through out the realme set forthe To the which though the Religion nowe vsed be much conformable yet is there in many thinges muche diuersitâ—e As among other for the mariage of Priestes for the which they had some colour in king Edwardes daies by Acte of Parliament Nowe they haue both the Church lawe and the lawe of the Realme against them and which more is the verie lawe of God that saieth Vouete reddite Make your vowe and perfourme it And S. Paule saieth Habentes
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
a thīg most probable For ye make the very same resolutions to hym euen in this your answere also For doe ye not expressely say a fewe leaues before that princes neither do nor may claime to preache the word of God to minister the Sacramentes or to bynde and lose Do ye not say that this is a spirituall gouernement and rule belonging onely to the bishops and Church rulers Do ye not confesse within 4. leaues followinge the lyke And that Bisshoppes haue the spirituall Iurisdistion ouer theire flocke by the expresse worde of God and that thereby Princes haue not all maner of spiritual gouerment Is not this agreable to the resolutiōs that M. Fekenham saith he receyued at your handes Again M. Fenkenham addeth that in your said resolutions ye saye that the authority to excommunicate is not properly perteyning to Princes but apperteyneth to the whole cōgregation aswell as to them Doe ye not confesse I pray you the same twise in your answere immediatly following after this Why say you then that these resolutiōs are feyned by M. Fekenham Why should any man thinke that M. Fekēham should falsly charge you with these resolutiōs in priuat conference that your self in your own book doe so plainly and openly auouche Why should not men thinke also such other things as ye here charge M. Fekenham withall to be vntrue seing that ye doe so falsly accuse M. Feken for framing resolutions in your name that are your own in very dede Or why should any man trust you in these greate and weighty matters which ye hādle that ye speake ye cā not tel what bursting out into such open and fowle contradictions as yt would astone any wise man to consider them attributing to the Quenes Maie the supremacy in al spiritual causes or things without exception and yet your self excepting diuerse things spiritual and geuing the supremacy of them to the cleargy I woulde fayne know of you that so lately ruffled so freshly with your oppositiō contrary relatyue priuatiue and disparatyue and with your propositions contrary subcontrary subalterne and cōtradictory yf a man man may fynd a more fowle contradiction thē this I now laye before you out of your own booke You say first fol. 104. b. in fine When I adde this supremacy to be in all spiritual causes or things I shewe an vniuersall comprehensiō without exception For yf ye except or take away any thing it is not all Hereof ariseth this vniuersal affirmatiue Al spiritual causes without exceptiō are vnder the supreme Gouuerment of Princes Item you say fol 96. b. To feede the Church with Gods worde to minister Christes Sacramētes and to bind and lose fol. 97. a. Kings Queenes ād Princes may not neither doe clayme or take vpon thē this kind of spiritual gouernement and rule or any part thereof c. Hereof ariseth this particular negatiue Some spiritual causes are not vnder the Supreme Gouernement of Princes Now let vs cōsider in what kind of opposition these your two propositions do repugne Thus stande the oppositions All spirituall causes without exceptiō are vnder the Supreme Gouernemēt of Prīces Contrary No spiritual causes at all are vnder the Supreme gouerment of Princes Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some spiritual causes are vnder the Supreme gouerment of Princes Subcontrary Some spiritual causes are not vnder the supreme gouernement of Princes By this it appereth that your two propositions do stāde in the extremest kind of al oppositions which is Contradiction And though this be a poore sely and an insufficient shifte to make such resolutions yet is it the beste ye may nowe fynde to qualifie and mitigate the general words of the statute Which in dede are so general and peremptorie that they may in no wise be borne without some qualification Which is nowe so notoriouse that there is a qualification made in the Quenes Maie iniunctions that men should not take the general clause so largely as to collect thereby that the Kings or Quenes of our realm may challēge authority ād power of ministerie in the diuine offices in the Church Which doth agree with your resolutions and therefore there is no cause in the worlde why ye should deny them to be yours and say that they be falsly and slaunderouslye fayned vpō you by M. Fekēhā vttering his owne peuish cauillatiōs as ye say vnder the name of your resolutiōs Nowe though this be a necessary interpretatiō and moderatiō yet this doth not take away the scruple that remaineth staying M. Fekenhā and other to in taking the said othe for that this interpretatiō is not made by acte of parliament as the statute was Neither doth the Acte or Statute referre it self to any such Iniunctions to be made for the qualificatiō or restrayning of any thinge in the Acte or in any braunche thereof cōtayned no more then it doth to M. Horns book Neither hath any Iniūction by the lawe of our Realme any force to restrain weakē or mollifie the rigour or generality of an Acte of parliamēt And in case it had yet ther remain many other as great scruples Namely that swearing to all causes the prīcipal causes are excepted and so he that sweareth forsweareth and beside that al ecclesiastical authority aswel of the sea of Rome as of al general coūcels is euidētly abolisshed by the said statut And in as much as general Coūcels do beare ād represent the parson of the whole Church wherof the Pope is head no Christiā mā ought to receyue such othe imploying the denial of the authority of the Pope the head and of the whole body of the Churche beside The .162 Diuision pag. 104. b. M. Fekenham Hereunto I did make this obiection following These woordes of the first part of the othe I.A.B. doe vtterly testifie and declare in my conscience that the Q. Highnes is the only supreme gouernour of this Realme as well in all Spiritual or Ecclesiasticall thinges or causes as Temporal besides the particulars expressed in your L. interpretation made thereof they doe by expresse woordes of the acte geue vnto the Queenes highnes al maner of iurisdictions priuileges and preeminences in any wise touchinge and concerninge any Spirituall or Ecclesiasticall iurisdiction within the Realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bisshops therof to be exercised ouer their flocks and cures without her highnes Special commission to be graunted thereunto They hauing by the expresse worde of God commission of Spiritual gouernement ouer them Commission to lose and bind their sinnes Commission to shut and open the gates of heauen to them Commission to geue vnto them the holy ghost by the imposition of their handes And they hauing by the expresse woorde of God such a daungerous cure and charge ouer their soules that God hath threatned to require the bloud of such as shall perishe at their handes Notwithstanding these and many such other like cōmissions graunted vnto
warne thee of gentle Reader to th entent that if hereafter the foresaid Copies come forth in printe as this very yere Neubrigensis did and that the printed Copies haue more or lesse then we reporte out of the writen Copies thou may not suspect any falshood or forgery in vs but vnderstanding the case as we haue saied maiest take our dealing to be as it is true and sincere I herefore hauing conferred the printed Neubrigensis with the writen Copie and finding some difference as ofte as that which I alleage out of Neubrigensis is in the printed Copie so ofte I haue noted in the Margent the booke and Chapter of that Copie And when that I alleage is in the writen not printed Copie I note in the Margent Neubrig M.S. for Manuscriptus Againe in quoting the leaues of the Tomes of Councells I haue alwaies in maner folowed the former Copies printed at Collen in three Tomes Anno. 1551. Only towarde the ende of this booke I haue folowed the last edition of this present yere quoting the leaues according to that Edition and then for perspicuites sake I hau◠added in the Margent Edit Postr Vale. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN ANSVVERE TO THE PREFACE THE PREFACE OF M. HORNE It is novve an vvhole yeare past since I heard of a book secretly scattered abroad by M. Fekenham emong his friends And in Aprill last I came by a Copie therof Vvhen I had read the booke and perceiued both the matter and the maner of the mans doings therin I savv his proofes so slender and his maner of dealing so shameles that I stood in doubt vvhat to do vvhether to discouer the man by vvriting or to shake him of vvith silence If I had not seene a further meaning in his setting forth and publishing the book .1 thē he durst plainely vtter or then his cunning could by any meanes ansvveare vnto or then that I vvith a good conscience mought haue neglected I vvoulde haue past it ouer vvith silence as a peece of vvoorke not vvorthy of ansvvere But seing the .2 chiefe end and principal purpose intēded as may be iustly gathered in publishing the booke vvas to ingrafte in the mindes of the subiectes a misliking of the Queenes Maiestie as though shee vsurped a povver and authoritie in Ecclesiasticall matters vvhereto shee hath no right to slaunder the vvhole Realme as though it vvere stranged and directly against the Catholike Churche renouncing and refusing to haue Communion therevvith And vnder my name to deface the mynisters of Christes Churche I could not choose oneles I vvould vvilfully neglect my duety to her Maiestie shevv my selfe ouermuche vnkinde vnto my natiue Countrie and altogeather become careles of the Churche Mynisterie but take penne in hand and shape him a ful and plaine ansvvere vvithout any curiositie T. Stapleton IT is to be knowen gentle Reader as I assuredly vnderstand that the Reuerent Father my L. Abbat of Westmynster M. Fekenham being prisoner in the Tower and supposing that the othe of the supremacie then passed in the Parliament holden at Westmynster in the fifte yere of the Queenes Maiesties raigne should foorth with as it was probable be tendred him and others gathered as it were in a shedule certain reasons and causes why he thought he could not with safe conscience receiue the said othe Minding to offer the said shedule to the Commissioners if any came The saied shedule M. Fekenham deliuered to M. Horne at Walthā a manour place of the Bishop of Winchester in Hamshier he being at that time there the said M. Horns prisoner by the committie of the Queene her highnes honourable Councel and that vpon this occasion In M. Fekenhams abode at Waltham there was daylie conference in matters of Religion namely of the principall pointes of this Treatise betwene him and M. Horne as him selfe confesseth In the which space he required M. Fekenham sundry and diuers times that he woulde by writing open vnto him the staies of his conscience touchinge the othe of the Queenes highnes Supremacie being the whole matter and cause of his trouble with no smal promises that he should susteine no kinde of harme or iniurie therby And in fine if there came no furder fruit or benefitte therof vnto him the whole matter should be safly folded vppe and left in the same estate where they beganne Wherevpon M. Fekenham thinking verely all things by him promised to be as truely meant as spoken made deliueraunce to M. Horne of a small Treatise deuised by him before his comming foorth of the Tower entituled The Answere made by M. Iohn Fekenham Priest and Prisoner in the Tower to the Queenes highnes Commissioners touching the othe of the Supremacie With this declaration also made vnto the said Master Horne that vpon the passing of the said statute he thought to haue deliuered the said Treatise to the Commissioners if any came as the staie of his conscience concerning the refusall of the foresaid othe And forasmuche as they came not he being as before is said vrged and pressed by the said M. Horne to open vnto him by writing the causes forcing him to breathe and staie vpon the taking of the foresaid othe made deliuerance of the very same Treatise deuised in the Tower with the foresaid Title and declaration Which Treatise being afterwarde encreased as wel by M. Hornes Answers as by M. Fekenhams Replies thervnto made after his return back againe to the Tower he sent one copie to the right honorable the L. Erle of Lecester and one other to Syr William Cicil Knight and Secretarie vnto the Queenes highnes with the same title that the printed book conteineth both of them being deliuered by M. Lieutenant of the Tower This shedule or litle Treatise M. Horne calleth a booke ▪ yea and that made with the helpe of the rest that he might seme after two yeares and more to haue done a worthy and a notable acte in answering six poore leaues for thereabout in M. Hornes booke amounteth the quantitie of M. Fekenhams Treatise and to haue made a great conqueste vpon M. Fekenham and his fellowes woorthie for this great martiall prowes to be if al other thinges faile a Prelate of the Garter This his Treatise was he forced to deliuer to the right Honorables as before for his necessary purgation concerninge suche false accusations and slaunders as Maister Horne had made and raised vppon him as shall heereafter in more conueniente place be specified VVherefore this beeing done as ye haue heard so plainly so simply and vpon such cause sheweth that M. Fekenham had no such meaning as M. Horne here falsly surmiseth As one who hadde his principall and chiefe regard how to satisfie his owne and not other mennes consciences howe to saue him selfe from slaunders and vntrue accusations and not to woorke with other men by perswasion VVherefore this is an vntrue and a false surmise of M. Horne as are the other two here also in saying that M.
other that among other heresies recite some of those that you openly and your fellowes maintaine Yf ye will reiect the poore Catholiques S. Augustine and Epiphanius also yet I trust you will not be against your owne famouse Apologie whiche saith that Epiphanius nombreth fourscore Heresies of the which it is one for a man after the order of Priesthode to marie and S. Augustine a greater nomber and so concludeth you and the residue to be heretikes If ye wil denie ye mainteine any of those heresies your preachings your teachings and writings beare full and open testimony against you What then haue you to iustifie your cause You wil happely forsake and abandon S. Augustines authoritie withal the olde Canons and Councels and flye vnder the defence of your brickle bulwarke of Actes of Parliament O poore and sely helpe o miserable shift that our faith should hang vppon an acte of Parliamente contrary as wel to all actes of Parliament euer holden in Englande before as to the Canons and Fathers of the Catholike Churche A strange and a wonderfull matter to heare in a Christian common welth that matters of faith are Parliament cases That ciuill and prophane matters be conuerted into holie and Ecclesiasticall matters Yea and that woorse is that Laie men that are of the folde onely not shepheards at all and therefore bounde to learne of their Catholique Bisshoppes and Pastours may alter the whole Catholique Religion maugre the heades of all the Bishoppes and the whole Conuocation This is to trouble all things this is as it were to confounde togeather heauen and earth But yet let vs see the prouidence of God These men that relinquishing the Church would hang only vpoÌ„ a Parliament are quite forsaken yea euen there where they loked for their best helpe For I praye you what warrant is there by acte of Parliament to denie the Real presence of Christes bodie in the holie Eucharistia Is it not for anye Parliament as well heresie nowe as it was in Quene Maries King Henries or anye other Kinges dayes What can be shewed to the contrarie Doth not Luther your first Apostle and his schollers defie you therefore as detestable Heretiques Nowe concerning Transubstantiation and adoration is it not well knowen thinke you that in King Edwardes dayes there was a preaty legerdemaine played and a leafe putt in at the printing which was neuer proposed in the Parliamente What Parliamente haue your Preachers to denye free will and the necessitie of baptizing children Againe I pray you is there any Acte to confirme your vnlawful mariage Doth not in this point the Canonicall Lawe stande in force as well nowe as in King Henries daies And so doth it not followe that yee are no true Bishoppe Beside is it not notoriouse that yee and your Colleages were not ordeined no not according to the prescripte I wil not say of the Churche but euen of the verye statutes Howe then can yee challenge to your selfe the name of the Lord Bisshoppe of Winchester Whereof bothe the Municipall and Ecclesiasticall Lawe dothe woorthelye spoyle you Wherefore as I sayed let vs dashe out these wordes and then no reasonable man shall haue any great cause to quarell against the Title of M. Fekenhams Treatise The .2 Diuision M. Horne The booke by you deliuered vnto mee touching the Othe was writen in the Tovver of London as you your selfe confessed and the true title therof doth plainly testifie in the time of the ParliameÌ„t holden Anno quinto of the Q. Maiestie Ianua 12. at which time you litle thought to haue soiourned with me the winter follovving and much lesse meant to deliuer me the scruples and staies of your coÌ„science in writing to be resolued at my hands And although you would haue it seeme by that you haue published abroade that the cause why you wrot was to be resolued my hande yet the trueth is as you your selfe reported that you and your Tovver fellovves hearing that the Statute moued for the assuraunce of the Queenes royall povver would passe and be establissed did conceiue that immediately after the same Session Commissioners shoulde be sente vnto you to exact the Othe VVhereuppon you to be in some readines to withstande and refuse the duetie of a good subiecte .8 not without helpe of the reste as may be gathered deuised the matter conteyned in the booke committed the same to writing and purposed to haue deliuered it for your ansvvere touching the Othe of the Supremacy to the CoÌ„missioners if they had come This may appere by the Title of that booke that you first deliuered to me which is worde for worde as follovveth The answere made by M. Iohn Fekenham Priest and prisoner in the Tower to the Quenes highnes Commissioners touching the Oth of the Supremacie In this Title there is no mencion of scruples and stayes deliuered to the Bisshoppe of VVinchester but of aunsvveare to the Queenes Commissioners I am not once named in the â—itle ne yet in the looke deliuâ—â—â—â— to mee neither is there one worde as spoken to me although in the 〈…〉 abroad you turne all as spoken to me â—n your booke published aâ—e 〈…〉 kinds of speaches To the L. Bishop of VVinchestâ— VVhen youâ— L. shal be able c. I shall ioyne this issue vvith your L. c. But it is farre othervvise in your booke deliuered to me namely To the Queenes highnes coÌ„missioners VVhen ye the Queenes highnes coÌ„missioners shal be hable c. I shal ioine this issue vvith you that vvhen any one of you the Queenes hignes coÌ„missioners c. From October at what time you were sent to me vnto the end of Ianuarie there was daily conference betvvixt vs in matters of Religion but chiefly touching the foure pointes which you terme scruples and stayes of conscience and that by worde of mouth and not by any writing In all which points ye vvere .9 so ansvvered that ye had nothing to obiect but seemed resolued and in a maner fully satisfied VVhervpon I made aftervvard relation of .10 good meaning tovvards you to certain honorable persons of the good hope I had coÌ„ceiued of your conformity At whiche time a certaine friend of yours standing by and hearing what I had declared then to the honorable in your coÌ„medacion did shortly after .11 reporte the same vnto you which as it seemed you did so much mislike doubting that your confederates should vnderstand of your reuolt .12 which they euer feared hauing experience of your shrinking froÌ„ them at .13 VVestminster in the coÌ„ference there the first yere of the Q. Maiestie that after that time I founde you alvvaies much more repugnaÌ„t and coÌ„trary to that wherin ye before times seemed in maner throughly resolued And also to goe from that you before agreed vnto By reason vvhereof vvhen in debating betvvixt vs you vsinge manye shiftes amongst other did continuallie quarell in Sophistication of vvordes I did vvill you to
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
that the Bishops would not assemble onlesse th'Emperour would be there personally for feare of seditiō and tumult of Eutyches disciples It was therfore translated to Chalcedo being nigh to Constantinople that the Emperour might be there the more cōmodiously And so that which was done by the good Emperor to assure ād honour th'Eclesiastical authority ye turne it to the hinderance and derogation of it But in the supplicatiō of Eusebius which you haue put so at large in your booke it is a world to see how vntruly you haue dealt partly with nipping of sentences in the midst partly with false translation First you leaue out at the very begīning of the Bishops supplication wherin he shortly declareth the whole effect of his request saiyng The entēt and purpose of your clemency is to prouide for all your subiects and to helpe all that are iniuriously oppressed but especially such as beare the office of Priesthod By this beginning it appereth the Bishop requested onely the Emperours external and ciuill power for redresse and help against iniuries And because this should not so appere you thought good to leaue it quite out Againe in the processe where the sayed Bisshoppe saieth Prostrate we beseech your clemencie that ye will commaund Dioscorus to answere to the matters we shall obiect against him It fololoweth which you leaue out the euidences of his doinges against vs being read in this Councell by which words the bishop required the Councel to be his Iudge not the Emperor and least that shuld appere you leaue it out At the end where the latine hath perferre ad scientiam vestrae pietatis omnia quae geruntur you turne it to make relation of all thin-that are don to be iudged where you haue put in these words to be iudged of your own liyng liberality more then your latine hath and al to persuade that the bishoppe requested here the Emperoure to be the Iudge betweene Dioscorus and him Which if ye had put in the whole wordes of your Author would haue easely appeared nothing so but rather the contrarye as by the places by you omitted and nowe by me expressed the circumspect Reader may sone perceiue Thus like as your doctrine so is your manner of writing false vnperfect and vntrue Againe in all this tale Maister Horne though you tell vs at large howe the Emperoures Marcian and Valentinian sente their letters of Summons to all Bisshoppes commaunding them c. Yea adding threattes and punishmentes to those that refused to come at appointmente Yet you tell vs nothing that the Emperoure firste wrote vnto Pope Leo and obteined his consente and Authoritye And then that in his letters of Summones to al Bishops certified them expressely of the Popes pleasure and last of all that the Popes Legates required the Emperours to be presente personallye at the Councell or els they woulde not come there them selues All this yow lette passe In deede it maketh not for yow But it sheweth against yow and for vs very well and plainely that the supreme summon and citing of the bishops to that general Councel yea and the Emperours owne presence there proceded directlye and principally from the Pope and his Legats It declareth well the Popes supremacy in that affaire as we shal in many other moe pointes decypher vnto yow anon more at large Neyther doth the Emperour vse in his letters of Sūmon the wordes of commaundemente but saith Venire dignemini Vouchesafe ye to come And againe Adhortamur we exhort you to come This was the practise of Emperours as I haue noted before out of Cusanus by the way of exhortation to call Councels not by forceable cōmandement by threates and punishmēt as you vntruely report M. Horne The .48 Diuision pag. 31. b. The Emperour assigneth Iudges and 143. rulers in the Sinode about .24 of the chiefest of his Nobles and Senatours After al the Bishoppes and the Iudges vvere assembled in the councell house vvhiche vvas in S. Euphemies Church the Emperour Martianus vvith Pulcheria entreth in amongst them and maketh an Oration vnto the vvhole Councel to this effecte First he declareth vvhat zeale and care he hath for the maintenance and furtherance of true Religiō Then he shevveth that partely the vanitie partely the auarice of the teachers had caused the * discorde and errour in Religion He addeth the cause vvherefore he chardged them vvith this trauaile And last of all he .144 prescribeth a fourme after vvhich they must determine the matters in controuersy This done the Iudges sate doune in their places and the Bisshoppes arovve some on the right hand and others on the left hande And vvhan that Dioscorus vvas accused and the Iudges vvilled him to vse his lavvfull defence there began to be amōgst the Bisshops vvhote scholes vvanting some modesty vvherefore the Iudges at the first stayed them vvith milde vvordes VVilling them to auoide confusion but being earnest they ouershot the modesty of so graue men vvherefore the honourable Iudges and Senate of the Laity appointed by the Emperour did reproue them saying These popular acclamations neither becommeth Bisshoppes neither yet helpe the parties be ye quiet therefore and suffer all thinges to be rehersed and heard in order with quietnes VVhen the Iudges and Senate had duely examined the causes they gaue .145 sentence to depose Dioscorus and others So that this their iudgement semed good to the Emperour to whom they referred the whole matter The .13 Chapter Of the Chalcedon Councell and how the Emperour with his deputies dealed therin Stapleton WE are now in order come to the Coūcel of Chalcedo the actes whereof being very long and tedious the leaues in the great volume rising to the number of one hundred and more M. Horne hath here and there pried out good matter as he thinketh to depresse the Popes primacie withal Wherein he so handleth himselfe that he semeth to me for many causes neuer to haue read the acts but to haue taken things as they came to his handes ministred by his friends or by his Latine Maisters Ones this is sure that for some of his allegations a man may pore in the booke til his eies dasel againe and his head ake ere he shal find them and in such prolixitie of the matter when he hath found them and well weighed them a man would thinke that M. Horne had either lost his wits or els were him selfe a sleape when he wrote those arguments or els which is worst of al that he was past al shame and grace For as ye saw good Readers the Ephesine so shall ye now see the Councell of Chalcedo by no cleare candle or torche but all in a darke horne Wherein he playeth like a false wilie marchaunte that will not shewe his wares but in a darke shoppe But by Gods helpe I shall bring his naughty marchādise into the bright shining light that al men may openly at the eye see al the leudnes of it
we may be restored to our bisshoply dignity againe which yf we obtayne we shall for euer geue thanks to your holines In this session ye shal finde that it was no finall or resolutory sentence that the Senatours gaue against Dioscorus but a declaration of theire mynde and resolutiō the ful authority notwithstanding remayning in the Bishops to whom and not to the Senatorus God had geuen authority to geue such kind of sentēces Further now though I haue alredy sufficiētly shewed the insufficiēcy and feblenes of that your weake collection yet because ye haue so honorably adorned your margēt with no lesse thē 630. Fathers cōfessing your supremacye and al for that they cal thēperor the best and cheif phisition I wil be so bolde thowgh but a poore and a secōdary phisitiō to say somwhat more to your great and far fetched neither good theological nor good phisical argumente and to returne your wise phisical reason vpon your own head by the very same fathers and the very same place that your selfe alleage For euen in the same page it followeth that perchaunce Dioscorus might baue obtayned pardon of those his so great and excessiue enormities yf being as the case required throughlye poenitent he had sowght for a medicine at the handes of the Councel But because he endured in obstinacy he was cut away by deposition and excommunication from the Church as a rotten and pestiferouse member to saue and preserue the residewe of the bodie Beholde maister Horne the fathers are nowe the phisitions that might haue cured Dioscorus yf he had bene curable of his disease and notwithstanding he was the captayne of that myscheuouse cōuenticle at Ephesus he might yf he had sowght for it accordingly haue founde perchaunce fauour not at the Emperours but at the councels hands and neither bene deposed nor excommunicated Yea the Emperour Marciā him self cōfesseth that these fathers founde out a remedy for those nawghtie errours And howe I pray you Because they made a playne and an open determination what was to be obserued concerning fayth and religion Thus at the length your gay and fresh your mighty and notable note of .630 Fathers confessing your physical supremacy is not worth one pipte nutte In this session ye shal fynde that this most famous Councell did diligently enquire vpon matters of faith By whose authority M. Horne think you By the Emperours Naye But by the authoritye of the most blessed Leo as the Emperours Valentinian and Marciā themselues confesse I truste now also ye wil the better belieue these .630 Fathers saying to Dioscorus that they had the regular and ordinary authority against him What say yow nowe for your selfe and your fellowes Howe will ye maintaine the vnlawfull deposinge of the Catholike Bisshoppes and other in the realme by by your ciuill and parliament authoritie seing that the Emperours Valentiniā and Marcian write that those Bisshops can not by themperours lawe be condēned whom the ecclesiastical Coūcel cōmendeth for true religiō Many things else are to be saied out of this Session but I wil breake of and shortly ronne ouer the residewe noting this only for the .4 Session that it is there declared that Dioscorus was depriued and excōmunicated to by the Popes Legates and the Councel the Emperours deputies which in all other Sessions were present being then absent and without themperours or their knowledge Which geueth a checke mate to all your supremacy and to all your booke withall yea and that with a seely pawne of one only line This is so declared as I say in the fourth session but the sentēce passed against Dioscorus in the third sessiō Dioscorus not daring to shewe his face and requiring that themperours vicegerents might be there presente to whome answere was made that when matters of correctiō and reformation are in hande as these were for Dioscorus was not condemned for heresie and matters of fayth but for his disobedience against the pope the councel and the canons neither the Iudges nor any laye men owght to be presente Which answere M. Horne for all your heuing and sheuing against the ecclesiasticall reformation geueth an other paune mate also in one shorte sentence to a great parte of your boke and to al such ecclesiastical visitation as is geuen to the prynce by acte of parliament In the fyfte sessiō a litle variance fell among the Fathers for the framing of the final sentēce whervpon the Senatours said that if they did not agree a Councel should be kept in the west parties meaning at Rome The Bishops of Illyricum cried as I haue before shewed they that doe not agree lette them trudge to Rome In this session when they were all afterwards agreed the final and resolute sentence of the matter in controuersy with a denunciation of deposition and curse against suche as should repine agaīst it is pronoūced by the Bishops without any voice or cōsent of themperour or of his agēts In the sixt session was present Marcian themperour with the noble and vertuouse Empresse Pulcheria to whome Aetius the Archedeacō of Constantinople declared that nowe the discord lately rysen among the people in matters of faith was pacified by the holy Councell and then read to him their finall determination and sentence Vnto the which sentence were annexed the subscripions of all the Bishops And first of the Popes vicegerent after the fourme of these woordes I Bisshop Paschasine President of the Councell in the stead of my most blessed Lord and the Apostolical Pope of the vniuersal Church of the City of Rome Leo haue determined consented and subscribed Then followe the subscriptions of his two colleages one of them being no bishop after whō Anatolius the Patriarch of Constātinople and so other Patriarches and bisshops Marciā seing the full and vniforme cōsent of al these .630 bishops doth allowe and cōfirme their decree and strēgtheneth it with a ciuill and politicall punishmēt appointed against the trāsgressours And in this properly resteth the Princes office and authority in affaires ecclesiastical In the seuēth session it is declared that the election of Maximus bishop of Antioche was confirmed by Pope Leo. In the tenth Actiō it ys openly auouched quia missi Apostolici semper in Synodis prius loqui cōfirmare soliti sunt That the Popes legates were allwayes wonte in Councels to speake first and to confirme first In the twelueth Actiō the controuersy about the Bishop of Ephesus was ended by the Councel not by thēperours deputies as it hath ben shewed In the .16 and last Session yt is sayde that Rome euer had the primacye The whole councell sayeth to thēperour that God had prouided for thē an inuincible champion against all errours meaning of Pope Leo. In thys session a greate parte of the fathers thowghe contrarye to the Nicene decrees auaunced the patriarche of Constantinople to gratifie themperour making his chiefe abode there aboue the patriarchs of Alexandria Antiochia and Hierusalē But
Pastour sticke not to falsifie and missereporte the holy Councel seing by true dealing you caÌ„ proue nothing But it maketh perhaps for you that the Popes Legates cal the Emperour most benign Lord and affirme the Apostolike see of Rome to be subiecte to him But they do not I am assured adde in al spiritual matters And so are ye nothing the nere to your purpose and as the Popes Legats cal him Lorde so pope Agatho calleth him his sonne And that which the Legates said of the See Apostolike the same Pope Agatho in his letters saied of the City of Rome calling it seruilem Principatus sui vrbem A Cyty subiect to his gouernement And it may be well thought the Legates spake in no other sence then did their Lorde and Maister But as for such phrases S. Gregory spake as humbly and as basely to the Emperour Mauritius which Caluin also hath noted as euer any Pope before him or after him did to any whatsoeuer Emperour He called Mauritius his good Lorde and him selfe his vnworthy seruaunt But yet as I haue at large proued against M. Iewel he practised in Ecclesiastical causes an vniuersall Supremacy throughout all Christendome And nowe beside that I haue said in as much as the Popes .3 Legats two being priestes and one but a Deacon be as wel in the rehersall of the Bishops names as in the placing of the Bishops first named and do first speake in this action I thinke I may make thereof also a better collection for the Popes Primacy then you haue made against it Whereas you say the Emperour was president of the Councel I graunt you in that sense as I haue before declared and that is concerning thexternal order moderation and direction of things to be done and heard quietly and without parciality in the synode but not for any supremacy in geuing sentence against their wils as themperour him self euen now declared M. Horne The .85 Diuision Fol. 51 b. In the next session after the self same order obserued as in the first Paulus themperours Secretary began to put the Councel in remeÌ„braunce of the former daies proceding The Emperor commaundeth the Acts of the Chalcedon Councel to be brought foorth and redde At length vvhan a manifest place vvas alledged out of Leo the Pope the Emperour him self .263 disputed vvith Macarius on the vnderstanding therof The Secretary hauing offred the bookes of the fifte Councel the Emperour commaundeth the Notary to reade them The Notary began to reade and vvithin a vvhile the Popes Legats rising vp cried out this Booke of the fifte Synode is falsified and there alleaged a reason therof vvhervvith theÌ„mperor and the iudges being moued began to look more narrovvly to the book aÌ„d espying at the last that three quaternioÌ„s vvas thrust into the beginning theÌ„perour coÌ„maunded it should not be red Note here that the Popes Legats vvere but 264 the plaintify parties in this CouÌ„cel aÌ„d not the iudges therof the vvhich more plainly follovveth either parties stryuing vppon a like corrupt place The Emperour coÌ„maunded the Synod and the Iudges vvhich vvere LaymeÌ„ to peruse the Synodical boks and .265 to determine the matter vvhich they did George the Archebishop of Constantinople most humbly beseecheth the Emperour that he vvil cause the letters vvhich Agatho the Pope and his Synode sent vnto the Emperour to be redde ones againe the Emperour graunteth his request Stapleton In these two sessions ye can pyck no matter of any substance to helpe you withal no not of themperours disputation And God wotte this was but a sleight and a colde disputation to demaunde two things of Macarius and that by interrogation onely I trowe ye shal fynde but vj. or vij lynes before a better place for the popes supremacy wher yt is sayde that pope Leo his epistle was taken of the Chalcedon Councel as the foundation of the catholyke fayth being conformable to the confession of the blessed S. Peter the prince of the Apostles But you bidde vs note here that the popes legates were but the plaintife parties in this Councel and not the Iudges thereof Your reason is because they firste spake and accused the forgery committed in a copie of the fifte Councel If you had marked the practise of other CouÌ„cells before M. Horne you woulde not thoughe hyred thereto haue made this Note to your Reader For so is it in dede that the popes legates by the waie of prerogatiue in all Councells semperprius loqui confirmare soliti sunt were alwaies wont to speake first So did they in the Chalcedon Councel first speake against Dioscorus and remoued him from the benche where other bishops sate making him to sitte in the myddest where the defendantes place was And one of the popes Legates then so earnestly speakinge and requiringe to haue him remoued the Emperours deputies saied vnto him Si iudicis obtines personam non vt accusator dâ—bes prosequi If yowe beare the person of a Iudge you ought not to pleade as an Accuser In whiche wordes the Iudges did not inferre as M. Horne here doth that the Popes Legate was no Iudge bicause he accused as a party plaintife but rather bicause he was a Iudge bearinge the Popes person he wished him to forbeare accusing But the popes Legates as they were alwaies the Iudges to decree and subscribe before all other bishoppes against heresies so were they ready to accuse and betraye the Demeanours of Heretikes before all others For why As in the Chalcedon Councell it is writen Missi Apostolici semper in Synodis prius loqui confirmare soliti sunt The popes Legates were alwaies wonte to speake formest in Councels and to confirme before all others And by this the prerogatiue of the See Apostolike was expressed And as in the Chalcedon Councel the popes Legates were the first that spake againste Dioscorus and yet were also the first that gaue sentence againste him as I haue before proued so in this Councell as the popes Legates spake first against the false and forged euidences so thei were the first as we shal anon see that condemned the forgers thereof Macarius with his felowes And yet to speake properly the popes Legates neither here nor in the matter of Dioscorus were parties plaintifs For as there they onely required to haue the sentence of pope Leo executed touching Dioscorus his place in the Councell so here they only required the euidence to be tried suspecting it as forged as it was in dede founde to be And this they required not as plaintif parties but to haue executioÌ„ which execution was in the ordering of the Emperour or his deputies For looke what the chefe bishops or the whole Councel required that the Prince or his deputies the Iudges did see executed quietly and orderly Wherin coÌ„sisted their whole authoritie and trauayle as we haue before shewed out of Cusanus But to Iudge and determine belonged only to
a Romaine borne But to their great griefe he vvithin a vvhile vvas takē frō thē Stapleton M. Horne hath sone done with Nicolaus the first and is frō him leapē to Martinus the secōd Betwene which two were yet .ij. other Popes Adriā the secōd ād Iohn the .9 the time also of their regimēt being more thē twēty yeres and vnder whō especially vnder Nicolaus the first ād Adriā the second as great matters passed touchinge our present purpose as vnder any Popes els of many yeres before or after For vnder thys Nicolaus the firste and Adrian the second the .8 general Councell was kept at Constantinople vnder Basilius then Emperour in the East partes All which matter M. Horne being in other Councels both General and Nationall so diligent a chronicler hath vtterly drowned in silence And yet he might Iwys haue found as much apparent matter for his purpose there as in any other Councel hytherto mentioned For Basilius the Emperour called also this Councell as other Emperours before him dyd and M. Horne might haue furnished his booke with some ioyly talke of this Emperour also made to the bishops at the beginning of the Councell touching his care and endeuour about ecclesiasticall matters But there was a padde in the strawe I warrant you that made M. Horne agast and not so bold as ones to come nere it Ignorant thereof he coulde not be hauing sene Cusanus de Concordia Catholica out of whom he alleageth in this his booke a large place and that in the same booke ād but fiue chapters aboue the place wher Cusanus reherseth out of this viij Generall Councell diuerse and longe processes to shew of purpose how the Emperour Basilius dealed and demeaned him selfe in that Coūcel Ignorant therfore I say of this matter he could not be nor laye for his excuse that the Actes of this coūcel are not commonly set forthe in the former Tomes of the Councelles Except M. Horne alleage such bookes and chapters as he neuer sawe nor read and so vttereth his doctrine vpon heresaye and reporte of others Shortly therfore to touche this General Councel also seing that of all other in maner bothe generall and Nationall somewhat hath bene sayd ād seing now this Councel is also set forth in the last editiō of the Tomes I will in fewe wordes declare both the Popes Primacy in the East Church then to haue bene confessed and the Laye Princes Primacy in Ecclesiastical matters to haue ben none at all First wheras Michael the Emperour of the East partes a man geuē to al licentiousnes and ryot had thrust out the godly Bishop Ignatius from the See of Constantinople by the persuasion of Bardas whome for incest that bisshop had excommunicated and placed in his roome one of his Courtyars and otherwise an heretike Photius by name whome Pantaleon calleth Phocas other Photinus Nicolaus the first then Pope of Rome after legacies to and fro excommunicated Photius and Michael the Emperour for not restoring again Ignatius to his See There is extāt a most lerned and notable letter of this Nicolaus to Michael the Emperour where lernedly and copiously he discourseth what obedience and reuerence Catholik Emperours haue shewed to the Bisshops of Rome and howe none but heretikes and schismatikes haue disobeyed the same And whereas this Emperour Michael had as he saith Commaūded the Pope to sende his Legates to Constantinople aboute that matter a phrase which you M. Horn make very much of this Pope lernedly and trulye aunswereth him that Catholike and good Emperours were not wonte to commaunde their Bisshoppes and Pastours especially the Bisshoppes of the See Apostolike but with Reuerence exhorte and desire them to suche thinges as they required which he proueth by the examples of Honorius Valentinian and Marcian Iustinian Constantin the .4 and Constantin the fift in their letters to Bonifacius the first to Leo the first to Iohn the first to Donus and to Agatho Popes of Rome In al which their letters thei vse the words Petimus hortamur inuitamus rogamus we beseche we exhorte we inuite and desire you with all gentlenes and Reuerēce such as the Apostle cōmaūdeth al mē to shew to their Ouerseers that watche for their soules and shal geue accōpte for the same Also whereas this Emperour had by a Councell of his Bisshoppes banished and remoued Ignatius the Pope first sente his Legates to examine the matter a freshe and to referre to the Pope vnto whom the See of Constantinople of right appertayned wherein the Legates passing their Commission ouercome by flattery and ambition in the Courte of Constantinople confirmed Photius by their consent But the Pope not consenting thereto he cyted bothe Ignatius and Pontius to Rome as Iulius cyted Athanasius and Eusebius with his complices and required the Emperour Michael that by his good ayde and fauour they might appeare In the same letter also he declareth howe in dede amonge the Ethnikes the Emperour was also summus Pontifex the highe Bisshoppe But saith Nicolaus Cùm ad verum ventum est eundem regem atque pontificem vltra sibi nec Imperator iura pontificatus arripuit nec pontifex nomen Imperatorium vsurpauit When Christ the true King and bishop came then neither the Emperour tooke any more vpon him the high bisshops right or Authoritye neither the high bisshop vsurped any more the Imperial title After this by the example of Constantin the great calling the bishops Gods and not to be iudged of any man of Theodosius the younger charging his Lieutenant Candidianus in the Ephesine Councel not to medle with any matter or question of doctrine as hath before bene alleaged and of Maximus that blessed Martyr whom Constans the heretical Emperour nephew to Heraclius had put to death he proueth that thēperorus iudgement ouer bishops is not nor ought not to be of any force And therfore cōcludeth that Ignatius being deposed by the Emperial sentēce only was not at al deposed but remained as true bishop as before Thus dealed Nicolaus the first with Michael the Greek Emperor not vsurping any new authority to him self but following herein the examples of most holye and auncient Bisshoppes before him and requiring no more of the Emperour then his moste godlye and Noble progenitours other Catholike Emperours hadde done All this coulde haue no place in Maister Hornes chronicle either because he hadde not reade so farre or els because his sleightes woulde haue bene to grosse to haue picked hereof any coulourable matter for his imagined Supremacye Vnder Adrian the seconde nexte successour to this Nicolaus and vnder Basilius the Emperour nexte to Michael was holden at Constantinople aboute this matter of Ignatius and Photius principallye the .8 generall Councell by the accompte of the Latines In this Councell the Legates of Adrian Donatus and Stephen Bisshoppes and Marinus a Deacon were president as in all other generall Councelles before
to the Kinges .413 iudgement and Thomas by the Kinges commaundement was faine to come to Lanfrank to be sacred And aftervvard vvhen there grevve greater contention betvvixt these tvvayne about Churche matters the Bisshop of Rome remitted the matter to be determined before the Kinge and the Bisshops of Englande and so at VVindesour before Kinge VVilliam and the Cleargy the cause was treated Also an other cause vvas moued before the King of the misorder of Thurstan whome the King had made Abbot of Glastonbury by whose iudgement the Abbot was chaunged and tourned to his owne Abbay in Normandye but the Monkes .414 scattered aboute by the Kings hest After this the King bestowed many Bisshoprikes on his Chaplaines as London Norvviche Chester Couentry c. And ruled both temporalty and the spiritualty at his owne wil saithe Polychronicon He tooke noman fro the Pope in his lād he meaneth that the Kinge vvoulde suffer no Legate to enter into the lande from the Pope but he came and pleased him he suffred no Coūcel made in his own coūtrey without his own leaue Also he woulde nothing suffer in such a councel but as he woulde assent So .415 that in geuing or translating of spiritual promocions in geuing his assent to Councels and suffring nothing to passe vvithout his consent in hearing and determining Ecclesiasticall causes in restreining the Popes liberty vvithout his speciall licence and in ruling the spiritualty at his ovvn vvil King VVilliā shevveth plain that he .416 tooke him self for the supreame gouernour vvithin this Realm in al maner of causes so vvel Ecclesiastical as Temporall The .19 Chapter Of England before the Conqueste Of William the Conquerour Rufus his Sonne and Henry the first Kinges of Englande Stapleton GOod readers I do most hartely beseche you euen as ye tender either the truth or the saluation of your sowles to haue a good and a speciall regarde to M. Hornes narration nowe following For now at the length is M. Horn come frō his long and vnfruitfull wandering in Spaine Fraunce Italie Germany and other countries to our own natiue contrey Now where as the late doings in our Countre are suche as we haue sequestred our selues frō the common and vsuall obedience that all other contries concerning authority in matters ecclesiasticall euer gaue with a singular and peerlesse preeminence to the see of Rome and do yet sequester the more pittie our selues daylie more and more makinge none accompte of other good princes doings and presidents in this behalf and pretending partly in the acts of parliament partly in the newe englishe bokes and daylie sermons that this is no newe or straunge example in England to exclude the Pope from all maner spiritual iurisdiction to be exercised and practised there by hym yt behoued our protestants especiallie M. Horne in thys his boke that what so euer his proufes were for other countries yet for some conuenient prouf of the olde practise concerning his newe primacie in Englande to haue wrowght his matters so substancially that at least wise for our owne Countre he shulde haue browght forth good aūcient and autentique matter And wil ye nowe see the wise and euen dealinge of these protestant prelats Where they pynne vp all our proufes wythin vj. hundred yeares after Christ and what so euer we bring after theyr Iewell telleth vs ful merelie we come to late M. Horne in this matter of Supreamacie most weightie to the poore catholiks the deniyng thereof being more greauously punished by lawes then anie other matter nowe lying in controuersie betwene the catholyks and protestantes in Englande M. Horne I say for thys his owne country which as approued Chroniclers reporte and as him self after alleageth did first of al the Romā prouinces publiquely embrace Christes relligion for one thousand yeares standeth mute And belike thinking that William Conquerour had conquered aswell all the olde catholyke fayth in Englande as the Lande and people fansieth a duble conqueste one vppon the goods and bodies the other vppon the sowles and faythe of the Englishe men But what shall I nowe say to this noble and worthie Champion shall I dryue hym a litle backe with M. Iewels peremptory challenge and tel him that he commeth to late by almoste fyue hundred yeares Or shall I deale more freely and liberally with him then M. Iewell doth whith vs and bydde hym take the beste helpe he can for hym self Verely M. Horne had nede I did so And yet all will be to lytle for his purpose aswell for that after the conquest he hath no sufficient prouf for his pretensed supremacy as for that what prouf so euer he bringeth yt must yelde and geue place to the first thousand yeares whiche beare ful testimonie for the Popes primacie laufully practised in our realme before the conquest It were now a matter for to fyll a large volume withal to runne a longe by these thowsand yeares and to shewe what prouf we haue for the popes primacy before the conquest My answere woulde waxe to bigge and to prolixe yf I shoulde so doe But I will onelie putte the good reader in remembraunce of a matter or two I muste therefore pluck M. Horne backe from Williams conquest and desire him to remember an other and a better and more aunciente conqueste with al in Britannie then Williams was yea aboute ix hundred yeares before when this Ilelande of Britanie was firste delyuered from the tyrannicall yoke and miserable bondage of dyuelish idolatrie But by whom M. Horne Suerlie by pope Eleutherius to whome kinge Lucius sente letters desiringe hym that by his commaundement he mighte be christened Fugatius and Damià nus whose holy reliques are thought to be now in Wales and whose holy remembraunce churches there dedicated to God in their name doe to this day kepe and preserue as it were fresh and immortall sent to England by the sayed Eleutherius did most godly and wonderfully worke thys great conqueste If I should nowe aske M. Horne what Lucius meant to send so farre for instructours and teachers of the Christian fayth namely Fraunce beyng at hande where about thys tyme the Christian Churches were adorned wyth many learned Bishoppes and Martyrs though he woulde perchaunce seeke manie a pretye shyfte to shyfte awaye thys demaunde yet should he neuer make any good and sufficiente aunsweare vntyll he confessed the Popes primacye to be the verie cause to send so farre of The which the blessed Martyr of God and great learned Bishoppe of Lyons in Fraunce Ireneus writyng in the tyme of our firste Apostle Eleutherius doth confesse writyng That all Churches muste agree wyth the Churche of Rome for that the sayed Churche hath the greater principalitie and for that the traditions of the Apostles haue euer bene kept there In case nowe the pope had nothing to doe in matters ecclesiasticall within this Ileland in the tyme of the olde Britaines why did pope Celestinus appoint
not to be presumed without some euident signe thereof or els a tract of time to be instructed informed and taught that which we neuer lerned before M. Fekenham therefore ād al such as feare God who haue lerned in the ghospell to forsake father and mother wyfe and children goods and landes and al that in this worlde is dere for Christes sake that is for euery truth concerning Christian Religion such I say neither being inspired from God by soden reuelation neither by any of your preachings or writings being yet informed or instructed can not possibly though a thousand acts of parliament should commaund it declare in their conscience declare I say in their very conscience and hart thought that they beleue verely such supreme gouernement in the Prince as the act expresseth and intēdeth Mē may be perswaded to take the othe which is an externall fact by external respects of force feare or fraylty but perswaded to declare the othe in his conscience no man can be without an internall persuasion of hart and minde Cōtrary to this internall perswasion and consent whiche no power of Princes no force of acts no law or statut worldly can euer make who so euer declareth externallye by booke othe and worde of mouth that he so thinketh he incurreth manifestly the horrible crime of periurie ād that of double periurie which God wil neuer suffer vnreuēged without hartie repētance To this most strōg and inuincible reasō M. Horn answereth not a word but maketh his Reader beleue that M. Fekenham putteth a difference betwen testifiyng in cōscience and declaring in cōscience Which he doth not but thus Betwene testifiyng by boke othe and declaring in conscience he putteth a true difference as we haue said largely Now how well M. Horne hath pleaded to perswade M. Fekenhams conscience thou seest good Reader if thou haue diligētly read and cōferred his proufes and our confutation I doubt not but many Catholike men wil be perswaded in conscience at least neuer to take the othe whiche you so singularlie contrarie to all Christendome beside doe defende M. Fekenham And for the persuasion of my conscience in this matter I shall againe ioyne this issue with your L. That yf your L. or any other learned man of this whole Realme shal be able to proue that our Sauiour Christ in his Ghospel and Testament did committe the supreme gouernemēt of al spiritual and ecclesiastical causes in his Church not vnto his Apostles being Bishops and Priests but to Emperours and Empresses Kings and Quenes being for the whole time of Christes abode here vpō the earth Idolatours and Infideles and so continued for the space of .300 yeres after the assension of Christ Constantine the Emperour being the very first Christian Kinge that we reade of when your L. shal be hable to proue this either by sentence or halfe sentence woorde or halfe woorde of Christes Ghospel and last Testament Then I shal yelde in this seconde pointe and with moste humble thankes thinke my selfe well satisfied in conscience And when your L. shal be hable to proue that these woordes spoken of the Apostle Paule at Miletum vnto the Bishoppes of Ephesus Attendite vobis vniuerso gregi in quo posuit vos Spiritus Sanctus Episcopos regere Ecclesiā Dei quam acquisiuit sanguine suo Take hede therefore vnto your selues and vnto the whole flock of Christ wherof the holy Ghost hath appoincted or made you Bishops to gouerne and rule the Church of God whiche he hath purchased with his bloud VVhan your L. shal be hable to proue that these words do not make ful and perfect declaration that the holy Ghost had so appoincted al spiritual gouernment of Christes flocke vnto Bishops and Priestes But that kings Quenes or princes may haue some part of spiritual gouernmēt with them or rather take the supremacy and chiefe part of spiritual gouernmēt from them I shall then yeelde and thinke my self in conscience wel satisfied touching the saiyng of S. Paule M. Horne The .154 Diuision pag. 9 b. That our Sauiour Christe hath committed the Supreame gouernmēt in all Spirituall or Ecclesiasticall causes to the Magistrates and Princes is alreadie proued by perfect vvordes add vvhole .513 sentences of Christes Ghospell and last Testament and therfore if your staie hitherto hathe bene of conscience vnpersuaded through vvante of knovvledge and not of peruerse opinion mainteined vvith the vaine desire of glorie and reputation you must nedes yelde and be vvell satisfied in conscience You auouche this .514 Argument as inuincible The Emperours and Empresses Kings and Queenes vvere for the vvhole time of Christes aboade here vppon the earth idolatours and infidels and so continued by the space of .300 yeares after the Assention of Christe Constantinus the Emperour being the very first Christian King that vve reade of Ergo our Sauiour Christe did not committe the Supreme gouernemente in Spirituall or Ecclesiastical causes to Emperours Kings and Princes This Argument holdeth good neither in matter nor yet in fourme There vvas in the time of Christes abode here vppon earth if vve may beleue Eusebius and Nicephorus the Ecclesiastical historians a King in Edessa vvhose name vvas Agbarus This King beleued in Christ as Eusebius reporteth although as yet vveakelie In his Epistle vvhich he vvrote vnto Christe he saluteth Christ to be Iesus the good Sauiour he thinketh by the miraculouse vvorkes vvhich he hath heard done by Christ that he is either God him self or els Gods sonne and he offereth vnto Christ such fruits of thankefulnes as so yong and tender a faith might for the time bring forth And Christ in his rescript vnto Agbarus affirmeth that he vvas no infidel or idolatour saying Beatus es quòd in me credidisti cùm nō videris me Agbare thou art blessed because thou hast beleued in me whē thou hast not sene me Besides this your ovvn self haue affirmed oftētimes ād so doth your Popissh tales declare that the .iij. vvise mē that came forth of the East to vvorsship the nevv borne King of the Ievves vvere Kings and lie beried in the great doom at Collain as the Colonists make mē to beleue called yet amōgst the vulgar Papists the three Kings of Collain If there be any creditte to be geuen to the narration of Eusebius and Nicephorus touching Agbarus King of Edessa and to the cōmonly receiued opiniō of your Popissh church cōcerning the three Kings of Colain these foure vvere Kings in the time of Christes abode here in earth and yet not Idolatours nor infidels all the vvhole time of Christes aboade here but faithfull vvoorsshippers of Christe VVhereby the former parte of the matter in the Antecedent of your Argument is disproued Neither is that true vvhiche you put in the seconde parte that the Emperours and Kings continued Idolatours for the space of .300 yeares after Christes Assentiō For although for the most parte during that space they vvere such yet vvas there in that
history of venerable Bede Let any one of them al disproue the reasons there brought out of the Psalmes the prophets and of the Ghospel if he caÌ„ wherby it is clerly proued that that Church only which you cal papistry must be the true Church of Christ. I speake not this vpon any confidence of my owne doinges which I doe sincerely acknowleadge to be very simple and base but vpon the confidence of the cause which I doe assuredly knowe in this pointe to be so stronge that al the heretical assaultes you shal make against it shall neuer be able to shake it Thus of that Now wheras the Catholik Church requireth as M. Fek. sheweth a coÌ„munion of Saynts in one doctrine one fayth of Sacraments and other things the lack of this coÌ„munioÌ„ and participatioÌ„ of this one fayth doth bewray what your Church is which sore fayne would ye salue but with howe euideÌ„t and howe notorious a lye ye force not For what passiÌ„g aÌ„d shameful impudeÌ„cy is it for you to vaunt your self and your newe Ghospel to be at an attonement and agreemeÌ„t in religion seing that it is so euideÌ„t to al the world that the Lutherans and the Zuinglians be at the daggers poynte with their hot coÌ„tentioÌ„ in the sacrameÌ„tary matter If the Church nowe of England be Catholike then is the Saxonicall and Germanical Church hereticall As contrarywise if Luthers Church be catholik then is your Church heretical Howe can ye bragg as ye doe that you nowe agree and consent in the vnyte of this Catholyk fayth in necessary doctrine at home so much you say as neuer at any time more seinge that so late one of your owne protestant bishops in opeÌ„ parliameÌ„t stood against your boke of articles lately set forth as agreed vpoÌ„ in your coÌ„uocation And seing the sayd boke offâ—ed vp to be confirmed by parliament was reiected But what a perpetual shame is it to you M. Horn and all your holy brotherhood that yet to this howre the tragedy of your horrible dissension lasteth euen in the first foundation of your ragged Ghospell in these lowe Countries here of Brabant and Flaundres If you know not the case I will shortly certify you the newes In the towne of Antwerpe your brethren the Sacramentaries of Geneua had theire churches fairly built The Lutherans also had theire churches This was euident to the eye Our owne countremen the marchants ther can beare me witnesse Is this an agreement M. Horne that you must eche haue your Churches a parte your seuerall preachers your parted congregations that one muste be called the Martinistes Church of Martin Luther so called the other must be called the Caluinists Church of Caluin of Geneua But forth It came to the point in Antwerpe that the Caluinistes tooke armes against their Prince the .xiij. of Marche last being thursday A worthy monyment of their holy profession For wil you knowe the cause why Forsoth because the same daye in the forenoone certain of their brethern to the number of 200. and vpward were slayne in the fielde beside a number drowned in the ryuer and taken aliue nigh to Antwerpe by a power of the Lady Regent which said brethern with a great number more had made a profession which also for certain dayes they had put in practise to range aboute the Countrie and to ease al Churches and Churchmen of their goods mary yet of conscience not iniuring any laye man The quicke iustice done vpon such open robbers and theues the holy brethern of your sect not abyding foreseing that yf such pageants were longe played their partes were like to followe moued them immediatly as I said to take armes against their Prince in Antwerpe to require the kays of the gates the Churches of the Catholikes to be disposed at their pleasure the expulsion of al religious persons and priests c. All which things were graunted vnto them by the gouernor of the town vpon a dayes deliberation that al thinges might be done quietly And they thus for the space of .ij. nightes and one day ruled al the roste in Antwerpe What outrages in that small season they committed namely vpon the poore grey friers whose knowen vertues irked them most aboue al other orders I let passe The Saterday being the .x. of Marche in the morning wheÌ„ your brethern the SacrameÌ„taries M. Horn contynuing stil in Armes aÌ„d gapiÌ„g hourely for the satisfying of their gredy appetite thought presently to become Lordes of so riche a towne they sawe sodenly in Armes brauely and strongly appointed against them not only the Catholike marchaÌ„ts Italians Spanyardes Portugalles Burgunyons aÌ„d Antwerpians them selues but also they sawe M. Horne to their great greefe the very Martinistes or Lutherans betwene whom and you you pretend allwaies such agreement in Armes also against them And that morning lo M. Horne was the last ioyful houre that your SacrameÌ„tary brethern sawe in that towne For immediatly finding themselues to weake they were faine to yeld vp the attillery which vppon the soden two dayes before they had seasoned vpon and in stede of their beggarly and trayterous crie of which all Antwerpe before did ring in stede I say of Viue le Geus to crye full sore against their hartes Viue le Roy. God saue the kinge From that day forewarde your brethern went backewarde ValeÌ„cene the first and chief rebelling towne wythin ix dayes after was taken The preachers within xiiij dayes after that bothe Sacramentary and Lutheran haue voyded the towne yea the whole countre God be praised But this I tell you M. Horne that you may note howe the Lutheranes them selues stode in Armes against the Caluinistes Protestants against Protestants yea in the quarell of protestanticall prowes In like maner in the yere .1561 in Aprill the Senat of Francford being LutheraÌ„s banished out of their towne the renegat Caluinistes of Fraunce In the same yere the inhabitans of Breme being Caluinistes draue out the LutheraÌ„s If all this will not serue to proue a clere and playne dissensioÌ„ in matters of religioÌ„ against you theÌ„ behold an other argumeÌ„t inuincible M. Horne Your brethern the Sacramentaries in Antwerp haue published in print a ConfessioÌ„ of their false faith The Lutherans or Martinists haue printed also an other of theirs Both are coÌ„futed by the Catholike Doctors of this Vniuersity The first by FraÌ„ciscus Sonnius B. of Hartoghenbusch The other by Iudocus Tiletanus a learned professour of Diuinitie here The Lutherans pretend to be called by the Magistrates of Antwerp The Caluinists for lacke of such authority haue printed their ConfessioÌ„ CuÌ„ gratia priuilegio Altissimi With grace and priuilege of the highest And this lo was I trow a more Special Priuilege then M. Iewels was though he priÌ„ted his Replie to With Special Priuilege But such Priuileges of he highest euery rascal heretik can pretend no lesse then the Sacramentaries And this is a high Diuinitie the publishing wherof passeth al Princes Priuileges and must be set
saying that the expresse woordes of the Statute doe not geue to the Prince all maner of iurisdictions The Acte saith so expresselie in these wordes And that your Highnes c. shall haue ful power and authoritie by vertue of this Act c. to assigne name and authorise when and as often as c. And for suche and so long time as it shal please your Highnes c. suche persons c. as your Maiestie c. shal thinke meete to exercise vse occupie c. all maner of iurisdictions priuileges and praeeminences in any wise touching or concerning any Spirituall or Ecclesiasticall iurisdiction within these your Realmes c. and to visite refourme redresse order correct and amend all suche errours heresies schismes abuses offences contempts and enormities whatsoeuer which by any maner Spiritual or Ecclesiastical power authoritie or iurisdiction can or may lawfully be refourmed ordered redressed c. Here in these woordes you see M. Horne ful power and authoritie is geuen to the Prince to authorise any man at his or her pleasure to execute or exercise AL manner of IVRISDICTIONS in any wise concerning any SPIRITVAL IVRISDICTION Item to redresse and correct all enormities whatsoeuer which by any maner Spiritual or Ecclesiastical power AVTHORITIE or iurisdiction can or may lawfully be redressed and corrected Here M. Horne is no exception of cohibitiue or not cohibitiue Iurisdiction Dare you then to restraine the Act of Parliament to the only second kind of Cohibitiue Iurisdiction a kinde of Iurisdiction by your selfe inuented But marke howe you haue confounded your selfe You denie these generall tearmes to be found in the gift of Spâ—ritual Iurisdiction made by the Act But you say it is afterward found And where afterward Forsoth say you In that part where the Act afterward geueth power to the Prince to execute the Iurisdiction NOW VNITED and annexed to the CROWNE by mete delegates to be assigned c. Marke wel what you haue said You auouch the same iurisdiction which is by the Prince to be assigned and authorised in all maner c. as before you haue heard the same so Generall and vniuersall Iurisdiction I saye you auouche to be vnited and annexed to the Crowne If that so generall Iurisdiction as hath ben saied be vnited vnto the Crowne whie denie you that the expresse words of the Statute doe geue to the Prince all maner of Iurisdictions Are you not contrary to your selfe The Prince hath power to execute all maner Iurisdiction by meete delegates by him assigned by your owne confession and the plaine woordes of the Act. The same Iurisdiction so by the Prince to be executed is vnited to the Crowne you say Ergo all maner of Iurisdictions are vnited to the Crowne you saye It is vnited to the Crowne Ergo it is geuen to the Prince Thus by your owne wordes you are confounded and proued vntruely and wrongfully to reproue M Fekenham for missereporting the Othe in that thing which bothe the Tenour of the Othe hath and your own confession agniseth You thinke this general gifte may be auoyded by the limitation that you say is added But you report the Othe vntruly That limitation is not added to these general wordes For it goeth before these general words in a former braÌ„che of this Statute And your selfe confesse that these general wordes are sette after the gifte or restitutioÌ„ of spiritual Iurisdiction made to the Prince in the which that limitation as you say is fouÌ„de And how caÌ„ theÌ„ I pray you that which weÌ„t before be a limitation of that which came after Who seeth not your extreme foly herein and the miserable shifts that you are driuen vnto Now you coÌ„fessing the same general and vniuersall IurisdictioÌ„ of which by vertue of th'Acte the Prince hath the assigning aÌ„d authorising to be vnited to the crown which is to be in the Prince and reprouing M. Feckenham for so saying doe find fault also with his reason why he should so say and do cal his reason or argumeÌ„t a foul sophisticatioÌ„ His reason as your self reporteth it is this Princes haue not theÌ„ selues al maner of ecclesiasticall IurisdictioÌ„s ergo they can not geue and coÌ„mit the same to others That they haue not al maner of IurisdictioÌ„s your self denieth for they haue saie you only the forinsecal and Courtly Iurisdiction or as you call it the secoÌ„d cohibitiue IurisdictioÌ„ and not any spiritual IurisdictioÌ„ touching the secret Courte of CoÌ„science Thus the AntecedeÌ„t you graunt being forced therto by the Scriptures by M. FeckenhaÌ„ alleaged Why deny you then the CoÌ„sequent You pretend for your denial a limitation to be made in the Acte of those generall wordes al maner in any wise and any spiritual Iurisdiction but that is now found to be but a fable by reason that this limitatioÌ„ goeth before in an other braunche of the Acte and these generall wordes do folow afterward as your self also confesse But to make a limitatioÌ„ before the thing to be limited is spokeÌ„ of is agaiÌ„st al order and course of writing or reason Yet your vrge this to your Reader againe and again saying that the matter or obiect wherin or wherabout these spiritual IurisdictioÌ„s to be by the Prince assigned are exercised is limited aÌ„d added in these expresse wordes for the visitation c. which wordes are not added to the general gifte of assigning and authorising all maner c. For they goe before that generall gifte neither do or caÌ„ they limit that generality going as I haue oft said before it I desire the Reader for better trial hereof to coÌ„sider and peruse the Act it self Thus theÌ„ this limitatioÌ„ that you preteÌ„d being but a mere forged and fained matter the argumeÌ„t of M. FeckenhaÌ„ staÌ„deth sure and you your self worthy of smal thanke euen at their haÌ„des which deuised that braunche of the Acte for restrayning and limiting the general power and IurisdictioÌ„ geueÌ„ to the prince to the only forinsecal and Courtly IurisdictioÌ„ which you cal the second kinde of cohibitiue IurisdictioÌ„ You see by that which hath bene saied the Acte geueth to the prince al together without exception This shifte therefore failing you you frame to M. FecknaÌ„ such an argumeÌ„t as he neuer made but such as you haue in dede throughout your booke ful many made I meane vpoÌ„ one or diuers particulars to coÌ„clud affirmatiuely an vniuersal which you say is an euil consequent For what other haue al your proufes or coÌ„clusioÌ„s ben through out your booke hitherto theÌ„ these Suche a prince called a Councell or inuestured Bishoppes or deposed Bishoppes or made constitutions ecclesiasticall ergo such and suche a prince were the supreme Gouernours in al ecclesiastical causes I say not you haue proued they did so absolutely by their own PriÌ„cely authority You haue missed in al your proufes as well appereth to any indifferent Reader and peruser of bothe our writinges But I saie in case you had proued your AntecedeÌ„ts good was not
of the lay the bishops and the whole Conuocation withstanding that gifte with al their power I beleue it would trouble him or any wise man els to geue any good reason therefore the obedieÌ„ce of a ChristeÌ„ maÌ„ to the Catholike Church which al Christians in their Crede doe professe presupposed If I should farder aske M. Horn again how he caÌ„ goe for a bishop and write him selfe as he dothe in his booke the B. of Winchester being called to that functioÌ„ only by the letters patents of the Prince without due CoÌ„secration or imposition of handes by any Bishop or bisshops liuing which impositioÌ„ of haÌ„des S. Paule euideÌ„tly practised vpoÌ„ Timothe aÌ„d the vniuersal Church hath alwaies vsed as the only aÌ„d proper meanes to order a bishop of the Churche I am wel assured neither he nor al his fellowes being all vnordered prelats shall euer be able to make any sufficient or reasonable answer answering as ChristiaÌ„ Catholike meÌ„ whereby it may appeare that they may goe for right bishops of Christes Church but that thei must remain as they were before or mere lay men or simple priestes Last of al take you yourself in dede M. Horn for a bishop If so theÌ„ may you preache the word minister the sacrameÌ„ts bind aÌ„d lose vpoÌ„ the coÌ„missioÌ„ geueÌ„ you by God in holy scripture without any furder coÌ„missioÌ„ of the prince If you may so do theÌ„ put the case the Q. Mai. that now is or any other king or Queene of England hereafter should forbid you to preach the word to minister the sacraments or to execute any other part of the bishoply functioÌ„ â–ª and by coÌ„mmissioÌ„ appoint some other to that functioÌ„ Wil you obey or wil you not If yea theÌ„ do you forsake your duty and charge coÌ„mitted vnto you by God If not theÌ„ by vertue of this Act you incurre the penalty therof To this questioÌ„ answer M. Horn if you be able and make if you caÌ„ Christs coÌ„missioÌ„ the holy Scriptures and this Act to agree both together that the keping of the one import not the breach of thother But this shal you neuer be able to do while you liue staÌ„ding to that which in this your booke you haue coÌ„fessed Thus you see euery way how in your own sayings you are intrapped ouertakeÌ„ and coÌ„founded And so must it nedes fal out with euery maÌ„ that with any truth or ê“bability laboreth to maintain an vntruth or absurdity As for your forged and presuÌ„ptuous limitatioÌ„ vpoÌ„ the words of th' Act and abridgiÌ„g of the Q. Ma. autoriti therin expressed I leaue that mater furder to be coÌ„sidered by the graue wisdom of the most Honorables Here remain yet some vntruthes by you auouched that would be coÌ„futed which because the answer alredy waxeth prolixe and long I wil but touch The holy Gospel saith whose syns ye retain shal be retained whose syns ye lose in earth their syns shal be loosed in heaueÌ„ CoÌ„trary to the plaine words of the gospel you wil haue no actual bindiÌ„g or losing by the priest in dede but a declaratioÌ„ aÌ„d an assuraÌ„ce that they are losed or bouÌ„d coÌ„trary I say not only to the words of the gospel but also to the doctrin aÌ„d practise of the vniuersal Church wher the priest hath euer said to the peniteÌ„t Ego absoluote c. I absolue thee aÌ„d saieth not I declare and assure thee that thou art absolued This is a plaine heresy not much vnlike to the NouatiaÌ„s whoÌ„ S. Ambrose coÌ„futeth sauing that their heresy is not so large as is yours For they but in certain crimes denied power of losing in the church referring that power in such cases oÌ„ly to God You deny to be in the church any power at al either of binding or of losing referring al the power to God only aÌ„d not coÌ„sidering how God is to be praised qui taleÌ„ potestateÌ„ dedit hoiÌ„b Who gaue such power to men Which the coÌ„mon Iewes had yet the grace to coÌ„sider in the high Bishop aÌ„d chief priest Christ Iesus our Sauiour An other of your hereticall vntruthes in this place also is that you denie the sacramente of confirmation and that the holie ghoste is not geuen by the imposition of the Bisshoppes hands We reade in S Luke that Christe at his ascension promised the holy ghost to them which was performed vppon whitsonday And what was that but their confirmationÌ„ We reade that S. Paule after he had baptized certain parsons in the which baptisme no doubte they receiued the holy ghoste he put his handes vppon them and they thereby receiued the holy ghoste And this was their confirmation The like is writen in the place here by M. Fekenham alleaged of the Apostles Peter and Iohn that put theire handes vppon those that before were baptized by Philip the Deacon and they thervppon receiued the holy ghoste The which did in the primitiue Churche worke in the Christians with inuisible grace and visible miracles at the time of their confirmatioÌ„ as yt now worketh by inuisible grace onely with a strengthening and confirming of the ghostly and spiritual giftes before receiued wherof the Sacrament hath his name And therfore the Bishoppes coÌ„mission for geuing by the imposition of theire handes the holy ghoste may be iustified aswell by the former authorities of scripture as by the authority practise and doctrine of the Churche that belieueth that the holy ghoste is geueÌ„ for the encrease of al spiritual strength in confirmation The .164 Diuision pag. 109. a. M. Fekenham Wherevnto I do adioyne this obiectioÌ„ following First for the time of the old lawe whiche as Paule saide was a very figure of the new Moses Aaron Eleazarus being Priests they had by the very expresse worde of God this iurisdiction ouer the people of God as to sit in iudgement vpon them and that not only in Ecclesiasticall but also in Politike and ciuill matters and causes they did visite them they did refourme them they did order correct aÌ„d punish them so oft as cause required and without al commission of any ciuill Magistrate Gouernour Kinge or Prince Besides that for the whole time of the olde Lawe there was an expresse Law made where by all Ciuill Magistrats and Iudges were coÌ„maunded in al doubtfull matters to repaire to the Bisshops and Priests and to staie vppon their determinations and iudgemeÌ„ts without declining on the righte hande or the lefte And if that any maÌ„ should disobey the determinatioÌ„ once geuen of the Priest Morietur homo ille like as it appeareth Deut. 17. M. Horne This adiuÌ„ct vvil not serue your turn for it is not possible to stretch it vvithout bursting to ioyn with that you must conclude You begin to ioyne your vvorke together vvith a saying of S. Paule vvhich he .587 neuer said you should haue noted the place vvhere S. Paul saith that the old Lavv vvas a very figure of the nevv There is no such
imperij but did openly reproue the King for his wicked and vniust rule or cōmaundement vvherby is manifest that Athanasius speaketh .657 not against the Princes authority in Ecclesiastical matters but against his tiranny and the abusing of that authority vvhich God hath geuē him vvhervvith to mynister vnto Gods vvil and not to rule after his ovvne luste they commende the authority but they reproue the disorderly abuse thereof Novv let vs see hovv this saying of Athanasius helpeth your cause Constantius the Emperour dealt vnorderly and after his ovvne lust against Athanasius and others pretending neuerthelesse the iudgement of Bisshops vvhich Athanasius misliketh as is plaine in this place auouched Ergo Bisshoppes and Priestes may make lavves decrees orders and exercise the second kind of Cohibitiue Iurisdiction ouer their flockes and cures vvithout commission from the Prince or other authority I doubt not but yee see such faulte in this sequele that yee .658 are or at least ye ought to be ashamed therof The .12 Chap. Conteyning a Confutation of M. Hornes answer made to the woordes of Athanasius Stapleton HEre is nowe one other allegation by M. Fekenham proposed out of Athanasius Hosius the Bisshop of Corduba saith M. Fekenham who was present at the first Nicene Councel hath these wordes as Athanasius writing against the Emperour Constantius doth testifie Yf this be a iudgement of Bisshops what hath the Emperour to do there with But one the contrary parte yf these thinges be wrought by the threates and menaces of Emperour what neade is there of anye men besides to beare the Bare Title of Bisshoppes When from the beginning of the worlde hath it bene heard of that the iudgement of the Churche toke his authority of the Emperour Or when hath this at any tyme bene agnised for a iudgement Many synodes haue ben before this tyme many Councels hath the Church holden but the tyme is yet to come that either the fathers went about to persuade the Prince any such matter or the Prince shewed him selfe to be curiouse in matters of the Churche But nowe we haue a spectacle neuer sene before browght in by Arrius heresye The heretikes and the Emperour Constantius are assembled that he may vnder the colour and title of Bisshops vse his power against whome it pleaseth him M. Horne to this allegation aunswereth that M. Fekenham doth Athanasius threfolde wronge c. To the first wronge I replie that putting the case that these are not Hosius his words but Athanasius M. Fekenhams matter is nothing thereby hindered but rather furthered considering the excellent authority that Athanasius hath and euer had in the Churche And Hosius hath euen in the said epistle of Athanasius and but one leaf before a much like sentence proceding of a couragious and a godly boldenes Medle not you Syr Emperour saieth he to the forsayed Constantius with matters Ecclesiastical neither cōmaund vs in this parte but rather learne these thinges of vs. God hath committed to you the Empire and to vs those things that appertaine to the Churche And therefore euen as he that maligneth and spiteth your Empire doeth contrarie Gods ordinance so take ye head least ye in medling with matters of the Church doe not runne into some greate offence Whereas for the second wrong done to Athanasius you say that M. Fekenham hath lefte one material word out of Athanasius ye haue turned that worde to one halfe hundred wordes with a nedelesse declaration the space of one whole leafe at the least And yet you neuer come nigh the matter Beside such is your wisedome ye alleage in this your extraordinarie glose an epistle of S. Ambrose which doth so cōfirme M. Fekenhams present allegation and is so agreable to Athanasius ād so disagreable to the cheife principle of al this your boke that I maruel that euer ye would ones name it vnlesse ye neuer read it your self but trusted the collector of your cōmon places For the law of Valentinian whereof we spake before is in that epistle to the yong Valentian Whē euer heard you sayth he that in a cause of faith lay mē gaue iudgment vpon a Bishoppe If we will peruse and ouerloke either the order of holie write or the Auncient tyme who is there that will denie that in matter of Faythe I saie saieth S. Ambrose in matter of faieth but that the Bishoppes are wonte to iudge vppon the Emperours and not the Emperours vppon the Bishoppes He saith againe afterward If there be any conference to be had touching the faith it must be had emong the Priestes And how this doctrine of S. Ambrose which is the doctrine of the catholike Church and most conformable to the saying of Athanasius agreeth either with your late acte of parliament wherby the catholik bishops were deposed or with the doctrine of your boke euery man may see Yea S. Ambrose saieth yet farder that the Emperour Valētiniā whose sonne being enduced thereto by the Arrian bishop Auxētius woulde nedes call the bishop before his benche and Iudge ouer him made an expresse lawe that In matter of faithe or of any ecclesiastical order he should iudge that were neither by office vnequal neither by right vnlike That is as S. Ambrose him selfe expoundeth it Sacerdotes de Sacerdotibus voluit iudicare He woulde haue Priestes to iudge ouer Priestes And not only in matters ecclesiastical or of faithe but saieth S. Ambrose Si aliâs argueretur Episcopus morū esset examinanda causa etiā hanc voluit ad Episcopale iudiciū pertinere If otherwise also a Bishop were accused and a question touching maners were to be examined this question also that Emperour woulde haue to belonge to the trial and Iudgement of Bishops Here you haue that yt belongeth not to Princes to be iudges vppon priests either in matters of faith either in matters touching liuing and māners which doth vtterly destroy al your new primacy and your late acte of Parliament deposing the right Bishoppes as I haue saide And we are wel contente that councelles shoulde be free from al feare and that Princes shoulde not appointe or prescribe to Bishops howe they should iudge as ye declare owt of Athanasius and S. Ambrose Let this be as muche material as ye wil to a bishoply iudgmēte But I pray you is there nothing else that Athanasius saieth is material to the same Yes truely One of these materiall thinges was that this Councel was made voyde and annichilated for that Iulius the Pope did not consent to yt as the canons of the Churche require which commaunde that neither councel be kepte nor Bishoppes condemned withowte the Authoritie of the Bishoppe of Rome And therefore Iulius did rebuke the Arrians that they did not first of all require his aduice which they knewe was the Custome they shoulde and take their definitiō from Rome This Pope also did restore Athanasius againe to his Bishopprike as your
no coÌ„spiracy * modestia vestra M Horne nota sit omnibus hominibus The Turke is muche bovvnde to M. Horn aÌ„d to his M. Luther and other his fellovves Art 34. Vide Rofens Vide dubitantium Lindain pag. 322. ex MaÌ„lio â—om 3 in loc Com. pag. 195. Vide Crispinum in historia pseudomartyruÌ„ lib. 5. in Claudio Monerio The .558 Vntruth Shamful For they are your very own as it shall appeare The .559 Vntruth your interpretatioÌ„ agreeth vvith your resolutioÌ„s the interpretation exceptiÌ„g certaine iurisdiction in causes Ecclesiasticall from the Prince vvhereof doth follow that as the resolutions reporte the Othe must not be taken as it lieth Verbatim * So al general couÌ„celles are excluded * VVhy theÌ„ do ye exclude out of the Oth prechiÌ„g MinistriÌ„g of sacrameÌ„ts bindiÌ„g aÌ„d losing etc The .560 vntruth Not against him selfe For first you saied so but in your resolutioÌ„s and interpretation of the Othe you saie the coÌ„trary And so in both places you are truly charged The 561. vntruth M. FekeÌ„ham denieth it not in any his vvordes aboue rehersed The .562 vntruth M. FekeÌ„haÌ„ neuer yelded to any your proofes reasons or Auâ—horites Fol. 96. 97. Fol. 107. 108. Fol. 105.107 A contradiction irrecoÌ„cileable in M. Horne Note Act. 20. Ioan. 20. Math. 16. Act. 8. Heb. 13. Ezech. Ioan. Antoniê° Delph lib. 2. The .563 vntruthe Preachinge and Ministration of Sâ—craments â–ª pertayne not to the secrete Courte of Conscience The .564 vntruthe Neither preaching of the Ghospell nor ministration of the Sacramentâ— is referred to Iurisdiction not cohibitiue by his Author alleaged The .565 vntruthe For there is no suche diuision of the Cohibityue Iurisdiction The .566 vntruthe For excommunication properly belongeth to bisshops The .567 vntruthe Quintinus speaketh there of temporall Iurisdiction not of Ecclesiasticall The .568 vntruthe Antonius falsified He speaketh not of this Iurisdiction that is of that vvhich cometh from the prince onely The .569 vntruthe A great deale left out in the midle â–ª plainly confutinge M. Horns purpose The .570 vntruthe Your own Author Antonius calleth this Opinion ImpiuÌ„ erroreÌ„ a vvicked errour An ansvvere to Io. Anto. Delphinê° Io. Anthonius Delde potesta Eccles. Venet 1552. in 8. Tvvo povvers in the Churche the firste of order or of the keyes the second of iurisdiction Fol. 105. a. Lib. 2. pa. 76. Lib. 2. pa. 36. b. 37. a. Io. Anth. Delph lib. 2. pag. 76. b. Quamuis praelati superioris voluntate quis parochiali sacerdoti subijciatur tameÌ„ nisi ipse vltro subijciat seipsuÌ„ nuÌ„quam poterit absolui à peccatis In secretissimo eniÌ„foro coÌ„scieÌ„tiae nemo absoluitur inuitê° M. Horne in dauÌ„ger of a premunire M. Horns doctrine maketh frustrate al the excoÌ„munications made in England theis .8 yeares An other irrecoÌ„ciliable coÌ„tradictioÌ„ in M. Horne Fol. 3. co 2. 1. Cor. 15. 1. Cor. 4. 1. Tim. 1. 1. Cor. 6. ActoruÌ„ 5. Nicephor lib. 13. cap. 34. IdeÌ„ lib. 12. Cap. 41. See hovv M Horne playeth the Cacuâ— to take avvay the authority of excommunication from the PriÌ„ce IdeÌ„ lib. 2. pag. 84. Determinata in coÌ„cilio confirmare excoÌ„municare excommunicatos cuÌ„ vt decet resipiscunt ecclesiae reconciliare casus reseruare reseruatos casus relaxare dare indulgentias penas quae pro peccatis infliguntur coÌ„mutare Idem Quamuis potestas Ecclesiasticae spiritualisque iurisdictionis conueniat praebeaturque non sacerdotibus noÌ„ tamen puris Laicis neque religiosis corona clericali carentibus Pag. 85. The .571 vntruthe M. FekeÌ„hams obiection is of the first kind not of the secoÌ„d kiÌ„d The .572 vntruthe Sclaunderous M. FekenhaÌ„ reported the effecte of the Othe truely The .573 vntruthe For that is moste true as it shal appeare The .574 vntruth The expresse wordes of the Statute doe geue to the prince povver to Authorise men to vse all maner of iurisdictions as it is here reported absolutely Ergo it geueth to the Prince the iurisdictioÌ„s also * Marke If this iurisdiction be vnited to the croun which the Prince in al maner doth assigne name aÌ„d authorise other to execute why saied you before that the Statute gaue not to the prince all maner of Iurisdictions The .575 vntruthe It is no sophisticatioÌ„ at al you proue no such thing The .576 vntruth For they are not restrained in any part of the Acte The .577 vntruthe This limitatioÌ„ vveÌ„t before it is not added after those general vvordes here noted See the Acte it selfe Againe it is in effecte no limitation at all as shall appeare The .578 vntruthe These words make no limitation of ecclesiastical iurisdiction authorised by the prince neither doe appertayne therevnto The .579 vntruthe This is a false addition not expressed in the Acte but rather denyed by the generality thereof The .580 vntruthe To say so is impâ—us error A vvicked errour by Antonius Delphinus M. Hornes Authour The .581 vntruthe Sclaunderous The vvords of the Acte vvere by M. FekeÌ„ham plainely and truely sette forth The .582 vntruth Ioyned vvith an heresie as shall appeare * Such an euel coÌ„sequeÌ„t you haue vsed throughout your booke of certaine dealings coÌ„cluding supreÌ„ gouernment in al causes The .583 Vntruthe M Fekenham argueth not so * TheÌ„ S. Bernardis a Papist who saith so Epist. 238. Solus ipse Rom. Pont. plenitudineÌ„ habet potestatis The .584 Vntruthe For M. Fek. therby coÌ„cludeth that by such coÌ„missioÌ„ beiÌ„g geueÌ„ to bishops immediatly froÌ„ God in som spirituall causes the PriÌ„ces authorising for al maner of spiritual causes to be vsed and exercised is vvrongfully geuen by the Acte The 585. vntruth ioyned vvith an heresy * Here M. Horne coÌ„deÌ„neth the doinges in kinge Edwardes daies and now also for an horrible absurdite as shall appeare The .586 vntruthe Vnproued as before †A nevv terme for a nevv doctrine †This is againste the Acte For no Iurisdiction vvhat soeuer can be vsed or exercised in EnglaÌ„de vvithout the Princes special commission Act 20. Ioan. 20. Math. 26. Act. 8. M. Horne frameth argumeÌ„ts of his ovvn aÌ„d theÌ„ laieth theÌ„ forth as M. FekenhaÌ„s argumeÌ„tes M. Horne taketh vpoÌ„ him to restrayn the general vvordes of the statute to take avvay from the Prince the Autority of excoÌ„munication See the absurdity of M. Horne in expouÌ„ding the Othe Edvvard 6. Dei grat c ReuereÌ„d Thomae Cant Archiepisc. etc. Quando quideÌ„ omnis iuris diâ—eÌ„di authoritas atque etiaÌ„ iurisdictio omnimoda taÌ„ illa quae Ecclesiastica dicitur ê— secularis à regia potestate velut à supremo cap. c. Dat. 7. die meÌ„s Feb. An. 1546. Regni nostri primo Ibidem Ad ordinaÌ„duÌ„ igitur quoscuÌ„que intra diocoesin tuaÌ„ CaÌ„tuar ac ad omnes etiaÌ„ sacros presbyterariâ—s ordines ê“moueÌ„duÌ„ praesent atosque etiam ad beneficia eccles c. Ibâ—dem Per praesentes ad nostruÌ„ dunt axat beneplacituÌ„ duraturas cuÌ„ cuiuslibet coÌ„gruae Ecclesiasticae coertionis potestate Per literas datas 4.
purpose as shall appeare Lib. 6. cap. 7. Lib. 4. cap. 2. The .638 vntruthe slaunderous M. FekenhaÌ„ reporteth the story truly The .639 vntruthe He doth simply deny it as shall appeare The .640 vntruth He meant not so as it plainly appereth by Sozomenus Paulus Diac. and Cassiodore The .641 vntruthe by the CircumstaÌ„ces no such thing appereth Lib. 11. cap. 3. The .642 vntruth They acknovvledged nor thereby any such IurisdictioÌ„ but they craued his ayde and assistance for quyet and order sake The .643 vntruth M Fekenham saith not they required theÌ„perour to deale in debating such matters but only to be present A coÌ„futation of M. Horns ansvvere to ValentiniaÌ„s story Hist. trip li. 7. c. 12. Nicephor lib. 11. c. 3. Trip. li. 7. cap. 12. Sozo lib. 6. cap. 7. Pau. Dia. in addit ad Eutropium Niceph. li. 11 cap. 13. Euagrius lib. 1. ca. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tripart ca. 12. li. 7. Vt dignaretur ad dogmatis emendationeÌ„ interesse Paul Diac. quatenus dignaretur ad dogmatis emeÌ„dationem interesse Paul Diaconus Mthi cum subiecto populo de huiusmodi negotijs curiosè agere fas noÌ„ est vt ergo videtur vobis sacerdotibus facite Tripart lib. 7. ca. 12. Mihi cuÌ„ vnus de populo sim fas non est caet Sozom. li. 6. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eutrop. Cui nos qui gubernamê° imperiuÌ„ sincerè capita nostra submittamus eius monita duÌ„ tanquam homines deliquerimê° necessariò veluti curantis medicamenta suscipiamus Tripart li. 7. ca. 8. Theodor. li. 4 ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eutropius ibidem Gratias tibi ago Dâ—mine quia huic virâ— ego quideÌ„ coâ—mmisi corpora tu autem animas Ambros. lib. 5. epistola 32. The .644 vntruth The storie is by M. Fekenham truelye reported The .645 Vntruth It serueth the purpose many vvaies as shall appeare Theod. lib. 5. c. 18. Marke here Gentle Reader hovve M. Horne telleth only the Storie and so stealeth avvaye vvithout anye ansvveare in the vvorlde A confutation of M. Horns ansvvere to the story of Theodosius Theod. lib. 5. c. 18. The story of Theodosius the Emperour and S. Ambrose opened Niceph. li. 12. cap. 40 41. Theod. lib. 5. cap. 18. Of the penaunce of this Emperour enioyned him by S. Ambrose Mihi porro non modò id tangere licet verum etiam coelum ipsum clausum est Neque enim diuini illius oraculi non memini quod disertis verbis statuit quaecunque a sacerdotibus Dei ligata fuerint in terris ea etiaÌ„ in coelis certa esse ligata Te autem oro vt vincula mea soluas Et mox Tuae vero ò vir diuine id est operae indicare mihi temperare sacrae medicinae remedia Vide Cod. Theod. li. 9. tit 40. lib. 13 In Cod. Iustin lib. 9. tit de poenis Si vindicari Niceph. li. 12. ca. 41. Vix aliquando tandeÌ„ inquit quod discrimeÌ„ sit inter imperatorem sacrorum antistitem cognoui vix veritatis doctorem inueni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide supra fol. 119. b. 120. a. The story of Theodosius maketh against manie pointes of M. Horneâ— doctrine M. Horns starting holes vvhen he is pressed mere Paulinus in vita Ambrosij Ibidem Niceph. li. 12. cap. 41 Vinculum quod Deus coelitus sub calculo comprobauit suscipe Ambros lib. 5. epistola 28. ad ipsum Theodosium Ita me Deus ab omnibus tribulationibus liberâ—t quia non ab homine neque per hominem sed apertè mihi interdâ—ctuÌ„ aduerti Dum enim essem sollicitus ipsa nocte qua proficisci parabam venisse quidem visus es sed mihi sacrificium offerre non licuit Officiorum lib. 2 ca. 27. Sic Episcopi affectus boni est vt optet sanare infirmos serpentia auferre vulnera adurere aliqua non abscindere postremò quod sanari non potest cum dolore abscindere Niceph. li. 14. cap. 3. Adeò religiosus Theodosius fuit vitaÌ„que suam accuratissimè ad diuinas leges coÌ„posuit CoÌ„c Mileuit c. 19 ToÌ„ 1. coÌ„c in concil Aquil. Art 4. fol. 108. Cal. Institut cap. 8. Cal. in 7. ca. Amos. The 646. Vntruth M. Fekenham vvas not beguiled but you The 647. vntruth He doth entreat aâ— shall appeare The .648 Vntruth excoÌ„municatioÌ„ belongeth to the Bisshoppe by Christes coÌ„mission without ani furder coÌ„missioÌ„ froÌ„ the Church as it hath before bene declared * you do so in dede but none els beside you The .649 vntruth The fence is not altered The .650 vntruth For he saieth it by the vvay of an obiection The 651. vntruth M. Fekenham slauÌ„dereth not the Fathers The .652 vntruth It ouerthroweth not M. FekenhaÌ„s purpose but coÌ„firmeth it Vide Calui institut editas in folio Anno 1551. li. 4. cap. 11. fol. 451. Cap. 11. fol. 447. Sed accidit saepenumero vt sit negligentior magistratus imò noÌ„nunquaÌ„ fortè vt sit ipsemet castigandus quòd Theodosio Casari contigit Cap. 12. fol. 454. Sic Theodosius ab Ambrosio ob caedem Thassolanicae perpetrae tam iure communionis priuatus c. In the English traÌ„slation fol. 402. See Hosiuâ— In his booke Of the expres vvord of God Foll 47. M. CaluiÌ„â— sentence alleaged by M. Fekenham condemneth our acte of parliament In the english traÌ„slation Fol. 402. pag. 1. Printed in LondoÌ„ An. 1562. M. Caluin and M. Horn coÌ„demne aswel old holy Bishops as the late acte of parliamente See fol. .448 Fol. 480. The 653. vntruth For it sereuth muche more for our purpose as shall appeare The .654 vntruth This is not M. FekenhaÌ„s coÌ„clusion M. Horne is not able to answere to M. Feck touching Caluin that saith it is blasphemy to cal the Prince head of the Churche â—aluin in â—mos c. 7. â—ol 292. Fol. 127. Caluin in coÌ„ment in 1. Cor. 11. Fol. 127. Fol. 14. Caluin vbi suprà Fol. 106. b Fol. 4. b. 5. a. Fol. 104. a In praefat Centur. 7. An. 1. Eliz â–ª MelanchthoÌ„ in examine ordinandoruÌ„ Luth. contra articulos Louan Tom. 2. The Statut of Praerogatiuae Regis VVhy the Othe vvas deuised Note the Absurdity Athan. in epist. ad solitariam vitam agentes The .655 vntruth Athanasius beareth no vvitnes against him selfe but agaiÌ„st you * Marke that M. Horne misliketh novv that Emperours shuld prescribe to bisshops Yet his exaÌ„ples before tended moste to proue they did so aÌ„d the Othe importeth that Princes may prescribe c. * Then S. Ambrose meaneth against you as Athanasius did before The .656 vntruth Not to medle but to beare the Supreme Rule in synods That Athanasius denyeth And that your doings doe maiÌ„tayn Li. 2. c. 15 * No man saith it is vnlavvfull to haue any doinges but to haue al gouernmeÌ„t as the Othe pronouÌ„ceth The .657 vntruth Athanasiê° reproueth vtterly the PriÌ„ces Authority in Ecclesiasticall causes The .658 vntruthe It is your ovvne sequele not M.