defence if any would charge me so chiefly for these two causes First for that many things in this booke pertaine to certaine priuat doinges betwixt M. Feckenham and M. Horne of the which I had no skil Secōdely for that a number of such priuate matters touching the state of the Realme occurred as to them without farder aduise I could not throughly shape any answer Howbeit afterward it so happened that by suche as I haue good cause to credit there came to my knowledge such Instructions as well for the one as for the other that I was the better willing to employ some study and paines in this behalfe Not for that I thinke my self better able thē other but for that I would not it should seme that there lacked any good wil in me either to satisfie the honest desire of my frēdes or to helpe and relieue suche as by such kinde of bookes are already pitefully inueigled and deceiued or to stay other yet standing that this booke be not at any time for lacke of good aduertisement a stombling stocke vnto them I haue therefore by such helpes as is aboue saied added my poore labour thereto and with some diligence in the reste shaped to the whole booke a whole and a full Reply Wherein I rather feare I haue saied to much then to litle But I thought good in a matter of suche Importance to be rather tedious to make al perfitte then shorte and compendious to leaue ought vnperfecte Before then that thou shalt enter good Reader into the Replie it selfe it shal be well to take some aduertisement with a certaine vewe by a shorte and summary comprehension of the whole matter Whereby bothe to the Cōtrouersy in hande thou shalt come better instructed and what in the whole worke is to be looked for thou shalt be aduertised M. Hornes Answer as he calleth it resteth in two partes In the first and chiefest he plaieth the Opponent laying forthe out of the holy Scriptures bothe olde and newe out of Councelles bothe Generall and Nationall out of Histories and Chronicles of all Countres running his race from Constantine the greate downe to Maximilian greate grādfather to the Emperour that nowe liueth taking by the way the kinges of Fraūce of Spaine and of our owne Countre of England since the Conqueste all that euer he could find by his own study and helpe of his frends partly for proufe of the like gouuernement of Princes in Ecclesiastical causes as the Othe attributeth nowe to the Crowne of Englande partly also for disproufe of the Popes Supremacy which the Othe also principally intendeth to exclude In the second and later parte he plaieth the defendant taking vpon him to answer and to satisfie certaine of M. Feckenhams Argumentes and scruples of conscience whereby he is moued not to take the Othe Howe wel he hath plaied bothe his partes the perusal of this Reply wil declare The doings of eche part vpon what occasion they rose thou shalt vnderstād in our Answer to M. Hornes Preface For the more lightsome and clere Intelligence of the whole that is and shall be saied to and fro I haue diuided the whole Processe into foure bookes keping the same order and course that Maister Hornes Aunswere did leade me vnto To the first parte of the Aunswere wherein he layeth forthe his proufes for defence of the Othe I Replie in three Bookes Comprising in the firste booke his Obiections out of Holy Scripture In the Second his Obiections out of the first six hundred yeres In the third his Obiections out of the later 900. yeares vntil our owne dayes Eche booke I haue diuided into seuerall Chapters as occasion serued In the seconde and third bookes where we enter the course of tymes I haue noted at the toppe of eache page in one side the yeare of the Lorde on the other side the name of the Pope Prince or Councell or other Principal matter in that place debated to th entent Gentle Reader that at the first sight euen by turning of a leafe thou mightest knowe both where thou arte and what is a doing both the Age and tyme which exceedingly lighteneth the matter and also the Pope Prince or Councel of that tyme. In these three bookes what I haue particularly done yf thou lyst shortly to see at the ende of the thirde booke thou shalt find a briefe Recapitulation of the whole To the second part of M. Hornes Answer I haue replied in the fourth Booke By perusing wherof it shal wel appeare both what strong and inuincible Argumentes M. Fekenham right lernedly proposed as most iuste causes of his sayed Refusall and also what seely shifts and miserable escapes M. Horne hath deuised to maintayn that obstinatly which he ons conceyued erroniously Especially this thou shalt find in such places of the fourth book where thou seest ouer the Head of the leaues in this letter The Othe The Othe Now good Reader as thou tendrest thy own Saluatiō and hopest to be a saued soule in the ioyful and euerlasting blisse of Heauē so cōsider and weigh wel with thy selfe the importance of this matter in hand First Religiō without Authority is no Religion For no true Religion saith S. Augustine can by any meanes be receiued without some weighty force of authority Then if this Religiō whereby thou hopest to be saued haue no Authority to ground it self vpon what hope of Saluation remayning in this Religiō canst thou cōceyue If it haue any Authority it hath the Authority of the Prince by whose Supreme Gouernement it is enacted erected and forced vpō thee Other Authoritye it hath none If then that Supreme Gouernement be not dewe to the Laye Prince but to the Spiritual Magistrate and to one chiefe Magistrate among the whole Spiritualty thou seest thy Religiō is but a bare name of Religion and no Religion in dede Again if this Supreme Gouernmēt be not rightly attributed to the Laye Magistrate in what state are they which by booke othe do sweare that it ought so to be yea and that in their Consciēce they are so persuaded Is not Periury and especially a wilful Continuance in the same a most horrible and dānable crime in the sight of God And doth not Gods vengeaunce watche ouer them which slepe in Periury I wil be a Quicke witnesse to Periured persons saith God by the Prophet Malachie Nowe if that Supreme Gouernement may dewly and rightly appertayne to our Liege Soueraigne or be any Principall parte of a Princes Royall power as Maister Horne stoutelye but fondely auoucheth or of his dutifull seruice to God which neuer Prince in the Realme of England before the dayes of king Hēry the .8 vsed or claimed which neuer Emperour Kinge or Prince whatsoeuer without the Realme of Englande yet to this present howre had or attempted to haue which the chiefe Masters of the Religion nowe Authorised in Englande doe mislike reproue and condemne namely Martin Luther Iohn Caluin Philip Melanchthon and the
the Cardinal DuraÌ„dus P. Aemilius Martinus poenitentiarius Polidorus Virgilius And such lyke as he him self declareth otherwhere and in this place also confesseth Nowe all be it the Catholiques refuse no Catholique writer nor in this matter haue cause so to doe yet in a matter of such importance which beside the losse of al teÌ„poral relief and besyde bodily death importeth also euerlasting damnation to the Catholikes if the case stande as M. Horne and his fellowes beare vs in hande reason would he should haue fetched the substance of his proufes much higher yea within the .600 yeres whervnto they strayne and binde vs The which the Catholikes haue already performed against M. Iewel not in the substance of the matter onely but euen in the iustifying of the precise wordes wherein M. Iewel hathe framed to himself by a foolish wylynes or wylye foolyshnes the state of the question I meane for the wordes of head of the Church and vniuersall Busshop And what if M Fekenham nowe Syr would reuel with yow with lyke rhetorike and require of yow to proue by the fathers writing within the sayde .600 yeares these expresse words Supreame heade or gouernour in all causes spiritual and temporal to haue bene geuen and attributed to any ciuil Magistrate Againe that the temporal men without yea and against the consent of the whole clergy altered the state of religioÌ„ called and vsed for Catholik throughout the whole corps of Christendome one thousande yeares before with such other articles as concerne the regiment Ecclesiasticall that ye in this your booke defende Ye haue not no nor ye can not proue any such matter either by expres wordes or by any good induction or consequeÌ„t in the first and former Fathers And yet somwhat were it if the Later Fathers might helpe yow But what an impudent face as harde as any horne or stone haue ye beside your mere foly to make the worlde belieue that the authours aforesayde allowed such kinde of regiment of ciuill Princes as the Catholikes now denye Whiche assertion is so certainely and notoriously false that M. Horne him self can not nor doth not deny but that his owne authours were moste earnest fautours of the See of Rome And howe then maye it ones be thoughte by any wise man that they shoulde allowe the doings of suche that forsake and abandon al maner of authority of that See further then is the coÌ„men authority of al other Bisshops yea and make the Bisshop of that Seâ— to whome the sayde authors attribute so large and ample authoritye and prerogatiue as may be and whome they agnise as supreame iudge in matters of faith a very Antichriste These things be incredible these things as the prouerbe is hange together like germans lipps and so shal ye good Readers see the matter most euidently fal owte And therefore M. Horne where you haue of late openlye sittinge at a table in London as I am credibly informed bragged that ye haue quyte coÌ„futed the Papists with their own papistical Doctors how true this is I trust it shall by this answere plainely appeare M. Horne The 3. Diuision Their iudgements and sentences shal appeare in reading by the forme of letter for leuing foorth the Latine to auoide tediousnes 4. I haue putte into English the Authours mindes and sentences and caused them for the moste parte to be Printed in Latine letters that the English reader may knovv and decerne the Authours sayings from mine If this that I haue done vvorke that effect in the Englishe Reader vvhich he ought to seeke and I dâ— vvishe I haue vvonne that I wrought for but otherwise let men say and iudge what they liste I haue discharged my conscience and shewed the trueth Anno Domini 1565. Feb. 25. Rob. Wynchester Stapleton A great vntruth For M. Horne doth not faithfully but most corruptly and falsly alleage the authours wordes and vseth his owne in steade of theirs and to suche as he truely reherseth he geueth an vnmete and an improbable sense of his own making as we shal particularly notifye when the case requireth THE FIRST BOOKE CONTEINING MANY PRIVAT DOINGES OF M. Fekenham the State of the Queâ—tioÌ„ answer to M. Hornes oppositions out of holy scriptures both olde and newe with a declaration who are the right Donatists Protestants or Papistes M. Fekenham The declaration of such scruples and staies oâ—â—â—â—science touching the Othe of Supremacy as 〈◊〉 â—â—kenham by writing did deliuer vnto the L. Bisâ—â—op of Winchester with his resolutions made thereunâ—â— M. Horne The property of him that meaneth to declare rightly any matter done is to set forth the trueth vvithout malice to obserue the due circumstances of the matter persones and times and to vse simple plainesse vvithout guileful ambiguities 5. This Title is so replenished vvith vntrue report and ambiguous sleightes vvithout the note of any necessary circumstance that there is not almost one true vvorde therein vvhereby you geue at the first a taste to the indifferent reader vvhat he must looke for in the sequele You pretende and vvould haue your frendes to thincke that the first fovver chiefe pointes set foorth in your booke vvere deuised by you put in vvriting and so deliured vnto me as the matter and grounde vvherupon the confereÌ„ce to be had betvvixt me and you should stande And that I made thereunto none other but such resolutions as it hath pleased you .6 vntruly to report In the first parte you conueigh an vntrueth vnder a coulorable and ambiguous meaning in these vvoordes as M. Iohn Fekeâ—haÌ„ by vvriting did deliuer vnto the L.B. of VVinchester In thother part .7 you make an vntrue report vvithout any colour at all I doe graunt and vvill not deny that you deliured to me a booke vvhich I thaÌ„ke God I haue to shevv vvhereby to disproue you The same vvil declare the time vvhen the place vvhere the occasion vvherefore the personnes to vvhome the booke vvas vvriteÌ„ and vvhat is the matter in generall therein conteyned VVhereunto must be added at vvhat time the same vvas deliuered vnto me vpon vvhat occasioÌ„ and to vvhat â—nde Al vvhich circumstances you omitte in your booke published least you shoulde haue bevvrayed your selfe and haue appeared in your ovvne likenesse Stapleton The First Chapter concerning the Title of M. Fekenhams declaration THIS was an happy happe for M. Horne that it happed M. FekenhaÌ„ with the omitting of suche slender circumstances to minister to him matter of such triflynge talke wherein otherwise M. Horne should haue had nothing to haue sayde For here is he very exacte and precise in circumstances to be kepte with al dewe obseruation in a by matter which whether it be true or false doth nothing either preiudicate or touche the principal questioÌ„ that is whether the resolutioÌ„s were made before Maister Fekenham deliuered vp his matter in writing or after For this being true that these resolutioÌ„s were made to take away the scruples and stayes
not as an vnfaithful subiect but as a repentaÌ„t Catholik The 24. vntruth This is no parte at al of the Princes royal povver Mutato nomine de te fabula narratur * If your abilitie be no better then here apeareth it is none al all The .25 vntruth The Tovver is not M. FekenhaÌ„s hold For it holdeth him not he it The .26 vntruth The Quenes highnes vvordes in the Tovver can testifie the contrary 27. A heape of slaunderous and railing vntrute Hovve a spirituall man is vnderneath the Prince aÌ„d hovv he is not An heapâ— of vntruthes vvherevvith M. Fekenham is falslie charged After Gods plague M. Horne beganne his plage Thom. Aquin. quaest 1. de malo The 28. vntruthe For no man can knovv that vvhich is not true * A rablement of vntruthâ— The 29. vntruthâ— Slaunderous and reprochful The .30 vntruth This was not the cause of his enprisonment as shall appeare The .31 vntruthe slaÌ„derous he vvas not deliuered vpon any promise of recantatioÌ„ but to be disputed vvithal The 32. vntruthe mere slauÌ„derous as may vvel appere by this your booke Sapien. 1. The geÌ„tle and louiÌ„g haâ—te of M. Horn. Tho. aqui de malo quast 3. In Opusc. contra errores Graecorum OsteÌ„ditur etiaÌ„ quòd subesse Romano PoÌ„tifici sit de necessitate salutis No man caÌ„ know an vntruthe The cause of M. Fekenhams imprisonment in K. Edvvardes dayes Disputatioâ—â— had vvith M. FekenhaÌ„ Vide disputa venerabiliuÌ„ sacerdotuÌ„ Antuerp impress 1564. August in Psal. 54. super versum Diuisi sunt praeira c. See Syr Thomas More in a letter vvriten to Syr Thomas Cromwel fol. 1426. 1427. Syr Tho. Mores first opinioÌ„ of the Popes primacy The Popes primacy instituted by God Though the Primacie vver noâ— ordeined of God yet could it not be reiected by anie one Realme Luc. 22. M. FekeÌ„haÌ„ more coÌ„firmed then he vvas before euen by M. Hornes booke Sap. 1. In the GeneuiaÌ„ Bibleâ— printed at Geneua An. 1562 Vide Hosium coÌ„tr Brent li. 3 The .33 vntruth imploying a coÌ„tradictioÌ„ to your former ansvvere made to M. Fek. as shall appere The first ansvvere of M. Horne to M. Fekenham M. Horns secoÌ„d ansvvere coÌ„trarye to the first Truth is simple aÌ„d vniform The .34 and .35 vntruthâ— in false traÌ„slatiÌ„g and leauing out a part of the senteÌ„ce materiall The .36 vntruth Tâ—e gloss ordinar hathe no suche thing The .37 Vntruth The place of the Deuteronomy flatly belyed M. Hornes vnskilfulnes Deut. 17. In the greate Bible dedicated to King Edward the 6 printed 1549. Both the boks of scripture and thexposition must be taken at the priests hands An other sentence in the said chapter by M. Horn alleaged that ouer throvveth all his boast Deut. 13. Heresie is Idolatry Vinc. Lyr. aduersus prophan nouit Hieron Zach. c. 13 Esai c. 2. 8. Augu. de vera religion c. 38. * Regarde and chief rule Care and Suprem gouernmeÌ„t are ij diuerse thiÌ„ges The 38. vntruth For Moyses vvas the chiefe prieste as shal be proued Moyses All M. Hornes examples out of the old testament ansvvered alredy by M. Doct. Harding and M. Dorman Psalm 98 Hieron in IouinianuÌ„ lib. 1. Greg Nazian in oration de Moyse Aaron in orat habita in praesentia fratris Basilij c. Philo Iudeus de vita Moysi lib. 3. Exod 24 Ibidem Exod. 29. 35. Deut. 34. Deut. 18. Act. 3. et 7. Act. 7. MeÌ„ must iudge by Lavv and not by examples The .39 vntruth Iosue had not the Supreme gouernement in causes Ecclesiastical but Eleazarus had it The .40 vntruth For beside In all things to be don of Iosue Eleazar shoulde instruct him Iosue 3.4 5 6.8.23.24 Iosue no Supreme Gouernour in al Ecclesiasticall causes Num 27 M. Nowel put to his shifts by M. Dorman Num. 27. Iosue 3 4.5.6.8.23.24 Iosue 13. Num. 17. Fol 23. 24. 2 Sam 5. The .41 vntruth Dauid vvas not Supreme gouernor in al manner causes but suffred the Leuites in Churche matters to liue vnder the rule of their high Priest 1. Par. 13.15.16 Dauid in all these matters determimined no doctrine nor altered any religion agaiÌ„st the Priestes vvilles of his ovvn Supreme authoritye Dauid 1 Par. 16. 1. Par. 24. 2. Par. 29. Naueler Generat 29. pag 51 52. Krantz lib. 2. c 9. Iuo Carnot lib. 5. Nec vlterius liceat retractari per appellationis negotium quod episcoporum iudicio reciditur The .42 vntruth For Salomon of his ovvn authoritie as your argument runneth deposed not Abiathar but executed only the sentence pronouÌ„ced before by Samuell Gods minister The .43 vntruth Those vvordes are not in the scripture alleged Novvel fol. 166. col 1. M. Horne ouerthrovven coÌ„cerning the deposition of Abiathar by the very next line of his ovvne text guilefully by hiÌ„ omitted 3. Reg. c. 2 The 44. vntruth The Scripturâ— termetâ— not any such Princely Authoâ—ity 2 Par. 17. Gloss. oâ—d * Not by his ovvn lavves enacting a religion vvhich preachers shoulde svveare vnto 2. Par. 19. * Yea the Priestes iudged not the King The 45. vntruth Thereappereth not in Scripture any such prescriptioÌ„ made vno the chiefe Priests 2. Par. 20. 2. Par. 19 8. In his quae ad Deum perâ—inent praesidebit Exod. 4. 18. M Horn confounded by his ovvne book and Chapter 4. Reg. 18. 2. Par. 29. The 46. vntruth Those vvordes concerning thiÌ„gs of the Lord are no vvordes of the text but faâ—sly added to holy Scripture The 47 vnâ—ruth Holy Scripture falsified aÌ„d may â—ed as it shal appere 2. Par. 30. 4. Reg. 18. 2. Par. 29 2. Par. 31. 2. Par. 29. The .48 vntruth Boldly auouched but no vvay proued The 49. vntruth as before but somvvhat more impudent Iosias It is here declared that M. Horne coÌ„meth nothing nigh the principal question Generall CouÌ„cels abandoned out of England by acte of Parliament Note Gen. 47. The .50 vntruth Moste slaunderous M. Horne him selfe and his fellovves are in many poiÌ„ts Donatistes as shal appeare The 51. vntruth Answere the Fortresse M. Horne annexed to S. Bede if you dare to defend this most sensible and most grosse lye August Epist. 43. 50. Lib. 2. cont lit Pet. ca. 92 Lib 2. con Ep. 2. Gaud. ca. 2â— M. Horns disorderly Treatise M. Horns and his fellovves auÌ„cetors August et Epiphae de haeres Hier. con Iouinian Ambro. li. 10. epi. 18 Ambros. serm 91. Euth in Panopl tit 33. Euth Zigab in Panop tit 21 Hiero. coÌ„t Vig. Ionas episcopus Aurelian coÌ„t Claudium Euth in Panop tit 22. August li. 1. cont 2. epis Pela ad Bonif. cap. 13. Cyril li 6. coÌ„t Iulia. Cyril lib. 6 contra IulianuÌ„ Aug. lib. 2 coÌ„tr 2. epi. Pelag. c. 4. Caluin in his Institutions cap. 18. in fine ArgeÌ„torati Impress An. 1545 Epiph. Philast de haeres Clemens li. 3. recog Iraeneus li 1. ca. 20. In the discourse annexed to Staphilus fol. 161. sequent Protestants be Donatists 1. The dissentioÌ„ of the
and that by your owne arguments and inductions as we shal hereafter euidently declare So that nowe M. Fekenham may seeme to haue good cause much more then before to rest in the sayed stayes and scruples I may not here let passe M. Horne that you cal this saiyng In maleuolam animam non introibit sapientia a sentence of the holy Ghost That it is no lesse we gladly confesse it But how dare you so pronounce of that saiyng being written in the booke of wisedome That booke you wot wel your brethern of Geneua accompt for no Canonical Scripture at al suche as onelye are the sentences of the holye Ghoste to speake absolutely and proprely but in the notes before that booke and certaine other which they cal Apocrypha doe call them onely bookes proceedinge of godlye men not otherwise of force but as they agree with the Canonicall Scriptures or rather are grounded thereon In whiche sence not onely those bookes but the writings also of the Fathers yea and of al other men may be by your sentence the sentence of the holy Ghoste And Brentius likewise in his Prolegomenis agreeth with the Geneuian notes against M. Horne Thus these fellowes iarre alwayes amonge them selues and in all their doctrines fal into such points of discorde that in place of vniforme tuninge they ruffle vs vppe a blacke Sanctus as the Prouerbe is Quo teneam vultus mutantem Prothea nodo The .9 Diuision Pag 8. a. M. Horne You require a proufe hereof that an Emperoure or Empresse King or Queene maie claime or take vppon them anie suche gouernment meaning as the Queenes Maiestie our Soueraigne doth novv chalenge and take vpon her in Spirituall or Ecclesiasticall causes .33 For ansvveare I say thei ought to take vppon them suche gouernment therefore thei maie laufullie doe it The former part is found true by the whole discourse of the holie Scriptures both of the olde and nevv Testament by the testimonie of the Doctours in Christes Church by the Generall Councels and by the practise of Christes Catholique Churche throughout al Christendome The .7 Chapter opening a plaine Contradiction of M. Hornes MAister Fekenham as well at his abode with you as sins his returne to the Tower at such time as he enioyed the free liberty thereof hath as I certaīly vnderstād declared to som of his friends that in your conference with him for a resolute answere to al the said scruples expressed in al the foure points ye did much lament that the right meaning of the Othe had not bene in ceason opened and declared vnto him When the only lack of the right vnderstanding therof hath ben the cause of such staies Wheras the Quenes Ma. meaning in that Oth is farre otherwise then the expresse words are as they lye verbatim like as it dothe well appeare by her highnes interpretation made therof in her iniunctions Of the whiche matter we shall be occasioned to entreate more at large herafter But now after two yeres breathing ye frame an other answere quite iarring from the first affirming that the Queene must take vpon her such kind of regiment without any mollifiyng or restraint And this ye will as ye say auouch by Scriptures Fathers Coūcels ād the cōtinual practise of the Church Both your saied answeres being so cōtrary one to the other what certaine and sure knowledge may M. Fekenham by right reason take and gather thereof to his cōtentation and satisfaction of his mind in these matters when by such diuersitie of answeres what other thing els may he iustly thinke then thus with him selfe That if you after so manye and so faire promises failed to open the very trueth vnto him in your firste aunsweare what better assurance should he conceiue of your truth in this your second answere For if by dissimulation the truthe of the matter was couertly hidde frō him in the first answere what better truth may he boldly look for in this your secōd answere thei being not both one but variable and diuerse S. Gregory Nazianzene saith Verū quod est vnū est mendatiū autē est multiplex The thīg saith he which is true is alwaies one ād like vnto it self wheras the lye the cloked and coūterfait thing is in it selfe variable and diuers By the which rule here geuē by so learned graue a Father I am here in the begīning put to knowledge by the varietie of your answeres that thei cānot be both true But if the one be true the other must be false and therof such a distrust iustly gathered that I may conclude none of them both to be true but both of them to be deceiuable and false For the proufe and trial of this my cōclusion I refer me to your scriptures Fathers Councels practise of the Churche that ye woulde seme to rest vpon whereby neuertheles you your self shall take a shameful foile and fall Wherefore goe on a Gods name and bring foorth your euidences The .10 Diuision Pag. ◠a. The holy Scriptures describing the condicions and propreties in a King amongest other doth commaund that he haue by him the booke of the lavv .34 .35 and doe diligentlie occupie him selfe in reading therof to the end he maie therby learne to feare the Lord his God that is to haue the feare of God planted within him selfe in his ovvne harte to keepe al the wordes and to accomplish in deed al the ordinaunces or as the olde translation hath it al the ceremonies by Cod cōmaunded that is to gouerne in such sorte .36 That he cause by his princely authority his subiects also to become Israelites To witte men that see knovv and vnderstand the vvill of God Redressing the peruersues of such as swerue from Gods ordinances or ceremonies Wherupon it is that God doth commaund the Magistrate that he make 37 diligēt examinatiō of the doctrine taught by any and that he do sharply punish both the teachers of false and superstitious religion with the folovvers and also remoue quite out of the waye all maner of euill The .9 Chapter concerning the Kings duetie expressed in the Deuteronomie GOE on I saie in Gods name M. Horne and prosequute your plea stoutlie God send you good speed And so he dothe euen suche as ye and the honestie of your cause deserue And at the very first entrie of your plea causeth you and your clerkly and honest dealing forth with to your high commendation so to appeare that euen the first authoritie that ye handle of all the holy Scripture plainlye discouereth you and causeth you to be espied and openeth as well your fidelity as the weakenes of your whole cause the which euen with your owne first blast is quite ouerblowen Your infidelity appeareth in the curtalling of your text and leauing out the wordes that immediatly goe before those that ye alleage beside your vnskilfulnes if it be not done rather of peruersitie and malice concurrant with your
the 2. of Paralip the 17. Chapter And as M.D. Harding and M. Dorman haue writen so say I that ye are they which frequent priuate hylles aulters and darke groues that the Scripture speaketh of Wherein you haue sette vp your Idolls that is your abhominable heresies We also confesse that there is nothing writen in holy Scripture of Iosaphat touching his Care and diligence aboute the directing of ecclesiastical matters but that godly Christiā Princes may at this day doe the same doing it in such sorte as Iosaphat did That is to refourm religiō by the Priests not to enacte a new religiō which the priests of force shal sweare vnto Itē to suffer the Priests to iudge in cōtrouersies of religion not to make the decisiō of such things a parliamēt matter Itē not to prescribe a new forme and order in ecclesiastical causes but to see that accordīg to the lawes of the Church before made the religiō be set forth as Iosaphat procured the obseruatiō of the olde religiō appointed in the law of Moyses Briefly that he doe al this as an Aduocat defendour and Son of the Churche with the Authority and aduise of the Clergy so Iosaphat furdered religiō not otherwise not as a Supreme absolute Gouernour cōtrary to the vniforme cōsent of the whole Clergy in full cōuocation yea and of al the Bisshops at once Thus the example of Iosaphat fitteth wel Christiā Princes But it is a world to see how wretchedly and shamfully Maister Horne hath handled in this place the Holye Scriptures First promysing very sadly in his preface to cause his Authours sentences for the parte to be printed in Latin letters here coursing ouer three seuerall chapters of the 2. of Paralip he setteth not downe any one parte or worde of the whole text in any Latin or distinct lettre but handleth the Scriptures as pleaseth him false translating māgling them and belying them beyonde al shame He telleth vs of the Kings visitours of a progresse made in his own person throughout all his contrey and of Iustices of the peace whereas the texts alleaged haue no such wordes at al. Verely such a tale he telleth vs that his ridiculous dealing herein were it not in Gods cause where the indignity of his demeanour is to be detested were worthely to be laughed at But from fonde coūterfeytīg he procedeth to flatte lying For where he saieth that Iosaphat commaunded and prescribed vnto the chief Priestes what fourme and order they shoulde obserue in the Ecclesiastical causes and controuersies of religion c. This is a lewde ād a horrible lye flatly belying Gods holy word thē which in one that goeth for a bisshop what can be don more abhominable No No M. Horne it was for greate causes that thus wickedly you concealed the text of holy Scriptures which you knew being faithfully sette down in your booke had vtterly confounded you and your whole matter now in hande For thus lo saieth and reporteth the holy Scripture of King Iosaphat touching his dealing with persons rather then with matters ecclesiastical In Ierusalem also Iosaphat appointed Leuites and Priests and the chief of the families of Israël that they should iudge the iudgement and cause of God to the inhabitants thereof How Iosaphat appointed the Leuites and priestes to these Ecclesiastical functiōs it shal appeare in the next Chapter by the example of Ezechias Let vs now forth with the Scripture And Iosaphat commaunded them saying Thus you shall doe in the feare of the Lorde faithfully and with a perfect harte But howe Did Iosaphat here prescribe to the Priestes any fourme or order which they should obserue in controuersies of Religion as M. Horne saieth he did to make folcke wene that Religion proceded then by waye of Commission from the Prince onely Nothinge lesse For thus it foloweth immediatly in the text Euery cause that shall come vnto you of your brethern dwelling in their Cyties betwene kinred and kinred wheresoeuer there is any question of the law of the cōmaundement of ceremonies of Iustificatiōs shewe vnto thē that they syn not against God c. Here is no fourme or order prescribed to obserue in controuersies of Religion but here is a generall commaundement of the King to the Priests and Leuits that they should doe now their duty and vocatiō faithfully and perfectly as they had don before in the dayes of Asa and Abias his Father and grandfather like as many good and godly Princes among the Christians also haue charged their bisshops and clergy to see diligently vnto their flockes and charges And therefore Iosaphat charging here in this wise the Priestes and Leuites doth it not with threates of his high displeasure or by force of any his own Iniunctions but only saith So then doing you shal not sinne or offende The which very maner of speache Christian Emperours and Kinges haue eftesones vsed in the lyke case as we shall hereafter in the thirde booke by examples declare But to make a short end of this matter euen out of this very Chapter if you hadde M. Horne layed forth but the very next sentence and saying of King Iosaphat immediatly folowinge you shoulde haue sene there so plain a separation and distinction of the spiritual and secular power which in this place you labour to confounde as a man can not wishe any plainer or more effectual For thus saith king Iosaphat Amarias the priest ād your bishop shal haue the gouernment of such things as appertayne to God And Zabadias shal be ouer such works as appertayne to the Kings office Lo the Kings office and diuine matters are of distinct functiōs Ouer Gods matters is the priest not as the Kings commissioner but as the priestes alwaies were after the exāple of Moyses But ouer the Kings works is the Kings Officier And marke wel M. Horne this point Zabadias is set ouer such works as belong to the Kings office But such works are no maner things pertayning to the Seruice of God For ouer them Amarias the priest is president Ergo the Kings office consisteth not aboute things pertayning to God but is a distinct functiō concerning the cōmon weale Ergo if the King intermedle in Gods matters especially if he take vpon him the supreme gouernmēt thereof euen ouer the priests themselues to whom that charge is committed he passeth the bondes of his office he breaketh the order appointed by God and is become an open enemy to Gods holy ordinance This place therefore you depely dissembled ād omitted M. Horne lest you should haue discouered your own nakednesse and haue brought to light the vtter cōfusion of you and your wretched doctrine Except for a shift you wil presse vs with the most wretched and trayterous translatiō of this place in your common english bibles printed in the yere 1562. Which for praesidebit shal gouerne doe turne is amonge you For your newe Geneuian bibles which you take I doubte not for the more corrected doe translate
you to the leaues of this booke here noted vnto you in the margin together with the leaues of your own booke Many like gay grāmaticall practises might yet be shewed Yea in your late Visitation at Oxforde exercised by your Chauncelour and sonne in Lawe as beside al lawe you cal him hauing maried your bastard not your lawful daughter in al the copies of articles that your said Chauncelour proposed to be subscribed are these woordes Regina supremus Gubernator Ecclesiae Anglicanae for Suprema gubernatrix And so remaineth that clause to this houre vnreformed So that if it were nothing but for false Latin a scholer might honestly refuse to subscribe to such an Article Nowe what shal I say of your logike and exact kind of reasoning As there is nothing in a writer more requisit that meaneth truly so the more you haue broken the rules therof the more is your shame and the lesse ought the credit of your whole Booke to be I neede not descend to the particulars your perpetuall maner of writing being suche as your whole discourse seemeth nothing els but a mishapen lumpe of lewde and loose argumentes For this being the matter which you haue taken in hande to proue by the examples of other Princes and by the practise of Councells that the Laye Magistrates are Supreme Gouernours in all Ecclesiastical causes this vniuersall proposition being that which should be concluded your premisses are allwaies mere particulars your proufes procede euer of some one fact or matter Ecclesiastical but neuer of all And yet those matters that you bring being partly no Ecclesiastical matters at all partly vntruly fathered vppon the laye Magistrate So that as euer you faile in truth of matter so you neuer make good forme of argument And you can tell your selfe they be your owne wordes that younge Logicians knovve this is an euil consequent that concludeth vpon one or diuerse particulars affirmatiuely an vniuersal This euil consequent M. Horn is the only consequēt that you make in all your booke where you play the Opponents parte For the which I referre you and the Reader to the three first bookes of this Reply VVith the like good logique you lay forthe false definitions and false diuisions of your owne Inuention As for your Rhetorike you worke your matters so handsomly and so persuasiuely that there is not almost any one Scripture any story any Councel any Father any Author that you alleage which maketh not directly against your purpose and beareth withal an expresse and euidēt testimony for the Popes Supremacy not only otherwher but euen in the very same place and allegation that you alleage and grounde your selfe vpon And this chaunceth not once or twise but in a maner customably as by perusing this Reply you shal soone perceyue And therefore I wil not specially note it here vnto you as a rare or seldome thinge Neither will I thanke you for bringing to our handes so good stuffe to proue our principall purpose by but say herein vnto you as S. Augustin sayd in the like case of the Donatistes alleaging the workes of Optatus by the which they were euer confounded and the Catholikes cause maruailously furdered Nec tamē ipsis sed Deo potius hinc agimus gratias vt enim illa omnia vel loquendo vel legendo pro causa nostra promerent atque propalarent veritas eos torsit non charitas inuitauit Neither doe we yet thanke them for their so doing but rather God For that they should bring forth and vtter either by talke or by alleaging al those thinges for our matter the Truth forced them not any Charity inuited thē And truly so M. Horn that by your own Authors you are euer confounded the Truthe of our cause forceth you as not being able to alleage any Author that maketh not for vs not any good wil to our cause or to vs moued you Againe what a newe Cicero or Demosthenes are you that laye forth to M. Fekenham as a good and a persuasible motiue to enduce him to take the Othe of the Prīces Primacy the former erroneous doinges of certayne Reuerend Fathers whereof they haue so farre repented that for refusal of this Othe thei haue suffred depriuation and haue and doe suffer imprisonment and are ready besides by Gods assistance patiently to suffer whatsoeuer Gods prouidence hath gratiously prouided for them Wherevnto both they and other haue good cause much the more to be encouraged cōsidering that after al this struggling and wrastling against the Truth by you ād your felowes M. Iewel and the rest the Truth is daily more and more opened illustred and confirmed And your contrary doctrine is or ought to be disgraced and brought in vtter discredit with such as doe but indifferently weigh the most wretched and miserable handling of the holy Fathers and Councelles before by M. Iewel as al Englande knoweth and nowe by you Maister Horne which are not much inferior to him in that pointe of legerdemayne For as in his most lying Reply against D. Harding so in this your Answer to M. Fekenhams treatise there is neither Scripture nor Coūcel nor doctour nor any thing els that cometh through your hands which you doe not miserably mangle corrupte and peruerte and that by a number of dishonest and shameful shifts which particularly to specifie would be to long and tediouse But to say somwhat for an example the principall parte of all your shifting standeth in a certaine meruelouse kind of a newe and a false Arithmetike somtime by Addition sometime by diminution and Detraction Thus to make your matter of the Princes Supreme gouernement in al ecclesiastical causes more probable you interlace twise these woordes as one that had the cure and authoritie ouer all and againe in the same leaf as one that had authoritie ouer them which you finde not in your Authours Thus you shuffle in this pretye sillable All to Socrates and againe to Theodoretus So you springle in these woordes by his supreame authoritie to your narration out of the saied Theodoretus And by and by to your narration out of Sozomenus these woordes and the Bishops could not remoue him So you adde to Liberatus this woorde depose And to the Actes of the Chalcedon Coūcell these woordes vvhich othervvise must be deposed And to the Actes of the sixt Generall Councell these woordes to examine and confirme You thrust into the narration of Antoninus and Marius that which they say not and to the narration of Quintinus Heduus fyue ful lines that are not in your author touching Pope Iohn the .22 and many other like things otherwhere And yet I can not tel whether your peruersity be more in your false multiplication or in your false diminution In framing the state of the question by the statutes of the realme you leaue out the beginninge and the ende of the Statute You leaue out of
denied If my curiosyty in noting them displease you let the vttering of thē first displease your self and then you will the lesse be displeased with me You knowe M. Iewel hath ledde vs this daunce Be not angry M. Horne if we follow the round Moderat your penne better Report your Authours more sincerelye Translate your allegations more truly Laye downe the whole sentences without concealing of such matter as ouerthroweth your purpose Say no more then you finde in the Stories Slaunder not your betters Deale more aduisedly and vprightly So shal your Vntruthes be the fewer an other time But so wil your cause I assure you M. Horne come forthe starke naked feble and miserable The beauty and force of your Cause consisteth and depēdeth altogether of lyes and vntruthes If you ioyne obstinacy to folie as Maister Iewell doth so shamefully in opē Sermon iustifying him selfe but not clering him selfe of any one of so many hundred Vntruths iustlye and rightly layed to his charge then as I saied before I may iustly say that you are at a point to lie whatsoeuer come of it Like as a protestant of late dayes being pressed of a Catholike for extreme lying and not being hable to clere him selfe saied plainely and bluntlye Quamdiu potero clades adferā Latebunt quamdiu poterunt Valebunt apud vulgus ista mendacia Well I wil deface them meaning the Catholikes and doe some mischiefe to them as longe as I am able My lies shall lie hidde as longe as maye be And at the leste the common people shall fall in a lyking with them If you be at this pointe then knowing where to haue you we knowe also what to make of you and for suche to esteme you A false Prophet and a lying Master such as S. Peter spake of bringing in vvicked and damnable sectes God geue them grace which are deceiued by you so well to knowe you as we that doe examine your writinges haue good Cause to knowe you This your Aunswer M. Horne as I vnderstand you haue presented to diuers of the Quenes Maiest most Honorable Councell intending thereby not onely to discredit Maister Fekenham and to increase his trouble but also to bring into displeasure all other the Queenes Highnes Catholike subiectes of which full many onelye for conscience sake haue refused and doe yet refuse the Othe that you here moste ignorantlye defende For this purpose also at the verye ende of your booke you referre as it were the whole matter to the most Honorables saying To Conclude by the premisses it maie appeare to the Honorable as by a taste vvhat sinceritie there is in you Thus much you say for discrediting of M. Fekenham You adde a greuous Accusatiō against al the Catholik subiects of England saying And lastlie your quarreling by spreading this booke vvas and is to impugne and barke against the Q. Maiest Lavvful and due Authoritie vvhich you and your complices dailie labour to subuert vvhich matter I refer to be further cōsidered by the graue vvisedom of the most Honorable And with this poisoned ād cācred Reproch you end your whole book geuīg your Reader to vnderstād that the very end ād scope of your book was to ingraffe in the Noble hartes of the most Honorables a great misliking ād heauie displeasure not only of and against M. Fek. already in trouble but also of and against the whole number of Catholikes who haue alwaies continewed and shewed themselues the Quenes Maiest moste loyal and obediēt subiects and haue deserued no such Reproche at your handes M. Horne You haue therefore M. Horn in this Reply a iust and a ful defence partly against your most slanderous accusation but chiefly and especially of the whole Cause and Question in Controuersy As you did to M. Fekenhams Treatise so I to your Aunswer haue replied through out I haue not omitted any one parte or parcel of your whole book As I haue here printed againe the whole to encrease of charges so haue I answered the whole to edifying of the Reader If by this Reply you find your self satisfied and are cōtent to yelde to the Truth so euidently and abundantly opened vnto you than both I and al other Catholikes will both better trust you and geue God thankes for you But if after the perusing of this Reply you shal think you are not fully and in euery point confuted I wishe that the most Honorable to whom so cōfidently you commend your own doings woulde commaunde you to proue it so to the worlde by a ful Reioyndre A ful Reioyndre I say and perfect to al and euery part of this Reply as I haue here replied to al and euery part of your Answer not omitting any one example of Councel Prince or Countrie by you alleged And that you put in my whole Answer not omitting any one line or sentence either of the text or of the margent If the Truth be on your side you haue no cause to stick hereat You wil seme to wante no learning Abylytieto beare the charges we are sure you want not Goe thorough therefore as you haue begun with this faire building of yours if you thinke your foundatiō good or the cause which you ground vpon sure Goe through I say that it may appere you haue geuē M. F. good cause to remoue his scruples and to be persuaded at your handes Els if you now draw backe and think by silēce to drown the matter first for your faire peece of worke so shamefully brokē of men wil laugh you to skorne as the ghospel by the parable told you Then al mē may knowe that your great vauntes of your Walthā talke and reasoning are but wordes of course to saue your poore honour I shoulde say honestly Thirdly that M. Fekenhās scruples are most lerned ād inuincible reasons And last of al that the Othe which you so earnestly persuade him to take can of nomā be taken without manifest Periury Whereof enseweth that you most horribly offend Gods Diuine Maiesty which doe burden mens consciences with such euident periury The worste that I wishe you M. Horne is that you retracte your haynous heresies and proue a true Christiā And thus for this tyme I take my leaue of you Vale Resipisce Thomas Stapleton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE PREFACE TO THE READER IT had bene much to be wisshed gentle Reader that the right reuerent and learned Father my L. Abbat of Westminster M. Feckenham whom M. Hornes Booke moste toucheth might him selfe as he is most able and as I suppose as wel willing haue answered it also But seing his state is suche that he presently can not doe it I being by some of my frendes requested to trauaile in the matter was at the first not very willing thereto as for diuerse other causes namely for that in very dede I was ful purposed hauing so largely prouoked suche sharpe aduersaries especially M. Iewel for a season to reste and to stande at my own
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.
Fekenhā meant otherwise then he durst plainly vtter or by his cūning could aunswer vnto M. Horne The 2. Diuision Vvherein I follovv the order of M. Fekenhams booke I make the proofes according to his request and besides my proofes foorth of the Scriptures the auncient Doctours the Generall Councels and Nationall I make proofe by the continual practise of the Church .3 in like gouernment as the Queenes Maiestie taketh vpon her and that by such Authors for a great sort of them as are the more to be credited in this matter for that they vvere most earnest fautors of the Romish sea infected as the times vvere vvith much superstitiō and did attribute vnto the see of Rome and so to the vvhole Clergie so much authoritie in Churche matters as they mighte and muche more then they ought to haue done Stapleton I wil not charge M Horne that his meaning is to ingraffe in the mindes of the subiectes a misliking of the Queenes Maiestie as though shee vsurped a power and autoritie in Ecclesiasticall maters whereto shee hath no right as he chargeth M. Fekenham withal vnlesse perchance he were of Councell with the holy brotherhode of Geneua for the Booke whereof we shall hereafter speake that spoyleth the Queenes Maiesty of al her authority as wel tēporal as spiritual and vnlesse he hath in opē sermō at VVinchester mainteined cōtrary to the Quenes ecclesiastical iniunctions such as would not reform their disordered apparel and that after he had put his hand as one of the Queenes cōmissioners to the redresse of the saied disorder And vnlesse he hath and doth maītein many things beside yea and cōtrary to the lawes and orders of the realm late set forth cōcerning maters ecclesiasticall as it is wel knowē and to be proued he hath don as wel in the defending of the Minister of Durley near the Manour of Bisshops Walthā refusing the saied order as otherwise But this may I boldy say and I doubt nothinge to proue it that in al his boke there is not as much as one worde of scripture one Doctour one councell generall or prouincial not the practise of any one countrey throwgh owte the worlde counted Catholike that maketh for such kinde of regiment as M. Horne avoucheth nor any one manner of proufe that hath any weight or pythe in the worlde to perswade I wil not say M. Fekenham but any other of much lesse witte learning and experience I say M. Horne commeth not ones nighe the principall matter and question wherein M. Fekenhā would and of right ought to be resolued I say further in case we remoue and sequester al other proufes on oure syde that M. Horn shal by the very same fathers councels and other authorities by him felfe producted so be ouerthrowen in the chief and capital question vnto the which he cometh not nighe as a man might say by one thowsande myles that his owne company may haue iuste cause to feare least this noble blaste so valiantly and skilfully blowen owte of M. Hornes trompet shall engender in the harts of all indifferent and discrete Readers much cause to mistruste more thē they did before the whol matter that M. Horne hath taken in hande to iustifie Wherefore as it is mete in al matters so is it here also cōueniēt and necessary to haue before thyne eyes good Reader the state and principal question controuersed betwene the parties standing in variance And then diligently to see how the proufes are of eche party applied for the confirming of their assertions There are therfore in this cause many things to be considered Firste that Christe lefte one to rule his whole Churche in his steade from tyme to tyme vnto the ende of the worlde Secondly that this one was Saint Peter the Apostle and now are the Bisshoppes of Rome his successours Thirdly that albeit the Bisshop of Rome had no such vniuersal gouernment ouer the whole yet that he is and euer was the patriarche of Englande and of the whole weste Church and so hath as muche to doe here as any other patriarche in his patriarkshippe Then that all were it that he had nothing to intermedle with vs nor as Pope nor as patriarche yet can not this supremacy of a ciuil prince be iustified whereof he is not capable especiallye a woman but it must remayne in some spiritual man Beside this the Catholikes say that as there was neuer any suche presidēte heretofore in the Catholike Churche so at this present there is no such except in England neither emonge the Lutherans the Zwinglians the Swenckfeldians or Anabaptistes nor any other secte that at this daye raygneth or rageth in the worlde None of these I saye agnise their cyuil prince as supreame gouernour in al causes spiritual and temporal Last of al I say and M. Fekenham wil also saye that euen M. Horne him selfe in this his answere retreyteth so farre backe from this assertion of supreame gouernment in all causes spirituall and temporall whiche is the state and keye of the whole question that he plucketh from the prince the chief and principal matters and causes ecclesiasticall as we shall here after plainely shewe by his owne woordes The premisses then being true and of owre syde abundantly proued and better to be proued as occasion shall serue as nothing can effectually be brought against them so M Horne as ye shal euidently perceiue in the processe stragleth quyte from al these points besetting himselfe all his study and endeuor to proue that which neither greatly hyndereth oure cause nor much bettereth his and for the which neither maister Fekenham nor any other Catholike will greatly contende with him whiche is when all is done that Princes may medle and deale with causes ecclesiasticall Which as it is in some meaning true so dothe yt nothing reache home to the pointe most to haue bene debated vpon And so is much labour vaynely and idlelye employed with tediouse and infynite talke and bablinge all from the purpose and owte of the matter whiche ought speciallye to haue bene iustifyed And therefore this is but an impudente facing and bragging to say that he hath proued the like regiment that we deny by the Fathers by the Councels and by the continual practise of the Churche Now it is worthy to see the iolye pollicy of this man and howe euen and correspondent it is to his fellowe protestants M. Iewel restrayneth the Catholikes to .600 yeres as it were by an extraordinary and newe founde prescription of his owne embarringe al Later proufes Yet he him selfe in the meane tyme runneth at large almoste one thowsande yeares Later shrynkinge hither and thyther taking tagge and ragge heretike and Catholik for the fortifying of his false assertions This wise trade this man kepeth also and to resolue M. Fekenham and setle his conscience he specially stayeth him self vpon Platina Nauclerus Abbas Vrspergensis Sabellicus Aeneas pius Volaterranus Fabian Polichronicon Petrus Bertrandus Benno
Bales or some such like but as for the olde ordinary Latin Glose I am right sure M. Horn it hath no suche thinge This therefore may wel stande for an other vntruthe As also that which immediatly you alleage out of Deuteron 13. For in al that chapter or any other of that booke there is no such worde to be founde as you talke of And thus with a ful messe of Notorious vntruthes you haue furnished the first seruice brought yet to the table cōcernīg the prīcipal matter How be it perhaps though this be very course yet you haue fyne dishes and dayntycates coming after Let vs then procede The .11 Diuision Pag. 8. b. M. Horne The beste and most Godly Princes that euer gouerned Gods people did perceiue and rightly vnderstande this to be Gods vvil that they ought to haue an especiall regarde and care for the ordering and setting foorth of Gods true Religion and therefore vsed great diligence vvith feruent zeale to perfourme and accomplishe the same Moyses vvas the supreme gouernour ouer Gods people and vvas .38 not chiefe Priest or Bisshop for that vvas Aaron vvhose authority zeale and care in appointing and ordering Religion amongest Gods people prescribing to al the people yea to Aaron and the Leuits vvhat and after vvhat sorte they should execute their functions correcting and chastening the transgressours is manifestly set foorthe in his booke called the Pentateuche The 9. Chapter concerning the example of Moyses MAister Horne willing to seame orderly to procede first bringeth in what scripture commaūdeth Princes to doe and then what they did But as his scripture towching the commaundemēt by him alleaged nothing reacheth home to his pretensed purpose but rather infringeth and plainely marreth the same as I haue saide and fully standeth on our syde So I dowbte nothing yt wil fare with his examples as of Moyses Iosue Dauid Salomon Iosaphat Ezechias Iosias and that they al come to short and are to weake to iustifie his assertion But here am I shrewdly encombred and in a great doubte what to doe For I coulde make a shorte but a true answere that these examples are fully answered alredy by M. Doctour Harding and M. Dorman and referre thee thither to thyne and myne ease gentle reader and to the sparing not onely of penne ynk and paper but of the tyme also whiche of al things is most preciouse But then I feare me woulde steppe forth yf not M. Horne a good simple plain man in his dealings yet some other iolye fyne freshe pregnant wytty fellowe yea and bringe me to the straits which way so euer I did tread Yf I shuld as I said sende the reader to them then should I heare a foole a dolte an asse that can say nothing of his own Then shoulde the cause be slaundered also as so poore and weake that it could beare no large and ample treatise yea with all that their answeres were such as I was asshamed of them and therefore wilylye and wiselye forbeared them with manye suche other triumphant trieflinge toyes Againe yf I shoulde repete or inculcate their answeres then woulde Maister Nowell or some other rushe in vppon me with his ruflynge rhetorike that he vseth againste Maister Dorman and Maister Doctour Hardinge withe a precise accompte and calculation what either Maister Dorman or Maister Doctour Hardinge borowed of Hosius or either of them two of the other And what I haue nowe borowed of them bothe or of either of them And I shoulde be likewise insulted vppon and our cause as feble and very weake slaundered also But on the one syde leaste any of the good bretherne shoulde surmise vppon my silence anye suche distruste I will compendiously as the matter shall require abridge their answeres and that Maister Horne shall thinke that our stuff is not al spente I shall on the other syde for a surplussage adioyne some other thinges to owre opponent accommodate So that I truste either answere shal be sufficient to atchieue our purpose againste Maister Horne Then for Moyses I saye with Maister Doctour Hardinge and Saint Augustyne that he was a prieste aswell as a Prince I say the same with Maister Dorman with Philo Iudeus with Saint Hierom and with Saint Hieroms Maister Gregorie Nazianzene And so consequently Maister Horne that Moyses example serueth not your turne onlesse ye will kinge Henry the eight and his sonne king Edward yea and our gracious Quene to be a priest to but rather quite ouerturneth your assertion And thinke you Maister Horne that the Quenes authority doth iumpe agree with the authority of Moyses in causes ecclesiastical Then maye she preach to the people as Moyses did Thē may she offer sacrifices as Moyses did Then may she cōsecrate Priests as Moyses did cōsecrate Aaron and others Then may it be said of the imposition of her hands as was said of Moyses Iosua the son of Nun was ful of the sprite of wisedom for Moyses hadde put his hand vpon him It must nedes therfore follow that Moyses was a priest and that a high priest which ye here ful peuishly deny I say now further with M. Dorman that put the case Moyses were no priest yet this example frameth not so smothely and closely to your purpose as ye wene For Moyses was a prophet and that such a prophet as the like was not agayne Geue me nowe Maister Horn Princes Prophetes geue me Princes and Lawe makers by speciall order and appointmente ordeyned of God to whose woordes God certainly woulde haue geuen as greate authority as he wolde and commaunded to be geuen to Moyses and then perchaunce I will say that ye saye somewhat well to the purpose Agayne Moyses was suche a speciall Prophet and so singularlye chosen of God to be heard and obeyed in all thinges that he is in the holy scripture euidentlye compared to Christ him selfe compared I say euen in the office of teaching and instructing Moyses in the Deuteronom foretelling the Iewes of a Messias to come saieth The Lorde thy God wil rayse thee vp a Prophet from among thy own nation and of thy brethern such a one as my self him thou shalt heare And this so spoken of Moyses in the olde Lawe is in the new testamēt auouched ād repeted first by S. Peter the chief Apostle and next by S. Stephen the first Martir and applied to Christ. If thē Christ must so be heard and obeied of vs as was Moyses of the Iewes no doubt as Christ is a Kinge a Prophet a Priest and a Bisshop to vs so was Moyses to thē a Prince a Prophet a Priest and a Bisshop As Christ is of vs to be heard and obeyed as wel in al matters Ecclesiasticall as Temporal for no temporal Lawe can haue force against the Law of Christ amonge Christen men so was Moyses to be heard and obeyed of the Iewes in matters and causes as well temporall as spirituall For why The Scripture is plaine Tanquam me
God And from suche Princes to all Princes indifferentlie to gather the like praeeminence in al points were no sure and sound gathering and collection Els if you wil haue your examples to proue and coÌ„firme then as Iosue circumcided so let the Prince baptise and as Iosue sacrificed vpon an Aulter so let the Prince in Cope and Surplesse celebrate your holy Communion Whiche two things as peculiar offices of Bisshops and Priestes M. Nowel excludeth flatly al Princes from yea and saith they oughte to be vntouched of Prince or other person Thus againe either ye iumble and iarre one from an other or els your Argument falleth downe right Choose whiche of both ye will M. Horne The .13 Diuision Pag 9. a. Dauid vvhom God appointed to be the pastour that is the King ouer Israel to feed his people did vnderstand that to this pastoral office of a King did belong of duetie not onelie a charge to prouide that the people might be gouerned vvith iustice and liue in ciuil honestie peace and tranquillitie publique and priuate but also to haue a speciall regarde and care to see them fedde vvith true doctrine and to be fostered vp in the Religion appointed by God him selfe in his lavve And therefore immediatlie after he vvas vvith some quietnes setled in his royall seat the first thing that he began to refourme and restore to the right order as a thing that appertained especially to his princelie charge and care vvas Gods religion and seruice vvhich had ben decayed and neglected long before in the time of King Saul For the better perfourmance vvhereof as the Supreme gouernour ouer al the estates both of the laitie and of the Clergie .41 in all maner of causes after consultation had vvith his chiefe Counsailers he calleth the Priestes and Leuites and commaundeth appointeth and directeth them in all manner of things and causes appertaining to their ecclesiasticall functions and offices He prepareth a semelie place for the Arke in his ovvne Citie He goeth vvith great solemnitie to fetch the Arke of the Lord. He coÌ„mauÌ„deth Sadâ—c aÌ„d Abiathar the Priests and the chief amoÌ„g the Leuites to sanctifie them selues vvith their brethren and than to carie the Arke vppon their shoulders vnto the place apointed He comptrolleth theÌ„ that the Arke was not caried before on their shoulders according to the lavv and therfore laieth to their charge the breach that vvas made by the death of Vsa He coÌ„maÌ„deth also the chief of the Leuits to apoint amoÌ„g their brethreÌ„ MusiciaÌ„s to play on diuers kinds of instâ—umeÌ„ts and to make melody vvith ioyfulnes He sacrificeth burnt aÌ„d peace offerings He blessed the people in the name of the Lord. He appointeth certain of the Leuites to minister continually before the Arke of the Lord to reherse his great benefits to the honour and praise of the Lord god of Israell And for that present time he made a psalme of gods praise and appointed Asaph aÌ„d his brethren to praise god thervvith He ordained the priests Leuites singers and porters and in some he apointed and ordered al the officers and offices required to be in the house of the Lord for the setting foorth of his seruice and religion The .11 Chapter concerning the example of Dauid BOTH M. Dorman and M. Doctor Harding affirme that the proceedings of King Dauid are nothing preiudiciall to the Ecclesiasticall authoritie in redressing of disorders before committed or doing suche things as are here rehersed No more then the reformatioÌ„ of Religion made by Quene Marie as M. D. Harding noteth which ye wot wel imployeth in her no such supremacie Beside that it is to be considered as M. D. Harding toucheth that he passed other Princes herein because he had the gift of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that yee and M. Nowell adde thereunto for the fortification of the said superioritie can by any meanes induce it The scripture in the sayed place by you and M. Nowel alleaged saith that Dauid did worke iuxta omnia quae scripta sunt in lege Domini according to all things writen in the lawe of God Wherevnto I adde a notable saying of the scripture in the said booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuites vt ingrediantur domum Dei iuxtaritum suum sub manu Aaron Patris eorum sicut praeceperat Dominus deus Israel Kinge Dauids appointmente was that the Leuites and Priestes shoulde enter in to the house of God there to serue vnder the gouernment Of whom I pray you Not of King Dauid but vnder the Spiritual gouernmeÌ„t of their spiritual father Aaron aÌ„d his successours The gouernour of them then was Eleazarus Where we haue to note first that Dauid appointed here to the Leuites nothing of him self but sicut praeceperat Dominus Deus Israël as the Lord God of Israel had before apointed Secondlye that King Dauid did make appointment vnto them of no strange or new order to be taken in Religion but that they should serue God in the TeÌ„ple iuxta rituÌ„ suuÌ„ after their owne vsage custome and maner before time vsed Thirdly and last King Dauids appointment was that they should serue in the house of God sub manu Aaron patris eorum as vnder the spirituall gouernmente of their Father Aaron and his successours the high Priests The whiche wordes of the scripture doe so wel and clearly expres that King Dauid did not take vpon him any spirituall gouernement in the house of God namely such as you attribute to the Quenes Ma. to alter Religion â–ª c. that I can not but very much muse and maruel why ye shoulde alleage King Dauid for any example or proufe in this matter But most of al that ye dare alleage the death of Oza Whiche is so directly against our lay men that haue not onely put their hands to susteine and staye the fal of the Arke as Oza did for which attempt notwithstanding he was punished with present deathe but haue also of their owne priuate authoritie altered and chaunged the great and weightie pointes of Christes Catholike Religion and in a maÌ„ner haue quite transformed and ouerthrowen the same and so haue as a man may say broken the very Arke it self al to fitters Let them not dout but that except thei hartely repeÌ„t they shal be plagued woorse then Oza was if not in this worlde yet more horribly in the world to come As for that you alleage of Dauid that he made Psalmes ordeined Priests Leuites fingers and porters c. thinke you he did al this and the rest of his owne authority because he was King of the people So you would your Reader to beleue But the holy Ghost telleth vs plainly that Dauid did all this because God had so commaunded by the hands of his Prophets And thus you see that by the declaration of the Prophetes Gods Ministers then as
a general councel for that beloÌ„ged to the Emperour vvho in that time vvas busie in the vvarres against the Saracens He waited saith Platina for the returne of the Emperour This Constantinus surnamed Pogonatus about the yeere of the Lord 680. calleth the Bishoppes out of all coastes vnto a general Councel in his letters of Sommons to Donus but committed to Agatho Bishop of Rome Donus beinge dead he admonisheth him of the contention betvvixt the sea of Rome and Constantinople he exhorteth him to laie aside al strife feruencie and malice and to agree in the trueth vvith other addinge this reason For God loueth the trueth and as Chrysostome saith He that wil be the chief amongst all he must be minister vnto all by vvhich reason made by the Emperour it may seeme that the pride of those tvvoo seates striuinge .260 for superioritie and supremacie vvas a great nourishment of the Schisme vvhich vvas chiefly in outvvarde shevve only for doctrine He protesteth that he vvill shevve him selfe indifferent vvithout parciallitye to anye parte or faction onely seekinge as Godde hath appointed him to keepe the Faith that he had receiued vvholye and vvithout blotte He exhorteth and commaundeth the Bishoppe of Rome not to be an hinderaunce but to further this Councell vvith sending such as are fitte for such purpose The bishop of Rome obeyeth the Emperours .261 commaundement And the like letters the Emperor sendeth to George Bishop of Constantinople and others The Emperour sat in the councell him selfe as President and moderatour of al that action hauing on his right hande a great company of his Nobles and of his Bishoppes on his lefte hand And vvhan the holy Ghospelles vvas broughte foorth and laide before them as the .262 iudges vvhose sentence they ought to follovve as it vvas also vvonte to be doone in the fornamed Councels The deputies for the bishoppe of Rome stande vppe and speake vnto the Emperour in moste humble vvise callinge him moste benigne Lorde affirminge the Apostolike seat of Rome to be subiect vnto him as the seruant vnto the Maister and beseechinge him that he vvil commaunde those that tooke parte vvith the bishoppe of Constantinople vvhich had in times paste brought in nevve kinds of speache and erronious opinions to shevve from vvhence they receiued their nevve deuised Heresies The Emperour commaundeth Macarius Archebishoppe of Antioche and his side to ansvveare for them selues And after diuerse requestes made by him to the Emperour and graunted by the Emperour vnto him the Emperour commaundeth the Synode to staie for that time The .5 Chapter Of the sixt Generall Councell holden at Constantinople vnder Pope Agatho Stapleton MAister Horne as he sayeth returneth againe to Agatho wherin he doth wel for this hath bene an extrauagant and an impertinent discourse But he returneth withall to his accustomable dealing sayinge that pope Agatho of his owne authoritie coulde not call a councell Which neither his authour Platina sayeth nor anie other nor he him self proueth He coulde M. Horne haue called a Councell and so he did call at Rome at this verie tyme a great Councell of an 1â—5 Bisshoppes our contreyman S. Wilfryde Archbisshoppe of Yorke and the Apostle of Sussex being one of them without the Emperor and such as this Emperour him selfe confesseth to be a general Councell But because the schisme of the Monothelites was deaply setled in Grece and was fast and depelye rooted by continuance of .46 yeares not onely in the Bisshoppes of the chiefe sees as Constantinople Alexandria Antiochia and others but also in the Emperours withall full godly and wisely that the Councell might be more effectuall and fruytful he thowght good to worke with the aduice and assistance of the Emperour and so he did And this his godly pollicy had his prosperouse successe accordingly Maister Horne will nowe recite to vs his collections oute of this Councell called the .6 Generall Councell that he hath gathered but how well and fytlye to proue his matter ye shal anone vnderstande for the confirmation of his newe erected primacy And first he glaunceth at the See of Rome surmising that because the Emperour exhorted the Pope to vnity the pride of Rome and of Constantinople striuing for superiority and supremacy was a greate nourishment of the Schisme This is a lewde and a false surmise For the Emperour in that place expressely telleth by the reporte of the Greeke Patriarches the cause of that stryfe to be quòd verba quaedam nouitatis intromissa sunt that certaine newe doctrine was brought into the Churche And will Maister Horne haue his vnproued surmise to waighe downe the Emperours plaine confession The malice you talke of Maister Horne is in your self â–ª It was not in Pope Agatho The Emperour protesteth you say to kepe the faith that he hadde receiued wholy and without blotte Woulde God all Christen Princes had done so You hadde hadde then Maister Horne no place in our countre to preache and sette forthe your damnable heresies You say farder The Bisshop of Rome obeyed the Emperours commaundement And this also you note verye solemnely in your Margin But both your text and your margin by your leaue lyeth For the Emperour in his letters to the Pope wherein he inuited him to this Councel saith plainely Inuitare rogare possumus ad omnem commendationem vnitatem omnium Christianorum necessitatem verò inferre nullatenus volumus Well we may moue you and praye you to fall to an vnity but force you by no meanes wil we Where then is this forceable commaundemeÌ„t that you imagine You woulde faine haue the Emperours very Imperiall ouer Popes and Bisshoppes You woulde as Auxentius the Arrian Bisshop did Laicis ius sacerdotale substernere bring vnder the Laye Princes foote the Priestly right and Authoritye You woulde haue them as the Arrians persuaded Constantius 〈◊〉 being sette to gouerne one thinge to take vpon them an other thing This with your predecessours hereticall Bisshoppes your prelatship also would Emperours shoulde take vppon them But they expresselye refuse so to doe they proteste the contrary they abhorre suche lewde clawebackes You adde farder that in the Councell the holye Gospelles was brought forthe and layde before them as the iudges This is a flatte vntruthe The Councel hath no such woordes I meane that the Gospels were Iudges No doubte but by the ghospels the Councel did iudge and determine the controuersies and had alwaies those holy books before theÌ„ as also a Signe of the Crosse and other relikes as Cusanus writeth But a Iudge must speake and pronounce a Sentence Such is not the Scripture but such are they that be as the Apostle saith Dispensatores mysteriorum Christi the dispensours of the mysteries of Christ the ordered teachers of his woorde the successours of his Apostles But you to make folke wene that Scripture alone were the only Iudge as though the booke could speake and geue sentence it selfe without a Teacher or
and the banner of the city to to Charles as M. Horne telleth vs yea the keyes of S. Peters coÌ„fessioÌ„ as Rhegino telleth vs and yet for al that he remayned Bisshop Archebisshop Patriarche and Pope to yea and supreme head of the Church by M. Horns owne tale to But remembre your selfe better M. Horne You said euen nowe they were sent awaye by Gregory the .3 to Charles Martell into Fraunce by shippe Howe then came the Pope by them agayne Or howe did the successours and heyeres of Charles Martell keepe those keyes from rusting if his own Nephewe Charles the greate loste them and was fayne to haue them againe by a newe dede of gifte Or hath euery Pope a newe payre of keyes froÌ„ Christ to bestowe as thei list Then the gift could be but for terme of life And then where be the heyres and successours of Charles Martell which kept not you saye those keyes from rusting O M. Horne Oportet mendacem esse memoreÌ„ A lyar must haue a good memory Or wil you saye that this Pope Leo sent to Charles these keyes as a gifte to signifie that the city was at his commaundemente as Bellisarius after he had recouered Rome from Totilas of whome we spake of before sent the keyes of the city to Iustinian themperour and as some men write euen aboute this time this Charles receiued the keyes of the city of Hierusalem with the banner of the said citye Yet al this will not work the great strauÌ„ge miracle of supremacie that your keies haue wrought M. Horne The .100 Diuision Fol. 61. a. Ansegisus Abbas gathereth together the decrees that this Charles aÌ„d his son Lodouicus had made in their tymes for the reformatioÌ„ of the Churche causes Amongest other these The Canonicall Scriptures onely to be redde in the Churches For the office of Bisshops in diligeÌ„t preaching and that onely out of the holy Scriptures that the communion should be receiued three times in the yeere The abrogatiÌ„g and taking away a great nuÌ„ber of holy daies besides SoÌ„daies and that childreÌ„ before ripe yeres should not be thrust into religious houses aÌ„d that no maÌ„ should be ê“fessed a MoÌ„k except licence were first asked and obteined of the King He decreed also and straightly commaunded that Monkes being Priestes should studie diligentlie shoulde write rightlie should teache children in their Abbaies and in Bisshoppes houses That Priests should eschue couetousnes glotony alehouses or tauernes secular or prophane busines familiaritie of women vnder paine of depriuation or degradation Hâ— prouided to haue and placed fit pastours for the bisshoprikes and cures to feede the people He ordeined learned Scholemaisters for the youth and made deuout abbots to rule those that were enclosed in Cloisters saith Nauclerus As it is said of Kinge Dauid that he set in order the Priests Leuits singers and porters and ordered all the offices and officers required to be in the house of the Lorde for the setting foorth of his seruice and Religion Euen so this noble Charles left no officer belonging to Goddes Churche no not so much as the singer porter or SexteÌ„ vnapointed and taught his office and duety as Nauclerus telleth Besides the authority of this noble Prince in .323 gouerniÌ„g and directing al Church matters his zeale and care therfore in such sort as the knovvledge of that .324 superstitious time vvould suffer is plainly shevved in an iniuÌ„ctioÌ„ that he gaue to al estates both of the Layty and Cleargy to this effect I Charles by the grace of God King and gouernour of the Kingdome of Fraunce a deuout and humble maintainour and ayder of the Churche To al estates both of the Layety and the Cleargye wis he saluation in Christ. Considering the exceeding goodnes of God towardes vs and our people I thinke it very necessary wee rendre thankes vnto him not onely in harte and worde but also in continual exercise and practise of wel doing to his glory to the end that he who hath hitherto bestowed so great honour vpon this Kingdom may vouchesaulfe to preserue vs and our people with his protection VVherfore it hath seemed good for vs to mooue you ô ye pastours of Christes Churches leaders of his flocke and the bright lightes of the worlde that ye wil trauaile with vigilant care and diligent admonition to guide Goddes people thorough the pastours of eternal life c. Bringing the stray sheepe into the foulde least the wolfe deuoure them c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe theÌ„ selues in a sure faith and reasonable continuaunce vvithin aÌ„d vnder the rules of the Fathers In the vvhich vvorke and trauaile knovve yee right vvell that our industrie shall vvorke vvith you For vvhich cause also vve haue addressed our messengers vnto you who with you by our authority shal ameÌ„de and correct those thinges that are to be amended And therefore also haue wee added such Canonical constitutions as seemed to vs most necessarie Let no man iudge this to be presumption in vs that we take vpon vs to amende that is amisse to cut of that is superfluous For wee reade in the bookes of Kinges howe the holy Kinge Iosias trauailed goinge the circuites of his Kingdome or visitinge correctinge and admonishinge his people to reduce the whole Kingdome vnto the true Religion and Seruice of God I speake not this as to make my self equal to him in holines but for that we ought alwaies to follovve the examples of the holy Kinges and so much as we can vve are bounde of necessitie to bring the people to follovve vertuous life to the praise and glory of our Lorde Iesus Christ c. And anon after amongest the rules that he prescribeth vnto them this follovveth First of al that al the Bisshoppes and Priestes reade diligentlie the Catholique Faith and preache the same to all the people For this is the first precept of God the Lorde in his Lawe Heare ô Israel c. It belongeth to your offices ô yee pastours and guides of Goddes Churches to sende forth thorough your Diocesses Priestes to preache vnto the people and to see that they preache rightly and honestly That ye doe not suffer newe things not Canonicall of their owne minde forged and not after the holy Scriptures to be preached vnto the people Yea you your owne selues preache profitable honest and true thinges which doe leade vnto eternal life And enstructe you others also that they doe the same Firste of all euery preacher must preache in general that thei beleeue the Father the Sonne and the holy Ghost to be an omnipotent God c. And so learnedly proceedeth through al the articles of our Faith after vvhich becommeth to the conuersation of life c. And wee doo therefore more diligeÌ„tlie enioine vnto you this thing because vve knovve that in the latter daies shall come false teachers as the Lorde himselfe
to the Scottes theyr firste Bishop Palladius as Prosper writeth a notable Chronicler of that age Why dyd he also send into thys Ileland S. Germaine Bishoppe of Antisiodorum to bryng by the Apostolicall Authoritie the Britaynes from the heresye of the Pelagians as the sayed Prosper witnesseth Lett vs nowe come to the tyme of the Saxons conuerted by S. Augustine And then shall we fynd so manie and so full testimonies both of the popes primacie and of the princes subiection as I trowe M. Horne him selfe as impudent as he is can not nor will not denie them Which I do ouerpasse by reason they are readely to be foūd in our worthy coūtriemā S. Bede lately set forth by me in the English tongue and in the Fortresse also adioyned to the same storie I will nowe adde this only that from the time wherin Beda endeth his storie to the conquest of the foresaied William there appeareth in our domesticall stories a perpetuall and continuall practise of the saied primacie in this realme by the popes as well in those bookes as be extant in printe as in other As in Asserius Meneuens that continueth the storie from the death of Bede to the yeare of our Lorde 914. in Henricus Huntingtoniensis Gulielmus Malmesburiensis Alphredus Beuerlacensis Rogerus Houedenus Florilegiū siue Mattheus Westmonasteriensis Chronica Iohānis Londoniensis and many other yet not printed that I haue not sene and which are hard to be sene by reason of the greate spoyle of such kind of bookes of late made in the suppressing of monasteries and colleges The which suppression and it were for nothing else but for the losse of so many worthy Chroniclers can not be to much lamented the losse being incomparably greater then the losse of any princes treasure The case is nowe to be pityed for that the verie Librarie of the Vniuersitie of Oxforde hath felt the rage of this spiteful spoile not so much as one booke at this howre there remaining This is one of the worthy fruits of your new ghospel M. Horne As appereth also by the late vprores in these low Coūtries wher by the Gueses not onely the Monasteries but the Libraries also namelye of the grey friers in Antwerpe be most shamefully defaced the bookes burnt to ashes and the olde monuments destroyed The naming of Oxforde bringeth to my remembrance the noble and worthy foūder of the vniuersity there I meane Kinge Alurede In whose tyme there was at Rome a special schole or colledge for English mē priuileged ād exēpted frō al taxe ād tollages by pope Martin the .2 at the desire of this King Who sent to him for a gift a peece of the holy crosse This King beīg learned hīself loued entierly learned mē especially Ioānes Scotus that trāslated out of the Greeke tōg the works of Dionysius Areopagita whoō he vsed moste familiarly This Alurede being but yet yong was sent by the Kinge Edeluulphus his father to Rome accompanied with many noble men where pope Leo the .4 did confirme him and toke him as his sonne by adoption and did also annoynte and consecrate him King of Englande The manifolde practise of the said primacy continued from this Kings tyme euen to the tyme and in the tyme of blessed S. Edward the immediate predecessour of William sauing Harolde who reigned not one full yeare In the twenty yeare of the said King Edwarde the blessed man Wulstanus that was before a monk and prior there was consecrated bisshop of Worceter A man of suche notable vertue and such austerity of lyfe as he resembled the olde vertuouse and renowned religiouse men As one that among all other his notable qualities continued so in praying studiyng and fasting that somtymes in foure dayes and foure nights he neuer slepte and that litle reste which he toke was vpon a foorme in the Churche vsing none other bolsterre but his booke wherin he prayed or studied This man I saye was made bisshop and confirmed by the popes Legats being then in the realm before the Cōqueste Our authour doth not write this of vncertain heresay but of certain knowledge as a mā of that age and one that as it semeth had sene this blessed man ād talked with him To discourse vpon other particularities as vpon the continual appeale to Rome vpon willes charteres and such other writings sent from Rome to auoide tediousnes I doe purposely forbeare But I will nowe notifie to the good reader two thīgs only First that from the tyme of the good Kinge Offa in the yere of our Lord .760 who gaue after the example of Inas not long before him to the Pope as to the Vicare of S. Peter the Peter pence euen to the cōquest the payment of the said Peter pence hath continued and they were frō tyme to tyme leuied the Kings taking good diligent order for the sure paymente of the same Secondly that from the tyme of S. Augustine the first Archebisshop among the Saxons both he and al other Archebishops euen to the conquest receaued their palle from Rome an infallible token of their subiectiō to the Pope as Peters successour vpon whose holy tombe the palle is first layed ād after taken of and sente to the Archebisshop As these two tokens of subiection cōtinued frō tyme to time to the conqueste so they continewed also without any interruption onlesse it were verie seldome and for a litle space by reason of some priuate controuersie betwixte the Pope and the Kinge euen from thence to our freshe memorie beside many notable things otherwise in this realme since the conquest continually practised that serue for the declaration and confirmation of the said primacy Perchaunce M. Horne wil say to me Sir though I specifie nothing before the conquest to iustifie the princes supremacy yet in the margent of my booke I doe remitte the reader to a booke made in King Henry the .8 days Wherein he may see what doinges the Kings of England had in this realme before the conquest for matters Ecclesiastical A prety and a clerklie remission in dede to sende your reader for one thowsande of yeares together in the which ye shoulde haue laide out before hī your best and principal proufs to seke out a book he wotteth not where and which whē it is at lēgth foūd shal proue your matter no more substātially then ye haue done hitherto your selfe And therefore because ye worke by signes and profers only and marginal notes I wil remitte both you and my reader to a marginal note also for your and his ful aunswere Nowe then lette vs goe forwarde in Gods name and see whether Kinge William conquered bothe the lande and the Catholike faithe all at ones Lette vs consider yf this Kinge and the realme did not then acknowledge the Popes Supremacy as much and as reuerently as any Christian prince doth now liuīg I say nothing of the othe he toke the day of his coronation
our authour sheweth that as the Kyng was going northwarde the grounde opened and swallowed vp hys cartes and caryage that yt coulde neuer be recouered Wherevppon the Kyng fell into a greate griefe and heauinesse and fetched many sighes from the very bottome of hys harte And beyng at Swinstead surfeated with peaches and other fruite and there fell sicke And so beynge sicke departed and being not able to continue on horsebacke came in an horselytter to Leadforde castle and afterwarde to Newemarket where perceiuyng him selfe to be paste all cure and remedie he sente for the Abbatte of Crokestone that was skylfull in physicke of whome he was confessed and receiued the Sacrament of the holye Eucharistia And by and by he endeth this storie of King Iohn saying that because this king was hated of many partly for the death of his nephewe Arthur partly for his adultrie partly for hys tyranny partlye for the tribute by the whiche he browght England into a perpetuall bondage partly for the warres that hys doinges sturred vppe he was scarslie worthie to be bemoned and lamented for of anye man Here haue we now M. Foxe fyue authors by name and more aunciente thē your Caxtō and of an other iudgemente towching this kinges death then your Caxton is beside fowre some sayes at the leaste And now let vs weighe with a word or two the creditte of this yowr owne Authour I passe ouer that ye call yt the chronicle of William Caxton he being neither the maker neither the translatour sauing he hath adioyned out of Polichronicō the description of Englande and Irelande of Treuisa his translation and added as they say certayn other thinges to his vnknowen Author Belyke ye thowght to wynne some credite to your authour clothing hym with the name of this Caxton a man of late remembraunce because he hath no name of his owne And so a mete worke for you in the darke to lurke and lie withall and in dede vnworthy to haue the name of the chronicles of England or to be called Fructus temporum being as vnfruytful as any booke that was made many a .100 yeres Onlesse we may call him beinge barrē of al good truthe and choise of good matter fitte for a story of any credit or fruytful being only fruytful ād plētiful of wōderful vntruths and opē lewde lies I report me for his truth to his fable of the xxxiij Daughters of king Diocletiā king of Syria that after they had slain their husbands stole away by shippe into our Ilelād of Britannie whiche was then vnhabited and vnpeopled and afterwarde beinge conceyued by deuilles browght forth gyantes whiche inhabited the lande vntill the commynge of Brute that slewe them And that our Ilelande was called Albion of the eldest dawghter Albine as afterward Britānie by the name of the foresayd Brute Againe of king Arthure that being not able to kepe the possessiō of his owne realme from the Saxons caried an armie of one hundred thousande and more into farre countries hauing vnder his conducte a nomber of kinges and there slewe the Emperour of Rome ād discomfited his huge army wherin were aboue .5 or .6 hundred thousande armed men Make now M. Foxe the citezens of Rochester beleue that in the olde tyme by the prayer of S. Augustyne they re forefathers were borne with tayles or any wise man to belieue that king Ethelbertus ioyning with his frend Elfride the king of Northumberlād who yet was an heathen the other being christened leuied an army and set vppō the Britaines because they would not receyue and obey the sayd S. Augustine Make vs if you can beleue this with the vaine fabler Galfride a sadde Author with your felowe Iewel against the approued history of venerable Bede and of all other sence his time Make vs I say M. Fox by any good or probable demōstratiō belieue this and an hundred suche other fables for the which your Fructus temporum is vnfruitfull to his wise ād discrete reader and then tel vs and spare not of this mōk of Swīstead Otherwise he wer a very swyneshead that would be lightly and rashly perswaded by suche swynish fables Paynt ād picture thē as fast ād fayre as ye wil to make fooles fayn withal I say not this because I wil excuse hym or any other yll monke of they re nawghty doinges I do require but cōuenient proufe namely of you M. Foxe and your fellowes that are so precise with the Catholikes for their proufes And when ye haue al proued ye proue nothing to the purpose For the ill doings of some naughty packes can neither deface the truth of the Catholique doctrine nor yet spotte the honestie of other not cōsenting And as there is no likelihode the King to be after this sort poisoned so is it more incredible that this Monke had Masses continually songe for his soule and of all most incredible that it shoulde be confirmed by their generall Chapter No no M. Foxe thinke not to carie awaye the matter so Thinke not that al that reade your foolish lewd lying Martyrologe will straight waies without further tryall and examination take all for the Gospell And see how God hath prouided against your false lying fable a good and a conuenient remedie for them that will not willingly be caried away lyke fooles and beastes for the discredite of this your fable For seeing that your selfe hath here most impudently added that which is not at all in your authour that is concerning the confirmation of the generall chapter who will hereafter credite you or regarde your writinges or who wyll not thinke that your vnnamed and vnfruitfull authour hath either vpon to light credite set in this fable in his vnfruitfull booke or by like impudencie as ye haue fayned the generall chapters confirmation hath fained it or taken of some that fained it this whole foolish fond fable Goe nowe on M. Horne pleade on as you haue begonne and bring moe such examples I pray you M. Horne The .125 Diuision pag. 79. a. In this vvhile The French King helde a Councell at Cenomannia in Turon And after him King Lewes did celebrate a solemne Coūcel at Paris wherat was present the Popes legates Stapleton Plead on I say M. Horn ād tel your reader that king Lewes was supreme head because in a coūcell that he kept at Parys the Popes legat was present Wherby it rather followeth that it was kepte by the Popes supreame authority not by the kinges M. Horne The .126 Diuision pag. 79. a. In vvhiche time vvas Frederike the .2 Emperour out of doubt saith Auentinus an other Charles the great and without all controuersie most profitable for the Christiā cōmon wealth vvhiche not only helde the priuileges aforesaid in Apulia and Sicilia but in all his dominions and about this matter .433 tamed diuers Popes called and kepte diuerse Coūcelles asvvel by his Sonnes as by him selfe and ordeined certain .434 Ecclesiastical lavves
him to his shippe and saylled to Colayn as one that fledde away VVith .452 vvhiche doynges the Emperour became very famouse for he was a man of great vvorkes VVho did lyghten the kingdōme of Bohem◠bothe vvith the setting foorth of Religion and vvith the discipline of Lavves and good manners The .33 Chapter Of Charles the .4 Emperour And of Nilus the Bisshop of Thessalonica Stapleton THis man runneth on his race stil to proue the Emperour Charles the .4 also the Supreame heade of the Churche because he reproued the Popes Legat and other of the Clergy for disorders Goe ones to the matter M. Horne and proue to M. Feckenham that Charles toke either him selfe to be head of the Church or the Pope not to be the Head Was not this Charles crouned by Pope Innocentius his Legate Did not this Charles geaue the vsuall othe that Emperours make to the Pope And did he not at the Popes commaundemente voide out of Italie straight after his coronation If ye denie it ye shal finde it in your owne Authour Nauclerus Yf ye graunt it being the principal why do ye so trifle in other things that touch not the principal matter standing in variance betwene you and M. Fekenham These are but fonde floorishes of your rude rhetorique And I may resemble your doings well to a dead snake whose taile and hinder partes the head being cut of and the snake slaine do notwithstanding for a while moue and sturre yea and make a resemblance of life Euen so the head of your serpentine and poisoned argumentatiō against the Popes primacy being at al times by the true and faithful declaration of the saied Primacie against your false arguing as it were with a sharp sworde cut of yet make ye by telling vs of reformation and such bie matters a countenaūce and resemblaūce of some truth or as it were of some life in your matter ye take in hād to proue And truly your bie matters to are cōmonly brought in very malitiously ignorātly erroneously ād foolishly as wel otherwhere as euē here also For to leaue then other things what folly is it for you to proue by this storie the like regiment in this Emperours time as is now in England for if ye proue not this ye proue nothing to the purpose confessing your selfe that the Popes Legat was present in the Coūcel with th' Emperor And wel ye wot ye haue no Popes Legate in your cōuocation But what was the disorder M. Horn in the Popes Legate Because he will not tell it you good Reader ye shal now heare it at my hands Sir saith the Emperour to the Legate the Pope hath sent you into Germanie where you gather a great masse of mony but reformation in the Clergie ye make none At which words the Legat being gilty to himself went away Now what inferre you hereof M. Horne Do not these words necessarily import the Popes Primacy in Germany And that the reformation of the Clergy was at the Popes ordering not at the Emperours Is not therefore M. Feckenhā much boūd vnto you that he hath of you so tractable and gentle an Aduersarie But the Archebishop of Mentz also you say is commaūded to reforme his Clergy I āswere If ye had told the cause withal ye had surely deformed al your Geneuical Clergie The occasiō was for that one Cuno a Canon of his Church there presēt wēt in a cap or hood more lay like ād souldior like then Priestlik What think you thē this Emperor would haue said to your brother Smidelinus the pastor of Gepping that preached openly before a great assemblie of the nobilitie in Germany in his Maisters liuery girded with a wodknife by his side Or to the late Caluinist Ministers in Antwerp of whō some preached in clokes and rapiers by their sides What likīg would he haue had in your bretherns late booke made in the defence of their Geneuical apparrel ād for the vnfoldīg of the Popes attierment as they cal it And therfore the Quenes most excellēt Ma. hath don very wel her self to see to these disorders as ye said thēmperor would see to it him selfe He said so in dede But how To doe it by his authority No. But cōmaunding the Archbisshop to see to the reformatiō of his Clergy in their apparrell their shoes their heare and otherwise And withal he said yf the disordered persons would not redresse their abuses then should they leese the profites and issues of their benefices the which the Emperour would employ with the Popes cōsent to better vses And so haue you of your accustomable liberalitie and goodnes broughte to our hande one Argumente more for the Popes superiority This hath your Author Nauclerus And as for your brother Gaspar Hedio though he rehearse al the residue word by word in a manner out of Nauclerus yet these three poore wordes cū volūtate Papae weighed so heauie against your new primacy that he could not carrie thē with him And you to be sure tell vs that the Emperour saide he would see to it hī self But how he would see to it that would you not your Reader should see least he should see withal not your Charles but the Popes primacie This your dissimulation is badde inough But whē ye adde with the which doings th'Emperour became very famouse I suppose your vnhonest dealing throughout all your booke practised will make you famous to and yet to your no great cōmendatiō but to your great shame and infamy Your Authors say not nor can wel say he was famouse for these doings And then come ye in as wisely with your for he was a wise man ctc. Nauclerus saith in dede he was a renouned Emperour not for the causes by you aboue rehearsed but for some other that he afterward reciteth and nothing seruing your with the which doings c. The doings that made this Charles the 4. so famous if ye list to know M. Horn were that with his greate charges and bountifulnes he erected the Vniuersitye of Praga in Boheme that he founded manye Monasteries that he brought the bodie of S. Vitus to Praga and such like Which you had as litle lust to recite as you haue to follow Only you say he was famouse for setting forth of Religion A man woulde thinke that knewe you that he was a setter foorth of your religion forsoth But if you had tolde vs as your Author telleth you that he builded Monasteries and translated Saints bodies Euery child should haue sene that this setting forth of Religion in Charles ▪ was no such suprem gouernment as you should proue to M. Fekenham but was to say al in few words a setting forth of Papistrie See you not M. Horne what a faire thread you haue sponne M. Horne The .138 Diuision pag. 83. a. At this time vvrot Nilus the Bisshop of Thessalonica declaring the .453 only cause of the diuision betvvene the Greke and the Latine
thanking God that had sent home his MarchaÌ„dize so sauflie and so prosperouslie For the poore man such was his wisedome being owner of no part thought al to be his I say it fareth euen so with you M. Horne Of al the good Emperours Kings Fathers and Councelles by you rehearsed crie you as much and as long as ye will that they are al yours yet there is not so much as one yours Ye haue not brought so muche as one authority directly or indirectly coÌ„cluding your purpose Els shew me but one of al the foresaid Authors that saieth that the Pope hath no authoritie either in England or in other countries out of Italie Shew me one that saith either plain words or in equiualent that the Prince is Supreme head in al causes ecclesiasticall Yea shewe me one that auoucheth the Prince to be the Supreme gouernour in any one cause mere ecclesiastical And thinke you now in the folding vp of your conclusion to perswade your Readers that yee haue them all on your side Or blush you not to vaunte that you haue proued your assertion euen by those that your selfe coÌ„fesse were wholy addicted and mancipated to the Pope And what can more euidently descrie and betraie your exceeding follie and passing impudencie then dothe this moste strange and monstrous Paradoxe But who woulde haue thought that of all men in the worlde your Rhethorique would serue you to bring in the most Reuerend Fathers in God by you named as good motiues to perswade M. Fekenham to take this othe which for the refusing of the very same othe were thrust out of their Bishopricks and cast into prison where yet they remaine suche as yet liue This point of rhetorical perswasion neither Demosthenes nor Cicero I trow could euer attaine vnto Seing then all your Rhetorike consisteth in lying and your triumphant conclusioÌ„ is folded vp with a browne dosen of seueral vntruthes allowing you thirteen to the dosen I wil assay M. Horne with more truthe and simplicitie brefely to vnfolde for the Readers better remembraunce and for your comfort the contentes of these three bookes wherin you haue plaied the OpponeÌ„t and haue laied forth the best euideÌ„ces that you could for proufe of your strauÌ„ge and vnheard paradoxe of Princes Supreme GouernmeÌ„t in al ecclesiastical causes I haue therfore not only disproued your proufes al along froÌ„ the first to the laste but I haue also proued the contrary that to priestes not to princes appertaineth the chiefe gouernemeÌ„t in causes Ecclesiastical In the first boke your scripture of the Deuteronom coÌ„mauÌ„deth the king to take of the priests not only the boke of the lawe but also the exposition thereof To your examples of Moyses of Iosue of Dauid of SalomoÌ„ of Iosaphat of Ezechias and of Iosias I haue so answered that it hath euideÌ„tly appeared the Supreme gouernement in spiritual matters to haue rested in the highe Bishops Priestes and Prophetes not in them Moyses only excepted who was a Priest also not only a Prince of the people Your idle obiections out of S. Augustin and of the Donatistes examples haue nothing relieued you but only haue bene occasioÌ„ to make opeÌ„ your extreme folly and to reuele your cousinage with olde heretikes to al the worlde Your Emanuel hath vtterly shamed you and your disorderly talke of CoÌ„stantin hath nothing furdered you Your textes of the newe TestameÌ„t haue bene to to fondly and foolishly alleged to set vp that kinde of gouernemeÌ„t which Christ and the Apostles neuer spake word of Last of all wheras you blindely vttered the state of the Question as one that loued darkenes and shuÌ„ned the light where only Truthe is to be founde I haue opened the same more particularly and discouered withal your double Vntruth aboute the tenour of the Othe Thus muche in the firste booke beside many priuat matters betwene M. Feckenham and you wherein you haue bene taken in manifest forgeryes lyes â–ª and slaunders Besides also a Note of your brethernes obedieÌ„ce to their Supreme Gouernours as well in other Countres â–ª as in these lowe CouÌ„tres here and of their late good rule kept of which I suppose bothe you and your cause shall take small reliefe and lesse honesty In the second booke I haue not only disproued all your pretensed proufes of Princes supreme gouerment in al causes ecclesiasticall but I haue in them all directly proued the popes primacy withall I haue I say shewed the practise of the former .600 yeres namely from Constantin the great downe to Phocas to stande clerely for the popes primacy I haue shewed that Constantin in all his dealinges in the Nicene Councâ—ll against the Donatistes in the matter of Athanasius with the Arrian bishoppes and with Arrius him selfe neuer practised this Supreme Gouuernement which you so fondly vpholde but in al matters Ecclesiasticall yelded the gouuernement thereof vnto Bisshops I haue shewed that the Sonnes of Constantin the greate practised no Supreme gouernement at al in any ecclesiastical cause much lesse in al causes Your next example Valentinian the elder is so farre froÌ„ al gouernement of the lay prince in Ecclesiasticall causes that he decreed the plaine contrary yea and made it lawful in ciuill matters to appeale to the bishoply Iudgement Theodosiê° the great hath bene proued to be no fitte example of your lay supremacy in causes ecclesiastical But in his exaÌ„ple the Popes Primacy is clerly proued namely by a RecoÌ„ciliation made of Flauianus the intruded patriarche of Antioche to pope Damasus aÌ„d also by the letters of the General Councell holden at CoÌ„stantinople vnder this Theodosius In that place also I haue shewed by ten seueral articles what and howe farre Emperours may and haue dealed in General Councelles In the examples of Archadius and Honorius sonnes to this Theodosius as their preteÌ„ded Primacy is proued to be none so the primacy of Innocentius theÌ„ pope is clerly proued as one that for the iniust depositioÌ„ of Iohn Chrisostom excoÌ„municated themperor Archadius the vpholder therof Also of Damasus then pope by the suyte of S. Hierom made vnto him In the example of Theodosius the secoÌ„d and the practise of the Ephesine CouÌ„cel the third General M. Hornes purpose is ouerthroweÌ„ and the popes primacy is by clere practise testified as well by the saied Councâ—ll as also by M. Horns owne Authours Liberatus and Cyrillus The doinges in the cause of Eutyches brought forth by M. Horne to proue the princes Supreme gouernment in al Ecclesiasticall causes do proue clerely the popes primacy euen in the very Author and chapter by maister Horne alleaged Pope Leo strayned by M. Horn to speake somewhat for the Princes Supremacy in matters Ecclesiastical hath spoken and done so much to proue the primacy of the See of Rome that if M. Horn wil stand to his owne Author he is vtterly confounded and forced to agnise the popes primacy without all maner of doubte By the example also
but for the dead also And anon after speaking of the sacrifice of the Masse that you denie and shewing what excellencie in vertue the Bishope or priest ought to haue aboue other he saieth that he must in althings excel other for whō he maketh this intercessiō to God so far as it is mete that the ruler passe and exced the subiect For sayth he whē the priest hath called for the holy Ghost ād hath made the sacrifice which we ought most to reuerence and to tremble and feare at handling continually our common Lord I demaund among what states shal we place him How great integrity shal we loke for at his handes How great holines and deuotiō Cōsider what those hādes ought to be that shal minister such things Cōsider what tong he ought to haue that shal speak such words Cōsider finally that his soule ought to be of all other most pure ād holy that shal receiue so great ād so worthy a spirit At that time he meaneth of the cōsecratiō of the blessed sacrifice the angels are present with the priest and al the orders of the heauēly powers do make a shoute the place that is nigh to the alter is for the honor of him that is sacrificed replenished with the companies of angels Which a man may wel beleue by reason of so great a sacrifice as is then made Thus muche haue I shewed you M. Horne owt of that most learned light of the Greeke Church Ioannes Chrisostomus aswell to cause you to vnderstand your detestable heresie againste the priesthod of the newe testamente as that the priestes haue a dignity and a singular excellēt regimente aboue secular Princes They haue their spirituall sword that two edged sword I say that cutteth both bodie and soule and by excōmunication if the party repent not casteth both into the deape dongeon of hel And shall all this be counted no rule nor regiment M. Horne being in dede the cheif and the principal regimēt of al other It is yt is M. Horn the highest gouernmēt of al other and of greatest charge and importance And muche better may yt be said to this euāgelical pastour that was sayd to Agamēnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not mete for him all the night longe to slepe that hath so muche people and suche a charge to kepe Yea ye are forced your self M. Horn to cōfesse yt a spiritual gouernmēt and rule Wherby of necessity followeth the ouerturning and ouerthrowīg of your lay supremacie For these being the chief matters or things Ecclesiasticall as your selfe can not denie and the Prince hauing nothing to doe with them as you also confesse it can not be possible that the Prince should haue the Supremacy in al causes or things Ecclesiastical And so neither M. Fekenham nor any man els may take this othe for feare of euident and open periurie And of all madnes this is a madnes and a most open contradiction to remoue these things from the Prince as ye do and yet to attribute to him without anie exception the supremacy in al things or causes Ecclesiastical Yea and to vrge men by other to confesse the same Which kind of arguing is as wise as if a man woulde affirme God to be the maker of al things the geuer of all things the preseruer of al things and yet by and by to saye God can not geue the effect of grace to externall Sacramentes God can not preserue his owne blessed Mother from al actual or original sinne Whereof will followe that God in dede is not omnipotent or almightie those things being taken awaie from him wherein chieflie his almightie power consisteth For in such miraculous operations surmounting farre al power of men God most proprelie sheweth himselfe a God As in such actes and causes Ecclesiastical as binding and loosing preaching the worde ministring the Sacramēts c. consisteth specially and most proprely the rule and gouernement Ecclesiastical We nede not therfore wrastle with you herein any farther M. Horne seing you can so preatily geue your selfe a notable fall Yet one thing would I faine knowe more of you M. Horne if I may be so bolde and learne what you meane nowe at the length to come in with the supreme Authority and power of the sworde What meane you I say to define vnto vs the one kinde and sorte of gouerning the Churche of God in these wordes by the supreme Authoritie and power of the sword to guide care prouide direct and ayde Gods Church c In all your booke hitherto of such supreme Authoritie and power of the sworde you neuer spake worde Howe chaunceth it then the sworde commeth in nowe Doth the supreme gouernement of the Churche of God consiste in the power of the sworde Then howe was the Church of God gouerned .300 yeres and more before the time of Constantine the Emperour who was the very first as hath bene shewed that by the power of the sworde I saie by the power of the sworde guided cared prouided directed and aided Gods Churche Did the Churche of Christ want a Supreme gouernour all those .300 yeres and more Againe doe the Lawes of the Church take force by the power of the sword You with M. Nowell and with the Acte of Parliament do take away from the clergie the power and Authoritie to make Churche Lawes and Constitutions and you say and swere to that no Conuocation or Councel of Bishops shal or may haue force or Authoritie to decree any Cōstitution Ecclesiastical without the Princes consent licence and supreame authoritie For this purpose also you haue alleaged the practise of so many Coūcels both General and National to make proufe that by the supreame Authoritie of Emperours and Kings Canons and lawes of the Churche haue bene enacted and decreed not by the Bishops and Councels it selfe Wherin how shamefully you haue misreported the whole practise of the Churche I haue sufficiently shewed in the seconde and third Bookes But in all your so long processe you neuer yet openlie said that by the power of the sword suche Canons and Lawes tooke place And come you nowe to saye that all this proceded of the power of the sworde Where is then nowe become the libertie of the Ghospell that your graundsir Luther and all your protestant progenitors of Germany do in al their writings so much extolle maintaine and defende against the Secular swoorde of Ciuill Magistrates Againe you M. Horne that doe force the Scholers of Oxforde to sweare by booke Othe that Scripture onelye is sufficiente to conuince euerye trueth and to destroye all heresies you that will beleue nothing but that as plaine Scripture auoucheth vnto you tell vs I praye you where finde you in all Scripture that the Supreame Authoritie to gouerne the Churche of God is by the power of the swoorde What Did not the Apostles gouerne the Churche of Christe all the time of their abode here in earth And when
disposed he saith this ArgumeÌ„t is much like as if a yong Nouice shuld reason thus NuÌ„nes must kepe sileÌ„ce in the Cloisture therfore the Prioresses haue not the gouernment in NuÌ„nish causes and matters CoÌ„cerning the first part of his answere I say that the argument is good aÌ„d sufficieÌ„t For if teaching preaching and disputing in matters of religioÌ„ be causes and matters ecclesiastical and if womeÌ„ be imbarred froÌ„ this then is there a sufficieÌ„t cause why M. Fekenham may not take this othe that a woman is supreme head in al causes spiritual aÌ„d ecclesiastical Namely to erect and enact a new and proper religioÌ„ throughout her realme by the vertue of her own proper and supreme gouernmeÌ„t For to this end M. Horn is the othe teÌ„dâ—ed It is to euideÌ„t It can not be dissembled Againe the said place of S. Paul is of the order and maÌ„ner of expouÌ„ding of scripture as it appeareth by the text If then S. Paul forbiddeth a woman to expouÌ„d scripture how can a woman take vpon her to be the chief iudge of al those that expouÌ„d the scripture I mean in that very office of expouÌ„ding Scripture in decreeiÌ„g determining and enacting what religion what beliefe what doctrine shal take place And such shee must nedes be if she be a supreme head Suche do you and your fellowes make her Such authority you M. Horn throughout all this boke attribute to your new supreme heads Emperours and KiÌ„gs by you alleaged You make them to preache to teache and to prescribe to the Bishops in their CouÌ„cels what and how they shal do in their ecclesiasticall matters If then by you a supreme Gouerner in ecclesiastical maters must be so qualified as to be present in Councels of Bishops to prescribe rules for the Bishops to follow to determine what they shal do and to coÌ„firme by royal asseÌ„t the decrees of bishops yea and to make them selues decrees and coÌ„stitutions ecclesiastical but a woman by S. Paule may not ones speake in the Church that is in the CoÌ„gregatioÌ„ or assembly of the faithful and by you a womaÌ„ may not preache teach or dispute vndoubtedly both by S. Paul and by your own coÌ„fession a womaÌ„ can not be a supreme Gouernour such as the Othe forceth meÌ„ to swere I say supreme gouernour in al ecclesiastical causes No nor in so many causes by a great deale as you pretend in this your booke other Kings and Princes to haue practised supreme gouernmeÌ„t in CoÌ„sider now M. Horne how it may staÌ„d with S. Paules doctrine that a woman may be a supreme gouerner in al ecclesiastical causes namely such as you in this boke would make your Reader beleue that al Emperours Kings and Princes hitherto haue bene Now put the case as we saw it viij yeres past that in a doubtful matter of doctrine and religion to be tried by scripture the whole number of bishops agree vpoÌ„ some determinate and resolute exposition with their Clergie and would by an Ecclesiastical law of CoÌ„uocation or Councel set forth the same Al their resolutioÌ„ and determination is not worth a rush by your Othe and by your maner of talke in this booke if the Prince doe not allowe and coÌ„firme the same And how this wil staÌ„d with S. Paul in this chapter tel vs I pray you presupposing as the statute requireth that the Princes allowing though she be a woman is necessary And now are ye come to thâ—s point and driueÌ„ therto by the force of this place to say that the place doth not proue but a womaÌ„ may haue some gouernmeÌ„t in ecclesiastical causes As though the QuestioÌ„ were now of some gouernmeÌ„t only and not of Supreme and absolute Gouernment in al maner thinges and causes ecclesiastical If therefore this place do proue that a womaÌ„ hath not the Supreme and absolute gouernement in all causes ecclesiasticall but that in some and them the chiefest she must holde her peace as yt doth euideÌ„tly and ye can not denie yt then is M. Fekenham free froÌ„ taking the othe of the supremacy and then hath S. Paule vtterly confuted that Othe and your whole booke withal This I say also as by the way that yf this chapter must be taken for teaching preaching and disputing as M. Horne saith and truely that M. Iewell went far wide froÌ„ S. Paules meaning when he applied yt to the coÌ„mon seruice of the Church whereof it is no more meaÌ„t theÌ„ of the coÌ„moÌ„ talke in tauernes As for M. Hornes secoÌ„d mery mad obiectioÌ„ no maÌ„ is so mad to make such an argumeÌ„t but hiÌ„self And therfore he may as long and as iolily as he wil triuÌ„ph with him self in his own folly Yet I would wish M. Horne to speake wel of Nunnes were it but for his grandsir Luthers sake and the heaueÌ„ly coniunctioÌ„ of him and a Nonne together Which vnhappy coÌ„iunction of that VulcaÌ„ and Venus engeÌ„dred the vnhappy brood of M. Horn aÌ„d his felowes But that this folish fond argumeÌ„t is nothing like to M. FekenhaÌ„s argumente yt may easely be proceiued by that we haue alredy and sufficiently sayde M. Fekenham The .159 Diuision pag. 98. a. The third chiefe point is that I must not only sweare vpon the Euangelists that no foraine personne state or potentate hath or ought to haue any power or authoritie Ecclesiastical or Spiritual within this Realme but also by vertue of the same Othe I must renounce all forraine power and authorities which for a Christian man to doe is directly against these two Articles of our Crede Credo sanctaÌ„ ecclesiaÌ„ CatholicaÌ„ I do beleue the holy catholik â—hurch Credo SanctoruÌ„ coÌ„munioneÌ„ I do beleue the coÌ„munioÌ„ of saints And that there is a participatioÌ„ and coÌ„munion amongest al the beleuers of Christes Church which of the Apostle Paule are called Saincts Adiuro vos per DominuÌ„ vt legatur haec Epistola omnibus sanctis fratribus And herin I do ioyne this issue with your L. that whaÌ„ your L. shal be able to proue by Scripture Doctor General CouÌ„cell or by the coÌ„tinual practise of any one Church or part of al ChristeÌ„dome that by the first Article I beleue the holy Catholik Church is meant only that there is a Catholike Church of Christ and not so that by the same article euery ChristiaÌ„ man is bound to be subiect and obedient to the Catholike Church like as euery member ought to haue obedieÌ„ce vnto the whole mystical bodie of Christ. And further when you shall be hable to proue by the second Article I dooe beleue the Communion of Saints is not so meante that a Christian man oughte to beleeue such attonement suche a participation and communion to be amongest al beleeuers and members of Christes Catholike Churche in doctrine in faith in Religion and Sacramentes but that it is laufull for vs of this Realme therein to dissent from the Catholike Churche of Christe dispersed in all other Realmes and that by a corporal Othe it is laufull for
that vvere in Heresie in such sort that the Heretikes vvere not onely asionied at his questions but also beganne to fal out amongest themselues some liking some misliking the Emperours purpose â–ª This done he commaundeth eche sect to declare their faieth in vvritinge and to bringe it vnto him he appointeth to them a daye vvhereat they came as the Emperoure commaunded and deliuered vnto him the fourmes of their faieth in vvritinge vvhen the Emperoure had the sedules in his handes he maketh an earneste praier vnto God for the assistaÌ„ce of his holy spirite that he may discern the truth and iudge rightly And after he had redde them al he condemneth the heresies of the Arians and Eunomians renting their sedules in sundre and alovveth only and confirmeth the faith of the Homousians and so the Heretiks departed ashamed and dasht out of countenance The .7 Chapter Of Theodosius the first and his dealing in causes Ecclesiasticall Stapleton THis Theodosius had no greater care to further true religioÌ„ then ye haue to slaÌ„der and hinder it and that by notable lying as it will al other things set a parte appere by the heape of lyes that in this story of this one Emperour ye gather here together And first that ye call Flauian the godly bisshop of Antioche For albeit he stode very stowtly in the defence of the Catholike faith and suffred much for it yet in that respecte for the which he is here by you alleaged he was not godly As one that came to his bisshoprike againste the canons and contrarye to the othe taken that he woulde neuer take vppon him to be bisshop of Antioche Paulinus lyuing and ministring by this meanes an occasioÌ„ of a greate schisme to the Church which continued many yeares And for this cause the Arabians the Cyprians the Aegiptians with Theophilus Patriarche of Alexandria and the west Churche with Pope Damasus Siricius and Anastasius would not receiue hiÌ„ into their coÌ„munioÌ„ Neither could he be setled quietly aÌ„d receiued as Bisshop vntil he had recoÌ„ciled hiÌ„self to the Pope and that his fault was by him forgeueÌ„ For the which purpose he sente to Rome a soleÌ„pne ambassade And so it appereth that the .2 lyne after ye adioyne a freshe lie that the bisshop of Rome did falsly accuse him of many crimes who layde to him no lesse crimes then al the world did beside which was periury and schisme Then as though ye would droppe lies or lie for the whetstone ye adde that by his supreame authority he set peace and quietnes in the Church for this matter shuffliÌ„g in by your supreame lyiÌ„g authority these words supreame authority which neither your author Theodoretus hath nor any other yea directly contrary to the declaratioÌ„ of Theodoretus who in the verye chapter by you alleaged reciteth the ambassade I speake of which is a good argumeÌ„t of the Popes Supremacy and may be added to other exaÌ„ples of M. Doctor Hardings and of myne in my Return c. agaiÌ„st M. Iewel in the matter of recoÌ„ciliatioÌ„ For as fauorable as themperour was to him and for al the Emperours supremacy the Emperour himself commauÌ„ded hiÌ„ to go to Rome to be recoÌ„ciled he being one of the foure patriarches And Flauianus was fayn also to desire Theophilus bisshop of Alexandria to sende some body to Pope Damasus to pacifie aÌ„d mollifie his anger aÌ„d to pardoÌ„ hiÌ„ who sent Isidorus for that purpose And as I haue said Flauianus hiÌ„self afterward sent Acatius and others his ambassadours Which Acatius pacified the schismes that had coÌ„tinued .17 yeres and restored as your own author Theodoretê° saith peace to the Church paceÌ„ saith he Ecclesiis restituit Which words though Theodoretus doth speake of theÌ„peror Theodo â–ª yet he speaketh the like of Acatiê° which ye guilefully apply to Theodosiê° oÌ„ly aÌ„d as falsely conclude therof that Theodosiê° therfore should be supreme head of the Church For so by that reason Acatiê° should also be supreme head of the Church Now foloweth M. Horns narratioÌ„ of certain couÌ„cels holdeÌ„ vnder this Theodosiê° so disorderly so coÌ„fusely so vnperfectly and so lyingly haÌ„dled as a maÌ„ may wel woÌ„der at it He maketh of two couÌ„cels kepte at CoÌ„staÌ„tinople three wheras the .1 aÌ„d .2 is al one beiÌ„g the secoÌ„d famouse general couÌ„cel aÌ„d properly to cal a couÌ„cell the third is none but rather a conference or talke The first CouÌ„cel which he telleth vs of was called he saith to electe aÌ„d order a bisshop in the sea of CoÌ„stantinople Which in case he caÌ„ proue theÌ„ distincted Councels was don in the CouÌ„cel general and in the secoÌ„de as he placeth it aÌ„d not in the first As also the electioÌ„ aÌ„d ordinatioÌ„ of Nectariê° He saieth that Gregory NaziaÌ„zene was neuer bisshop of CoÌ„stantinople but did vtterly refuse it Whereas after he had taught there .12 yeares to the great edifying of the Catholikes against the Arians not enioyinge the name of a Bisshop all this while he was at the lengthe sette in his bisshoply see by the worthy Meletius bisshop of Antioche and by the whole noÌ„ber of the bisshops asseÌ„bled at the general cuÌ„cell Though in dede he did not longe enioye it but voluntarily and much against this good Emperours mynde gaue it ouer to auoyde a schisme that grewe vppon his election For whome Nectarius that M. Horne speaketh of was chosen being at that tyme vnbaptized And so chosen by the Emperour as M. Horne saieth that the Bisshops though they meruailed at the Emperours iudgement yet they coulde not remoue him Wherein ye may note two vntruthes the one that M. Horne woulde gather Theodosius supremacy by this electioÌ„ Of the which electioÌ„ or rather naminge for the Emperour only pricked him I haue alredy answered in my Returne against M. Iewel and said there more at large And the bisshoppes with common consent of the whole Synod doe pronounce him and creat him bisshop as also intheir letters to Pope Damasus they professe The other that the Bisshops could not remoue him Yes M. Horn that they might aswel by the Apostolical the Nicene and other canons of the Churche as by the very plaine holye scripture and by S. Paule by expresse wordes forbidding it for that he was Neophytus Suerly of you that would seame to be so zelouse a keper of the sincere worde of God and so wel a scriptured man this is nothing scripturelye spoken And therefore this your sayinge muste needes make vppe the heape Yea and therefore they might lawfullye haue infringed and annichilated this election sauing that they bore with this good graciouse Emperour that tendred Christes Church and faith so tenderlye euen as Melchiades before rehearsed bore with the good Constantin Here may we now adde this also to the heape that ye woulde inferre this Soueraynety in Theodosius because the Fathers of this general Councel desired him to confirme their decrees and canons Which is a mighty great copiouse argumente with you throughout your
booke all in fewe words easie to be answered and auoyded For this kind of confirmation is not nor euer was required as though their ordinaunces were voyde and frustrate without it as al that ye now doe haue don or shal doe in your synodes and conuocations without the ratification of the Quenes Maiesty Which thiÌ„g for decrees of the Churche ye doe not ye haue not nor euer shal be able to proue But to this ende were the Emperours required to confirme Councels that the willing and towarde people might haue the better lyking in them and be the more allured carefully and exactly to obserue them vpon the good lyking of their prince And withal that the frowarde and malignaÌ„te people that make no great accompte of the censures of the Churche because yt doth not presently touche the body or any temporal losse might for feare of ciuil and temporall punishement be brought the soner to keepe and obserue theÌ„ And this litle short but so true an answere as ye shal neuer with al your cuÌ„ning honestly shift it of may suffice to euacuate and emptye a great part of your boke resting in this point But to shew in this place ones for al how emperors haue dealed aÌ„d may deale in General CouÌ„cels either for calling them or for confirming them or for their demeanour in them I wil put certayne points or Articles and note thereby what the practise of the Churche hath bene in this behalfe to th entent that the Reader maye knowe what it is that we defende and what had bene your part to haue proued least walking alwaies in generalities we spende words without fruit and bring the cause to no certaine issew And this I professe to take of one of your own special authors M. Horne the Cardinal of Cusa out of whoÌ„ you alleage afterwarde a longe processe as one that made wholy for you And in very dede he speaketh as much for the Emperour and for his prerogatiue in ordering of generall Councels as he could possibly finde by the continual practise of the Church from Constantines tyme down to his which was to the late Councell of Basil vnder Sigismunde the Emperour in the yere 14.32 The first poiÌ„t theÌ„ is that KiÌ„gs aÌ„d PriÌ„ces ought to be careful and diligeÌ„t that Synods aÌ„d CouÌ„cels may be had as the especial aduocates of the Church and as of greatest power to procure quiet paisible passage to CouÌ„cels abyding there aÌ„d returniÌ„g home againe ExaÌ„ple in an admonitioÌ„ of S. Gregory to Theodorike the FreÌ„che King exhorting to see a Synod called in his realme for the repressing of Simony The seconde point is that to such Synods Princes ought to come with all mekenesse reuerence and humility and with gentle exhortations Examples are Riccharedus SisenaÌ„dus and Chintillanus KiÌ„gs of Spayne as we shal hereafter more largely declare in certain of the Toletane Councels The third point is that as KiÌ„gs and PriÌ„ces for their own prouinces do cal prouincial Synods so the Emperorus for the whole corps of ChristeÌ„doÌ„ do cal General CouÌ„cels NoÌ„ ê™ coactiuè sed exhortatoriè colligere debeat Not that by force or coÌ„straint but by way of exhortatioÌ„ he ought to cal theÌ„ Examples are the Councel of Aquileia vnder S. Ambrose the 4. General Councell vnder Pope Leo the sixt vnder Agatho the 7. vnder AdriaÌ„ the first with the rest as of eche in their places we shal declare The fourth that the Emperor in case of a general schisme ought first to certifie the Pope of the necessity of a Councel and require his consent to haue it in some certain place assembled So did ValentiniaÌ„ and MartiaÌ„ the Emperours to Pope Leo for the Chalcedon So did Constantin the 4. to Pope Agatho for the sixt general Councel The fift point is that the Pope summoneth and calleth al general CouÌ„cels far otherwise theÌ„ do the Emperours For the Pope as the chiefest and as hauiÌ„g power to coÌ„maund ouer al other bisshops for the principality of his priesthood by the power coÌ„mitted to him ouer the vniuersal Church hath to coÌ„maund al faithful ChristiaÌ„s especially bisshops and priests to assemble and mete in Councel But the Emperour exhorteth and inuiteth bisshops but coÌ„maundeth the lay to a Councel And the Canons do coÌ„mauÌ„de that without the Authority of the bisshop of Rome no Councel caÌ„ be holdeÌ„ Not so in the Emperor For the Ephesin coÌ„ueÌ„ticle was disanulled because Leo his legates were reiected though Theodosiê° the yoÌ„ger did coÌ„firm it and allow it So the great CouÌ„cel of AriminuÌ„ was coÌ„demned because Pope Damasus sent not thither though Constantius themperour summoned it and allowed it And the greate CouÌ„cel of Sardica preuailed because by Pope Iulius it was called and allowed though CoÌ„staÌ„tius theÌ„ Emperor resisted it and refused it And thus much for the first beginninges of the CouÌ„cel Now in the CouÌ„cel it self what is the Princes part aÌ„d what the bisshops it shal appeare Let theÌ„ the sixt point be that at the Councel being the Princes office and care ought to be to prouide that altumult aÌ„d dâ—sorder be auoyded and to remoue such as are to be remoued â–ª So did the iudges in the ChalcedoÌ„ CouÌ„cel remoue Dioscorê° froÌ„ the beÌ„ch aÌ„d admit Theodoret the one by pope Leo coÌ„deÌ„ned the other recoÌ„ciled So when the parties waxed warm they did their best to briÌ„g theÌ„ to a calm So did also CoÌ„staÌ„tiÌ„ in his own person in the first Nicene Councel as M. Horne hath himself alleaged and as Eusebius reporteth Seuenthly the Lay Magistrates or Princes being placed in the Councel in the roomes of Emperours and kings Non habent vocem Synodicam sed solum audire debent haue no voice as a parte of the Synod but oÌ„ly are there to heare This practise is clere in al the Councels as it shall appere in the particulars hereafter The iudges therefore and Princes delegates mencioned in the Chalcedon and other Councels are in the Councels much after a sorte as the Speaker in our Parliaments To open and set forth to the Councel all matters to be treated vpon To appointe by the aduise of the Councel the next metings to breake of the present session to promulge the Councels SeÌ„tence and such like matters as belong to more orderlye and quiet proceding in al things Eightly the force and Vigour of the Sentence in CouÌ„cel dependeth only of the Bisshops which make the CouÌ„cel non ex Imperiali commissione and not of the Emperours Commission whose Authority is inferiour to the Synod saieth Cusanus And so the Continuall practise will proue Ninthly the Emperour the Princes and their Oratours do subscribe as witnesses of that is done but as iudging and determining only the bisshops in all Councels haue subscribed Tenthly for the ende and consummation of all Councels the Emperours and Princes ought to prouide that such things as are decreed and determined by the holy Councels