and doth extorte our confession in this poynte Whiche reason is that God loueth his Churche aswell as he did the Iewes Synagoge and hath as louingly as plentifully and as effectually prouided for the good gouernement of the same as he dyd for the synagoge And therefore to pacifie Diuisions schismes and heresies he hath prouided vs one spirituall Cowrte to decide and vtterly to determyn al controuersies rising vppon matters of religion as he prouided for the Iewes And so much the more amonge Christians then among the Iewes for that the Christians beinge of so many and diuers nations tongues wyttes manners and fasshions many cōtrouersies for fayth and religion and of more weight and moment will also arise and springe vppe then euer rose amonge the Iewes beinge but one onely Nation Especially the Apostle foretellinge vs that heresies must arise And yf there be not one certayne iudg appoynted to whome all nations must indifferently obeye yt muste neades be that Christendome shall contynewe in a continuall broyle and ruffle of sects and heresies Which also haue in our tyme so terribly and hugely encreased by nothinge more then that we geue no eare to this one iudge and that we do not as our forefathers haue done staye our selues and depende vppon this the highest cowrte of all Christendome Ye see nowe good reader both the figure and the reason of the figure what sayeth nowe M. Horne to it Full pretely I warrante yow and that is that Maister Fekenham doth not aptly conclude that the bisshoppes in the tyme of the Ghospell owght to haue iurisdiction by the expresse woorde of God to kepe cowrts to call Councells to make Lawes to visite and to reforme caet because the highe priest and the temporall iudge did determyne doubtfull cases in the tyme of the olde testament for the priest alone did not determyne all causes as M. Fekenham seameth to alleage the text Here may yow playnelie see that Maister Fekenham can not vse his owne armure but such onely as Maister Horne wil graunt him For neither M. Fekenham speaketh of the temporall iudge nor his texte be it Latin Greke or Hebrewe They all speake of a iudge but nothing is there to signifie this woorde temporall This woorde is shamefully infarsed by Maister Horne to vpholde his temporall supremacye by this place most greauously battered The iudge and the high Priest is al one as doth appere by the letter and by the doing of Kinge Iosaphat which was conformable to the cōmaundement of Moyses where as Amarias is appointed the chief for spiritual matters as Zabadias was for those thinges that perteyned to the Kinges office Which may be wel vnderstanded for the bodilie punishment of those that disobeyed the high priest and to put them to death yf the case required according to the Lawe And in that sense yt may be taken perchaunce for a temporal Iudge This notwithstanding yt agreeth well enowghe with the high priest to For that diuerse tymes aswell before there were any Kings as afterward the high priest had the cheif regiment both temporal and Ecclesiasticall but though he had not euer the temporal yet had he euer the Ecclesiasticall supremacy And therefore it is writen of the Prophete Malachie that the lipps of the priestes shall preserue knowledg and they shall seke the lawe at his mowthe And it is here writen who so euer disobeyeth the priest shal die He saith not who so euer diosobeyeth the temporal Iudge For the high Priest is the Iudge al one person and not two And so S. Cyprian with the other fathers taketh place When I speake of the high priest I exclude not other of the clergy with whome the Pope in all graue and weighty causes vseth to consult and of congruence ought so to do and so it was in the old Law Neither M. Fekenham as ye charge him saith so but layeth forth the text as it is saying that he that disobeyeth the priest shall die for it Nowe the highe priest being this authorised and Moses Aaron and Eleazarus being successiuely the highe priestes it must nedes follow that they had the chiefe superiority for matters ecclesiastical neding no further authority then that they had by the expresse woorde of God for the executing of theire office whether it were in geuinge sentence and making decrees Ecclesiasticall or in visiting and reforming the priests and Leuites that were vnderneth them which if ye can shewe they did not nor coulde do but by the ciuill magistrates authority we shall then geue you some eare But ye proue it not nor euer shall be able to proue this paradoxe And therfore we passe not whether it be true or no that in the .29 of Exodus there is neuer a worde of iurisdiction It is sufficiente that Maister Fekenham proue Aaron to haue bene the highe prieste as he was in dede and so yt appeareth there Where nowe ye would returne against M. Fekenham the .24 of Exodus ye haue forgotten your selfe For at that tyme Aaron was not yet made highe priest but afterward he was so made as appereth in the 3. chapter after Videlicet cap. 28. And therfore he might haue a commission to heare causes in Moses absence well inowgh Moses being then both the prince and the highe priest also ād he as is sayd being yet no priest at al. For your answere to the .3 place by M. Fekenhā alleaged we might passe it sauing that by your cōming in with Vrim and Thunim you haue much holpen M. Fekenhā his argument and cut your self with your Thunim quite ouer the thume For though theis outward miraculouse signes do not nowe appeare in our high priest yet the thing that was signified by Vrim ād Thunim set in the brestplate of the high priest that is light and perfectiō as some expoūd it or as our cōmō trāslatiō hath doctrin ād verity remaine now in our high priest aswel as they did thē remaine in the high priest of the olde Testamēt yea and much more And therfore the true doctrine is to be fetched at the high priests or bisshops hands in al doubts and perplexities of religiō ād cōsequently all lawes decrees and ordinaūces made for the obseruatiō of his sentēce and determinatiō are to be obserued To what purpose were it for priests to declare ād determin the truth if they might not by some forcible Lawe cōpel men to the keping of the same which is nowe chiefly practised in the Church by excōmunicatiōs as appereth by general and by other Coūcels The like hereof the Iewes had in thrusting the disobediēt ād rebellious persons out of the Synagoge Now to imagine such an vnprobable and an vnlikely paradoxe that bishops hauing cōmissiō frō God to fede the people to teache them and instruct them and hauing a charge of their soules for the which they shall make to God an accompt may not visite and reforme their flock by examinations
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
Childebertus the King of FraÌ„ce did .489 exact of Pelagius .2 the coÌ„fession of his faith and religion the which the Pope both speedely aÌ„d willingly did perfourme C. Sat agendum 25. q. 1. VVhan I was in Calabria saith Quintinus by chaunce I founde a fragment of a certain booke in Lombardye letters hauinge this inscription Capitula Caroli Then followeth an epistle beginning thus I Charles by the grace of God and of his mercy the Kinge and gouernour of the kingdom of Fraunce a deuout defendour of Goddes holy Churche and humble healper thereof To al the orders of the Ecclesiastical power or the dignities of the secular power greeting And so reciteth all those Ecclesiasticall Lavves and constitutions vvhich I haue vvriten before in Charles the great To al which saith Quintinus as it were in maner of a conclusioÌ„ are these woordes put to I will compell al men to liue accordinge to the Canons and rules of the Fathers Lewes the Emperour this Charles Sonne kept a Synode wherein he forbadde all Churchmen sumptuousnes or excesse in apparaile vanities of Ievvels and ouermuch pompe Anno Christi .830 He also set forth a booke touching the maner and order of liuing for the Churchmen I doubt not saith QuintiÌ„nus but the Church should vse and should be bounde to such lawes meaning as Princes .490 make in Ecclesiastical matters Pope Leo .3 saith he being accused by Campulus and Paschalis did purge himself before Charles the great being at Rome and as yet not Emperour Can. AudituÌ„ 2. q. 4. Leo .4 offereth him selfe to be refourmed or amended if he haue done any thing amisse by the iudgement of Lewes the Frenche Kinge being Emperour Can. Nos si incompetenter 2. q. 7. Menna whom Gregory the great calleth moste reuerende brother and fellow Bishop beiÌ„g now already purged before Gregory is .491 coÌ„maunded a freshe to purge himself of the crime obiected before Bruchinâ—ld the Queene of Fraunce Ca. Menna 2. q. 4. In which question also it is red that Pope Sixtus .3 did purge himselfe before the Emperour Valentinian Can. Mandastis So .492 also Iohn .22 Bisshop of Rome was compelled by meanes of the Diuines of Paris to recante before the Frenche King Philippe not vvithout triumphe the vvhich Io. Gerson telleth in a Sermon De Pasc. The Popes Heresy vvas that he thought the Christian Soules not to be receiued into glory before the resurrection of the Bodies Cresconius a noble man in Sicilia had authoritie or povver geuen him of Pelagius the Pope ouer the Bishoppes in that Prouince oppressing the Cleargie with vexations Can. Illud 10. q. 3. The whiche Canon of the law the Glossar doth interprete to be writeÌ„ to a secular Prince in Ca. ClericuÌ„ nullus .11 q. 3. The Abbottes Bishoppes and the Popes them selues in some time paste were chosen by the Kinges prouision Cap. Adrianus .63 dist And in the same CanoÌ„ Hinc est etiam .16 q. 1. Gregorius wrote vnto the Dukes Rodolph and Bertulph that they shoude in no wise receiue priestes defiled with whoredome or Symony but that they should forbidde theÌ„ froÌ„ the holy Ministeries § Verum .32 dist in whiche place the interpretours doo note that Laimen sometimes may suspende Cleargymen from their office by the Popes coÌ„maundement yea also they may excoÌ„municate whiche is worthy of memory Hytherto Quintinus a learned lavvier and a great mainteinour of the Popes iurisdiction hath declared his opinion and that agreable to the Popes ovvne Lavves that Princes may take vppon them to gouerne in Ecclesiastical .495 matters or causes Stapleton All this processe following tendeth to proue that princes haue a gouernemente in causes and matters ecclesiastical We might perchaunce stande with M. Horne for the worde gouernemente which I suppose can not be iustified by any thing he shall bringe forthe but we wil not For we nede not greatly sticke with him for the terme we wil rather consider the thing yt self First then ye enter M. Horne with an vntruth or two For properly to speake neither were any princes that you here reherse iudges in causes ecclesiastical thowgh they had therein a certain intermedling neither dothe the lawe ye speake of tel of any Bishoppes deposed by the Emperours Arcadius and Honorius but this â–ª onely that if any Bishop be deposed by his fellowe Bishoppes assembled together in councell howe he shal be ordered yf he be fownde afterwarde to attempte anie thing against the common wealth Concerning the doeinges of the Emperour Iustinian in matters ecclesiasticall we haue spoken at large alredie And if he were as ye terme him moste Christian amongest princes and learned in the ecclesiastical disciplines why doe you not belieue him calling Pope Iohn that ye here speake of heade of the Churche and that in the verie place by you alleaged What gouernance in matters ecclesiasticall I praye you was it in Kinge Childebertus if Pope Pelagius to auoyde slaunder and suspicion that he should not thinke wel of the Chalcedon Councell sent to the saied King at his requeste the tenoure of his faythe and beliefe Therefore you doe abuse your Reader and abuse also the woorde exacte whiche signifieth to constraine or compel And that dyd not the Kinge but only dyd require or demaunde Touching the Emperour Charles it is I suppose sufficiently answered alrerdye And if nothing were answered that youre selfe nowe alleage maie serue for a good answere For he maketh no newe rules or Constitutions in Churche matters but establissheth and reneweth the olde and saieth He wil compell all men to lyue according to the rules and Canons of the Fathers Neither doothe he call him selfe heade or Gouernoure of the Churche but a deuoute defender and an humble helper But when he speaketh of his worldlie kingdome he calleth him selfe the gouernour of the kingdome of Fraunce We nede now answere no further for Lewys the Emperour Charles the great his sonne then we haue already answered neither touching Leo the .3 Yf ye say that the Emperour was iudge in the cause of Leo the .4 I graunt you but not by any ordinarie authoritie but because he submitted him selfe and his cause to the Emperours iudgemeÌ„t as it appereth by his own text and the glose And it is a rule of the Ciuill Lawe that yf any man of higher Authority wil submit him selfe and his cause to his inferior that in such a case he may be his iudge But now at length it semeth you haue found a laie person yea a woman head of the Churche and that a reuerend Bisshop was coÌ„maunded to purge him self before her Whie doe ye not tel vs also who coÌ„maunded him It was not Brunichildis the Frenche Queene but Pope Gregorie that coÌ„maunded him And when I pray you Surely when he had purged him self before at Rome before Pope Gregory And why was he I pray you sent to the Queene Surely for no great nede but for to cause his
infidelitie Your vnskilfulnes whiche is the least matter standeth in that ye saye the King is commaunded to haue by him the booke of the Lawe Your texte saith not so Syr but Describet sibi Deuteronomium legis huius in volumine He shal write out this second Lawe in a booke As Edmund Beck a man of your secte truely hath translated Wel let the King read in Gods name not onelye that booke but all the whole Bible beside It is a worthy and a commendable study for him But let him beware that this sweete honie be not turned into poyson to him and least vnder this pleasant baite of Gods worde he be sodainly choked with the topicall and pestiferouse translation wherewith ye haue rather peruerted then translated the Bible printed at Geneua and in other places and with your false daungerouse damnable gloses where with you haue corrupted and watered the same and made it as it were of pleasante wine most sowre vineger The onely remedy and help to eschewe and auoyde this daunger is to take this booke and other holy writings faithfully translated at the priests hands as they from tyme to tyme haue receiued them and after such order as your own texte appointeth saying When he is sette vpon the seate of his kingdome he shal write him out this seconde Law in a booke taking a copy of the Priests of the Leuiticall tribe Which later woordes ye haue because they make directly against you quite leafte out And then immediatly foloweth howe he shal busely read the sayde booke and so forth If this order had of Late yeares ben kept and that Princes and other had taken the Bible as it is and euer hath ben of the priestes of the Catholike Church orderly and lawfully succeding one the other as the Leuits did reade tawght and expounded as wel in Greke and Hebrewe as in Latin these errours and heresies should neuer haue taken so deape a roote as they haue now cawght Neither is this place onely meant that the King should take the bare lettre but rather the exposition withal of the said Priests For what were the King the better or any man else for the bare lettre if he had not also as ordinary a waye for his direction in the vnderstanding as he had prouided him for to receiue a true and an incorrupted copy Where of we may see the practise in al ages in the Catholik Churche whereof this place is the very shadowe and figure For as the Protestantes them selues are forced by plaine wordes to confesse that they know not the true worde or booke of God but by the Churche which from tyme to tyme delyuered these bokes euen so by al reason and learning they should also cōfesse that the Church can no more be deceiued in deliuering the sense of the saide word then in deliuering the worde it self Which seing they will not confesse for then were we forthwith at a point and ende with al their errours and heresies they must nedes continew in the same And so while euery man in the expositiō of scriptures foloweth his own head be it neuer so worldly wise or circumspect yet his own propre and peculiar separated from the common aduise and iudgement of the whole Church errours and heresies haue and doe daylie grow and wil neuer cease more and more to encrease and multiply onlesse we take forth the lessō I haue shewed you into this huge and infinite nōber where with the world is now most miserably ouerwhelmed Whereof the best remedy were the exact obseruation of this place that ye haue so wilily and sleightly slipte ouer But most of al an other sentence in the very said chapter and euen the next to this ye alleage that the King as sone as he is chosen shal bestow his study vpon the reading of the Deuteronomy Where Moyses saieth that in doubtful causes the people shoulde haue their recourse to the said priestes and to the iudge for the tyme beinge meaning the highe prieste of whome they shoulde learne the truthe and are commaunded to doe accordinglye euen vnder payne of death Which place wel weighed and cōsidered serueth to declare that I haue said that the King and others should receiue not only the letter which as S. Paule saieth doth kil but the true and sincere meaning withal wherein standeth the life of the letter as the life of mā with in his body yea the eternal lyfe wherof by folowing lewde lying expositions of holy write we are spoiled at the priests handes All which thinges serue directly for the primacy of them and not of Princes Nowe therefore goe on M. Horne and beinge at your first encountringe ouerblowen and discomfyted euen with your owne blaste thinke well whether it is lykely that ye shall hereafter bringe againste your aduersary any thīg wherby he should as ye haue falsly slaūdered him in a maner yelde and be resolued on your syde For as for the next place it enforceth no supremacy We frely graunte you that princes may sharply punishe teachers of false and superstitiouse religion and idolatry being thereof by the Priestes instructed which is the matter of your texte But then take head to your selfe Maister Horne For I saye to you that ye and your fellowes teache false and superstitiouse religion many and detestable heresies and so withal plaine Idolatry For heresie is called a very Idol aswel by scripture as in the exposition of the holy and learned fathers And thē are ye no simple Idolatour but one that mainteyneth a nomber of heresies with no lesse offence towardes God than was the offence of the Iewes that your place speaketh of when they sette vppe afterwarde their idolls And so haue ye geuen sentence against your selfe and haue tolde the Magistrate his office Neither thinck you that ye may illude your punishment by the cowlour of the late statutes of the realme which though in manye thinges serue for your wordelye indemnitye yet that ye may kepe your Madge and bisshoprike withall and maye not be punished for the obstinate defence of suche fylthye mariage and especiallye for the denyinge of the reall presence in the blessed Sacramente of the aulter and for many other things that your sorte daily write and preach I trowe it wil be hard for you to bring forth any acte of parliamente or any other conuenient and sufficient plea. And as I graunt this authority to punishe to the ciuil prince so that this inferreth a superiority in al causes aswel ecclesiastical as temporal I flatly deny and most of al that ye haue proued your assertion that princes ought to take vpon them such pretensed regiment whereof the very place by you induced sheweth as I haue said the plain contrary Now that you bring out of Glosa ordinaria that the Prince is commaūded by his Princely authority to cause his subiects to become Israëlites it may perhaps be in some ordinary Glose of Geneua his Notes
ipsum audietis You shall heare that Prophet euen as my selfe Shew vs M. Horne any Prince in the new testament so conditioned and endewed and then make your argument on Gods name Verely any Prince that now is namely in Ecclesiasticall gouernment compared with Moyses is as the poet saieth Impar congressus Achilli Troilus And the lawier saieth Legibus non exemplis iudicatur We must iudge according to the precise rule of the Law and not by examples Extraordinary doings enforce no ordinary prescriptioÌ„ or rule The ordinary rule of Priests iudgmeÌ„ts without whies and whates and such other triflinge importune instances as ye are wont to make against it by the law of Moyses and by your owne chapter before alleaged in dowbtful cases must absolutelye vppon paine of deathe be obeyed By this rule of the Law you must measure al the examples following of Kings and Princes vnder this Law You must square your examples to the rule and not the rule to the examples onlesse ye will make of the Lawe of God Lesbiam regulam and both vnskilfully and vnorderly worke therewith And this one answere might wel serue for al the Kings doings now followiÌ„g Sauing I wil particularly disceÌ„de to euery one and for euery one saye somwhat Here I wish to encounter with M. Nowel for his shifts that he maketh to maintain the matter by Moyses and the residue but because it is M. Dormans special and peculiar matter I will leaue it vnto him and be also in the residue as briefe as I maye M. Horne The .12 Diuision Pag. 8. b. After the death of Moses the people as yet not entred and settled in the promised land the charge of chief gouernment ouer Gods people both in causes temporall and .39 Ecclesiasticall was committed to Iosue and not to Eleasar for to him belonged .40 onelie the ministration of the things belonging to the Priestlie office And to Iosue the Prince belonged the ouersight both ouer the priests and people to gouerne guide order appoint and direct eche estate in all things that appertained to eche of their callings Of the one ye seme to haue no doubt at all the other is as plaine For at the appointmeÌ„t of Iosue the Priests remoued the Arke of couenant and placed the same He did interprete vnto the people the spirituall meaninge of the tvvelue stones which thei had taken by Gods coÌ„maundement forth of Iordan to be as Sacraments or signes He circumcised the children of Israel at the seconde time of the great and solempne Circumcision He calleth the Priestes commaundeth some of them to take vppe the Lords Arke other seuen of them to blovv seueÌ„ trompets before the Arke and appointeth to them the order of proceding He builded an Aulter vnto the Lord God of Israel according to the Lavv of God be sacrificeth theron burnt sacrifices and burnte offerings He wrote there vpon the stones the Deuteronomie of Moses He read all the blessings and cursings as thei are set forth in the booke of the Lavve And he read al what so euer Moses had coÌ„maunded before al the congregation of â—srael c. Last of al Iosue to shevv that causes of Religion did speciallie belong to his charge and care maketh a long and a vehement Oration vnto the Israelits wherin he exhorteth them to cleaue vnto the Lorde with a sure faith a constant hope and a perfect loue obeiyng and seruing him with such seruice as he hath appointed in his Lavve And doth zelouslie and with great threates diswade them from al kind of Idolatrie and false Religion The .10 Chapter concerning the example of Iosue Stapleton THE Apologie allegeth as wel the example of Moses as of Iosue his doings with the residue by M. Horne here alleaged M. D. Harding sheweth that allegatioÌ„ to import no chief rule in spiritual matters as in deed it doth not Which chiefe rule did rest in the Prieste Eleazarus at whose voice and worde Iosue was commaunded to goe foorth and come in a place deaply dissembled by the Author of the Apologie For the auoiding whereof M. Nowell is put to many shifts first to glose that this place concerning Eleazarus may be restrained for going and comming to and froe the warres whiche as it is true so immediatlye before it is generallye writen Pro hoc si quid agendum erit Eleazar sacerdos consulet Dominum For him meaning Iosue Eleazar shal ask counsel of God when any thing is to be done In which words we see euidently that Iosue what so euer he did touching the gouerning of the people in Ecclesiasticall matters he did nothing of him self but was in al such maters instructed of Eleazarus the high Priest whose part therfore it was alwaies to ask counsel of God when Iosue had any thing to doe And though this place shuld be restrained to warfare only yet the authoritie geuen before by expresse wordes of the law to the high Prieste whose iudgement is coÌ„maunded in great doubts to be sought aÌ„d also followed doth neuer the lesse take place And thervpoÌ„ foloweth that al the testimonies of holy Scripture brought forth by M. Nowel and before him by M. Horne can not as they do not in deed induce supremacie in causes Ecclesiastical But th' execution of the high Priests or lawes coÌ„maÌ„demeÌ„t which in deed we grauÌ„t to appertain to the Prince And here I wil not quarel with M. Nowel either for quoting .33.34 for .23.24 and not reformed as he doth with M. Dorman for as smal a matter as for the misquoting of S. Cyprian or for treading M. Hornes steppes and borowing his allegations which not withstanding is a great obseruation with him as a worthy matter ye may be assured against M. Dorman and M. D. Harding This is but a childish and boyish rhetorike not so conuenient I wisse for M. Nowel the scholemaister as for the boyes his schollers whose propretye is to accuse their fellowes of borowing and to borow them selues like truants But for the doing of Iosue I wil further note that then the Priests toke vp the Arke of couenaÌ„t aÌ„d went before the people But I pray you M. Horne howe was this obserued of late yeres wheÌ„ the lay men durst adueÌ„ture to take the guiding of the Arke and goe before the Priestes and not suffer the Priests to goe before theÌ„ And durst alter the state of ChristiaÌ„ religioÌ„ against the wil aÌ„d minde of the Bishops and the whole Clergy then at their coÌ„uocation asseÌ„bled Well let this passe for this present I say no further for Iosue his doings sauing that otherwise also they are not to be drawen into an ordinarie rule for that the Spirite of God was certainelye in him and for that he had parte of Moses glory and the people commaunded to heare him And those things that he did wherof M. Nowell and Maister Horne woulde inferre a Soueraigntie in causes Spirituall he did them by the expresse commaundemente of
Priestes are now the King did all those Ecclesiasticall matters and not by his Princely authoritie Againe the like you might haue alleaged of Carolus Magnus that he corrected most diligently the order of reading and singing in the Church that he brought first into Fraunce CantuÌ„ GregorianuÌ„ the order of singing left by S. Gregorie at Rome aÌ„d appoynted singers therefore and when they did not wel placed other in their romes and many other such like maters of the Church wherin that godly Emperor much busied himself and yet exercised no supreme gouernmeÌ„t ouer the clergy but was of al other Princes moste farre from it as it maye easely appeare to him that wil read in the Decrees Dist. 19. In memoriam â–ª where he protesteth obedieÌ„ce to the See of Rome yea though an importable charge should be laied vppon him by that holy See Also in the Decrees xj q. j. which Iuo also alleageth where he renueth out of the Code of Theodosius a law binding al his subiects of al nations Prouinces and Countries of what so euer qualitie or condition they were and in all maner causes if the defendante require an Ecclesiasticall iudgement it be not lawfull from the Bisshops sentence to appeale any higher And surely no Prince more recognised their duetifull obedience to the Spirituall Magistrate in spirituall causes then such as were most ready and carefull to aide furder and to their power directe all Spirituall matters Al this therefore proueth wel that Godly Princes doe furder and sette foorth Gods Religion by meanes semely to their vocation But here is no manner inckling that Princes doe or did euer beare the supreme gouernmeÌ„t in all Ecclesiastical matters to decide and determine to alter and change to sette vppe and plucke doune what Religion liked them by their Princelye authoritie and mere Soueraigntie M. Horne The .14 Diuision Pag. 9. a. Salomon .42 deposed Abiathar the high Prieste and placed Sadoc in his roome And he builded the Temple placed the Arke in the place appointed for the same Hallovved or dedicated the Temple offred sacrifices blessed the people directed the Priestes Leuites and other Churche officers in their functions according to the order before taken by his Father Dauid And neither the Priestes nor Leuites swerued in anie thing .43 pertaining to their office from that that the King commaunded them The .12 Chapter concerning the example of King Salomon THE weight of this obiectioÌ„ resteth in the deposition of Abiathar the high Priest Which thing M. Dorman and M. D. Harding say imployeth no more superioritie then if a man shoulde saye Q. Marie deposed M. Cranmer and yet was not shee the chiefe but an accessorie instrumente for the furtherance of th execution But Lord how M. Nowel here besturreth him self He fumeth and freateth with M. Dorman who shal coole him wel inowghe I dowbt not In the meane while I wil aske M. Horne and M. Nowel to one question M. Horne saieth a litle before that Iosue sacrificed burnte sacrifices and burnte offeringes that King Dauid sacrificed burnte and peace offerings that Salomon offered sacrifices Were trow ye Iosue Dauid and Salomon priests If so theÌ„ how bring you their examples to proue any thing for kings and Quenes that are no priestes If not then this phrase is verefied in that they caused the priests to whome the matter perteyned to offer sacrifices And so whereas M. Horn saieth of Iosue that he sacrificed burnte sacrifices whiche is agreable to the Latin Obtuliâ— holocausta M. Nowel saieth he commaunded sacrifice to be offered And why then I praye you M. Nowel may not this phrase also be taken after the said sorte that Salomon deposed Abiathar in procuring him by some ordinary way to be deposed for his treason As M. CraÌ„mer might haue ben though he were both deposed and burnt for his heresy But now M. Horn that SalomoÌ„ was but a minister and an executour herein the very words immediatly folowing the which because they serue plain against your purpose you craftely dissembled doe testifie Which are these And so Salomon put away Abiathar from beinge priest vnto the Lorde to fulfill the words of the Lorde whiche he spoke ouer the howse of Hely in Silo. And thus was SalomoÌ„ but the minister and executour of Gods sentence published before by Samuel the Leuite Beside that the deposing of Abiathar doth not imploye that SalomoÌ„ was the chief ruler in all causes Ecclesiastical which is the butte that ye muste shote at and theÌ„ must ye prouide an other bow for this wil not shote home Where you say farder that neither the Priests nor Leuites swerued in any thing perteyning to their office from that the King commaunded them you haue swerued very lewdly froÌ„ the text of holy Scripture and haue added to it those words perteyning to their office more then is expressed in the Scriptures and haue printed them in a distinct letter as the expresse wordes of the Scripture With such homly shiftes an euil cause must be furdered M. Horne The 15. Diuision Pag. 10. a. Iosaphat hath no smal commendation in the Scriptures for that he so studiously vsed his .44 princely authority in the reformation of Religion and matters apperteyning therunto He remoued at the first beginniÌ„g of his reigne al maner of false ReligioÌ„ and what so euer might because of offeÌ„ce to the faithful He sent forth through his kingdom visitours both of his Princes and also of the Priests and Leuits vvith the book of the Lavv of the Lord to the end they should instruct and teache the people and refourme all maner abuses in ecclesiastical causes accordiÌ„g to that book After a vvhyle he made a progresse in his ovvn person throughout al his countrey and by his preachers reduced aÌ„d brought again his people from superstitioÌ„ aÌ„d false religioÌ„ vnto the Lord the God of their fathers He appointed in euery tovvn throughout his kingdom as it vvere Iustices of the peace such as feared the Lord and abhorred false religioÌ„ to decide coÌ„trouersies in ciuil causes and in like sort he appointed and ordeined the high Priests vvith other Priests Leuits and of the chief rulers amoÌ„g the Israelits to be at Hierusalem to decide and iudge coÌ„trouersies of great vveight that should aâ—ise about matters of religioÌ„ and the Lavv. He did coÌ„maunde and prescribe 45. vnto the chief Priests and Leuits vvhat fourme and order they should obserue in the ecclesiasticall causes and controuersies of religion that vvere not so difficult and vveighty And vvhen any tokeÌ„ of Gods displeasure appeared either by vvarres or other calamity he gaue order to his subiects for commoÌ„ praier and enioyned to theÌ„ publike faste vvith earnest preaching of repentaunce and seeking after the vvil of the Lord to obey and folovve the same The 13. Chapter concerning the example of King Iosaphat YOV alleage for the supreame gouernement of King Iosaphat in spiritual matters as the Apology doth
both their owne and their Readers labour I pray you then good M. Horne bring foorth that King that did not agnise one supreme head and chiefe iudge in all causes Ecclesiasticall among the Iewes I meane the high Priest wherein lieth all our chiefe question Ye haue not yet done it nor neuer shal doe it And if ye could shew any it were not worth the shewing For ye should not shewe it in any good King as being an open breache of Gods lawe geauen to him by Moyses as these your doings are an open breach of Christ and his churches lawe geuen to vs in the new Testament Againe what president haue ye shewed of anye good King among the Iewes that with his laitie altered and abandoned the vsuall religion a thousande yeares and vpward customablie from age to age receiued and embraced and that the High Priest and the whole Clergie resisting and gainsaiyng all such alterations If ye haue not shewed this ye haue straied farre from the marke What euidence haue ye brought forth to shewe that in the olde Law any King exacted of the Clergie in verbo sacerdotij that they shuld make none Ecclesiastical law without his consent as King Henrie did of the Clergie of England And so to make the Ciuil Magistrate the Supreame iudge for the finall determination of causes Ecclesiasticall What can ye bring forth out of the olde Testamente to aide and relieue your doinges who haue abandoned not onely the Pope but Generall Councels also and that by plaine acte of Parliament I saye this partlye for a certaine clause of the Acte of Parliament that for the determination of anye thinge to be adiudged to be heresie reasteth only in the authoritie of the Canonicall Scriptures and in the first foure General Councels and other Councels general wherin any thing is declared heresie by expresse wordes of scripture By whiche rule it will be hard to conuince many froward obstinate heretikes to be heretikes yea of such as euen by the saied fower first and many other Councels general are condemned for heretikes Partly and most of al I saye it for an other clause in the acte of Parliament enacting that no forraigne Prince Spirituall or temporal shall haue any authoritie or Superioritie in this realme in any Spirituall cause And then I pray you if any Generall Councell be made to reforme our misbelief if we wil not receiue it who shall force vs And so ye see we be at libertie to receiue or not receiue any general Councel And yet might the Pope reforme vs wel inough for any thing before rehersed for the Popes authority ecclesiastical is no more forraigne to this realme then the Catholike faith is forraigne sauing that he is by expresse wordes of the statute otherwise excluded Now what can ye shewe that mere laie men should enioye ecclesiastical liuings as vsually they doe among you What good inductiō can ye bring from the doinges of the Kinges of the olde Lawe to iustifie that Princes nowe may make Bishoppes by letters patents and that for suche and so long time as should please them as either for terme of yeares moneths weekes or daies What good motiue cā ye gather by their regiment that they did visit Bishops and Priestes and by their lawes restrained them to exercise any iurisdiction ouer their flockes to visite their flocks to refourme them to order or correcte them without their especiall authoritie and commission therevnto Yea to restraine them by an inhibition from preaching whiche ye confesse to be the peculiar function of the Clergie exempted from all superioritie of the Prince What Thinke ye that yee can perswade vs also that Bishops and Priestes paied their first fruits and tenthes to their Princes yea and that both in one yeare as they did for a while in Kinge Henrie his dayes Verelye Ioseph would not suffer the very heathen Priestes which onely had the bare names of Priests to paye either tithes or fines to Pharao their Prince Yea rather he found them in time of famine vpon the common store Are ye able suppose ye to name vs any one King that wrote him selfe Supreame head of the Iewish Church and that in all causes as well Spirituall as Temporall and that caused an Othe to the Priestes and people the Nobilitie onelye exempted to be tendred that they in conscience did so beleue and that in a woman Prince too yea and that vnder paine of premunire and plaine treason too O M. Horne your manifolde vntruthes are disciphired and vnbuckled ye are espied ye are espied I say well enough that ye come not by a thousande yardes and more nigh the marke Your bowe is to weake your armes to feable to shoot with any your cōmendation at this marke yea if ye were as good an archer as were that famous Robin Hood or Litle Iohn Wel shift your bowe or at the least wise your string Let the olde Testament goe and procede to your other proufes wherein we will nowe see if ye can shoote any streighter For hitherto ye haue shotten al awrye and as a man may saye like a blinde man See now to your selfe from henseforth that ye open your eies and that ye haue a good eye and a good aime to the marke we haue set before you If not be ye assured we wil make no curtesie eftsones to put you in remembrance For hitherto ye haue nothing proued that Princes ought which ye promised to proue or that they may take vppon them such gouernment as I haue laid before you and such as ye must in euery parte iustifie if either ye will M. Fekenham shal take the Othe or that ye entende to proue your selfe a true man of your worde M. Horne The .18 Diuision pag. 11. b. You suppose that ye haue escaped the force of all these and such like godly Kings which doe marueilously shake your holde and that they may not be alleaged against you neither any testimonie out of the olde testament for that ye haue restrained the proufe for your contentation to such order of gouernment as Christ hath assigned in the Ghospel to be in the time of the nevv testament wherein you haue sought a subtil shifte For whiles ye seeke to cloke your errour vnder the shadovve of Christes Ghospel ▪ you bevvray your secrete heresies turning your self naked to be sene of al men and your cause notvvithstanding lest in the state it vvas before nothing holpen by this your poore shift of restraint So that vvhere your friendes tooke you before but onely for a Papist novv haue you shevved your selfe to them plainly herein to be a .50 Donatist also VVhen the Donatists troubled the peace of Christes Catholique Church and diuided them selues from the vnity therof as nor◠you doe The godlie Fathers trauailed to confute their heresies by the Scriptures both of the olde and nevve testament and also craued aide and assistaunce of the Magistrates and Rulers to refourme them to reduce them
his reigne The 2. Chapter Of other kinges of Spayne and of the Toletane Councels holden in their raignes Stapleton WE are yet ons againe come to Spayne and we haue nowe seuen councels summoned there by theis foure kings that M. Horn here nameth But surely there is nothing wherby to fasten this primacy vppon them But here are manie playne and open things that do so blemish and spotte M. Horn and his Madge and their childrē with a most shamful reproche of perpetual infamy as theis coūcels here by him alleaged may seme to remayne in this his boke lyke the salt Stone wherinto Lothes wyfe was turned that is as a perpetual monumente of his shame and dishonestie for euer For where is the clericall crowne that theis fathers require in M. Hornes head What a nomber of decrees appeare in theis councelles by M. Horne rehersed againste the filthie fornication and mariage of such persons both men and wemen as had professed chastytie For the which Potamius the bishop of Bracarie is deposed as was before Saphoracus whome as ye heard M. Horne browght in for an example of his proufe in Fraunce And here haue yowe that not onlie Maistres Madge shall be a slaue but her children to thus incestuously begotten shall be made bond men I praye yow then what doe all theis Councells so muster here onlesse yt be to represente to vs and to all that shall reade and see M. Hornes boke hereafter that he can alleage no Councells but suche as make against him For beholde howe manye thinges these Councells decree of whiche M. Horne and his pewfelowes obserue neuer a white Els where are the hallowed tapers to be vsed in the vigils decreed in those Councels Where is the Masse so expresly in those Councells mentioned Where is the order and discipline decreed there against renegate Nonnes But to let these things passe what hath M. Horne in al those Coūcels to iustifie his primacy by Verely in the first Councell by him alleaged Sisenandus the kyng entring in to the Synod began his talke to the bishops Coram sacerdotibus Dei humi prostratus lyenge flat groueling on the ground before the priestes of God And in al that Councel he only exhorted the bishoppes to make some decrees for reformation of the Church In the second Councel by him alleaged wher he saieth the Synod was confirmed by the princes commaundement and decree the wordes of the Councel write expresly the contrary For the bishops there of their conclusion in that Synod do say Ex praecepto eius decreto nostro sancimus This we ordaine by the kinges precept and our decree It is their decree M. Horne not the princes And so in the next Councell folowing this Synod is called the bishops constitution or decree not the kinges In the third Councell by you alleaged the bishops confesse they were there assembled Regis salutaribus hortamentis absque impedimento by the holsome exhortations of the king without let signifiyng that by the kinges meanes they were quietly assembled and nothing els As also in the next Councell folowing they saie Studio serenissimi Regis caet by the endeuoure or fauoure of our most gratiouse kinge Nay in the next Councel by you alleaged the kinge and his nobles confesse them selues subiectes to the bishops in such matters The king speaking to the bishops saieth En Reuerendi patres excelsiori mihi venerationis honore sublimes coram vobis aduenio c. Beholde Reuerend fathers highe to me in a more higher degree of honour I come before you c. And touching his nobles of whome as M. Horne noteth there sate in the Synod a greate Company he chargeth them vt nihil à consensu praesentium patrum sanctorúmque virorum aliorsum mentis ducant obtutum that in no point they should direct their intention from the consent of the fathers and holy men there present In which words you see M. Horn his nobles were not there to gouerne to direct or to ouerrule the bishops but rather to be gouerned directed and instructed of the bishoppes And then as I saied what is there in all these Councells that may any waies furder this vehement imaginatiō of your supremacy And how much is there that ouerturneth the same and establisheth the Clergies supremacy in such causes to them apperteyning For beside all this lo what the Fathers in this very Councell do yet farder protest They saie that Christ is the head and the bishops the eyes They say that they being of the highest doe rule by the highnes of theire order and doe gouerne the multitude of people vnder their subiection And therevppon they say that Bisshoppes amonge other their vertues must excell in kepinge of chastitye And they further doe declare that such as be faultye therein shal be thruste oute of theire bisshoprikes Yet one thinge there is that semethe colowrablye to serue Maister Horne that is that the nobility also subscribeth Which should seame to imploye a voyce and a consente Vnto the which our former answer may serue wel enough that the Bisshops decreed and ruled not the Nobles Again this may serue that here in al these Councels was no new matter of faith determined but most of all this I am assured will serue to say that many thinges were in those Coūcels enacted for the assurance and succession of the Prince and of other cyuill and polityke matters to the whiche noble men may subscribe wel inowghe M. Horne The .82 Diuision Fol. 49. a. Vitalianus beinge chosen Pope sente his messengers vvith Synodicall letters according to the custome saith Gratian to signifie vnto the Emperour of his election In this Popes time saith the Pontificall came Constantinus the Emperour to Rome vvhome this Pope vvith his cleargy met sixe myles out of the City and did humbly receiue him It is vvonderfull to consider although the Historians being Papistes for the most part .240 couer the matter so muche as may be vvhat practises the Popes vsed to catche .241 from the Emperours to them selues the superiority in gouerning of Churche matters vvhen they savve that by stovvte and braue presumption their ambitious appetites could not be satisfied they turned ouer an other leafe and couering their .242 ambitious meaning vvith a patched cloke of humility and lovvlinesse they vvan muche of that vvhich vvith pride and presumption they had so often before this tyme attempted in vaine VVith this vvily lovvlinesse Donus the next sauing one to Vitalianus .243 brought vnder his obedience the Archebisshop of Rauenna There had been an olde and .244 continual dissention betvvixt the Archebisshop of Rome and the Archebisshop of Rauenna for the superiority The Rauennates accompting their sea .245 equall in dignity and to ovve none obedience to the sea of Rome for they vvere not subiect therevnto To finishe this matter and to vvinne the superiority
hath forvvarned and the Apostle Paule to Timothe doth vvitnesse Therefore beloued let vs furnishe our selues in harte and minde with the knowledge of the truth that we may be able to vvithstande the aduersaries to trueth and that thorough Goddes grace Goddes vvorde may encrease passe through and be multiplied to the profitte of Goddes holy Churche the Saluation of our soules and the glory of the name of our Lorde Iesus Christ. Peace to the preachers grace to the obedient hearers and glory to our Lord Iesus Christe Amen Stapleton Many Lawes Ecclesiasticall are here brought forth set forth by this Charles with his great care that reached euen to the singer porter or sextē wherunto ye might adde that he made an order that no man should minister in the Churche in his vsuall apparell and that he him selfe frequented the Churche erlye and late yea at night prayer to But this addition perchaunce woulde not all the best haue liked your Geneuicall ministers Then layeth he me forth an iniunction of this Charles in matters Ecclesiasticall But consider his style Maister Horne What is it Supreame Gouuernour or head of the Churche in all matters and thinges Ecclesiasticall No but a deuoute and an humble mainteyner of the Churche Consider againe the order of his doinges Maister Horne which are to sette forthe iniunctions to kepe the clergie within and vnder the rules of the Fathers But from whence trowe we toke Maister Horne all this longe allegation of Charles his Constitutions He placeth towarde the ende of his allegation in the margin Ioan. Auentinus out of whome it may seme he toke that later parte But as for the former part thereof whence so euer M. Horne hath fetched it it is founde in dede among the Constitutions of Charles set forthe xx yeres paste But there it is sette though as a Constitution of Charles yet not as his owne proper lawe or statute but expressely alleaged out of the Aphricane Councell For so vsed godly Princes to establishe the Canons of the Churche with their owne Constitutions and lawes And in that Councell whence Charles toke this Constitution where it is saied that Scriptures onely shoulde be reade in the Churches it is added Vnder the name of Scriptures And it is farder added We will also that in the yearly festes of Martyrs their passions be reade Which thinges M. Horne here but M. Iewell a great deale more shamefully quyte omitted in his Reply to D. Cole falsely to make folcke beleue that in the Churche only Scriptures should be read But what neade I nowe seke furder answere when M. Horne of his owne goodnes hath answered hym selfe as ye haue hearde good reader sufficientlie alredy And I haue before noted of this Charles and of his submission to bishoppes and namely to the bishop of Rome so farre that no Emperour I trowe was euer a greater papiste then he was or farder from this Antichristian supremacy that M. Horne and his felowes teache For no lesse is it termed to be of Athanasius that lerned father as I haue before declared M. Horne The .101 Diuision pag. 62. a. This noble Prince vvas mooued to take vpon him this gouernement in ecclesiastical matters and causes not of presumptiō but by the vvoorde of God for the dischardge of his princely duety as he had learned the same both in the examples of godly kings commended therfore of the holy ghost and also by the instructions of the best learned teachers of his time vvhereof he had greate stoare and especially Alcuinus an Englisheman of great learninge vvho vvas his chiefe Scholmaister and teacher vvhome as Martinus telleth Charles made Abbot of Tovvers Amongst other many and notable volumes thu Alcuinus vvriteth one entituled De Fide sanctae indiuiduae Trinitatis vvhich as moste meete for him to knovv he dedicateth to Charles the Emperour He beginneth his epistle dedicatory after the salutatiō and superscriptiō thus Seeinge that the Emperial dignitie ordeined of God seemeth to be exalted for none other thinge thē to gouern and profite the people Therfore God doth geue vnto them that are chosen to that dignitie power and wisedome Power to suppresse the proude and to defend the humble against the euil disposed wisdome to gouerne and teache the subiectes with a godly carefulnes VVith these twoo giftes O holy Emperour Gods fauour hath honoured ād exalted you incomparably aboue your auncestours of the same name and authoritie c. VVhat than what must your carefulnes moste deuoutly dedicated to God bringe forthe in the time of peace the warres being finished when as the people hasteneth to assemble togeather at the proclamation of your commaundemēt he meaneth that he expresseth aftervvard by this assembly or cōcourse the councel that vvas novve in hand assembled as he saith Imperiali praecepto by the Emperours precept And waiteth attentiuely before the throne of your grace what you wil cōmaunde to euery persone by your authoritie what I say ought you to doo but to determine with al dignitie iuste thinges which beinge ratified to set them foorth by cōmaundement and to geue holy admonitions that euery man may retourne home mery and gladde with the precept of eternal Saluation c. And least I should seeme not to helpe and further your preaching of the Faithe I haue directed and dedicated this booke vnto you thinkinge no gifte so conuenient and woorthy to be presented vnto you seeinge that al men knowe this most plainly that the Prince of the people ought of necessitie to knowe al thinges and to preache those thinges that please God neither belongeth it to any man to knowe better or moe things than to an Emperour whose doctrine ought to profite all the subiectes c. Al the faithful hath great cause to reioyce of your godlines seing that you haue the priestly power as it is mete so to bee in the preaching of the worde of God perfect knowledge in the Catholique faith and a most holy deuotion to the saluatiō of men This doctrine of Alcuinus vvhich no doubte vvas the doctrine of all the catholike and learned fathers in that time confirmeth vvell the doinges of Charles and other Princes in callinge councelles in makinge decrees in geuing Iniunctions to Ecclesiasticall persons and in rulinge and gouerninge them in .325 all Ecclesiasticall thinges and causes If the gouernement of this moste Christian Prince in Ecclesiastical matters be vvel considered it shall vvell appeare that this Charles the great vvhome the Popes doo extolle as an other great Constantine and patron vnto them as he vvas in deede by enriching the Churche vvith great reuenues and riches vvas no vvhit greater for his martiall and Princelike affaires in the politique gouernaunce than for his godly ordering and disposinge the Church causes although that in some thinges he is to be borne vvith considering the .326 blindnes and superstition of the time Stapleton The contents of these matters stande in the highe commendation
Mortmaine had bene so straightly sene vnto some hundred yeares before ye should haue fownde your reuenewes I suppose very slender and poore But ye beinge as good a Lawier as ye be either diuine or Chronicler think belyke your self to be out of the gōneshotte ād that Mortmaine reacheth onely to men of relligion And yt semeth so he and his mate may be wel prouided for M. Horne forceth litle howe litle other haue and whether they haue ought or nought Suerly M. Horn it semeth to me straunge that you being a man of the Churche and knowinge that the Clergy hath vppon the great truste that good mē haue had of their vpprightnes and vertue bene endewed with great possessions which in dede should be and commonly haue bene imployed vppō the nedy according to the mynd of the doners shuld fynd fault with Mortmaine and with that which good and well disposed men haue voluntarily offered to the Church to be well and charitably bestowed But I perceyue why ye are an enemy to Mortmaine For nowe haue you and your Madge lyue catle of your owne for the which you haue more care to prouide then for any Mortmaine for your successours in the see But as I was about to tell yow ye must vnderstande that the statute of Mortmaine doth not reache to religious men onely but to bisshops and other spirituall men yea to lay men also And was made aswell for the commodity of spiritualty as temporalty to saue aswell to the one as to thother theire wardes eschetes and other commodities that by mortifying of Lands are wont to followe Well as litle vnderstandinge as maister Horne hath of Mortmaine and as farre as yt is from his principall matter yet will he tell vs also out of Polidore a cause of this Lawe of Mortmaine And then as he is wont he telleth vs a cause fantasied of him selfe Trueth it is that Polidore sayeth that the kinge made this Lawe to represse the riot and excesse of the Clergy but Polidore was a straunger and vnskilful in the Lawes of our realme and therfore he did not fully vnderstand the matter thinking as M. Horn doth that Mortmaine touched the clergy only and yet he sayth it not precisely but vt fertur as yt is sayd It is true also that he sayeth this kinge was moste studiouse of relligion but that he sayeth this in respecte of Mortmaine can not be induced and is nothinge but M. Hornes vayne gheasse and lewde vntruth M. Horne The .131 Diuision pag. 80. a. At this time Philip le Beau the Frēch kīg begā his reign brought vp in the studie of diuinity vnder Aegidius the Romain diuine by .423 vvhose admonitions and also of other diuines the Kinge beinge instructed in his duety aboue al other thinges endeuoured him selfe about the reformation of Religion and ordering of Ecclesiastical matters VVheruppō looking to the state of the Cleargy he .424 deposed a certain Bishop for Heresie ād gaue his Bishoprik to an other and besides claymed the inuestiture of al other Bishops in his dominions and calling Councelles at home in his ovvne Realm woulde suffer none of his Cleargy to goo to the Popes .425 Councelles He caused the Popes .426 Bulles to be burned He cōmaunded the Popes .427 Legates to auoyde his realm He commaunded that no money should be caried out of the Realme to the Pope He sette foorth a Law that no mā shuld goo to Rome out of his kingdom He called a Coūcel at Paris and caused to be gathered thither all the Prelates and Barons of Fraunce to iustifie his doinges He shewed vnto thē why he tooke vppō hī to cal a Coūcel He enueighed against the Pope for heresie Symonie Homicide Pride Ambitiō c. ād that of right he ought therfore to be deposed He demaundeth of the Coūcel vnto whom they be lawfully sworne ād of whō they haue receiued their dignities They al answere that they are al the beneficiaries of hī alone ād that mindful of their Faith and the Kīges estate they would suffer death for his glory power and saulfegard Thervppō he setteth foorth a pragmaticall sanctiō or forceable law to diminishe the dignity of the Pope Many other Ecclesiastical Lavves he made agaīst the Ievves agaīst the Tēplars agaīst adultery c. He .428 made also Clemēt the fifth Pope and svvor hī to certain cōditiōs before hand by vvhose importune meanes also the General coūcel of Viēna vvas holdē In which Coūcel he laboured to haue Pope Boniface cōdēned for an Heretique affirminge that he would proue hī so But the matter vvas .429 takē vp ād to satisfie the king it was decreed that all the processes of Bonifacius against the kīg were vniust and the kinges doinges in any poīt agaīst the Pope shuld not be preiudicial to hī or to his heyers The .28 Chapter of Philip le Beau the Frenche kinge Stapleton A man would thincke that nowe at length M. Horne had fownde some good and effectuall matter for his newe primacy He layeth on suche lode againste the Pope aswell in his texte as in his ioly ranck and rewe of his marginall authours that nowe at the least M. Fekenham must yelde ād subscribe But yet for al this M. Horne I must be playne with yow and tell yow that if ye had shewed your reader the whole and entiere story out of any one of all your owne authours for all ye haue so clerkly and cunningly ordered and placed them with Paulus Aemilius thē with Antoninus Nauclerus Blondus then with Platina and after this with Nauclerus Antoninus Sabellicus and forwith with Nauclerus againe with Sabellicus with Aemilius and after al this with Appendix Vrspergensis and eftsone with Antoninus Nauclerus and finallie with Antoninus againe the whole primacy shuld as it dothe in dede notwithstanding haue remayned with the Pope and not with your Philippe le Beau make him as beau and as faire as ye cā Your souldiers be very thicke and warlyk placed but they stryk neuer a stroke for yowe but that that is all againste yowe Neither wil I here for it nedeth not intermedle with the iustice of the cause of either side Let the fault light where it shuld light and let this Bonifacius be as badde as ye make him thowghe your authour Paulus Aemilius a most worthy Chronicler by the common verdit of all learned writers and auauncing Fraunce as highe as he may with the saufgarde of trueth and veritie thinketh rather the epistles writen betwene the kinge and the Pope wherin eche one chargeth the other with many faultes to be counterfeite then true and authenticall For these matters I wil not at this tyme towche you but for your notable and yet accustomable infidelity in the wretched and miserable mangling and mayming of your owne authors I must nedes say somwhat vnto you Ye doe thē in this reporte of stories as your self and your cōpanions do and
is his anker hold and for this cause aswell the whole allegation is here producted as also one peace of the same set in the first page of his whole boke as a sure marke to direct the reader by and as yt were a Sampsons poste for M. Horne to buyld his boke vppō But take good head M. Horne yt be not a true Sampsons poste and that it bring not the whole howse vpon your own head as yt doth in dede Wherunto good reader seing M. Horne hath chosen this as a notable allegation to be eied on setting the same in two notable places I woulde wishe thee also to geue a good eye thereunto and to see if it can anye way possible make for him I say then M. Horne that this allegatiō goeth no further then that the Prince by his cyuill and worldlye power shoulde assiste and maynteyne the Churche and her doctrine And that this allegation directly and rowndly proueth the contrarye of that for the whiche ye doe alleage yt that is that yt proueth the ecclesiasticall authoritie and not the cyuill to be cheif and principall in causes ecclesiasticall And that in effecte the whole tendeth to nothing else but that as I sayde the Princes shoulde defend the Churche I will not stande here in ripping vp of wordes with you or in the diuersity of reading and that some old copies haue who hath committed his Churche to be defended of theire power and that your hath deliuered to be committed seameth to stande in your translation vnhansomly I will saye nothing that credere and committere is all one in Latin Let this goe I finde no faulte with you for translation but for yl application Yf ye had brought this authority to proue that the prince should defende the Churche for the whiche ende and respecte it was writen I woulde say nothing to you But when ye will bleare our eies and make vs so blinde that we shoulde imagine by this saying of Isidore that the king is Supreame Head of the Churche or that his assente is necessarie to the Synodes of Bishops and coūcelles I wil say to you that the cōtrary wil be much better gathered of this allegatiō The very firste wordes wōderfully acrase your newe primacy and somwhat also your honesty peruersly trāslating nōnunquā which is somtime or now and thē into oftētimes But let yt be for nonnunquam sepe let them oftētymes haue the highest authoritye in the Churche Vnlesse they haue yt styll they can not be called the Supreame Heades in all causes ecclesiastical And so theis very words make a good argumēt againste your primacy But now M. Horne what is the cause whie they haue this high authority either somtimes or oftētimes Isidore straytwayes sheweth the cause that they may as your self translate fence by theire power the ecclesiastical discipline Ye heare thē the scope and final purpose of this allegation for Princes authority in matters ecclesiasticall that is to defende the Churche And therefore as I sayde yt is more sutely to reade tradidit defendendam then tradidit cōmittendā And for this cause the Emperours call them selues not capita Ecclesiae not the heades of the Churche sed aduocatos Ecclesiae but the aduocates of the Churche as your self tel of themperour Friderike Goe we now forth with Isidorus But first I aske of you M. Horne that make the Princes to be heades of the Churche and to haue so muche to doe in matters ecclesiasticall that the Bishops can decree nothing that shoulde be auaylable withowt they re special ratification for the setting forth of the which doctrine ye are content for this tyme that priestes shal be priestes and may sweare by their priesthod and not by theire aldermanship or eldership whether suche authority in Princes be absolutelie necessarie to the Churche or no Yf ye say no thē conclud you against your self ād your whole boke Yf ye say yea then conclude you against the truthe and againste your authour who sayeth that suche authority of Princes in the Church is not necessarie but for to punishe those that contemne the worde of doctrine the fayth and discipline of the Churche Of whome haue we receiued M. Horne the worde of doctrine the faythe and discipline of the Churche Of the Apostles and theire successours the Bishoppes or of the Princes I suppose ye will not saie of Princes Then must ye graunt that for these matters the primacy resteth in the clergy of whom the Princes thē selues haue receiued theire faith ād to whom in matters of faith and for the discipline of the Churche they must also obey and as case requireth set forth the doctrine of worde wyth theire temporal sworde Whiche if they do not but suffer throwghe theire slacknes the faythe and disciplyne of the Churche to be loosed God who hath committed his Churche to be defended by theire power wil exacte an accompte of thē as your authour Isidore writeth and your self do allege So that now we see euen by your own allegatiō in whom the superiority of Churche matters remayneth that is in the clergy And that Princes are not the heades but the ayders assisters and aduocates of the Churche with theire tēporal authority And to this ende all that euer ye haue browght in this your boke cōcerning the intermedling of Princes in church affaires cā only be referred And this your own allegatiō is aswel a sufficiēt answere to al your argumēts hitherto laid furth for the princes supremacy as a good iustification of the Clergies primacy Wherfore if you harken but to your owne allegation and will stande to the same as you wil your Readers to do placing it as I haue said in the fore fronte of your booke you must nedes stand also to the next parcell folowing making clerely for the Clergies superioritie in Ecclesiasticall causes These words I mean that withī the Church the power of Prīces shuld not be necessary sauing that that thing which the Priests are not able to do by the word of doctrine the power of the prīce may cōmaūd by terror of discipline And I doubt nothing but that we are able wel and surely to proue as wel by his other bookes as by his gathering of all the Councels together into one volume yet extāt that Isidorus thought of the Popes Primacy then as Catholiques doe now For an euident proufe wherof behold what this Auncient and learned Bisshop Isidorus writeth He saith Synodorum congregandarum authoritas Apostolicae sedi commissa est Neque vllam Synodū generalem ratam esse credimus aut legimus quae non fuerit eius authoritate congregata vel fulcita Hoc Authoritas testatur Canonica hoc Ecclesiastica historia comprobat hoc Sancti Patres confirmant The Authoritie of assembling Coūcelles is committed to the See Apostolike Neither doe we beleue or reade any General Councell to be ratified whiche was not either assembled or confirmed with her Authoritie
of the lay the bishops and the whole Conuocation withstanding that gifte with al their power I beleue it would trouble him or any wise man els to geue any good reason therefore the obedieÌ„ce of a ChristeÌ„ maÌ„ to the Catholike Church which al Christians in their Crede doe professe presupposed If I should farder aske M. Horn again how he caÌ„ goe for a bishop and write him selfe as he dothe in his booke the B. of Winchester being called to that functioÌ„ only by the letters patents of the Prince without due CoÌ„secration or imposition of handes by any Bishop or bisshops liuing which impositioÌ„ of haÌ„des S. Paule euideÌ„tly practised vpoÌ„ Timothe aÌ„d the vniuersal Church hath alwaies vsed as the only aÌ„d proper meanes to order a bishop of the Churche I am wel assured neither he nor al his fellowes being all vnordered prelats shall euer be able to make any sufficient or reasonable answer answering as ChristiaÌ„ Catholike meÌ„ whereby it may appeare that they may goe for right bishops of Christes Church but that thei must remain as they were before or mere lay men or simple priestes Last of al take you yourself in dede M. Horn for a bishop If so theÌ„ may you preache the word minister the sacrameÌ„ts bind aÌ„d lose vpoÌ„ the coÌ„missioÌ„ geueÌ„ you by God in holy scripture without any furder coÌ„missioÌ„ of the prince If you may so do theÌ„ put the case the Q. Mai. that now is or any other king or Queene of England hereafter should forbid you to preach the word to minister the sacraments or to execute any other part of the bishoply functioÌ„ â–ª and by coÌ„mmissioÌ„ appoint some other to that functioÌ„ Wil you obey or wil you not If yea theÌ„ do you forsake your duty and charge coÌ„mitted vnto you by God If not theÌ„ by vertue of this Act you incurre the penalty therof To this questioÌ„ answer M. Horn if you be able and make if you caÌ„ Christs coÌ„missioÌ„ the holy Scriptures and this Act to agree both together that the keping of the one import not the breach of thother But this shal you neuer be able to do while you liue staÌ„ding to that which in this your booke you haue coÌ„fessed Thus you see euery way how in your own sayings you are intrapped ouertakeÌ„ and coÌ„founded And so must it nedes fal out with euery maÌ„ that with any truth or ê“bability laboreth to maintain an vntruth or absurdity As for your forged and presuÌ„ptuous limitatioÌ„ vpoÌ„ the words of th' Act and abridgiÌ„g of the Q. Ma. autoriti therin expressed I leaue that mater furder to be coÌ„sidered by the graue wisdom of the most Honorables Here remain yet some vntruthes by you auouched that would be coÌ„futed which because the answer alredy waxeth prolixe and long I wil but touch The holy Gospel saith whose syns ye retain shal be retained whose syns ye lose in earth their syns shal be loosed in heaueÌ„ CoÌ„trary to the plaine words of the gospel you wil haue no actual bindiÌ„g or losing by the priest in dede but a declaratioÌ„ aÌ„d an assuraÌ„ce that they are losed or bouÌ„d coÌ„trary I say not only to the words of the gospel but also to the doctrin aÌ„d practise of the vniuersal Church wher the priest hath euer said to the peniteÌ„t Ego absoluote c. I absolue thee aÌ„d saieth not I declare and assure thee that thou art absolued This is a plaine heresy not much vnlike to the NouatiaÌ„s whoÌ„ S. Ambrose coÌ„futeth sauing that their heresy is not so large as is yours For they but in certain crimes denied power of losing in the church referring that power in such cases oÌ„ly to God You deny to be in the church any power at al either of binding or of losing referring al the power to God only aÌ„d not coÌ„sidering how God is to be praised qui taleÌ„ potestateÌ„ dedit hoiÌ„b Who gaue such power to men Which the coÌ„mon Iewes had yet the grace to coÌ„sider in the high Bishop aÌ„d chief priest Christ Iesus our Sauiour An other of your hereticall vntruthes in this place also is that you denie the sacramente of confirmation and that the holie ghoste is not geuen by the imposition of the Bisshoppes hands We reade in S Luke that Christe at his ascension promised the holy ghost to them which was performed vppon whitsonday And what was that but their confirmationÌ„ We reade that S. Paule after he had baptized certain parsons in the which baptisme no doubte they receiued the holy ghoste he put his handes vppon them and they thereby receiued the holy ghoste And this was their confirmation The like is writen in the place here by M. Fekenham alleaged of the Apostles Peter and Iohn that put theire handes vppon those that before were baptized by Philip the Deacon and they thervppon receiued the holy ghoste The which did in the primitiue Churche worke in the Christians with inuisible grace and visible miracles at the time of their confirmatioÌ„ as yt now worketh by inuisible grace onely with a strengthening and confirming of the ghostly and spiritual giftes before receiued wherof the Sacrament hath his name And therfore the Bishoppes coÌ„mission for geuing by the imposition of theire handes the holy ghoste may be iustified aswell by the former authorities of scripture as by the authority practise and doctrine of the Churche that belieueth that the holy ghoste is geueÌ„ for the encrease of al spiritual strength in confirmation The .164 Diuision pag. 109. a. M. Fekenham Wherevnto I do adioyne this obiectioÌ„ following First for the time of the old lawe whiche as Paule saide was a very figure of the new Moses Aaron Eleazarus being Priests they had by the very expresse worde of God this iurisdiction ouer the people of God as to sit in iudgement vpon them and that not only in Ecclesiasticall but also in Politike and ciuill matters and causes they did visite them they did refourme them they did order correct aÌ„d punish them so oft as cause required and without al commission of any ciuill Magistrate Gouernour Kinge or Prince Besides that for the whole time of the olde Lawe there was an expresse Law made where by all Ciuill Magistrats and Iudges were coÌ„maunded in al doubtfull matters to repaire to the Bisshops and Priests and to staie vppon their determinations and iudgemeÌ„ts without declining on the righte hande or the lefte And if that any maÌ„ should disobey the determinatioÌ„ once geuen of the Priest Morietur homo ille like as it appeareth Deut. 17. M. Horne This adiuÌ„ct vvil not serue your turn for it is not possible to stretch it vvithout bursting to ioyn with that you must conclude You begin to ioyne your vvorke together vvith a saying of S. Paule vvhich he .587 neuer said you should haue noted the place vvhere S. Paul saith that the old Lavv vvas a very figure of the nevv There is no such
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