saying S. Paule saith to the Heb. that the Lavv hath the shadovv of good things to come c. vvhere he speaketh not .588 generally of the vvhole Lavv but of the ceremonial part and Sacrifices vvhich vvere shadovves of Christ and his Sacrifice aÌ„d not of the Bisshops iurisdictioÌ„ after Christ vnder the Lavv of the Gospel Thus aptly also do your allegatioÌ„s out of thold testameÌ„t serue your purpose for one of the three to wit .29 of Exod. hath no woorde of this iurisdiction only it sheweth the manner of consecrating the Priest and the ceremonies theâ— about In the .24 of Exodus it is saide that vvhen Moses vvente vp into the Mount he said vnto the Elders Tary vs here vntil we retourne vnto you Beholde Aaron and Hur are here with you if any maÌ„ haue ought to doe let him come vnto them that is if any mater of coÌ„trouersie arise in mine absence let Aaron and Hur haue the hearing and deciding of it as I should haue if I vvere present By this place Aaron had no authority geuen vnto him but for a time in the absence of Moyses by commission from Moses the chiefe ruler and gouernour of Gods people and that not alone but hauing Hur one of the Elders an Auncient and a vvise man ioyned in commission vvith him This allegation maketh directly .589 against your conclusion for it shevveth that Aaron had this Authoritie but by commission from Moyses the Prince of the people In the thirde place Num. 27. vvhere God shevved vnto Moses that Iosue shoulde gouerne the people after him it is saied that Iosue should stand before Eleazar the Priest who shal aske Councel for him by the iudgement of Vrim before the Lord and at his word they shal go out and in both he and the people of Israell that is vvhan Iosue standeth in doubt vvhat to do for the better gouernment of the people either in the time of peace or vvarr he shal vnderstand Gods vvil therin by the high Priest to vvhom the Lord vvil miraculously declare his vvil and pleasure by the light or shining of the Vrim and Thumin and according to Gods vvil shevved in the Vrim to the high priest and by him to Iosue he must direct and order his goeing in and out Ergo say you The Bishoppes and Priestes novve in the tyme of the Ghospell haue Iurisdiction by the expresse vvord of God to keepe Courtes to call Councels to make Lavves and forinsecallie to visite refourme order and correcte theyr flockes and cures The moste simple can iudge of this .590 sequele After like sorte it is vvriten Deut. 17. That vvhan hard and doubtful cases come before the iudges or inferiour Magistrates vvhich cannot easely be tried or founde out by them than the inferiour Magistrates shall goe to the highe Prieste and to the chiefe iudge at Hierusalem for the tyme beinge vvhoe shall shevve vvhat is to be doone vvhose sentence and iudgement muste not be disobeyed vnder the paine of death Doe you not aptly conclude thinke you that the Bishopes in the time of the Ghospell ought to haue this Courtly iurisdiction bycause the high Priest and the .591 Temporall iudge did determine doubtfull cases in the time of the olde Testament For the Priest alone did not determine al causes as you seeme to alleage the texe The .8 Chapter Conteyning a Confutation of M. Hornes answer to the Obiections of M. Fekenham layed out of the olde lawe Stapleton IF a maÌ„ that hath an aduersary and such as he wil and must fight withall may first by some prety deuice fynde the meanes that his aduersarie may be caste in prison and when he shal come to the combate may appointe him also his weapon or by a sleight conueye awaye his aduersaries good weapon and in steade thereof geue him some feble weake and rotten staff to fight with then may this crafty false souldier sone be a conquerour It seameth now to me that M. Horne that pretendeth him self to be the prelate of the honourable order of the Garter doth much dishonour him self and sheweth to great cowardnes offering M. Fekenham in this combat to much wrong first procuring by sinister accusations that he was restrayned of his liberty aÌ„d then afterward in this his answere geuing M. FekenhaÌ„ by a prety legerdemaine as it were a poore slender and weke weapon for his inuasiue armure who otherwise had prouided for himself very wel I meane of such argumeÌ„ts as M. Fekenham hath made which M. Horne taketh vpon him to soile and confute after what sorte ye haue partly sene and shal forthwith haue further experience M. Fekenham then argueth after this sorte In the olde Law which as S. Paule saith is a very figure of the new Moyses Aaron and Eleazarus being priests had the chief iudgment of matters Ecclesiastical without any commission from the cyuill magistrat Again al aswel cyuill magistrates and iudges as other were commaunded vpon payne of death to obey the determination of the priest in doubtful matters Ergo the laye Prince is not the supreme head or iudge in al spiritual and ecclesiastical causes Ergo the bisshops may visite and correct their flock without any commissioÌ„ of the Prince This is good reader M. Fekenham his good and stronge inuasiue weapon Ye shal now see howe M. Hornâ— doth slilie and craftely imbecile aÌ„d steale away this armure from him and geueth him as it were a bulrush in his hand and then steppeth forth like a new Gohath against litle Dauid And first ye may note what a profounde diuine he is that maketh yt a straunge thing to heare that S. Paule should take the old Testament for a very figure of the newe And yet this is so sure and so sounde a principle and so easie to be proued by all the new Testament and so throughly and conformably confessed as well of the Catholiks as protestants that I meruaile what Maister Horne meaneth thus to wrangle Nay saith Maister Horne yet S. Paule saith not so he saith in dede that the lawe hath the shadowe of good thinges to come but that perteyneth onelye to Christes sacrifice whereof the olde lawes sacrifices were shadowes and not to the bisshops iurisdiction vnder the ghospel Why Maister Horne is there none other place in S. Paule that may serue M. Fekenhams turne think you but this You know M. Fekenham quoted not this place which you alleage nor any other but being a matter so knowen and coÌ„fessed left it vnquoted Therefore if S. Paule say so either here or otherwhere M. FekenhaÌ„s saying standeth for true What say you then to S. Paul that saith that which was writen in the old law thou shalt not mussel the mouthe of the oxe that treadeth out the corne to haue bene writen for vs and therby proueth that â—he laye men should temporally relieue their spirituall pastours Doth he not here take the old law for a very figure of the new Again doth
not Constantines the great his example Who being an Ethnike became a Christian and to the vttermost of his power set forth Christes religion in al the Empire what then your conclusion of supreame regiment wil not necessarily folow thereof And when Eusebius calleth him as it were a common or vniuersal bishop I suppose ye meane not that he was a bisshop in dede For your self cōfesse that princes and Bisshops offices are far distincted and disseuered and that the one ought not to break in to the office of the other And if ye did so meane Eusebius himself would sone confounde yow if ye reherse Constantines whole sentence that he spake to the Bisshopes For thus he saith to the bisshops Vos quidem eorum quae intus sunt in Ecclesia agenda ego verò eorum quae extra sunt Episcopus à Deo sum constitutus You are bisshops saith he of those things that are to be don within the Churche I am bisshop of outwarde thinges Which answere of his may satisfie any reasonable man for all that ye bring in here of Constantine or al that ye shall afterward bring in which declareth him no supreme iudge or chief determinour of causes Ecclesiastical but rather the contrary and that he was the ouerseer in ciuile matters And the most that may be enferred therof is that he had the procuration and execution of Church maters which I am assured al Catholiks wil graūt But now whereas ye charge M. Fekenham partly with subtil partly with fowle shiftes this is in you surely no subtyle but a blonte and a fowle shamelesse shifte to shifte the Idols into the Image of Christe and his saints and whereas Constantine put doune the paynims Idols to make the simple belieue that the reformation which he made was such as your reformation or rather deformation is For to leaue other things to say that Constantine forbadde to set vp Images is an open and a shamelesse lye for he set vp the Crosse of Christe that is so owtragiously and blasphemously vylayned by you euery where in the steade of the idolles he decked and adorned the Churches euery where with holy Images the remembraunce of Christes incarnation and for the worship of his saints therby to sette forth the truth and the worship of God and to conuert al nations from Idolatrie and deuelishe deceite M. Horne The Diuision 21. Pag. 15. Our sauiour Christ meante not to forbidde or destroy touchinge the rule seruice and chardge of Princes in Church causes that vvhich vvas figured in the lavve or prophecied by the Prophetes For he came to fulfil or accomplish the lavve and the Prophetes by remouing the shadovve and figure and establishing the body and substance to be seene and to appere clearly vvithout any mist or darke couer yea as the povver and authoritie of Princes vvas appointed in the Lavv and Prophets as it is proued to stretch it selfe not only to ciuile causes but also to the ouersight maintenance setting foorth and furtherance of Religion and matters Ecclesiastical Euen so Christ our Sauiour .56 confirmed this their authoritie commaunding all men to attribute and geue vnto Caesar that vvhich belongeth vnto him admonishing notvvithstanding al Princes and people that Caesars authority is not infinit or vvithout limits for such authority belōgeth only to the King of al Kings ▪ but bounded and circumscribed vvithin the boundes assigned in Gods vvorde and so vvill I my vvorde to be vnderstanded vvhen so euer I speake of the povver of Princes Stapleton M. Horne goeth yet nedelessely foreward to proue that Christ did not destroy the rule of Princes in Churche causes figured in the olde Lawe and now at length catcheth he one testimonie out of the new Testament to proue his saiyng which is Geue vnto Caesar that belongeth vnto him Which place nothing at al serueth his turne but rather destroyeth I will not say any figure of the old Testament but M. Hornes foolish figuratiue Diuinitie For it is so farre of that of this place M. Horne may make any ground for the Ecclesiasticall authoritye of Princes that it doth not as much as inferre that we ought to pay so much as tribute to our Princes but only that we may paie it For the question was framed of the captious Iewes not whether they ought but whether they might lawfully paie any tribute to Caesar. Whiche was then an externall and an infidell Prince For if M. Horne will say those woordes importe a precise necessitie he shall haue muche a doe to excuse the Italians Frenchmen Spaniardes and our Nation which many hundred yeares haue paid no tribute to Caesar. But I pray you M. Horne why haue you defalked and curtailed Christes aunswere Why haue you not set forth his whole and entier sentence Geue to Caesar that belongeth to Caesar and to God that belongeth to God which later clause I am assured doth much more take away a supreme regiment in al causes Ecclesiastical then necessarily by force of any wordes binde vs to paie yea any tribute to our Prince And wil ye see how it happeneth that Hosius a great learned and a godly Bishoppe of Spaine as M. Horne him selfe calleth him euen by this verye place proueth against the Emperour Constantius and telleth it him to his face that he had nothing to doe with matters Ecclesiasticall Whose woordes we shall haue an occasion hereafter to rehearse Yea S. Ambrose also vseth the same authoritie to represse the like vsurped authoritie of Valentinian the yonger This ill happe hath M. Horne euen with his first authoritie of the new Testament extraordinarie and impertinentlie I can not tell howe chopped in to cause the leaues of his boke and his lies to make the more mouster and shew But nowe whereas this place serueth nothing for any authoritie Ecclesiasticall in the Prince and least of all for his preeminent and peerlesse authoritie in all causes Ecclesiasticall as M. Horne fansieth Yet least any man being borne doune with the great weight of so mightie a proufe should thinke the Princes power infinite M. Horne to amende this inconuenience of his greate gentlenes thought good to preuent this mischief and to admonish the Reader therof and that his meaning is not by this place to geaue him an infinite authoritie or without limites but such onely as is bounded and circumscribed within the boundes of Gods worde and least ye should mistake him he would himself so to be vnderstanded Which is for al this solemnitie but a foolish and a friuolous admonitiō without any cause or groūd ād groūded only vpō M. Horns fantistical imaginatiō and not vpon Christ as he surmiseth Who willeth that to be geauen to Caesar that is Caesars and to God that is Gods but determineth and expresseth nothing that is to be geuen to Caesar but only paiement of money And yet if we consider as I haue saied what was the question demaunded it doth not determine that neither
his own supreme Authority depose and set vp bisshops and Priests make Iniunctions of doctrine prescribe order of Gods seruice enact matters of religion approue and disproue Articles of the faith take order for administration of Sacraments commaunde or put to silence preachers determine doctrine excommunicat and absolue with such like which all are causes ecclesiastical and al apperteyning not to the inferiour ministerye which you graunt to Priestes and bisshops onely but to the supreme iurisdiction and gouernment which you doe annexe to the Prince onely This I say is the state of the Question now present For the present Question betwene you and M. Fekenham is grounded vppon the Othe comprised in the Statute which Statute emplieth and concludeth al these particulars For concealing whereof you haue M. Horne in the framing of your ground according to the Statute omitted cleane the ij clauses of the Statute folowing The one at the beginning where the Statute saith That no forayn person shall haue any maner of Authority in any spirituall cause within the Realme By which wordes is flatly excluded all the Authority of the whole body of the Catholike Church without the Realme As in a place more conuenient toward the end of the last book it shal by Gods grace be euidently proued The other clause you omitte at the ende of the said Satute which is this That all maner Superiorities that haue or maye lawfully be exercised for the visitatiō of persons Ecclesiasticall and correcting al maner of errours heresies and offences shall be for euer vnited to the Crowne of the Realme of Englande Wherein is employed that yf which God forbidde a Turke or any heretike whatsoeuer shoulde come to the Crowne of Englande by vertu of this Statute and of the Othe al maner superioritye in visiting and correcting Ecclesiastical persones in al maner matters should be vnited to him Yea and euery subiecte should sweare that in his conscience he beleueth so This kinde of regiment therefore so large and ample I am right wel assured ye haue not proued nor euer shal be able to proue in the auncient Church while ye liue When I say this kinde of regiment I walke not in confuse and general words as ye doe but I restrayne my self to the foresaid particulars now rehersed and to that platte forme that I haue already drawen to your hand and vnto the which Maister Fekenham must pray you to referre and apply your euidences Otherwise as he hath so may he or any man els the chiefe pointes of all being as yet on your side vnproued still refuse the Othe For the which doinges neither you nor any man else can iustly be greued with him As neither with vs M. Horne ought you or any mā els be greued for declaring the Truth in this point as yf we were discōtēted subiects or repyning against the obediēce we owe to our Gracious Prince and our Countre For beside that we ought absolutely more obey God then man and preferre the Truth which our Sauiour himself protested to be encouraging al the faithful to professe the Truth and geuing them to wit that in defending that they defended Christ himself before al other worldly respects whatsoeuer beside al this I say whosoeuer wil but indifferently consider the matter shal see that M. Horne himselfe in specifying here at large the Quenes Mai. gouernement by the Statute intended doth no lesse in effect abridge the same by dissembling silence then the Catholikes doe by open and plain contradiction For whereas the Statute and the Othe to the which all must swere expresseth A supreme gouernment in al thinges and causes without exception Maister Horne taking vpon him to specifie the particulars of this general decree and amplyfying that litle which he geueth to the Quenes Maiesty with copy of wordes ful statutelyke he leaueth yet out and by that leauing out taketh from the meaning of the Statute the principal cause ecclesiasticall and most necessary mete and conuenient for a Supreme Gouernour Ecclesiasticall What is that you aske Forsoth Iudgement determining and approuing of doctrine which is true and good and which is otherwise For what is more necessary in the Churche then that the Supreme gouernour thereof should haue power in al doubtes and controuersies to decide the Truthe and to make ende of questioning This in the Statute by Maister Hornes silence is not comprised And yet who doubteth that of al thinges and causes Ecclesiastical this is absolutelye the chiefest Yea and who seeth not that by the vertue of this Statute the Quenes Maiesty hath iudged determined and enacted a new Religiō contrary to the iudgement of all the Bisshops and clergy in the Conuocation represented of her highnes dominions Yea and that by vertue of the same Authority in the last paliament the booke of Articles presented and put vp there by the consent of the whole conuocation of the newe pretended clergy of the Realme and one or ij only excepted of al the pretended Bisshops also was yet reiected and not suffred to passe Agayne preachinge the woorde administration of the Sacramentes binding and loosing are they not thinges and causes mere Spirituall and Ecclesiasticall And howe then are they here by you omitted Maister Horne Or howe make you the Supreme gouernment in al causes to rest in the Quenes Maiesty yf these causes haue no place there Which is nowe better I appeale to al good consciences plainly to maintayne the Truthe then dissemblinglye to vpholde a falshood Plainly to refuse the Othe so generallye conceyued then generally to sweare to it beinge not generallye meaned But now let vs see how M. Horne wil direct his proufes to the scope appointed THE SECOND BOOKE DISPROVING THE PRETENSED PRActise of Ecclesiastical gouernement in Emperours and Princes of the first .600 yeares after Christ. M. Horne The .28 Diuision pag. 19. b. Constantinus of vvhose careful gouernmēt in Church causes I haue spoken somevvhat before tooke vpon him and did exercise the 70. supreme rule and gouernement in repressing al maner Idolatrie and false Relligion in refourming and promoting the true religion and in restreining and correcting al maner errours schismes heresies and other enormities in or about religion and vvas moued herevnto of duety euen by Gods vvorde as he him self reporteth in a vehemēt prayer that he maketh vnto God saiyng I haue takē vpō me and haue brought to passe helthful things meaning reformation of Religion being perswaded therevnto by thy word And publishing to all Churches after the Councel at Nice vvhat vvas there done he professeth that in his iudgement the chiefest end and purpose of his Imperial gouernement ought to be the preseruation of true religiō and godly quietnes in al Churches I haue iudged saith this godlye Emperoure this ought before all other thinges to be the ende or purpose wherevnto I should addresse my power and authority in gouernement that the vnitie of faith pure loue and agreemēt of religiō towardes the
Homo homini quantum interest stulto intelligens See howe farre square and extreme different your opinion is from the iudgement of the Catholike Fathers and Bisshops so many hundred yeares past You M. Horne and your fellowes will haue al Synods and Councels to be called ordered directed gouerned confirmed approued and wholy gouerned of the PriÌ„ce and his officers And without the Princes authority coÌ„mission order directioÌ„ coÌ„firmation and royal assent you wil haue no Synodes or Councelles of Bishops to auaile or to haue force Contrarywise these Catholike Bishops in the East Church do for this very cause reproue and reiect the Assembly of certaine Bishops for no Synode at al because al was there done by the authoritie order direction and power of the Princes Lieutenaunt And they doe make a plaine distinction betwene Negotium Imperiale and Synodale betwene an Imperiall matter and a Synodall matter as who shoulde saye If the Emperour beare all the stroke it is no Synod nor so to be called Therefore these Catholique Fathers say againe in the same place within few lines after Si velut Episcopi sese Iudices volebaÌ„t esse quid opus erat vel Comite vel militibus aut edictis ad coeundum imperialibus If these fellowes would be them selues Iudges as Bishops what neded them to haue either the Countie or the souldiars or any Imperial Edicts to make them assemble As who would say In the Bishoply iudgement in the Synode of bishops it is not meete eyther to be summoned by the Prince or to haue his Lieutenaunt present or to haue his gard of Souldiars These matters become the temporal Court and the Ciuile Consistorie where by force of subiection lawes do procede They become not the Synods of Bishoppes where with quiet of minde with godly deliberation freely and franckly without feare or partialitie Gods matters ought to be treated discussed and concluded Therefore againe these Catholik Fathers doe say of this Arrian Conuenticle at Tyrus Qua fronte talem conuentum Synodum appellare audent cui Comes praesedit With what face dare they call such an assemblye by the name of a Synode ouer the which the County was president And yet will yow M. Horne that the ciuill Magistrate shall be the president and Supreme gouernour in and ouer al Synodes Maye not a man nowe clappe yow on the backe and saye Patrisas Arrianisas And that yow are as like to the cursed Arrians as if Arrius him self had spet you out of his mouth Those Fathers cry yet againe vnto you and say Quae species ibi Synodi vbi vel caedes vel exiliuÌ„ si Caesari placuisset coÌ„stituebatur What face of any Synod was there where at the Emperours pleasure either death or banishmeÌ„t was decreed This coÌ„uenticle therefore at Tyrus was no Synod Neither could therfore Athanasius appeale from any Synod to the Emperoure But that which Athanasius then did and which yow vntruely call an Appeale from the Synod was only a coÌ„plaint to the godly Emperour ConstaÌ„tine againste the vniuste violences of the honourable as you call him Flauius Dionysius wherein also those Catholique Fathers aboue mentioned shall witnesse with mee against you For thus they write Quum nihil culpae in comministro nostro Athanasio reperirent Comésque summa vi imminens plura contra Athanasium moliretur Episcopus comitis violentiam fugiens ad religiosissimum Imperatorem ascendit depreâ—aÌ„s iniquitatem hominis aduersariorum calumnias pâ—stulaÌ„sque vt legitima Episcoporum Synodus indiceretur â–ª aut ipse audiret suam defensionem Wheras they could find no fault in our fellowe Prieste Athanasius and the Countye by force and violence wrought many things against Athanasius the Bishoppe declining the violence of the Countie went vp to the most religious Emperor complaining both of the iniurious dealing of the Lieutenant and of the slanders of his Aduersaries and requiring that a laufull Synode of Bisshops might be called or els that th'Emperour would heare him to speake for him selfe By these woordes we see that Athanasius appealed not from any Synodicall sentence of bishops to the Emperour as a Superiour Iudge in Synodicall matters but from the violence and iniuries of the Lieutenaunt to his Lord and Maister the Emperoure him self for to haue iustice and audieÌ„ce not in any mateâ— of Religion or controuersie of the faith but in a matter of felony laid to his charge as the murder of a man and an outrage committed by one of his Priestes in a Churche For the which his aduersaries sought his death And yet when they came before the Emperour they chaunged their action and pleaded no more vpon the murder which was fouÌ„d to be so euident a lye Arsenius being brought forth aliue before the benche when they accused Athanasius of his death neither vpoÌ„ the Chalice brokeÌ„ that being also a very ridiculous aÌ„d a plain forged mater but they pleaded a newe actioÌ„ of stoppiÌ„g the passage of corne froÌ„ AlexaÌ„dria to ConstaÌ„tinople aÌ„d accused hiÌ„ as an enemie to the Imperial court and City For prouf wherof the ArriaÌ„s brought in false witnesses and periures But yet the Emperour as they write moued with pitie satis habebat pro morte exilium irrogare thought it enough in stede of death to banish him Whiche he did at the importune suite and clamoures of the Arrian bishoppes sor quietnes and vnities sake in the church But afterward in his death bed the Emperour repentinge him commaunded Athanasius to be restored to his Bisshopricke againe though Eusebius the Arrian then present laboured much to the contrary In al this there was no Ecclesiastical or spiritual matter but mere Ciuile matters in hand Neither was it any Ecclesiastical matter that the Catholike Bisshops of Egypt as you alleage M. Horne desired and adâ—ured Flauius Dionysius the foresaied Countie to reserue the examination and iudgement of to the Emperour himself But the matter was suche as we haue before rehearsed matters and actions mere Ciuile Namely they adiured that iniurious and partiall Magistrate the foresayed Countie not to proceede farder against their Patriarche then so grieuoslie attainted but to referre the whole matter to the most Religious Emperoure where they doubted not to finde more fauoure Apud quem say they licebit iura Ecclesiae nostra proponere Before whome we maye put foorth bothe the rightes of the Churche and our owne Meaninge that by his clemencye they mighte be suffered to procede in that matter among them selues orderly as the righte of the Churche and of the Canons required not as M. Horne falsely translateth it that the Emperour would iudge according to the right order of the Church There are no such wordes in the letters of the Catholike Bishops of Aegipt alleaged by M. Horne Otherwise to seke any iudgement of Churche matters at the Emperours handes be you bolde M. Horne no man knewe better then Athanasius him selfe that he could not doe it
Ipsos interpretes cōstituit sacerdotes Behold what the Christiā Emperor hath appointed He would not doe iniury to the Priestes He hath appointed the Priests them selues to examine the matter Was it not this Theodosius the great M. Horne Yes surely it was he Was it not Theodosius to whome Saint Ambrose enioyned penance which he most humbly obeied Where was Theodosius Ecclesiasticall supremacye then Is it not Damasus the Pope that calleth these Bisshops assembled at Constantinople euen to Rome there to aide and assist him in keping of a Councel What Saied they to him Syr we haue nothing to doe with you ye are a forrain Bishop to vs of the East Nay nay they confesse that he called them as his members thē must he needs be the head to the Councell at Rome Yea they confesse that by his letters they came to the Councel at Constantinople they declare their good wil and readines to come to Rome too but for their excuse they alleage many reasonable causes none of those that the Protestants alleage at this day And finally in the name of the whole thei send certaine of their Bishops thither Now further doe not these Fathers decree at this their general Councel that the Church of Cōstantinople shoulde be the first and chiefe of al other after Rome Do they not then therin acknowledge the Popes Primacie It is writen M. Horne Sapientis oculi in capite eius stultus in tenebris ambulat The eies of a wise man are in his head alwaies opē and in a readines to direct him in his way whereas the folish man walketh in darcknesse being vncertaine and vnsure which way to take or to goe Now whether your eyes priyng and seking forth this story of Theodosius were opened or shutte I leaue the iudgement to the indifferent Reader But this dare I firmely auouche that these things whiche I haue nowe last rehearsed beside other that I willingly omitte drawe much nearer to make the Pope supreme head of the Churche then anye thinge ye haue broughte foorth for the doinges of Theodosius to make him Supreame Head Which when ye haue al sayde and done be nothing agreable to the articles in question betwene vs concernyng our princes regiment And therfore yf the matter were much stronger of your side touching Theodosius yet did ye nothing touche that ye owght to touche M. Horne The .42 Diuision pag. 27. b. Theodosius left his tvvoo sonnes Emperours of the vvhich I vvil say but litle yet vvherein it may moste .116 manifestly appeare that the supreme gouernement in causes Ecclesiastical belonged to the Emperours Archadius the Emperour vvhen Nectarius the bishop of Constantinople vvas dead and so the sea vacant .117 vvas certified thereof he causeth Iohn Chrysostome to be called from Antioch he commaundeth the other bishoppes collected into a Synode that they admonish Chrysostome of Goddes graces and vvhat belongeth to suche a chardge and that they choose and order him to be the bishop of Constantinople In which dooinge saith Theodoretus the Emperour declared what careful endeuour he had about the holy .118 Churche matters But this supreme authoritie to care appoint and procure vvoorthy and good Pastours or bishoppes vvhen the seas vvere vacant appeareth more plainly in Honorius the Emperour brother to Archadius vvhome the bishop of Rome him selfe in his decrees and his Glosars on the same cōfesse and acknovvledge to haue the ouersight rule and gouernement in the elections and orderinge of bishops yea 119. ouer the bishoppe of Rome him selfe After the death of Pope Sozimus vvere tvvoo Popes choosen at ones in a great Schisme the one Bonifacius primus the other Eulalius vvhereof vvhen the Emperour Honorius had notice beinge at Millayne he caused them bothe to be banished Rome But after seuen monethes Bonifacius vvas by the Emperours cōmaundement called againe and cōfirmed .120 by his authoritie in the Apostolicall sea This Bonifacius beinge novve settled in the Papacy by humble suite to the Emperour prouideth a remedie against suche mischiefes in time to come The case vvas this saith the Glosator Boniface the first did beseeche Honorius the Emperour to make a Lawe whereby it might appeare what were to be done when twoo Popes were chosen at ones by the vndiscreetnes of the Electours contendinge amōgest them selues Honorius did than constitute that neither of those twaine shoulde be Pope but that in a newe Election a thirde shoulde be chosen by cōmon cōsente If twoo saithe the Emperour in his Lavve made at the humble sute of Bonifacius by chaunce againste righte be chosen thorough the vndiscreete cōtention of the Electours wee permitte neither of them to be Priest or Pope but wee iudge him to remaine in the Apostolike sea whom the diuine iudgemente and the common consente dothe appointe frō amongest the Clergy in a newe Election Vppon this vvoorde vvhere the Emperour saithe wee permitte the Glosar saith and so the Emperour dothe not onely abrogate the clayme of bothe those that be chosen in the contention but dothe make them bothe for that time vnable and dothe decree an other to be takē out of the Clergie for that time Againe the Glosar interpretinge this the diuine iudgement saithe this is the meaninge that the Emperours wil and election muste stande the Clergy and the whole people acceptinge with thankefull minde whome the Emperour doth choose For the Emperours were called in those daies holy and their rescriptes and iudgementes Diuine Here you see by the .121 Popes decrees and Glosars that the Emperour had the supreme rule and gouernement in Churche causes and this vvas the .122 continual practise of the Churche for the most parte yea euen the bishoppes of Rome before they vvere ordered and consecrated had their election ratified and confirmed by the Emperours their Lieutenant or other Princes The .8 Chapter Of the Sonnes of Theodosius Honorius and Archadius Stapleton NOwe folowe in rew Theodosius his sonnes Archadius and Honorius of whome M. Horne sayeth he wil say but litle belike because he hath said to much of they re father alredye and more then he can iustifie or for that he wil make vs a shorte tale but yet a sweete And wherein it shal most manifestly appere that the supreame gouernement in causes ecclesiastical belonged to the Emperours Al Archadius doings here stande in appointinge S. Iohn Chrysostome to be bishop of Constantinople a most worthie man who dowbteth And I woulde to God as this his firste dealing with Chrysostome was to his worthy prayse so he had not by his after dealinge blotted and blemished the same As for this election first Archadius did it not of his own Supreme authoritie but the fame of Iohn Chrysostom being great and after some debate aboute the election Intra modicū tēpus cōmuni decreto omniū clericorū laicorū Imperator Archadius euocauit eum Within a litle while saieth Socrates by the common decree
faithe Yea did not they tell him Thou must confesse this and curse all doctrine contrary to this faith Nowe when Eutyches would not and said as ye say in many thinges he would not because the holy scripture hadde no suche matter then did the Councel curse him And after this curse Florentius spake the woordes by you rehersed Afterwarde was he cursed again and depriued of his priestly honour not by Florenrius but by his owne bisshop Flauianus as it is conteined in the chapter by you quoted Yea that more is a playn place withal of the Popes primacy to For both Flauianus sent this his SeÌ„teÌ„ce to Rome and Eutyches thus coÌ„demned coÌ„playned by his letters vpon Flauianus and appealed to Pope Leo. But Eutyches rested not here saieth M. Horne In dede in Eutyches we haue a paterne of you and your felowes that wil be ruled by no lawe or order of the Church This Eutyches being first three seueral tymes cyted by his owne bisshop and Patriarche Flauianus would not appeare before him but by the meanes of one Chrysaphius his Godde childe a buskyn gentleman aboute the Emperours preuy chamber brought the matter to the Prince Then a prouincial Synode being called by the Emperour and Eutyches condemned he appealed from the Emperour to Pope Leo. Being by him also condemned he woulde not yet yelde No in the generall Councel of Chalcedon being thrise summoned by the whole Councell of 630. Bisshoppes his pride and obstinacy was suche that he woulde not appeare nor being there with ful coÌ„sent condemned would yet yelde thereunto And al because the .ij. natures of Christ in one person which he denied was not expressely found in the Scriptures In all these except his only appealing to Rome he shewed him selfe as right an heretike as any that nowe liueth But this is a woÌ„derful foly or rather madnes in you to procede on and to alleage farder matter of Theodosius doinges for calling other Councels in the mayntenance of Entyches at Constantinople and Ephesus and by and by to declare that the said synode of Ephesus was a wicked conueÌ„ticle as it was in dede and as Leo calleth it Non iudicium sed latrocinium No iudgement but a tyrannical violence and al thinges there done against Flauianus afterwarde reuersed by Pope Leo a most certain argument of his supremacye And yet ye cal your Emperour a godly Emperour neither shewing of his repentaunce nor of any his good doinges Thus ye see how pitefully euery way ye are caste in your own turne M. Horne 46. Diuision Pag. 30. b. Leo the first Bisshop of Rome a learned and a godly bisshop although not vvithout al faultes maketh humâ—le supplicatioÌ„ vnâ—o Theodosius the Emperour and vnto Pulcheria that there might be a general CouÌ„cel called in Italy to abolishe the wicked errour in Faith confirmed by the violence of Dioscorus The selfe same Bisshop of Rome with many bisshops kneeling on their knees did most humbly beseeche in like sort Valentinianus the emperour that he woulde vouchesaulfe to entreate and exhorte Theodosius the Emperour to cal an other Synode to reuoke those euil actes and iudgementes which Dioscorus had caused to be don in the condemnation of Flauianus Bisshop of Constantinople and others In vvhich examples it is manifest that the bisshops of Rome did .136 acknovvledge the supreme gouerment direction and authority in calling of Councels vvhich is .137 one of the greatest amongest the ecclesiastical causes or matters to be in the Emperours and Princes and not in them selues The .11 Chapter Of Pope Leo the great and first of that name Stapleton IT is well and clerkly noted of you M. Horne that Leo being a godly and a learned bisshop was not yet without all faults It was wel spied of yow least men should think he was borne without originall synne which I dowbt whether yowe wil graunt to Christes mother or take him for Christ him self For who I beseache yowe is without all faultes But what a holy vertuous and godly man this Leo was I let passe to speake though very much might be said therin bicause the good or euil life of a Pope or any other man is not material to the doctrin which he teacheth or to the matter we haue now in hand But verely for his right faith true doctrine and found belefe for the which you seme to taxe him I wil with ij shorte saynges onely of ij generall CouÌ„cels shortly note to the Reader both what an absolute doctour this Leo was and what a malapert comptroller you are The ChalcedoÌ„ Councell of 630. bishops do expressely and plainely professe their Iudgement of this blessed father Leo in their solemne subscription in these wordes Nos summè orthodoxum esse sanctissimum patrem nostrum Archiepiscopum Leonem perfectissimè nouimus We most perfitly know that our most holy father Leo the Archebishop is of right iudgement in religioÌ„ in the highest degree Loe M. Horne those fathers so many and so lerned with one consent do saye Not that they thinke or beleue but that they knowe and that not superficially or slenderly but perfectissimè most perfytly most exactly most assuredly And what knowe they so surely Forsothe that their most holy father Leo is Orthodoxus a right beleuer a true Catholike a sounde teacher of Gods people And not onely so after a common or meane sort but Summè Orthodoxum Catholike and right beleuing in the highest degree without any blotte or blemish in that respecte After suche a Sentence so protested and pronounced of suche so many so lerned and so auncient fathers aboue vnleuen hundred yeres paste in suche and so solemne an assembly for the absolute and vndoubted commendation of that excellent prelat whence crepe you with your lewde surmise or with what face dare you deface him With the like constaÌ„t and absolute coÌ„mendatioÌ„ without any surmised exceptioÌ„ at al in an other general CouÌ„cel the next after this he is called by the coÌ„mon voyce of the East Bisshops Illuminator Columna Ecclesiae A geuer of light and a piller of the Churche You come to late M. Horne to blotte or to blemish the ReuereÌ„t memory of so blessed so lerned and so much commended a father His light so shyneth that no horne can dymme it His doctrine is so stroÌ„ge that no surmise can weaken it The more you kicke at this piller the more you breake your shinne The more you deface him the greater is your owne shame Therefore as your glosing here was causelesse so surely your meaning is gracelesie Verely suche as if ye had expressed it woulde forthwith haue disgraced and quyte ouerthrowen your false conclusion immediatly folowing freighted allmost with as many lies as lynes For touching his suyte to the Emperour to haue a Councell called you must vnderstande M. Horne that the bare calling of Councells suche as Emperours haue vsed is not one of the greateste amonge Ecclesiasticall causes nor to speake properlye
articles of his faith he coÌ„cludeth vvith an earnest exhortation vnto the vnitie of faith The Emperour saith Liberatus supposing that Ioannes de Thalaida had not ment rightly of the ChalcedoÌ„ couÌ„cel but had doÌ„ al things fainedly vvrote his letters by the persvvasioÌ„ of Acatius to Pergamius Apolonius his Lieutenantes to .161 depose Iohn and enstal Peter Mogge Iohn being thus thrust out repaired to the B. of Antioche vvith vvhose letters of coÌ„mendacion he vveÌ„t to SiÌ„pliciê° bishop of Rome and desired him to vvrite in his behalfe vnto Acatiê° bishoppe of Constantinople vvho did so and vvithin a vvhile after died Stapleton The like drifte as before followeth nowe also and therfore the lesse nede of any long or exquisite answer Sauing that a few things are to be coÌ„sidered aswel for the weighing of M. Hornes reasons as for such matters as make for the popes primacye euen in those stories that M. Horne reherseth As that pope Simplicius of whome M. Horne maketh mention excommunicated Peter the Bishop of Alexandria here mentioned benig an Eutychian Again that Acatius bishop of Constantinople here also recited by M. Horne was also excoÌ„municated by pope Felix What saieth M. Horn a buttoÌ„ for your popes curse If that be a matter ecclesiastical our Emperors haue cursed aswel as your popes EueÌ„ our Emperour Zeno that we are nowe in hand withal Say you me so M. Horne Then shew me I beseche you by what authority For no man you say your selfe afterward hath authority to excoÌ„municate but only the Church and those who receiue authority therevnto by coÌ„mission from the Churche Thus you say euen in this booke Bring forth then the Emperours coÌ„mission Otherwise thinke not we will crie sanctus sanctus to all ye shal say And if you bring forth the coÌ„mission then are you vndone and al your primacy For if the Emperour hath his commission from the Church then belike the Church is aboue him Onlesse as ye haue found a newe diuinitie so ye can find a new lawe wherby he that taketh the coÌ„missioÌ„ shal be aboue him that geueth it This curse then M. Horne was no ecclesiasticall curse no more surely then if you shuld if Maistres Madge played the shrewe with you be shrewe and curse to her shrewes heart It was a zelouse detestation of heretikes as if a good catholike man should nowe say cursed be al wicked Sacramentaries And whome I pray you did he curse Any trow ye that was not accursed before No but chiefly Nestorius and Eutyches which were before by general CouÌ„cels excoÌ„municated Yet for al that we haue our margent dasshed with a fresh iolye note that the princes supremacy is in al causes I pray God send you M. Horne as much worship of yt as ye had of your other late like marginall florishe owte of the Chalcedon Councell Yet let vs see what proufes ye lay forthe Why say you Was not Zeno required to cause an vnity in the church Ye mary was he and so was Constantine and Marcian to Yea Marcian for that was called the cheif phisition to But we neade not put you any more in remembrance hereof leaste ye take to muche pryde of yt Yea but zeno sayeth that after God all people shall bowe their neckes to his power It is so in dede M. Horne But onlesse ye can proue that he saied to his spiritual power which he said not nor meante not a good argument the more pittye hath quyte broken his necke Neither yet doth Zeno speake of the neckes of any his subiectes but as yt semeth of such nations as were his enimies And assuredly such woordes al pagan Emperours vse And yet they are not I trowe therefore supreme gouernours in al causes spiritual Now yt would require some tracte of tyme fully to open either howe M. Horne hath confounded maymed and mangled his authours narration or to shewe that these things euen in the true narration of the stories that he reherseth make fully agaiÌ„st him and for the Popes primacy For this Ioannes Talaida saieth Liberatus appealed to Pope Simplicius euen as Athanasius did Simplicius writeth to Acatius who answereth that he did all this withowt the Popes coÌ„sent by the Emperours commaundement for the preseruation of the vnity in the Church To whoÌ„ Simplicius replied that he ought not to communicate with Petrus Moggus for that he agreed to the Emperours order aÌ„d proclamatioÌ„ onlesse he woulde embrace the decrees of the CouÌ„cel of Chalcedo Thus letters going to and fro Simplicius died and Felix succedeth who doth both depriue him from his bisshoprike and excommunicateth him for taking part with the said Petrus Moggus After the death of Acatius succedeth Flauianus who woulde not suffer himselfe to be enstalled without the Popes consent Within shorte tyme Euphemius was Patriarche of Constantinople who receiued synodicall letters from this Pope These and manye other thinges else might here be said euen out of the chapter vpon which Maister Horne himselfe pleadeth which we passe ouer But for the Princes Supremacy in causes Ecclesiastical what hath M. Horne in al this diuision His marginal Note lyeth in the dust What hath he beside He saith The Emperor by his Lieutenants deposed Iohn Talaida the Patriarche of Antioche But this is vntrue The Emperour in dede commaunded his Lieutenants vt pellerent eum to expulse and driue him out from his bisshoprike but to depose him that is to make him now no Bishop at all that lay not in the Emperours power He did as merely of him selfe a wise prelate said in King Edwardes dayes being then in the Tower for the Catholike faieth but take awaye the Ricke Iohn remayned bisshop stil. And that with this Iohn Talaida so it was appereth well by Liberatus your owne Author M. Horne For this Iohn Talaida saieth Liberatus appealinge from the Emperours violence to Pope Simplicius habeÌ„s episcopi dignitatem remansit Romae remayned at Rome hauing stil the dignity of a bishop who also afterwarde had the Ricke also For the Pope endewed him with the bishoprike of Nola in Campania Now as Emperours and Princes haue power though not lawful to expelle and depriue men of the Church from their temporal dignities and possessions so to depriue a man of the Church from his office of ministery to depose a bisshop or a priest froÌ„ his spiritual IurisdictioÌ„ and Authority which deposition only is a cause ecclesiastical to the Church only froÌ„ whom such Authority came it belongeth Princes depriuations are no ecclesiastical depositions Take this answere ones for al M. Horne you which vntruly reporte that Princes deposed bisshops M. Horne The .57 Diuision Pag. 35. a. This Pope Simplicius considering the great contentions that vvere accustomably about the election of Popes did prouide by decree that no Pope should hereafter be chosen vvithout the authority of the Prince vvhich decree although it be not extant yet it is manifest inough by the Epistle of Kinge Odoacer put into
ordinary and an vsual course by the Bishops first deposed But because the matter is not cleare on your side and if it were it did not greatly enforce by reason Anastasius him selfe was a wicked hereticall Emperour and so no great good deduction to be made from his doings I let it passe M. Horne The .60 Diuision pag. 35. b. About the election of Symachus Platina mentioneth vvhat great diuision and sedition arose in so muche that the parties vvere faine to agree to haue a Councell holden for the determination of the matter And there was a Councell appointed at Rauenna saith Sabellicus to the end that the controuersy might be decided according to right before the king Theodoriche before vvhome the matter vvas so discussed that at the last this Pope Symachus vvas confirmed Neuerthelesse this fyer vvas not thus so quite quenched but that foure yeares after it blased out sorer againe VVhereat the king saieth Platina beinge displeased sente Peter the Bisshoppe of Altine to Rome to enioye the See and bothe the other to be .164 deposed VVherevpon an other Synode vvas called of 120. Bisshops vvherein saith Sabellicus the Pope him selfe defended his ovvne cause so stoutlye and cunningly and confuted saith Platina al the obiections laid against him that by the verdict of them all he vvas acquited and all the fault laied to Laurence and Peter Stapleton What may be said for the doings of Princes in the election of the Clergie and how your examples agree not with our practise I haue already saied somewhat and that I say to this too But in the Diuision folowing we shall saye to this more particularlye M. Horne The .61 Diuision pag. 35. b. But to th entent it may the better appere vvhat vvas the Kings authority about these matters mark the fourth Romaine Synode holden in the time of this Symachus and about the same matter of his vvhiche although it be mangled and confusedly set forth in the Booke of Generall Councels bicause as it may seeme that they .165 vvould not haue the vvhole trueth of this dissention appaare yet vvil it shevv much that the Princes had .166 no small entermedling and authority in Synodes and Churche matters This Synode vvas summoned to be kept in Rome by the .167 commaundement of the most honorable Kinge Theodoriche He declareth that many and grieuous complaintes vvere brought vnto him againste Symachus Bisshoppe of Rome Symachus commeth into the Synode to ansvvere for him selfe geaueth thankes to the King for calling the Synode requireth that he may be restored to suche things as he had loste by the suggestion of his ennemies and to his former state and then to come to the cause and to ansvvere the accusers The more parte in the Synode thoughte this his demaunde reasonable Decernere tamen aliquid Synodus sine regia notitia non Praesumpsit Yet the Synode presumed not to decree any thing without the Kings knowledge Neyther came it to passe as they vvisshed for the King commaunded Symachus the Bisshoppe of Rome to ansvvere his aduersaries before he shoulde resume any thing And .168 so the King committed the vvhole debating and iudging of the mater to the Synode vvhich concludeth the sentence vvith these vvords Vvherfore according to the Kings will or cōmaundement who hath committed this cause to vs we refourme or restore vnto him to Symachus what right so euer he ought to haue within the Citie of Rome or without Stapleton Here hath M. Horne an other fetch to proue Princes to haue the chief interest in maters ecclesiastical as for the depositions of Bishops yea of the Pope him selfe And first he is angry that this mater in the boke of Councels is so mangled and confusedly set foorth But it is an other thorne then this that pricketh him that he will not disclose to all the worlde For to saye the truthe he seeth in his owne conscience that of all Councelles the selfe same Councell that he here alleageth dothe so set foorth the Popes Primacie that the grieuouse remembrance therof causeth him to speake he can not tel what Verelye if M. Horne had stepped foorth but one fote further and turned his eie vpon the next leafe there should he haue found a clercklie worke made by Eunodius in the defence of the Councell that he is in hand withall There should he haue founde most euident authorities for the Popes Supremacie vppon all states temporall and spirituall He should also finde the same booke to be confirmed by CC. and .xxx. Bishops assembled at Rome in a Synode Leaue of therfore M. Horne this complaint and complaine of that that grieueth you in dede and that is not of confusion but of the confession ye find there of all the Bishops concerning the Ecclesiasticall praeeminence liyng so open and thicke like a great block in your way that ye coulde not passe ouer to these your allegations that you haue here patched in but that you must needes stumble and breake your shinnes therat which grieueth you ful sore But let vs now see what good and holsome herbes ye being so cunning a gardener haue gathered out of this garden that as ye thinke lieth so vnhāsomlie and sluttishly Ye say first that this Councell was called by the cōmaundement of the right honorable King Theodoriche Make him as honorable as ye wil. But other then an Arrian shal ye not make of him Yf ye knew he was an Arrian your honour might haue bene better bestowed els where If ye knewe it not then is your reading to small I trow to furnish such a boke as this is And yet to say the truthe small reading will serue the turne too Ye say he called a Councell So he did But how did he call it Forsoth with the cōsent of the Pope Symachus though the Coūcel were called against him For when the Bisshops had tolde the King that the Pope him selfe ought to call Councels by a singular priuilege due to the See of Rome because to that See first the merite ād principality of S. Peter ād after the authority of Coūcels singulorum in Ecclesijs tradidit potestatem gaue power ouer euery thing in the Churches the Kinge made aunsweare that the Pope had declared his consente to it by his letters Yea and the Bishops not satisfied with the Kings so saiyng required a sight of the Popes letters which the King shewed vnto them out of hād The Pope also him self being present licensed the Bishops to examine his own matter And a litle after Affectu purgationis suae culmen humiliat For desire of purging himself he hūbleth his high authority or dignity Yet M. Horne addeth the Synode presumed not to decree any thing without the Kings knowledge Yf they had saied they ought not then had ye said somwhat But presume not and may not are two things farre a sonder Though yet in one sense in dede they might not nor ought not to haue proceded with
he can and as farre as he durst to obscure and disgrace him M. Horne The .78 Diuision pag. 45. b. Richaredus King of Spaine rightly taught and instructed in the Christian faith by the godly and Catholique Bisshoppe Leander Bisshop of Hispalis did not only bring to passe that the vvhole natioÌ„ should forsake the Arrianisme and receiue true faith but also did carefully study hovv to continue his people in the true Relligion by his meanes nevvelye receiued And therfore commaunded all the Bisshops within his Dominions to assemble together at Toletum in the fourth yeare of his reigne and there to consult about staying and confirming of his people in true faith and religion of Christ by godly discipline VVhan the Bisshoppes vvere assembled in the Conuocation house at the Kings commaundement the King commeth in amongest them he maketh a short but a pithy and most Christian oration vnto the vvhole Synode VVherein he shevveth that the cause vvherfore he called them together into the Synode vvas To repaire and make a .218 newe fourme of Churche discipline by common consultation in Synode vvhich had bene letted long time before by the heretical Arianisme the whiche staie and lette of the Arrianâ— Heresies it hath pleased God saith he to remoue and put away by my meanes He vvilleth them to be ioyfull and gladde that the auncient maner to make Ecclesiasticall constitutions for the vvell ordering of the Churche is novve through Gods prouidence reduced and brought againe to the bounds of the Fathers by his honorable industrie And last of al he doth admonisshe and exhort them before they begin their consultation to sast and pray vnto the Almighty that he vvill vouchsaulfe to open and shevv vnto them a true order of discipline vvhich that age knevv not the senses of the Clergy vvere so much benummed vvith long forgetfulnes VVherevppon there vvas a three daies fast appointed That done the Synode assembleth the King commeth in and fitteth amongest them he deliuereth in vvriting to be openly read amongest them the confession of his faith in vvhich he protesteth vvith vvhat endeuour and care being their King he ought not only to studie for him self to be rightly geuen to serue and please God vvith a right Faith in true Religion but also to prouide for his subiects that they be throughly instructed in the Christian faith He affirmeth and thereto taketh them to vvitnes that the Lorde hath stirred him vppe inflamed vvith the heate of Faith both to remoue and put avvay the furious and obstinate Heresies and Schismes and also by his vigilant endeuour and care to call and bring home againe the people vnto the confession of the true faith and the Communion of the Catholique Churche Furder alluding to the place of S. Paul vvhere he saith that through his ministery in the Ghospell he offereth vppe the Gentils vnto God to be an acceptable Sacrifice he saith to the Bisshops That he offereth by their mynisterie this noble people as an holy and acceptable Sacrifice to God And last of all vvith the rehearsall of his Faith he declareth vnto the Bisshoppes That as it hath pleased God by his care and industrie to winne this people to the Faith and vnite them to the Catholique Churche so he chardgeth them nowe to see them stayed and confirmed by theyr diligente teaching and instructinge them in the trueth After this Confession vvas read and that he him selfe and also his Queene Badda had confirmed and testified the same vvith their handes subscription the vvhole Synode gaue thankes to God vvith manye and sundry acclamations saiyng That the Catholique King Richaredus is to be crouned of God with an euerlasting croune for he is the gatherer togeather of newe people in the Churche This King truely oughte to haue the Apostolique reward reward who hath perfourmed the Apostolike office This done after the Noble men and Bisshops of Spaine vvhom the vvorthy King had conuerted and brought to the amity of faithe in the CoÌ„munion of Christes Church had also geuen their confession opeÌ„ly and testified the same vvith subscription the King vvilling the Synode to goe in hand to repaire and establissh some Ecclesiastical discipline saith to the Synode alluding to S. Paules saiyng to the Ephesians to this effect That the care of a king ought to stretch forth it self and not to cease til he haue brought .219 the subiects to a full knowledge and perfect age in Christ and as 220 a king ought to bend al his power and authority to represse the insoleÌ„ce of the euil aÌ„d to nourish the coÌ„mon peace and traÌ„quility EueÌ„ to ought he much more to study labour aÌ„d be careful not only to bring his subiects froÌ„ erours and false religioÌ„ but also to see theÌ„ instructed taught and trained vp in the truth of the clere light and for this purpose he doth there decree of 221 his own authority coÌ„maÌ„ding the Bisshops to see it obserued that at euery CoÌ„munioÌ„ time before the receit of the same al the peple with a loud voice together do recite distiÌ„ctly the Simbol or crede set forth by the 222 NiceÌ„ couÌ„cel VVheÌ„ the Synode had coÌ„sulted about the discipline and had agreed vpon such rules and orders as vvas thought most mete for that time aÌ„d churche and the King had coÌ„sidered of them he doth by his assent and 223 authority coÌ„firme and ratify the same and first subscribeth to theÌ„ and then after hiÌ„ al the Synod This zelous care and careful study of this and the other aboue named princes prouiding ruling gouerning and by their Princely povver and authority directing their vvhole Clergy in causes or matters Ecclesiasticall vvas neuer disalovved or misliked of the auÌ„cient Fathers nor of the bisshops of Rome til novv in these later daies the insaciable aÌ„bitioÌ„ of the clergy and the ouermuch negligeÌ„ce and vvaÌ„tones of the Princes vvith the grosse ignorance of the vvhole laity gaue your holy father 224 the child of perditioÌ„ the ful svvay to make perfect the mystery of iniquity yea it may appeâ—e by an Epistle that Gregorius surnamed great B. of Rome vvriteth vnto this vvorthy King Richaredus that the B. of Rome did much coÌ„mend this careful 225 gouernmeÌ„t of Princes in causes of religion For he most highly commendeth the doings of this most Christian King He affirmeth that he is asshamed of him selfe and of his ovvne slacknes vvhen he doth consider the trauail of Kings in gathering of soules to the celestial gaine Yea what shal I saith this B. of Rome to the King answere at the dreadful dome when your excelleÌ„cy shal leade after your selâ— flocks of faithful ones which you haue brought vnto the true faith by carefull and continuall preaching c. Although I haue medled and don nothing at al with you doing this 227 altogether without me yet am I partaker of the ioy with you Neither doth Gregory blame this King as one medling in Churche causes
of this Charles which can not be commended inowghe and whome the councell kepte at Mens commendeth euen as M. Horne reporteth for his godlie wisedome in continual feadinge of Christs sheepe withe holie foode and instructinge them with diuine knowledge farre passing thorowgh his holy wisdome the other kings of the earthe A wise man would now maruayle to what end M. Horne hath heaped these and all his other prayses of thys Emperour who truly can not be praised to much but the truer and greater his prayse is the more discommendation to M. Horne and to his boke beinge directe contrarie to the doings and belief of Charles and this matter so certaynly true that Maister Horne him selfe can not denie yt Beside here appeareth a contradiction the whiche Maister Horne shal neuer shift away charging him before for want of pure knowledge whereof yet he doth nothing else but purge him almost fowre leaues following together as one hauinge a priestlie power to preache the worde of God and hauing perfytte knowledg in the catholyke fayth And saying that al the catholyk and learned fathers of that tyme confirme well the doinges of Charles which he him selfe dothe here impugne for Masses Chrisme and other poyntes of catholyke religion Consider these thinges good reader well and then iudge with indifferency who be the blind bussardes that M. Horne spake of Your note in the margent may be suffred wel inowgh being agreable to your texte onlesse yt be that sometyme good thinges be the worse for comminge to yl mens handes The priestly power that Alcuinus meaneth resteth in this poynte that as the priestes in they re Synodes and preachinges set forthe the true fayeth so doe good princes set forth the same by theire proclamations For you will not I trowe say that the Emperour him self preached in pulpyt with gown and surplesse or with cope and Rotchet as you poore soules are driuen full againste your willes to doe And so for all your note and shrewde meaning Charles is as farre of from his supremacy as euer he was before Yea I will nowe proue after the vsual sort of M. Hornes reasoning against the catholikes that bishops at thys tyme yea in the tyme of greate Theodosius to were supreame heads aswell in causes temporall as spirituall For by the decree of Charles and Theodosius yt was Lawfull for all men in all suites to appeale to the bisshoppes withowte anie appeale to be made from they re sentence and decree But of this we haue spoken before more at large Yet you tel vs again here after your maner that this Charles ruled and gouerned ecclesiasticall persons in all Ecclesiasticall thinges and causes This you conclude stil. But this clause saying or assertion coulde neuer yet appeare in any text by you alleaged And here I might ruffle with you in M. Iewels Rethorike for this clause Supreme gouernment in all Ecclesiasticall thiÌ„gs and causes as he doth against D. Harding for the bare termes of Priuate Masse vniuersal Bisshop head of the Church c. and say to you If Emperours and other Princes were supreme Gouernours in dede in all Ecclesiasticall causes so allowed and taken in the whole worlde why were thei neuer expressely and plainely named so was there no man in the worlde for the space of a thowsand yeres and more from the tyme of Constantine to Maximilian able to expresse this name or Title It had ben the simpler and playner dealing for M. Horne to haue said This Title can not yet be found and so to haue takeÌ„ a longer daie And againe This title of supreme Gouernour in al Ecclesiastical causes is the very thing that we deny aÌ„d that M. Horn hath takeÌ„ in haÌ„d to proue and boldly auoucheth that he hath already plainly shewed it and yet not in one of his allegations it can be found As though he woulde say al the olde fathers of the Church both Greekes and Latines wanted woordes and eloquence and either they could not or they durste not call the supreme Gouernour by his own peculiar name And again thus From the tyme of Constantine the great to this Charles there haue ben of Christen Emperours aboue .30 and beside a greate nombre of Christen Kinges in Spayne in Fraunce yea and in our Countrye to for their Constancy in faith for their vertues and knowledge far exceading the rest that haue ben sithence at least wise by your Iudgements which condemne these later ages The nombre of them beinge so greate their vertues so noble their power so mighty it is merueyl M. Horne should not be able to shew that any one of them all in so long tyme was so much as once Called Intitled Saluted or proclaymed The supreme Gouernour in al causes Ecclesiastical And last of al. This supreme Gouernement to the which we must nedes sweare by booke othe so Auncient so vniuersall so Catholike so Gloriouse can not be founde neither in the Romain Empire neither in al the Easte Church nor in FrauÌ„ce nor in Spaine nor in England but must be sought out in broken sayinges of this and that man and that by coniecture only This I might as I said in M. Iewels Rhetorike ruffle a litell with you But because as his chalenge it selfe I beleue so farre misliketh you that you wishe his tounge had bene tyed to a pillery when he vttered it at Paules Crosse so this his Rhetorike also pleaseth you I trowe neuer a whitte Therefore not to trowble you I am content to leaue it Onelye I desire the Reader to marke that euer you conclude pronounce and affirme in your owne woordes Supreme Gouernement in al Ecclesiasticall causes but in your allegations and Authorities being so thicke and so long you can not for your life so much as once finde it And so Christen men are sworen to that which neuer synce Christ was borne was euer reade sene or herde of in any Councel or Doctour Bisshop or Father Emperour or Prince Countrie or City whatsoeuer But to returne to you Maister Horne whome I hadde almoste forgotten I will note one moste fonde contradiction in you and so passe to the next Diuision You say this Prince Charles the greate is in some thinges to be borne with considering the blindnesse and superstition of the tyme. And yet you say in lesse theÌ„ tweÌ„ty lines before This doctrine of Alcuinê° who was this Charles his Chaplain was no doubt the doctrin of al the Catholik and learned fathers in that tyme. Now good sir. If there were Catholik aÌ„d learned fathers in that tyme aÌ„d the doctrin of Alcuinê° was the doctrin of theÌ„ he also being themperors chaplaine and dayly instructer in Gods matters why feare you in theÌ„peror a corruptioÌ„ of the blindnes aÌ„d superstitioÌ„ of the tyme Or what blindnes and superstitioÌ„ is there in the tyme wheÌ„ Catholik aÌ„d learned fathers flourish in the time Except you wil say that to be Catholik and learned is also a
Wherfore yf your authour had thus writen neither his tyme is so auncient nor his authoritie so great but that a man might haue sayde that he was wonderfully deceyued But it is not he but you that with your false sleight and craftie cōueiance deceyue your readers Your authour speaketh not of two councells the one summoned by the pope the other by the king but speaketh of bishops that held by fealty and homage lands of the king And then sayth that quoad feuda regalia concernīg theis fealties and royalties the king is aboue the bisshops as he is aboue all his other vassals And therfore if the pope on the one side send for a bisshoppe and the kinge on the other side send for him concerning his fealty and homage matters he ought to goe to the king otherwise he shoulde rather obey the pope thē the king as appereth sayth Quintine in the glose to the which he referreth hym self Theis wordes feuda and regalia haue ye sliely slipt ouer as though Quintinus had auouched the bishops subiectiō in Ecclesiastical matters You could not otherwise haue decked your margent with your gay and freshe lying note that the king is to be obeyed in Ecclesiastical causes and not the Pope And so are ye now sodainly become so spiritual and so good an ecclesiastical man that feuda and regalia are become matters ecclesiastical Which is as true as ye may be rightfully called an ecclesiastical man hauing a Madge of your owne to kepe your back warme in the cold winter nightes and by as good reason ye may cal her an ecclesiastical woman to M. Horn. The .149 Diuision pag. 88. a. The people doth amende or reforme the negligence of the Pastour Can. vlt. dist 65. Ergo the Prince also may do the same If the Bisshop wil not or doe forslovve to heare and to decide the controuersies of his Cleargy the Bisshop being slowe or tarying ouer longe nothing dooth hinder or stay saith the Canon to aske Episcopale Iudicium the bisshoply iudgement of the Emperour If it happen that the Priests be not diligent about the Aultar offices if concerning the temple neglecting the Sacrifices they hasten into kings palayces ▪ runne to wrastlinge places doe prophane them selues in brothelles houses and yf they conuert that which the faithful haue offred to the pleasures of them selues and of theirs wherefore shal not the Princes whome the Catholique Faith hath begotten and taught in the bosome of the Church cal againe and take vpon thē selues the care of this matter and so proueth at large by many examples out of the Histories and the Lavves that this care and charge in Ecclesiasticall .487 matters and causes belongeth to the Princes vnto the vvhich examples he addeth this In our Fathers tyme saith he Kinge Lewes .11 made a constitution that Archebisshoppes Bisshops Abbottes and who so euer hadde dignities in the Church or had the cure of other benefices should within fiue monethes resorte to their Churches and should not remoue any more frō thēse diligently there labouring in diuine matters and sacrifices for the faulfty of the king and his kingdome and that vnder a great paine of losing all their goods and lands Here Quintinus doth greuously complain of the dissolute and moste corrupt maners of the Cleargy vvhereto he addeth saying VVherefore than should not Princes cōpell this Iewde idle kinde of men to do their dueties Stapleton May the people M. Horne amende and reforme the negligence of the pastour And that by the Popes Lawe to Then belyke the headlesse people of Germany and your headlesse bretherne that of late haue made such ruffle in these lowe countres here shal finde some good defence for their doings to saue the reast from the gybet or from the sacke which haue not yet passed that way Then may yt seme a smal matter that the laye people haue by a late Acte of parliamente transformed and altered the olde relligion against the minde of all the Bisshops and the whole conuocation But your authour saieth Ecclesiae nihil est licentius Democratia There is in the worlde nothing more perniciouse to the Church of God then is such vnbrideled libertie of the people which must be taught and not followed as he alleageth out of Pope Celestin ād that but two distinctiōs before that distinction which your self alleage And what great reformation is it M. Horn that your distinction speaketh of Suerly none other but that yf it chaunce all the bisshops of one contrie to die sauing one and yf he be negligent in procuring the electiō and substitutiō of some other in their places that the people may goe to the bisshops of the contrey next adioyning and cause them to ordeine some new bisshops We are also content that yf the bisshops or others be negligent the prince may compell them to doe their dewty But then loke wel to your self For who is more negligent about the Aultars and worthy to be punished therfore thē they that throwe downe Aultars Who neglect the sacrifices but yow that deny the sacrifice and the presence of Christ in the Sacramēt Who be those but you and your fellowes that cōuerte to the pleasures of thē selues and theires that which the faithful hath offred to Christ in laying out the Church goods vpō your self which should haue no parte to thē being become by your mariage a laye man and in the mainteyninge ād purchasing for your vnlawful wyues childrē Now who be they that prophane thē selues in brothel howses let the old constitutions of the Churche tel vs. A man would litle think that ye would euer haue pleaded so agaīst your own self But what can you bring I would fayne know that is not against you in so badde a cause M. Horne The .150 Diuision pag. 88. b. If you delight in antiquites saith he no man doth doubt but that in the primatiue Church the Princes did iudge both of the Ecclesiasticall persones and causes and did oftentimes make good Lawes for the trueth against falsehood Arcadius ād Honorius religious Princes doe .488 depose a troublesome Bisshop both from his Bishoprik sea and name The .13 first titles of the first booke of Iustiniās Code collected out of the Cōstitutiōs of diuers Emperours doe plainly intreate and iudge of those things which appertain to the Bishoply cure For what perteineth more to the office of a Bishop than Faith thē Baptism then the high Trinity than the conuersation of Mōkes the ordeining of Clergymen and Bishops and than many like lawes which doubtles doe concerne our Religiō ād Church But the Nouel Constitutions of themperour Iustinian are full of such Lavves And least peraduenture some man might suspect that this vvas tyranny or the oppression of the Churche Iohn the Pope doth salute this Emperor the most Clemēt Son learned in the Ecclesiastical disciplines and the most Christiā amōgest Princes Epist. inter claras De summa Trin. C.
of Martian the Emperour for calling of the Chalcedon Councell nextly alleaged M. Horns purpose is no whit furdered but Pope Leo his primacy euidently proued By the Actes also of the sayd Councell the popes and the bishops Supreme Iurisdiction in al ecclesiastical matters to be treated examined iudged and defined throughe out the whole Councel appeareth and M. Hornes purpose remayneth vtterly vnproued I haue farder out of the sayd Chalcedon Councell being the fourthe Generall and so one of the foure allowed in our Countre by Acte of parliament in the reigne of the Queenes Mai. present gathered euident and sundry argumentes for proufe of the Popes and bishops Supremacy in causes ecclesiasticall And here I require M. Horne or any mans els whatsoeuer to shewe howe it is possible without manifeste contradiction to allowe the Authorytie of this fourthe Generall Councel and to bannishe the Popes Authorytie which this whole Councel agnised or to geue to the Prince Supreme Authorytie in al ecclesiastical causes the same by this Councel resting in the bishops only not in the Prince at all In hath consequently ben shewed against M. Horne that his exāples of Leo and Zeno Emperours haue proued nothing lesse then his imagined Supremacy His next examples of three popes Simplicius Felix .3 and Symachus haue al proued so manifest testimonies for their owne Supremacy euen out of the bookes and places by M. Horne alleaged that in this matter he semeth a plaine preuaricatour and one secretly defending the cause which he seemeth openly to impugne Nowe in Fraunce M. Horne your lucke hath bene no better then before in the East Church and in Italy it was Your arguments in this behalfe haue bene to to pelting and miserable But the bishops Iurisdiction in all those matters hath bene as euident Your story of Iustinus the elder nextly by you alleaged but confusedly and out of measure mangled being wholy layed forthe hath plainely proued the popes Supremacy and nothing at al the princes Iustinian your next exaample and largely by you prosecuted hath neuer a whit proued your matter but for the Popes absolute Supremacy hath diuerse waies pronounced not onelye in his behauyour in the fifte Generall Councell but in his Edictes and Constitutions which you for your selfe so thicke haue alleaged In that place also I haue noted by diuerse exāples what euil successe Churche matters haue had whē Princes most intermedled Ther also by the way a Councell in Fraunce by M. Horne alleaged hath openly pronounced for the popes vniuersall Supremacy Your last examples taken out of Spayne haue nothinge relieued your badde cause but haue geuen euidēt witnesse for the Bishops Supremacy in ecclesiastical causes And thus farre haue you waded in the first .600 yeres after Christe without any one prouf for your newe Laicall Supremacy But for the popes and Bishops Supremacy in matters of the Church the Cōtinual practise of that first age and that in al Countres hath clerely pronounced as hath bene at large shewed In the third book as the race your runne is the longer ād triple to that ye ranne in before so is our cause the strōger and yours the febler or rather the wretcheder that in the cōpasse of .900 yeres that of so many Emperors kings and princes of so many Coūcels both General and National of so diuerse parts of the Christened worlde al the East part Italy Fraunce Spayne Germany and our own Countre of Englād yea of the Moscouites Armeniās and Aethyopiās to of all these I say not one Prince Councel or Coūtre maketh for you and not one prince Councell or Countre maketh against vs but all haue agnised the popes primacy and not one in the worlde of so many hundred yeres haue agnised or so muche as hearde of muche lesse sworen vnto the Princes Supreme Gouuernement in all Ecclesiasticall causes Your first proufe belyeth flatly the See of Rome and proueth nothing by any doing of Phocas the Emperour the Supremacy that you woulde proue The Kinges of Spayne and the Toletane Councelles haue made nothinge for you but haue clerely confounded you not only in the principal matters in hande but also in diuers other matters by your lewde heresies denied Your patched proufes and swarming vntruthes in your next narratiō touching certain Popes of Rome and of the Churche of Rauēna haue discouered the miserable wekenesse of your badde cause and nothing relieued yowe the Popes Primacy by your owne examples notwithstanding established Your fonde surmise against the Decree of Constantin .5 Emperour for the prerogatiue of the See Apostolike as it nothing furdered your matter in hande yf it had not bene made so it shewed wel the misery of your cause that to make your paradoxe to beare some credit you were fayne to discredit al the Historiās and writers of that matter calling them Papistes the Popes Parasites and fayners of that which they wrote The practise of Ecclesiasticall gouernement vsed in the sixt general Councel next by you alleaged cōfirmeth both in word and dede the Popes Primacy and the Bisshops Supreme iurisdiction in matters Ecclesiasticall and geueth forth no maner inckling of your imagined Supremacy In which only matter beside twenty vntruthes by you vttered there about you are as much confounded as in any other Councell or Countre before notwithstanding your great obiection of Pope Honorius to the which I haue there sufficiently aunswered Your talke of the three Kings of Spayne next ensewing and of the three Toletane Councells kept in their reignes doth so litle disproue the Supreme iurisdiction of Bisshops in Ecclesiastical causes that it maketh them Supreme iudges euen in ciuil causes So wide you are euer from prouing your purpose The .7 General Councel by you shortly noted doth amply and abundantly confirme the Popes Primacy and nothing in the worlde helpeth your purpose Charles Martel ād Carolomanus his sonne exercised no whit of your imagined Supremacy but haue cōfessed both clerely the Popes Primacy by their doings euē in the matters by your self treated Your most ignorant and ridiculous exposition made of the keyes of S. Peters Confession sent to this Charles and your extreme fonde argument deducted thereof hath vtterly shamed you yf any shame be in you Your slaunderous reproches against S. Augustine our Apostle and S. Boniface the Apostle of Germany and holye Martyr haue redounded to your owne shame and follye your cause thereby nothing in the worlde furdered No yf yt had bene all true which you hadde reported of them Charlemayne for all his callinge of Councelles confirmynge of the same and publishinge of Churche Lawes practised not yet anye like Gouuernement in Ecclesiasticall causes as you haue defended no nor anye Gouuernement at all but was lead and gouerned him selfe in all suche thinges of the Fathers and Bisshoppes then liuing especiallye of the See of Rome The whole Order also of the Councelles by you alleaged
time some Godly Princes that vvere othervvise geueÌ„ Eusebius in his Ecclesiasticall History maketh mention of one Philippus a moste Christian Emperour of vvhom and his sonne also being Emperour vvith him Abbas Vrspurgensis vvitnesseth that they vvere the first of al the Romaine Emperours that became Christians vvho also declared by theyr .515 deedes and vvorkes as Abbas saieth that they had in them the feare of God and the most perfect Christian faith Constantinus also the Emperour Father to Constantine the greate did moste diligently of all others seeke after Gods fauour as Eusebius vvriteth of him He did prouide by his gouernment that his subiectes did not only enioye greate peace and quietnes but also a pleasant conuersation in holines and deuotion towardes God Idolatours and dissemblers in Religion he banished out of his Courte and such as confessed Gods truth he reteined and iugded most worthy to be about an Emperour commaunding such to haue the guarde both of his person and dominion He serued and worshipped the only true God He condemned the multitude of Gods that the wicked had He fortified his house with the praiers of holy and faithful men and he did so consecrat his Court and Palaice vnto the seruice of God that his housholde companie was a congregation or Church of God within his palaice hauing Gods mynisters and what soeuer is requisit for a Christian congregation Polidorus in his Historie of Englande affirmeth also of this Emperour that he studied aboue al other thinges to encrease the Christian Religion vvho after his death vvas rekened in the nuÌ„ber of saincts To these fevve adde Lucius a king of our ovvn country vvho although he vvas not in might coÌ„parable to CoÌ„stantine the mighty Emperor yet in zeale tovvardes God in abolishing idolatry and false religion in vvinning and dravving his subiects by al meanes to the ChristiaÌ„ faith in mainteining aÌ„d defending the sincere Christianity to the vttermost of his povver he vvas equall vvith ConstaÌ„tine and in this pointe did excel him that he longe before Constantine brake the Ise gaue the onsette and shapt a patern for Constantine to follovv vvhereby to vvorke that in other parts vvhich he had achieued vvithin his ovvn dominioÌ„ This noble king of very loue to true Religion .516 as Polidore testified of him Procured him selfe and his subiectes to be baptised caused his natioÌ„ to be the first of al other prouinces that receiued the Gospell publiquely did drawe his people to the knowledge of the true God banished at ones al maner of prophane worshipping of Goddes and coÌ„maunded it to be leaft CoÌ„uerted the teÌ„ples of the Idolatours to be Churches for the ChristiaÌ„s And to be short he emploied and did bestowe al his seruice and power moste willingly to the furtherauÌ„ce and encrease of the ChristiaÌ„ ReligioÌ„ whiche he plaÌ„ted most sincerely throughout his countrey and so lefte it at his death almoste an huÌ„dreth yeres before Constantine vvas Emperour and therefore vntruely sayed of you that Constantine vvas the very first Christian king that ioyned his svvorde to the maintenaunce of Gods vvorde Sithe this king Lucius so longe before Constantine did not only these thinges that Polidore ascribeth vnto him but also did theÌ„ of his ovvn authority vvithout any .517 knovvledge or consent of the Pope Nor Eleutherius then Bishop of Rome to vvhome aftervvardes king Lucius did vvrite to see some of Caesars and the Romaine Lawes vvas any thing offended vvith the kinges doinges but greatly .518 commending him therein councelled him not to stand vppon the Romain lavves vvhiche saith the Pope might be reprehended but as he began vvithout them so to go on and dravv Lavves .519 alonely out of the Scripture vvhich aftervvardes more at large the Saxon kinges as 520. Iune and Aluredus did The epistle of Pope Eleutherius to king Luciê° is as follovveth Petistis à nobis c. You haue desired of vs that the Romayne Lawes aÌ„d the Lawes of Caesar might be sent ouer to you the which ye would haue vsed in your kingdome of Brytanny VVe may at al times reproue the Romaine Lawes and the Lawes of Caesar the lawe of God we can not For ye haue receyued of late by the diuine mercy in your kingdome of Brytany the Lawe and faithe of Christ. Ye haue with you in your kingdome both the old and newe testament take out of them the Lawe by the grace of God through the councell of your kingdome and by it through Gods sufferaunce shall ye rule your kingdome of Britanie for you are the Vicar of God in your kingdom according to the Prophet King The earth is the Lordes and all that therein is the compasse of the world and they that dwell therein And againe according to the Prophet king Thou hast loued righteosnes and hated iniquitie wherefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes And againe according to the Prophet Kinge geue the Kinge thy iudgement O God and thy righteousnes vnto the Kinges Sonne For it is not geue the iugement and righteousnes of Caesar for the Christian nations and people of your kingdome are the kinges sonnes which dwel and consiste in your kingdome vnder your protection and peace according to the Gospel euen as the henne gathereth together her chickeÌ„s vnder her winges The nations indede of the kingdom of Britany and people are yours aÌ„d whom being diuided you ought to gather together to concorde and peace and to the faith and to the Lawe of Christ and to the holy Church to reuoke cherishe mainteine protect rule and alwaies defende them both from the iniurious persons and malicious and from his enemies VVoe be to the kingdome whose King is a child and whose Princes banquet early a King I name not for his smal and tender age but for follie and wickednes and madnes according to the Prophet King bloud thirsty and deceitfull men shall not liue out halfe theyr daies By banqueting we vnderstand glotonie through glotonie riotousnes through riotousnes al filthie and euil thinges according to Kinge Salomon wisdome shal not enter into a frowarde soule nor dwell in the body that is subdued vnto sinne A kinge is named of ruling and not of a kingedome so longe as thou rulest well thou shalt be king which vnlesse thou doe the name of a Kinge shall not consist in thee and thou shalt lese the name of a King which God forbid Almighty God geue vnto you so to rule your kingdom of Britanie that ye may reigne with him for euer whose Vicar ye are in the kingdom aforesaid VVho with the Father c. Stapleton M Fekenham will nowe shewe three causes why he can not be perswaded in coÌ„science to take the othe The first is for that Christe appointed to his Apostles and theyr successours being bishoppes and priestes and supreamacie of spiritual gouernmente and not to Princes being in Christes time and so coÌ„tinuing idolators and
antecedent doth comprehende vvhich is such an euill fauoured forme of argument that yonge studentes in the scholes vvoulde be ashamed therof The Donatistes made the like obiectiō against the catholique fathers vvherto S. Augustine maketh ansvvere The state of the Apostles time is otherwise to be thought of than this time all thinges muste be doon in their time In the Apostles time this prophecy was yet in fulfillīg wherfore do the Heathē rage ād the people muse vpō vaine thinges The kinges of the earth set them selues and the Princes consult together against the Lorde and his Christ. As yet that was not in hande which is spoken a litle after in the same psalme and nowe ye kings vnderstand be learned ye Iudges on the earth serue the Lorde in feare and ioy in him with reuerēce Therfore seing that as yet in the Apostles time kinges serued not the Lorde but still did deuise vaine thinges against God and his Christ that al the foresayinges of the Prophete might be fulfilled than truely impieties coulde not be inhibited by prīces Lawes but rather be mainteyned For such was the order of the times that both the Iewes shoulde kill the preachers of Christ thinking to doo God good seruice therin as Christ had forspoken and also the gentiles shoulde rage against the Christians that the martyrs might winne the victory thorough pacience But after that this began to be fulfilled which is writen And al the kinges of the earth shal woorship him and al the nations shal serue him what man onlesse he be not wel in his wittes wil say that Kinges ought not to haue a special regarde for the Church of Christ and al manner godlines amongest their subiectes Stapleton We haue declared that M. Fekenham his saying of Cōstantinus the great and the first Christian king may be born in a right good sense ād also that he speaketh therein agreable to most auncient and lerned writers And if he were deceyued as ye write by ignorance and want of reading which is of your part a mere slaūderous lye the pyth yet of his argument standing vppon the saying of S. Paule is nothinge therby blemished And of al men you may worse lay ignorance to his charge that haue vttered in this very parte and parcel of your answere not only so much grosse ignorance but so exceding and cākred malice especially in the story of king Lucius And here also yet ones againe to compare M. Fekenham with the Donatists for framing an argument frō the vse and exāples of the Apostles and of the primitiue Churche wherein beside your malice you bewraye your owne vnskilfulnes For this redoundeth altogether vppon you and your owne fellowes For wherein resteth all your eloquence against the Catholike Churche but that it is not conformable nowe to Christes and the Apostles tyme and to the primitiue Churche Namely touching inuocation of Saints suffrages for the dead touching adoratiō and eleuation of the blessed Eucharistia the minglinge of water and wyne receyuing vnder one kinde sole receyuing and a number of the like Yea and before that any Prince woulde say or doe for you you coulde M. Horne with your fellowes play the Donatists in dede and inueigh against the tēporalties of Bishops agaīst their lordely trayne and reuenewes because forsoth the Apostles were poore and vsed no such ioylyte But nowe who more ioyly then M. Horne himselfe or who more lordely then your Lordships are Again what is more vsual with M. Nowel a man I trowe of a rare Spirit then to make this tyme the tyme of the primityue Churche that we be the Pharisees and they forsoth the Apostles That nowe we may not prescribe with Antiquity Traditions or Consent of our Elders against them because the Scribes and Pharisees prescribed so against Christ and his Apostles What then Is Luther their Messias and Caluin their Paule But to returne to our matter Though already the Catholiks haue sufficiently answered to al these reasons yet now haue we gotten at your hands an answere for this and all the like that to argue frō the Apostles tyme to our tyme is a fallax à dicto secundū quid ad simpliciter that it is an yl fauored forme of argumente that yonge studientes in the scholes woulde be asshamed of and to be shorte that it is a reason of the Donatistes aunswered and confuted by S. Augustine It is alredy M. Horne sufficiently by vs declared that the Donatistes cause and S. Augustines aunswere to them hath no maner affinity with M. Fekenham his reason They denied that princes had any thing at al to doe in matters of the Churche or in punisshing those that breake the Ecclesiasticall lawes M. Fekenham denieth not but that Princes may lawfully punishe heretikes by lawes He confesseth also that Princes may wel and commendably medle as ministers ayders and as assisters by their temporal sworde for the furderance and mayntenance of Ecclesiastical matters but not to rule and prescribe as the chief gouernours of all causes Ecclesiastical I must tel you againe M. Horne There is great difference betwene staring and starke blind And as busie as ye are now again with the Donatists ye lacked a litle salt of discretiō in alleaging of this place of S. Augustine For this confirmeth M. Fekenhams former saying that in Christes ād the Apostoles tyme ther were no Christian Princes In the Apostles tyme saith S. Augustine as your self report his words Kings serued not the Lorde but did deuise vayne things against God and his Christ. And here might a man now that would follow your vayne and humour encounter with S. Augustine and obiect vnto him King Abgarus and the thre Kings that came to honour Christes natiuity ād such other But though they had ben greater Kīgs thē they were and that there had ben some few other lords or Kings to that did serue Christ yet would no wise man for the cause by me before rehersed quarrell with S. Augustine For a general rule is not by one exception or two notably blemisshed or impayred Such kinde of phrases are to be foūde aswel otherwhere as in holy scripture As wher it saith that the whole worlde was described by the Emperor Augustus And yet is it wel knowen that he had nothing to doe with a great part of the worlde It is writen also that all the people of Israel did murmure and yet all did not murmure Such kinde of phrases are verefied of the greater or the more notable parte M. Horne The .156 Diuision pag. 95. a. You frame an other reason vpon S. Paules vvords vnto the bisshops of Ephesus vvhereby to proue that al gouernement in spiritual or ecclesiastical causes belōgeth to Bisshops and Priests and not to Princes and Ciuil Magistrats thus you argue The holy ghost appointed al spiritual gouernement of Christes flocke vnto Bisshops and Priests as the vvords spokē by S. Paule doe make full and perfect declaration Ergo Kings Queenes
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
Catholik good reader should haue brought a testimony out of this Author against M. Horne yt should haue ben with great contempte refused and reiected by and by But now seing M. Horne himself hath authorised him I trust he wil allowe him to be alleaged for our side also And then shall M. Horne take small coÌ„fort of any distinction to be found in him being one that auoucheth the popes supremacy as much as any man yea aboue al generall Councelles Yet M. Horne thinketh so to bewytche his reader as yt were with certayne magical incantations that he shoulde beleue this Anthony to be of his opinion We wil therfore for the better disclosing of M. Hornes iuggling gather so much out of Anthonius as we must necessarily do for the illustratioÌ„ of this matter This Anthonius diuideth as other scholemen doe al authority Ecclesiastical into the power of order and into the power of iurisdictioÌ„ The first power as he declareth doth reste in the interpreting of the sacred Scripture in the consecrating of the body and bloudde of Christ in ministring of Sacraments in geuing holy orders and beside other things in coupling of parsons together by mariage sacrameÌ„tally The power of iurisdictioÌ„ he defineth as M. Morn doth and doth diuide it into Cohibityue aÌ„d Not Cohibityue as M. Horn doth But for the residewe M. Horn plaieth the Medea as he did before with Quintinê° And besides maketh such expositions as neither his authour hath nor otherwise are true And as skilful a Logician as he pretendeth him self he neither followeth the order of his author nor yet the true order and trade of the rules of Logik that is first to define and theÌ„ to diuide But peruerteth and confoundeth aswel the order as the truth of al things Wel we wil walke also a litle disorderly to trace M. Horn in his own steppes The iurisdistion not cohibityue saith M. Horn is that iurisdiction or power that is exercised and worketh in the inward and secrete court of conscieÌ„ce that is the preaching of the Ghospel ministratioÌ„ of the Sacraments and the absoluing or reteyning of syns by the word of God in the publique ministery This sayth M. Horn but not his authour who referreth to the not cohibityue Iurisdiction only absolutioÌ„ in the secret Court of conscience Who saith also that preaching and expounding of holy scripture with the ministratioÌ„ of sacraments is no part of iurisdictioÌ„ ecclesiastical but beloÌ„geth to the keies of order Neither doth your authour call preaching and ministring of Sacramens the secret cowrt of conscience nor he caÌ„ iustly do it being a thing openly done sene and hearde but he so calleth priuate confession only because it is done priuatly and secretly betwene the party and the confessor And this no man doth vnwillingly for though a man may by commaundement of his bishop be allotted to a certayne parish and curate yet vnlesse he do submitte him self to his parrochial priest and open vnto him his synnes he can neuer be losed by him To confesse the which priuy and secrete faults he can not be forced but by his owne conscience And vnlesse he coÌ„fesse theÌ„ he can not be absolued To this coÌ„fession then it appertayneth that is sayd no maÌ„ is bownd or losed vnwillingly which you for the teÌ„der loue ye beare to priuat confession do altogether dissemble and not to preaching or ministring of SacrameÌ„ts as ye seeme to say Which preaching and ministring of Sacraments doe not appertayne to the not cohibityue iurisdiction as absolutioÌ„ doth but to the power or kaye of order which properly to speak is no IurisdictioÌ„ at al. The which as M. Horn doth confound so doth he imagine of his owne fantasticall braine that the iurisdiction cohibitiue hath two parts the one standing in excommunicatioÌ„ belonging neither to king nor bishoppe but to such as haue commission from the Church the other in hearing of causes in the external and publyke cowrte All this is but an heape of follies and lies For first his Authour doth not so diuide cohibityue iurisdiction as yt doth euidently appeare in hym and we shall anon more plainly open it Againe is not excommunication geuen and pronounced in publike and external cowrt vppon the hearing of causes there Why do ye then seuer and dismember excommunication from the hearing of causes ecclesiastical Now that excommunication should neither properly apperteine to the prince nor to bishops but to the whole Church and congregation is a fonde folish and frantyk imagination of M. Horne as euen also his Author Antonius in this very booke largely proueth And as it is not farre from heresy so perchaunce it is not farre from a premunire What meane you Maister Horne by this Churche The whole Churche can not assemble together And if you meane a generall councell whiche in dede representeth the whole Churche when shall we haue any man excommunicated For of suche councells very fewe syth the ChristiaÌ„ fayth was first receaued haue bene assembled And yet as fewe as they are diuerse of them haue alredy excoÌ„municated such heresies as ye mainteyn Yf ye meane of the particular Church where the party shall be denounced excommunicate then must we haue both men womeÌ„ and children solemply summoned to assemble when any excommunication is made For they be aswel parts of the Church as the wisest and the eldest parson of the parrishe And as euery part of your answere in this point imployeth a great folly so the greatest of all is to see yowe after this sort to handle your matters that ye haue now by this your wise reason frustrated and made voyde al the excommunications that haue bene made any day this .8 yeares and more either by your selfe yowre officers or by the arches or any other Ecclesiasticall cowrte in Englande And nowe may the poore honeste and catholyke woman of Winchester that vppon false excommunication if your owne doctrine be true hath bene kepte so many yeares in the Marshalsea goe home and serue yowe with a write vppon an action of false inprisonment either else shewe vs good M. Horne your commission to excommunicate that you haue receiued from the Church or congregation Commission ye haue none from the Quenes highnes for as you say she hath no such power her self from the congregation you haue none from the which two you deriue all cohibityue iurisdiction and from the Pope ye neither haue nor wil haue any From whence fetche ye then your cohibityue iurisdiction to excommunicate Now as I sayd take ye hede leaste to your greate folly be annexed also a daungerouse premunire As for M. Fekenham if he deny this and other Ecclesiastical iurisdiction to depende vppon the prince onely he doth constantly and agreably to him self and to a catholike maÌ„ but you neither agree with the catholik nor with your statute Law nor with your owne self The catholiks say that this iurisdictioÌ„ cometh not originally from the prince but being in the
a special liceÌ„ce Neither do the .574 expresse vvords of the statut geue to the prince al manner of iurisdictioÌ„s in such absolute vvise as you report in any wise and any spiritual iurisdictioÌ„ within the realme For these termes all maner in any wise and any spiritual iurisdiction vvhich you enforce so much are not found in the gift or restitutition of spiritual iurisdictioÌ„ made by the acte vnto the Prince but in that part vvhere the Acte geueth aftervvard povver and authority to the Prince to execute the IurisdictioÌ„ novv vnited and annexed to the Croune by mete delegats to be assigned named â–ª aÌ„d authorised by coÌ„missioÌ„ or letters patents vnder the great Seale of england If ye vvil hereof infer that bycause the princes haue by vertue of the acte full povver and authority to name assigne and authorise any person vvhom they shal thinke mete to exercise vse occupy and exequute vnder theÌ„ al maner of iurisdictions priuileges and preheminences in any vvise touching or concerning any spiritual or ecclesiastical iurisdictioÌ„ vvithin theyr dominions or countries Therfore al maner iurisdictioÌ„ is in the prince to be exercised vsed occupied and executed by them for othervvise you vvil say the princes cannot geue aÌ„d coÌ„mit to others that vvhich they haue not receiued and is not in theÌ„ selues Your argument is easely ansvvered in fevv vvords it is a foule .575 SophisticatioÌ„ à secunduÌ„ quid ad simpliciter These vvords of the act al maner in any wise are .576 restrained and bouÌ„ded vvithin the limites of the gift vvhere you of purpose to beguile the simple vvithal do let theÌ„ runne at large and set them forth as mère and simple vniuersalles vvithout any limites at al. The Acte geueth or restoreth to the prince iurisdictions priuileges superiorities and preheminencies spirituall and ecclesiastical but it .577 addeth this limitation suche as by any spirituall or ecclesiastical povver or authority hath heretofore ben or may laufully be exercised or vsed And for that these vvords as by any spiritual or ecclesiastical power or authority hath heretofore ben or laufully be exercised and vsed may be maliciously stretched by avvraÌ„gling Papist and might seme to som that haue good meaning also to geue ouer large a scope the mater or obiect vvherin or vvhere about those spiritual or ecclesiastical iurisdictioÌ„s priuileges superiorities and prehemineÌ„ces are exercised vsed and doe consist is limited aÌ„d added in these .578 expresse vvords for the visitation of the ecclesiastical state and persoÌ„s and for reformatioÌ„ order and correction of the same and of al maner errors heresies schismes abuses offences conteÌ„ptes and enormities vvhich vvords of limitatioÌ„ in the gift as they geue not to the prince the exercise of that iurisdiction that coÌ„sisteth and vvorketh in the invvarde and secrete court of coÌ„science by the preaching of the vvord and ministration of the Sacramentes vvhich beloÌ„geth only and alone to the Bishops neither do they authorise the prince to vse that iurisdiction that belongeth properly to the vvhole church eueÌ„ so do they geue rightly vnto the prince to exercise al maner iurisdictions priuileges superiorities and preeminences in any vvise touching and coÌ„cerning any spiritual or ecclesiastical iurisdictioÌ„ .579 coÌ„teined vnder the second kind of cohibitiue iurisdictioÌ„ for that may the Prince laufully exercise and vse and doth not beloÌ„g vnto the Bisshops othervvise then by .580 coÌ„mission and authority of positiue Lavves This limitatioÌ„ of iurisdiction set forth by expresse vvords in the Act you knovv right vvel ye vvere also at sundrie times put in mind thereof and you vvere vvel assured that your alleaging the vvords of the Act so darkly coÌ„fusedly and .581 vntruly could neuer further your cause amoÌ„gest the vvise and yet vvould you nedes publissh them in this sort to the people vvherby at the least to make both the Prince and the lavv odious vnto the simple subiects The Bisshops haue by the expres vvord of God coÌ„mission of spiritual gouernmet ouer their flock that is to fede the flock of Christ coÌ„mitted to their charge vvith Gods holy vvord as I haue declared before â—hey haue coÌ„mission to absolue the faithfully peniteÌ„t and to retaine or bind the impeniteÌ„t that is to .582 declare and assure both the one and the other by the vvord of the Ghospel of Gods iudgemeÌ„t tovvard theÌ„ VVhat vvil ye infer herof VVil ye coÌ„clude therfore they haue al maner of Spiritual gouernmeÌ„t oâ—â—urisdictioÌ„ ouer theÌ„ YoÌ„g LogiciaÌ„s knovv this is an yl coÌ„sequeÌ„t that coÌ„cludeth vpoÌ„ one or diuers particulars affirmatiuely an vniuersall Thus .583 ye argue Bisshops by the expres vvord of God haue coÌ„mission to preach to their cures to remit or retein sinnes Ergo they haue coÌ„mission by the expres vvord of God to SoÌ„mon CouÌ„cels or Synods general or prouincial to visit that is iudicially sitting in iudgemeÌ„t to enquire of meÌ„s maners and forinsically to punissh or correct and to decide the coÌ„trouersies amoÌ„gst the people touching contracts of matrimony vvhordom tythes sclaunders c. And to ordeine Decrees Lavves Ceremonies Rites c. If this conclusion follovv consequently vpon your antecedent theÌ„ doth it ouerthrovv the doctrin of your Romissh diuinity vvhich grauÌ„teth not to the Bisshops iÌ„mediatly from God this povver vvithout a special commission from the Pope in vvhom only as the Papists say is fulnes of iurisdictioÌ„ and povver But if this conclusion follovv not consequeÌ„tly vpoÌ„ the aÌ„tecedeÌ„t as a maÌ„ more theÌ„ half blind may plainly see it doth not theÌ„ haue ye concluded 584 nothiÌ„g at al by Christes diuinity that may further the matter ye haue taken in hande to proue You falsly reporte the scriptures in this that you saie the Bisshops haue coÌ„mission by the expres vvord of God to geue vnto their flockes and cures the holy Ghoste by imposition of their handes For the place vvhich â—e quote for that purpose expresseth no such commission neither .585 any other place of the holy scriptures The Bishoppes haue so daungerous a cure and chardge ouer the soules committed vnto them that God vvill require the bloud of those that perishe thorough their negligence at their handes and therfore hath geuen them sufficient commission for the discharge of their cures It vvere therefore an horrible absurdity if they might not exercise any Iurisdiction ouer them if they might not visit refourme order and correct them by that commissioÌ„ vvithout a further commission from the Q. highnes But doo yee not perceiue vvhich the most simple may see vvhereof also yee often vvere admonished by me your vvarbling sleight and Sophisticall quarellinge in equiuocation of vvordes and termes As there are tvvo .586 sortes of IurisdictioÌ„ vvhereof the one not Cohibitiue properly belongeth to the Bishoppe vvhich he may and ought to exercise ouer his flocke vvithout any other commission than of Christ so to visit refourme order and correct are of tvvo sortes the one
this allwaies your Consequent I say vpon one or diuers particulars to conclude affirmatiuely an vniuersal For what one Emperour or Prince amonge so many so longe a succession and in so diuers countres haue you brought forthe by whose example by sufficiente enumeration of all partes ▪ you might logiquely and reasonably cōclude the affirmatiue vniuersal that is the Supreme gouernement in al spiritual or ecclesiastical thinges or causes You haue not M. Horne brought any one suche Shewe but one and I will allowe you in all And come you nowe to charge M. Fekenham with thys foule and euil consequent What Thought you so by preuention to blame M. Fekenhā that you might escape therby the blame your selfe or thought you we shoulde haue forgotten to charge you herewith excepte your selfe by charging an other had put vs in minde thereof Vpon this imagined Conclusion of M. Feckenhams you induce a dilemma that whether the Conclusion folow or not folow yet he shal alwaies remayne in some absurdite But we say that as he neuer made that consequent so also that it foloweth not Then say you If the Conclusion folowe not cōsequētly vpon the Antecedent ▪ than haue ye concluded nothing at al by Christes diuinity that may further the matter ye haue taken in hande to proue To the which I answere That M. Feckenham hereby fully cōcludeth his principall purpose For Commission of Spiritual gouernement being geuen as he reasoneth and you expresly cōfesse to Bishops immediatly from God by Christ him selfe true God not only in some but euen in the principall spirituall causes as to fede the Church with true doctrine to preache the worde to bind and loose to minister the Sacraments it foloweth euidētly that the Prince is not the Supreme Gouernour in al Spiritual causes And that the Acte hath wrongfully geuen to the Prince the ful authorising for al maner of spiritual causes in any wise concerning any Spirituall or Ecclesiasticall iurisdiction to be vsed and exercised by persons when and as often and for such and so long time as it shal please the Prince to authorise them It foloweth I saye that the Acte hath wrongfully geuen al this to the Princes authorising seeing that God him selfe hath already geauen it to the Apostles and their successours Bishops and Priestes in his Churche without any cōmission or authorisatiō for any prince of the earth whatsoeuer God hath your self say M. Horn geuē to the Bisshops sufficiēt cōmission for the discharge of their cures It were therfore you say an horrible absurdity if they might not exercise any iurisdictiō ouer thē by that cōmissiō without a furder cōmission frō the Quenes highnes But bothe by the practise in king Edwardes daies at what time by the Kings letters patēts bishops had a special cōmissiō to minister the Sacraments and to preach the word frō the Prince and at the Princes pleasure as it hath before ben declared ād also by the plaine Act in the Quenes M. daies now reigning bishops can not exercise vse or execute any Spiritual iurisdiction without the Authorising naming and assigning of the Prince yea and that no oftener nor no longer then it shall please the Prince to Authorise them so that beeing a Bishoppe to daye to morowe by the Acte he shall be none if it please the Prince to dissauthorise him or discharge him Ergo by Maister Hornes own confession and plaine constante assertion bothe in King Edwardes dayes and now in the Acte an horrible absurdity is committed You haue saied M. Horne a great deale more against the Acte then euer M. Feckenham saied Beare therefore with him and vs I pray you yf to auoide such an horrible absurdity bothe he and we refuse the Othe of this acte Some reason I perceiue M. Sampson and D. Humfrey of Oxford had when they refused this othe being tendred vnto them by a Commission They saw it was in dede a most horrible absurdity so to weakē Gods authority that it must yet not of congruite but of necessite and by force of lawe be bolstered as of it selfe insufficient with the Princes authorising and letters patents The sawe it was a great impiety that bishops and Pastours by Gods lawe ordayned to suche offices should not oftener exercise their offices nor no lenger remaine in the saied offices then it should please the Prince for the time to Authorise them and allowe them Therefore these men them selues no doubte true subiectes to the Quenes highnes and well willers to her Maiest Person refused yet this Othe as is aboue saied But what a conclusion is this M. Horne how fowle an absurdity is it to take the Othe of supreme gouernemente in al spiritual thinges or causes in which Othe also you say nothing may be excepted for if you except any it is not al these are your owne wordes and yet to make nowe a limitatiō and to except so many and so principall causes ecclesiasticall in the which as you say also the Prince hath no gouernement at all but only the Bishops as hauing sufficient commission herein from God him selfe Whereas if there were in dede any limitation by the Acte expressed or intēded as there is not in dede any at all in the Authorising of mete persons to execute all maner of spirituall Iurisdictions it were yet open and manifest periury to sweare to a supreme gouernement in all causes without exception What yf you and your felowes intende not or meane not al maner spirituall causes Can this excuse them which sweare to all from manifest periury How many haue receyued the Othe which neuer vnderstode worde of any suche limitatiō If you meane in dede a limitatiō M. Horne procure thē that the limitation be put to the Othe expresly that men may sweare to no more then is intended Els if you intangle mens soules in open periury vnder a couert limitation assure your selfe you and al other the procurers hereof shal answer full derely to God for all the soules that hereby haue perished And assure your self that as the holy ghost infallibly threatneth he wil come as a quicke witnesse against al periured and forsworen persons Neither yet doth the limitatiō excuse thē frō periury which sweare Princes to be supreme gouernors in some spirituall causes who are in dede no gouernours at al in such causes nor euer had by the lawe of God any spiritual charge or Iurisdictiō cōmitted vnto them But yet if this limitation were annexed the periury were the lesse and the dealing were more playne though not therfore good In the meane while you which force men to sweare to al ecclesiastical causes and yet will except so many ecclesiastical causes how vnreasonably ād how absurdely do you write But of these your contradictory assertions I haue before spoken If I should here aske M. Horne ▪ what Authorite the parliament had to geue to the Prince all or any Iurisdiction at all in matters mere spiritual that parliament especially consisting only
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
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
beguiled him whiche he shuld haue perceiued if he had read Caluin with his own eyes I answer he was not deceiued by his collector but you are deceiued by your Collector For Caluin entreating of IurisdictioÌ„ Ecclesiasticall in the same Chapter in which the words recited by M. FekenhaÌ„ are coÌ„teined allegeth out of S. Ambrose his Epistle to the Emperour Valentinian that the foresaid Emperour Valentinian enacted by plaine Lawe as we haue shewed that in matters of Faith Bishoppes shoulde be Iudges And in the said Chapter and in the next also Caluine sheweth that S. Ambrose would not suffer Theodosius to coÌ„municate with other True it is therefore that as M. FekenhaÌ„ saith Caluine in that place intreateth of these Histories betwixt S. Ambrose and the Emperours Theodosius and ValentiniaÌ„ and you for denying it haue encreased the huge nuÌ„ber of your notorious vntruths Goe we now to the allegation yt selfe M. Horne complaineth that the first worde of the sentence which knitteth the same as a conclusion to that that goeth before is quite lafte out by M. Fekenham And yet when all is done yt is but a poore Quare that is wherefore which may be lefte owte withowte any preiudice of the sentence in the worlde and being put in neither helpeth M. FekeÌ„ham nor hindereth M. Horne Reade then good reader thus wherfore they that do spoyle and so forth And then make an accoÌ„pte what is won or what is lost by additioÌ„ or subtraction of this Quare Yet is the first part of the periode saieth M. Horne darkely traÌ„slated In dede the first word How how it commeth in I know not and yt semeth to be a litle ouersight of the author or some faulte of the scribe easie to be remedied and is to be translated thus they that do spoyle c. and afterward doe not onely corrupte but do also not lightly condemne and so forth the sense alwaies notwithstanding comminge to one And as for the coniunction turned into a pronoune yf ye reade damnant quòd honorem c. which is but a smal alteration the matter is sone amended And al this is litle or nothing preiudiciall to the whole sentence But I perceiue for lacke of substancial answere ye are driuen thus to rippe vp syllables and to hunte after termes As for the translating of the worde Magistratus whereby ye say Caluin meaneth the ciuill magistrate into the worde spiritual gouernmente whereby Mayster Fekenham as ye say hath altered the wordes and sense of Caluin for the wordes which is a matter but of small weight I will not greatly sticke with you but for the altering of the sense I fynde litle or none alteratioÌ„ For seing that Caluin doth answere theÌ„ that mainteined al iurisdictioÌ„ and punishment to appertaine to the ciuil magistrate and none to the church and bringeth in for an absurdity against theÌ„ that they that so thinke muste condeÌ„ne al the holy Bishops for taking vpon them the office and honour of a Magistrate by a false pretexte and title in as muche as this honour and office that olde Bishoppes toke vppon them was the authority of excoÌ„municatioÌ„ which is one priÌ„cipal power of spiritual gouernmeÌ„t there caÌ„ be no notable or preiudicial alteratioÌ„ of the sense it self which euery way coÌ„meth to one issue And therfore yt is true inough that Iohn Caluin sayth as by way of an obiection that which M. FekenhaÌ„ auowcheth him to say And there is no lie therin at al as ye imagine Neither are the Fathers slauÌ„dered by M. Fekenham as ye cauil but yf any slaunder be in this pointe Caluin is the Father of the slauÌ„der whose words or the very sense of theÌ„ M. Fekenham reporteth And for the same cause they do nothing ouerthrowe M. Fekenhams purpose being not originallye of hym proposed but owt of Caluin as an absurdity against certain that doe challeÌ„ge al iurisdictioÌ„ to the ciuill Magistrate And therfore you in attributing these wordes to M. FekenhaÌ„ as his peculiar wordes play with him as your Apology doth with Cardinall Hosius imputing to him the heresy of the Swenkefeldians that he reciteth not by his own words but by their own words I say theÌ„ these wordes make nothing against M. Fekenham but plainely against the othe that ye mainteine and against your acte of parliameÌ„te that vniteth al iurisdiction ecclesiasticall to the Croune and against M. Horne that mainteineth the saide statute Against whome now I make this argument borrowed of his own Apostle Iohn Caluin They which to honour the Magistrat do spoile the Church of this power meaning of excommunication do not only with false expositioÌ„ corrupt the senteÌ„ce of Christ but also do not scleÌ„derly coÌ„deÌ„ne so many holy Bishops which haue ben froÌ„ the time of the Apostles that they haue by false preteÌ„ce vsurped the honour and office of the Magistrate But our actes of parliameÌ„t geue al maner of ecclesiastical power and iurisdictioÌ„ to the Prince Ergo our lawes condeÌ„ne al the holy Fathers aÌ„d bishops and do falsly interprete Christes sentence What part of this argumeÌ„t caÌ„ ye deny The maior is your Apostle Caluins eueÌ„ according to your own english TraÌ„slatioÌ„ sene and allowed according to the order appointed in the Quenes Maiesties Iniunctions so that you caÌ„ by no meanes quarell against it The minor is notoriouse by the very tenour of the othe to the which so many haue sworeÌ„ or rather forsworen Wherefore the conclusion must nedes followe The parliamente geueth to the prince the Supreme GouernmeÌ„t in al ecclesiastical causes and the authorising of al maner ecclesiastical iurisdictioÌ„ You and your Maister Caluin do restrain this generality For excoÌ„municatioÌ„ you say beloÌ„geth neither to Prince nor Bishops but to the church Now seing you haue for this your opinioÌ„ no better authour then Iohn Caluin one of the archeheretiks of our time whether his authority though it be very large aÌ„d ample with you aÌ„d your brethern wil serue for the interpretatioÌ„ of the statute in the kings benche I referre that to other that haue to do therin On the other side sure I am yt wil not serue wheÌ„ ye come before the ecclesiastical bench of Christes catholike church nor of the LutheraÌ„ Churche no nor serue your M. Caluin neither And this his and your interpretation doth plainely condemne the late lawes of our realm and geueth M. Fekenham and all other a good and sufficient occasion to refuse the othe appointed by the statute as coÌ„deÌ„ning so many holy Bishops for exercising that iurisdiction that apperteined not to theÌ„ but to the Prince To the Prince I say by you M. Horne who doe geue to the Prince al maner of iurisdictioÌ„ coÌ„teined in the second kind of cohibitiue iurisdictioÌ„ in the which second kind excoÌ„munication is expresly coÌ„teined by your own Author Antoniê° Delphinus though you in reciting his wordes haue nipped quite away froÌ„ the middest the wordes expressing the same to beguile therby your
first councel of Nice so is it as vntrue that these be his vvoordes vvhich you haue cited in his name for they be the saiynges of Athanasius and not of Hosius VVherein ye haue done Athanasius threefolde vvronge first to attribute his vvritinges to an other then also to cause him therein to beare false vvitnesse .655 against him self and thirdly in that ye haue left out the first vvoorde of his sentence vvhich is a materiall vvoorde and bringeth in this his saying as a reason of that vvhich goeth before Athanasius findeth him self greeued that both he and many other Godly Bisshops for the truth it selfe suffered much cruelty and vvere vvrongfully condemned not according to the order of the Ecclesiastical iudgement but by the cruel threates of the Emperour Constantius beinge an Arrian and a fierce mainteinour of the Arianisme VVho notvvithstanding subtilly couered his vngodly dealing vnder the pretense of a iudgment or sentence past by Bisshops in Synode or conuocation vvhich he called Episcopale iudicium a Bisshoply iudgement But sayth Athanasius Constantius can not so hide him selfe seeing that there is at hand that can plainly bewray his wilines for if this be the iudgement of Bisshoppes what hath the Emperour to doo therewith But if on the coÌ„trary side these things be brought to passe through Caesars threates what neadeth men that haue but the name of Bisshoopes c. There are tvvo thinges necessarily to be considered for to vnderstande rightly the true meaning of Athanasius in this place by you alledged first vvhat vvas required to that vvhich he calleth the iudgement belonging to Bisshoppes or the Bisshoply iudgement Than vvhat vvas the dooinges of Constantius pretending a iudgement of Bisâ—hoppes Liberius the Bisshop of Rome as Athanasius reporteth in this same Epistle requireth in a Synod ecclesiastical that it be free from feare farre from the palaice where neither the Emperour is present neither the Earle or Capitaine thâ—usteth in him selfe nor yeat the Iudge dooth threaten He meaneth that it be free from feare threates and vvithout this that the Emperour or Rulers do limitte or prescribe to the Bisshops vvhat they should iudge This appeareth more plainly by S. Ambrose vvho also speaketh of the lyke matter yea vnder the same Prince sayinge CoÌ„stantinus set foorth no Lawes before hande but gaue free iudgmeÌ„t to the Priestes The selfe same also did CoÌ„stantius in the begiÌ„ning of his regine but that which he wel begoÌ„ was otherwise ended For the Bishops at the first had writteÌ„ the sincere faith but when as certaine meÌ„ vvil iudge of the faith vvithin the Palaice he meaneth after the opinioÌ„ of the Courtiers and prescription of the Prince othervvise it vvas not vnlavvful to iudge of matters concerning faith vvithin the Princes Palaice the Prince also beynge present for the firste Nicen councell vvas holdeÌ„ vvithin the Emperours Palayce aÌ„d he him self vvas present amoÌ„gest theÌ„ They brought this to passe that those iudgements of the Bisshops vvere chauÌ„ged by Circumscriptions Then is required in a Synode saith he that the only feare of God and the institutions of the Apostles doo suffice to al thinges Next that the right faith be approued and Heresies vvith the mainteiners thereof be cast out of the couÌ„cel and than to iudge of the persones that are accused of any faulte So that the Bisshoply session or iudgement must haue freedome must iudge by the only vvoorde of God must haue the Bisshops that doo iudge to be of the right faith and must first examine the Religion and faith of the partie accused and then his faith Constantius vvho notvvithstanding that he did preteÌ„de a bissoply iudgmeÌ„t vsed none of these obseruances but the cleane coÌ„trary for as Athanasius coÌ„playneth in this Epistle themperour vvrought all togeather with treates menassing the Bisshops other to subscribe against Athanasius or to departe from their Churches VVho so gaynsaid the subscription receiued to revvarde either death or exile He without any ê‘suasioÌ„ vvith reasons coÌ„pelleth al meÌ„ by force aÌ„d violence in so much as many Bisshops afterwards excused them selues that they did not subscribe of their own voluÌ„tary but vvere coÌ„pelled by force VVhereas saith he the faith is not to be set foorth vvith svvoordes or dartes or by vvarrelike force but by couÌ„sailing and persuading He in the steade of Gods vvord vsed his ovvn vvil appointing and prescribing vvhat shuld be determined ansvvering the godly bisshops vvho obiected against his vnorderly doings the Ecclesiastical CanoÌ„ at quod ego volo pro Canone sit Let my vvil stand for the CanoÌ„ Pretending a iudgmeÌ„t of Bisshops he doth vvhat so euer liketh him self VVhereas Hosius saith cyted by Athanasius in this Epistle Themperour ought to learne these things of the Bisshops and not to coÌ„mauÌ„d or teache theÌ„ vvhat to iudge in this kind of iudgmeÌ„t for the Prince shuld not shevve him self so busy or curious in Ecclesiastical things that his vvil aÌ„d pleasure shuld rule or guyde theÌ„ in steade of Gods vvoord and the godly CanoÌ„s of the fathers CoÌ„staÌ„tius vvould haue no other bisshops but AriaÌ„s vvhich vvere no bisshops in deede as Athanasius saith and much lesse apt to iudge of the matter touchiÌ„g a principal article of our faith or of the faithful bisshop Athanasiê° and takiÌ„g his heresy as an vndoubted truth that might not be called into questioÌ„ he sought by al meanes to haue Athanasiê° coÌ„deÌ„ned and al bisshops to refuse his coÌ„munioÌ„ and to coÌ„municate vvith the Arians These disorderly dealiÌ„gs of theÌ„perour Athanasiê° coÌ„deÌ„neth as directly agaiÌ„st the order of Ecclesiastical sessioÌ„ or Synode hovv so euer he preteÌ„ded vnder the colour of the bisshoply iudgemeÌ„t to abuse his ovvn povver and authority after his ovvne luste against vvhom he vvoulde You vvould haue it seeme to the ignorauÌ„t that Athanasius mynd in this place vvere to denie that Princes should .656 medle or deale in Ecclesiasticall thinges or causes vvhich is farre froÌ„ his meaning for he him self vvith many other godly bisshops as I haue shevved before did acknovvledge the Princes authority herein and in this same epistle he him self coÌ„fesseth this Emperours authority to cal couÌ„cels and citeth Hosius also vvho enclineth to that purpose both of them confessing that Constans and Constantinus TheÌ„perours did cal al the bisshops to the councel vvhich he calleth SardiceÌ„se consilium about the accusations and crimes laid in against Athanasius And Theodoretus affirmeth that this Emperour CoÌ„stantius called a Synode at Millaine about such like matter at vvhose calling the faithful bishops assembled parentes regio edicto obeying the Kinges Summons vvhich they vvould not haue done if it had beene vnlavvful for him to haue had any dooings about councelles But vvhen he abused his authority in the councel as though his povver had beene absolute vvithout limites or boundes vvilling them yea compelling them to doo after his vvill against good consciencience they vvould not obey him Quin etiam palam praesentem regem coarguebaÌ„t impij iniusti
author Athanasius hym selfe declareth out of the sayde Iulius epistle to the Arrians See Mayster Horne what a materiall thing ye haue lefte out so materiall I say that it maketh all your synodes and all your depriuations of the Catholyke Bishoppes voyde as were the doinges of the Arrians againste Athanasius Nowe as you haue lefte out these materiall thinges so haue ye browght foorth no materiall thing in the worlde to auoyde Athanasius authority And therefore for lacke of sounde and sufficient answere ye are driueÌ„ to make penish argumentes of your own and then to father them vppon M. Fekenham saying to him I doubt not but that ye see suche faulte in your fonde sequele that ye are or at the least wise owght to be ashamed thereof But the Sequele of M. FeckenhaÌ„ is this He saith to you with Athanasius wheÌ„ was yt heard from the creatioÌ„ of the world that the iudgmeÌ„te of the Church should take his authority of the Prince When was this agnised for a iudgement And so forth Yf the Prince be supreame head in al causes ecclesiastical if al iurisdictioÌ„ ecclesiastical be vnited and annexed to the crowne yf the synodical decrees of Bishoppes be nothing worth withowt the kinges expresse consente yf catholike Bishops be deposed by the Princes commissioÌ„ yf lay men only may alter the olde auncient religioÌ„ al which things with other like are now done and practised in Englande theÌ„ doth the Church iudgmeÌ„t in Englande take his authority of the prince and lay meÌ„ And then may we wel and ful pitifully cry out wheÌ„ was there any suche thinge froÌ„ the creatioÌ„ of the worlde heard of before This this is M. Fekenhams argument M. Horne this is his iuste and godly scruple that staieth him that he ruÌ„neth not headlong to the deuill in taking an vnlawful othe against his conscience settled vpoÌ„ no light but vppon the weighty growndes of holy scripture of general couÌ„cels of the holy and blessed fathers finally of the custome and belief of the whole catholike Churche and namely among all other of this authority brought out of Athanasius who also in an other place saieth that the Arrians assembles coulde not be called synodes wherin the Emperours deputy was president Wherefore it is a most opeÌ„ an impudent lye that ye say that M. FekeÌ„ham causeth Athanasius to beare false witnes against him self how proue you this good Syr By this say you that yt is euident by Athanasius and Hosius to that Princes haue to medle and deale in causes or thinges ecclesiasticall namely in calling of councelles for by this Constantius and his brother Constans the Sardicense councel was summoned A worthie solution perdy for you and a wonderfull contradictioÌ„ for Athanasius Ye shew vs that they called this couÌ„cel but that there was any thing spokeÌ„ or done in that couÌ„cell by Athanasius who was there present or other that should cause Athanasius to be coÌ„trary to him self ye shew nothing Shal I theÌ„ answere you as M. Iewel answereth M. D. Harding naming this councel but referring the Reader to the councel it self This couÌ„cel saith M. Iewell is brought in al in a mummery saying nothing And then he addeth yet forasmuche as these men thincke yt good policy to huddle vppe theire matters in the darke it wil not be amisse to rippe them abrode and bring theÌ„ forth to light And yet for all this great brauery and bragge he leaueth the matter of this couÌ„cel as he fownd yt and speaketh no more of yt one way or other Me think M. Horne that you treade much after his steps Ye name the couÌ„cel but ye tel vs not one materiall worde for your purpose out of it I wil therfore furnishe that that lacketh in M. Iewel and you especially seing the matter is suche as toucheth the deposing of Athanasius that is our present matter and withal al this your present Treatise and answere to M. Fekenham I say theÌ„ first the conditioÌ„s that ye require in a Bishoplie iudgmeÌ„t were here exactly obserued This couÌ„cel was farre aÌ„d free froÌ„ al feare farre froÌ„ the pallace Here were present no CouÌ„ties with souldiars as it was woÌ„t to be in the ArriaÌ„s synodes to extort the coÌ„sent of the Bishops WhervpoÌ„ the ArriaÌ„ bishops who were called to this couÌ„cel aÌ„d came thither in great nuÌ„ber seing this and seing Athanasius present whom they had vniustly deposed yea and ready to aÌ„swer theÌ„ and to disproue their wroÌ„gful doings and finding their own coÌ„sciencs withal gilty had no more hart to abide the triall of this free Synode then you and your other Protestante bretherne had to appeare in the Councell of Trent And therfore ful pretely shronke and stole awaie The order of this Councel was a verie Synodicall and an Episcopal iudgemeÌ„t Neither Emperour was present nor anie deputie for him that I haue yet read of though at the request of Constans the Catholike Emperour and by the assent of Constantius the Arrian that councel was assembled Neither was there either in the tyme of the councel or afterwarde the councel being ended anie consent or confirmation required of the Emperour and yet were there a greate number of Bishopes excommunicated and deposed to The sentence of Pope Iulius which in a councel at Rome a litle before restored Athanasius and other Bishopes by the Arrians in the Easte vniustly thruste out was exequuted Manie lawes orders and decrees touching matters ecclesiastical were in this councel ordeined Namely for deposing of Bishopes and placing others in theyr romes in all which yt was decreed that if a Bishope deposed by his fellowe Bishoppes at home for Princes deposed none in those daies though banish and expell they did would appeale to the Bishoppe of Rome that then the Bishops who had deposed the partie appealing should send informations to the Pope and that if he thought good the mater should be tried a freshe otherwise the former iudgement to take effect For final decision also of such appellatioÌ„s made to Rome it was in this general couÌ„cel decreed that the Pope might either appoint coÌ„mâ—ssioners to sit vpoÌ„ the matter in the Court from whence the Appeale came or if he thought so meete â–ª to send legates from his owne Consistory to decide the mater In lyke manner it was there decreed that Bishopes sâ—ould not haunte the Emperours palaice excepte for certaine godly suites there mentioned or inuited â—hiâ—her of the Emperour himselfe Also of Bishopes not to be made but such as had continewed in the inferiour orders certayne yeres c. it was in that councel decreed All which and diuers other ecclesiasticall maters that councel determined without any superiour Authoritie from the prince And so to conclude this one Councel that ye bring in but in a mummerie your false visor being taken from your face openeth what ye are and answereth fully al this your booke as wel for the principal mater that the Pope ys
in matters Ecclesiastical shuld do nothing belonging to their office without the will and consent of the bishops Ergo much lesse the lay men or prince which are no spirituall men should medle in matters Ecclesiastical especially they shuld not change the olde religion they shuld not abolish the blessed Sacramēts the prince shoulde not call him selfe supreame head of the Church the parliament should not annexe all spiritual iurisdiction to the crowne at least without the consent of the bisshops What say I without the consent Nay against the full and conformable assent of all the catholyk bishops and the whole conuocation offering theire most humble petition and supplication to the parliament that there might be no such alteratiō And yet the parliamēt Law of one realm for the alteration of relligion yf al the bishops had consented were not a sufficient discharge in conscience When ye can wel soyle this argument M. Horn then I suppose ye shall fynd M. Fekenham somwhat conformable to your request in the taking of the othe Againe M. Fekenhā prayeth you to take the whole sentence with you and to take the paines but to reade vj. or vij lynes further and to consider what you shal fynd there That is that no man is more honorable in the Church then the bisshop and that we must honour him firste and the king after him Of the which sort of sentences his epistles are ful directly impugning your newe pretensed supremacy And now ye neade nothing to feare that which ye tell vs for a great incōueinence that if Ignatius sentēce be not wel and wisely weighed the bishop must both toll the bell to seruice and sweepe the Church al lone This is but a poore office for a bishop and al this highe fetche neded nothing sauing that after this your long and paineful trauayle takē to confute so clerkly theis fewe obiectiōs of M. Fekē ye thought good to refresh ād quickē your weary sprites with this your mery sportīg And yet take ye hede that it turne not vpō your self M. Horne in very good ernest For of this once I am assured that if ye measure the matter by the old canōs of the aūciēt Church you that mainteyn so many heynouse heresies if you may haue any office at al in the Church you cā haue no better thē to toll the bel to seruice ād sweepe the Church or suche like And yet I doubt whether you may haue as much as that office beīg for theis your heresies with bel boke ād cādel accursed ād by the Church besome that is by the sentēce of excōmunication so cleane sweeped out of the Church that as I sayd I doubt whether by the olde canōs ye may medle with the basest office of al perteyning to the Church And yet for any yl wil I beare to your person in case ye were a good ād a catholike mā I could for my part be cōtent that ye enioyed your bishoprike stil ād that as amply as did any of the most Catholik prelats before you M. Horne The .178 Diuision pag. 125. b. So that your Conclusion being yet as insufficient as the rest you are fain◠to adioyne an other peece thereunto VVherein although yee shevve hovve euil aioygner you bee to adioyne those tvvo peeces of sentences togeather in one Conclusion that are of cleane sundry matters yet in one poynt yee haue made them both agree that as yee vvrested the one so ye not only vvrest but flatly .672 falsifie the other and yet neither of thē both stand you in any steade to helpe your obiection much lesse to conclude the same For first hovv dooth this follovve S. Augustine saith say you of the Doctours of the Church That they beleeue I beleeue that they holde I holde that they teache I teache that they preache I preache yeelde to them and thou shalt yelde to me .673 Ergo Bisshoppes and Priestes haue povver and authority to make lavves orders and Decrees and to vse all cohibitiue iurisdiction ouer their flockes and cure Novve if your freendes that haue beleeued hitherto as you beleeue haue helde as you holde taught as you teache preached as you preache and beleeuing the vpright dealing and conscience that you pretende haue yelded vnto you herein do but a litle examine your .674 false dealing vvit◠those Fathers vvhom you vvould seeme so vvholy to follovve I thinke they vvould no longer beleeue you holde vvith you nor yelde vnto you but suspect you as a deepe dissembler or rather abhorre you as an open sclaunderer and belyer not only of me but of the aunciēt Fathers themselues For first I vvould learne of you vvhere S. Augustine hath those vvoords in al his sixe bookes against Iulian Istis cede mihi cedes if he haue them shevve vvhere if he haue them not then hovve ye follovve S. Augustine Hovv dare you impudētly say ye preache and teache that he did vvhen ye manifestlye .675 mangle alter peruert and corrupt the saying that he did teache In dede for fashions fake ye cite a peece of S. Augustins sentence that they beleue I beleue c. but for that vvhich follovveth istis cede me non caedes yelde to thē and thou shalt not strike or whippe me you .676 haue put in these vvordes istis cede mihi non cedes yelde to them and thou shalt yelde to me and yet this corrupting of the sentence maketh it serue no vvhit the more for your purpose but vttereth your falshood that belike vvil not spare to corrupt that vvhich maketh flat against you that thus vse to corrupt this vvhich maketh neither to nor fro vvith you nor against me But as S. Augustine vvriting in the same matter against Iulian a Disciple of Pelagius an .677 English Monke dealing vvith S. Augustine as ye haue don vvith me said to Iuliā so say I to you Ye feine me to say that I say not to conclud that I cōclude not to graunte that I graunte not and you cōclude to your self that vvhich I deny c. In dede you haue laboured more to finde out those reasons which ye might better vtter against your selfe than against me But in such a cause ye should not neede to take such peines yf you had any shame in you S. Augustin in these bookes against 678 Iuliā as in his other against the 679 Donatistes as I haue declared before did attribute vnto themperours and Princes the Bisshops and Priestes such Ecclesiasticall Iurisdiction as I haue don Of the same minde that he vvas herein vvere also 680 those Fathers that he oyteth VVherfore you vvil novv I trust according to your promise yelde and relente If not to me for stubborne hart yeat according to your conclusion to S. Augustine and the auncient Fathers to beleue herein that they beleeue to hold that they hold to teache that they teache to preache that they preache and no more to vvringe maime slaūder
A COVNTERBLAST TO M. HORNES VAYNE BLASTE AGAINST M. Fekenham Wherein is set forthe A ful Reply to M. Hornes Answer and to euery part therof made against the Declaration of my L. Abbat of Westminster M. Fekenham touching The Othe of the Supremacy By perusing vvhereof shall appeare besides the holy Scriptures as it vvere a Chronicle of the Continual Practise of Christes Churche in al ages and Countries frō the time of Constantin the Great vntil our daies Prouing the Popes and Bisshops Supremacy in Ecclesiastical causes and Disprouing the Princes Supremacy in the same Causes By Thomas Stapleton Student in Diuinitie Athanas. in Epist. ad solita vitā agentes pag. 459. When was it heard from the creation of the worlde that the Iudgement of the Churche should take his authoritie from the Emperour Or when was that taken for any iudgement Ambr. lib. 5. epist. 32. In good sooth if we call to minde either the whole course of Holy Scripture or the practise of the auncient times passed who is it that can deny but that in matter of faith in matter I saie of faith Bisshops are wont to iudge ouer Christian Emperours not Emperours ouer Bisshops LOVANII Apud Joannem Foulerum An. 1567. Cum Priuil REgiae Maiestatis Gratia Speciali Concessum est Thomae Stapletono Anglo librum inscriptum A Counterblaste to M. Hornes Vaine Blaste c. per aliquem Typographorum admissorum tutò liberè imprimendum curare publicè distrahere nullo prohibente Datum Bruxellis .27 Maij Anno. 1567. Subsig Pratz TO M. ROBERT HORNE THOMAS STAPLETON VVISHETH Grace from God and true repentance of al Heresies IF the natural wisedome and foresight M. Horne described of our Sauiour in the Gospel by a parable had bene in you at what tyme you first set penne to paper to treate of the Othe of Supremacy you would not I suppose so rashly haue attempted an enterprise of such importance The Parable saith VVho is it amonge you that minding to build a Castle sitteth not doune first and reckoneth vvith him self the charges requisit thereunto to see if he be able to bring it to passe lest that hauing layed the foundation and then not able to make an ende al that see him begin to laugh him to scorne saying beholde this man beganne to builde but he hath not bene able to make an ende The matter you haue taken in hande to proue is of such and so greate importaunce as no matter more nowe in Controuersie It is the Castle of your profession The keye of your doctrine The principal forte of all your Religion It is the piller of your Authority The fountaine of your Iurisdiction The Ankerholde of all your proceedinges Without the right of this Supreme Gouernement by you here defended your cause is betrayed your doctrine dissolueth your whole Religion goeth to wracke The wante of this Right shaketh your Authoritye stoppeth your Iurisdiction and is the vtter shipwracke of all your Procedings Againe it toucheth you say the prerogatiue of the Prince It is the only matter which Catholikes stand in by parliamēt enacted by booke Othe required vpō greate penalty refused Other matters in cōtrouersy whatsoeuer are not so pressed Thirdly you haue takē vpon you to persuade so great a matter first to a right lerned and reuerēt Father in priuat cōferēce and next to al the realme of Englād by publishing this your Answer as you cal it The weightier the matter is and the more confidently you haue taken it vpō you the more is it looked for and reason would that you did it substantially lernedly ād truly and before you had entred to so great a worke to haue made your reckoning how you might bring it to perfection But now what haue you don Haue you not so wrought that all your faire building being cleane ouerthrowen mē beginne as the Ghospell saieth to laughe you to scorne saying Beholde this man beganne a great matter but beinge not able to finishe it he is fayne to breake of You will say These be but woordes of course and a certain triumphe before the Victory Haue I not groūded this work of myne vpō the foundatiō of holy Scriptures Haue I not posted it vp with the mighty stronge pillers of the most learned Fathers Haue I not furnished it with a ioyly variety of Stories deducted from al the most Christian Emperours Kinges and Princes of more then these .xij. hundred yeares Haue I not fensed it with inuicible rampars of most holy Councels both general and national And last of al haue I not remoued all such scruples and stayes of conscience as though it were brambles and briers out of the waye to make the passage to so fayre a Forte pleasant easy and commodious You haue in dede M. Horne in owtwarde shewe and countenance sette a gay gloriouse and glistering face vppon the matter A face I say of holy Scriptures of Fathers of the Canon the Ciuill and the lawe of the Realme of manye Emperours Kinges and Princes for proufe of a continuall practise of the like Supremacye nowe by Othe to the Q. Highnes attributed in the auncient Churches of England Fraunce Germany Spayne Italy Grece Armenia Moscouia Aethyopia But all is but a Face in dede and a naked shewe without Substāce of Truth and matter It is like to the Aples and grapes and other fruits of the countrey of Sodome and Gomorre which growing to a full rypenes and quantitye in sight seeme to the eye very faire and pleasant but when a man cometh to plucke of them and to tast he shal finde them vnnaturall and pestilente and to smoder and smoke away and to resolue into ashes Such is the effect of your whole booke It beareth a countenance of truth of reason of learning But coming to the trial and examination of it I finde a pestilent ranke of most shamefull Vntruths an vnsauery and vaine kinde of reasoning and last of al the whole to resolue into grosse Ignorance For proufe hereof I wil shortly lay forth an abridgement of your whole demeanour And wherewith shal I better begin thē with the begīning and foundatiō of al sciēces and that is with grāmer it self Whereof I neuer heard or read in any man bearing the vocation that you pretēde either more grosse ignorance or which is more likely and much worse more shameful and malicious corruptiō You English Conuenit which is it is mete and conuenient into it ought which is the English of oportet not of conuenit You English Recensendam to be examined and confirmed where it signifieth ōly to be read or rehersed Item where your Author hath Priuilegia irrogare that is To geue priuileges you translate it quyte contrarye To take avvaye Priuileges Againe in the same Author pro quauis causa which is for euery cause you trāslate it for any cause as if it were pro qualibet or quacūque causa Al which foule shiftes of howe much importaunce they were I referre
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
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
withoute measure of bloudshedde by taking vppe of the Kings rentes in Gasconie and the Prouince by possessing by violence his principal townes Rhone Orleans Lions and suche other by murdering most traiterouslie his General Captaine the noble Duke of Guise haue shewed their godly obedience to their Soueraigne Princes For the better and more large deciphering of all these tragicall feates wrought by the Caluinistes in the Realme of Fraunce I referre you Maister Horne to an Oration made of this matter expresselye and pronounced here in Louaine and translated eloquently and printed in our Englishe tongue What loyall subiectes the Caluinistes in Scotland haue shewed them selues towarde their Queene and Soueraigne Knokes and his band the flight of the Nobles aÌ„d the murdering also of her most dere Secretary eueÌ„ within her graces hearing with other bloudy practises yet hot and fresh beareth open witnesse before al the worlde It is euident that beside and against the Princes authority your Religion M. Horne hath taken place there To come to the outragious enormities of the low Countries here what tongue can expresse what penne can deciphre sufficiently the extremity thereof These men liuing vnder a most Catholique moste clement and moste mighty Prince the loyaltie of their profession is suche they neither reuerence his Religion nor consider his clemencie nor feare his power but contrary to his open edictes and proclamations abusing his rare clemencie in remitting vnto them the rigour of the Inquisition proceede daylie to ouerturne the Relligion by him defended to prouoke his iuste indignation and to contemne his Princely power For a graunte beinge made of the mollification thereof for a season vntill the Kings pleasure were farder knowen at the humble suite of certaine GentlemeÌ„ put vp to the Ladie Regent the .5 of April in the yere .1566 which graunt also was expressely made vpoÌ„ conditioÌ„ that nothing should be innouated in matters of Religion in the meane while these men yet hauing an inche grauÌ„ted them tooke an elle and the rodde being cast aside fel streight to more vnthriftinesse then before For sone after flocked downe into these lowe Countries a number of rennegate preachers some out of Geneua and Fraunce some out of Germanie some Sacramentaries some LutheraÌ„s and some Anabaptists Who lacking not their vpholders and staies fel to open preaching first in Flaunders and then next in Antwerp the .24 of Iune of the said yeare .1566 After at Tournay and Valencenes in Holland and Brabant in al Townes wel nere except onely this noble Vniuersitie of Louaine which God only be praised therefore hath continued in al these garboiles troubles and disorders not only free from all spoiles of their Churches and Chappelles yea and of all Monasteries round about as few townes beside haue done namely Bruxels Bruges Lyle Mounts in Henaut Arras Douay and no towne els of importance as farre as I can remember but also hath remained free from all schismatical sermons in or about the towne Whiche of no great towne in all Brabant and Flanders beside can be said God onely be praised therefore for whose only glory I write it For as this towne and vniuersitie was aboue al other townes in al this Land moste spyted and threatened of these rebellious Protestantes by reason of the Doctours and Inquisitours here whose rigour they pretended as a cause of their malice so was it by Gods singular mercy from their speciall malice most singularly preserued To him onely be the glorie and honour thereof Els mans policie was no lesse and the power of resistance was greater in other townes then in this But God I trust hath shewed his singular mercie vppon this place to stoppe the gaping Rauens mouthes the hereticall broode as well of this lande as otherwhere which thirsted after the bloud of the learned Doctours and Catholique Students of this place To returne to our matter the sermons beginning at Antwerpe without the towne walles at the first fewe at the second and thirde preachings and so foorth greate numbers assembled The more halfe alwayes as gasers on and harkeners for newes then zealous Gospellers as they call them selues The number then bothe of the audience and preachers increasing a proclamation came from the court and was published in Antwerp the .vj. of Iulie that none of towne should repaire to suche forraine preachings vppon a paine This was so well obeyed that to the Kinges owne Proclamation printed and fastened vpon the South doore of S. Maries Church in Antwerpe it was in the very paper of the Proclamation vnderwriten by a brother of your Gospell M. Horne Syrs To morow ye shall haue a Sermon at suche a place and time As who woulde saye a figge for this Edicte and as the traiterouse brethern in Antwerp haue not sticked openlie to saye Schijâ—e op die Conning We will haue the woorde what so euer oure Kinge saie or commaunde to the contrarye How thinke you M. Horne Doe these men acknowledge their Prince Supreame Gouernour in all Spirituall causes But lette vs goe on To let passe the continuance of their preachings without the walles whiche dured aboute six or seuen wekes the Prince of Orenge gouernor of the towne labouring in the meane season a greate while but in vaine to cause them to surcease from their assemblies vntill the Kinges pleasure with the accorde of the Generall States were knowen they not admitting any suche delaie or expectation as them selues in a frenche Pamphlet by them published in printe without the name of the Author or place of the printing doe confesse foreseeing as thei said that no good would come thereof and therefore obeying the Magistrat as much as them listed found the meanes to bring their assemblies into the town it self so farre without the Kings or the Regents authoritye as if they had had no King at al out of the land nor Regent in the land But the meanes which they found to bring this feate to passe was singular and notable Wheras the .19 of August the Prince of Orenge departed froÌ„ Antwerp to Bruxels to the court that being then in the Octaues of the AssuÌ„ptioÌ„ of our Lady a special solemnitie in the chief Church of Antwerp town the brethren both for the Gouernors absence emboldened and in despite of that soleÌ„nity more enkendeled the .xx. of August beiÌ„g Tuesday toward eueniÌ„g at the Antemne time betwene v. and .vj. of the clock began first by certain boyes to play their PageaÌ„t mocking and striking by way of derision the Image of our Lady theÌ„ especially visited and honored for the honorable memorial of her glorious AssuÌ„ptioÌ„ At this light behauiour of the boies som stirre being made as wel by the Catholiks then in the Church as by the factioÌ„ of the Caluinists there also theÌ„ asseÌ„bled the Catholikes fearing a greater incoÌ„uenience began to depart the Churche and the brethren at the rumour therof increased very much HerevpoÌ„ incontineÌ„tly the Margraue of the towne the chief
vvil seeme somtime in general speach to attribute vnto her the onely Supremacy vnder God ouer her dominions and subiectes vvhich you meane not for vvithin a vvhile after in plaine vvordes you deny the same And your holy Father vvil geue you his curse for that being his svvorne Aduocate at the first entry into the plea you geue from him the vvhole title of his vniust claime to vvit the supreme gouernaunce ouer the Quenes highnes dominions and people You must novv therefore make some shifte and cal to remembraunce one sleight or other by some distinctioÌ„ vvhereby to auoide your holy Fathers curse that you may continue vnder his blessing You vvill expounde your meaning by restreyning the supreme gouernment of the Queenes maiesty onely in causes Temporal and not in causes or things Ecclesiasticall But thâ—s distinction commeth to late and vvil doe you no ease for that in both these kindes of causes you haue already graunted vnto her the only supreme gouernmeÌ„t and that as you verily think persuaded in conscience vvheruppon you offer to receiue a corporal Othe vpon the Euangelistes And this your graunt passed froÌ„ you by these vvords Ouer al maner persones borne vvithin her dominions of vvhat estate either Ecclesiastical or Temporal so euer they be In this that you graunt vnto her highnes thouly supreme rule ouer the Lay and Ecclesiastical personnes you haue also concluded therevvith in all causes both Ecclesiastical and Temporal vvhich is plainly and firmely proued by this argument follovving A supreme gouernour or ruler is one vvho hath to ouersee guyde care prouide order and directe the things vnder his gouernment and rule to that ende and in .20 those actions vvhich are appointed and doe properly belonge to the subiect or thing gouerned So that in euery gouernment and rule there are thre things necessarely coÌ„curraÌ„t the Gouernor the Subiect or mattier gouerned and the obiect or mattier vvherabout and vvherein the gouernement is occupied and doth consiste But the Quenes highnes by your ovvne confession is the only supreme gouernour ouer al manner persones Ecclesiastical borne vvithin her dominions Ergo Her highnes thonely supreme gouernour ouer such persones hath to ouersee guyde care prouide order and directe them to that ende and in those actioÌ„s vvhich are appointed and doe 21. properly belonge to Ecclesiastical persones And so by good consequent you haue renounced al foreine gouernment For this exclusiue Onely doth shut out all other from supreme gouernment ouer Ecclesiastical personnes and also yee doe .22 affirme the Quenes maiesty to be supreme gouernour in those actions vvhich are appointed and that doe properly belong to Ecclesiastical persones vvhich are no other but things or causes Ecclesiastical The 4. Chapter how princes be supreme gouernours ouer al ecclesiastical persons their subiects and yet not in al Ecclesiastical matters HEre is first a worshipfull reason and cause to marueyle at M. Fekenham that he shoulde by writing presently offer him selfe to receiue an othe because he neuer made mention of anie suche Othe before neither any suche was at anye tyme of him required Surelye this is as greate a cause to wonder at as to see a gose goe barefote But nowe will hee playe the worthye Logician and M. Fekenham wil he nil he shal be driuen by fyne force of a Logical definition to graunte the Quene to be supreme head in al causes ecclesiasticall for that he graunteth her to be supreame heade of al persons bothe ecclesiastical and temporal Because saieth he the supreame gouernour or ruler is he that ordereth and directeth al actions belonging and appointed to the subiects aÌ„d therby inferreth that the Quenes Maiesty is supreame and onely gouernour euen in those actions that belonge to ecclesiastical persons which are causes ecclesiasticall But as good skil as this man hath in Logike which is correspondent to his diuinity he hath browght vs foorth a faulty and a viciouse definition For a Supreame gouernour is he that hath the chief gouermente of the thiÌ„g gouerned not in those Actions that may any way properly belong to the Subiect or thing gouerned as M. Horn saith but in those Actions that belonge to the ende whereunto the gouernour tendeth Which may wel be althowgh he haue not the chief gouerment in al the actions of the thing gouerned but in suche actions as properly appertayne to him as a subiecte to that gouernour For in one man many rulers may and doe dayly concurre whiche in some sense may euery one be called his Supreame gouernours As yf he be a seruant the maister and if he be a son in that respect the Father and yf his father and maister dwel in a city the Maior also is his Fathers and maisters and so his cheif gouernour to for things concerning the ciuil gouernment of the city And of al these the prince chief and supreame gouernour as they be subiects Otherwise the prince doth not intermedle with the fathers office in duetifulnes dewe vnto him by his son nor with the maister for that gouerment he hath vppon his seruante no more then with the schole-mayster for the gouerment of his schollers and their actioÌ„s or the maister of the ship for the actions and doings of the mariners otherwise then any of these offende the positiue Lawes of the realme and so hath the prince to do with him as his subiecte or when he shal haue nede to vse them for the commen welth wherein as subiects and members of the said coÌ„men welth they must to hiÌ„ obey Much like it is with the Spiritual meÌ„ which be also meÌ„bers of the sayde coÌ„men welth aÌ„d therfore in that respect subiect to the priÌ„ce aÌ„d his lawes and so is it true that the priÌ„ce is supream gouernour of al persons aswel spiritual as teÌ„poral but that therfore he should also be Supreame gouernour in al their actions wil no more follow theÌ„ of the actions of them before rehersed Yea much lesse For the better vnderstanding whereof it is to be knoweÌ„ that before the comming of Christ Kinges wer there many but Christian Kinges none Many coÌ„men welthes wer there but no ChristeÌ„ coÌ„meÌ„ welth nor yet godly coÌ„moÌ„ welth properly to speke sauiÌ„g amoÌ„g the Iewes but ciuil and politik The end and final respect of the which ciuil commeÌ„welth was and is vnder the regimeÌ„t of some one or moe persons to whom the multitude coÌ„mitteh theÌ„self to be ordered and ruled by to preserue theÌ„selues from al inward and outwarde iniuries oppressions and enimies and further to prouide not only for their saftie aÌ„d quietnes but for their welth and abundance and prosperouse maintenance also To this ende tendeth and reacheth and no further the ciuile gouernment and to the preseruation tuition and furtherance of this end chiefly serueth the Prince as the principal and most honorable person of the whole state which thing is common as wel to the heathenish as to the Christian gouernment But ouer
and his owne soule also by ministring the occasion therof And the points of this Othe whereunto I can not presently swere without most plaine and manifest periurie are these foure following M. Horne As in that whiche goeth before you couertlie vttered manie vntruthes althoughe sometime yee stoumble on the trueth againste youre will so in the rest you fal to plaine and manifest vntruths least men shuld not perceiue what you are You were neuer required by me to svvere and therfore this is an impudent kind of dealing to saie vvherunto I am presently required to swere c. I had none authoritie nor coÌ„mission to require the Othe of you neither might I tender it vnto you without peril to mie selfe you being coÌ„mitted vnto me by the most honorable CouÌ„cel without whose order I could attempt no suche mattier You haue alreadie shevved in plaine matter although not in plainnesse of speache and that as you thinke and are persvvaded in coÌ„science that her highnes is the supreme gouernour so well in causes Ecclesiastical as temporal For hauing supremacie ouer the Ecclesiastical person the same being not othervvise person Ecclesiastical but in respect of Ecclesiastical functions things and causes annexed and proprelie beloÌ„ging to Ecclesiastical persons shee hath the Supremacie ouer the person in Ecclesiastical functions things and causes these being the only matter or obiect wherabout or wherein the rule ouer an Ecclesiasticall persone is occupied and dothe consiste This seemeth to be your glorie amongst your friendes that you make mee an offer to receiue this parte of the Othe when I shall be able to declare by what meanes you maie svvere without committing plain and manifeste periurie Mine abilitie herein shal appeare in mine ansvvere to your foure points God make you as readie to perform for duties sake as ye wil seme readie to offer wherbie to purchase to your selfe a glorious estimation But wherfore did you not make this offer vnto me either by woord or writing al the time of your aboad with mee You plaâ—e novve after your returne into .25 your holde as you did after the Parliament before you came oute of the Tovver to me VVhen you savve the end of the Parliament and vnderstood right well that the Othe was not like to be tendred vnto you than sent you copies of the booke deuised for the aunsvvere touching the Othe abroad to your friendes to declare your constancie and readines to refuse the Othe wherebie thei might be the rather enduced to continue their good opinion conceiued of you and also paie your charges weekelie in the Tovver sent vnto you .26 euerie Saturdaie by your seruaunt who wrote and deliuered the copies abroade as you tolde me your selfe Nowe you are returned againe into the Tower and perceiuing that your friends as you gaue theÌ„ iust cause haue some .27 mistrust of your reuolte and wauering inconstancie whereby your estimation and fame with their seruice to your God the bellie is decaied you haue deuised to set abroade the selfe same booke againe that you did before and to the selfe same ende altering or chaunging nothing at all sauing that you haue geuen it a nevve name and Title and seeme as in this place as though yee spake to mee by these woordes when your L. c. VVhen as in very deed there was neuer any suche woorde spoken or writen to mee and in the booke you deliuered to mee your speache is directed to the Commissioners and not to me in these words VVhen ye the Quenes highnes coÌ„missioners shal be able c. The fifth Chapter of other priuate doings betwene M. Fekenham and M. Horne YEt ones againe M. Horne taketh in hande M. FekenhaÌ„s grauÌ„t which may wel be grauÌ„ted aÌ„d by his great cuÌ„ning and skilfulnes wil thereof inferre as before that that may not be graunted But nowe he spitteth in his hande and taketh faster holde as he thinketh and seing the lightnes of his former reason would now geue greater weight to it with a newe fetch but yet as light and as weake as the other and employing manifest contradiction as before and to be answered as before For albeit a man is not called an Ecclesiasticall person but in respecte of some Churche cause and function which we freely graunt to M. Horne yet is he neuer a whit the nearer of his purpose vnlesse he caÌ„ proue that there were also no other respecte why he shoulde be vnder the Prince but for causes Ecclesiastical For as we haue said he is a subiect also as other laie men are and a member beside of the ciuil common welth in consideration whereof the Prince hath to doe with him and not properlie as he is a Spirituall man though bothe respectes be coÌ„currant in one person and he be named of the worthyer As if M. Robert Horne were a laie man and a Painter the Queene properlye hathe not to dooe with him as a Painter vnlesse it were for some lawe or order concerninge Painters but as Robert Horne her highnes subiecte and borne vnder her obeisance So should the Queene haue also to doe with you yea in case yee were the true Bishop of Winchester but not proprely as Bishop or for your Bishoply function for the whiche ye are immediatlye vnder your Archebishop and the Pope but considering you as a subiect otherwise or as Bishop either touching your temporalties and no farder For the which the true Bishops also doe to their Prince their Homage But what should I further reason with this man which as I haue saied hathe remoued the Prince from all superioritie concerninge the mere Bishoply or Priestly function and so with a notable contradiction hath full worshipfully coÌ„cluded against him selfe eased M. Fekenham also for taking any othe that the Quene is supreame head in al causes temporal and spiritual Here remayneth now for the residew nothing greatlye to be answered but only to shew how M. Horn doth accumulate a huge heap of vntruths as in notiÌ„g in M. FekeÌ„haÌ„ an impudent kind of dealing for writing whereunto I am presently required to sweare which may be truely verefied seing as M. Horne him self confesseth yt was so writeÌ„ in that copy that should haue bene deliuered to the commissioners at such tyme as they should haue presently tendred M. Fekenham the othe and in the same forme and fasshion delyuered to M. Horne and nothing altred in the later copy but that this worde commissioners is turned into the Lorde bisshop of Winchester neither doth M. Fekenham saye whereunto I am required presently to sweare of your L. as he saieth afterward when your L. shal be able c. And therefore there is no maner of impudency or vntruthe in the matter at all how so euer yt be this matter is nothing apperteyning to the state of the principal questioÌ„ and of smal importaunce nothing deseruing to be noted as an impudeÌ„t dealiÌ„g but rather this kind of speach agreeth with M. Horns dealing
Secretarie to the Quenes highnes at Westminster in the canon rewe The third daie was at the white Friers in the house of Syr Iohn Cheke Knight In al the which conferences and disputations with manie learned men he was the truth to confesse muche made of and most gently vsed And this disputation so begunne at London did finishe in Worcester shiere where he was borne and had also a Benefice by the meane whereof and by the special appointmēt of Syr Phillipp Hobbie he came before M. Hooper then taken as Bishoppe of Worcester where he charginge M. Fekenham in the Kinges highnes name to answere him he kept foure seueral and solempne disputations with him beginning in his visitatiō at Parshor and so finished the same in the Cathedral Church at Worcester Where amongs many other he founde M. Iewell who was one of his apponents The said M. Hoper was so answered by M. Fekenham that there was good cause why he should be satisfied and M. Fekēham dismissed from his trouble As he had cause also to be satisfied by the answeres of M. Henrie Iolife Deane of Bristow and M. Robert Iohnson as may appeare by their answeres now extant in print But the finall end of all the foresaid disputations with M. Fekenhā was that by the foresaid Syr Phillipp Hobbey he was sent backe againe to the Tower and there remained prisoner vntill the firste yeare of Queene Marie And here nowe may you perceiue and see M. Horne how ye are ouertaken and with how many good witnesses in your vntruthe concerning M. Fekenhams dimissing out of the Tower A rablement of your vntruthes here I wil not nor time will serue to discusse as that Monasteries were surrendered with the Monks goodwil whiche for the moste parte might sing volens nolo that their vowes were foolishe and that they had many horrible errors Marie one thing you say that M. Fekenham I thinke will not denie that he set foorth this Supremacy in his open sermons in King Henries daies which was not vpon knowledge as you without all good knowledge doe gather for knoweledge can not matche with vntruth but vpon very ignorance and lacke of true knowledge and due consideratiō of the matter being not so wel knowē to the best learned of the Realme then as it is now to euery mā being but of mean learning For this good lo at the least heresy worketh in the church that it maketh the truth to be more certainly knowen ād more firmly and stedfastly afterward kept So as S. Austine saith the matter of the B. Trinitie was neuer wel discussed vntil Arriās barked against it The Sacramēt of penāce was neuer throughly hādled vntil the Nouatiās began to withstand it Neither the cause of Baptism was wel discussed vntill the rebaptising Donatists arose and troubled the Church And euē so this matter of the Popes Supremacy ād of the Princes was at the first euē to very learned mē a strāge matter but is now to meanly learned a well knowen and beaten matter Syr Thomas More whose incōparable vertue ād learning al the Christian world hath in high estimatiō and whose witte Erasmus iudged to haue ben such as England nor had neither shal haue the like ād who for this quarrel which we now haue in hād suffred death for the preseruatiō of the vnitie of Christes Church which was neuer nor shal be preserued but vnder this one head as good a man ād as great a clerk and as blessed a Martyr as he was albeit he euer wel thought of this Primacy and that it was at the least wise instituted by the corps of Christēdome for great vrgēt causes for auoiding of schismes yet that this primacy was immediatly institute of God which thing al Catholiks now specially such as haue trauailed in these late cōtrouerses do beleue he did not mani yeres beleue vntil as he writeth himself he read in the mater those things that the Kīgs highnes had writē in his most famous booke against the heresies of Martin Luther amōg other things he writeth thus Surely after that I had read his graces boke therin and so many other things as I haue sene in that point by the continuance of this seuē yeres sins ād more I haue foūd in effect the substāce of al the holy Doctors froe S. Ignatius Disciple of S. Iohn vnto our own daies both Latins ād Grekes so cōsonāt and agreīg in that point and the thing by such general Gouncels so confirmed also that in good faith I neuer neither read nor heard anye thinge of suche effecte on the other side that euer coulde lead mee to thinke that my conscience were well discharged but rather in right great peril if I should follow the other side and denie the primacie to be prouided by God It is the lesse meruail therfore if at the first for lacke of mature and depe consideration many good wel learned men otherwise being not resolued whether this Primacie were immediatly instituted by God and so thīking the lesse dāger to relēt to the Kings title especially so terrible a law enacted against the deniers of the same wer ād amōg them also Maister Fekenham caried away with the violence of this cōmon storm and tempest And at the first many of the cōuocation grāted to agnise the Kings supremacy but quatenus de iure diuino that is as far as thei might by Gods law Which is now knowen clearly to stand against it And although the Popes Primacie were not groūded directly vpon Gods worde but ordeined of the Churche yet coulde it not be abrogated by the priuate consente of any one or fewe Realmes no more then the Citie of Londō can iustlye abrogate an act of Parliament But whereas ye insult vpon M. Fekenham for that he was ones entangled and wrapped in this common error and would thereof enforce vpon him a knowledge of the said error and woulde haue him perseuere in the same and ones againe to fall quite ouer the eares into the dirtie dong of filthie schisme and heresie ye worke with him both vnskilfully and vngodlye And if good counsaile might finde any place in your harde stony hart I would pray to God to mollifie it and that ye would with M. Fekenham hartilie repēt and for this your great offence schisme and heresie as I doubt not he doth and hath done followe S. Peter who after he had denyed Christ Exiuit fleuit amarè Went out and wepte ful bitterlie For surely whereas ye imagine that ye haue in your cōference proued the matter to M. Fekenhā so that he had nothing to saye to the contrarye it is nothing but a lowde lewde lye vppon him and that easelye appeareth seeinge that after all this your long trauaile wherein yee haue to the moste vttered all your skill ye are so farre from full answering his scruples and staies that they seeme plainlye to be vnaunswerable and you your selfe quite ouerborne and ouerthrowen
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
to the vnitie of the Churche and to represse their heresies vvith their authoritie and godlie lavves made for that purpose to vvhome it belonged of duetie and vvhose especial seruice to Christ is to see care and prouide that their subiectes be gouerned defended and mainteined in the true and sincere religion of Christ vvithout al errours superstitions and heresies as S. Augustine proueth at large in his Epistle against Vincentius a Rogatist in his Epistle to Bonifacius and in his booke against Petilian and Gaudentius letters Against this Catholique Doctrine your auncestours the Donatistes arise vp and defend them selues vvith this colour or pretence that they be of the Catholique faith and that their church is the Catholique church VVhich shift for their defence against Gods truth the Popish sectaries doe vse in this our time being .51 no more of the one or of the other then vvere the Donatists and such like of vvhom they learned to couer their horrible heresies vnder the same faire cloke that the secular Princes haue not to meddle in matters of religion or causes Ecclesiastiall That God committed not the teaching of his people to Kings but to Prophetes Christ sent not souldiours but fishers to bring in and further his religion that there is no example of such order found in the Gospell or nevv Testament vvherby it may appeare that to secular Princes it belongeth to haue care in matters of religion And that as it semeth by that S Augustine by preuention obiecteth against them they subtilly refused all proufes or examples auouched out of the Olde testamente as ye craftely doe also in binding me onelie to the Nevv testament vvhich S. Augustine calleth an odious and vvicked guile of the Donatists Let your friends novv vvhome ye vvill seeme to please so much vvhen you beguile them most of all vveigh vvith aduisement vvhat vvas the erronious opinion touching the authoritie of Princes in causes Ecclesiastical of the Donatists as it is here rightly gathered foorth of S. Augustine and let them consider vvisely these foule shiftes they make for their defence And then compare your opinion and guilefull defences thereof to theirs and they must needs clappe you on the backe and saye to you Patrisas if there be any vpright right iudgement in them deming you so like your graundsier Donatus as though he had spitte you out of his ovvne mouth The .16 Chapter declaring in howe many pointes Protestants are Donatists and by the way of M. Foxes Martyrs Stapleton HITHERTO good Reader M. Horne although vntruely yet hath he somwhat orderlike proceeded But in that which followeth vntill we come to the .20 leafe beside moste impudent and shamelesse lyes wherwith he would deface M. Fekenham he prosequuteth his matter so confusely and vnorderly leaping in and out I can not tel howe nor whither that I verely thinke that his wits were not his owne being perchance encombred with some his domestical affaires at home that he could not gather them together or that he the lesse passed what an hodge potche he made of his doings thinking which is like that his fellowes Protestantes woulde take all things in good gree knowing that poore M. Fekenham was shut vp close inough from al answering And thinking that no Catholique els woulde take vppon him to answere to his lewde booke I had thought M. Horne that from the olde Testament ye woulde haue gone to the newe Testament and woulde haue laboured to haue established your matters therby Belike the world goeth very hard with you in that behalfe that ye doe not so sauing that here and there ye iumble in a testimonie or two I can not tell how but howe vnhandsomly and from the purpose yea against your owne selfe that I wot well and ye shall anon heare of it also In the meane while it is worth the labour well to consider the excellent pregnant witte and greate skill of this man who hath in the former Treatise of M. Fekenham espied out which surely the wisest and best learned of all the worlde I trowe beside M. Horne would neuer haue espied such a special grace the man hath geuen him of his maister the Deuill of mere malice ioyned with like follie that M. Fekenham is an Heretike and a Donatist But yet M. Fekenham is somewhat beholding to him that he saith M. Fekenham hath bewrayed his secrete heresies Wherein he saith for the one part most truely For if there be any heresie at all in this matter surmised vppon him as certainly there is none it is so secrete and priuie that Argus himselfe with al his eyes shall neuer espye it no nor M. Horne him selfe let him prie neuer so narrowly whereas on the other side M. Horn and his fellowes and his Maisters Luthers and Caluins heresies are no secrete nor simple heresies but so manifolde and so open that they haue no waye or shift to saue their good name and honestie blotted and blemished for euer without repentance for the obstinate maintenance of the same Where of many were many hūdred yeares since condemned partly by the holy Fathers partly by General Councels You say M. Fekenham hath secrete heresies and that Donatus is his great grandsi◠and the Donatists the Catholikes auncetours but how truly you shal vnderstād anon In the meane while good Syr may it please you fauourably to heare you and your maisters honorable pedegre and of their worthy feares and prowes You haue heard of them before perhaps and that by mee But suche things as may edifie the Catholike ād can neuer be answered by the Heretike Decies repetita placebunt Howe say you then to the great heretik Aerius the Arrian that said there was no difference betwene priest and Bisshop betwene him that fasted and that did not faste and that the sacrifice for the deade was fruitlesse How say you to Iouinian that denied virginity to haue any excellencye aboue matrimony or any special rewarde at Gods handes To the Arrians that denied the miracles done at the saintes tōbes to be true miracles and that the martyrs cā not caste out the diuels and relieue thē that be possessed To the Bogomyles that said the deuils sate at the saints tōbes and did wonders there to illude and deceiue the people to cause the people to worship them To Berengarius condemned in diuers councels first for denying of the real presence in the sacrament of the aulter and then for denying the transubstantiatiō To the Paulicians that saied these wordes of Christe Take eate this is my body are not to be vnderstanded of his bodye or the breade and wine vsed at the celebration of our Lordes maundy but of the holy scriptures which the Priests should take at Christes hand and deliuer and distribute to the people To Claudius and Vigilantius that denied the inuocation of Saintes and inueyed against the blessed reliques and the vse of Lights and other ceremonies in the Church To the Massalians and other heretiks
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
though the thing it selfe be moste true Howe be it this admonition serueth Maister Horne and his brethren for manye and necessarye purposes to rule and maister their Princes by at their pleasure that as often as their doings like them not they may freely disobey and say it is not â–ª Gods word wherof the interpretation they referre to them selues And so farre it serueth some of them and the moste zealouse of them that nowe their Prince though Supreme gouernour and iudge in al causes Ecclesiastical may not by Gods worde appointe them as much as a Surplesse or Cope to be worne in the Churche or Priestlike and decent apparell to be worne of theÌ„ otherwise Yea some of them of whom we haue already spoken haue found a way and that by Gods woorde to depose the Quenes Maiesty from al manner of iurisdiction as well temporal as spiritual and that by Gods holy worde Whereof these men make a very Welshemans hose to say the truth and amonge other M. Horne him selfe for all his solemne admonition For we plainly say that this kind of supremacie is directly against Gods holy worde M. Horne The .22 Diuision pag. 15. b. And this to be Christes order and meaning that the Kings of the Nations should be the supreme gouernours ouer their people not only us temporal but also in Spirituall or Ecclesiasticall causes .57 the blessed Apostles Peter and Paule doe plainly declare The supremacie of Princes they set foorth vvhen they commaund euery soule that is euery man vvhether he be as Chrysostome saith an Apostle Euangelist Prophete Prieste Monke or of vvhat so euer calling he be to be subiect and obey the higher povvers as Kings and their Lieutenants or gouernours vnder them And they declare that this supreme gouernement is occupied and exercised in or aboute the praysing furthering and aduauncing of vertue or vertuous actions and coÌ„trary vvise in correcting staiyng aÌ„d repressing al maner of vice or vicious actioÌ„s vvhich are the propre obiect or matter herof Thus doth Basilius take the meaning of the Apostles saiyng This semeth to me to be the office of a Prince to aide vertue and to impugne vice Neither S. Paule neither the best learned among the aunciente Fathers did restreine this povver of Princes onely to vertues and vices bidden or forbidden in the second table of Gods commaundementes vvherein are conteined the duties one man ovveth to an other But also did plainely declare them selues to meane that the authority of Princes ought to stretche it selfe to the maintenaunce praise and furtheraunce of the vertues of the firste table and the suppression of the contrary vvherein onely consisteth the true Religion and spirituall Seruice that is due from man to God S Paule in his Epistle to Timothe teacheth the Ephesians that Kings and Rulers are constituted of God for these two purposes that their people may liue a peaceable life thourough their gouernmente and ministerie both in godlines vvhich is as S. .58 Augustine interpreth it the true and chiefe or propre vvorshippe of God and also in honestie or semelinesse in vvhich tvvo vvoordes Godlines and Honestie he conteined vvhat so euer is coÌ„maunded either in the first or second Table S. Augustine also shevveth this to be his minde vvhen describing the true vertues vvhich shall cause princes to be blessed novve in Hope and aftervvard in deed addeth this as one especiall condicion required by reason of their chardge and callinge If that saith he they make their power which they haue a seruaunt vnto Gods Maiestie to enlarge most wide his worshippe Seruice or Religion To this purpose also serue all those testimonies vvhiche I haue cited before out of S. Aug. against the Donatists vvho in his booke De. 12. abusiâ—e num gradibus teacheth that a Prince or Ruler must labour to be had in avve of his subiectes for the seueritie against the traunsgressours of Goddes Lavve Not meaning only the transgressours of the seconde table in temporall matters But also against the offendours of the first table in .59 Spirituall or Ecclesiasticall causes or matters VVhich his meaning he declareth plainely in another place vvhere he auoucheth the saiyng of S. Paule The Prince beareth not the sworde in vaine to proue therevvith against Petilian the Donatist that the povver or authority of Princes vvhich the Apostle speaketh of in that sentence is geuen vnto them to make sharpe Lavves to further true Religion and to suppresse Heresies and Schismes and therefore in the same place he calleth the Catholique Churche that hathe such Princes to gouerne to this effect A Church made strong whole or fastened together with Catholique princes meaning that the Church is vveake rent and parted in sonder vvhere Catholique Gouernours are not to maintaine the vnitie thereof in Churche matters by their authoritie and povver Gaudentius the Donatist found him selfe agreeued that Emperors shuld entremeddle and vse their povver in matters of religion affirming that this vvas to restreine men of that freedome that God had set men on That this vvas a great iniurie to God if he meaning his religion should be defended by men And that this vvas nothing els but to esteeme God to be one that is not able to reuenge the iniuries done against him selfe S. Augustine doth ansvvere and refute his obiections vvith the authoritie of S. Pauls saiyng to the Romaines Let euery soule be subiect to the higher powers c. For he is Gods minister to take vengeance on him that doth euill interpreting the minde of the Apostle to be that the authoritie and povver of Princes hath to deale in Ecclesiastical causes so 60 vvel as in Temporal And therfore saith to Gaudentius and to you al Blotte out these saiyngs of S. Paule 13. Rom. if you can or if you can not then set naught by them as ye doe Reteine a most wicked meaning of al these saiyngs of the Apostle leaste you loose your freedome in iudging or els truely for that as men ye are ashamed to doe before men crie out if you dare Let murtherers be punished let adulterers be punished lette all other faults be they neuer so heinous or ful of mischief be punished by the Magistrate we wil that only wicked faultes against religioÌ„ be exeÌ„pt from punishmeÌ„t by the lawes of kings or rulers c. Herken to the Apostles and thou shalt haue a great aduantage that the kingly power cannot hurt thee doe wel and so shalt thou haue praise of the same power c. That thing that ye doe is not only not good but it is a great euill to witte to cut in sunder the vnity and peace of Christ to rebelle against the promises of the Gospel and to beare the Christian armes or badges as in a ciuil warre against the true and highe King of the Christians The .18 chapter declaring how Princes haue to gouerne in cases of the first Tables answering to certain places out of the Canonicall Epistles of the
Apostles Stapleton HERE is nothinge M. Horne that importeth youre surmised Supremacye The effecte of your processe is Princes haue authoritie to mainteine praise and further the vertues of the first table and to suppresse the contrary wherein onely coÌ„sisteth the true ReligioÌ„ and spiritual Seruice that is due froÌ„ maÌ„ to God And that he hath authority herein not only in the vertues or vices bidden or forbiddeÌ„ in the second table of Gods coÌ„maundements wherin are conteined the dueties one man oweth to an other This is grauÌ„ted M. Horn both of the Catholiks and of the soberer sort of Protestants for Carolostadius Pelargus Struthius with the whole rable of th' Anabaptists deny it that Princes haue authority both to further the obseruation and to punish the breach of Gods coÌ„maundements as wel in the first table as in the second that is as well in such actions as concerne our dutie to God him self as in the dutie of one man to an other But al this is as not onely the Catholike writers but MelaÌ„chthon him self and Caluin do expouÌ„d quod ad externam disciplinam attinet as much as apperteineth to external discipline and the Magistrate is the keper and defender of both tables saith Melanchthon but againe he addeth quod ad externos mores attinet as muche as belongeth to external maners behauiour and demeanour For in the first table are coÌ„teined many offences and breaches of the which the Prince can not iudge and much lesse are by him punishable As are all suche crimes whiche proprely belong to the Court of Conscience To wit misbelief in God mistrust in his mercy contempt of his commaundements presumption of our selues incredulitie and such like which al are offences against the first table that is against the loue we owe to God CoÌ„trarywise true belief confidence in God the feare of God and such like are the vertues of the first table And of these Melanchthon truely saith Haec sunt vera opera primae tabulae These are the true workes of the first table The punishing correcting or iudging of these appertaine nothing to the authority of the Prince or to any his lawes but only are iudged corrected and punished by the spiritual sworde of excommunication of binding of sinnes and embarring the vse of the holy Sacraments by the order and authoritie of the Priest only and spiritual Magistrate Which thing is euident not only by the confession doctrine and continuall practise of the Catholique Churche but also by the very writinges of such as haue departed out of the Churche and will seeme most to extolle the authoritie of Princes yea of your selfe M. Horne as we shall see hereafter Againe whereas the chiefe vertue of the first table is to beleue in God to knowe him and to haue the true faithe of him and in him in externall regimente as to punishe open blasphemy to make lawes against heretiques to honour and mainteine the true seruice of God Princes especially Christians ought to further aide and mainteine the same But to iudge of it and to determine whiche is the true faith in God how and after what maner he ought to be serued what doctrine ought to be published in that behalfe the Prince hath no authoritie or power at all Therefore MelanchthoÌ„ who in his CoÌ„mon places wil haue Princes to looke vnto the true doctrine to correct the Churches when Bishops faile of their duetie yea and to consider the doctrine it selfe yet afterward he so writeth of this matter that either he recanteth as better aduised or els writeth plaine contrary to him selfe For thus he saieth of the Ciuile Magistrates Non condant dogmata in Ecclesia nec instituant cultus vt fecit Nabuchodonozor Et recens in scripto cui titulus est Interim potestas politica extra metas egressa est Sicut Imperatori ConstaÌ„tio dixit Episcopus LeoÌ„tius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NoÌ„ sunt coÌ„fundeÌ„dae functiones c. Let theÌ„ make no doctrines in the Church neither appoint any worshipping of God as did Nabuchodonosor And euen of late in that writing which is entituled the Interim the Ciuile power hath passed her bounds and limites As ones Bishop Leontius said to Constantius the Emperour Thou being set to gouerne in one matter takest vpon thee an other matter The functions of both magistrates are not to be confounded In these woordes you see M. Horne Melanchthon taketh away all authoritie from Princes in iudging or determining of doctrine and wil not haue the functions of both Magistrates Spiritual and temporal to be confounded Yea M. Nowel himselfe with a great stomach biddeth vs shew where they deny that godly and learned Priestes might according to Gods woorde iudge of the sincerity of doctrine As though when the Prince and his successours are made supreme gouernours without any limitation it fal not often out that the bisshop be he neuer so lerned or godly shall not ones be admitted to iudge of true doctrine except the doctrine please the Prince As though there had not ben a statute made declaring and enacting the Quenes Ma. yea and her highnes successours without exception or limitation of godly and vngodly and yet I trowe no bisshops to be the Supreme Gouernour in all thinges and causes as well spiritual as temporal As though you M. Horne had not writen that in bothe the tables the Prince hath authority to erect and correct to farther and restrayne to allow and punishe the vertues and vices thereto appertayning As though the gouernour in al causes is not also a iudge in all causes Or as though it were not commonly so taken and vnderstanded of a thousand in Englande which haue taken that Othe to their gâ—eat damnation but if they repeÌ„t You therefore M. Horne which talke so confusely and generally of the Princes Authority in both tables doe yet say nothing nor proue nothing this general and absolute Authority in al thinges and causes as lustely without exception the Othe expresseth And therefore you bring in dede nothiÌ„g to proue your principal purpose to the which al your proufes should be directed Againe where you alleage S. Augustin that the worde Godlynes meÌ„tioned in S. Paule to Timothe shoulde meane the true chief or proper worship of God as though Princes hauing charg therof should also haue authority to appoint such worship when yet S. Paule speaketh there of no such or of any authority at al in Princes but onely that by their peasible gouernmeÌ„t we might with the more quiet atteÌ„d to Gods seruice you doe herein vntruly report S. Augustine or at the leste missetake him For the woorde godlines which S. Augustine will haue so to meane is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods seruice or religioÌ„ as himself there expresseth but the word of the Apostle to Timothee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlynes So aptly and truly you alleage your doctors But wil you know M. Horn why
th'Apostles both S. Peter aÌ„d S. Paul so earnestly taught at that time obedieÌ„ce to PriÌ„ces This was the cause In the beginniÌ„g of the church som ChristiaÌ„s were of this opinioÌ„ that for that they were ChristeÌ„ meÌ„ they were exeÌ„pted from the lawes of the Infidel Princes and were not bound to pay theÌ„ any tribut or otherwise to obey theÌ„ To represse and reforme this wroÌ„g iudgmeÌ„t of theirs the Apostles Peter and Paule by you named diligeÌ„tly employed theÌ„ selues Whose sayings can not imply your pretensed gouernmeÌ„t onlesse yow wil say that Nero the wycked and heathennish Emperour was in his tyme the supreme head of al the church of Christ throughout the empire aswel in causes spiritual as teÌ„poral And yet in teÌ„poral and ciuil matters I graunt you we ought to be subiect not only to ChristiaÌ„s but eueÌ„ to infidels also being our princes without any exceptioÌ„ of Apostle euangeliste prophet priest or monk as ye alleage out of S. ChrysostoÌ„ As contrary wise the Christian prince him self is for ecclesiastical and spiritual causes subiect to his spiritual ruler Which Chrysostom hiÌ„self of al meÌ„ doth best declare Alij sunt termini c. The bounds of a kingdome and of priesthood saith ChrysostoÌ„ are not al one This kingdom passeth the other This king is not knoweÌ„ by visible things neither hath his estimatioÌ„ either for precious stones he glistereth withal or for his gay goldeÌ„ glistering apparel The other king hath the ordering of those worldly things the authority of priesthod cometh froÌ„ heaueÌ„ what so euer thou shalt bind vpoÌ„ earth shal be bound in heaueÌ„ To the king those things that are here in the worlde are coÌ„mitted but to me celestial things are coÌ„mitted wheÌ„ I say to me I vnderstaÌ„de to a priest And anon after he saith Regi corpora c. The bodies are coÌ„mitted to the King the sowles to the Priest the King pardoneth the faults of the body the priest pardoneth the faultes of the sowle The Kinge forcethe the priest exhorteth the one by necessity the other by giuing counsel the one hath visible armour the other spiritual He warreth against the barbarous I war against the Deuil This principality is the greater And therfore the King doth put his head vnder the priestes hands and euery where in the old scripture priestes did anoynt the Kings Among al other bokes of the said Chrysostom his book de Sacerdotio is freighted with a noÌ„ber of lyke and more notable senteÌ„ces for the priests superiority aboue the Prince Now theÌ„ M. Horn I frame you such an argumeÌ„t The Priest is the PriÌ„ces superiour in some causes ecclesiastical Ergo the PriÌ„ce is not the Priests superiour in al causes ecclesiastical The AntecedeÌ„t is clerly ê“ued out of the words of Chrysost. before alleged Thus. The Priest is superiour to the priÌ„ce in remissioÌ„ of syns by ChrysostoÌ„ but remissioÌ„ of sins is a cause ecclesiastical or spiritual Ergo the Priest is the PriÌ„ces superiour in some cause ecclesiastical or spiritual Which beiÌ„g most true what thiÌ„g caÌ„ you coÌ„clud of al ye haue or shal say to win your purpose or that ye here presently say that the Prince hath the care aswell of the first as of the seconde table of the commaundements and that S. Paule willethe vs to pray for the Princes that we may lyue a peaceable life in godlines aÌ„d honesty In the which place he speaketh of the heathennishe princes as appereth by that which foloweth to pray for them that they may be coÌ„uerted to the faith Or of al ye bring in out of S. Augustin either against the Donatists whereof we haue alredy said inough or that Princes must make their power a seruaÌ„te to Gods Maiesty to enlarge his worship seruice and religion Nowe as all this frameth full yllfauoredly to conclude your principle so I say that if S. Augustine were aliue he might truely and would say vnto you as he sayd vnto Gaudentius and as your self alleage against your selfe and your bretherne That thing that ye doe is not only not good but it is a great euil to witte to cutte in sonder the vnity and peace of Christ to rebell against the promises of the ghospell or to beare the ChristiaÌ„ armes or badges as in a ciuil warre against the true and the high King of the Christians he would say yf he were aliue vnto you that as the Donatistes did not deny Christ the head but Christ the body that is his Catholike Churche so doe you He would say that as the Donatistes secte was condemned by Constantin Honorius and other Emperours the high Kings of the Christians so are your heresies condemned not only by the Catholik Church but also by the worthy and moste renowned King Henry the fifte and other Kings as wel in England as else where also by the high Kings of the ChristiaÌ„s that is themperours as well of our tyme as many hundred yeares since And therefore ye are they that cutte in sonder the vnity aÌ„d peace of Christes Church and rebell against the promises of the Gospel M. Horne The 22. Diuision Pag. 17. a. Chrysostom shevveth this reason vvhy S. Paule doth attribute this title of a minister vvorthely vnto the Kings or ciuil Magistrates because that through fraying of the wicked men and commending the good he prepareth the mindes of many to be made more appliable to the doctrine of the word Eusebius alluding to the sentence of S. Paule vvhere he calleth the ciuill Magistrate Goddes minister and vnderstanding that Ministery of the ciuiâ— Magistrate to be about Religion and Ecclesiastical causes so .61 vvell as Temporal doth cal Constantine the Emperour The great light and most shril preacher or setter foorth of true godlines The one and only God saieth he hath appointed Constantine to be his minister and the teacher of Godlines to al countreis And this same CoÌ„stantin like a faithful and good minister did throughly set foorth this and he did confesse him self manifestly to be the seruaunt and minister of the high King He preached with his imperial decrees or proclamations his God euen to the boundes of the whole worlde Yea Constantine himselfe affirmeth as Eusebius reporteth That by his ministery he did put away and ouerthrowe al the euilles that pressed the worlde meaniÌ„g al superstition Idolatry and false Religion In so much saith this Godly Emperour that there withal I both called again mankiÌ„de taught by my ministery to the Religion of the most holy Law meaning the vvorde of God and also caused that the most blessed faith should encrease and growe vnder a better gouernour meaning than had beene before for saith he I would not be vnthankeful to neglect namely the best ministery which is the thankes I owe vnto God of duety This most Christian Emperour did rightly consider as he had bene truelye taught of the most Christian Bisshops of that tyme that as the Princes haue in charge the ministery and
kepeth a solemne festiuall daie of the holy Ghoste sodenly by the wicked Turks besieged and shortly after the city and the whole Greke empire came into the Turks hands and possession Wherein God seameth as before to the Iewes so afterwarde to the Grecians as yt were with pointing and notyfying yt with his finger to shewe and to notifie to all the worlde the cause of the finall destruction as well of the one as of the other people But what speke I of Grece we nede not ronne to so fare yeares or contries The case toucheth vs much nearer The realme of Boheame and of late yeares of France and Scotlande the noble contrey of Germany with some other that I neade not name be to to lyuely and pregnant examples of this your true but neadlesse and impertinente admonition For the whiche notwithstandinge seeinge ye deale so freelye and liberallye I thowght good also to returne you an other I suppose not neadlesse or impertinente for you and such other as doe prayse and commende so highly this Andronicus doinges And nowe might I here breake of from this and goe further forth sauing that I can not suffer you to bleare the readers eies as thowgh the Emperours Theodosius and Valentinianus sayings or doings shoulde serue any thinge for your pretensed primacy We saith Valentinian to the Emperour Theodosius owght to defende the faithe which we receiued of our auncetours withe all competente deuotion and in this our tyme preserue vnblemished the worthy reuerence dewe to the blessed Apostle Peter So that the most blessed bisshop of the cyty of Rome to whome antiquity hath geuen the principality of priesthod aboue all other may O most blessed father and honorable Emperour haue place and liberty to geue iudgement in such matters as concerneth faith and priests And for this cause the bisshop of Constātinople hath according to the solemne order of councells by his lybel appealed vnto hī And this is writē M. Horne to Theodosius him self by a commō letter of Valentinian and the Empresses Placidia and Eudoxia Which Placidia writeth also a particular letter to her said sonne Theodosius and altogether in the same sense Harken good M. Horne and geue good aduertisement I walke not and wander as ye doe here alleaging this Emperour in an obscure generality whereof can not be enforced any certayne particularity of the principal Question I goe to worke with you plainly trewlye and particularlye I shewe you by your own Emperour and by playn words the Popes supremacy and the practise withal of appeales frō Constantinople to Rome that it is the lesse to be marueled at yf Michael in the forsayde coūcel at Lions cōdescēded to the same And your Andronicus with his Grecians the lesse to be borne withal for breaking and reuoking the said Emperours good and lawful doings Neither is it to be thought that Theodosius thowght otherwise of this primacy But because ye hereafter wring and wrest him to serue your turne I will set him ouer to that as a more commodiouse place to debate his doings therein M. Horne The .26 Diuision Pag. 19. a. Hitherto I haue proued plainly by the holy Scriptures and by some suche Doctours as frō age to age haue vvitnessed th' order of ecclesiasticall gouernmēt in the Church of Christ yea by the confession testimony and example of some of the most godly Emperours thēselues that such .69 like gouernment in Church causes as the Queenes maiesty taketh vpō her doth of duty belōg vnto the ciuil Magistrates and Rulers and therfore they may yea they ought to claim and take vpon them the same Novv remayneth that I proue this same by the continual practise of the like gouernment in some one parte of Christendom and by the general counsayles vvherein as ye affirme the right order of Ecclesiastical gouernment in Christ his Church hath been most faithfully declared and shevved from tyme to tyme. Stapleton Hitherto you haue not brought any one thing to the substantial prouf of your purpose worth a good strawe neither scripture nor Doctour nor Emperour Among your fowre emperours by you named ye haue iugled in one that was a stark heretik but as subtily as ye thought ye had hādled the matter ye haue not so craftely cōueyed your galles but that ye are espied Yet for one thing are ye here to be cōmended that now ye would seame to frame as a certain fixed state of the matter to be debated vpō ād to the which ye would seme to direct your proufs that ye wil bring And therin you deale with vs better thē hitherto ye haue done seaming to seke by dark generalities as it were corners to luske and lurke in Neither yet here walke ye so plainly ād truely as ye woulde seme but in great darknes with a scōse of dymme light that the readers should not haue the clere vew and sight of the right way ye should walke in whom with this your dark sconse ye leade farre awrie For thus you frame vs the state of the Question M. Horne The 27. Diuision Pag. 19. b. The gouernment that the Queenes maiesty taketh most iustly vppon her in Ecclesiastical causes is the guiding caring prouiding ordering directing and ayding the Ecclesiastical state vvithin her dominions to the furtheraunce maintenaunce and setting foorth of true religion vnity and quietnes of Christes Church ouerseyng visitīg refourming restrayning amending ād correcting al maner persons vvith al maner errours superstitiōs Heresies Schismes abuses offences contempts and enormities in or about Christes Religiō vvhatsoeuer This same authority rule and gouernmēt vvas practised in the Catholik Church by the most Christiā Kings and Emperours approued cōfirmed and cōmended by the best counsailes both general and national The .20 Chapter Declaring the state of the Question betwene M. Horne and Fekenhā touching the Othe Stapleton HEre is a state framed of you M. Horne but farre square from the Question in hande For the Question is not nowe betwene M. Fekēham and you whether the Prince may visit refourme and correcte all maner of persons for al maner of heresies and schismes and offences in Christian Religion which perchaunce in some sense might somewhat be borne withal if ye meane by this visitation and reformation the outward execution of the Churche lawes and decrees confirmed by the ciuill magistrate roborated with his edictes and executed with his sworde For in such sorte many Emperours and Princes haue fortified and strenghthened the decrees of bisshops made in Councels both general and national as we shal in the processe see And this in Christian Princes is not denied but commended But the Question is here now whether the Prince or lay Magistrat may of him selfe and of his owne princely Authority without any higher Ecclesiasticall power in the Churche within or without the Realme visit refourme and correct and haue al maner of gouernmēt and Authority in al things and causes ecclesiastical or no. As whether the Prince may by
any matter Ecclesiasticall at all but a prouision by the waie of exhortation for the bishops to meete in some conuenyent place without breache of the ciuill order which forbiddeth Illicita collegia that is vnlawful assemblies as the same shoulde for such be accoÌ„pted if theÌ„peror had not allowed them And not only theÌ„peror but any other prince being lorde of the territory or soyle where the bishops woulde assemble In dede the discussion and determination of matters of faith in Councelles may wel be said to belong to the great aÌ„d weighty causes of the Church but this beloÌ„geth not to lay princes and this not withstaÌ„diÌ„g Leo is so far of froÌ„ acknowledging this supreme gouernmeÌ„t and authority in calling of councels that yf I be not deceiued ye your self do know aÌ„d belieue the coÌ„trary and therefore durst not speak what ye thought but vnder such dark and mystical talke For I pray you M. Horne what is the fault ye find in Leo worthy to be thus touched by yow onlesse yt be that he moste playnely and seriously auowcheth this supreame authoritie to reste in the see of Rome And then fare wel your goodlie conclusion What other secrete faults by your so quick prying egles eye ye haue in him espied I wot not But your brethern of the best and learned sorte fynde as farre as I can fynde none other fault then this that I haue sayde wich is no fault at al. And therfore in your shrewde and vnhappie meaning thowgh not in your expresse peÌ„ning yt is a verye vntruthe Yet yf ye wel pretend ignoraÌ„ce and make men belieue ye know no such thing in Leo but that yowre coÌ„clusion is true and taketh place as wel in him as other bisshops then wil I load and presse you with such good and euideÌ„te proufs fetched no farder then from Leo him self that ye shall be fayne yf ye haue any grace to acknowledge the truthe For whether ye regarde his doings or his sayings both are in this pointe moste notable S. Peters primacy he doth euery where confesse As appereth in many of his sermons and in his other workes For Leo saieth Quoniam inter Apostolos in similitudine honoris fuit quaedam discretio potestatis quum omnium par esset electio vni tameÌ„ datuÌ„ est vt caeteris praeemineret Whereas all the Apostles were of lyke honour he meaneth in Apostleship and priesthood yet was there difference of power amoÌ„gs them and where as al were of lyke elected yet was yt geuen to one to be peerlesse aboue the other Wherein he meaneth Saint Peter Leo saieth that where other Bisshops haue their seueral and appointed care the care of the vniuersal Church cometh to the only see of S. Peter Leo saith that euen by Gods own ordinance he taketh care for the whole Churche And Leo saieth Vt ab ipso quasi quodam capite dona sua velut in omne corpus diffunderet vt expertemse ministerij intelligeret esse diuini qui ausus fuisset a Petri soliditate recedere hunc enim in consortium indiuiduae vnitatis assumptum id quod ipse erat voluit nominari dicendo Tu es Petrus super hanc Petram c. that from S. Peter the Apostle as from the head God powreth al his gifts into the body and that God toke him into the felowship of the indiuisible vnity The meaning whereof Leo him self expoundeth saying that he shall not be partaker of Gods misterie that departeth from Peters sowndenes and for that Christe who is called in scriptures the rock gaue the same name to Peter And here yt shall not be much out of the way to note that M. Iewel recyting this place doth not only dissimble that this is writen of the godlie and learned man Leo but also fathereth yt vpon Pope Bonifacius who writeth it to but as ye see not originally And most lyingly for vnitatis putteth in trinitatis as though Leo aÌ„d Bonifacius should make S. Peter one of the three parsons of the blessed Trinitie Being in this poynt the popes glosar as good as Molineus or M. Horne him selfe Whiche Molineus in this place gloseth apase but not for the pope but as much as he can againste him And yet for this matter much better then M. Iewel reading aswell here as otherwhere in the canon lawe vnitatis non trinitatis This nowe by the way to shewe yow that there be more popes glosars then Molineus and withal one of M. Iewels prety knackes worthy to be added for an after reckoniÌ„g to such as M. D. HardiÌ„g D. Sanders and I haue most rightfully charged him with Let vs now returne to Leo and see whether as in woordes he did amplifie this supreame authority so in his doinges he practised it or no. Who is he then that reuerseth the vnlawfull doinges of Bisshoppe Hilarius at Fraunce Leo. Who is he that calleth to a generall Councell the Bisshoppes of Tarracone Lusitania Fraunce and Carâ—hage Leo. Who is it that appointeth his deputye Potentius to heare and refourme matters Ecclesiasticall in Aphrike Leo. Who is he that doth appointe Anastasius the Bisshoppe of Thessalonica to be his deputye and vicegerente for matters Ecclesiasticall in those quarters Leo. Who is he that restored to his bisshoprike the learned Theodoretus bisshoppe of Cyrus dwellinge farre of in the easte vniustlye deposed of Maximus his owne Patriarche and of Dioscorus Leo. Who is he that sendeth his deputy Iulian to the Emperour Marcian to remayne in his cowrte and to supplye his office in such thinges as shoulde be done against heretikes in those quarters Leo. Who is he that did annichilate aÌ„d reuerse by the authority of S. Peter the Apostle the doings of a noÌ„ber of Bisshoppes at Constantinople before the Bisâ—hoppe of Alexandria and other patriarches contrarye to the canons of Nice Leo. Who is he that sendeth his Legates to be presidentes in the great Councel at Chalcedo Leo. Which him selfe signifieth in his letters aswel to the whole CouÌ„cell as to theÌ„perour Marcian Who is he that confirmed the Decrees of the Councel of Chalcedo being therto required as wel by the whole CouÌ„cel as by theÌ„perour MarciaÌ„ Leo. Who is he that coÌ„firmed Anatholius and Proterius the ij chiefe Patriarches in the Easte one of Constantinople the other of AlexaÌ„dria Leo. And who is he that in summoning the Councel of Chalcedon yelded not otherwise to the Emperours appoyntment for the place but with an expresse exception saying The honour and right of the See of S. Peter the most blessed Apostle reserued â–ª Leo. Wherein he expressely signified that the Summoning of the Councell of right appertayned to his Apostolike See What saye yowe to all this Maister Horne Howe well dothe Pope Leo acknowledge your supremacy For shame leaue of on s these lyinge conclusions Hard yt will be I trowe yt seameth to be so naturall an humour in men of your religion But yet nothing is hard to the
that it vvas agreed vpon by the vvhole Synode that Dioscorus should be deposed the Synode vvriteth vnto the Emperours Valentinianus and Martianus saiyng in this fourme Grieuous diseases neadeth both a stronge medicine and a wise Physition For this cause therfore the Lord ouer al hath appointed your godlines as the best and chiefe Phisition ouer the diseases of the whole world that you should heale them with fitte medicines And you most Christian Emperours receiuing commaundemeÌ„t froÌ„ God aboue other men haue geuen competent diligence for the churches framing a medicine of coÌ„cord vnto the Bishops .147 This thus in vvay of Preface said they declare vvhat they haue done touching Dioscorus they shevve the cause and reasons that moued them thervnto both that the Emperour shoulde consider his vvickednesse and also the sinceritie of their sentence Stapleton Now loe M. Fekenham must nedes yeld and geue ouer For euen the whole CouÌ„cel to the number of .630 Bishops doth confesse saith M. Horne the princes supremacy in causes ecclesiastical it is wel it is not yet in al causes Ecclesiastical And therefore this note is fastened in the Margente as it were with a tenpeny naile and yet al not worth a hedlesse pinne For I beseech you Maister Horne howe can this notable conclusion of yours take anye anker holde of any saiyngs of the Councell by you here alleaged How farre and how deaply your sharpe sight can pearce I know not But for my part I must confesse my selfe so blind that I can see no cause in the world why ye should furnish your margent with such a iolie note Wel I perceiue euery maÌ„ can not see through a milstone But yet eyther my sight and my braine to faileth mee or all this great prouf standeth in this that the Councell calleth the Emperours the best and chiefe physitions ouer the disseases of the world for framing a medicine of concorde to the Bisshops By my trowth it is wel and worshipfully concluded and ye were worthy at the least to be made a poticarie for your labour Sauing that it is to be feared if ye shuld procede on the body as ye doe nowe with the soule ye woulde kil manie a poore mans bodie with your olde rotten drugges as ye do now kill many a sowle with your pestiferous poysoned drawght of heretical potions they take at your hands But nowe to answere to you and to your so farre fette phisike I pray yow M. Horne why doe ye cut of the tayle of your owne tale Why do ye not suffer the fathers to speake their whole mind And to ruffle a litle in M. Iewells rhetorycke what were the fathers stayed with the choygnecoughe and forced to breake of they re matter and tale in the myddest Mark well gentle reader and thow shal see the whole CouÌ„cel of .630 bisshops set to schole and kept in awe and not suffred to vtter one worde more then M. Horne will geue them leaue For the next wordes that immediatly followe in the same matter are these Pontificibus coÌ„cordiae medicinaÌ„ machinantes vndique enim nos congregantes omne commodastis auxilium quatenus factae interimantur discordiae paternae fidei doctrina roboretur For yow say the fathers to the Emperours assembling vs from all places haue holpen al that may be to pacify and kil these diuisions and dissensions and that the fayth and doctrine of our fathers may be strenghthened What worde is here M. Horne that any thing towcheth your purpose Here is nothing but that the couÌ„cel was assembled by their good help which as I haue often declared serueth not your turne to make them supreame heads Nowe because throwgh their meanes the Councell came together in the whiche a quietnesse was set in religion the Councell calleth them physitions yea and the chiefe as they were chiefe in dede in respecte of their cyuill authoritie wherewythe they did assiste the Councel and did helpe by this ministerie of theirs not by anie iudicial sentence or other Ecclesiasticall acte which ye shal neuer shewe to quiet and pacefie the greate dissensions then raigning and raging And so were they phisitions in dede but the outwarde not the inward phisitions The fathers were the inwarde phisitions They made the verye potion for the disease And because we are ons entred into the talke of phisitions they were the very phisitions of the sowle The scripture saieth of the king regem honorificate honour the kinge yt saieth also of the phisition honora medicum Honour the phisition But what sayeth yt of the prieste The priestes sayeth S. Paule that gouuerne well are worthy of double honour againe obeye your rulers meaninge the Ecclesiasticall rulers for they watche to geue a reckoning for your sowles And the Ecclesiasticus sayeth humble thy sowle to the preste So that ye may see M. Horne the priestes to be the true and highest phisitions as farre passing and exceding the other physitions as the sowle passeth and excedeth the bodie and then must the spirituall primacye nedes remayne in them And that doe these Iudges here euen in this Action expressely proteste and confesse against you For they say touching the point of doctrine then in question Quod placuit reuerendo Concilio de sancta fide ipsum nos doceat Let the Reuerend Councel it selfe teach vs and infourme vs what is their pleasure touching the holy faith You see here they toke no suprem gouernemente in this cause ecclesiastical in determining I say the true faith as you will make Princes beleue they may and ought to doe they yet being the Emperours deputies but lerned humbly of the holy Councel what their determination in such matters was Thus at the length your great mighty â—ost is thwyghted to a pudding pryck Neither shal ye be able of al theis .630 bishops to bring one that mayntained your pretensed supremacy And when he proueth yt to you good reader by theis 630. bisshops or by anie one of them I dare say M. FekeÌ„ham wil take the oth and so wil I to For it is as true as the nobles gaue senteÌ„ce to depose Dioscorus and others Who is not as yet deposed and that wil I proue by M. Horne him self who sayth that in this actioÌ„ the whole synode agreed that Dioscorus should be deposed and so ful pretely doth he cal back that he sayd not fyftene lynes before and proueth him self against him self that their saying was no sentence M. Horne 51. Diuision Pag. 32. b. In the fourth Action vvhen the rehearsall of al things passed before vvas done the Iudges and Senate asketh if all the Bisshops agree vvhervnto they ansvvered yea yea The Synode had requested the Iudges and the Senate to make suite to the Emperour for fiue Bisshops vvhich othervvise .148 must be deposed as vvas Dioscorus vvhich they did and made this relation vnto the Synode That the Emperour perceiuing the humble suite of the Synod doth licence them to determine
against the foorme of the Popes letters all the Bisshoppes of Aegypt of Asia of Illiricum Ponthus and Thracia very hotlye resisted affirming that the definition was otherwise perfect enoughe Which the Romaines and certaine of the Easte Bisshppes as earnestly denied Herevpon the iudges to make the matter come to an agrement made first a Committy in this sorte that of all the foresaide prouinces three should be chosen and they togeather with the Romaynes and six of the Easte Bisshoppes shoulde conferre a parte But this order beinge misliked and the greater nomber of Bisshoppes stil crying to haue it passe as it was first conceiued not passing vpon the forme conceiued in the Popes letters the iudges asked those that so cried whether they allowed the letters of Pope Leo or no When they answered Yea and that they had alreadye subscribed thereunto the Iudges inferred Lette then that be added to the definition which is in those leters coÌ„prised The Bisshops of Aegipt and other crying alwaies to the contrarye the debate was signified to the Emperour The Emperour sent back againe that they shoulde take the order of Committye appointed or yf that liked them not then they should make an other CoÌ„mittye by their Metropolitanes and euerye man declare his mynde that so the matter might come to an ende But saith the Emperour yf your Holynes will none of this neither then knowe you certainelye that you shall come to a Councell in the west partes seing you will not here agree And this also was that the Popes Legates before required And the Bisshoppes of Illyricum as excusing them selues cried Qui contradicunt Romam ambulent These which doe not agree let them walke to Rome Had Maister Horne and his fellowes bene in that case they woulde haue cryed what haue we to doe with Rome or with that forayne Prelate the Pope But the Bisshoppes and Fathers of those dayes knewe a better obedience to the See Apostolike And therefore in the ende the Popes Legates with a fewe other of the Easte preuailed against al the reste of Aegypt and Asia of IllyricuÌ„ Pontus and Thracia and endited the forme of their definitioÌ„ of the faith according to the tenour of Pope Leo his letters inserting his very words to their definitioÌ„ Otherwise as the Emperour and the Popes Legates before threatned they should al haue trotted to Rome and there haue finished the Councel Such was the Authority and preeminence of that Apostolike See of Rome and so wel declared in this fifte Action out of which M. Horne concealing the whole yssue order and cause of the debate thought only by a simple commyttye to proue his Supreme Gouernement in the prince Thow seest nowe gentle Reader that by the prince his owne confession by the Legates protestation and by the ende and yssue of the whole Action the Superiority rested in the Church of Rome and in a Councel to be had there in case they would not presently agree So harde it is for Maister Horne to bring any one Authority that maketh not directly against him and manifestly for vs. M. Horne The .53 Diuision Pag. 33. a. The Emperour cometh into the Synode place in his ovvne persone vvith Pulcheria his nobles and Senatours â–ª and maketh vnto the Synode an oration of this effect He careth for nothing so much as to haue all men rightly persuaded in the true Christian faith He declareth the occasions vvhy he sommoned the Synode He coÌ„maundeth that no man be so hardy hereafter to hold opinion or dispute of the Christian faith othervvyse than vvas decreed in the first NiceÌ„ couÌ„cel he chargeth theÌ„ therefore that all partaking coÌ„tenâ—ioÌ„ and couetousnes laide apart the onely truth may appeare to al men He declareth his coÌ„ming into the Synod to be for none other cause theÌ„ .151 to confirme the faith and to remoue from the people in tyme to come all dissention in Religion And last of al he protesteth his vvhole care and study that al people may be brought into an vnity and vnifourme agreement in pure religion by true and holy doctrine The chief Notarie humbly asketh of the Emperour if it vvil please him to heare their definition redde The Emperour vvilleth that it should be recited openly he enquireth of them al if euery man consented thereunto they ansvvere that it is agreed vppon by al their consentes VVhereunto they adde many acclamations commendâ—ng the vvorthines of his Emperial gouernmeÌ„t coÌ„cluding By the O worthy Emperor the right faith is confirmed heresies banished peace restored and the Churche refourmed After these acclamations the Emperour doth openly declare vnto the Synode a statute vvhich he maketh to cut of and put avvay from thencefoorth al maner occasion of contention about the true faith and holy Religion The vvhole Synode desireth the Emperour to dissolue the councel and to .152 geue theÌ„ leaue to departe vvhereunto the Emperour vvould not consent but .153 commaundeth that none of them depart Stapleton Here is nothing whervpon ye shoulde frame any conclusion of Supremacy Concerning Marcians oration we haue spoken somwhat before and nowe ye geue vs more occasion especially to note your true and accustomable faith in the true rehersal of your Authour For yf ye hadde not here maimed and mangled your owne allegation ye had made your self a ful answere for al this your bible bable to proue the Emperours supremacy for that they called or were present in the Councels We saieth this noble Emperour are come into this present Councel not to take vpon vs or to practise any power therein but to strenghten and confirm the faith therin following the example of the religious prince Constantine By which woordes he declareth that the Emperours authority and powre taketh no place in the Councel to determyn or define any thing which neither is founde of the doings of Constantine or this Marcian or of any other good Prince but only by ciuil penalties to confirme and strenghthen the decrees as did CoÌ„stantine and as this Emperour did also as appereth by his woordes spoken to the Synode in this sixt action by yow recited These woordes of Marcian ye haue cut from the residue of the sentence least otherwise it should haue by Marcian him selfe appeared that ye were but a glosar a Popes glosar I say as your brother Mollineus is when ye wrote of the fiue Bishops that otherwise must haue bene deposed CoÌ„cerning the staiyng of the Fathers that would haue departed whiche ye inforce as a thing material if ye had not followed your accustomable guise of dismembring your Author ye should haue found a small matter Ye haue saith Marcian to the Fathers ben much weried by your iourney and haue taken great paines Yet beare you and staye you for iij. or .iiij. daies loÌ„ger And our honorable Iudges being present moue you what matter your hart desireth and ye shal not faile of coÌ„uenient comfort But let no man depart til all
the Emperour to condemne Theodorus Mopsuestenus a famous aduersary of Origen the vvhich he brought to passe by ouermuch fraude abusing the Emperour to the great slaunder and offence of the Church Thus in all these Ecclesiasticall causes it appereth the Emperor had the .192 chief entermedling vvho although at the last vvas beguyled by the false bisshops yet it is vvorthy the noting by vvhom this offence in the Church came vvhich appeareth by that that follovveth I beleeue that this is manifest to al men saith Liberatus that this offence entred into the Church by Pelagius the DeacoÌ„ and Theodorus the Bisshop the which eueÌ„ Theodorus him selfe did openly publishe with clamours crying that he and Pelagius were woorthy to be brente quicke by whome this offence entred into the worlde Stapleton M. Horne nowe will bringe vs a prety conclusion and prove vs because bishopes be at dissention and abuse the Prince assisting nowe the one parte nowe the other that the prince is supreame head Whereof will rather very well followe this conclusion Experience sheweth that princes the more they intermedled in causes of religioÌ„ the more they troubled the Churche the more they were theÌ„ selues abused and also misused others Therefore priÌ„ces are no mete persons to be supreme heads in such causes Examples hereof are plenty Constantin the great persuaded by the Donatistes most importunat suyt waded so farre ouer the borders of his owne vocatioÌ„ that as S. Augustin writeth à sanctis antistibus veniam erat petiturus it came to the point he should aske pardon of the holy bishops The same Emperour by the suit of the Arrians medled so far with bishops matters that he banished the most innocent most godly and most lerned bishop Athanasius whereof in his deathebed he repented willing him by testament to be restored Theodosius the first persuaded with the smothe toung of Flauianus the vnlawful and periured bishop of Antioch did take his parte wrongefully against the west bisshops and the greatest parte of ChristeÌ„dom wwhereof we haue before spoken Theodosius the seconde defended the Ephesine conuenticle against Pope Leo seduced by Dioscorus and Eutyches or rather abused by one of his priuy chamber Chrysaphius an Eunuche and wynked at the mâ—â—dering of holy Flauianus whome the Chalcedon Counâ—â—ll calleth Martyr Zenon the Emperour deceyued by Acatius of ConstaÌ„tinople banished Iohn Talayda the Catholike patriarch of Alexandria who appealed from the Emperoure to Pope Simplicius And nowe in like maner this Emperour Iustinian while he was ouer busy in ecclesiastical matters as one that toke great delight so noteth Liberatus to geue iudgment in such matters being deceiued by Theodorus of the secte of Acephali condemned Theodorus Mopsuestenus and Ibas two most catholike bishops and highly praysed in the Chalcedon Councel wherof sprong vp in the Church a moste lamentable tragedye for the space of many yeares as all writers doe pitefully report This same Iustinian also banished the good bishop of Constantinople Eutychius for not suffering him to alter Religion But he restored him againe in his deathbed as Constantine dyd Athanasius He woulde haue banished also Anastasius an other Catholyke bishop of Antioche because he would not yeld to his heresy of Aphthartodocitae Such examples ought rather to teach Princes not to intermedle with matters aboue their vocation trulye as muche as the sowle passeth the body then to geue them anye presidentes of supreame gouernemente yea IN ALL CAVSES as Mayster Horne and hys fellowes as long as Princes fauour them woulde geue vnto them M. Horne The .69 Diuision pag. 39. a. This Pelagius as yet vvas but Suffragan or proctour for the Pope vvho aftervvard in the absence of Pope Vigilius his maister crepte into his See in the middest of the broiles that Totylas King of the Gothes made in Italye vvhen also he came to Rome In the vvhiche Historie is to be noted the Popes .193 subiection to Totylas vvhome humblie on his knees he acknovvleaged to be his Lorde appointed thereto of God and him selfe as all the reste to be his seruaunte Note also hovve the King sent him Embassadoure vvhat charge and that by Othe of his voyage of his message and of his returne the King straightlie gaue vnto him hovve buxomelie in all these things he obeyed Hovve last of all tovvard the Emperour being commaunded by him to tell his message he fell doune to his feet and vvith teares bothe to him and to his Nobles he ceased not to make moste lamentable and humble supplication till vvithout speed but not vvithout .194 reproche he had leaue to returne home But least you should take these things to sette foorthe that Princes had onely their iurisdiction ouer the Ecclesiasticall personnes and that in matters Temporall and not in causes Ecclesiasticall marke vvhat is vvritten by the Historians Platina amongest the Decrees of this Pope Pelagius telleth and the same vvitnesseth Sabellicuâ— that Narses the Emperours other deputie Ioyntelye with Pelagius did decree that none by ambition shoulde be admitted to any of the holye Orders Pelagius moreouer vvriteth vnto Narses desiring him of his ayed against all the Bisshoppes of Liguria Venetiae and Histria vvhich vvould not obey him putting their affâ—aunce in the authoritie of the first Councell of Constantinople In vvhiche Epistle amongest other things he vvriteth on this vvise Your honoure must remember what God wrought by you at that time when as Totyla the tyraunt possessing Histriam and Venetias the Frenche also wasting all thinges and you woulde not neuerthelesse suffer a Bisâ—hoppe of Myllaine to be made vntill he had sente woorde from thence to the moste milde Prince meaning the Emperour and had reciued answere againe from him by writing what shoulde be done and so bothe he that was ordeined Bisshoppe and he that was to be ordeined were brought to Rauenna at the appointment of your high authoritie Not long after Pelagius 2. bycause he vvas chosen Inâ—ussu Principis without the Emperours comaundement and could not send vnto him by reason the tovvne vvas beseged and the huge risyng of the vvaters stopped the passage as soone as he might being elected Pope he sent Gregory to craue the Emâ—erours pardone â–ª and to obtaine his good vvill For in those dayes sayth Platina the Clergie did nothing in the Popes election except the election had bene allovved by the Emperour Stapleton M. Horne telleth vs a tale after his olde wonte that is without head or taile to abuse his ignorant reader with a confuse heape of disordered and false wordes Pelagius was sente by the Romans to King Totilas to entreat of peace and that he would for a time ceasse from warre and geue them truce Saying that if in the meane whyle they had no succour they would yelde the citye of Rome to him Pelagius coulde wynne none other answere at his hands buâ— that they should beate downe the walles receiue his army and stand to his
honesty or dwelling so nighe Winchester schole so litle sight in the grammer Mennas had condemned Anthimus the Bishops and other cryed that forwith he should coÌ„deÌ„ne Seuerê° Petrus and Zoaras as he did a while after To whome Mennas answered that it was mete to coÌ„sult with themperour first which is very true for his great zeale to the faith aÌ„d for that he hadde the exequution of the sentence this is lyke your other knacke before that Dioscorus and other must be deposed And surely I woulde haue meruayled yf Mennas had takeÌ„ Iustinian for the supreame head who within fowre lynes after declareth the Pope to be the supreame head and that he did followe and obeye hiÌ„ in al things and coÌ„municated with them that did communicate with him and coÌ„demned those whome he did condemne Who also gaue Anthimus the heretik a tyme of repentance appointed by Pope Agapetus and proceded in SeÌ„tence against him according to the prescription of the Pope as Cyrillus proceded against Nestorius in the Ephesine Councel according to the limitation of Pope Celestinus M. Horne The .74 Diuision pag. 42. a. Such is the autority of Princes in matters Ecclesiastical that the Godly auncient Fathers did not only confesse that nothing moued in Church matters .207 ought to be done vvithout their authority but also did submitte theÌ„selues vvillingly vvith humble obedience to the directâ—on of the Godly Emperors by their lavves .208 in al matters or causes Ecclesiastical vvhich thei vvuld not haue done â–ª yf they hadde thought that Princes ought not to haue gouerned in Ecclesiastical causes The same zelous Emperour doth declare that the authority of the Princes lavves doth rightly dispose and kepe in good order both spiritual and temporal matters and driueth avvay all iniquity vvherefore he did not only gather togeather as it vvere into one heape tha lavves that he him selfe had made and other Emperours before him touching ciuil or temporal matters but also manye of those lavves and constitutions vvhich .209 his auncestours had made in Ecclesiastical causes Yea there vvas nothing perteyning to the Church gouernemente vvhiche he did not prouide for order and direct by his lavves and Constitutions vvherein may euidently appeare the aucthoritie of Princes not onely ouer the persons but also in the causes Ecclesiasticall He made a common and generall lavve to all the Patriarches touching the ordering of Bisshoppes and all other of the Clergie and Church Ministers prescribing the number of them to be suche as the reuenues of the Churches may vvell susteine affirming that the care ouer the Churches and other religious houses perteine to his ouersight And doth further inhibite that the ministers do passe foorth of one Churche to an other vvithout the licence of the Emperour or the Bisshoppe the vvhich ordinaunce he gaue also to those that vvere in Monasteries He .210 geaueth authoritie to the Patriarche or Bisshoppe to refuse and reiect although great suit by men of much authoritie be made He prescribeth in vvhat sorte and to vvhat ende the Churche goods shoulde be bestovved and threatneth the appointed paines to the bysshoppe and the other Mynisters if they trangresse this his Constitution He prescribeth in vvhat sorte the Bisshoppe shall dedicate a Monastery be giueth rules and fourmes of examination and triall of those that shal be admitted into a Monasterie before they be professed in vvhat sorte and orders they shal liue together He .211 prescribeth an order and rule vvherby to choose and ordeine the Abbat He requireth in a Monasticall personne diuinorum eloquiorum eruditionem conuersationis integritatem Learning in Gods woorde and integritie of life And last of all he chargeth the Archebisshoppes Bisshoppes and other churche Ministers vvith the publisshing and obseruing of this his constitution Yea his Temporal officers and Iudges also threatening to them both that if they doe not see this his Lawe executed and take the effecte they shal not escape condigne punishment He protesteth that Emperours ought not to be carefull for nothing so much as to haue the mynisterye faithfull tovvardes God and of honeste behauiour tovvardes the vvorlde vvhiche he saith vill easely be brought to passe if the holy rules vvhich the Apostles gaue and the holy Fathers kept and made plaine be obserued and put in vre Therefore saith he vve folovving in all things the sacred rules meaning of the Apostles do ordeine and decree c. and so maketh a constitution and lavve touching the qualities and conditions that one to be chosen and ordered a Bisshop ought to haue and prescribeth a fourme of triall and examination of the party before he be ordered adding that if any be ordered a Bisshop not qualified according to this constitution bothe he that ordereth and he that is ordered shall * lose their bisshoprikes He addeth furthermore that if he come to his Bisshoprike by giftes or revvardes or if he be absent from his Bisshoprike aboue a time limited vvithout the commaundement of the Emperour that he shall incurre the same penalties The like orders and rules he prescribeth in the same constitution for Deacons Diaconisses Subdeacons and Readers commaunding the Patriarches Archbisshops and bisshops to promulgate this constitution and to see it obserued vnder a paine He afâ—irmeth that this hath ben an auncient Lavve and doth by his authority renevv and confirme the same that no man haue priuate Chappels in their houses vvherein to celebrate the diuine mysteries vvherevnto he addeth this vvarning vnto Mennas the Archebisshop that if he knevv any suche to be and do not forbid and refourme that abuse but suffer this constitution of the Emperour to be neglected and broken he him selfe shal forfait to the Emperour fiftie poundes of gold Also that the ministers kepe continuall residence on their benefices othervvise the Bisshop to place others in their roomes and they neuer to be restored Stapleton We shall nowe haue a long rehearsall full three leaues of many Ecclesiasticall Lawes made by Iustinian the Emperour But who would thinke that M. Horne were eyther so folishe to make suche a sturre for that no man denyeth and the which nothing proueth his cause or to reherse such constitutions of Iustinian that partely ouerthroweth his Primacy partly displaceth him froÌ„ al bishoply and priestly office But what shal a man saye to them that be past all shame and haue no regard what they say or doe preach or write Or how is this world bewitched thus paciently to suffer such mens sermons and bookes yea and to geue them high credit to Tel me then and blushe not M. Horn whether ye be not one of them that for lacke of such qualities as IustiniaÌ„ according to the holie rules and Canons ye spake of requireth in a Bishop must lose your Bishoprik and those also that ordeined you Is not this one of the qualities that a Bisshoppe should haue no maner of wife when he is ordered Yea that his wife that he
impudently in going about to make your Readers belieue that Richaredus and other Princes after him were takē for Supreme heades of the Church till now in these later daies and most blasphemously in calling the Pope for this mater the childe of perdition As wel might you for this cause haue called Gregorie so too Who is surnamed as ye here write the Great But God wotteth and the more pitie not very great with you and your fellowes Of al bookes his writinges beare most ful and plaine testimonie for the Popes singular praeeminence whiche thing is in an other place by me largely proued that though the matter here semeth to require somewhat to be said I neede not say any thing but onely remit the Reader to that place where he shal finde that S. Gregorie practised this Supreme authoritie as wel in Spain as other where throughout the whole Christened world But what saith S. Gregorie Forsothe that the King Richaredus by his carefull and continuall preaching brought Arrians into the true faith S. Gregorie saith wel And yet you wil not I trow say The Prince himself preached in pulpit to the Arrians What then Verelye that which he did by his Clergie and to the which he was a godly promoter that he is saied to doe him selfe As to preache to conuert heretiques to decree this or that and briefely to gouerne in causes Ecclesiastical All which the Prince in his owne person or of his owne authority neuer dothe But by his furderance such things being done he is saied sometimes as here of Saint Gregorye to doe them him selfe We might now passe to the next mater sauing that as ye without any good occasion or bettering of your cause bring in that Richaredus woorked these thinges without Pope Gregorie So it may be feared ye haue a woorse meaning and that ye doe this altogeather craftely to blemishe and deface Sainte Gregorye with the ignoraunte Reader Els tell me to what purpose write ye that Saint Gregorye was asshamed of him selfe and his owne slacknesse Why bringe you in these woordes of Sainte Gregorye What shall I aunsweare at the dreadfull doome when youre excellencye shall lead with you flockes of faithfull ones which ye haue broughte into the true faithe by careful and continuall preachinges I muste then either to refourme your ignorance if ye knew it not before or to preuent your readers circumuention by your wilye handeling of the mater like to be perchaunce miscaried if ye knewe it before admonish you and him that this is spoken of S. Gregorye in deede but as proceeding from a maruelouse humilitye and lowlines In like maner as he wrote to Sainte Augustine oure Apostle in the commendation of his doings wherein yet vndoubtedly he was a great doer him selfe many wayes as by the Historie of Bede clerely appeareth Otherwise though Richaredus doings be most gloriouse and worthy of perpetuall renoune yet shal S. Gregory match him or passe him Neither shal he altogether be voide of his worthy cōmendation concerning his care for the refourming of Spaine and repressing of heresies there either by his authority or by his learned woorkes Verely Platina witnesseth that by the meanes of this Gregorie the Gothes returned to the vnite of the Catholike faithe Whiche appeareth not at that time any otherwhere then in Spaine Hearken farder what Nauclerus one that you ofte reherse in this your booke writeth of him In super Beatus Gregorius c. Beside this Saint Gregorie compelled the Ligurians the Venetians the Iberians which had confessed their schisme by their libell to receiue the Decrees of the Councell of Chalcedo and so broughte them to the vnitye of the Churche He reduced them from Idolatrye partely by punnisshmente partlye by preaching the Brucians the people of Sardinia and the husbandmenne of Campania By the good and mightye authoritie of his writings and by Ambassadours sente in conueniente time he sequestred from the bodye of the Churche the Donatiste Heretiques in Affrique the Maniches in Sicilie the Arrians in Spaine the Agnoites in Alexandria Onely the Heresie of the Neophites in Fraunce rising by Symoniacall bribes as it were by so manye rootes was spreade farre and wide againste the whiche he valiauntlye foughte labouring mightelye against it to the Queene Brunechildis and to the Frenche Kinges Theodoricus and Theodobertus till at the lengthe a Generall Councell beinge summoned he obteined to haue it vtterlye banned and accursed This saith Nauclerus of other Countries Now what nede I speake of our Realme the matter being so notoriouse that by his good meanes by his studye and carefulnes we were brought from most miserable idolatrie to the faith of Christe And therefore as our Venerable Countreyman Bede writeth we maye well and oughte to call him our Apostle Rectè nostrum appellare possumus debemus Apostolum Quia cum c. For saith he wheras he had the chiefe Bisshoprike in all the worlde and was the chiefe Ruler of the Churches that long before were conuerted to the faithe he procured oure Nation that before that time was the Idols slaue to be the Church of Christ. So that we may well vse that saiyng taken from the Apostle All were it that he were not an Apostle to other yet is he our Apostle We are the seal of his Apostlesship in our Lord God It appeareth that S. Gregorie had to doe in Ireland also by his Ecclesiastical authoritie Thus much haue I here spoken of S. Gregorie either necessarily or as I suppose not altogether without good cause Surely not without most deape harte griefe to consider how farre we are gon from the learning vertue and faith whiche we nowe almost one thousande yeares past receiued at this Blessed mans handes Which altogether with our newe Apostle M. Horne heere is nothing but Grosse ignorance And this blessed and true Apostle of our English Nation no better then the child of perdition That is as he meaneth in dede a plaine Antichriste I pray God ones open the eyes of our Coūtrie to see who is in dede the true Antichrist and who are his messengers and forerunners thereby carefully and Christianly to shun as well the one as the other Christ is the Truth it selfe as him selfe hath said Who then is more nere Antichriste then the teacher of Vntruthes And what a huge number hath M. Horne heaped vs vppe in that hitherto hath bene answered being litle more then the third part of his boke Yea in this very Diuision how doe they muster Some of them haue already ben touched But now to the rest more at large let vs ouer runne the Diuision shortly againe First besides his false translation putting for repairing the order of Ecclesiasticall discipline to make a new fourme thereof as though that King altered the old Religion of his realme and placed a newe neuer vsed before in Christes Churche as M. Horne and his fellowes haue done in our Countrie beside this pety
sleight and diuers other before noted he hath so maimed and mangled the wordes of King Richaredus wherein the whole pithe of this Diuision resteth to make some apparence of his pretensed Primacie that it would lothe a man to see it and weary a man to expresse it Namely in the text where his Note standeth of a Princes speciall care for his subiectes The whole woordes of the King are these The care of a King ought so farre to be extended and directed vntill it be found to receiue the full measure of age and knowledge For as in worldly things the Kings power passeth in glorie so oughte his care to be the greater for the welth of his subiectes But now moste holy Priestes we bestow not onely our diligence in those matters whereby oure subiectes may be gouerned and liue most peaceablye but also by the helpe of Christe we extend our selues to thinke of heauenly matters and we labour to knowe how to make our people faithfull And verely if we ought to bend all our power to order mens maners and with Princely power to represse the insolency of the euill if we ought to geue all ayde for the encrease of peace and quiet muche more we ought to study to desire and thinke vppon godly things to looke after high matters and to shew to our people being now brought from errour the trueth of cleare light For so he dothe whiche trusteth to be rewarded of God with aboundant reward For so he dothe which aboue that is cōmitted vnto him doth adde more seing to such it is said what so euer thou spendest more I when I come againe will recompence thee This is the whole and ful talke of Richaredus the king to the Councel touching his duetyfull care aboute religion Compare this gentle Reader with the broken and mangled narratiō of M. horne and thou shalt see to the eye his lewde pelting and pelting lewdnesse Thou shalt see that the king protested his care in gods matters to be not his dew charge and vocatiō as a king but an additiō aboue that which was commytted wnto him and to be a work of supererogatiō and that he extēded him selfe of zeale aboue that which his duety ād office required Al which M. Horn left out bycause he knewe it did quite ouerthrowe his purpose He saieth againe of kyng Richaredus that he decreed in the Councel of his owne Authority commaundyng the bisshops to see it obserued which wordes also he hath caused to be printed in a distinct lettre as the wordes of his Author alleaged But they are his owne wordes and do proceede of his owne Authority not to be found in the whole processe of the Kings Oration to the Councell or in the Coūcel it selfe But contrariwise the Councell expressely saith of this Decree Consultu pijssimi gloriosissimi Richaredi Regis constituit Synodus The Synode hath appointed or decreed by the aduise of the most godly and gloriouse King Richaredus The Synode M. Horne made that Decree by the aduise of the King The king made it not by his own authority commaunding c. as you very Imperiously do talke Againe where you saie that S. Gregory did much commend the carefull gouernement of Princes in causes of Religion S. Gregory speaketh not of any suche gouernement at all It is an other of your Vntruthes Last of all where Saint Gregorie sayeth of humilitie as we haue before declared to the king Et si vobiscum nihil egimus Although we haue done nothing with you You to amplifie the matter enlardge your translation with a very lying liberalitie thus Although I haue medled and don nothing at all with you doing this altogether without mee For these wordes medle at all and dooing this altogeather without me is altogeather without and beyond your Latine of Saint Gregorie Whome you ouerreache exceeding much Making him not so muche as to meddle with the Kings doings and that the king did altogeather without him Which yet if Nauclerus your common alleaged Author be true of his woorde did verye muche with the King and furdered many wayes the conuerting of the Arrians in Spaine to the Catholique faith But so it is As in al your proufes you ouerreach mightely the force of your examples cōcluding Supreme gouernmente in all causes when the Argumente procedeth of no gouernemente at all but of execution and so foorth euen so in your translations wherein yet you looke singularlye to be credited scarse ones in tenne leaues bringing one sentence of Latine you ouer reache marueilouslye your originall Authorities Suche is your vntrue and false dealing not onely here but in a manner throughout your whole booke And nowe to ende this Seconde booke with a flourishe of Maister Iewels Rhetorique to sweete your mouth at the ende Maister Horne that so with the more courage we may proceede after a pause vppon this to the Thirde and Fourthe let me spurre you a question What M. Horne Is it not possible your doctrine may stande without lyes So many Vntruthes in so litle roome without the shame of the worlde without the feare of God Where did Christe euer commaunde you to make your Prince the supreme gouernour in all causes By what Commission by what woordes Or if Christ did not who euer els cōmaunded you so to do What lawe What Decree what Decretall what Legantine what Prouinciall But what a wonderfull case is this The Supreame gouernemente of Princes in al causes Ecclesiastical that we must nedes swere vnto by booke othe yea and that we must nedes belieue in conscience to be so auncient so vniuersal so Catholique so cleere so gloriouse can not now be founde neither in the olde Law nor in the new nor by anye one example of the first 600. yeares THE THIRDE BOOKE DISPROVING THE PRETENSED PRACTISE OF Ecclesiastical gouernmēt in Emperors and Kings as wel of our own Countre of Englande as of Fraunce and Spayne in these later .900 yeres from the tyme of Phocas to Maximilian next predecessour to Charles the V. of famous memory M. Horne The .79 Diuision Fol. 47. b. Next after Sabinianus an obscure Pope enemy and successour to this Gregory succeded Bonifacius 3. VVho although he durst not in playne dealing denie or take from the Emperours the authoritie and iurisdiction in the Popes election and other Churche matters yet he vvas the first that .228 opened the gappe thereunto for as Sabel testifieth vvith vvhom agree all other vvriters for the moste parte This Bonifacius immediatly vpon the entraunce into his Papacy dealte with Phocas to winne that the Church of Rome might .229 be head of all other Churches the which he hardely obteined bicause the Grecians did chalenge that prerogatiue for Constantinople After he had obteyned this glorious and ambitious title of the bloudy tyrant Phocas and that vvith .230 no smal bribes like vnto one that hauing a beame in his ovvn eie vvent about to pul the mote out of
office is an honorable office Wel let yt be honorable to I suppose for all that it shal not make hym supreame heade of the Churche withall And so hath M. Hornes argument a great foyle M. Horne The .90 Diuision Fol. 53. a. The bishops and Clergy vvhich vvere of the Prouince of Antioche vvhan Macarius vvas deposed by the iudgement of the Synode do make supplication vnto the Iudges the Emperours deputies and counsailours that they vvilbe meanes vnto the Emperour to appoint them an other Archbishop in the place of Macarius novve deposed Stapleton And wil ye play me the MacariaÌ„ styl M. Horne Good reader coÌ„sider of M. Horns dealings eueÌ„ in this couÌ„cel that I haue aÌ„d shal declare whether M. Horn doth not altogether resemble Macarius shameful practise in his allegatioÌ„s One of your reasons theÌ„ M. Horn to proue CoÌ„stantines supremacy by is that the Antiochians sewed to themperour to appoint an other Archbisshop in the place of Macarius The appointment of an Archbisshop imployeth no supremacy Diuerse Kings of England haue appointed bisshops and Archebisshops in their Realm And yet none euer toke vpon them either the name or Authority of a Supreme Gouernour in al causes Ecclesiastical vntil in this our miserable tyme heretikes by authority of Princes to establishe their heresies haue spoiled Gods Ministers and the Church of her dewe Authority and gouernement And I haue told you before M. Horne that this CoÌ„stantin himself hath disclaimed your supremacy of supreame iudgement in causes ecclesiastical Wherof also the very next matter immediatlye rehersed before the thing you alleage is a good and a sufficient proufe I wil therfore demaunde a question of you Ye see Macarius is deposed and that as you confesse here your selfe by the Iudgement of the Synod Might now themperour kepe him stil aÌ„d that laufully in his bisshoprik if he had so would or no If ye say he might not theÌ„ is he no Supreame Head Except ye wil say he was lawfully deposed as an heretike and therfore theÌ„perour could not kepe him in This also as yet maketh against your supremacy For theÌ„ the IudgemeÌ„t of the bisshops is aboue themperours power But I wil further aske you whether yf Macarius had bene hartely poenitent and had recanted his heresy to themperour might theÌ„ haue kept him in Now take hede ye be not brought to the streights which way so euer ye wind yourself Yf ye say he may as ye must yf ye wil haue themperour Supreme Gouernour in al causes ecclesiastical then is the whole CouÌ„cel against you vtterly denying him al hope of restitution though the Iudges at theÌ„perours coÌ„maundemeÌ„t being moued with mercy proposed this questioÌ„ to the Synod Yf ye say he may not then do ye your self spoile theÌ„perour of his Primacy Thus ye perceiue euery way ye are in the bryers being conuicted by the very place by your self proposed M. Horne The .91 Diuision Fol. 53. a. The Iudges make them aunsvvere that it vvas the Emperours pleasure that they should determine amongest them selues vvhom they would haue and bring their decree vnto the Emperour At the last the vvhole Synod doe offer their definition subscribed vvith their hands to the Emperour besechiÌ„g him to .274 examen and confirme the same The Emperour vvithin a vvhyle saith vve haue redde this definition and geue our consent thereunto The Emperour asked of the vvhole Synod yf this definition be concluded by vnifourme consent of al the Bishops the Synod ansvvered VVe al beleue so we be al of this mind God send themperour manye yeares Thou hast made al heretiks to flie by thy meanes al Churches are in peace accursed be al Heretiks In the vvhich curse the vvhole Synode curseth Honorius Pope of Rome vvith the great curse vvhome the Synode nameth in .17 Action one of the chiefest of these Heretiques vvho are here cursed The Emperour protesteth that his zeale to conserue the ChristiaÌ„ faith vndefiled .275 vvas the only cause of calling this Synode He shevveth vvhat vvas their partes therein to vvyt to weighe consideratly by Gods holy Scriptures to put away al noueltye of speche or assertion added to the pure ChristiaÌ„ faith in these latter daies by some of wicked opinioÌ„ and to deliuer vnto the Church this faith most pure and cleane .276 They make a coÌ„mendatory oration vnto theÌ„peror vvith much ioyfulnes declaring that this his fact about this Synod in procuring to his subiectes true godlynes and to al the Church a quiet state was the most comely thing the most acceptable seruice the most liberall oblatioÌ„ or sacrifice that any Emperour might or coulde make vnto God And declaring the humble obedience to his precept or sommons of the Bisshop of Rome vvho sent his Legates .277 being sicke him self and of them selues being present in their ovvne persones they doe most humbly beseche him to set his seale vnto their doinges to ratifie the same with the Emperial wryt and to make edictes and constitutioÌ„s .278 wherewith to confirme the Actes of this Councel that al controuersie in tyme to come may bee vtterly taken away Al vvhich the Emperour graunted vnto them adding his curse as they had done before so vvel against al the other Heretikes as also against Honorius late Pope of Rome a companion fautour and coÌ„firmer saith he of the others heresies in al pointes After this the Emperour directeth his letters to the Synode at Rome of the VVesterne Bisshoppes vvherein he commendeth their diligence about the confuting of the heresies He describeth the miserable estate the Churche vvas in by meanes of the Heresies for saith he the inuentours of Heresies are made the chiefe Bisshoppes they preached vnto the people contention in steade of peace they sovved in the Churche forâ—vves cockle for vvheate and all Church matters vvere troubled and cleane out of order And because these things vvere thus disordered and impietye consumed Godlines wee sette forwarde thyther whereunto it becommed vs to directe our goinge meaninge to seeke by al meanes the redresse of these disorders in Churche matters wee labour with earnestnes for the pure faith wee attende vppon Godlines and wee haue our speciall care aboute the Ecclesiasticall state In consideration vvhereof vvee called the Bisshoppes out of farre distaunte places to this Synode to sette a Godly peace and Quietnes in the Churche matters c. To this epistle of the Emperour Leo the seconde Bisshoppe of Rome maketh aunsvvere for Agatho vvas deade bye letters vvhereof this is the effecte I geue thankes vnto the Kinge of Kinges vvho hath bestovved on you an earthly Kingdome in such vvyse that he hath geuen you therevvith a mind to seeke much more after heauenlye thinges Your pietye is the fruite of mercy but your authoritye is the keper of Discipline by that the Princes minde is ioyned to Godde But bye this the subiectes receyue reformation of disorders Kinges ought to haue so muche care to refourme and correcte naughtynes
to the coÌ„tentes of theÌ„ And in ful testimony therof eche one set to hys haÌ„d aÌ„d subscriptioÌ„ The sayd AdriaÌ„ writeth to Tarasius the patriarche of CoÌ„staÌ„tinople that oÌ„lesse he had wel knowen Tarasius good syncere zeale aÌ„d catholike fayth touching Images aÌ„d the sixe general couÌ„cels that he would neuer haue coÌ„sented to the calling of any Councell Wherby ye see M. Horn that the Pope hath such a voyce negatyue in summonyng and ratifiyng of CouÌ„cels that if he only had draweÌ„ backe it had bene no lawful Councel According as the old Canon alleaged in the ecclesiasticall story commaundeth that without the Popes Authorityte no Councel ought to be kept and according as for that only cause diuers couÌ„cels were abolished as the Antiochian in the East and the Ariminense in the West And the sayed Pope Adrian saieth to Tarasius Vnde ipse Beatus Petrus Apostolus Dei iussu Ecclesiam pascens nihil omnino praetermisit sed vbique principatum obtinuit obtinet cui etiam nostrae beatae Apostolicae sedi quae est omnium Ecclesiarum Dei caput velim beata vestra sanctitas ex sincera mente toto corde agglutinetur Saynte Peter feding the Churche by Gods commaundemeÌ„t hath omitted nothing at all but euer hath had the principality and nowe hath to whome and to our blessed and Apostolyke see whiche is the Head of all Gods Churches I would wish your blessed holines wythe syncere mynd and withall your heart to ioyne your self The Emperour hym self sayth that the councel was called by synodical letters sente froÌ„ the most holy patriarch And a litle after by whose exhortatioÌ„ aÌ„d in a maÌ„ner coÌ„maundemeÌ„t we haue called you together saith th'Emperour to the bisâ—hops The Popes Legates are named first and subscribe first The Popes letters were read first of all in the Councel And that Tarasius him selfe confesseth Praerogatiua quadam For a certeyn prerogatiue dewe to the Pope Other places also of like agreablenes ye shal find here These be the letters M. Horn that ye speak of which as ye say theÌ„peror coÌ„mauÌ„ded to be read opeÌ„ly Wherwith that ye dare for shame of th' world ones to medle as also to talk of the story of Paulus aÌ„d Tarasius I can not but most wonderfully maruayle at This Paulus was patriarche of CoÌ„staÌ„tinople immediatly before Tarasius and voluÌ„tarily renouÌ„ced the same office and became a monke mynding to doe some penaÌ„ce the residue of his lyfe for that he had set forth the wycked doings and decrees of themperours against the images The Emperour was verye desirous to place Tarasius in hys roome but he was as vnwilling to receyue that dignity And wheÌ„ the Emperour vrged aÌ„d pressed hym vehemeÌ„tly he answered How caÌ„ I take vpon me to be Bishop of thys see being sondred froÌ„ the residew of Christes Church â–ª aÌ„d wrapped in excoÌ„munication Is not this then pretely aÌ„d gayly done of M. Horn to take this couÌ„cel as a troÌ„pet in hys hand to blowe and proclaime hym self to all the world an heretyke Pleade on a pase M. Horne as ye haue done and yow shall purchase your self at length great glory as great as euer had he that burnte the teÌ„ple of Diana to wyn to him self a perpetuall memorye To the which your glorious tytle for the encrease and amplifying of the same let your Vntruthes which are here thicke and threefolde be also adioyned That the Popes about this time deuised horrible practises to haue to them selues only the supreme authority that Irene Constantines Mother was an ignorant and a superstitious woman that the matters in the .7 Generall Councel were not iudged according to the Gospelles that there was nothing attempted or done in this Councell without the authority of the Emperour In all this I heare very bolde asseuerations but as for proufes I finde none And none wil be found when M. Horne hath done bis best this yeare nor the next neyther M. Horne The .94 Diuision pag. 57. a. Gregorius .3 sent into Fraunce for succour to Charles Martell yelding and .290 surrendring vp vnto him that vvhiche the Pope had so long sought by all subtile and mischieuous meanes to spoile the Emperoure and the Princes of This same Gregory the third saith Martinus PoeniteÌ„tiarius VVhan Rome was besieged by the king of Lombardy sent by shippe vnto Charles Martell Pipines father the Keyes .291 of S. Peters confession beseeching him to deliuer the Church of Rome from the Lombardes By the keyes of S. Peters confession he meaneth .292 al the preheminence dignitie and iurisdiction that the Popes claime to them selues more and besides that vvhich al other church ministers haue ouer and aboue all manner persons Ecclesiastical or Temporal as geuen of Christ onely to S. Peter for his confession and so from him to the Popes of Rome by lineall succession Seinge that this Pope vvho vvas passingly vvell learned both in diuine and prophane learning and no lesse godly stout and constant if you vvill beleeue Platina .293 yeldeth and commiteth all this iurisdiction and claime that he hath ouer all persons Ecclesiastical and Temporall so vvel in causes Ecclesiasticall as Temporall vnto Charles Martell a laie Prince and great Maister of Fraunce it appeareth that Princes may laufully haue the rule gouernment and charge in Church matters The heires and successours of this Charles Martell did keepe these keyes from rusting They exercised the same iurisdictioÌ„ and gouernmeÌ„t in Ecclesiastical causes that the Emperours and Kings had don from the tyme of ConstaÌ„tine the great vntil their tyme vvhich vvas almost .400 yeres For Carolomanus .294 sonne to King Pepin and nephevv to Charles Martel no lesse Princelike than Christianly exercised this his .295 Supreme authority in Ecclesiastical causes and made notable reformation of the Ecclesiastical state He summoned a Councel of his Clergy both Bisshoppes and Priestes .742 yere from the incarnation of Christ vvherein also he him selfe sate vvith many of his nobles and counsailours He shevveth the cause vvhy he called this Synode That they should geue aduise saith he howe the Lawe of God and the Churche religion meaning the order and discipline may be restored againe which in the tyme of my predecessours being broken in sonder fell cleane away Also by what meanes the ChristiaÌ„ people may attaine to the saluation of their soules and perishe not being deceiued by false priestes He declareth vvhat ordinaunces and decrers vvere made .296 by his authoriy in that Synode VVe did ordein Bishops through the Cities saith he by the couÌ„cel of the Priests aÌ„d my nobles aÌ„d did coÌ„stitute Bonifaciê° to be the Archbisshop ouer them .297 VVe haue also decreed a Synode to â—e caâ—â—eâ— together euery yere that the decrees of the Canons and the Lawes of the Churche may be repaired in our presence and the Christian Religion amended c. That the money vvhereof the Churches haue been defrauded
Gregory to the Physitian from all sinnes meaninge from the paynes of synnes He sent it to the two Noble men vt per quam omnipotens Deus superbientem perfidum hominem peremit per eam vos qui eum timetis diligitis praesentem salutem aeternam habere valeatis To th entent that as by that keye God miraculously shewe a proude and wretched man so by it you saieth he to them whiche feare God and loue God may haue also bothe present sauegarde and euerlastinge This was M. Horne the popes meaninges and intentes in sendinge to deuoute persons to Noble men and to princes such relikes of keyes from the Confession that is from the body or chappell of S. Peter And thus whereas M. Horne by his wonderfull inuentyue wytte had made a straunge metamorphosis of a Relique from S. Peters body into al the preeminence dignitie and Iurisdictiō of the Pope aboue other Churche Ministers they are nowe agayne by a happy reuolution God be thanked returned to their former shape and appere as they did before in their owne natural likenesse And that wythe more truthe a greate deale then Lucians Asse hauing trotted many yeres ouer downes and dales came at lengthe by eating of red roses to be Lucian him selfe agayne as it was before and as they saie it was neuer other But if M. Horne notwithstanding al this wil yet vphold his straunge metamorphosis and delight him selfe stil therin the rather bicause S. Gregory in al those places speaketh but of a keye and not of keyes as Gregory the .3 is saied to haue sente to Charles Martell then lo M. Horne for your ful satisfaction in this poynt yet an other place of S. Gregory wherein he sendeth euen keyes also Writing to Columbus a bishop of Numidia at the ende of his letters he sayeth Etiam Claues beati Petri in quibus de cathenis ipsius inclusum est tibi pro benedictione transmisi I haue sent you also by this bearer the keyes of S. Peter in which there is of his chayne 's enclosed for a benediction Lo M. Horne here are sent to a bishop of Numidia not the keyes from or of S. Peters Confession which you see are but keyes of or from his toumbe or body as to Charles Martell onely were sent but the very keyes of S. Peter him selfe But what Had that bishoppe therefore all the popes preeminence and Iurisdiction sent him Nay this notwithstandinge what Iurisdiction and supreme gouernement thys verye pope practised ouer Numidia and all Afrike to bothe in these very letters partlye appereth and more largely it maye appeare if you vóuchesafe M. Horne to reade that litle onely which in this matter I haue saied to your pewefelowe M. Iewell in my laste Returne of vntruthes vppon his moste lyinge Replie And here you heare S. Gregory saie he sent him these keyes pro benedictione For a benediction not for a Iurisdiction For a holy Relike not for a supreme dignitie For a deuoute remembraunce not for a princelye preeminence As you moste fondelye and ignorantlye do pronounce Yea and this you so folowe and pursewe from hence forewarde as the very grounde and foundation of all the Supreme gouernement whiche you woulde so fayne fasten vppon princes heads a thinge of them neuer yet so much as desired or dreamed of For lo vpon this ioyly grounde you buylde and say The heyres and successours of this Charles Martell did keepe these keyes from rustinge Verely I thinke in dede bothe he and his godly successours vsed that Relike and many other deuoutely and did not suffer it to ruste aboute them A poynt for this relike say you I saie They exercised the same iurisdiction and gouernement in Ecclesiastical causes that the Emperours and kings had done from the time of Constantine caet Verelye and so thinke I to But you see nowe Maister Horne at leste euery discrete Reader seeth that from the time of Constantin hytherto neuer Prince but heretikes as Constantius and Anastasius wythe a fewe suche gouuerned in causes Ecclesiasticall Namely in al things and causes as you by Othe make folke to sweare I should say forsweare But as touchinge thys Charles Martell and Carolomanus his sonne whom you call his nephewe and kinge Pipins sonne and their gouuernement in Ecclesiasticall causes gouuernement they had none nor exercised none You tel vs of such a thinge but you proue no such thinge The whole dealing of Gregory the .3 with Charles Martel and of pope Zachary with Carolomannus his sonne was onely that they shoulde take the Churche of Rome in to their protection beinge then the moste mighty princes in this parte of Christendom seinge the Emperours of Constantinople had by heresy as Leo then the Iconomache and other crueltyes rather forsaken it and oppressed it then succoured it and defended it And therefore of this facte of Gregory the .3 Sabellicus a moste diligente chronicler writeth thus Tum primùm Romanae vrbis Apostolicaeque sedis tutela quae ad Constantinopolitanos principes si quid grauius accidisset omnia sua desideria conferre consueuisset Gallorum est Regum facta Then began the Frenche princes to take vpō thē the protection of the Cyty of Rome and of the See Apostolike which had bene wonte before to referre al their griefes to the Emperours of Constantinople if any weightyer matter had befallē And againe Suscepit nihil grauatè pientissimū patrociniū Carolus Pōtificis rogatu Charles at the request of the pope toke vpon him willingly that most charitable or godly protection And this lo was that which Pope Gregory by sendīg keyes frō S. Peters Cōfessiō to Charles Martel did seke ād fewe for at his hāds M. Horn shooteth farre wide to imagine herin al the popes Iurisdictiō dignite and preeminēce to be sent away by ship into Frāce And as for Carolomanus of whose supreme gouernmēt M. Horn fableth here so much within .4 yeres after this great Authoryty exercised wēt to Rome offred hī selfe to the pope ād was shorē in for a Mōke And what or wherin cōsisted his Authoryty He summoned a Coūcel you say and many decrees were made there by his Authoryty Yea but why tel you not that pope Zacharias at the request of Bonifacius gaue to him ād to this Carolomanus a speciall Cōmissiō by his letters to cal this Synod ād to decree therin such things as Bonifacius should think behoueful for that time Why in your very narratiō do you euē in the middest of your allegatiō where you talk of this Bonifacius leaue out quite and nippe of these wordes Qui est missus S. Petri. Who is the Popes Legat Why deale you not trulye and why tell you not al Forsoth because truth is none in you and al maketh against you In Nauclerus you may see and reade at large the Popes Commission to Bonifacius and to the Prince for keping this Synod and for orderīg the same Yet
were there cōdemned for heretyks why do ye not tell vs also who were cheif in that Coūcell whiche were Theophilatius and Stephanus Pope Adriās Legates And here appereth the wretched dealing of the authour of your Apologye for hys duble lye aswell in that he would by thys Synode proue that a generall councell maye be abolished by a national as for saying this Councell did abolishe the Seuenth Generall Councell whereas it confirmed the said Generall Councell with a like Decree And with this the strongest part of your Apologie lyeth in the dust For wheras the chiefe and principall parte of it is to deface the Councel of Trent and to shew that by priuate authority of one nation the publike and cōmon authority of a Generall Councel might be well inough abrogated he could finde no colour of proufe but this your Councel of Franckford which now as ye heare dothe not infirme but ratifie and confirme the .2 Nicene Councell As made for the honoring and not for the vilaining of holy Images M. Horne The .98 Diuision pag. 59. a. Carolus Magnus calleth by his commaundemente the Bisshoppes of Fraunce to a Synode at Arelatum appointeth the Archebisshoppes of Arelatum and Narbon to be chiefe there They declare to the Synode assembled that Carolus Magnus of feruente zeale and loue tovvardes Christe doothe vigilauntlye care to establishe good orders in Goddes Churche and therefore exhorte them in his name that they diligentlye instructe the people vvith godlie doctrine and exaumples of lyfe VVhen this Synode had consulted and agreed of suche matters as they thoughte fitte for that time They decree that their doinges shoulde be presented vnto Carolus Magnus beseeching him that where anye defectes are in their Decrees that he supplie the same by his wisedome If anye thing be otherwise then well that he will amende it by his iudgemente And that whiche is well that he will .306 ratifie aide and assist by his authority By his commaundemente also vvas an other Synode celebrated at Cabellinum vvherevnto he called manye Bysshoppes and Abbotes vvho as they confesse in the Preface did consulte and collecte manye matters thoughte fitte and necesarie for that time the vvhiche they agreed neuerthelesse to be allovved and confirmed amended or .307 dissalovved As this Councel referreth al the Ecclesiastical matters to the 308 iudgement correction disalovving or confirming of the Prince so amongest other matters this is to be noted that it prohibiteth the couetousnesse and cautels vvherevvith the Clergie enriched them selues persuading the simple people to geue their lands and goods to the Churche for their soules helth The Fathers in this Synod complaine that the auncient Church order of excommunication doing penaunce and reconciliation is quite out of vse Therefore they agree to craue the Princes .309 order after vvhat sorte be that doth committe a publique offence may be punished by publique penaunce This Councel also enueigheth against and .309 condemneth gadding on pilgrimage in Church ministers Lay men great men and beggars al vvhich abuses saith the Synode after what sort they may be amended the Princes mind must be knowen The same Charles calleth an other Councel at Maguntia In the beginning of their Preface to the Councel they salute Charles the moste Christian Emperour the Authour of true Religiō and maintenour of Gods holy Church c. Shevving vnto him that they his moste humble seruants are come thither according to his commaundement that they geue Godde thankes Quia sanctae Ecclesiae suae pium ac deuotum in seruitio suo concessit habere rectorem Because he hath geauen vnto his holie Churche a gouernour godlye and deuoute in his seruice who in his times opening the fountaine of godlye wisdome dothe continuallie fede Christes shepe with holye foode and instructeth them with Diuine knowledge farre passing through his holy wisedome in moste deuoute endeuoure the other Kinges of the earth c. And after they haue apointed in vvhat order they diuide the states in the Councel the Bisshops and secular Priests by them selues the Abbottes and religious by them selues and the Laye Nobilitie and Iustices by them selues assigning due honour to euery person it folovveth in their petition to the Prince They desire his assistaunce aide and confirmation of suche Articles as they haue agreed vppon so that he iudge them worthy beseeching him to cause that to be amended which is found worthy of amendmēt In like sorte did the Synode congregated at Rhemes .312 by Charles more priscorū Imperatorū as the auncient Emperours were wont to do and diuers other vvhich he in his time called I vvould haue you to note besides the authority of this Noble Prince Charles the Great in these Church matters vvhich vvas none other but the selfe same that other Princes from Constantine the Great had and vsed that the holy Councel of Mogūtia doth acknovvledge and cōfesse 313 in plain speach him to be the ruler of the Church in these Ecclesiastical causes and further that in al these councels next to the cōfession of their faith to God vvithout making any mention of the Pope they pray and commaunde prayer to be made for the prince Stapleton The calling of Councels either by this Carolus or by others as I haue oft saied proueth no Supremacy neither his confirmation of the Coūcels and so much the lesse for that he did it at the Fathers desire as your self confesse But now Good Reader take hede of M. Horne for he would stilie make the beleue that this Charles with his Councell of Bishops should forbid landes and goodes to be geuen to the Church of any man for his soules helth and to be praied for after his deathe whiche is not so In deede the Councell forbiddeth that men shal not be entised and perswaded to enter into Relligion and to geue their goods to the Churche onely vppon couetousnes Animarum etenim solatium inquirere sacerdos non lucra terrena debet Quoniam fideles ad res suas dandas non sunt cogēdi nec circumueniendi Oblatio namque spontanea esse debet iuxta illud quod ait Scriptura Voluntariè sacrificabo tibi For a priest saieth the Councell shoulde seke the helth of sowles and not worldly gaines and Christians are not either to be forced or to be craftely circunuented to geue away theyr goods For it owght to be a willing offering accordīg as yt is writē I wil willingly offer sacrifice to thee and in the next canon yt is sayde hoc verò quod quisque Deo iustè rationabiliter de rebus suis offert Ecclesia tenere debet What so euer any man hath offred vnto God iustly and reasonably that muste the Church kepe styl Now for prayers for the dead ther is a special Canon made in this Coūcell that in euery Masse there shoulde be prayer made for suche as be departed owte of this worlde And yt is declared owte
that yt is moste vntrue ād for the which as ye lay forthe no prouf so shal ye neuer be able to proue yt And yet if ye coulde proue yt ye shoulde dooe none other thinge then that whiche yee doe so solemnlye in the rest of youre booke to proue that which being proued doth yet nothing relieue your cause And thinke you M. Horne that we are so bare and naked from many good proufes but that we may and canne roundlie and redely disproue your fond foolish lye Yea and by that booke by the which your Apostle Caluin and your great Iewell of Englande will though not to their great worship defeate the Second Generall Councell of Nice The Churche of Rome saith he is preferred before all other Apostolicall Sees not by the Decrees of Synodes but by the authoritie of our Lord him selfe saying thou art Peter and so forth And saith farder that he doth most desire to obey the holsom exhortatiōs of Pope Adriā and that Italy Frāce and Germanie doe in al things follow the See of Peter And now wot ye what M. Horne Forsoth this his answere proueth M. Iewell as wel in the Apologie or who so euer be the Author as in his Replie to M. D. Harding to haue ouerthrowen not the Nicene Councell wherein this Adrians Legates bare the chiefe sway as they did also in the Councell at Frankfoorde as I haue shewed but hys owne peeuish and fantastical imagination that this Charles should at Frankford disalow the said Nicene Synode But I trow ye be as wery and as much ashamed ere this time of this counterfeit Charles booke wherein by the foolish and fond handling of the iconomache the cause of the Catholike Church is cōfirmed as your fellowes wil be shortly of this your boke that I doubt not to all that be not sinistrallie affectioned shal serue rather for the confirmation then abrogation of the Popes Primacie And because as I say I suppose ye wil your selues shortly disclaime this peuish booke I wil send you to Carolus him selfe in his Ecclesiastical decrees collected by Abbat Ansegisus whome ye authorise in the nexte leafe Where ye shall fynde this playne decree Neque praesul summus a quoquam iudicabitur No man shall iudge the pope whiche was also decreed in the tyme of the great Cōstantyne and pope Syluester yea before that tyme the lyke was sayd in a councel of Marcelline pope and Martyre as I haue otherwhere shewed Nowe then thowghe there was no cause whie Charles shoulde be greaued with this that the whole Clergie and people wel lyked and for the which there wer old aunciēt presidents yet to goe forth and to smothe this tale withal and to shewe why Charles should quietlie beare this grief which was sone born being none at al he addeth an other lie whereof we haue alredie somwhat spoken And that is because the Pope promised him longe before to make him Emperour Yea good M. Horn sone sayd of yowe but not so sone proued For neither your authour Platina sayth so nor any other that I haue hitherto read Phy on your wretched dealīg ād wretched cause that ye maintayne that cā not be vpholdē but with the defacing ād dishonorīg not only of the clergie but of this worthy ād as your self cal him this Noble Prīce Charles withal I would fayne procede to the next matter but that your other vntruthes must or I go be also discouered as that yow say without any prouf yea against good prouf to be layd to the cōtrary that this pope Leo for his streight dealings was hateful to the Romās which your authors Sabellicus and Platina say not but the quite contrary For Platina among his other manifold and notable vertues telleth that he was a man of myld nature so that he loued all men hated no man slowe to wrathe ready to take mercie and pitie of other And Sabellicus of this very matter sayeth thus Coniuratorum odium in Pontificem inde ortum ferunt quòd illi liberius viuere assueti ferre nequiuissent grauem Pontificis Censuram It is saied the hatred of such as cōspired against him spronge hereof that they accustomed to liue more licentiously coulde not abyde the Graue Rebukes and Censures of the pope Nowe further M. Horne being not able to denie but that aswell Carolus as all other gaue ouer for any iudgmēt they wold or could geue agaīst Leo he falleth to quarellīg with Leo for that for the which he owght to haue cōmēded him The matter standing thus and no mā stepping forth lawfully to proue any thing agaīst Leo this good man thowghe no man did or coulde force him to yt yet knowing his owne innocency toke an open othe vppon the holy ghospel that he was gyltlesse from suche matters as were obiected against him And here M. Horne beinge pleasantly disposed sayeth as owte of Platina Leo did earnestlye desire that kynde of iudgmente and addeth by his owne lying liberalyte that Platina mente that Leo was desirouse to geue sentence in his owne cause Wheras Platina meante that Leo was desirouse vppon the assured truste of his owne integritye that the matter might haue bene iudged and so worthie of commendation that he woulde submitte his cause to iudgemente where he neaded not as Symachus and Sixtus did before And so are Platina his wordes qui id iudicium maximè expetebat to be vnderstanded And perchaunce in some copies id is not sene Nauclerus which seameth here as in many other places to followe Platina and to reherse his wordes and whom M. Horne doth here also alleage saith qui iudicium maximè expetebat Whiche did moste ernestly desire to be iudged Whiche iudgement not proceedynge he did as muche as laye in him that is to purge him selfe by his othe Nowe where Sabellicus speaketh of this purgation in the commendation of Leo saying that a mans owne reporte much auayleth made in dewe ceason M. Horn addeth this his pretie glose for wante of good neyghbours Yet I pray yowe good M. Horne take not the matter so greuously against Pope Leo But remember that Leo being pope did more then a protestant Prelate whom ye knowe ful wel of late did being perchaunce more then a suspition that a wrong cocke had troden Cockerelles hen And yet the sayd prelat was not put to his purgation and much lesse him selfe offred to sweare for his owne honesty I medle not with the iustifying of the matter one way or other Some men say that strypes may cause yong striplinges to saye Tonge thoue lyest but not truelie to the eye Eie thowe lyest whiche can not lie in that whiche is hys obiecte But let this goe I saye yt for none other cause but onely that ye haue not M. Horne so greate cause to take the matter so hotte against Leo. And now to make vp this matter gentle reader of Leo this Leo also sendeth Saint Peters keyes yea
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
blindnes aÌ„d superstitioÌ„ aÌ„d that heretiks only do se or the vnlerned oÌ„ly haue the pure worship of God But so it is That tyme coÌ„deÌ„neth this tyme. That ReligioÌ„ coÌ„deÌ„neth yours And therefore you must nedes either cal theÌ„ blind or coÌ„fesse your self bliÌ„d which you caÌ„ not possibly do because you are bliÌ„d in dede And why Forsoth because euer wheÌ„ you looke vp toward the former ages you put vpoÌ„ your eies a paire of spotted spectacles so that al that you se through those spectacles semeth also spotted fowle aÌ„d euil fauored vnto you And these spectacles are The coÌ„tempt of the Church traditioÌ„s A pride of your own knowledge in Gods word A lothsomnes of austere aÌ„d hard life to beare your own crosse with Christ. A preiudicat opinioÌ„ of preferriÌ„g Caluin MelaÌ„chtoÌ„ aÌ„d Luther before al the Catholik aÌ„d lerned fathers for so you cal theÌ„ of that age With such like If you wuld ones put of these foule spotted spectacles M. Horn theÌ„ wuld you neuer cal the time of Catholik aÌ„d lerned fathers a time of blindnes aÌ„d superstitioÌ„ but then would you se clerly your own blindnes and superstition Which with al my hart I pray God you may ones doe ere your dye M. Horne The .102 Diuision pag. 63. a. Although herein Lodouicê° Charles his son vvere somvvhat inferior to his father Yet notvvithstaÌ„diÌ„g he .327 reserued these Ecclesiastical causes to hiÌ„self aÌ„d vvith no lesse care be ordred the same although in some thiÌ„gs being a very mild PriÌ„ce he vviÌ„ked aÌ„d bare ouer much vvith the .328 ambitioÌ„ of the Popes Shortly after vvhaÌ„ as the forsaid Leo vvas departed vvas StepheÌ„ next elected Pope aÌ„d vvithout the coÌ„firmatioÌ„ of theÌ„perour tooke the Papacy vpoÌ„ hiÌ„ Al the histories agree that he came shortly after into FrauÌ„ce to theÌ„peror but vvherfore most of theÌ„ leaue vncertain Platina thinketh to auoid the hursey burley in the City that vvas after the death of Leo. Sabellicus thiÌ„keth theÌ„perors coronatioÌ„ to be the cause Nauclerus saith he weÌ„t in his own person vnto theÌ„peror Lodouik .329 about or for the Church matters vvhich 330 proueth that theÌ„perour had chief authority in ordering the Church busines But our English Chronicles as some vvriters affirme do plainly declare that his coÌ„ming into FrauÌ„ce vvas to make an excuse of his vnlaufull consecration against the decrees made to Charles by his predecessours AdriaÌ„ and Leo fearing therefore the sequele of the matter he first sent his Legats before hiÌ„ to be a preparatiue to his purgatioÌ„ and aftervvards came hiÌ„self to craue his pardoÌ„ And the rather to please theÌ„peror brought a most beautiful crovvn of gold for hiÌ„ and another for the Empresse 331 vvherof folovved as Naucle saith OiÌ„a quae petiit à pio Imperatore obtinuit he obteined whatsoeuer he asked of the godly emperor Novv vvheÌ„ StepheÌ„ had dispatched al his matters he retourned home and shortly after an other ecclesiastical cause happened for vvithin a vvhile the bishop of Reatina died and there vvas an other chosen And wheÌ„ the sea of Reatina saith Nauclerê° was void the Pope would not coÌ„secrat the elect Bishop onles he had first liceÌ„ce therto of themperor The circuÌ„stances of this story make the matter more plaine The erle Guido had vvriteÌ„ vnto Pope StepheÌ„ to coÌ„secrat that bishop vvhoÌ„ the Clergy and the people had elect but the Pope durst not enterprice the matter till he vvere certified of theÌ„perors pleasure and therupoÌ„ vvriteth agaiÌ„ vnto Th erle the tenor vvhereof folovveth after Gratianus report I haue red your letters wheriÌ„ you require me to coÌ„secrat the newly elect Bisshop of Reatin chosen by the coÌ„sent of the Clergy aÌ„d people least the Church should be long destitute of a propre pastour I am sory for the death of the other but I haue deferred the consecratioÌ„ of this for that he brought not with him themperors licence vt mos est as the maner is I haue not satisfied your mind herein leste that the Emperour should be displeased at my doing Therefore I require you for otherwise I ought not to medle to purchase the Emperours liceÌ„ce directed vnto me by his letters vt prisca consuetudo dictat as the auncient custome doth wil and then I will accomplishe your desier I praie you take not this my doing in euil parte VVherof it is manifeste inough saith Nauclerus that of the Emperours at that time the Bishops had their inuestitures although Anto doth glosse otherwise saying that perhaps this electe Bisshoppe was belonging to the Court who ought not to be ordered Not only the textes of many decrees in this distinction doth confirme this to be true but also Gratian him self and the glossars do in manie places affirme that this was the auncient custome and coÌ„stitution in the Churche that the electionâ— of the Bishoppes of Rome and of other Bishops also should be presented to the Emperours and Princes before they might be consecrated The .11 Chapter â–ª Of Lewys the first of SteueÌ„ .1 Paschalis .1 Eugenius .1 and Gregory the .4 Popes of Rome Stapleton LVdouicus sonne to Charles the great confirmed the popes election and had the inuestitures of bishops Be yt so M. Horn if ye wil what then Haue you forgotten that al that Authoryty was geueÌ„ to his father Charles the great by Adrian the pope and that he helde that onely of the Popes gifte Agayne many hundred yeares together ere this tyme Fraunce Italie Spayne England and many other contreis were vnder thempiere of Rome Would ye therfore inferre your argument froÌ„ that tyme to our tyme and make those countries nowe subiect to the Empire bicause they were then Yf ye doe litle thank shal ye haue for your labour And truely the argument holdeth aswel in the one as in the other And when al is done your cause of supremacie standeth as yt did before Yet is the fyne and clerkly handlyng of the matter by M. Horne to be withall considered who like a wanton spanell running from hys game at riot hunteth to fynde the cause why Pope Stephen whome the stories call an Angelicall and a blessed man came to this Emperour into FrauÌ„ce He telleth three causes out of three certaine and knoweÌ„ Authours aÌ„d then telleth vs that Nauclerus sayeth he came for Churche matters and so ful haÌ„dsomly concludeth thereby that the Emperour had the chiefe Authoritie therein which is as good an argument as if a man would proue the woman to whome Kyng Saule came and consulted with for certaine his affaires to haue bene aboue the King Your Authour Nauclerus doth specifie what these causes were that is to intreate themperour for his enemies and for the Romans that had done suche iniurie to Pope Leo of whom ye haue spoken and to pardon other that were in diuerse prisons in FrauÌ„ce for the great owtragiouse offences done against the Churche The good Emperour satisfied hys desire aÌ„d so he returned to
or schismatike should dare to gainsaie it And also to the end that the Princes them selues as deuout childreÌ„ shuld agree vpon him whom they sawe to be chosen for their Father that in all things they might aide and assist him As it was in the example of Valentinian th'Emperour and S. Ambrose I saith the Emperour wil be thy aide and defence as it becometh my degree And herevpon Pope Steuen of whom M. Horne talked euen now made a Decree that without the Emperours Legates were present no bishops alreadie chosen should be consecrated And by reason of this Decree the Bishops of Reatina coulde not be consecrated as M. Horne euen now alleaged But saith Gratian because the Emperours passing sometime their bondes would not be of the nuÌ„ber of coÌ„senters aÌ„d agreers to th'electioÌ„ but wuld be the first that shuld choose yea aÌ„d put out to ofteÌ„times also falling to be as false as heretiks assaied to breake the vnity of the Catholike Church their Mother therefore the decrees of the holie Fathers haue proceded against them that they should no more medle with the election of bisshops and that whosoeuer obtained any Church by their voice should be excommunicated And as Ezechias toke awaye the brasen serpent whiche Moyses did set vp because it was now abused so the constitutions of our forefathers are sometime chaunged by the Authoritie of the posteritie when such ConstitutioÌ„s mere positiue are abused Then Gratian bringeth in diuers other decrees against the ConfirmatioÌ„ of Emperours as of Gregorie the .4 pope of Lewys the firste Charles hys sonne Henrie the first and Otho the first Emperours who all gaue ouer by open decrees this priuilege graunted first of popes vpon good considerations and after repealed vpon as good by the same authoritie And thus you see M. Horne by your owne Authours and by good reason if ye haue grace to consider it you are sufficiently answered for confirmation of Popes and inuesturing of Bisshops a common matter in your booke and yet as you see nowe a matter of no weight in the world After this M. Horn is in hand with the raining of bloud three daies and with many other wonders of this time yea with the Deuil him selfe that bewrayed Priests Lemmans whiche they kept in corners secrete that now M. Horne and his fellowes are not ashamed to kepe openly and haue learned a furder lesson then Priestes of that age knew that a Frier and a Nunne may laufully wedde wherat the Deuill him selfe perchaunce doth as much wonder as Maister Horne here doth wonder at the Deuils straunge doings which yet are not so strange nor so much to be wondered at as perchance your great wisedom is to be woÌ„dred at to imagine that al these things chanced for that th'Emperour had not as he was wonte to haue the confirmation of the Popes election and the ordering of maters Ecclesiasticall M. Horne The .105 Diuision pag. 66. b. After Benedictus vvas Nicolas chosen vvhom the Emperour him selfe being present did confirme as vvitnesseth Nauclerus At the same time was the Emperour Lodouicus .2 at Rome who confirmed the Popes election The same also sayeth Martin to the vvhich Volateran addeth of the Emperour and the Pope De communi consilio ambo cuncta gerebant Alâ— thinges were done by common counsaile or consent of both the Emperour and the Pope And least it might be thought he meaneth not as vvel Ecclesiastical as Temporal matters Sabellicus maketh the matter more plaine affirming that the Emperour and the Pope had secrete conferâ—nce together many daies and had consultation both touching the matters perteining to Christian Religion and also of the state of Italye And a litle after talkinge of the Pope The Pope decreed by the consente of Lodouicus that from thence foorth no Prince no not the Emperour him selfe should be present in the councell with the Clergye onlesse it were when the principall pointes of faith were treated of Hitherto in all these Ecclesiasticall causes the Emperour hath the doinge as .348 vvell or more than the Pope But this last decree that by the allovvance of the Emperour the Pope made exempteth Temporall Princes from Ecclesiasticall matters in their councelles though in the most principall matters Ecclesiastical concerning faith it leaueth to them their .349 interestes Stapleton M Horne hym self to helpe our matters forwarde bringeth forth a decree made by the pope with th' Emperours consent that lay princes should not be present in CouÌ„cels onlesse it were when the principall pointes of religion be treated of at the which he wondreth as of a thing vnheard of And yet he did or mought haue found as much in the actes of the Councell of Chalcedo Yea he myght haue sene also that by the same decree as well the people as the prince might be present and as much interest had the one thereyn as the other For as the same Pope Nicolas sayed geuynge a reason why the prince may be present when matters of faith are debated Faith is common to all and perteineth as well to the layitie as to the Clergie yea to all Christen men without exception Yet all was not gone from them sayeth M. Horne for they had their interestes still he sayeth in the principall matters ecclesiasticall concerning faith But what intereste I praye you tell vs Was it to determine or define anye thyng or that all determinations were voyde and frustrate without theÌ„ Nay but only that they might be present eyther to keepe quiet and order or els as Constantin and Marcian protested ad confirmandam fidem to strenghthen their owne faith or last of all to execute the Sentence and determinations of bishops And so were theyr Ambassadours present in the late General Councel at TreÌ„t And the Emperour and Kinges were wished theÌ„ selues to be there M. Horne The .106 Diuision pag. 67. a. Martinus the secoÌ„d gat into the Papacie malis artibus by naughty meanes saith Platina aÌ„d as is noted in the margeÌ„t it vvas in this Popes time that first of all the creation of the Popes vvas made vvithout the Emperours authority But this Pope died so shortely as he came in naughtily After vvhoÌ„ AdriaÌ„ the third like vnto his predecessor the secoÌ„d of that name vvho by cuÌ„ning sleight practised to .350 defraude the Emperour of his authority espying oportunitie by reason that Charles the emperour as Sabellicus saith vvas farre of busied in the vvarres dothe promote this matter to be decreed by the Senate and the people and this he did immediatly after he vvas made Bishop aÌ„d persuadeth theÌ„ that they doo not hereafter vvayte for the Emperours approbatioÌ„ and coÌ„firmation in appointing their Bishop but that they should kepe to theÌ„selues their ovvn fredome The vvhich thing also Nicolaus the firste vvith others atteÌ„pted but coulde not bringe it to passe as Platina reporteth VVho also vvriteth that the Romaynes had coÌ„ceiued an hope of great liberty in the hauty courage of this Pope being
Pope Stephen had an obscure tyme sauing that Charles therein called a Councell at Collen and after him Arnulphus the Emperour other tvvo the one at Moguntia the other at Triburum The .13 Chapter Of the laste Emperours of Charlemaynes race and of the Popes of Rome of that age Stapleton HEre folowe two CouÌ„cels vnder Arnulphus the Emperour the one at Moguntia the other at Triburum But what Is there in that Councels nothing for you M. Horne Why There is in the Councell of Moguntia a whole Chapter intitled Quid sit propriè ministerium Regis What is properly the office of a kynge And in a Chapter so specially debating of your matter in haÌ„d could you fynd nothing that made for you Then let vs see whether there be any thing for vs. The Councell in that Chapter saieth The office of a kynge specially is to gouerne the people of God and to rule vvith equitie and Iustice and to prouide that peace and concord may be kept And howe In ecclesiasticall matters We shal heare For saieth the Councell he ought before all thinges to be a defender of the Churches I thought the Councel would haue said Supreme Gouernour and of the seruants of God of widowes and Orphanes And so furth Lo. M. Horne The office of the prince is to defend the Churche of God not to gouerne it not to alter and chaunge the Religion not to make Church lawes c. In al this chapter looke when you will you shall not fynd one worde for the Princes supreme Gouernement or any maner of Gouernement at al in matters ecclesiastical And yet this beinge as you say in the beginninge of this booke A principall parte of the Princes Royal povver the Councel of purpose treating in this Chapter only of the princes office and power it is more then maruayl that the matter should in such depe silence so be wrapped vp that no worde or half worde thereof coulde appeare Verely in the next chapter folowinge it is commaunded and decreed that the Churches and things to them belonging should apperteyn to bishops without any worde of the Princes supreme Gouernement in thinges of the Church M. Horne The .108 Diuision Fol. 67. b. Of these Popes and those that follovved as Formosus Stephanus Romanus Benedictus Leo Christophorus Sergius and a great company more the Historians geue but an homely testimonie and Nauclerus saith that to satisfie their voluptuous lustes they did maliciously malice one another as most cruel Tyrantes and he added this reason Cum non extarent qui eorum vitia coercerent bicause there was none to correcte and chasten them for their euill doinges For so long as the Princes exercised their 351 authoritie in ouerseing carefully the Church matters and the mynisters so vvel the Popes as other Bishoppes there grevve no such intollerable disorders neither vvere there suche moÌ„sters for so Nauclerus termeth these Popes that continued any space But vvere by the Princes authoritie suppressed and therfore Nauclerus citeth out of Platina and affirmeth it to be true that the cause of these monstrous Rebelles in the Churche vvas Quòd Resp. ignauos desides principes habeat Bicause the common wealthe had improfitable and slouthfull Princes Thus these vvriters burdeine and charge the Princes vvith the disorders and enormities in Christes Churche vvherein they doo them vvronge if they thought not that it apperteined to the Princely auritie to ouersee care and prouide for the good order of Christes Churche and to redresse punishe and remoue the inordinate euilles therein Stapleton M. Horne nowe russheth in withe a bedroll of certain naughty popes down from Formosus to Iohn the .13 AmoÌ„g whom I marueyl why you recken Benedictus of whome Nauclerus writeth thus Huius Benedicti laus est quòd intam corruptis moribus grauiter constanter vitam duxisse feratur The commendation of this Benedictus is that in so corrupt maners of men he is saied to haue liued with grauitie and Constancie And namely for his great humanitie and clemency he was chosen But much more I merueyle that amonge so many badde you speake neuer a worde of the good namely of Anastasius of whom it is writen Nihil habuit quo reprehendi posset He was a man that could be charged with nothing of Leo the .6 which nihil tyrannicum prae se tulit rei diuinae consulens shewed no tyranny in his behauyour attending vpoÌ„ Gods seruice Of Steuen the 7. whose lyfe was full of gentlenesse and Religion Of Leo .7 and Steuen the .8 bothe commended Popes Of Martyn the .3 who folowed also the gentle demeanour of Steuen Of Agapetus who is writen to haue ben vir innocens Reip. Christianae feruens amator An innocent man and a feruent tenderer of the Christian commoÌ„ wealth Of whom also the kyng of Denmark receyued the faith All these good and vertuouse Popes in great affliction of wicked persons in those daies for lacke in dede of Iustice in good Emperours lyued and ruled the Church betwen this Formosus and Iohn the .13 or .12 more then twenty yeres But. M. Horne like a fowle sowe that nouseleth in the donghil and careth not for the fayre floures in the garden nouseleth him selfe amonge the euyll bisshops and can not abyde to speake one poore worde for the good And therefore as MeÌ„mius obiected to Cato his nights Dronckennesse for whom Cicero answereth why tellest thou not also of his dayes dycing he being in dede all the daye in the affayres of the Common wealth so for the bedrol of your euyl Popes Formosus and the rest I aske you whi you tel vs not also of Anastasius of Leo the .6 and .7 of Steuyn the .7 and .8 of Martyn the .3 aÌ„d of Agapetê° but that you had rather be MeÌ„mius theÌ„ Cicero rather a rashe coÌ„ptroller theÌ„ a discrete reporter M. Horne The .109 Diuision pag. 68. a. Yea Sabellicus so vvondereth at these tragicall examples of the Bishoppes of this time and their horrible obliuion of Godly Religion that he .352 ascribeth the good and godly moderatioÌ„ that vvas in the Bishops and the dutiful execution of their office from Charles the great til the ende of the Frenche Empire vvhiche vvas an vvhole age to be not so much of them selues and their ovvne good vvilles as of the avve and feare they had of the Princes kinges and Emperours vvho vvere their guardians And therfore concludeth that it may be truely said that this vvas the calamitie of Fraunce Italy and of the Churche of Rome Quòd in ea gente desitum esset imperari bicause there was .353 no king nor Emperour to beare rule 354. meaning that although there vvere kinges and Emperours yeaâ— did they not execute their Princely office and authoritie in ouerseing correcting and reforminge the Churche matters and her mynisters and therefore the state vvas miserable In this confusion vvere all thinges but especially in the
had they re consente aswell as the Emperour And so can ye not make thys election to be a platte forme for your elections nowe in Englande Your nexte vntruth in this narration is that ye say that Luithprandus sheweth howe the Emperour dissolued the Councell For he speaketh no worde of the dissoluing of the councell but that he gaue licence to many of hys souldiers to departe vppō wich occasion Pope Iohn maketh a new hurly burley And Benedictus of whome ye speake that was set vppe in Iohns place after Iohns death by the Romans was thrust owte and Leo restored againe The whiche Benedictus was not deposed by thēperour in the coūcel ye speake of Neyhter did the Emperour sommon any Councell for his depositiō but only by fine force constrained the Romaines to admitte Leo ād to sweare vnto him as both Nauclere and Platina do write of whom you take your matter But it was the Pope hym self who gaue sentence against hym deposed hym and depriued hym as well from hys vsurped papacie as from all bishoplie and priestly dignity yea and banished him also from Rome Yet at the Emperours request who effusis lachrymis rogauit Synodū with teares requested the Synode for some mercye for him the pope suffred him to remaine in the order of a deacon but yet to liue in banishment not at Rome And this declaration which ye haue so slyly and craftely passed ouer is a most euident argument against your false assertion in this your boke yea and sheweth that it is not the Emperour as ye imagī but the clergy ād the pope chiefly that hath the supreame authority in the deposing of bishops Whereas ye say further that this Leo with his Synode gaue to Otho the creation of the Popes and the consecration of Archebishops and Bishoppes you belye the Decree For it graunteth not to the Emperour the whole creation and cōsecration but only the inuesturing of bishops ād that the popes electiō shuld not be takē as effectual with out themperours consent Therefore in the middest of your allegation you nippe quite of after the worde Consecration vnde debent From whence they ought whereby is declared that as the inuesturing and confirming is graunted to the Emperour so the Consecration is referred to that order according to whiche before by the Canons it ought to be And therfore the Decree at the ende saith If anie be chosen Bisshop of the Clergie and the people except he be cōmended and inuested by the King of Italie let him not be consecrated By which words it is euident that both the choise and the Consecration or ordering of Bishops and Archebishops is reserued to the Clergie and people But thereto is required the cōmendation inuesturing and cōfirmation of the Emperour whiche as I haue before shewed at large impaireth no iote the Popes Primacie but rather cōfirmeth it as a thing due to the Emperour rather by the gifte and confirmation Apostolicall then otherwise and due vnto him for order and quietnesse sake not as any parte of his Princelie power M. Horne The .111 Diuision pag. 70. a. VVhen this godlyPrince vvas dead vvhilest his sonne Ottho .2 vvas busied in the vvarres against the Sarazēs and after him his Son Ottho .3 vvas yet in nonage the Popes began to vvaxe so euil and the state of Christes Church to decaie asmuch as euer it did before So daungerous a mater it is to vvant godly Princes to gouerne Gods Church and to ouersee the Ministers therof Stapleton It is well you call Otho the first a godly prince For then I trust all that we haue so largely shewed concerning hys obedience to the See of Rome yea to that Pope Iohn so naughty a man as thanked be God neuer in our remembrance the like by many partes liued you will M. Horne allowe for good and godly Which if you doe we shall soone be at a point touching this matter betwene you and M. Fekenham and wil I hope recante and subscribe your selfe M. Iewell perhaps will beare you company All that you adde of the euil popes in the time of Otho the .2 and in the noneage of Otho .3 is but a slaunderous lye For as there were in that time some euill popes so were there also right good as Donus the .2 and Benedictus .7 who ruled the Church .8 yeres And the other were not so badde as M. Horne maketh them but by the reason of factions were much molested and traiterously vsed not for wante of the princes gouernement in causes ecclesiasticall but for lacke in dede of the Princes Iustice in orders temporall For to see external Iustice ministred is a matter temporall not ecclesiasticall Which for the reasons by M. Horne alleaged ceased in dede for a time in Italy the Emperours being allwaies in maner absent So necessary it was to reduce that Coūtrie to seueral Signories as it now liueth in and hath these many yeares in great quiet liued M. Horne The .112 Diuision pag. 70. b. About this time Hugh Capet the French king looked better to his Clergy in Fraūce and callinge a Coūcel at Rhemes of all the Prelates of Fraūce .367 deposed Arnulphus vvhome Charles had made Bishop there and made Gilbert the Philosopher Bishoppe vvhom aftervvards Otto .3 made Archebishoppe of Rauenna After Hugh Robert his sonne succeded a Prince very vvel learned and a diligent labourer about diuine or Churche matters whiche is the propre parte of a righte king saithe Sabellicus VVhen Ottho .3 surnamed for his excellent vertues in that .368 vitious age Mirabilia mundi the maruailes of the worlde herde of the great misorder in Rome for the reformation therof he came into Italy but or euer he entred into Rome Pope Iohn .17 died and there fel no contention saith Nauclerus in the Popes Election bicause the Prince .369 appointed by his commaundement Bruno to be pronunced Pope who was called Gregory .5 So soone as the Emperour departed from Italy the Romaines thrust out Gregory and placed one Placentinus vvhom they call Iohn .18 The Emperour hearing hereof came to Rome hāged vp the Consul and put out Iohns eyes and restored Gregory into his sea againe I maruail that the historiās saith Platina do rekē this Iohn amōgest the popes which vndoubtedly was in his Papacy a theef ād a robber for he entred not in by the dore as of right he should haue don For he came in by a factiō corrupting with mony ād large gifts Crescētius the Cōsul a most couetous wretch ād no lesse ābitious VVherby the sharpe iudgemēt of the Emperour is declared to be but vpright iustice So 370 that Platina makīg Gregory to be the true Pope ād to haue entred in by the dore of vvhom he saith Ottonis .3 authoritate pōtifex creatur he is created Pope by thēmperors autority and declaring the other that cam in vvithout thēmperors cōsent to be a theef and a robber semeth to be of this
It is straÌ„ge me thinketh to heare at your haÌ„ds of the Popes holy haÌ„d namely seing your authour Nauclerus speaketh of hys haÌ„d only withowt any other additioÌ„ Belyke there is come vppon yow some sodayne deuotion towards the Popes holines But lo I see now the cause of your deuotioÌ„ The Popes haÌ„d is holy with yow now wheÌ„ he being forced aÌ„d coÌ„strayned deliuereth vppe such priuileges as with his heart he did not deliuer and therfore did afterward in a CouÌ„cel of Bishops reuoke al these doinges Whiche your authour in the nexte leaf as also Sabellicus at large doth declare and what sturre aÌ„d busines the Emperour made for it swearing first to the Pope that he wold vse no violence and that he woulde cause all the Bishops of Germany which had bene made by Simonye to be deposed Who yet afterward brake bothe partes of his Oâ—he Toke the Pope out of Rome with him as prisoner because he would not confirme his symoniacal Bisshops And after long vexation of the Pope and spoiles of the Romaine territorie extorted at the lengthe by fine force his consente thereto which yet after the Emperour being departed he reuoked as I said in a ful Councell And this periurie and violence of this Emperour the Italian Emperours doe witnesse also Briefly al came to this conclusion that Paschalis being dead the Emperour shortly after renounced to the Pope Calistus the .2 all this inuesturing of Bisshops and left to the clergy the free electioÌ„ without the princes coÌ„firmatioÌ„ which was al that Paschalis grauÌ„ted to this Emperour For the grauÌ„t of Paschalis as it is recorded in Nauclere referreth it selfe to the former grauntes of his predecessours made to Catholike Emperours And farder he specifieth his graunt thus That he haue priuilege to geue the staffe and the ring to al Bisshops and Abbats of his dominions being first freely chosen without violence or symonie and to be afterward consecrated or ordered of the bisshop to whom they belong But al this was as I haue said both reuoked of Pope Paschalis and geuen ouer of Henrie the fift But I pray you tell me was your holy hand so vnlustie and heauy that ye could or rather would not set in this also being a parcell of your authors narration and the finall conclusion of this great controuersie Whiche as it was theÌ„ troblesom to the church many yeres so it is troblesom also to your Reader as occupiyng a greate parte of your booke but no part of your principal mater and yet as litle material as it is in fine al agaiÌ„st you And therfore ye shake the ful declaratioÌ„ of the mater from your holy handes as a man would shake away a snake for feare of stinging M. Horne The .115 Diuision pag. 74. b. The next Emperour to Henrie vvas Lotharius vvho so laboured vvith the Pope to retaine the inuesturing of Ecclesiasticall persons and besides that he so trauailed in other Ecclesiastical causes so .396 vvel as Temporal that saith Vrspurg Huius laus est à vindicata religione legibus The praise of this Prince is in that he refourmed Religion and the Lawes Next to vvhom vvas Conradus the Emperour to vvhome the Romaines vvrote supplications to come and chalendge his right in these matters to reduce the fourme of the Empire to the olde state whiche it was in in Constantine and Iustinians daies and to deliuer them from the .397 tyranny of the Pope To vvhom also the Pope vvrote humble supplications to take his cause into his protection against the Magistrates of Rome which toke vppon them to reduce the Pope to the olde order and state of the .398 aunciente bisshoppes of Rome Stapleton Let the Emperour Lotharius labour to retain the inuesturing of Bishops which as ye heard Henrie the .5 resigned before to Calistus let him if ye will needes vse that word reforme the ciuil lawes and religion to the meaning wherof is no more but that he restored the ciuil Lawe the vse therof being discoÌ„tinued many yeres aÌ„d restored Pope InnoceÌ„tius the .2 to his See beiÌ„g thrust out by an Antipope wherof he was called Fidelis Ecclesiae aduocatus a faithfull defeÌ„der of the Church Yet why do you vtter such grosse lyes M. Horne telling your Reader that the Romaines besought th' Emperor to deliuer them froÌ„ the tyraÌ„ny of the Pope Neyther Otho Fringensis nor Nauclerus who rehearseth his words haue any such thing The Romaines at that time would be lusty a Gods name and reduce their state to the old magnificence of the victorious Romaines being proud of a litle victorie whiche they had against the Tiburtines And therefore the Pope complained to the Emperour of their tyrannie not they of the Popes tyrannie Yea they thrusted out the Emperours Praefectus and placed in his roome their owne Patricius And so woulde shake of as well the Emperour as the Pope Foorth then with the storie Let Pope Lucius .2 make huÌ„ble supplicatioÌ„ to the Emperour Conradus against the Magistrates of Rome coÌ„cerning the ciuil regiment of Rome and their subiection to the Pope in temporalities for that was the matter and no other and yet were they faine shortlye after to submitte them selues to Eugenius .3 the next Pope Let all this be as you tell it not perspicuouslie but couertlie as though the Romaines then woulde haue bene Schismatiques as you are nowe and denied his Authoritie in Spiritual causes as you doe nowe let all this as I saie be graunted vnto you But then I pray you set your conclusion to it that therefore the Prince is Supreme Gouernour in all causes Ecclesiasticall and then shall euery childe sone conclude with you that your Conclusion concludeth nothinge to the purpose For all the strife and contention here was partely about Temporall and Ciuill regiment partely not against the Popes Authoritie absolutelye but against such or suche a Pope whiche thing I woulde haue you wel to note Maister Horne not here onelye but in all these and other quarrellings of Emperours againste Popes That they neuer repined againste the Popes Authoritie as the Pope but they repined against this man or that maÌ„ whom they woulde not agnise for the Pope but some other by them selues elected M. Horne The .116 Diuision pag. 74. b. Next to vvhome follovved the Godly and zelous Emperour Frederike the firste vvho .399 seeing the horrible vices of the Romissh Church commaunded that no Legate of the Church of Rome should be suffered to enter into Germanie without he were called or hyred of the Emperour nor would suffer that any man vnder the name of appellation shuld goe vnto the Court of Rome After the death of Adrian the fovvrth the Cardinals fell out amongest them selues for the Election of a nevv Pope some stryuinge to haue Rovvlande other some contendinge to haue Octauian a man saith Abbat Vrspur in all points honest and religious Herevppon sprang an horrible schisme and great discord Rouland
that in thre thinges especially First in ruling and ordering of the Church by the Curates aÌ„d how they should order their diuine Seruice and minister the Sacrament of matrimonie as it was in England and other Christian Regions The seconde was how that the Lay people should behaue them selues towards their Curats and in what wise they should pay and offer to God their tithes The thirde was for making of their testamentes The .21 Chapter Of King Stephen King Henry the .2 and S. Thomas of Caunterbury Stapleton MAister Horn hath a maruelouse grace to dwel stil in such matters as nothing relieue his cause that is in the inuesturing of bisshoppes the which neither the Quenes Maiesty or her graces noble progenitours in our tyme haue challenged nor yet any other prince in England these many huÌ„dred yers Neither is it likely that King Stephen reserued the inuestitures to him self aswel for that his immediat predecessour King Henry after so long sturre about them gaue them ouer as that the Pope had so lately excoÌ„municated al such Princes PolychronicoÌ„ which work ye cite saith no such thing Verily King Stephen for a perpetual confirming of the clergies immunites made this solemne othe as it is recorded in WilliaÌ„ of Malmesbury Ego Stephanus Dei gratia c. I Stephen by the grace of God by the assent of the clergy and of the people chosen to be King of England and consecrated thereunto of WilliaÌ„ the Archebishop of CauÌ„terbury aÌ„d Legat of the Church of Rome coÌ„firmed also afterward of InnoceÌ„tius the bishop of Rome in the regard aÌ„d loue of God I grauÌ„t the Church of God to be free and do coÌ„firme the dew reuereÌ„ce vnto her I promise I wil do nothing in the Church or in ecclesiastical matters by simony neither suffer any thing to be so don I affirm aÌ„d coÌ„firm the Iustice the power and the orderiÌ„g of Ecclesiastical persons and of al clerks and their matters to be in the haÌ„ds of the bishops I do enact and grauÌ„t the promotioÌ„s of the Churches with their priuileges coÌ„firmed and the customes thereof after the old maner kept to coÌ„tinue and remayn inuiolated And while such Churches shal be void of their ê“per pastours that both the Churches aÌ„d al the possessioÌ„s therof be iÌ„ the haÌ„d aÌ„d custody of the Clerks or of honest meÌ„ vntil such time as a Pastour be substituted according to the Canons Thus far William of Malmesbury Now that kiÌ„g HeÌ„ry the .2 shuld reserue the said inuestitures to hiÌ„self which your author PolichronicoÌ„ saith not and that the blessed Saint and Martyr S. Thomas whoÌ„ ye cal Thomas Becket was sworn to the same this tale verily hath no maner of apparaÌ„ce or colour This was none of the articles for the which the king aÌ„d S. Thomas coÌ„teÌ„ded so much the which articles appere in the life of S. Thomas That in dede which ye recite is one of theÌ„ but how ye may proue your new supremacy therby that were hard for the wisest man in a couÌ„trey to tel Yea much rather yt serueth to the coÌ„trary and proueth the Popes supremacy who disallowed the said article with many other the King also beiÌ„g at leÌ„gth fain to yeld therin The like I say of the Kings doiÌ„gs in IrelaÌ„d wherof ye write which things as eueÌ„ by your own coÌ„fessioÌ„ he did by the helpe of the primat of Armach so Giraldus CambreÌ„sis one that writeth of the kins doiÌ„gs ther aÌ„d one that was sent thither by the kiÌ„g saith he kept many couÌ„cels ther but by the popes wil aÌ„d coÌ„sent And Polidorê° sayth that the King obtayned the title of Irelond by the Popes authoritie Guilielmus Newburgensis writeth much lyke of WilliaÌ„ Conquerour praemonstrato prius Apostolico Papae iure quod in regno Angliae habebat licentiaque haereditatem conquirendi impetrata that before he inuaded England he did intimate his right and interest to the Pope and obtayned of him licence to atchiue and conquere his inheritaunce Here perchaunce wil many of your secte maruaile why ye haue either named S. Thomas or passed ouer the story so sleightlye and wil think that ye are but a dissembler and a traytour to their cause or at the least a very faynt patrone for theÌ„ especially seing M. Fox hath ministred you so much good matter prosequuting the matter .xj. leaues and more Your own frends wil say your allegations are but simple aÌ„d colde and in a maner altogether extrauagante and that ye might haue founde in M. Foxe other maner of stuffe as a nomber of Kinge Henry the seconde his constitutions and ordinaunces playne derogatorie to many of the Popes Lawes yea playne commaundemente that no man should appeale to Rome and that Peter pence should be no more payed to the Apostolicall see or that yf any man should be founde to bring in any interdict or curse against the Realme of England he should be apprehended without delaye for a traytour and so executed And finally that no maner decree or coÌ„maundemente proceding from the authority of the Pope should be receiued You shall there finde wil they say concerning the said Thomas his parson and doinges that he was no Martyr but a very rebell and traytour and that all his contention stode not vppon matters of faith religion true doctrine or sincere discipline but vpon worldly thinges as possessioÌ„s liberties exemptions superiorities and such like In deede these and suche other lyke thynges we finde in M. Foxe but he storieth these thynges with as good fayth and trouth as he doth all his other And here I would gladly for a while leaue M. Horne and take him in hand and shape him a full answere But in as much as this would require a long processe and for that this my answere allready waxeth loÌ„g I will forbeare the diligent and exact discussioÌ„ of the whole and wil open so much only to the vnlearned reader as may serue hiÌ„ for the true knowledge of the matter and for the discouering of M. Foxes crafty and vntrue dealing and withall for a full answere to these friuolouse and false arguments producted by M. Horne And here first not S. Thomas but the Kings stoutnes and sternnesse semeth to be repreheÌ„ded that would nedes haue an absolute answere of him and would not be contented with so reasonable an answere as he made Saluo ordine meo sauing my order No nor afterward with this exception Saluo honore Dei sauing the honour of God This modification or moderation may serue to any indifferent man that aduisedly considereth the kings articles proposed to S. Thomas such as might excuse him froÌ„ all stoutnes and stubbornes that M. Foxe and his aduersaries lay to him I intend not nowe to enter into any serious or deape examination of the sayd articles â–ª but this I wil say that yt is against al the olde canons of the Church yea and againste reason to that an Archbishop shulde be iudged of his
whome he went about to poyson By reason of which outrages he was as I said denounced enemy to the Church of Rome by Alexander the .4 and shortly after Charles Kinge Lewys his brother was made King of Sicilie by Clemens the .4 paying to the Pope a tribute and holding of him by faithe and homage Such Supreme heads were your Conradus Conradinus and Manfredus As for Charles who only by the Popes Authority came to that dignity as I haue said it is not true that he as you say had all or most of the doing in the election or making of diuerse Popes For the Cardinalls only had the whole doing Truth it is that a strief and contention rising amonge the Cardinals for the election and many of them being enclined to serue Charles expectation they elected those which he best liked of But what can all this make to proue the Prince Supreme Gouernour in al ecclesiastical causes yea or in any ecclesiastical cause at al PriÌ„ces eueÌ„ now adaies find some like fauour sometimes at the electioÌ„ of Popes But thiÌ„k you therfore thei are takeÌ„ of their subiects for Supreme Gouernours c You may be ashamed M. Horne that your reasons be no better M. Horne The .130 Diuision pag. 79. b. Edvvard the first King of Englande about this time made the Statute of Northampton So that after that time no man should geue neither sel nor bequeath neither chauÌ„ge neither bye title assign laÌ„ds tenemeÌ„ts neither reÌ„tes to no maÌ„ of ReligioÌ„ without the KiÌ„gs leaue which acte sence that tyme hath beÌ„ more straightly enacted and deuised with many additioÌ„s thereunto augmeÌ„ted or annexed The which Law saith Polidore he made .442 bicause he was Religionis studiosissimê° c. most studiouse of Religion and most sharpe enemie to the insolency of the Priests The .27 Chapter Of King Edward the first of Englande Stapleton LEaue ones Maister Horne to proue that wherein no man doth stande with you and proue vs that either Kinge Edwarde by this facte was the Supreame Head of the Churche or that the Popes Primacie was not aswel acknowledged in EnglaÌ„d in those dayes as it hath ben in our dayes None of your marginal Authours auouch any such thinge Neither shall ye euer be able to proue it Your authours and many other haue plentiful matter to the contrarye especially the Chronicle of Iohannes Londonensis which semeth to haue liued aboute that tyme and seemeth amonge all other to haue writen of him verie exactlye Lette vs see then whether Kinge Edwarde tooke him selfe or the Pope for the Supreame Head of the Churche This King after his Fathers death returning from the holie Lande in his iourney visited Pope Gregorie the tenthe and obteyned of him an excommunication against one Guido de monte forti for a slawghter he had committed Two yeares after was the famouse Councell holden at Lions at the which was present the Emperour Michael Paleologus of whome we haue somewhat spoken And trowe ye Maister Horne that at suche tyme as the Grecians which had longe renounced the Popes authority returned to their olde obedience againe that the realm of Englande withdrewe it selfe from the olde and accustomable obedience Or trowe ye that the true and worthye Bisshops of England refused that Councell as ye and your fellowes counterfeite and parliament bisshops only haue of late refused the Councel of Trente No no. Our authour sheweth by a verse commonly then vsed that it was frequented of all sorte And the additions to Newburgensis which endeth his storie as the said Iohn doth with this King saith that plures episcopi coÌ„uenerunt de vniuersis terris de Anglia ibidem aderant archiepiscopi Cantuar. Ebor. et caeteri episcopi Angliae ferè vniuersi there came thither manye bisshops from al quarters and from EnglaÌ„d the Archbisshops of Canterburie and Yorke and in a maner all the other bisshops of the realme In this Kinges tyme the Pope did infringe and annichilate the election of the Kings Chauncelour being Bisshop of Bathe and Welles chosen by the monks and placed in the Archebisshoprike of Caunterbury Iohn Pecham In this Kings tyme the yere of our Lorde .1294 the prior of Caunterburie was cited to Rome and in the yeare .1298 appeale was made to the Pope for a controuersie towching the election of a newe Bisshop of Elie. Thre yeres after the bisshop of Chester was constrayned to appeare personally at Rome and to answere to certayne crymes wherewith he was charged Wythin two yeares after was there an other appeale after the death of the Bisshoppe of London towching the election of the newe Bisshoppe Yea the authority of the Pope was in highe estimation not onely for spirituall but euen for temporal matters also The Kinges mother professed her selfe a religiouse woman whose dowrie notwithstandinge was reserued vnto her and confirmed by the Pope For the greate and weightye matters and affaires standing in controuersie and contention betwene this King Edward and the Frenche Kinge the Pope was made arbiter and vmpier who made an agreament and an arbitrimente which being sente vnder his seale was reade in open parliamente at Westmynster and was well liked of all The Kinge and the nobility sendeth in the yeare of our Lorde 1300. letters to the Pope sealed with an hundred seales declaring the right of the crowne of England vpon ScotlaÌ„d and they desire the Pope to defende their right and that he would not geue a light eare to the false suggestioÌ„s of the Scots There are extant at this day the letters of Iohn Baliole and other Scots agnising the said superiority sent to this Kinge Edwarde In the foresaide yeare .1300 the Kinge confirmed the great Charter and the Charter of the Forest and the Archebisshoppe of Caunterburie with the other Bisshoppes pronounced a solemne curse vpon al suche as would breake the sayd liberties This Kinge was encombred with diuerse and longe warres aswell with Fraunce as Scotlande and therefore was fayne to charge the clergy and laity with many payments But in as much as Pope Bonifacius consideringe the wonderfull and intolerable exactions daylie layed vppon the clergy of they re princes had ordeyned in the councell at Lions that from thence forth the clergy shuld pay no tribute or taxe without the knowledge and consente of the see of Rome Robert Archbishop of Canterbury being demaunded a tribute for him self and his clergie stode in the matter not without his great busines and trouble And at the length vpon appellation the matter came to the Popes hearing The kinge had afterwarde by the Popes consente dyuerse payments of the clergy Many other thinges could I lay forth for the popes primacy practised at this tyme in Englande And is nowe M. Horn one onely Acte of Parliament made against Mortmaine of such force with yow that it is able to plucke froÌ„ the Pope his triple Crowne and set yt vppon the kynges head Yf
if it were so that king Philip deposed a Bishop for heresie yet shuld you M. Horne of al meÌ„ take smallest reliefe therby For yf Philip your supreme head were now lyuing and you vnder his dominioÌ„ he might also depriue you and your fellowes for heresie being as I haue before shewed very PateraÌ„s And now you that make so litle of Generall couÌ„cels aÌ„d stay your self and your religioÌ„ vpoÌ„ the iudgmeÌ„ts of lay princes haue heard your coÌ„deÌ„nation not only froÌ„ the notable General CouÌ„cel at LioÌ„s but froÌ„ your new Charles the Emperour Frederike and from your faire King Phillip This this Good Reader is the very handie woorke of God that these men should be cast in their owne turne and geue sentence against them selues And as hotte as ernest and as wilie as they are in the first enterprise of their matters yet in the pursuit of their vngratious purpose to cause them to declare to all the worlde their small circumspection prouidence and lesse faith and honesty Many other things might be here brought for furder aunsweare to M. Horne as that he saieth that this King by the Councell of Aegidius the Romaine Diuine went about the reformation as M. Horne calleth it of matters Ecclesiastical and that Paulus Aemilius should be his Authour therein which is a double vntruth For neither is it true that Aegidius was any counsailer or aider to refourme the Churche or rather defourme it after the order of M. Hornes Relligion nor Aemilius saith it Againe Sabellicus is eyther twise placed in M. Hornes Margent wroÌ„g or he alleageth Sabellicus altogether wroÌ„gfully But this may goe for a small ouersight M. Horne The .132 Diuision pag. 80. b. About the time of this Councel at Vienna the famous scholman Durandus setteth forth a booke vvherin as he reckeneth vppe diuerse great enormities in Churche matters so for the reformation of them he alvvaies ioyneth the King and secular Princes and the Prelates and to this purpose citeth the fourme of the auncient Councelles and many times enueigheth against and complaineth vppon the vsurped .430 authority of the Romaine Bishop vvarning men to bevvare hovv they yeelde vnto him and prescribeth a rule for the Princes and the Prelats to refourme all these enormities not by custome vvere it neuer so auncient but by the vvord of God Stapleton Answere me M. Horne directly and precisely whether Durandus in any worke of his taketh the laye prince for the head of the Church If ye saye he doth not to what purpose doe ye alleage him Yf ye say he doth then his bokes shal sone conuince you And what boke is it I praye you that ye speake of Why do ye not name yt Whie doe you tel vs of a boke no man can tel what The boke there is intituled de modo concilij celebraÌ„di which he made at the commaundemente of the foresayde Clemente Wherein thowghe he spake many thinges for the reformation of the cowrte of Rome yet that aswell in that boke as in all his other he taketh the Pope for the supreame head of the whole Churche is so notoriouse that a man maye iudge all your care is to saye something againste the Pope without any care howe or what ye saye And that ye fare much like a madde dogge that runneth foorth and snatcheth at all that euer commeth nigh him And to geue you one place for all M. Horne that you maye no longer stagger in thys matter behold what thys famouse Scholeman as you call him Durandus saieth of the Popes primacie Illius â—raelatus Papa c. The prelate of the whole Church is called Papa that is to say the father of Fathers vniuersal because he beareth the principal rule ouer the whole Church Apostolicall because he occupieth the roome of the Prince of the Apostles chief Bishoppe because he is the Head of al Bishops c. Lo M. Horne what a ioly Authour you haue alleaged against M. FekeÌ„ham Verely such an aduersary were worth at al tymes not only the hearing but also the hyring But alas what tole is ther so weak that you poore soules in such a desperat cause will refuse to strike withal You must say somwhat It staÌ„deth vpoÌ„ your honors and wheÌ„ al is said it were for your honesties better vnsaid M. Horne The .133 Diuision pag. â—0 b. About this time also the Emperour Henry the .7 came into Italy vvith great povver to reduce the Empyre to the olde estate and glorie of the auncient Emperours in 431. this behalfe And on the day of his coronation at Rome according to the maner of other Romaine Emperours he set forth a Lawe or newe authentique of the most high Trinity and the Catholique faith Stapleton What matter is this M. Horne to enforce M. FekeÌ„ham to denie the popes primacy Wil you neuer leaue your trifling and friuolous dealing If ye wil say any thing to your purpose ye must shewe that he toke not the pope but him selfe onely and his successours for supreame heades of the Church and that in al things and causes which ye shal neuer be able to doe while ye liue neither in this nor in any other Emperour King or prince what so euer M. Horne The .134 Diuision pag 80. b. Nexte to Henry .7 vvas Levves .4 Emperour vvho had no lesse but rather greater conflictes vvith the Popes in his time .432 about the reformatioÌ„ of abuses thaÌ„ any had before hiÌ„ the Pope novv claiming for an 433 Ecclesiastical matter the confirming of the Emperour as before the Emperours vvere vvonte to confirme the Popes About vvhiche question the Emperour sent and called many learned Clerkes in .434 Diuinitie in the Ciuil and CanoÌ„ Lavve from Italy Fraunce Germany Paris and Bononia vvhich al ansvvered that the 435 Popes atteÌ„pts were erroneous and derogating from the simplicity of the Christian religion VVherevppon the Emperour vvilled them to search out the matter diligently and to dispute vppon it and to gather into bookes their mindes therein vvhich diuerse did as Marsilius Patauinus Ockam Dante 's Petrarche c. By vvhom vvhen the Emperour vnderstoode the Popes vsurpation he came to Rome called a Councell and .436 deposed the Pope and placed an other in his roome In vvhich Councel the Romaines desired to haue their olde order in the Popes election ratified by the Emperour to be renevved This Emperour called also a very great Councell at Frankeforth where besides the Spirituall and Secular princes of Germanie the King of .437 Englande and the King of Beame were present where by the greater and sounder parte the Popes aforesaid vsurpation was abolished VVhich sentence the Emperoure confirmed and published vvriting thereof that his authoritie dependeth not of the pope but of God immediatly and that it is a vaine thing that is wonte to be sayed the pope hath no superiour .438 The Actes of this .439 CouÌ„cell against the Popes processe vvere ratified by
others part of whom your brethern of Basil haue patched vp togeather in a greate volume as they laboure al to proue the Emperour aboue the Pope in temporal iurisdiction and gouernemēt wherin yet they erred as we haue said so none of thē al doe labour to proue the Emperour supreme gouernour in spirituall and ecclesiastical causes as you the first founders of this heresy do say and sweare to but do leaue that to the Bishoppes yea and some of them to the Pope to And therefore al were it true that they wrote in the fauoure of Lewys the .4 then Emperour yet were you neuer the nerer of your purpose by one iote This is M. Horne your owne proper and singular heresy of England to make the Prince supreme gouernour in causes ecclesiastical You only are Laicocephali that is such as make the lay Magistrates your heads in spirituall matters Ye adde then more force to your matter by a great coūcel kepte at Franckford wherat the king of Beame and of Englande also were presente of which wyth other things is set forth by a special ād a latin letter as the precise words of Marius or of the additiō adioyned to Vrspergensis But neither they nor anye other of your marginall authours speake of the king of Englād And when ye haue al don ād who so euer was there yt was but a schismatical conuenticle and yet muche better then your late conuocations Yf the articles of your sayde conuocations had comme to theire handes no dowbte they had bene condemned for a greate parte of them for most blasphemous heresies Wel The Emperour saith say you that his authority depēdeth not of the Pope but of God immediatly and that it is a vayne thinge that is wonte to be sayde the Pope hath no superiour yf ye could proue this Emperour an Euangelist or this Coūcel a lawfull Generall Councel we would geue some eare to you And yf themperours authority depende so immediatly of God shewe vs goddes commaundement geuē rather to the Germans then to the Frenche or English mē to chose an Emperour Most of the other princes Christiā in Europa holde by succession and not by electiō And yf ye cā shew vs any other cause of the diuersity but the Popes only ordinance then shal ye quite your self lyke a clerke Yf ye cā not shewe other cause then shal ye neuer be able to shewe vs good cause why the Pope should not clayme the cōfirmation Yet is yt sayeth M. Horne a vayne thing to say the Pope hath no superiour but yt is more vainelye and fondlye done of you M. Horn to the descrying of your false dealing and to the destruction of your Primacy to bring foorth this saying For your sayd councel recogniseth the Pope as superiour in all causes ecclesiastical And where yt sayeth yt hath a superiour why do ye not tel vs as your authours do who is his superiour Is it the Emperour wene you or any temporal Prince as ye wold make your vnlearned reader belieue No no. Your councel meante and so both your authours plainely declare that it was the generall councell to the which themperour had appealed Where you adde the Actes of this Councell were ratified by the Emperours letters patents and do bring in thervpon as the Emperours letters against the Popes processes you beguile your Reader and belie your Author Nauclerus For those letters patents this Emperour gaue forth not as ratifiyng the Actes of that Councel as you say but De concilio quorundā fratrū Minorum sub sigillo suo vpō the aduise of certaine Minorits vnder his owne seale And againe vocata solenni curia At the keping of a solemne Courte Of the Acts of that Councel Nauclere speaketh not in this place neither reporteth these leters pattēts to haue proceded therof Thus of Princes Courtes ye make great Councels and of the aduise of certaī Friers you frame to your Reader the cōsent of many bishoppes By suche pelting shiftes a barren cause must be relieued But now are ye yet againe in hand with an other Councel at Frankford by this Emperour and with certaine heresies that Pope Clement laid to this Emperours charge It would make a wise man to wonder to consider to what end ād purpose this stuffe is here so thrust in Neither cause can I as yet coniecture any vnlesse I shoulde impute it to Maistres folie or to dame heresie or to both or to the speciall ordinaunce of God that suffreth this man for the malice he beareth to the Catholike Church to wexe so blind that he speaketh he wotteth not what and seeth not whē he speaketh moste against him selfe nor the matter that he would gladly defend For beside as many lies as be almoste lines as that he telleth of an heresie first laid to the Emperours charge which was not the first as ye shal vnderstand anon Item that the Pope sayed he was an heretike because he said Christ ād his Apostles were poore wherin he doth excedingly lie vpon pope Clement Item that th'Emperour set forth lawes Ecclesiasticall concerning mariages and deuorcemēts which his Authours say not nor is otherwise true beside all this he declareth his Emperour to be a very heretike and him selfe also or at the least to be but a very foolish fond man I wil therfore for the better vnderstāding of the mater first rehearse you his authors wordes and then adde to it some further declaratiō mete for the purpose The first heresy saith Nauclerus was that the Emperour affirmed that the Decree made by Pope Iohn the .22 touching the pouerty of Christ ād his Apostles was heretical swearing that he beleued the contrarie He auouched moreouer that it appertained to the Emperour to make or depose Popes Furthermore being cited to answere in a cause of heresie and being accursed for his cōtumacy he hath cōtinued almost these tēne yeres in the said curse He retained also in his cōpany one Iohn of Landenio an Archeheretik He maketh bisshops he breaketh the interdict and doth expel thē out of their benefices that wil not breake it He seuereth matrimonies cōtracted in the face of the Church and ioyneth persons together in the degrees forbiddē He meaneth perchaunce sayeth Nauclere that he maried his sonne Lewys to the Coūtes of Tyroles her husbād Iohn the king of Beames son yet liuing saying that he was impotēt ād furder shee was maried to this Lewys being within the degrees prohibited Clemēt addeth beside that he hath set vp an Idole in the Churche and an Antipope and hath de facto deposed the Pope These are Nauclere M. Horn his authors precise words the which I pray thee good reader to conferre with M. Hornes glose and then shal ye see the mans honesty and fidelity in reporting his Authors This Emperor then was not accōpted an heretik because he said Christ ād his Apostles wer poore neither is this cōdemned for heresie by the foresaid Iohn the .22 but to say Christ and
Quapropter sancitum est vt nulli mortalium deinceps liceret pro quauis causa agere apud Romanum Pontificem vt quispiam in Anglia eius authoritate impius religionisque hostis publicè declararetur hoc est excommunicaretur quemadmodum vulgò dicitur néue exequi tale mandatum si quod ab illo haberet Sincerely translated thus they stande A Councel sayeth he was called at Westmynster wherin yt was thowght good to the king and his Princes for theire common weale in Englande yf a parte of the Popes authority were bounded within the lymytes of the Occean sea because many were dayly troubled and vexed for causes which they thowght coulde not be well hearde at Rome Wherfore yt was decreed that yt should be lawfull for no man to sue to the Pope for euery cause to haue any man in Englande by his authority publikely pronounced a wicked man and an enemie of religion that is as the people commonly terme yt to be excommunicated And that if any man haue any suche commaundement he doe not exequute yt The statute then doth not embarre as ye most shamefully pretend all suites to Rome nor all excommunications from the Pope but only that it should not be lawfull to sue to Rome and procure excommunications indifferently as wel in temporal as in spiritual matters as it seemeth many did then And this doth nothing acrase the Popes ordinarie authoritie Now that this is the meaning your Authour him selfe sufficiently declareth First when he speaketh but of a parte of the Popes authoritie then when he sheweth that men sued to Rome for suche causes as were thought could not be heard there which must nedes be temporall causes And therefore ye ouerhipped one whole line and more in your translation thinking by this sleight so craftely to conueie into your theeuish Cacus denne this sentence that no man should espie you And for this purpose where your Authour writeth pro quauis causa agere that is to sue for euery cause Ye translate to trie any cause As though it were al one to say I forbidde you to sue to Rome for euery cause and to saie I forbidde you to sue to Rome for any cause And as though your Authour Polidore had writeÌ„ pro quacunque causa agere to trie any cause at al. The statute therefore doth not cut of al suites but some suites that is for suche matters as were temporal or thought so to be WherevppoÌ„ it wil followe that for all spiritual matters the Popes iurisdiction remained vntouched and nothing blemished For these woordes of the statute that men shoulde not sue in euerie cause to Rome imploye some causes for the whiche they might sue to Rome And so for all your gaie Grammar and ruffling Rhetorique the Popes authoritie is confirmed by this statute whiche ye bring againste it And this King Richard confirmed it and was redie to mainteine it not by words only but by the sworde also And therefore caused to be gathered fiftene thousand fotemen and two thousand horsemen and sent them out of the realme to defende Pope Vrbane against his ennemie and Antipope Clement You on the other side in this your victoriouse booke haue brought a iolie sorte of souldiers to the field to fight against the Pope but when all is well seene and examined ye doe nothing but muster lies together against the Pope as he did men to fight for the Pope A farre of and vppon the sodaine an vnskilfull man would thinke ye had a iolie and a well sette armie but lette him come nigh and make a good view and then he shal finde nothing but a sorte of scar crowes pricked vppe in mans apparell M. Horne The .140 Diuision pag. 13. a. The Churche of Rome at this time vvas marueilouslie torne in sunder vvith an horrible Schisme vvhiche continued about fortie yeares hauing at ones three heades calling them selues Popes euerie one of them in moste despitefull vvise calling the other Antichriste Schismatique Heretique tyraunt thiefe traitour the sonne of perdition sovver of Cockle the child of Beliall c. Diuerse learned men of that time inueighed againste them all three as Henricus de Hassia Ioan. Gerson Theodorych Nyem Secretarie before this to Pope Boniface vvho proueth at lardge by .456 good reasons by the vvoorde of God and by the Popes Decrees that the refourmation of these horrible disorders in the Chuche belong to the Emperour and the Secular Princes Sigismunde the noble Emperour vnderstanding his duetie herein amongest other his notable Actes called a Councell togeather at Constantia and brought againe to vnitie the Churche deuided in three partes whiche Councell saithe Nauclerus beganne by the Emperours coÌ„maundemente and industrye in the yeare 1414 To the vvhiche Councel came Pope Iohn before theÌ„mperors coÌ„ming thinking to haue 457 outfaced the Councell vvith his pretensed authoritie till the Emperoure came vvho geauing to all men in the Councel free libertie to speake their mindes a great companie of horrible vices were laied straight way to his chardge To the vvhich vvhen he vvas not able to ansvvere he vvas .458 deposed and the other tvvo Popes also and an other 459 chosen chieflie by the Emperonâ—s meanes called Martin the fifte After these things finished they entred into communication of a reformation bothe of the Clergie and the Laitie to vvhiche purpose the Emperour had deuised a booke of Constitutions and also vvilled certaine learned Fathers there but specially the Bisshoppe of Camera a Cardinall there presente to deuise vvhat faultes they could finde and hovve they shoulde be â—edressed not sparing any degree neyther of the Prelates nor of the Princes themselues VVhiche the Bisshoppe did and compiled a little booke or Libell entituled A Libell for reformation of the Churche gathered togeather by Peter de Aliaco c. And offered to the Churche rulers gathered togeather in Constaunce Councel by the commaundemente of the Emperoure Sigismunde cet In this Libell of refourmation after he hathe touched the notable enormities in the Pope in the Courte of Rome in the Cardinalles in the Prelates in Religious personnes and in Priestes in exactions in Canons and Decretalles in collations of benefices in fastings in the Diuine Seruice in Pictures in making festiuall daies in making Sainctes in reading theyr legendes in the Churche in hallovving Temples in vvoorshipping Reliques in calling Councelles in making Relligious souldiours in refourming Vniuersities in studying liberal Sciences and knovvledge of the tongues in repairing Libraries and in promoting the learned After all these thinges being .460 Ecclesiasticall matters or causes he concludeth vvith the dueties of Princes for the looking to the reformation of these matters or any other that needeth amendement The sixth saieth he and the last consideration shall be of the refourminge of the state of the Laie Christians and chieflie the Princes of whose manners dependeth the behauiour of the people cet Let them see also that they
neuer calleth the Emperour supreame gouernour in all matters no not in any matter Ecclesiasticall He sayeth the Emperour is truly called Aduocatus vniuersalis Ecclesiae the Aduocat or protectour of the vniuersall Churche And wherein he declareth out of the .8 Generall Councel For sayth he as the Authoryte to define and determine those thinges that belonge to the right and vniuersall faythe of Christe is committed of God to Priestes so to gouerne to confirme and to preserue those thinges that are of God by the Priestes ordayned it is committed to the holy Empire And this he graunteth to the Emperour onely not to other seuerall princes and kinges bicause he speaketh onely herein of matters touchinge the vniuersall faith of the Church Wherein also he so farre preferreth the pope before the Emperour that he sayeth Si papa qui in Episcopatu fidei principatum gerit electum in fide errare inueniret declarare posset eum non esse Imperatorem If the pope who beareth the principalytie in the bishoply charge of Fayth should finde the Emperour elected to erre in the fayth he might pronouÌ„ce him no Emperor In the next chapter he proueth very wel out of the Chalcedon Councell the Councells of Milleuitum and of Cabylon that in matters properly ecclesiasticall belonging to bishops and clerckes Emperours and princes ought not to intermedle Nowe touching the intermedling of Emperours and princes with Councelles firste he sheweth by the examples of Riccharedus Chintillanus and Sysenandus kinges of Spayne in .iij. seuerall Councelles of Toletum which also we haue before shewed with what mekenes reuerence and humilite princes ought to come to Councells And wheras in many Synodes matters also of the common welthe were debated he declareth by the practise of Aunciente time that In Synodicis congregationibus c. In Synodall assemblyes of particular prouinces the office of the kinge is to mete there to exhorte and to strengtheÌ„ to obey and to execute the ecclesiastical coÌ„stitutions such as belonge to fayth or to the worshipping of God But in such coÌ„stitutions as belonge to the publike state of the common welthe he must together with the bishops define and determine In all which he ouerthroweth clerely your position M. Horne as you see And here after this in the next chapter immediatly foloweth the place by you alleaged By that which is aforesayd it is gathered that Emperors made alwayes the Synodal congregations of vniuersall Councels of the whole worlde c. For this he speaketh only of General Councels adding immediatly in the same sentence which sentence you quyte cutte of from the ende Locales verò nunquam eos legitur collegisse But prouinciall Synodes it is neuer read that Emperours called And in the nexte Sentence he concludeth howe he called the generall Councelles Non quòd coactiuè sed exhortatiuè colligere debeat Not that the Emperour should cal or gather those Councels by the way of force or coÌ„maundement but by the way of exhortation and aduise And this he exemplifieth very well by the Councell of Aquileia whereat S. Ambrose was present Vnto the which the bishops were so called by the Emperours Gratian ValeÌ„tinian and Theodosius as in their epistle the Councel agniseth vt episcopis honorificentia reseruata nemo de esset volens nemo cogeretur inuitus that dewe reuereÌ„ce beiÌ„g reserued to the bishops none was absent that listed to come nor none was forced that listed not to come Nowe the reason why the Emperour may cal only General Councels none prouinciall Cusanus addeth For saieth he when any generall daungers of fayth do occurre or any other thing that vniuersally troubleth the Church of Christ then ought the Emperour him self to attende as a preseruer both of the fayth and of the peace and theÌ„ he ought first of all to signifie to the bishop of Rome the necessyte of a Councel and requyre his consent for assembling a Councell in some certayne place As the Emperours MartiaÌ„ and Valentinian did to pope Leo for the ChalcedoÌ„ Councell InuitaÌ„tes atque rogantes Inuitinge him and desiringe him As Constantin the .4 did to pope Agatho for the .6 general Councell at Constantinople writing thus vnto him Adhortamur vestram paternam Beatitudinem We exhorte your fatherly blessednes vsinge all wordes of gentle intreaty and none of forceable commaundemente as we haue before largely declared To be short Cusanus concludeth al this Imperiall callinge of Councelles in these wordes Ista sunt cat These are the thinges that belonge to the Emperour touchinge the beginninge of a Councell that is to assemble it with exhortation and with sauegarde with all liberty with good custody all partialytie taken away and all necessyte of commaundement Nowe if you wil knowe what difference there is betwene the calling of the Pope and the calling of the Emperour to a Councel Cusanus declareth that also shortly by the practise of the first Councels thus Papa vt primus c. The Pope calleth a General Councel for of such he speaketh as the chief and as hauing a power to coÌ„maunde through the principality of his priesthood ouer all bisshops touching that assembly which coÌ„cerneth the vniuersal state of the Church in the which he beareth the chiefe charge By the which power committed vnto him he may commauÌ„d the faithful to assemble chiefly al priestes subiect vnto him But the Emperour exhorteth or counselleth the Bisshops and commaundeth the Laye Thus much your own Authour Cusanus M. Horne concerning the Emperours Authority in calling of Councels I suppose if you take his whole meaning your cause wil be but weakely relieued by him And I think you wishe nowe you had neuer alleaged him M. Horne The .143 Diuision pag. 85. b. Next vnto Frederike vvas Mâ—ximilian Emperour to vvhome the Princes of Germany put vp certaine greuaunces in Ecclesiasticall matters that anoied the Empire in number .10 Against Bulles Priuileges ElectioÌ„s reseruatioÌ„s expectatiues Annates vnfit pastours pardoÌ„s tythes aÌ„d the spiritual courtes c. beseching hiÌ„ to haue some redresse herin VVho being moued vvith the admonitions aduisementes and exhortations of the learned Clergy and the godly Princes at the length called a Councel at Triers and Colayn for the redresse of these and other enormities in the yeere of the Lord 1512. vvhich vvas the fourth yeere of the moste renoumed King of EnglaÌ„d King Henry the eight In this Councel amongest other thinges because there was a suspicion of a Schisme breedinge and of greauaunces in the Churche it vvas necessarily decreed that the Emperour and Princes electours vvith other Princes and states of the Empire should looke about them and vvel coÌ„sult by what means these greeues might be taken away most commodiouslie and the Schisme remoued and euill thinges reformed to edification It was decreed also against blasphemours to paie either a somme of money limited or to suffer death And that all men should knowe this decree it was thought
good to the Princes and states of the Empire that al Preachers and persones should at all high feastes preache vnto the people thereof faithfully This being done Maximilian sette forth a decree for the taking avvaie of the foresaied Ecclesiastical greuaunces vvherein he declareth that though of clemencie he haue suffered the Pope and the Clergie herein as did his Father Frederik Yet not withstanding sith that by his liberality the worshippe and seruice of God hath fallen to decaie it apperteineth vnto his dutie whom God hath chosen vnto the Emperial Throne of Rome that amongest all other moste great businesses of peace and warres that he also looke aboute him vigilantlie that the Church perishe not that Regilion decaie not that the worshippe of the seruice of God be not diminished c. In confideration vvhereof he prouideth that a man hauing in any Citie a Canonship or Vicarshippe enioy not any prebende of an other Church in the same Citie c. Making other decrees againste suinge in the Ecclesiasticall Courtes for benefices for defence of Lay mens Patronages for pensions against bulles and cloked Symonie c. After this the .468 Emperour and Levvys the French King concluded togeather to call a .469 generall Councell at Pise to the vvhich also agreed a great part of the Popes Cardinals Many saith .470 Sabellicus began to abhorre the Popes Courts saying that al things were defiled with filthy lucre with monstruous and wicked lustes with poisonings Sacrilegies murders and Symoniacal faiers and that Pope Iulius him selfe vvas a Symoniake a dronkarde a beaste a worldling and vnworthelye occupied the place to the destruction of Christendome and that there was no remedie but a General Councel to be called to helpe these mischiefes to the which his Cardinalles accordng to his othe desired him but they could not obteine it of him Maximilian the Emperour being the Authour of it with Lewes the Frenche King because the histories doe beare recorde that in times past the Emperours of Rome had wont to appoint Councels they appoint a Coūcell to be holdē at Pyse The .37 Chapter Of Maximilian the Emperour Great Granfather to Maximilian the Emperour which now liueth Stapleton THough Maximilian the Emperour redressed certaine grieuaunces that the Churches of Germanie suffred through paiements to the Romaine Court as did the French Kings about the same time yet did he not thereby challenge the Popes Supremacy but most reuerētly obeied the same as did this notwithstanding the French Kings also as I haue before declared Which to omitte al other arguments appeareth wel by his demeanour at his later daies in the first starting vppe of your Apostle I shoulde saye Apostata Martin Luther and also by the protestation of his nexte successour Charles the fift of famous memorie protesting openlye at his first dyet holden in Germanie at Wormes that he woulde followe the approued Relligion of his moste Noble Progenitours of the house of Austria of whome this Maximilian was his Graundfather Whose Relligion and deuotion to the See of Rome from time to time his nephew Charles in that assemblye extolleth and setteth forthe as a most honourable and worthy example Whiche in him howe great it was if nothing els yet your deape silence in this place of so noble an Emperour vnder whome suche importante concurrents befell geaue vs well to vnderstande For had there bene in him the least inkling in the worlde of any inclining to your factious sect he shoulde not thus haue escaped the famouse Chronicle of this your infamouse Libell And yet verely as wel you might haue broughte him and Ferdinand his brother yea and our late Gratiouse Soueraigne Queene Marie too for example of gouernemente in Ecclesiasticall causes as you haue broughte Maximilian his predecessour and a number of other Emperours before As for the Generall Councell that you saye Maximilian and Lewys the Frenche King called at Pyse it was neuer taken for anye Generall Councell nor Councell at all but a schismaticall assemblie procured against Pope Iulius by a fewe Cardinalles whome he had depriued of their Ecclesiasticall honour And it was called onely by the meanes of the Frenche King in despite of Pope Iulius for making league with the Venetians and for mouing Genua to rebelle againste him As for Maximilian he doubted in dede a while being for the said league offended with the Pope whiche waie to take but seeinge the matter growe to a Schisme he rased that Conuenticle being remoued from Pise to Millaine and agreed with Pope Iulius By whom also and by Leo the .10 his successoure this Conuenticle was dissanulled in a Generall Councell holden at Laterane in Rome To the whiche Councell at length as wel the Schismaticall Cardinalles as all other Princes condescended And thus euer if there be any thing defectuouse or faulty that you make much of and that maketh for you but if the faulte be refourmed and thinges done orderlye that you will none of for that is against you As for that you tell vs out of Sabellicus That many beganne to abhorre the Popes Courtes c. not telling vs withal where in Sabellicus that should appere his workes being so large it semeth to be a manifest Vntruth For neither in his Aenead 11. lib. 2. where by the course of time it shoulde be found neither in Rebus Venetis nor anye otherwhere can I yet finde it And therefore vntill you tell vs where that shamefull accusation was layed in and by whome we doe iustlie aunswere you that it sauoureth shrewdly of a lie And yet if all were true what proue you els but that then the Pope was an euill man and his Courte licentiously ordered Whereof if you inferre M. Horne that therfore the Prince in England must be Supreame Gouernour then on the contrarie side we may reason thus The Pope that now liueth is a man of miraculouse holinesse of excellente learning and no waies reprehensible His Court also is diligently refourmed and moste godly ordered as all that now know Rome can and do witnesse Ergo the Quenes Maiestie now nor no other Prince can or ought to be supreme Gouernour in al causes Ecclesiasticall M. Horne The .144 Diuision pag. 86 b. Maximilian the Emperour Levves the French Kinke and other Princes beyonde the seas vvere not more carefully bent and moued by theyr learned men to refourme by their authoritie the abuses about .471 Church matters then vvas King Henrie the eight at the same time King of England of most famous memorie vvho follovving the humble suits and petitions of his learned Clergie agreeing therevpon by vnifourme consent in their Conuocation toke vppon him that authoritie and gouernment in all matters or causes Ecclesiasticall vvhich they assured him to belong vnto his estate both by the vvoord of God and by the auncient Lavves of the Churche and therefore promised in verbo sacerdotij by their priesthoode not to doe any thing in their Councels vvithout his assent
c. And this Clergie vvas not onely of Diuines but also of the vvisest most expert and best learned in the Ciuil and Canon Lavves that vvas than or hath bene sence as D. Tonstall Bisshoppe of Duresme D. Stokesley Bisshop of London D. Gardiner Bisshop of VVynton D. Thirlebie Bisshoppe of VVestminster and after of Norvvich and your old Maister D. Bonner vvho succeded Stokâ—sley in the See of LoÌ„don and many others by vvhose aduise and consent there vvas at that time also a learned booke made and publisshed De vera differentia Regiae potestatis Ecclesiasticae vvhiche I doubte not but yee haue sene long sithen Neither vvas this a .472 nevv deuise of theirs to please the King vvithal or their opinioÌ„ only but it vvas aÌ„d is the iudgemeÌ„t of the most lerned 473 CiuiliaÌ„s and Canonists that vvheÌ„ the Clergy are faulty or negligeÌ„t it appertaineth to th' Emperor to cal general councelles for the reformation of the Churche causes as Philippus Deciuâ— a famous Lavvyer affirmeth And the Glossator vppon this Canon Principes affirmeth that the princes haue iurisdiction in diuers sortes within the Churche ouer the Cleargy when they be stubbourne ambitious subuerters of the faith falsaries makers of Schismes contemners of excommunication yea also wherein so euer the Ecclesiasticall povver faileth or is to vveake as in this Decree He meaneth vvhere the povver of the Church by the vvorde of doctrine preuaileth not therein must the Princes authority and iurisdiction take order for that is the plaine prouisâ— in the decree The vvordes of the decree are as follovv The seculer princes haue .474 oftentimes vvithin the Church the highest authority that they may fence by that power the Ecclesiastical discipline But with in the Church the povver of princes should not be necessary sauing that that thing vvhich the priests are not able to do by the vvorde of doctrine the povver of the prince may commaund or obteine that by the terrour of discipline The heauenlie kingdome dothe oftentimes preuaile or goe forvvarde by the earthlie Kingdome that those which being vvithin the Churche dooe againste the faithe and discipline maye be broughte vnder by the rigoure of princes and that the povver of the princes may lay vppon the neckes of the proude that same discipline whiche the profite of the Churche is not hable to exercise and that he bestowe the force of his authoritie whereby to deserue woorship Let the Princes of the worlde wel knowe that they of duety shall rendre an accoÌ„pt to God for the Churche VVhiche they haue taken of Christe to preserue For vvether the peace and discipline of the Churche be encreased by faithfull princes or it be loosed He doth exacte of them an accompt VVho hath deliuered his Churche to be committed to their povver The .38 Chapter Of kinge Henry the .8 our late Souerayne Stapleton WE are at lengthe by the course of tyme which M. Horne hath prosequuted deuolued to owre owne dayes and to the doinges of kinge Henry the eight for the confirmation whereof he hath fetched froÌ„ all partes of the world so long so many and yet al impertinente argumentes Belyke nowe for his farewell and to make vs vppe a plausible conclusion he will loke more narrowly and more substancially to the handling of his proufes and wil perhappe lyke a good oratour in the winding vp of his matter leaue in the readers heartes by some good and effectuall probation a vehemente impressioÌ„ and perswasion of his surmised primacie He hathe perchaunce reserued the beste dishe to the last and lyke a good expert captaine will set his strongeste reasons and authorities tanquam triarios milites in the rearwarde And so suerlye yt semeth he will doe in making vp his matters with fyue authorities that is of one Diuine and fowre Lawyers The diuine being a Spaniard and of his lawyers thre being straungers two Italians and one frenche man all being ciuillians of late tyme The fourth being our contryman and a temporall lawyer of our realme For the Diuine and our countriman the lawyer he stiâ—keth not to breake his araye and course of tyme the one lyuing aboute .900 yeares the other fowre hundred yeares sythence Let vs then coÌ„sider his proufes and whether he doth not according to his accustomable wonte rather featly floute hym then bring his reader any matter to the purpose You will nowe proue to vs M. Horne that king Henrie was taken and called the Supreame Head of the Churche of England and that lawfully And whie so I pray you Mary say ye because the conuocation promised hym by theire priesthod they woulde doe nothing in theire councelles withowte his consente Why M. Horne take you this promise to be of so great weight Dothe the consideration and estimation of priesthod weighe so deaply with you nowe Ye wil not be of this mynde long For ere ye haue done ye wil tell M. Fekenham that there was none of them al priestes and that there is but one onely prieste which is Christe Yet will ye say a promise they made Truthe yt is but vnlesse ye can proue the promise honeste and lawful which we vtterly deny then this promise will not relieue you And this is but one braunche of the vnlawfull supreamacie that king Henry practised therefore thowghe this doinge were tolerable and probable to yet vnlesse ye went to a further proufe ye shall wynne litle at M. Fekenhams handes I am content to passe ouer the residewe of his vsurped supreamacie for this tyme I demauÌ„d of you then what one thing ye haue hitherto browght for to perswade any reasonable man for this one pointe that is that the Bishoppes can determyne nothing in theire synodes to be forcible vnlesse the Prince agree also to yt Suerlye no one thing That Bishoppes voluntarely desired their good and catholyke Princes to ioyne with them yea and submitted sometimes the iudgmente of theire doinges of theire great humility to some notable Princes ye haue shewed and withall that in some cases yt is conueniente so to be donne But ye can full ill wynde vp your conclusion vppon this Which ye forseeing did shewe vs a tricke of your newe thetorike and fyne grammer turning conuenit into opoâ—tet making yt is conueniente and yt muste be so all one Ye will belyke take better handfaste nowe But wil ye now see his sure handfaste good Reader Suerly the first is not very fast as wheÌ„ he telleth vs owt of Decius aÌ„d owt of the glose of the CanoÌ„ law that princes may cal couÌ„cels and that in some cases they haue iurisdictioÌ„ in Church matters wherin we haue alredy sayde inowgh And how slenderly and loosely this geare hangeth with his assertion yt is opeÌ„ to the eye I trow he sticketh faster to his diuine theÌ„ to his lawyer and therefore he bringeth in Isidorus extraordinary .900 yeares almost owt of his race and course Here here as yt semeth
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
Prince is the fountaine or welspring of all iurisdictioÌ„ and protesteth also him selfe to be of the .482 same mind The .39 Chapter Solutions to Argumentes taken out of Quintinus Heduus a Doctour of Parys Stapleton LET vs nowe take heede for M. Horne wonderfully lassheth on with Io. Quintinus Heduus and runneth his race with him two full leaues together And yet for all this sturre and heapinge Lawe vppon Lawe we might graunt him all that euer he bringeth yn without any preiudice of our cause and would so do in dede sauing that the handling of the matter by M. Horne is such as requireth of vs a special specification Neither can I tell of all the dishonest and shamefull pageantes that he hath hitherto played whether there be any comparable to this I can not tell whether his folly or his impudency be the greater but that bothe excede I am right well assured And yet I trowe he owght not to beare all the blame but may parte stake with his collectour who hath abused his ignorance as hym selfe doth abuse his readers ignorance The answere would growe longe and bigge yf I should fully as the case requireth rippe vp and open all thinges and then at large confute them which at this tyme I intende not but in vsinge as muche breuity as I may to lay before thee good reader and to discipher the fashion and maner of his dealinge Wherein euen as Medea fleinge from her naturall father and runninge away with a straunger with whome she fell in loue her father pursuing her and she fearing to be taken slewe her yong brother scattering his limmes in the way therby to stay what with sorowe and what with long seeking for his sonnes body her fathers iourney euen so M. Horne running away from the catholyke Church his mother with dame heresie with whose filthy loue he is rauisshed to stay the reader that woulde trace him and his heresyes for the authours he alleageth doth so miserably teare them in peces and dismember them that yt would pity any good Christian mans harte to see yt as muche as yt pitied kinge Oëta father to Medea to see that miserable and lamentable sight and very busie will yt be for him to finde out the whole corps of the sentences so wretchedly cutte and hewed by M. Horne and here and there in these two leaues so miserably dispersed We will notwithstanding trace hiÌ„ as we may TheÌ„ the better to vnderstaÌ„d his first allegatioÌ„ ye shal vnderstaÌ„d that ther is a kind of IurisdictioÌ„ which is called of the CiuiliaÌ„s meruÌ„ imperiuÌ„ that is power of lyfe aÌ„d death which whether it resteth in the priÌ„ce only or in other inferiour magistrates the Lawyers do not al agree Lotharius setled al in the prince to that opinion Quintinus also inclineth But then maketh Quintinus an obiection Whie sayeth he Howe is yt true that the prince onelye hath this mere empire or iurisdiction seinge that we affirme the Churche to haue yt also Whereunto he answereth that vnder the name of Princes are coÌ„teyned the highe Priestes from the which our Actes of parliament doe not all disagree calling Bisshoppes the Peeres of the realme When we say saieth he with Lotharius that the Kinge is the fountayne of all iurisdiction we meane as Lotharius doth not of the Churche but of the ciuill magistrates vnder the Kinge The said Quintinus saieth Gladium pontifex vtruÌ„que gestat exercet alterum Rex solus quem pontifex etiam desertus a suis in hostes licitè stringit The Pope hath both the swordes that is both temporall and spiritual iurisdiction yet the King alone vseth the one of theÌ„ that is the teÌ„poral the which the Pope may notwithstaÌ„ding yf he be forsakeÌ„ of his own vse also But as I was about to tel you out of QuiÌ„tinus he saith Probauimus Ecclesiam Deo militantem se noluisse temerè negotijs secularibus implicare temporalemque iurisdictionem principibus sponte reliquisse tamque libenter tamque animo prompto facili vt reguÌ„ propria videatur Id circo scriptum est à Speculatore quòd quicquid est in regno id esse intelligitur de iurisdictione regis We haue proued that the militant Church doth not but vpoÌ„ good cause intermedle with seculer affaires yea rather geueth ouer to Princes the temporall iurisdiction so gladly and so willinglye that yt seemeth to appertayne to the Princes onely And therefore Speculatour writeth that what so euer is in a Kingdome that is vnderstanded to be of the Kinges iurisdiction And for this some were persuaded that the spirituall and temporall iurisdiction stode so contrarie one to the other that one man might not exercise both But Quintinus hiÌ„self misliketh this opinion and saith euen in the said place where he speaketh of Speculator that the Church only aÌ„d not the Princes seculer hath both swordes and both iurisdictions And vpon this occasion he doth vehemently inueighe against Petrus de Cugnerio of whome we haue spokeÌ„ that did so stifflye stand against the FreÌ„ch clergy for their teÌ„porall iurisdictioÌ„ and prouoked the King Philip Valesius as much as in him laye to plucke it away froÌ„ the clergie He calleth him a misshapen parson in body a most wicked maÌ„ and to say al in one a very knaue And thoughe his name were then terrible and thowgh he would seeme for his great wisedome to carrie al the realme vpoÌ„ his shulders yet was he euer after but a lawghing stock to meÌ„ and because he durst not for shame after this great challeÌ„ge shew hiÌ„self abrode as he was wont to do for M. Peter de Cugnerio he was called in their tong M. Pierre de Coyner as a maÌ„ would say M Peter that lurketh in corners But wil ye now heare M. Horne this your own authour Quinâ—inus how he expouÌ„deth coÌ„posuit reÌ„ sacerdotum that is how the King set in order the matters of the priests Wil ye heare also what sharpe Law he made against theÌ„ as you auouch that he did He saith of the king PronuÌ„ciauit EcclesiaÌ„ feuda â—eÌ„poralia quaeque bona propria sibi possidere posse atque in illa iurisdictioneÌ„ habere He gaue senteÌ„ce and pronouÌ„ced that the Church might possesse fealtes and other temporal things aÌ„d haue iurisdictioÌ„ therein So much for our first entrauÌ„ce into QuiÌ„tinus Wherin beside the shame that ye must take for your worshipful glose vpoÌ„ coÌ„posuit reÌ„ sacerdotuÌ„ first ye see that he improueth FerrarieÌ„sis aÌ„d such like as attribute to the Emperour the spiritual and temporal sworde Then that he is of a quyte contrarie mynde to that that ye woulde by a sentence here and there yll fauouredlie and disorderly patched in enforce vpon as thowgh he should thinke that al iurisdictioÌ„ should come of the Prince Thirdly it is vntrue that he auoucheth Speculatours saying He auoucheth as ye haue hearde the contrary Fowrthly it is
vntrue that he bringeth in Lotharius to confirme that which Speculatour said For he intreateth of Lotharius before he alleageth Speculator and doth not alleage Lotharius for that purpose ye speake of Fiftly and last Lotharius is not as ye pretende of this mynde that all iurisdiction cometh of the secular Prince For Lotharius meaneth not of the clergies iurisdiction which cometh not of the Prince but of the iurisdiction of Laye men which all together dependeth of the Prince M. Horne The .147 Diuision pag. 87. b. And vvriting of the Kings povver in Eccle. .483 matters or causes he citeth this Canon Quando vult Deus foorth of the decrees vvhereuppon he as it vvere commenteth saying Thus is the reason vvherefore it is leaful for the Prince some vvhiles to determine those things vvhich concerne the Church least the honesty of the mother he meaneth the Church should in any thing be violated or least her tranquilly should be troubled specially of them to vvhom she is committed meaning the Church Ministers Stapleton Leaue ones M. Horne this peuishe pinching and paring this miserable mayming and marring of your authours Your authour M. Horne geueth two rules the first for the authority and matters of the Church saying that in matter of fayth and synne the lawe of the Church is euer to be obserued and therto all princes lawes must yelde whiche rule he proueth at large And thus yow see your owne authour standeth agaiÌ„st you for one of the cheif matters of your booke wheriÌ„ ye wil in al matters to be determined by the Church that the princes coÌ„sent is to be had The .2 rule is touching the prince wherin he sayth that it apperteyneth to the kings and princes of the worlde to desire that the Church theyr mother of whome they are spiritually born be in their tyme in rest and quietnes And this is the reason and so forth as your self reherse What can ye gather of this that is sayde that somtyme the princes may determine of thinges touchinge the Church seyng as ye haue heard before this determination toucheth not fayth or synne nor can be vsed of them generally but sometymes for the quietnes of the Church M. Horn. The .148 Diuision pag. 87. b. If there be any other thing this chiefly is an Ecclesiasticall matter namely to call or conuocate Councelles saith Quintinus But this is the opinion saith he of many learned men that the Emperour may conuocate a general Councel so often and for any cause whan the pope and the Cardinalles be noted of any suspicioÌ„ and doo forslowe aÌ„d ceasse either for lacke of skil or peraduenture of some euil meaning or of both or els whan there is any schisme CoÌ„staÌ„tinus saith he called the first Nicene couÌ„cel the other three general CouÌ„cels Gratianus Theodosius and Martianus themperours called by their edict Iustinianus called the fifte general couÌ„cel at CoÌ„stantinople themperor CoÌ„staÌ„tine .4 did coÌ„uocat the sixt general CouÌ„cel agaiÌ„st the Monothelytes The authority of the kiÌ„g Theodorike coÌ„maunded the Bishops aÌ„d priestes forth of diuers prouiÌ„ces to assemble together at Rome for the purgatioÌ„ of Pope Symachus the first Carolus Magnus as it is in our histories coÌ„mauÌ„ded fiue CouÌ„cels to be celebrated for the Ecclesiastical state to wit Moguntinum Remense Cabilonense Arelatense and Turonense The Pope calleth the Bishops to Rome or to some other place the King dooth forbidde them to go or he commaundeth them to come to his Court or .484 Councell the Bisshoppes muste obey the kinges precept not onely in this case but in any other matter what so euer besides sinne for he that dooth not obserue his bounden fidelitie to the kinge whether he be a Bisshoppe Priest or Deacon is to be throwne foorth of his degree or place For the proufe vvhereof he citeth many Canons out of the decrees and concludeth thus to be briefe this is mine opinion whan the kinge calleth together the Prelates to a Councell and to reforme the state of the Church they are bounde to obey yea although the Pope .486 forbidde it Stapleton This is our olde matter of calling of CouÌ„cels by princes wherin you see you authour maketh no general or absolut rule as you doe but for certayne tymes and considerations for the which I will not greatly stande with yowe seinge that your authour confesseth that which we most stand for and ye stande most against that the prince in such couÌ„cels hath not the superiority but the cleargy For he saith I wil that princes be present at such Councelles but not president And therfor Quintinus wil not be aduocat for the bishops that by their priesthod promised that they woulde enacte nothing in their synodes without the kings consente Yet haue ye one prety knacke more in Quintinus to proue the king supreame head and not the pope For if the kinge on the one syde and the pope on the other side call the bisshops to a Councell the Bisshoppes muste obey the kinge and not the pope and not onely in this thinge but in all other thinges what so euer beside synne Happie is it that ye haue putte in beside synne for this putteth you quite beside your cusshion as they say and beside your matter and purpose For this is synne yea and one of the moste horrible kindes of synne that is a schisme for any prince or anie other to holde a councell contrary to the councell summoned by a lawfull Pope Such neuer had anie good successe as the ecclesiasticall stories euery where reporte And as Aarons rodde deuoured the roddes of Iamnes and Mambres and other sorcerers in Aegipte and as his rodde onely among all the roddes of the schismaticall and murmuringe people of Israell did geue forth yong slippes and braunches and for a memoriall was reserued in the tabernacle Euen so those councells that the pope gathered or allowed haue deuoured and abolished all other vnlawful and schismaticall conuenticles They onely florish and be in estimation and are and shal be for euer preserued in the tabernacle of Christes Catholyke Churche I will not walke in the larg felde of this matter that here lieth open The Frenche kinges doinges onely whereof ye talke shall be a sufficiente confirmation for our side and such stories onely as your self haue browght forth for the streÌ„gthniÌ„g as ye thought of your purpose As the couÌ„cel of Rhemes that the kiÌ„g Hugo Capet assembled deposing ther as ye write the bishop Arnulphus What was the issue M. Horn Did not Benedictus the .7 summone an other couÌ„cel eueÌ„ in the very same city aÌ„d restored Arnulphê° again Was not al that your fayre kiÌ„g Philip atteÌ„pted agaiÌ„st the pope Bonifaciê° in his couÌ„cels in FraÌ„ce brought to naught by a couÌ„cel suÌ„moned by the Pope as we haue before declared we haue also shewed how that the LateraÌ„ councell abolished the Pisane conuenticle that Lewes the Frenche king and others maynteyned as your self write
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
so haue you for all this ioly fetche fetched in nothing to your purpose but haue fished all this while in Braughton all in vayne Yet is there one thing more we loke for that is to haue an honester man and of better and more vppright dealing and conscience then ye are of to reporte Braughton And then we haue some hope that as you can proue nothing by him for your new primacie So shall we proue euen by your owne authour that by the common lawe of the realme the Pope was then the cheif head of all Christes Churche And me thincke thowghe in your texte there is nothing but the duskishe darke hornelight of an vnfaythfull and blinde allegation that yet in your margent there appereth a glistering day starre and that the sonne is at hande to open and disclose to the worlde by the bright beames and most cleare light of the catholyque faythe shyning in youre owne Authoure either your exceding malice or your most palpable grosse and darke ignorance Wherewith for your desertes and spitiful heart to the catholyke faith God hath plagued you no lesse then he did the Aegiptians Why M. Horne Hath Braughtō thē a Title de Papa Archiepiscopis alijs prelatis of the Pope Archbishops and other prelats What Is there nothing in him but a bare and naked title What sayeth Braughton in his text Doth he say that the Pope hath nothing to doe but in his owne diocese and no more than other Bishoppes haue Doth he say that he is not the head and the superiour of al other Bishopes Or doth he say as ye saie that all Ecclesiasticall iurisdiction commeth from the King only Or doth he say that the Kinge is aboue the the Pope and head of the Churche him selfe Wel. Ye haue seene the starre light in the margent Nowe shall ye see also to the vtter destruction of your newe primacie and to your great dishonestie for this your detestable dealing the bright daye light Ye tel vs out of Braughton that al aswel freemen as bondmen are subiecte to the Kinge his power You tel vs the King hath no Peere what of all this Tel me withall for what the title of the Pope and Archebishope serueth Verely it serueth to direct vs to your own confusion and shame Ye tolde vs euen in the other page of this leafe that Kinge Childebertus exacted of Pope Pelagius the confession of his faith whiche he voluntarily offered But suerly the cōfessiō of this matter wil not come frō you freely and voluntarily but it must be exacted from you and brought from you by the verie violence of the moste stronge and forcible truth Let vs then heare Braughtons owne wordes He saieth There is a difference and distinctiō betwen person and person For some there are that be in excellencie and prelacie and be rulers aboue other As in spirituall matters and those that appertaine to priesthood our Lorde the Pope and vnder him Archebishopes and Bishopes and other inferiour Prelates In temporall matters also Emperours Kinges and Princes for suche thinges as apperteine to the kingdom and vnder them Dukes Erles Barons and such other Againe he writeth thus in an other place Sunt enim causae spirituales c. There are saieth he spiritual causes in the which the seculer iugde hath no cognition neither can put them to execution because he hath no punishement for them For in these causes the iudgement apperteyneth to the ecclesiastical iudges who hath the gouernance and defence of priesthoode There be also Secular causes the knowledge and iudgemente whereof apperteyneth to Kinges and Princes who defende the Kingdome and with the whiche the Clergie shoulde not intermedle seeing that the iurisdictions of them are sondred and distincted vnlesse yt be when one sworde muste helpe the other I truste by this Maister Horne ye doe or may vnderstand what is meante when Braughton calleth the Kinge the Vicar of God and saieth there ought to be none greater then the Kinge in his kingdome Whiche rule woulde haue bene playner if ye had added the three woordes following In exhibitione iuris That is in ministring of euerie man ryght and iustice whiche is altogether ministred in mere prophane and ciuill matters vnder and by the Kinges Authoritie and whiche woordes are by you nipped quite of verie ministerlyke We will yet adde the third Authoritie out of Braughton because it doeth not onely make againste this newe vpstarte Supremacie but aunswereth also as well to the olde Cugnerius as to our newe Cugnerius M. Horne his fonde argumentes against the spirituall iurisction Braughton then after that he hath shewed that there is one iurisdiction that is called ordinarie and an other of delegates and holding by commission and that as well in the temporall as spirituall Courte and that these two iurisdictions be distincted and that the Iudges of eche sorte shoulde take heed that they doe not intrude vppon the other he telleth vs of some particularities of matters apperteyning to the Churche Iurisdiction First that none of the clergy may be called before a secular iudge for anie matter towching the ecclesiasticall courte or for any spirituall matter or suche as be annexed and coherent As when penance is to be enioyned for any sinne or trespase wherin the ecclesiastical Iudge hath the cognitiō and not the kinge for it doth not apperteine to the king or to the temporall Iudge to enioyne penaunce Neither can they iudge of matters coherent and annexed to spiritual things as of tithes and suche other as concerning mouables bequethed in a mans testament nor in a cause of matrimony Nor if a mā promise mony for mariage as he saith he hath before declared For in al theis things the clerke may bring the cause frō the tēporal to the ecclesiastical Iudge And so haue we found M. Horne by the common lawe in Braughtons time the Popes supreamacy in Englande and not that onely but also that aswel Braughton as Quintinus be hard against you and your Petrus Cugnerius for the minishing and defacing of the spiritual iurisdiction and for your vntruth in auowching that the medling with contractes of mariages enioyning of penaūce and suche like are nothing but temporal matters perteining to the kinges iurisdiction And thus in fine to be shorte where your proufes should be strongest there are they most acrased and feble ād your fowre lawyers with your Diuine proue nothing to your purpose but al against yt M. Horne The .152 Diuision pag. 90. a. Thus haue I sufficiently .498 proued that the Emperours and Kinges ought haue and may claime and take vpon thē suche gouernement in Spiritual and Ecclesiastical causes and matters as the Queenes Maiestye novv doothe In confirmation vvhereof I haue bene more large than othervvise I vvoulde but that the proufe hereof doeth reproue and fully aunsvveare the principall matter of your vvhole booke and therefore I maie vse more briefnesse in that vvhiche follovveth
I haue made proufe vnto you sufficient to remoue .499 your ignorance both of the matter and the vvaie vvherby to knovve confessed by you in your Minor Proposition And this haue I done by the selfesame meanes that you require in your issue I haue made proufe of the Supreame gouernment in Ecclesiastical causes to belong vnto Kings and Princes by the expresse .500 coÌ„maundement of God vvhere he did first describe and set foorth the duety and office of Kings I haue made the same more plaine and manifest by the .501 examples of the moste holy gouernours amongest Goddes people as Moyses Iosua Dauid Salomon Iosaphat Ezechias Iosias the Kinge of Niniue Darius and Nabugodonosor vvho expreste this to be the true meaning of God his commaundemente by theyr practise hereof so hyghly commended euen by the holy Ghost vvhervnto I haue added certaine prophecies forthe of Dauid and Esaie vvherby it is manifestly proued that the holy ghost doth loke for exact and challenge this seruice and .502 Supreme gouernment in church causes at princes handes I haue declared that the Catholike church of Christ did accept and repute these histories of the old TestameÌ„t to be figures and prophecies of the like gouernmeÌ„t and seruice to be required of the Kinges in the time of the nevve TestameÌ„t I haue coÌ„firmed the same by the manifest Scriptures of the .503 nevve TestameÌ„t VVherevnto I haue adioygned the testimonies of .504 auncient Doctours vvith certain exaÌ„ples of most godly emperors vvho being so taught by the most Catholik Fathers of Christs church did rightly iudge that the vigilaÌ„t care ouersight aÌ„d ordering of church causes vvas the chiefest and best part of their ministery and seruice vnto the Lord. I haue shevved plainly by the order of supreame gouernmeÌ„t in church causes practised set forth and allovved in the greatest and best CouÌ„cels both .505 General and Nationall that the same order of Gouernement hath bene claimed and put in vse by the Emperours and allovved and much commended by the vvhole number of the Catholike Bishops I haue made plaine proufe hereof by the continuall practise of the .506 like Ecclesiastical gouernment claimed and vsed by the kinges and Princes euen vntil the time that you your selfe did allovve confesse and preache the same many yeares togeather All vvhiche to your more contentation herein I haue proued by those Hystoriographers that vvrote not onely before the time of Martine Luther least ye might suspecte them of partialitie against you but also suche in dede as vvere for the moste parte .507 partiall on your side or rather vvholie addicte and mancipate to your holy Father as Platina Nauclerus Abbas Vrspurgensis Sabellicus Aeneas Syluius Volateranus Fabian Polychronicon Petrus Bertrandus Benno Cardinalis Durandus Paulus Aemilius Martinus Poenitentiarius Pontificale Damasus Polydorus Virgilius c. all your friendes and vvhome you may truste I vvarrauntâ— you on their vvoâ—rde being the Popes svvorne Vassalles his Chapplaines his Cardinalles his Chamberlaines his Secretaries his Librarie keepers his Penitentiaâ—ies his Legates his Peterpence gatherers his svvorne Monkes and Abbottes as vvell as you and some of them Popes them selues vvhich your friendes saie can .508 neyther lie nor erre from the truth And besides all these the fovver pointes of your issue according to your requeste proued at large for the better reducing of you from vvilfull and malicious ignoraunce to knovve and acknovvlege the inuincible trueth hereof I haue added to your petition a fift pointe vvhiche you tearme a vvoorke of Supererogation For to confirme my proufes vvithall I haue producted for vvitnesses your best learned although othervvise Papishe Ciuilian and Canon lavvyers vvho haue deposed directlie on my .509 side againste you Namely Doctour Tunstall D. Stokesley D. Gardiner D. Bonner D. Thirlbie D. Decius the Glossaries vppon the Lavv D. Petrus Ferrariensis D. Io. Quintinus to vvhome I mighte adde the Ciuilians and Canonistes that vvere in or tovvard the Arches in the last ende of King Henrie and all the time of King Edvvarde vvith all the Doctours and Proctours of or tovvardes the Arches at .510 this time VVherefore you vvill novv I trust yealde herein and recken your selfe vvell satisfied take vppon you the knovvledge hereof and to be readie to testifie the same vppon a booke othe for so haue you promised The conclusion of the three bookes going before with a briefe recapitulatioÌ„ of that which hath bene saied Stapleton NOwe doth M. Horne blow out of his iolye Horne a gloriouse and triumphant blaste to signifie to all the world what a renowned coÌ„queste he hath made vppon poore M. Fekenham He setteth forth his army to the vewe of the worlde wherby he sayeth he hath obteyned this famouse victorie furnished with a number of most holie gouernours amongest Gods people before the comming of Christ as Moyses Iosue Dauid the king of Niniue Darius and Nabuchodonosor furnished with the manifest scriptures of the newe testamente and the examples of the most godly Emperours with generall and nationall councelles with the coÌ„tinuall practise of the Churche with the Popes sworne vassales his chaplaines his cardinalles his chamberlaines his secretaries his librarie kepers his penitentiaries his legates his peterpence gatherers his sworne monks and Abbattes yea to confirme vp his proufes withal with the testimony of Doctour Gardiner D. Tonstal D. Bonner and D. Thirlbie And therfore he trusteth that M. Fekenham will nowe at length yelde and recken hym self wel satisfied and take the othe of the supremacy This is a Royall and a Triumphante conqueste in deede Mayster Horne if it be as you vaunte But yet I would muche soner beleue yt yf I hearde any indifferent man besides your self say as much For thowghe as I heare say you coulde handle your clubbe your buckler and your waster wel and cuÌ„ningly wheÌ„ ye were in CaÌ„bridge wherof ye wil not sticke as yt is reported now and theÌ„ to talke when ye are disposed to bragge of your yowthly partes there played yet to say the truth in this combate with M. Fekenham I see no such manlines in you Neither haue ye plaied so closely but that a man may easely reache you a rappe vppon the head armes or shoulders and cause you there to cratche and claw with your fingers where it ytcheth not Yea ye are beaten quite out of the field with your owne proufes and weapons And as for M. FekhenhaÌ„ ye haue not fastened vpon him as much as one blow What speak I of a blowe No not so much as a good phillip And therfore wheras ye so brauely bragge and so triumphauÌ„tlie vaunt that all is yours when in dede ye haue lost al I thinke good to put you in remembraunce of the great wise man that Atheneus writeth of who as often as any ship came to the haueÌ„ with marchandize would runne thither with al haste and welcome the mariners with great ioye and gratulation reioycing excedinglie and
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
not to be presumed without some euident signe thereof or els a tract of time to be instructed informed and taught that which we neuer lerned before M. Fekenham therefore ād al such as feare God who haue lerned in the ghospell to forsake father and mother wyfe and children goods and landes and al that in this worlde is dere for Christes sake that is for euery truth concerning Christian Religion such I say neither being inspired from God by soden reuelation neither by any of your preachings or writings being yet informed or instructed can not possibly though a thousand acts of parliament should commaund it declare in their conscience declare I say in their very conscience and hart thought that they beleue verely such supreme gouernement in the Prince as the act expresseth and intēdeth Mē may be perswaded to take the othe which is an externall fact by external respects of force feare or fraylty but perswaded to declare the othe in his conscience no man can be without an internall persuasion of hart and minde Cōtrary to this internall perswasion and consent whiche no power of Princes no force of acts no law or statut worldly can euer make who so euer declareth externallye by booke othe and worde of mouth that he so thinketh he incurreth manifestly the horrible crime of periurie ād that of double periurie which God wil neuer suffer vnreuēged without hartie repētance To this most strōg and inuincible reasō M. Horn answereth not a word but maketh his Reader beleue that M. Fekenham putteth a difference betwen testifiyng in cōscience and declaring in cōscience Which he doth not but thus Betwene testifiyng by boke othe and declaring in conscience he putteth a true difference as we haue said largely Now how well M. Horne hath pleaded to perswade M. Fekenhams conscience thou seest good Reader if thou haue diligētly read and cōferred his proufes and our confutation I doubt not but many Catholike men wil be perswaded in conscience at least neuer to take the othe whiche you so singularlie contrarie to all Christendome beside doe defende M. Fekenham And for the persuasion of my conscience in this matter I shall againe ioyne this issue with your L. That yf your L. or any other learned man of this whole Realme shal be able to proue that our Sauiour Christ in his Ghospel and Testament did committe the supreme gouernemēt of al spiritual and ecclesiastical causes in his Church not vnto his Apostles being Bishops and Priests but to Emperours and Empresses Kings and Quenes being for the whole time of Christes abode here vpō the earth Idolatours and Infideles and so continued for the space of .300 yeres after the assension of Christ Constantine the Emperour being the very first Christian Kinge that we reade of when your L. shal be hable to proue this either by sentence or halfe sentence woorde or halfe woorde of Christes Ghospel and last Testament Then I shal yelde in this seconde pointe and with moste humble thankes thinke my selfe well satisfied in conscience And when your L. shal be hable to proue that these woordes spoken of the Apostle Paule at Miletum vnto the Bishoppes of Ephesus Attendite vobis vniuerso gregi in quo posuit vos Spiritus Sanctus Episcopos regere Ecclesiā Dei quam acquisiuit sanguine suo Take hede therefore vnto your selues and vnto the whole flock of Christ wherof the holy Ghost hath appoincted or made you Bishops to gouerne and rule the Church of God whiche he hath purchased with his bloud VVhan your L. shal be hable to proue that these words do not make ful and perfect declaration that the holy Ghost had so appoincted al spiritual gouernment of Christes flocke vnto Bishops and Priestes But that kings Quenes or princes may haue some part of spiritual gouernmēt with them or rather take the supremacy and chiefe part of spiritual gouernmēt from them I shall then yeelde and thinke my self in conscience wel satisfied touching the saiyng of S. Paule M. Horne The .154 Diuision pag. 9 b. That our Sauiour Christe hath committed the Supreame gouernmēt in all Spirituall or Ecclesiasticall causes to the Magistrates and Princes is alreadie proued by perfect vvordes add vvhole .513 sentences of Christes Ghospell and last Testament and therfore if your staie hitherto hathe bene of conscience vnpersuaded through vvante of knovvledge and not of peruerse opinion mainteined vvith the vaine desire of glorie and reputation you must nedes yelde and be vvell satisfied in conscience You auouche this .514 Argument as inuincible The Emperours and Empresses Kings and Queenes vvere for the vvhole time of Christes aboade here vppon the earth idolatours and infidels and so continued by the space of .300 yeares after the Assention of Christe Constantinus the Emperour being the very first Christian King that vve reade of Ergo our Sauiour Christe did not committe the Supreme gouernemente in Spirituall or Ecclesiastical causes to Emperours Kings and Princes This Argument holdeth good neither in matter nor yet in fourme There vvas in the time of Christes abode here vppon earth if vve may beleue Eusebius and Nicephorus the Ecclesiastical historians a King in Edessa vvhose name vvas Agbarus This King beleued in Christ as Eusebius reporteth although as yet vveakelie In his Epistle vvhich he vvrote vnto Christe he saluteth Christ to be Iesus the good Sauiour he thinketh by the miraculouse vvorkes vvhich he hath heard done by Christ that he is either God him self or els Gods sonne and he offereth vnto Christ such fruits of thankefulnes as so yong and tender a faith might for the time bring forth And Christ in his rescript vnto Agbarus affirmeth that he vvas no infidel or idolatour saying Beatus es quòd in me credidisti cùm nō videris me Agbare thou art blessed because thou hast beleued in me whē thou hast not sene me Besides this your ovvn self haue affirmed oftētimes ād so doth your Popissh tales declare that the .iij. vvise mē that came forth of the East to vvorsship the nevv borne King of the Ievves vvere Kings and lie beried in the great doom at Collain as the Colonists make mē to beleue called yet amōgst the vulgar Papists the three Kings of Collain If there be any creditte to be geuen to the narration of Eusebius and Nicephorus touching Agbarus King of Edessa and to the cōmonly receiued opiniō of your Popissh church cōcerning the three Kings of Colain these foure vvere Kings in the time of Christes abode here in earth and yet not Idolatours nor infidels all the vvhole time of Christes aboade here but faithfull vvoorsshippers of Christe VVhereby the former parte of the matter in the Antecedent of your Argument is disproued Neither is that true vvhiche you put in the seconde parte that the Emperours and Kings continued Idolatours for the space of .300 yeares after Christes Assentiō For although for the most parte during that space they vvere such yet vvas there in that
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
or where I pray you vsed they the power of the Sword Or because they vsed not that power wer they not therfore the suprē Gouernours Had they not a power and iurisdiction Ecclesiasticall Saint Augustine affirmeth Doctores Ecclesiarum Apostoliomnia faciebant praecipiebant quae fierent corripiebant si non fierent orabant vt fierent The teachers of the Churches the Apostles did al things They cōmaunded things to be done they rebuked and vsed discipline yf things were not done And they prayed that things might be done This declareth that a gouernmēt and iurisdictiō thei vsed beside the bare preaching of the word But this gouernement saith M. Horne was not by the power of the sword which belōgeth only to Kings and Princes Lerne now then M. Horne that the Church of Christ hath a power aboue the sword ād that as the Iewish Synagogue was ruled with the sworde the transgressours of the lawe being punished by death so the Churche of Christ is ruled by the Spiritual keies committed to the Apostles and their successours and the transgressours of the Churche lawes are punished with the spiritual sworde of that iurisdiction S. Augustine saith Phinees the Priest slew the adulterers with the sword which truely was signified to be done in this time with degradations and excommunications when as in the Church discipline the visible sworde should cease Lo M. Horne The visible sword is no part of the Church discipline nowe It was among the Iewes a greate part of their discipline Marke that it was no parte of the Churche discipline I doe not denie as the Donatistes did that because in the Apostles time Princes vsed not the swoorde vppon Heretiques and disobediente Christians therefore they should not now vse it But I saie the Princes sworde is no parte of the Churche discipline I say with S. Augustine this visible sword in the Church discipline ceaseth If the Prince vse the sworde it is no Ecclesiasticall gouernement nor it is not the supreme gouernment The Bishop hath a farre superiour gouernment and a more terrible sworde to strike withall Of the whiche S. Augustine saith Ipsa quae damnatio nominatur quam fecit episcopale Iudicium qua poena in Ecclesia nulla maior est potest c. That punishment which is called condemnation which is made by the iudgement of the Bisshoppe then the whyche punyshment there ys in the Churche no greater may yet yf yt please God turne to a holesome correption And agayne of the Churche discipline he sayeth where by the Churche not by anie Prince the stubborne and disobedyent offender ys pronounced an Ethnicke and a publicayne Grauius est quà n si gladio feriretur si stammis absumeretur si feris subrigeretur This is a more greeuous punishment then if he were stryken with the sword then if he were spent vp in flames of fyere then if he were rent with wilde beastes You see then the Church hath a greater power to punishe withall then the princes sworde And to proue vnto you euidently that the Princes sworde can be no part of Ecclesiastical or Spiritual gouernement I will wishe you to marke but this one reason The Churches power iurisdiction and gouernement extendeth to the soule ouerseeth guideth and ruleth the soule of man not the bodie or any thing appertaining to the bodie But the Princes swoorde can not reache to the soule of man Ergo the Princes sworde can not be any fitte meane to gouerne as the Churche doothe or to beare the Supreme gouernment in Church matters The Maior or first Proposition is clere and confessed not onely of al Diuines but of all Christian men that know what the Churche and the soule meaneth The Minor is also cleare if by nothing els yet by this onelye place of the Ghospell where oure Sauiour saith Feare not them that kill the bodie post haec non habent amplius quid faciant and then haue no more to doe As muche to saie whose swoorde can not reache to the soule Or as an other Euangelist writeth Whiche can not kill the soule And what is more repugnaunt to reason then to teache that the Prince his sword whyche can not hurte the soule shoulde be the supreame Gouernoure of the Churche all whose power is ouer the soule Whereof I reason thus The Prince can not punnishe the soule of man Ergo he hathe no iurisdiction ouer it Item he can not relieue it or release it being in the boundes and distresse eyther of infidelitie or of sinne Ergo he can not be the supreame guider and gouernour of it Onely the Bisshoppes and Priests doe punishe the soule by excommunication and binding of sinnes Onely the Bisshoppes and Priestes I saie Maister Horne those that are proprelie called Priestes can release absolue and make free the soule of man from the boundes and fetters of infidelitie and sinne Ergo they onelye haue the true and proper gouernmēt ouer the soul If ouer the soule Ergo in al Spiritual or Ecclesiastical causes which al tende to the soule helth and to the only gouernment of the same I graunt for preseruation of externall quiet vnitie and peace in the Church the Princes sword walketh and punisheth the body of mē in the church But this is no Church disciplin in the which as S. Austine teacheth the visible sword ceaseth this is no Churche gouernemente described vnto vs in the Ghospell and practised of the Churche Ministers of all ages and times But this is a Ciuill gouernemente aiding not gouerning the Churche in times of extreme frowardenesse and obstinacie of Heretiques and missebeleuers This dothe as all other worldlye things doe serue the Churche of God as the bodie serueth the soule for execution of Churche lawes for repressing of schismes and seditions and for the maintenaunce also of dewe obedience in those men whose frailtie or malice is suche that they more feare the temporall swoorde then the spirituall and are moued more with externall dammages then with Ecclesiasticall censures briefelie suche as feare more the torment of the bodie then the losse of their soules And standeth it nowe with your truthe and honesty to say that the supreme gouernment of the Church standeth in the power of the sworde But why as I sayed before say you it now at the length which before you neuer saied but rather so extolled the princes supreme gouernement that you made him an accurser of heretikes a maker of Church lawes and constitutions a principal confirmer of al Councelles yea and a preacher of Gods wordes to And neuer spake worde of the sword but couertly concealed that pointe vntill nowe Why M. Horne but because the euidence of holy Scripture alleaged by M. Feckenham forced you thereunto The place I say of the Actes where S. Paule confesseth that the Bishopes and priestes properly so called M Horne as S. Augustine telleth you were appoynted of the holy Ghost to feede and to rule
Supremacy to rest in the Clergy ād not in the Prince which must obey as well as the other And therefore it is not true that ye saye that M. Fekenhams cause is no deale holpen by this place nor your assertion any thing improued But let vs steppe one steppe farder with you M. Horne vpō the groūd of your present liberalytye lest as you haue begonne you pinche vs yet farder and take away all together from Bishops and Priestes Subiection you say and obedience to the word of God taught and preached by the Bishops c. is commaūded so wel to Princes as to the inferiour sort of the people If so M. Horne howe did a lay parliament vtterly disobey the doctrine of all their Bishoppes and enacte a new contrary to theirs What obediēce was there in that parliament so expressely required here by S. Paule and so dewe euen of Princes them selues as you confesse to their Bishoppes Will you say the Bishoppes then preached not Gods worde And who shal iudge that Shal a lay parliament iudge it Is that the obedience dewe to Bishoppes In case al the Bishops of a realme erred is there not a generall Councell to be sought vnto Are there not other Bishops of other Coūtries to be coūseled Is not al the Church one body In matters of faithe shal we seuer our selues frō our Fathers ād Brethern the whole corps of Christēdome beside by the vertue of an Acte passed by lay mē onely No bishops no Clerke admitted to speake and say his minde O lamentable case God forgeue our dere Countre this most haynouse trespasse Then the which I feare our Realme committed not a more greuous except the first breache in Kinge Henries dayes these many hundred yeares Yet one steppe farder The Prince must obey and be fedde at the Bishoppes hande you confesse What is that Is it not he must learne howe to beleue and howe to serue God Is it not the pastorall office as S Augustin teacheth to open the springes that are hidden and to geue pure and sounde water to the thirsty shepe Is not the shepeheardes office to strenghthen that is weake to heale that is sicke to binde that is broken to bringe home againe that is caste away to seke that is loste and so forthe as the Prophet Ezechiel describeth And what is all this but to teache to correct to instructe to refourme and amende all such thinges as are amisse either in faithe or in good life If so then in case the realme went a stray shoulde not they redresse vs which were pastours and shepheards in Christes Church If our owne shepheards did amisse was there in all Christendom no true Bishoppes beside no faithfull pastour no right shepeheard Verely S. Augustine teacheth at large that it is not possible that the shepheards shoulde misse of the true doctrine What soeuer their life or maners be But put the case so that we may come to an issewe Must then the Prince fede vs alter our Religion sett vp a newe stop the shepheards mouthes plaie the shepheard him self Is this M. Horne the obedience that you teach Princes to shew to their shepheards God forgeue them that herein haue offended and God in whose hands the harts of Princes are inspire with his blessed grace the noble hart of our most gracious Souerain the Quenes Maiesty that her highnes may see and consider this horrible and deadly inconuenience to the which your most wicked and blasphemouse doctrine hath induced her grace You are the woulfe M. Horne And therfore no marueile if you procure to tie the shepheard fast and to mousell the dogges The .158 Diuision Pag. 97. b. M. Fekenham And when your L. shall be able to proue that these wordes of Paule Mulieres in Ecclesijs taceant c. Let the wemen kepe silence in the Churche for it is not permitted vnto them there to speake but let them liue vnder obedience like as the Law of God appointeth thē and if they be desirous to learne any thing let them aske their husbands at home for it is a shameful and rebukeful thing for a woman to speake in the Church of Christ. When your L. shal be able to proue that these wordes of Paule were not as wel spoken of Quenes Duchesses and of noble Women as of the meane and inferiour sorte of Women like as these wordes of almightie God spoken in the plague and punishment first vnto our mother Eue for her offence and secondarily by her vnto al women without exception vidz Multiplicabo aerumnas c. I shal encrease thy dolours sorowes and conceiuings and in paine and trauaile thou shalt bring forth thy children thou shalt liue vnder the authority power of thy husbād and he shal haue the gouernment and dominion ouer thee Whan your L. shall be able to proue anye exception to be made eyther in these woordes spoken in the olde lawe by the mouth of God eyther in the wordes before spoken of the Apostle Paule in the newe than I shall in like māner yeelde and with most humble thankes thinke my selfe very well satisfied in conscience not onely touching all the afore alleaged testimonies but also in this seconde chiefe pointe M. Horne I doe graunte the vvoordes of the holie Scriptures in bothe these places to be spoken to al states of vvomen vvithout exception But vvhat make they for your purpose hovve doe they conclude and confirme your cause VVomen muste be silent in the Churche and are not permitted to speake That is as your ovvne Doctour Nicolaus de Lyra expoundeth it women muste not teache and preache the doctrine in the Churche neyther dispute openlye Therefore our Sauiour Christe dyd not committe to Kinges Queenes and Princes the Authoritie to haue and take vppon them .538 anye parte of gouernement in Ecclesiasticall causes As .539 though a younge Nouice of your Munkishe ordre shoulde haue argued Nunnes muste keepe silence and maye not speake in the Cloysture nor yet at Dynner tyme in the fraytrie therefore your deceyuer the Pope dyd not committe Authoritie to his Prouincialles Abbottes Priores and Prioresses to haue and take vppon them the gouernement vnder hym selfe in Munkishe and Nunnishe causes and matters VVhat man vvoulde haue thought Maister Feckēham to haue had so .540 little consideration although vnlearned as to vouche the silence of vvomen in the Churche for a reason to improue the Authoritie of Princes in Churche causes The .3 Chapter Of M. Fekenhams third reason taken out of S. Paule also .1 Cor. 14. Stapleton MAister Feckenham his thirde reason is that women are not permitted to speake in the Church and therefore they can not be the heads of the Church To this M. Horn answereth first that this place of S. Paul must be vnderstanded of teaching preaching and disputing and that therfore it wil not follow thereof that they may not take vpō thē any gouernment in Ecclesiastical causes And then being merily
a thīg most probable For ye make the very same resolutions to hym euen in this your answere also For doe ye not expressely say a fewe leaues before that princes neither do nor may claime to preache the word of God to minister the Sacramentes or to bynde and lose Do ye not say that this is a spirituall gouernement and rule belonging onely to the bishops and Church rulers Do ye not confesse within 4. leaues followinge the lyke And that Bisshoppes haue the spirituall Iurisdistion ouer theire flocke by the expresse worde of God and that thereby Princes haue not all maner of spiritual gouerment Is not this agreable to the resolutiōs that M. Fekenham saith he receyued at your handes Again M. Fenkenham addeth that in your said resolutions ye saye that the authority to excommunicate is not properly perteyning to Princes but apperteyneth to the whole cōgregation aswell as to them Doe ye not confesse I pray you the same twise in your answere immediatly following after this Why say you then that these resolutiōs are feyned by M. Fekenham Why should any man thinke that M. Fekēham should falsly charge you with these resolutiōs in priuat conference that your self in your own book doe so plainly and openly auouche Why should not men thinke also such other things as ye here charge M. Fekenham withall to be vntrue seing that ye doe so falsly accuse M. Feken for framing resolutions in your name that are your own in very dede Or why should any man trust you in these greate and weighty matters which ye hādle that ye speake ye cā not tel what bursting out into such open and fowle contradictions as yt would astone any wise man to consider them attributing to the Quenes Maie the supremacy in al spiritual causes or things without exception and yet your self excepting diuerse things spiritual and geuing the supremacy of them to the cleargy I woulde fayne know of you that so lately ruffled so freshly with your oppositiō contrary relatyue priuatiue and disparatyue and with your propositions contrary subcontrary subalterne and cōtradictory yf a man man may fynd a more fowle contradiction thē this I now laye before you out of your own booke You say first fol. 104. b. in fine When I adde this supremacy to be in all spiritual causes or things I shewe an vniuersall comprehensiō without exception For yf ye except or take away any thing it is not all Hereof ariseth this vniuersal affirmatiue Al spiritual causes without exceptiō are vnder the supreme Gouuerment of Princes Item you say fol 96. b. To feede the Church with Gods worde to minister Christes Sacramētes and to bind and lose fol. 97. a. Kings Queenes ād Princes may not neither doe clayme or take vpon thē this kind of spiritual gouernement and rule or any part thereof c. Hereof ariseth this particular negatiue Some spiritual causes are not vnder the Supreme Gouernement of Princes Now let vs cōsider in what kind of opposition these your two propositions do repugne Thus stande the oppositions All spirituall causes without exceptiō are vnder the Supreme Gouernemēt of Prīces Contrary No spiritual causes at all are vnder the Supreme gouerment of Princes Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some spiritual causes are vnder the Supreme gouerment of Princes Subcontrary Some spiritual causes are not vnder the supreme gouernement of Princes By this it appereth that your two propositions do stāde in the extremest kind of al oppositions which is Contradiction And though this be a poore sely and an insufficient shifte to make such resolutions yet is it the beste ye may nowe fynde to qualifie and mitigate the general words of the statute Which in dede are so general and peremptorie that they may in no wise be borne without some qualification Which is nowe so notoriouse that there is a qualification made in the Quenes Maie iniunctions that men should not take the general clause so largely as to collect thereby that the Kings or Quenes of our realm may challēge authority ād power of ministerie in the diuine offices in the Church Which doth agree with your resolutions and therefore there is no cause in the worlde why ye should deny them to be yours and say that they be falsly and slaunderouslye fayned vpō you by M. Fekēhā vttering his owne peuish cauillatiōs as ye say vnder the name of your resolutiōs Nowe though this be a necessary interpretatiō and moderatiō yet this doth not take away the scruple that remaineth staying M. Fekenhā and other to in taking the said othe for that this interpretatiō is not made by acte of parliament as the statute was Neither doth the Acte or Statute referre it self to any such Iniunctions to be made for the qualificatiō or restrayning of any thinge in the Acte or in any braunche thereof cōtayned no more then it doth to M. Horns book Neither hath any Iniūction by the lawe of our Realme any force to restrain weakē or mollifie the rigour or generality of an Acte of parliamēt And in case it had yet ther remain many other as great scruples Namely that swearing to all causes the prīcipal causes are excepted and so he that sweareth forsweareth and beside that al ecclesiastical authority aswel of the sea of Rome as of al general coūcels is euidētly abolisshed by the said statut And in as much as general Coūcels do beare ād represent the parson of the whole Church wherof the Pope is head no Christiā mā ought to receyue such othe imploying the denial of the authority of the Pope the head and of the whole body of the Churche beside The .162 Diuision pag. 104. b. M. Fekenham Hereunto I did make this obiection following These woordes of the first part of the othe I.A.B. doe vtterly testifie and declare in my conscience that the Q. Highnes is the only supreme gouernour of this Realme as well in all Spiritual or Ecclesiasticall thinges or causes as Temporal besides the particulars expressed in your L. interpretation made thereof they doe by expresse woordes of the acte geue vnto the Queenes highnes al maner of iurisdictions priuileges and preeminences in any wise touchinge and concerninge any Spirituall or Ecclesiasticall iurisdiction within the Realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bisshops therof to be exercised ouer their flocks and cures without her highnes Special commission to be graunted thereunto They hauing by the expresse worde of God commission of Spiritual gouernement ouer them Commission to lose and bind their sinnes Commission to shut and open the gates of heauen to them Commission to geue vnto them the holy ghost by the imposition of their handes And they hauing by the expresse woorde of God such a daungerous cure and charge ouer their soules that God hath threatned to require the bloud of such as shall perishe at their handes Notwithstanding these and many such other like cōmissions graunted vnto
a Scripturely visitacion reformation and correction by the onely vvorde of God vvhich the Bishoppes may and ought to exercise in time and out of time vvith all possible vvatchefulnes and diligence vvithout any further commission The other kinde of visitation reformation and correction is Forinsecall or courtly vvhiche I comprehende vnder the seconde kinde of Cohibitiue Iurisdiction and this the Bishoppe may not exercise vvithout a further commission from the Prince VVerefore it is ouer foule an absurdity in you to inferre that the Bisshops may not exercise any IurisdictioÌ„ visitacioÌ„ reformatioÌ„ or correctioÌ„ bicause they may not vse this Forinsecal or courtly vvithout the Princes commission Stapleton M. Horne after that he hath bene so bolde with Delphinus to frame his argumentes and wreste then at his owne pleasure he is as bold with M. Fekenhams arguments also M. Feckenham argueth thus Spiritual gouernment is geueÌ„ to Bishops by Gods speciall worde namely to loose and bynde to shutte vppe heauen gates and to geue the holie ghoste Ergo the Prince is not the supreame gouernour in all causes spiritual according to the wordes of the statute Ergo all maner spirituall iurisdictioÌ„ is not to be authorised of the Prince as the Acte expressely and most generallie auoucheth Ergo yt is not true that they may not visite or reforme theire flocke withowt the Princes commission This argumentes being good and sownd M. Horne leapeth me in and saieth that M. Fekenham toke vppon him to proue the second kind of cohibitiue iurisdiction to be by the expresse worde of God immediatly appointed to bishoppes and priestes without further commission of Princes And this argument he doth more soleÌ„ly repete againe in the .2 leafe following and goeth about to soile yt being his own and not M. FekenhaÌ„s argument For thinke you M. Horne that M. Fekenham hath or will allowe your first and seconde cohibitiue iurisdiction His examples are of the power of order or of the keies and of that that you cal the first Cohibitiue iurisdiction Why then do you so falsly charge him leauing out the first two and the verie principall partes Let vs nowe heare what ye say further to him You accuse his euill dealing with the words of the acte expressiÌ„g an vnkindly meaning to the prince and the state Yea say that thoughe the statute doth geue or rather restore to the Prince all maner of iurisdictions or preheminences towching any Ecclesiasticall iurisdiction yet the wordes must not be taken so generallie but must be referred and limited to and with other wordes of the sayde statute that is for the visitation reformation and correction of the ecclesiasticall state and of all maner of errours and heresies By the which wordes of limitation the Prince as you inferre of it is as well restrained from doing any thing in the publike ministerie by preaching or ministring Sacraments as from that iurisdiction that standeth in excommunication and hath onelie thereby the second kinde of cohibitiue Iurisdiction Surelie here is a marueilouse and a woÌ„derfull interpretatioÌ„ M. Horne vrgeth M. FekenhaÌ„ to swere that he beleueth in conscience that the Prince is Supreme Gouernour in all causes Ecclesiastical He addeth as ye haue heard that those wordes must be takeÌ„ without limitatioÌ„ or exceptioÌ„ and yet him selfe excepteth the chief things or causes ecclesiastical Wherby a man may much better coÌ„clude and swere to the coÌ„trary that is that the Prince is not Supreme Gouernour in al Spiritual causes Surelie to imagine and to defende the Prince to be supreme ruler in al causes aÌ„d yet to abridge his authoritie in so many causes is much like as if one should say and affirme of some man that he is a king but yet he is able to coÌ„maund no man to prison for any offence he is a king but if ther be any warre he can coÌ„maund no man to serue him he is a king but yet if there be any businesse stur or disorder in the people he neither can punish theÌ„ nor make out any decree or proclamatioÌ„ against his rebels Of the which premisses they being true it wil follow that in deede he is no king But surely M. Horne me thinke as I haue said that ye aduenture very far and dauÌ„gerously wheÌ„ in the other part touching iurisdiction ye restraine and limit the statute that geueth the authorising of al maner of iurisdictioÌ„ to the Prince yea aÌ„nexeth and vniteth the same to the Croune to the secoÌ„d cohibitiue oÌ„ly And what kind of visitatioÌ„ or reformatioÌ„ shal the Prince make by his ecclesiastical authority if you take away the authority to excoÌ„municat which al ecclesiastical visiters haue aÌ„d euer had and which also expresly beloÌ„geth to the secoÌ„d kind of cohibitiue iurisdictioÌ„ which you make to depeÌ„d of only princes by your own author Antoniê° as I haue before shewed CoÌ„sider M. Horn whether M. FekeÌ„haÌ„ may not iustly say to you that you deal very yl with the words of the act and you expres an vnkiÌ„dly meaning to the Prince aÌ„d the state Wel if there be no remedy but that by your interpretation directe contrary to all reason and the manifeste wordes of the statute the statute it selfe may be so eluded and that ye may by your owne absolute authority spoile your supreame head of one cheif pointe and power ecclesiastical yea of the very cohibitiue IurisdictioÌ„ which you woulde seme to grauÌ„te him with this your pretie and newly coyned distinction which prince like ye woulde haue to be as yt were good and curraÌ„t mony I meane of your two kindes of cohibitiue iurisdiction which I suppose shall neither be founde in any good Diuine nor in any boke of the temporall lawe in all Englande yet woulde I fayne heare from you of some good and conuenient proufe whie the seconde cohibitiue as ye call yt remayneth in the prince onely more then the first Or why if that remaine excommunicatioÌ„ being a part thereof remaineth not in the Prince also I would know farder wheÌ„ euer this iurisdictioÌ„ was takeÌ„ away froÌ„ the PriÌ„ces that it must now be restored again Verely that which they neuer had could neuer be takeÌ„ away And much lesse can it be restored theÌ„ which by no right euer belonged to theÌ„ For shew M. Horne yf you can with al your study and coÌ„fereÌ„ce with your frendes but one exaÌ„ple of any Catholik Prince either in EnglaÌ„d or in al the world beside that gaue the bishops any coÌ„missioÌ„ for the secoÌ„d cohibitiue iurisdictioÌ„ as ye call it specified in those exaÌ„ples that your self reherse out of Antonius I wil geue you one whole twelue moneths M. Horne to bring foorth but one such example I neuer read I neuer heard of any suche commission Onely in the late daies of king Edward the sixt his time I finde such commissions by the whiche al Archbishops Bisshops and other Ecclesiastical persons did then exercise all their Ecclesiasticall iurisdiction There I finde though vntruely
ovvn office vvithout any suit made to the Emperour to execute that vvhich belonged vnto them selues Themperour refused to iudge the quarreling accusations of the bisshops assembled at the Nicen Councel one quarreling and accusing an other and referred the iudgement of them to Christ. This vvas his modesty Policy and prudent foresight least by sifting those priuat quarrels he might haue hindred the common cause as I haue said before and is plainly to be .629 gathered of Ruffinus and Nicephorus and .630 not for that he thought his authority might not stretche so farre as to iudge the Priests and their matters as ye vvould haue it to seme for as he him self protesteth this aboue all other things to be the chief scope and ende of his Emperial authority namely that the Catholik Church be preserued in vnity of faith sincerity of loue coÌ„cord in godly ReligioÌ„ and that the diseases therein as Schismes Heresies c. might be healed by his ministery euen so forsoke he no occasion or meane vvhereby to vvork forth this effect of his ministery and office vvhether it vvere at some tyme by relenting and remitting somvvhat of his autority or by exercising the same to the vtmost in al matters and ouer al persones He thought it the best for this tyme by .631 relenting to beare vvith the vveakenes of those fathes thereby the better to encourage theÌ„ to staÌ„d fast and ioyntly against the coÌ„mon enemy for the furtherance of the truth But aftervvad vvhan the CouÌ„cel or Synod vvas assembled at Tyre by his coÌ„mmauÌ„demet aÌ„d that Athanasius had made coÌ„plaint vnto him of the vniust dealing of that councel to deface the truth themperour did exercise the ful authority of his ministery and called al the Bishops vnto hiÌ„ to this end that he by his 632 supreme authority might examine their doiÌ„gs aÌ„d iudge of the vvhole CouÌ„cel vvhether thei had iudged vprightly aÌ„d dealâ— sincerely or not This he did at the suite of the most godly bisshop Athanasâ—ê° vvho vvold not haue attributed this .633 authority to the Emperour if it had not apperteined to his iurisdiction to haue iudged the bisshops and their doinges â–ª vvither vvould the Catholique Fathers of that tyme haue suffered this and many other such like doinges of this most ChristiaÌ„ Emperour to haue passed vvithout some admonition or misliking if they had not acknovvledged the authority in him to be lavvful He commaunded the Bisshops euery vvhere to asseÌ„ble at his appointmeÌ„t vvher and vvhaÌ„ he vvould He sharply reproueth AlexaÌ„der Bishop of AlexaÌ„dria and Arius for the contention stirred vp by them He 634 iudged Cecilianus Bisshop of Carthage to be lavvfully coÌ„secrated and ordered and condemned the Donatistes And these Bisshoppes assembled at the Nicen Councell by his commaundement â–ª of vvhom ye speake acknovvledged the Emperour to haue authority to iudge them and their causes .635 or els they had doone folishly to offer their billes of complaint vnto him vvhome they thought had no authority or might not iudge and determine theÌ„ But in case it vvere true that the Prince might not iudge the Priestes nor their causes vvhat conclude you thereof You can not conclude your purpose for this is no more a good consequent Constantinus vvould not could lavvfully iudge the Priestes assembled at Nicen Councel Ergo .636 Bishoppes and Priests may cal councels make Lavves orders and decrees to their flocke and cures and exercise al maner iurisdiction cohibitiue Then this Yorke standeth but .iij. myles from Pocklington Ergo your pocket is ful of plummes The .10 Chapter Conteyning a defence of three exaÌ„ples brought forth by M. Fekenham touching three Emperours Constantin the greate Valentian the first and Theodosius the firste Stapleton ALthough that which M. FekeÌ„haÌ„ hath alredy layd forth out of holy scripture be sufficieÌ„t to shew aÌ„d proue that the superiority in al causes ecclesiastical doth not rest in laye princes but in the spiritual rulers yet will he nowe adde and adioyne therunto such a forcible argument that shall beate downe to the ground M. Hornes newe Laicall supremacy M. Horne with al his witte and cunning goeth about to auaunce his new supremacy and to depresse and abolish the other as contrary to scriptures and iniuriouse to the Emperours and princes Nowe to stoppe his lyinge mouth M. Fekenham bringeth forth thre of the worthiest Emperours that euer were and al thre lyuing when Christian religion most florished that by plaine wordes confesse the cleargies superiority in this behalf that is Constantine the great Valentinian the first and Theodosius the great This Constantine at the request of Siluester the pope called the first general councell at Nice where diuerse bisshops being at contention for certain matters offered their complaints to him To whom Constantine answered that where as God had made them priests he had geuen them authority to iudge ouer him And therefore they might well be his iudges But ye sayth he may be iudged of no man Good Lorde how farre discrepant is the iudgment of this our noble contry maÌ„ as our Chroniclers cal him and most worthy Emperour from the iudgement of M. Horn and his fellowes He disclaimeth flatly this newe superiority Yet you nowe after one thousand and almost thre huÌ„dred yeares by preaching and writing yea by premunire and the sword do maintaine the same This answere presseth M. Horne very sore and therefore he seketh euery corner to hide his head in and yet he can fynd no good or quiet resting place And firste he would fain take some holde in a by matter which is that Constantin did not cal the councel at Siluester his request because the councell was not in the tyme of Siluester but of Iulius I deny your argument M. Horne For it must neades be that the bishops reparing to Nice froÌ„ al quarters of Christendome should haue a conuenient time to come thither And Nicephorus writeth that the same Councel dured three yeares and more And then may it wel stand that Syluester died either after the summoning and before the full assemble of the bishops or at least before the end that so some part of it might falle in the time of Iulius notwithstanding that Marcus came betwene who sate in the See litle more then two yeres Neither doth your authours by yowe cited deny that it was called at Syluesters requeste nor any other of the auncieÌ„t writers that euer I read But I say further vnto you that as Constantine did cal it at his request so did he him self cal this councell the one by his spiritual the other by his teÌ„poral authority which in all good princes tyme doth euer serue the other The one as your own Author Cusanus teacheth by force of Authority and coÌ„maundement ouer al bishops ouer whom he is the head The other by way of exhortation of temporall ayde and succour as I haue before at large recited his wordes But to leaue
exercuerunt Vtinam potius liceat perpetua obliuione eorum memoriam obruere I will not reaken vp the vnhappy combats that haue exercised the Church in our time about the sense of these words I would rather they might ones vtterly be forgotten And by and by he reiecteth the opinion of Carolostadius calling it insulâ—um coÌ„mentum a doltish deuise I say then of Caluin the bemoning of the matter betrayeth his meaning It is not his maner perdy to bemone the Papistes Protestants then nedes must they be whome Caluin there calleth blasphemous But here note good Reader what shiftes these fellowes haue when they are pressed to see the truthe M. Nowell laieth al the fault to false reporters and as Caluin pitied him and his felowes for inconsiderat zele so he pitieth Caluin againe for incoÌ„siderat beleuing of false reporters But what a foolish pitie this was on M. Nowells part and how vnsauerly he soluteth this obiection I leaue it to M. Dorman who will I doubt not sufficiently discouer his exceding foly herein Thus then M. Nowell But what shifte hath M. Horne Forsothe full wilely and closely he stealeth cleane away from the matter it self framing to M. Feckenham an argumente whiche the basest Logicioner of a hundred woulde be ashamed lo vtter And thus with folie on the one side and crafte on the other side willfulnes ouercometh heresie contineweth and the obiection is vnanswered Yet to presse it a litle more for such as haue eies and shut theÌ„ not against the light you shal vnderstaÌ„d that Iohn Caluin was offended not only with his brethern of EnglaÌ„d but also with those of Germany yea and of his own neighbors about him for attributing to Princes the spirituall gouernemeÌ„t which M. Horn auoucheth to be the principall parte of the Princes royall power In the booke and leafe before noted he saith Sed interea sunt homines inconsiderati qui faciuÌ„t illos nimis spirituales Et hoc vitium passim regnat in Germania In his etiam regionibus nimium grassatur Et nunc sentimus quales fructus nascantur ex illa radice quòd scilicet principes et quicunque potiuntur imperio putent se ita spirituales esse vt nullum sit amplius Ecclesiasticum Regimen Et hoc sacrilegium apud eos grassatur quia non possunt metiri suum officium certis legitimis finibus sed non putant posse se regnare nisi aboleaÌ„t omnem Ecclesiae authoritateÌ„ sint summi iudices tam in doctrina quà m in toto spirituali regimine But in the meane while there are vnaduised persons which doe make theÌ„ he meaneth Lay Princes to spirituall And this ouersight rayneth most in Germany In these Countres also it procedeth ouermuch And nowe we feele what fruytes springe vp of that roote verely that Princes and al such as do beare rule think theÌ„ selues nowe so spirituall that there is no more any Ecclesiastical gouernemeÌ„t And this sacrilege taketh place among theÌ„ bicause they can not measure their office within certayn and lawful boundes But are persuaded that their kingdome is nothinge except they abolish all Authority of the Church and become them selues the Supreme Iudges as wel in doctrine as in al kinde of Spirituall gouernement Hitherto Iohn Caluin If M. Feckenham or any Catholike subiecte of England had said or writeÌ„ so much you would haue charged him M. Horn with an vnkind meaning to the Prince aÌ„d to the State yea and say that he bereueth and spolyeth the Prince of the principall part of her royall power But now that Caluin saith it a man by you not onely estemed but authorised also so farre as is aboue sayd what saye you to it M. Horne or what can you possybly deuise to say He calleth yt plaine sacrilege that princes can not measure and limit their power but that they must become the supreme Iudges in all Ecclesiasticall gouernement And doe not you M. Horne defend that princes not onely may but oughte also to be the Supreme Gouernours in all Ecclesiasticall causes All I say nay you say your selfe without exception For if say you ye excepte or take away any thinge yt ys not all You theÌ„ M. Horn that auouch so sternly that the Prince must haue al supreme gouernement in matters Ecclesiasticall answer to your Maister to your Apostle and to your Idoll Iohn Caluin of Geneua and satisfie his complaynte complayning and lamenting that Princes wil be the Supreme Iudges as well in doctrine as in all kinde of Spirituall gouernement Answer to the zelous Lutherans and the famous lyers of Magdeburge who in their preface vpon the 7. Century complaine also ful bitterly that the lay Magistrats wil be heads of the Church wil determine dostrine and appoynte to the Ministers of God what they shall preache and teache and what forme of Religion they shall folowe And is not all your preaching and teaching and the whole forme and maner of all your Religion nowe in England enacted established and set vp by acte of parliament by the lay magistrats only the Ministers of God all the bishops and the inferiour clergy in the Conuocation howse vtterly but in vayne reclayming against it Speake speake Maister Morne Is not all that you doe in matters of Religion obtruded to Priestes and Ministers by force of the temporall Lawe Aunswere then to Caluines complaynte Aunswere to your bretherne of Germanie Yea aunswere to Philippe Melanchthon the piller and ankerhold of the ciuill Lutherans who saith also that in the Interim made in Germany Potestas politica extrametas egressa est The Ciuil power passed her boundes and addeth Non sunt confundendae functiones The functions of both Magistrats are not to be coÌ„founded Yea answer to Luther him selfe the great graÌ„dsir of al your pedegree He saith plainly Non est Regum aut Principum etiam veram doctrinam confirmare sed ei subijci seruire It belongeth not to Kings or Princes so much as to confirme the true doctrine but to be subiecte and to obeye it See you not here howe farre Luther is froÌ„ geuing the supreme gouernemeÌ„t in al Ecclesiastical causes to Princes Answere then to these M. Horne These are no Papistes They are your own dere brethern Or yf they are not defye them that we way knowe of what secte and company you are What wil you in matters of ReligioÌ„ stand post alone Wil you so rent and teare a sonder the whole Coate of Christ the vnity of his dere spouse the Church that you alone of England contrary not only to al the Catholik Church but also contrary to the chief M. of Geneua Iohn Caluin contrary to the Chief Maisters of the Zelous Lutherans Illiricus and his felowes contrrary to the Chief M. of the Ciuil Lutherans Philip Melanchton yea and contrary to the father of theÌ„ al Martin Luther briefly coÌ„trary to al sortes and sectes of Protestants you wil alone you only I say
and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the
imperij but did openly reproue the King for his wicked and vniust rule or cōmaundement vvherby is manifest that Athanasius speaketh .657 not against the Princes authority in Ecclesiastical matters but against his tiranny and the abusing of that authority vvhich God hath geuē him vvhervvith to mynister vnto Gods vvil and not to rule after his ovvne luste they commende the authority but they reproue the disorderly abuse thereof Novv let vs see hovv this saying of Athanasius helpeth your cause Constantius the Emperour dealt vnorderly and after his ovvne lust against Athanasius and others pretending neuerthelesse the iudgement of Bisshops vvhich Athanasius misliketh as is plaine in this place auouched Ergo Bisshoppes and Priestes may make lavves decrees orders and exercise the second kind of Cohibitiue Iurisdiction ouer their flockes and cures vvithout commission from the Prince or other authority I doubt not but yee see such faulte in this sequele that yee .658 are or at least ye ought to be ashamed therof The .12 Chap. Conteyning a Confutation of M. Hornes answer made to the woordes of Athanasius Stapleton HEre is nowe one other allegation by M. Fekenham proposed out of Athanasius Hosius the Bisshop of Corduba saith M. Fekenham who was present at the first Nicene Councel hath these wordes as Athanasius writing against the Emperour Constantius doth testifie Yf this be a iudgement of Bisshops what hath the Emperour to do there with But one the contrary parte yf these thinges be wrought by the threates and menaces of Emperour what neade is there of anye men besides to beare the Bare Title of Bisshoppes When from the beginning of the worlde hath it bene heard of that the iudgement of the Churche toke his authority of the Emperour Or when hath this at any tyme bene agnised for a iudgement Many synodes haue ben before this tyme many Councels hath the Church holden but the tyme is yet to come that either the fathers went about to persuade the Prince any such matter or the Prince shewed him selfe to be curiouse in matters of the Churche But nowe we haue a spectacle neuer sene before browght in by Arrius heresye The heretikes and the Emperour Constantius are assembled that he may vnder the colour and title of Bisshops vse his power against whome it pleaseth him M. Horne to this allegation aunswereth that M. Fekenham doth Athanasius threfolde wronge c. To the first wronge I replie that putting the case that these are not Hosius his words but Athanasius M. Fekenhams matter is nothing thereby hindered but rather furthered considering the excellent authority that Athanasius hath and euer had in the Churche And Hosius hath euen in the said epistle of Athanasius and but one leaf before a much like sentence proceding of a couragious and a godly boldenes Medle not you Syr Emperour saieth he to the forsayed Constantius with matters Ecclesiastical neither cōmaund vs in this parte but rather learne these thinges of vs. God hath committed to you the Empire and to vs those things that appertaine to the Churche And therefore euen as he that maligneth and spiteth your Empire doeth contrarie Gods ordinance so take ye head least ye in medling with matters of the Church doe not runne into some greate offence Whereas for the second wrong done to Athanasius you say that M. Fekenham hath lefte one material word out of Athanasius ye haue turned that worde to one halfe hundred wordes with a nedelesse declaration the space of one whole leafe at the least And yet you neuer come nigh the matter Beside such is your wisedome ye alleage in this your extraordinarie glose an epistle of S. Ambrose which doth so cōfirme M. Fekenhams present allegation and is so agreable to Athanasius ād so disagreable to the cheife principle of al this your boke that I maruel that euer ye would ones name it vnlesse ye neuer read it your self but trusted the collector of your cōmon places For the law of Valentinian whereof we spake before is in that epistle to the yong Valentian Whē euer heard you sayth he that in a cause of faith lay mē gaue iudgment vpon a Bishoppe If we will peruse and ouerloke either the order of holie write or the Auncient tyme who is there that will denie that in matter of Faythe I saie saieth S. Ambrose in matter of faieth but that the Bishoppes are wonte to iudge vppon the Emperours and not the Emperours vppon the Bishoppes He saith againe afterward If there be any conference to be had touching the faith it must be had emong the Priestes And how this doctrine of S. Ambrose which is the doctrine of the catholike Church and most conformable to the saying of Athanasius agreeth either with your late acte of parliament wherby the catholik bishops were deposed or with the doctrine of your boke euery man may see Yea S. Ambrose saieth yet farder that the Emperour Valētiniā whose sonne being enduced thereto by the Arrian bishop Auxētius woulde nedes call the bishop before his benche and Iudge ouer him made an expresse lawe that In matter of faithe or of any ecclesiastical order he should iudge that were neither by office vnequal neither by right vnlike That is as S. Ambrose him selfe expoundeth it Sacerdotes de Sacerdotibus voluit iudicare He woulde haue Priestes to iudge ouer Priestes And not only in matters ecclesiastical or of faithe but saieth S. Ambrose Si aliâs argueretur Episcopus morū esset examinanda causa etiā hanc voluit ad Episcopale iudiciū pertinere If otherwise also a Bishop were accused and a question touching maners were to be examined this question also that Emperour woulde haue to belonge to the trial and Iudgement of Bishops Here you haue that yt belongeth not to Princes to be iudges vppon priests either in matters of faith either in matters touching liuing and māners which doth vtterly destroy al your new primacy and your late acte of Parliament deposing the right Bishoppes as I haue saide And we are wel contente that councelles shoulde be free from al feare and that Princes shoulde not appointe or prescribe to Bishops howe they should iudge as ye declare owt of Athanasius and S. Ambrose Let this be as muche material as ye wil to a bishoply iudgmēte But I pray you is there nothing else that Athanasius saieth is material to the same Yes truely One of these materiall thinges was that this Councel was made voyde and annichilated for that Iulius the Pope did not consent to yt as the canons of the Churche require which commaunde that neither councel be kepte nor Bishoppes condemned withowte the Authoritie of the Bishoppe of Rome And therefore Iulius did rebuke the Arrians that they did not first of all require his aduice which they knewe was the Custome they shoulde and take their definitiō from Rome This Pope also did restore Athanasius againe to his Bishopprike as your
400. b. 407. b. 468. a. b M. Ievvels Regester 214. a. A Copie of M. Ievvels Rhetorike 142. b 192. b. 246. b. 399. b. M. Ievvel ouerthrovven by his ovvne Charles 240. b. M. Ievvels hipocrisie 407. a. 515. a. The Iesuites 533. a. b. Ignatius for the bisshops Superioritie 525. a. b. Image breakers condemned 223. a. 234. b. 260. b. Inuesturing of bisshops hovve it came to Princes handes and hovve it vvas taken from them 254. a. b. Geuen vp by Henrie the .5 282. b. Graunted by the Pope 389. b. 325. a. Geuen ouer in Hungarie 300. b. Iohn the Pope a Martir 167. b. Iohn the .22 Pope 336. a. b. King Iohn 312. seq Iosaphat 50. 51. Iosias 53. a. Iosue 45. b. Isacius themperour Heraclius his Lieutenant 196. a. Isidorus against the Princes Supreme Gouernement 365. seq Iustinus the elder 166. 167. Iustinian the first 169. and .14 leaues after Iustinian the second 201. a. b. K. S. Peters keyes 226. a. sequentib 242. a. Miracles done by keyes 226. a. VVhat the keyes vvere that vvere sent to Charles Martell 227. a. Knokes against the lineal succession of Princes 25. ◠L. LAnfrancus of Caunterburie 295. a ▪ Laie men in reformation of Ecclesiasticall matters maye not b◠present 131. b. 153. a. VVhie thei are present in Councelles 150. a. 255. b. In vvhat order thei sitte in Councelles 237. b. 238. a. Gods lavves and the Churche lavves 486. b. 487. a. Legates see Pope Leo the Great 133. Proufes for the Popes primacie out of Leo. 134. b. 135. 136. Leo the .3 Pope 240.241.242 Leo the .9 Pope 274 a. Levvys the first Emperour 249. Levvys the fourth Emperour 333.334 seq S. Levvys of Fraunce 324. a. b. Liberius no Arrian 112. a. A complainte for defacing of Libraries 292. a. Licinius the tyran 297. a. Lotharius Emperour 283. a. King Lucius of Britannie 397. seq Hovve king Lucius vvas Gods vicar 400. b. Luther condemneth the Princes Supremacie in Ecclesiastical causes 22 a. 508. Lutherans and Caluinistes at mutuall dissension 432.433.434 M. The Madgeburgenses denie Princes to be heads of the Church 22. a. Manfredus 325 a. Marsilius Patauinu◠an heretike 334. a. b. Martian the Emperour 140. b. 147. a. 251. b. 152. b. Martyrdome vvithout any cause of faithe 308. a. Maximilian the first 362. Hovve Christ and hovve the Priest is a Mediatour 522. a. b. Melanchthon vvil not haue Princes to iudge of doctrine 72. b. Sir Thomas Mores Opinion of the Popes Primacie 38. a. Mortal sinne 536 a. The statute of Mortmaine 327. a. b. Moyses vvas a Priest ▪ 43. b. N. The Nicene Councel 101. sequentib Called by Siluester 491. b. 492. a. Nicolaus the first Pope 257. Nilus of Thessalonica 384. a. b. M. Novvell put to his shiftes by M. Dorman 45. b. Maister Novvels boyishe Rhetorike 46. a. M. Novvels maner of reasoning reproued of M. Horne 402. b. Maister Novvels vvitte commended 481. Maister Novvels vnsauery solution 507. a. O. OEcumenius for the Sacrifice 407. Orders and decrees made by S. Paule beside the vvritē gospel 485. b. 486. a. 488. b. Origine cursed 170. a. b. The Othe 423. and seuen leaues folovving The Othe contrarie to an Article of our Crede 423. b. 24. a. sequent 427. The Othe againe 451.452 and manie leaues follovving Item fol. 509 ▪ and .510 Otho the first 268. sequent Otho the fourthe 311. a. b. Oxforde made an vniuersitie 292. b. P. PApiste Historians 203. a. b. The order of the Parlement aboute the Conqueste 299. b. Pastours 409. a. b. 417. a. Paterani 318. b. 319. b. Pelagius no english Monke 528. b. Penaunce enioined to Theodosius 498. a. b. Peterpence paied in Englande 293. a. Petrus de Corbario 336. b. 337. a. Petrus Cunerius 341. b. 342. a. Petrus Bertrandus 342. a. et b. Petrus de Aliaco 353. a. Philip le beau the Frenche Kinge 329. sequent Philip de Valois 341. sequent Philip the first Christian Emperour 39◠b. sequent Phocas 194.195 Pilgrimage in Charlemaines time 236. b. Pilgrimage to S. Thomas of Caunterbury 309. a. Praier for the dead and to Saintes in Constantines time 87. a ▪ Praier for the dead in Charlemaines time 236. b. Priestes haue Authoritie to expounde the Scripture 41. a. Priesthood aboue a kingdome 73. b. 74. a. Of the vvorde Priest and Priesthood 405. seq 472. a b. Princes Supreme Gouernement in Ecclesiasticall causes condemned of all sortes of Protestants out of England 21. b. 22. a. b. 208. a. Hovve Princes do gouerne in cases of the first Table 71. b. 72. a. Euill successe of Princes intermedlinge in causes ecclesiastical 171. Hovve Princes do strenghthen the Lavves of the Churche 176. b. 179. b. Priuileges graunted to Poules Church in London 322. a. The vneuen dealing of Protestantes 4. a. Protestants cōfounded about the matter of succession 8. a. Protestants like to Arrians 188. a. VVhy Protestantes can not see the Truth 247. b. The Protestants Church compared to the schismaticall temple of Samaria 430. b. 431. a. Polidore foulie falsified by M. Horne 350. a. b. Pope The Popes Primacie instituted by God 38. a. 320. a. Acknovvleadged by the late Grecians 76. b. Confessed by the Emperour Valentinian 81. a ▪ By Theodosius the first 115. b. 120. b. By the seconde Generall Councell 121. a. By S. Hierom. 125. a. Proued out of the third General Councel 129.130 Proued out of the fourth General Coūcel 149.150.152.153.154 a. Proued out of Synodus Romana by M. Horne Authorised 158.159.162 Confessed by Iustinus the Elder 166. By Iustinian the Emperour 175.176 Proued by the Councell of Braccara in Spaine 185 a. By the sixt Generall Councell 209. a. By the seuenth Generall Councell 223. b. By the booke of Carolus that Caluin and Maister Ievvell alleageth 240. b. By the true Charles 241. a. By the eight Generall Councell 259. a. By Basilius the Emperour of Grece 259. b. By Otho the first 268. a. b. 273. a. By hughe Capet the Frenche Kinge 272. a. By Frederike Barbarossa 286. b. Agnised in Britannie before the Saxons 291. a. b. 397. a. b. In England before the conquest 292. 293. By VVilliam Conquerour 294.306 b. By Lanfrancus 295. By the Armenians 303. b. 304. a. By the Aethyopians 304. b. 305. a. By Kinge Steuen 306 a. By Kinge Henry the .2 306.309 a. By Frederike the seconde 319. b. Practised in Englande in king Henrie the third his time 321. b. In Fraunce by S. Levvys 324. b. In Englāde by kinge Edvvard the first 326. a. b. By Philip the French Kinge 330 a. b. By Durādus M. Hornes Author 331. b. By Kinge Edvvarde the thirde 344. b. 345. a. By Charles the .4 Emperour 346. b. 347. a. b. By Kinge Richard the secōde 350.351 a. By Petrus de Aliaco M. Hornes Author 353. a. By Sigismunde the Emperour
353. b. By the Courte of Paris 355. b. By Aeneas Syluius and Cusanus M. Hornes ovvne Authors 357.358 By Isidorus 366. b. By BraughtoÌ„ M. Hornes lavvier 380. b. By Infidels 470. b. By the Sardicense Councell 515. b. By S. Augustine abundantly 529.530 More of Pope see in Councelles A note of good Popes amonge some badde 263.270 a b. The Popes Legates in Councelles 129.151.178 b. 207. a. 208. a. 211. b. 212. a. b. 224.231 a. 232. b. 234. b. 258. a. Hovve Emperours had to doe vvith the deposition of Popes 269. Gods Iudgement vpon such Princes as haue most repined against the Pope 338.339 Al the Popes Authorite sent avvay by shippe 225. b. Q. An humble Requeste to the Queneâ— Maiestie 213. b. Quintinus Heduus 371. sequent R. The Church of Rauenna reconciled to the See of Rome 199. b. 200. a. To denie the Real presence in the B. Sacrament heresy by the lavves of the Realme as muche novve as euer before 482. b. 483. a. Rebellion of Protestants in Boheme 15. a. In Germanie 25. b. In Fraunce 16. a. In Englande Ibidem In Scotlande Ibidem In FlauÌ„ders 17.18.19.20.21.432 seq Relikes from Rome 228.229 A briefe Recapitulation of the former three bookes 384. sequent M. Hornes Resolutions 440. a. b. Kinge Richarde the secoÌ„de 349. seq Robert Grosthead 323. a. Rome euer had the Primacy 154. a. Rome Head of al Churches 194. a. b. 319. a. More of Rome see in Pope The cause of the Romaine calamities .600 yeres past .264.265 VVhie Lucius sent to Rome for preachers 398. a. b. S. SAcrifice denied maketh a vvaie for Antichrist 408. b. Salomon 49. Sardicense Councel 515.516 Scottish protestants rebellious 16. Seuerinus Pope 196. Sicilian Princes 289. b. 310. b 325. a. Sigismunde Emperour 353. seq Siluester called the Nicene Councell 491. b. 492. a. Siluester the 2. vvas no Coniurer 280. a. b. Socrates a missereporter in some thinges 495. a. Sozomene three times falsified in one sentence by M. Horne 103. b. Spaine 185. sequent 197. sequentib 221. seq Matters appertaining to the Spirituall Iurisdiction 381. b. The Statute of Praerogatiuae Regis 509. b King Steuen 305. b. Steuen the 7. and 8. Popes 263. b. 264. b. Supreme Gouernement in Princes misliked of all protestants out of England 21. b. 22. a. b. 508. The definition of a Supreme Gouernour 28. b. Hovve the Prince is Supreme head ouer al persons 29. a. 32. b. The povver of the Princes svvorde 412.413 The svvorde of the Church 413. a. b. T. TElemachus martyr 308. The olde TestameÌ„ta figure of the nevve 461. b. 462. a. Theodosius the first 115.116 sequen 497. seque Theodosius the second 127.128.129.130 a. Theodorike the Arrian kinge of Italie 167. Theodorus of Rauenna 200. b. 201. a. Theodorus of Caunterbury 429. a. Theodorus Exarchus 204. a. S. Thomas of Caunterburie 307.308.309.310 The Toletane Councels condemne M. Hornes Primacie and diuers other his heresies 197.198 Totilas the Tyran 172. b. 173. a. TraditioÌ„s vnvvriteÌ„ to be regarged 106. The force of Truthe 415. a. The Turke muche beholding to Protestants 436. a. b. V. Valentinian the Emperour 113. seq 495. sequent Venial sinne 536.537.538 Visitations in Englande vvhether thei are altogether Scripturelie 480. a. 482. a. False Latin in M. Hornes visitation at Oxforde 480. b. The Pope vniuersal bishop 150. a. Vitalianus Pope 199. a. b. Vntruthes of M. Horne six hundred foure score and ten Per totum W. WAldo the heretike 318. VVebbe of Otterborne 481. b. VVestminster disputations 12. a. VVhitingames preface commending Goodmans traiterous Libel 26. a. VVilfrid of Yorke 4â—9 a. VVilliaÌ„ Conqueroâ—r 293.294 295.296 VVilliam Rufus 297.298 VVulstanus Bishop of vvorceter 292. b Z. Zacharias Pope 230. b. 231. a. 232. b. 233. a. Zenon Emperour 155.156 Faultes escaped in the Printing Leaf Syde Lyne Faulte Correction 15. 1. In the Margent Aene. Pius Aeneas Syluius 32. 1. In the Margent vvordes vvardes 40. 2. 1. The .9 The .8 43. 2. In the Margent Psal. 98. August in Psal. 98. 68. 2. 25. the for the 75. 2. 2. Emanuel Andronicus 105. 1. 32. In the Margent put An. 25. Hen. 8. cap. 19. 109. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149 2. 31. In the Margent Vniuersal Bisshop Put it out 152. 1. 1. yt yet 194. 1. 19. neither though   20. vvith diligence Yet not vvith such diligeÌ„ce 206. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vvhole sentence in some Copies is quite leaft vnprinted vvhich is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 2. In the Margent Romano Missae Romanae 232. 1. In the Margent Beda in martyrologio In martyrologio Bedae seu in additionibus ad idem 234. 1. In the margent To the allegation set Platina in Adriano 1. 241. 1. 31. In the MargeÌ„t dixerit direxit 246 1. 23. his this 262 1. 5. busyed being busyed 282. 2. 7. Emperours vvriters 249 2. In the margent Guil. Hunting Henr. Hungtingt 303 1. In the margent Epist. Epist. 195. 310 1. 31. In the MargeÌ„t ascrib ascribendum 321. 1. 27. an and. 355. 1. In the margent c. 2. cap. 12. Ibidem  In the margent 487. 497. 429 2. 8. not contrary not 380. 1. In the toppe of the page 1550. 1150. 492 2. In the margent mandatio mendacio Luc. 14. Aug. de ciuit Dei li. 21. cap. 5. Iul. Solinus ca. 48. Cornel. Tacit. li. 8. Aegesippê° lib. 4. M. Horns GraÌ„mer Aunsvver Fol. 42. col 1. Replie Fol. 180. col 1. Aunsvver Fol. 53. col 2 Replie Fol. 217. Aunsvver Fol. 79. col 1. Replie Fol. 322. col 2. Aunsvver Fol 83 col 1. Reply Fol. 350. col 2. An. 1566. Comp. Anglic Mar. 18. See more of this in this Replye fol. 480. b. M. Hornâ— Logike Ansvver fol. 108. a. Ansvver fol. 4. fol. 100. fol. 105. M. Horns Rhetorik Aug. cont Dona. post Collation cap. 34. M. Horns miserable peruertiÌ„g of his authours By addition 1. Ansvver fo 20. b. Reply fo 88. b. 2. Ansvver fo 22. â— Reply fo 98. b. 3. Ansvver fol. 24. b. Reply fol. 107. b. 4. Ansvver fol. 26. a. Replie fol. 115 b. 5. Ansvver Fol. 26 b Replie Fol. 116. b 6. Ansvver fo 30. a. Replie Fol. 128. b 7. Ansvver Fol. 32. b Reply Fol. 144 a 8. Ansvver fol. 53. b. Replie fo 216. b. 9. Ansvver fol. 81. a Replie fol. 334. a 10. Ansvver fol. 89. b Replie fol. 378 b By Diminution 1. Ansvver fol 19. b Replie fol. 33. a 2. Ansvver fol. 33. a Reply fo 147. a 3. Ansvver Fol. 36. Replie Fol. 162. 4. Ansvver fo 37. b. Replie Fol. 167. a. 5. Ansvver Fo. 4â— a. Reply fo Fol. 179. b 6. Ansvver fol 74. fo 78. a Replie fo Fol. 282. a. 306. a. 7. Ansvver fo 80 b. Reply fo 330. a. 8. Ansvver fo 106. a. Reply fo 448. a. 9. Ansvver fol. 77. a Replie
Donatists August de haeres in Psal. 36 lib. 4. contra Cresc c. 6. 2. Aug. lib. 2 contra Iulian lib 3. contra Cresco c. 66. lib. 2. contra aduers. Leg. c 12. 3. Aug. epis 204. coÌ„t Cresc 4. Aug. lib. 1. euang quaest 4. cap. 38. The Donatists refuse the knovven Church 5. Vide Aug. in breuiculo Collat. diei 3. in lib. post Coll. ca. 31. See M. Davves in his 13. booke 6. August in Ioannem Tractat. 13 An. 1558. in l. theut ad SenatuÌ„ Germa In lib. de miss Angul 7. Thei preferre a nationall councel before the general Aug. lib. 2 de baptis cap. 9. 8. August de agone Christi c. 29. The Authour of the harborovve 9. Opt. lib. 2. Parte 2 cap. 1. fol. 94. Aug. lib. 2 cont Petil ca. 92. Optatus lib. 2. In his Replie against M. D. Harding Optatus lib. 2.6 7. The Donatistes crueltie to the Catholiks Optatus Lib. 6. Aug. contra Dona. post Collat c. 31. The Donatistes counted Martyrs August epist. 68. M. Foxes stinking Martyrs Euseb. li. 5 cap. 18. Niceph. li. 6. c. 32 Aug. con epist. Mani ca. 8. Syr Iohn Oldcastel Syr Roger Acton Anno. 2. Henrici 5 cap. 5. Polidor Harding Fabian Haul Cooper Eleanour Cobham Sir Roger Onely Magaret lordeman The vvitch of Aey See Harding FabiaÌ„ Hall Cooper grafton the addition of Polichronicon Harding in Hen. 6 c. 232. See M. Foxes Martyr the 371. leafe Alanus Copus dialog 6. cap. 16. Hune Debnam King Marsh. D. VVesalian Covvbridge The Apologie of England in reciting the commoÌ„ Crede leaueth out these vvoords Conceiued of the holy Ghost Tom 1. Concil pa. 752. M. Horne and his fellovveâ— by M. Horn his rule are Apollinarians and Eutichians Lib. 2. contr Petil ca. 92. * you shoulde haue said Protestantes vvho in so many pointes as hathe ben shevved resemble the Donatists Lib. 2. cap. 26. Epist. 48. Epist. 50. Epist. 48. Epist. 41 Epist. 50. Epist. 41. Lib. 2. cont lit Petil. c. 92 Dan. 3. * Note that now S. Augustins IudgemeÌ„t is also the iudgemeÌ„t of the Catholike Churche The 52. vntruthe M. FekeÌ„haÌ„ holdeth no such opinion Li. 2. coÌ„t PetilianuÌ„ cap. 92. Epist. 48.50 Princes aÌ„d church lavves made against the protestaÌ„s VVho be the true Donatists for sayiÌ„g princes may not punishe transgressours in causes of religion Episto 50. Bonifacio Comiti Fontanus li. 1. in histor no. temp Vide epist. Aug. 48. in edit Basil annotationeÌ„ marginaleÌ„ ibidem Sir Thomas Hitton priest M. Foxes martyr A great Lye of M. Foxe S. Thomas More in his preface to Tyndal the 344. leafe c. S. Iohn Oldcastle knight of the same opinion vvith S. Thomas Hytton priest Foxe in his English martyrol the 139. leafe Col. 2. M. FekeÌ„haÌ„ purged by M. Horn himselfe of that he layeth to him Rom. 1. * Not such Supreme gouernmeÌ„t as the Othe prescribeth * Not in al causes ecclesiastical The 53. vntruth S. Augustin hath vvitnessed no such large and Supreme gouernmeÌ„t as you attribute novve to princes * You coÌ„clude not in al thiÌ„gs aÌ„d causes and therfore you conclude nothing agaiÌ„st vs. The 54. vntruth Slaunderours 2. Cor. 6. Esa. 49. Lyra in Esa. c. 49. Al this of Constantine is graunted and maketh nothing for you Euse. li. .3 de vita ConstaÌ„t Lib. 2. The 55. vntruth They vvere Idols not Images that Constantin forbadde his subiects to set vp Lib 4. de vit CoÌ„st Lib. 1. Lib. 4. M. Horne doth curtal Eusebius sentence Euse. lib. 4 de vitae Constant. Euseb lib. 3. de vita Constant. Nice con act 2. Pa. 429. Col. 2. Mat. â— Mat. 21. The .56 vntruth This place of S. Matth. maketh nothing for the Princes supreme gouernement in Ecclesiasticall things Matth. 22 The place of Mat. 22. maketh rather quite against M. Horn. Fol. 20. Amb li. 5. Ep. 32. The .57 vntruth The apostles neuer declared any suche matter 1. Pet. 2. Rom. 13. Epist. 125. 1. Tim. 2. The .58 vntruth S. Aug. misse vnderstanded Lib 14. De Trin. cap 1 Lib. 5. de Ciuit dei cap. 14. Grad 6. Rom. 13. Lib 2. cap. 83. The .59 vntruth S. Aug. meaneth not to teach such gouernement of Princes in Ecclesiasticall matters as you teach but onely to punish heretikes by lawes by the same to maintein the Catholique faith decreed of the Clergie not by the Ciuile Magistrat Lib. 2. coÌ„t 2 Epist. Gaud c. 11 The 60. vntruth S. Augustine neuer wrot so VVhere is there in al this M. Horne that the Princes hath to deale in Ecclesiastical causes so vvel as in teÌ„porall Hosius lib. 2. Soto cont BrentiuÌ„ Melanch in lo. com Cap. de magistr Ciuilib Melanch vt suprà In Apolologia CoÌ„fess Art 18. In locis com vbi supra In examine ordinaÌ„dorum Suidas in â—eontio Novvel fol. 33. August lib. 14. cap. 1. De Trinit 1. Tim. 2. 1. Pet. 2. Rom. 13. Priestehod is aboue a kingdom Chrysost. homil 4. de eo quod scripsit Esa. EuideÌ„tly proued by S. Chrysost the PriÌ„ce not to be the Superiour in causes ecclesiasticall 1. Tim. 2. â— Augustin retâ—rned vpoÌ„ M. Horn and his felovves Lib. 2. coÌ„t 2. epistol Gaudentij cap. 11. The 61. vntruth Eusebius neuer vnderstood any such Ministery of the Ciuil Magistrat Lib. 1. De vit Const. Lib. 2. De vit Const. The 62. vntruth ImpudeÌ„t aÌ„d shame lesse CoÌ„cluded but no vvhyt proued The 63. vntruth aâ— shal appeare The 64. vntruth in puttiÌ„g Emanuel for Andronicus The 65. vntruth For this Emperor vvas a stark heretike The 66. Princes supremacy in repayringe Religion decayed The 66. vntruthe fond and foolish as shal appeare The Grecians at the CouÌ„cel of Lions acknovvledged the Popes Primacy BloÌ„d. dec 2. lib. 8. Ioan. Bap. Egn. Rom. Prin. li 2. Nice Gregor li. 4. 5. Pachimerus lib. 5. Fyue notable lies concerning Images in the booke of homilies Li. 1. Cod. Iustiniani tit 8. alias 11. M Iewell also hath tvvo of the same fiue In his Replie to the Article of Images Nicephor Greg. li. 6. Three notable vntruthe of M. Horne in this one storie Volaterran li. 23 Sabell Blondus Lib. 8. dec 2. O vvhat a craftie Coper aÌ„d smothe ioyner is M. Horn Vide Praefationem Nicephor in histo suam ecclesiasticaÌ„ Firmamentum sextum sempiteruum 1. Tim. 2. The .67 vntruth No suche vvordes in S. Paul * This vvouldd be noted hovv ye racke S. Paule He nameth not ReligioÌ„ at all He doth not attribute religion to the rule and gouernmeÌ„t of the ciuile Magistrate but peace and tranquilitie onely in godlines The .68 vntruth Thei saw no suche confounding of the tvvo functioÌ„s spirituall and temporal as you imagine Ciril Ep. 17. to .4 The great ignoraÌ„ce or malice of M. Horne M Hornes rhetorik vpon himselfe returned 1 Tim. 2. Chrysost. ibidem Cyrill li. 1. Epist. 17. Tom. 4. A good aduertisment for M. Horne to consider the cause of the destruction
Conc. TuroÌ„ 2 can 21. Euag. li. 4. ca. 38. Niceph. li. 17. ca. 27. Al this is graunted but M. Hornes Primacie neuer a vvhitte thereby furdered The Emperoure 198 coÌ„mauÌ„deth the Pope to com to the sinod The .198 Vntruth For not in that sence as M. Horn imagineth vilz to inforce thereby a Supreme gouernemente Iustinians testimonies for the Popes primacie CoÌ„st 131 ex traÌ„sl hal Sancimus vt sancti ecclesiastici canones quiâ—a sanctis 4. CoÌ„cilijs Niceno ConstaÌ„t Ephes. Chalcedon expositi sunt vicem legum obtine ant Praedictorum enim sanctorum ConcilioruÌ„ decreta perinde vt sacras scripturas suscipimus â–ª canones vt leges custodimus Ac propterea sancimus vt secundum eorum definitiones sanctiss veteris Ro. Papae primuâ— oiÌ„m sacerd sit SuÌ„mi poÌ„tificatus apiceÌ„ apud Romam esse nemo eÌ„ qui dubitet Lib. 1. Cod. Iustin. de summae Trinitate Ideóque oeÌ„s sacerdotes vniuersi orientalis traectus et subijcere et vnire sedi vest Sanctitatis properauimus mox Nec eniÌ„ patimur quicquaÌ„ quod ad ecclesiaruÌ„ statuÌ„ ê‘tinet quà muis manifestuÌ„ indubitatuÌ„ sit quod mouetur vt noÌ„ eÌ„t vestrae iÌ„notescat Sanct. quae Caput est oim sanctaruÌ„ eccliÌ„aruÌ„ SecuÌ„duÌ„ eoruÌ„ definitiones c. vt suprà const 131. Sancimus sacras sequeÌ„tes regulas c. const 5. SecunduÌ„ diuinas regulas sancimus sacras per omnia sequentes regulas const 6. Sequentes igitur ea quae sacris definita suÌ„t Canonib CoÌ„ 123. Si ecclesiasticuÌ„ negotiuÌ„ sit nullam coÌ„munioneÌ„ habento ciuiles magistratus cuÌ„ ea disceptatione sed religiosiss episcopi se cunduÌ„ sacros canones negotio fineÌ„ iÌ„ponuÌ„â—â— Const. 109. Haereticos illi dixeruÌ„t et nos dicimus quicuÌ„que meÌ„brum sanctae Dei catholicae apostolicae ecclesiae noÌ„ sunt in qua omnes sanctissimi totius habitati orbis paetriarchae tam Romae occidentalis quam huius regiae vrbis AlexaÌ„driae Theopolis Hâ—erosolymoruÌ„ oeÌ„s sub ijs coÌ„stituti episcopi vno ore Apostolicam fideÌ„ traditioneÌ„ praedicaÌ„t Qui igitur incoÌ„taminata coiÌ„one in Catholica ecclesia Dei amaÌ„tiss huius sacerdotib noÌ„ participant opt iure vocamus haereticos CoÌ„stit 42 in Nouel QuaÌ„ sententiaÌ„ taÌ„ etsi per se valeÌ„tem multò tameÌ„ adhuc valentioreÌ„ reddit maiestas imperatoria quae regia hac vrbe ipsuÌ„ expellit Hovve themperours be said to strengtheÌ„ the lavves of the Churche Tom. 2. Concil pag. 21. Act. 1. pag. 61. In praeam epist CoÌ„c Chalced. The 199. vntruth There is no suche Title The 200. vntruth Flat and open as it shal appeare The 201. vntruth Not to dispatche that vvorde is not in the Councel but finem imponere to make an end of by finall Sentence The priÌ„ce the highest potentate next to God 202 in al causes The .202 vntruth You ouer rech your Author In al causes is more theÌ„ your Author said God reserueth to the prince the fulnes of direction in .203 Ecclesiastical causes The 203. vntruthe as before For of Ecclesiastical causes the Author speaketh not but of banishing heretiks The .204 vntruth False translatioÌ„ for not to considre but Canonice finem accipere to conclude c. The 205. vntruthe A parte of the sentence nipped of quyte ouerthrovving M. Hornes purpose Tom. 2. coÌ„cil pa. 20 Act. 1. CoÌ„staÌ„ pa. 20 Prima ergo est sententia quae in ConstaÌ„tinopoli coÌ„tra Anthimum lata est secunda autem sententiae quae in Constant. fuit coÌ„tra Seuerum PetruÌ„ Zoaram Terita coÌ„stitutio est ordinaria Quarta autem actio in Hierosolymis et haec omnia in 4. meÌ„sibê° facta sancitae fuerunt Tom. 2. Conc. pa. 20. b. Tom. 2. Conc. pa. 23. col 1. Const 42. Haec decreuimus sanctorum patrum canones sequuti â—om 2. Câ—c pa. 62 Haec senteÌ„tâ—auimus sequentes sanctorum patruÌ„ dogmata Conc. CoÌ„stant 5. Act. 1. To. 2. pag. 61. Tom. 2. Conc. Synod 5. Act. 1. pag. 61. col 2. a Rem non insolitam imâ—erio nos facieÌ„tes ad praesentem veni nus legeÌ„ Quoties enim sacerdotuÌ„ sententia quosdam indignos sacerdotio de sacris sedibê° deposuit queÌ„ admoduÌ„ Nestorium Eutychen Arrium Macedonium Eunâ—mium ac quosdam alios ad iniquitatem non minores illis toties imperium eiusdem sententia ordinationis cum sacerdotum authoritate fuit sic que diuina humana pariter concurrentia vnam consonantiam rectis sententiis fecere quemadmodum nuper factum esse contrae AnthymuÌ„ scimus qui quideÌ„ deiectus est de sede huius regiae vrbis a sanctae gloriosae memoriae Agapeto sanctis Ecclesiae antiquae Romae pontifice eò quòd c. Nothing may be don in Churche maters vvithout the princes authority The .206 vntruthe double both in the text aÌ„d in the margin standing in false traÌ„slatioÌ„ Nihil eoruÌ„ quae in sanctissima ecclesia moueÌ„tur coÌ„uenit fieri To. 2. coÌ„cil p. 78. co 2 Nos sicut scit vostra charitas apostolicaÌ„ sedem sequimur obedimus ipsius communâ—catores coÌ„municatores habemus condemnatos ab ipsa nos condemnamus Act. 4. pag. 87. Cyrillus Epist. 10. 11. Coelest epi. 12. inter epist. Cyril The 207. vntruthe The godly Fathers neuer confessed so The 208. vntruthe Notorious and impudent often auouched but neuer proued Cod. lib. 1. tit 17. The 209. vntruthe Not vvhich his Auncestours but vvhich the Apostles and fathers of the Church had made before Nou. CoÌ„ 3. Themperours ecclesiastical Lavves The .210 Vntruth Not he but the CanoÌ„s of the Church before gaue that autority He only putteth the matter by his lavve in executioÌ„ CoÌ„st 5. The .211 vntruth Not he but the Churche prescribed that order and rule Const. 6. * M. Horn is not so qualified for he hath he saieth a wife Ergo M. Horne by his ovvne law yea of the Apostles making must lose his Bisshoprik Const. 57 Const. 58. Const. 6. Hoc auÌ„t futuruÌ„ esse credimus si sacraruÌ„ regularuÌ„ obseruatio custodiatur quaÌ„ iusti laudandi et adorandi inspectores et ministri Dei tradideruÌ„t apost et sancti patres custodieruÌ„t et explanaruÌ„t Sancimus igitur sacras per oiÌ„a sequeÌ„tes regulas c. aut in virginitate degens à principto aut vxoreÌ„ habens ex virginitate ad eum venienteÌ„ et noÌ„ viduaÌ„ mox de caeterâ— auÌ„t nulli permittentes à a positione legis vxoreÌ„ habentitalem imponi ordinationeÌ„ Ibidem Sacro Statim cadat ordine et deinceps idiota sit There is not a Protestant Bisshop in England by the coÌ„stitution that M. Horne him selfe alleageth Hovve vvell M. Hornes doctrine agreeth vvith IustiniaÌ„s for the monastical life * This ansvvereth all your processe M. Horn The Emperoure foloveth the canoÌ„s The CanoÌ„s vver made of Bisshops in Councels and Synods Ergo he folovveth the Bisshops If he folovve theÌ„ he goeth
not before theÌ„ He dothe not direct them prescribe to them or gouern them but is directed prescribed and gouerned of them Con. 133. The priÌ„ce hath supreame gouernemeÌ„t ouer al persoÌ„s .213 iÌ„ al maner causes The .212 Vntruth These lawes shew no suche principality The .213 Vntruth ImpudeÌ„t That set iÌ„ the margin vvhich is not iÌ„ the text The .214 vntruth That can not be found either in the Code or iÌ„ thautheÌ„ August Epist. 48. Const. 133. Solitaria vita atque in ea contemplatio res planè sacra est et quae suapte natura animas ad DeuÌ„ adducat Neque ijs tantum qui eam incolunt sed etiam omnibus alijs puritate sua apud DeuÌ„ interpellatione competenteÌ„ de se vtilitateÌ„ praebeat Vnde oliÌ„ eares Imperatoribus studio fuit habita nos non pauca de dignit honestate eoruÌ„ legibus coÌ„plexi sumus Sequimur eniÌ„ sacros in hoc canones et sanctos patres qui hoc coÌ„preheÌ„deruÌ„t legibus quaÌ„doquideÌ„ nihil noÌ„ peruiuÌ„ ad inquisitioneÌ„ maiestati èxistit imperatoriae quae coÌ„munem in oeÌ„s hoiÌ„es moderationeÌ„ et principatum à Deo percepit Sequimur sacros Canones sanctos patres Brach. 1.2 The .215 Vntruth He commaunded not in M. Hornes seÌ„ce That is as supreÌ„ gouernor but as the CouÌ„cel it selfe saith as Pijssimus filius noster Our most godlye Sonne The .216 Vntruth No suche thing in the CouÌ„cell nor that VvaÌ„banus called it at al Vide Brac. 1. tom 2. Conc. pag. 216. et 217 Can. 18. 23. The .217 Vntruth That is not in Sabellicus The .218 Vntruth False traÌ„slation instaurare formam is not to make a nevve fourme but to repaire the olde The dutiful care of a Prince about religion The .219 Vntruthe No suche vvoords in that sentence The .220 Vntruth The kiÌ„gs vvhole vvordes fouly maimed and mangled as shall appeare A Princes speciall care for his subiects The .221 Vntruthe No such vvords in the Councell The .222 Vntruth It vvas not of the Nicene CouÌ„cel but of the CoÌ„stantinople Councell The .223 Vntruth For not by authority of Supreame gouernemente as M Horne driueth it but only for the execution of it in his Dominions The 224. Vntruth Slaunderous and blasphemous Lib. Epist. 7. Epist. 126. The Pope at that time coÌ„meÌ„ded the Princes gouernement in causes Ecclesiasiastical The .225 Vntruth S. Gregory speketh not there of any gouernment at all The 226 Prince calleth Councels aÌ„d gouerneth ecclesiastical causes vvithout any doings of the Pope therein The .226 Vntruth auouched in the margin but not a whit proued in the Texte The .227 Vntruth S. Gregories vvordes excedinglye ouer reached Tom. 2. CoÌ„c p. 168 col 1. b. Pag. 168. Ante coÌ„municationem Corporis Christi Pag. 169. Secundum formam coÌ„cilij CoÌ„stantinop Sâ—mboluÌ„ fidei recitetur Et mox Et ad christi corpus et sanguineÌ„ praelibanduÌ„ pectora populoruÌ„ fide purificata accedant Deijs symbolis vide tom 2. Concil pag. 392. The Protestantes follovve the ArriaÌ„s in their carnal lecherie Can. 5. Tolet. 3. c. 1 M. Horns Madge must be sold for a slaue by this CouÌ„cel which M. Horne him selfe allegeth Illi vero canonicè multeres quideÌ„ ab Episcopis venuÌ„dentur et pretiuÌ„ ipsum pauperibus irrogetur Canon 5. A greate difference betvvixt the subscription of themperours aÌ„d of the Bisshops Sext. Syn. Const. act 17. 18. Georgius miserante Deo c. Definens subscripsi Subscriptio pijss christ dilecti CoÌ„st imperat Legimus et coÌ„sentimus act 18 Vt patet in dict tom 2 Concil Isidor videl Aera 627. Hoc est an 589 Beda li. 1. cap. 23. in Hist. gent. Angl. See the 4. Article the 9. pag. and certain folovving M. Horne goeth about craftely to disgrace and slauÌ„der Saint Gregory Greg. li. 7. Ep. 126. Greg. li. 6. Epist. 37. The worthy doiÌ„gs of S. Gregorie Nauclerus Generat 21. pa. 752 Plat. in Greg. 1. S. Gregorie our Apostle Lib. 2. c. 1. Greg. lib. 2 cap. 36. M. Horns Vntruths laid forth Tom. 2. Conc. pag. 167. col 2. Luc. 10. CoÌ„cil Tolet 3. Cap 2. Tom. 2. pag. 169. Col. 1. Vide Gregor lib. 7. epist. 126. Nauclerus vbi supra Platina M. Iewell â—n his Relie pa. 91 The .228 vntruth Slaunderous Sabel Plat. Paul Dia. Volater Naucler Martinus The .229 vntruth Not to be Head but to be so called The .230 vntruthe Slaunderous The order to be takeÌ„ here after in ansvvering the residewe of M. Hornes booke Plat. in Bonifa 3. Adoiâ— Chroni Beda de sex Aera Martinus Polonus Paulus Diaconus Sabel Acnea 8. l 6. Platina in Boni 2. Paul Dia. de gestis LoÌ„gobar li. 4. c. 11. Naucler Gener. 21. Martinus Polon Volateranus M Hornes folly The 231. vntruth as before The 232. vntruth Themperour by that decree is not left out * Novve M. Horne doth his kinde Sabel The .233 vntruth 4 popes came betwene aÌ„d 25. yeres * It was so vi non iure by force not by right Fol. 38. Bonifa 4. Theodat Bonifa 5. Honor. 1. Sabellicus Aenead 8. lib. 6. pag. 535. Tol. 4. The .234 vntruth The king folovved their directioÌ„ not they the Kinges in causes ecclesiastical The .235 vntruthe Not simply agreed vpon but fully and finally had decreed and determined Tol. 5. Tol. 6. Desinitis itaque etc. Tol. 7. The 236. vntruthe By the bisâ—hops decree not by the kinges decree Decreto nostro sancimus The .237 vntruthe For not by his Supreme Authority Studio Serenissimi Regis By the fauor and endeuour c. Tol. 8. * In that Othe there vvas I vvarrant you no Supreme gouernmeÌ„t c. * By the vertu of a Canon made in Tolet 7. The .238 vntruthe Not to assiste but in al poiÌ„ts to obey aÌ„d folovv the ordinaunces of the Synod The 239. vntruthe No such matter in the Councel Tol. 9. Tol. 10. Tol. 4. ca. 40. Tol. 6. c. 6. Tol. 8. c. 4. 5. 7 Tol. 9. c. 10 Tol. 10. c. 5. Tol. 4. ca. 8 Tol. 7. ca. 3 Tol. 10. c. 5 Tol. 4. in praefat Tol. 5. in praefat Tol. 6. c. 2. Tol. 6. in praefat Tol. 7. in praefat Tol. 8. in praefat Ibidem Tol. 8. c. 4. Nam dùm secundum Carnis assumptae mysterium Ecclesiae suae fuerit dignatus caput existere Christus meritò in membris eius intentio EpiscoporuÌ„ officia peragere cernitur oculorum Ipsi enim de sublimioribus celsitudine ordinis regunt disponunt subiectas multitudines plebium Tol. 8. ca. 4. Vide CoÌ„c 5 Con. 8. Distin. 631. cap. 21. The .242 vntruthe Slaunderous The 241. vntruth The Emperours neuer had it The 242. vntruthe Slaunderous and Rayling The .243 vntruth He brought it not but restored it c. As shal appeare The 244. vntruthe Notorious and facing The .245 vntruthe Their first strife vvas not about the Superiority but about Tria capitula Pontificall Anno. 620. The 246. vntruth It vvas not that
no coÌ„spiracy * modestia vestra M Horne nota sit omnibus hominibus The Turke is muche bovvnde to M. Horn aÌ„d to his M. Luther and other his fellovves Art 34. Vide Rofens Vide dubitantium Lindain pag. 322. ex MaÌ„lio â—om 3 in loc Com. pag. 195. Vide Crispinum in historia pseudomartyruÌ„ lib. 5. in Claudio Monerio The .558 Vntruth Shamful For they are your very own as it shall appeare The .559 Vntruth your interpretatioÌ„ agreeth vvith your resolutioÌ„s the interpretation exceptiÌ„g certaine iurisdiction in causes Ecclesiasticall from the Prince vvhereof doth follow that as the resolutions reporte the Othe must not be taken as it lieth Verbatim * So al general couÌ„celles are excluded * VVhy theÌ„ do ye exclude out of the Oth prechiÌ„g MinistriÌ„g of sacrameÌ„ts bindiÌ„g aÌ„d losing etc The .560 vntruth Not against him selfe For first you saied so but in your resolutioÌ„s and interpretation of the Othe you saie the coÌ„trary And so in both places you are truly charged The 561. vntruth M. FekeÌ„ham denieth it not in any his vvordes aboue rehersed The .562 vntruth M. FekeÌ„haÌ„ neuer yelded to any your proofes reasons or Auâ—horites Fol. 96. 97. Fol. 107. 108. Fol. 105.107 A contradiction irrecoÌ„cileable in M. Horne Note Act. 20. Ioan. 20. Math. 16. Act. 8. Heb. 13. Ezech. Ioan. Antoniê° Delph lib. 2. The .563 vntruthe Preachinge and Ministration of Sâ—craments â–ª pertayne not to the secrete Courte of Conscience The .564 vntruthe Neither preaching of the Ghospell nor ministration of the Sacramentâ— is referred to Iurisdiction not cohibitiue by his Author alleaged The .565 vntruthe For there is no suche diuision of the Cohibityue Iurisdiction The .566 vntruthe For excommunication properly belongeth to bisshops The .567 vntruthe Quintinus speaketh there of temporall Iurisdiction not of Ecclesiasticall The .568 vntruthe Antonius falsified He speaketh not of this Iurisdiction that is of that vvhich cometh from the prince onely The .569 vntruthe A great deale left out in the midle â–ª plainly confutinge M. Horns purpose The .570 vntruthe Your own Author Antonius calleth this Opinion ImpiuÌ„ erroreÌ„ a vvicked errour An ansvvere to Io. Anto. Delphinê° Io. Anthonius Delde potesta Eccles. Venet 1552. in 8. Tvvo povvers in the Churche the firste of order or of the keyes the second of iurisdiction Fol. 105. a. Lib. 2. pa. 76. Lib. 2. pa. 36. b. 37. a. Io. Anth. Delph lib. 2. pag. 76. b. Quamuis praelati superioris voluntate quis parochiali sacerdoti subijciatur tameÌ„ nisi ipse vltro subijciat seipsuÌ„ nuÌ„quam poterit absolui à peccatis In secretissimo eniÌ„foro coÌ„scieÌ„tiae nemo absoluitur inuitê° M. Horne in dauÌ„ger of a premunire M. Horns doctrine maketh frustrate al the excoÌ„munications made in England theis .8 yeares An other irrecoÌ„ciliable coÌ„tradictioÌ„ in M. Horne Fol. 3. co 2. 1. Cor. 15. 1. Cor. 4. 1. Tim. 1. 1. Cor. 6. ActoruÌ„ 5. Nicephor lib. 13. cap. 34. IdeÌ„ lib. 12. Cap. 41. See hovv M Horne playeth the Cacuâ— to take avvay the authority of excommunication from the PriÌ„ce IdeÌ„ lib. 2. pag. 84. Determinata in coÌ„cilio confirmare excoÌ„municare excommunicatos cuÌ„ vt decet resipiscunt ecclesiae reconciliare casus reseruare reseruatos casus relaxare dare indulgentias penas quae pro peccatis infliguntur coÌ„mutare Idem Quamuis potestas Ecclesiasticae spiritualisque iurisdictionis conueniat praebeaturque non sacerdotibus noÌ„ tamen puris Laicis neque religiosis corona clericali carentibus Pag. 85. The .571 vntruthe M. FekeÌ„hams obiection is of the first kind not of the secoÌ„d kiÌ„d The .572 vntruthe Sclaunderous M. FekenhaÌ„ reported the effecte of the Othe truely The .573 vntruthe For that is moste true as it shal appeare The .574 vntruth The expresse wordes of the Statute doe geue to the prince povver to Authorise men to vse all maner of iurisdictions as it is here reported absolutely Ergo it geueth to the Prince the iurisdictioÌ„s also * Marke If this iurisdiction be vnited to the croun which the Prince in al maner doth assigne name aÌ„d authorise other to execute why saied you before that the Statute gaue not to the prince all maner of Iurisdictions The .575 vntruthe It is no sophisticatioÌ„ at al you proue no such thing The .576 vntruth For they are not restrained in any part of the Acte The .577 vntruthe This limitatioÌ„ vveÌ„t before it is not added after those general vvordes here noted See the Acte it selfe Againe it is in effecte no limitation at all as shall appeare The .578 vntruthe These words make no limitation of ecclesiastical iurisdiction authorised by the prince neither doe appertayne therevnto The .579 vntruthe This is a false addition not expressed in the Acte but rather denyed by the generality thereof The .580 vntruthe To say so is impâ—us error A vvicked errour by Antonius Delphinus M. Hornes Authour The .581 vntruthe Sclaunderous The vvords of the Acte vvere by M. FekeÌ„ham plainely and truely sette forth The .582 vntruth Ioyned vvith an heresie as shall appeare * Such an euel coÌ„sequeÌ„t you haue vsed throughout your booke of certaine dealings coÌ„cluding supreÌ„ gouernment in al causes The .583 Vntruthe M Fekenham argueth not so * TheÌ„ S. Bernardis a Papist who saith so Epist. 238. Solus ipse Rom. Pont. plenitudineÌ„ habet potestatis The .584 Vntruthe For M. Fek. therby coÌ„cludeth that by such coÌ„missioÌ„ beiÌ„g geueÌ„ to bishops immediatly froÌ„ God in som spirituall causes the PriÌ„ces authorising for al maner of spiritual causes to be vsed and exercised is vvrongfully geuen by the Acte The 585. vntruth ioyned vvith an heresy * Here M. Horne coÌ„deÌ„neth the doinges in kinge Edwardes daies and now also for an horrible absurdite as shall appeare The .586 vntruthe Vnproued as before †A nevv terme for a nevv doctrine †This is againste the Acte For no Iurisdiction vvhat soeuer can be vsed or exercised in EnglaÌ„de vvithout the Princes special commission Act 20. Ioan. 20. Math. 26. Act. 8. M. Horne frameth argumeÌ„ts of his ovvn aÌ„d theÌ„ laieth theÌ„ forth as M. FekenhaÌ„s argumeÌ„tes M. Horne taketh vpoÌ„ him to restrayn the general vvordes of the statute to take avvay from the Prince the Autority of excoÌ„munication See the absurdity of M. Horne in expouÌ„ding the Othe Edvvard 6. Dei grat c ReuereÌ„d Thomae Cant Archiepisc. etc. Quando quideÌ„ omnis iuris diâ—eÌ„di authoritas atque etiaÌ„ iurisdictio omnimoda taÌ„ illa quae Ecclesiastica dicitur ê— secularis à regia potestate velut à supremo cap. c. Dat. 7. die meÌ„s Feb. An. 1546. Regni nostri primo Ibidem Ad ordinaÌ„duÌ„ igitur quoscuÌ„que intra diocoesin tuaÌ„ CaÌ„tuar ac ad omnes etiaÌ„ sacros presbyterariâ—s ordines ê“moueÌ„duÌ„ praesent atosque etiam ad beneficia eccles c. Ibâ—dem Per praesentes ad nostruÌ„ dunt axat beneplacituÌ„ duraturas cuÌ„ cuiuslibet coÌ„gruae Ecclesiasticae coertionis potestate Per literas datas 4.
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
The vvhiche vvas proued ouer true not onely in the elections of the Bishoppes of old Rome but also in many Bishoppes of other Cities especially of nevve Rome These diseases in the Churche ministers and the disorders thereout springyng the Emperours from time to time studied to cure and refourme vvherefore Theodosius and Valentinianus vvhen they savve the great hoouing and shoouinge at Constantinople about the election of a Bishop after the death of Sisinius some speakinge to preferre Philippus other some Proclus both being ministers of that Churche did prouide a remedy for this michiefe to vvitte they them selues .123 made a decree that none of that Church should be Bishop there but some straunger from an other Churche and so the Emperours sent to Antioche for Nestorius vvho as yet vvas thought both for his doctrine and life to be a sitte pastor for the flocke and made him Bishop of Constantinople Stapleton This man is nowe againe in hande with the Emperours ordinance concerning the election of the Bishop of Constantinople but by the way or being as he is in dede al out of his waye and matter to he towcheth what slaughter there was at Rome when Damasus was made Pope and so rūneth backe agayne out of the way and out of his matter which he might ful wel haue let alone sauing that he would shewe his great familiaritie and affinitie with Iulian the Pelagian Who for lacke of good matter to iustify his own and to infringe the Catholik doctrine fel to controlle the Catholikes for their manners and namely for this dissention at the creation of Damasus Of which cotentiō Sabellicus saith M. Horne speaketh and Volaterranus sayeth it was not without much bloudshed As though Sabellicus said not also that the matter was tried with strokes But where to finde or seke it in either of them M. Horne leaueth vs to the wide worlde But what is this M. Horne against Damasus Primacie who was also a true and a good godly learned Bishop whom S. Hierome for all this contention recognised as head of the Churche and as greate a Clerke as he was yet being in doubte by reason of diuerse sectes about Antiochia in Syria with what persons to communicate moste humbly requireth of him to knowe with whom he should communicate and with whom he should not communicate What is then your argumēt M. Horne Is it this Damasus entred into the See of Rome by force and bloudshed Ergo the Emperour at that time was Supreme gouernour in all causes Ecclesiasticall Verely either this is your argumēt or els you make here none at al but only tel forth a story to no purpose except it be to deface the holy Apostolik See of Rome which in dede serueth euer your purpose both in bookes and in pulpitts What so euer it be you haue in hand beside the Pope may not be forgotten Now that you tel vs of a decree made by th' Emperours Theodosius and Valentinianus that none of the Churche of Constantinople should be Bysshop there but some straunger frō an other Churche you tell vs a mere vntruth Your alleaged Authors Socrates and Liberatus speake no one woorde of any such Decree The words of Liberatus who translated in maner the wordes of Socrates are these Sisinius being departed it semed good to the Emperours to appoint none of the Church of Constantinople to be bisshop there but to send for som straunger from Antioch in Syria from whence they had a little before Iohn Chrysostome and to make him Bisshop And this worde for worde hath also Socrates but he addeth more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the vaine triflers and busy heades that were of that Churche Of any Decree that the Emperor should make none of them both doe mention But at that time only the case then in Constantinople so standing and their luck before being so good in Iohn Chrysostom who from a stranger became their bishop it pleased the Emperours so to doe And al this they did by way of prouision for the Church quiet not by waye of absolute authority or any forceable Decree as M. Horn fableth and ouer reacheth his Authors M. Horne The .44 Diuision pag. 28. b. As Constantinus and Theodosius the elder euen so Theodosius the seconde a very .124 godly Emperour hauing and practising the .125 supreme gouernment in Ecclesiasticall causes seeinge the horrible Heresies spronge vp and deuidinge the Church but specially by Nestorius did 126 by his authoritie cal the thirde general councel at Ephesus named the first Ephesine councel geuinge streight .127 commaundement to al Bishops vvheresoeuer that they shoulde not faile to appeare at the time appointed and further vsed the same povver and authoritie in the ordering and gouerninge thereof by his .128 Lieutenaūt Ioannes Comes Sacrensis that other Godly Emperours had beene accustomed to vse before him ▪ accordinge to the cōtinual practise of the Churche as it is plainely set foorth in the booke of general Councelles In this councel there happened so greuous contention betvvixt Cyrillus Bishop of Alexandria and Iohn Bishop of Antioche both beyng othervvise godly and learned mē that the councel vvas diuided thereby into tvvo partes the occasion of this Schisme vvas partely that Cyrillus and certaine other vvith him had proceeded to the cōdemnation of Nestorius before that Ioānes vvith his cōpany could com ād partly for that Ioānes of Antioch suspected Cyrillus of certain Heresies misdeeming that Ciril had made the more haste to confirme them before his comminge He therefore vvith his associates complaineth and laieth to Cyrilles chardge that he did not tary according to the commaundement of the Emperour for the comming of the Bisshops of other Prouinces vvhich vvere called thither frō all partes by the cōmaundement of the Emperour That vvhan the noble Earle Candidianus commaunded him by vvriting and vvithout vvriting that he should presume no suche matter but that he and those that vvere vvith him should abide the comming of the other Bishops neuer thelesse he proceeded that he and his company vvere the authours of dissension and discord in the Church ▪ and that they had geuē the occasion that the rules of the Fathers and the decrees of the Emperours vvere broken ▪ and trodē vnder foote vvherefore they iudge Cyrill of Alexādria vvith Memnō bisshop of Ephesus to be deposed frō their bisshopriks and Ecclesiastical ministery and the other their associates to be excōmunicate The vvhich their doinges they signifie to the Emperour Theodosius by their Synodical letters to vnderstande his pleasure in .129 allovving or disallovvyng of their Synodicall actes After this came the bishop of Romes legates before vvhome in the coūcel Cyrillus and Memnō offered vp their libelles deposing a contestation againste Iohn and his party to haue them cited and render the cause of their deposition The bisshoppe of Romes legates vvith the consent of the councell on that parte sendeth for Ioannes and his parties
vvho returneth this ansvveare Neither sende you to vs nor wee to you bicause wee looke for an answeare from the Prince touching you Therfore saith Liberatus Cyril and Memnon seeking to reuenge theÌ„ selues did condemne Iohn and all those that stood with him who suffered manye displeasures at Ephesus thoroughe the pride of these twaine The Emperoure sendeth to the vvhole Councell his ansvveare in vvritinge on this sorte VVee allowe the condemnation of Nestorius Cyrillus and Memnon the other actes and condemnations whiche you haue made we disallowe obseruinge the Christian faithe and vprightnesse which we haue receiued of our fathers aÌ„d progenitours etc. Certain of the Bishops did satisfie the Emperour .130 whoÌ„ he commauÌ„ded to enter into the Church and to ordeine an other Bishop for Constantinople in the place of Nestorius These things thus done the Emperour dissolued the CouÌ„cel and coÌ„maunded the Bishops to depart euery man to his own couÌ„trie VVithin a while after the Emperour perceiuing the dissension betwixte Cyrill and Iohn to continue whiche he thought was not to be suffered called Maximianus and many other Bishoppes that were then at Constantinople with whome he coÌ„sulted how this schism of the Churches might be taken away VVhose aduise had the Emperour sent a noble man Aristolaus vvith his letters to Cyrill and Iohn commaunding theÌ„ to come to an agreement and vnitie betvvixte them selues othervvise he vvoulde .131 depose and banish them both VVherevpon follovved a reconciliation betvvene the tvvo bisshops and much quietnes to the Churches The .9 Chapter Of Theodosius the Second and of the Ephesine Councell the third Generall Stapleton HERE followeth now an other Emperour Supreme head of the Churche as well for calling of the firste General Councell at Ephesus as also for ordering and gouerning of it by his Lieutenaunt Yf M. Horne do or can shew any decree or determination in matter of faithe or any other Ecclesiastical matter made by Theodosius or his deputy then were it somewhat He sheweth no such thing nor can shew any such matter Al this ordering and gouerning is concerning the externall and outward matters and to see al things done quietly and orderly and by ciuile punishment to correct such as disobey the Councel All the which are no matters of spirituall gouernement Let vs then consider the particularities The calling of the Ephesine Councel by this Emperour Theodosius which yet was at the request of Cyrillus the Patriarch of Alexandria not by the Emperours owne authoritie M. Horne setteth foorth in these words geuing streight commauÌ„dement to al Bisâ—hops wheresoeuer that they should not faile to appeare As though the Emperour had so peremptorily cited them and summoned theÌ„ both as Princes and Ciuile Magistrates doe cite their subiectes for ciuil matters Whereas the history of Nicephorus by him alleaged geueth forth no token of such peremptory commaÌ„dement but rather of the contrary For the Emperour in his letters whereby he summoned them addeth this reason or threat to them that would draw backe Qui enim vocatus non alacriter accurrit non bonae is conscientiae esse apparet For whosoeuer being called hasteneth not verely he appereth to haue an euill conscience In which woordes he rather chargeth their conscience before God then their loyal obedience to him as Iosaphat did to the Priestes and Leuits of the olde Law as before hath ben shewed Neither vseth any other threat or force of commaundement to expresse so much as an ynckling of that gloriouse supremacye that M. Horne would so faine finde out Againe the ordering and gouerning as you call it of the Councell by Ioannes Comes the Emperours Lieutenaunte was suche as Cyrillus and al the Catholique Bishoppes of that Councell complained of Firste because he made no true relatioÌ„ to the Emperour what was in the Councel done Then because he laboured to haue Iohn of Antioche with his confederates reduced to the Communion of the holy Councel hauing brokeÌ„ the Canons To the which request the Councell resisted plainlye saiyng It is not possible to force vs hereto except both that which they haue done against the Canons be disanulled and also they become humble suppliauntes to the Councell as suche whiche haue offended When Iohn the Lieutenant could not winne his purpose this way by force of authority whiche those Bishops acknowledged none at all for any matter Synodicall to be concluded or decreed he went about by a sleight to compasse them He desired them to geue him in writing a confession of their faith and I saied he will cause the other to subscribe therevnto and so to agree with you This he did saieth the Councel that after he might make his vaunte and say I haue brought these bisshops to an attonement being at variaunce among them selues vpon worldly displeasures And the Councell espiyng this replied againe they woulde not geue the world occasion of reproche and shame And as for the coÌ„fession of their faithe which he required they answered We be not called hither as heretikes but we are come hither to restore the faith that hath bene despised which also we do restore And as for the Emperour he hath no nede nowe to lerne his faith he knoweth it wel enough and he hath bene baptised in it Thus we see the ordering and gouerninge whiche M. Hornes cause dependeth vpon of this LieutenaÌ„t and Emperour too was a mere tyraÌ„nical violeÌ„ce not such as other godly Emperours accustomed to vse before him as M. Horne auoucheth So did not Constantine in the Nicene CouÌ„cel Nor Theodosius this mans Grandfather in the Councell of Aquileia But this was such a tyrannicall gouernment that Cyrillus and the whole Synod writeth thereof thus We be all in greate vexation being kept in with the guardes of souldiars yea hauing them by our beddes side when we slepe specially we saith Cyrillus And the whole Councell beside is much weried and vexed and many are dead Many other also hauing spent all doe now sell their necessaries This lo was the honorable gouernement of M. Hornes supreame head By force of armes to extort a coÌ„sent Such a gouernour would the great Turke be or the Souldan if he ruled againe But suche rough paterns please verye well this rough and rude Prelate Similes habent labra lactucas Wheras therfore he calleth this Emperour Theodosius a verie godlie Emperour seing he calleth him not godly in this place but in respect of his actions hereafter to be by him rehearsed which are very lewd and naught as it hathe and shall yet better appeare it is a plaine vntruth what so euer he were in other thinges And therefore either he shoulde haue forborne so to call him at the least in this place or shoulde haue founde some better matter for him to haue practised his Supremacie vpon For al Maister hornes declaration resteth in this that he defended Iohn the Bishoppe of Antiochia and a fewe of his confederates the fautours of Nestorius
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
Churche to be for that the Pope vvould not suffer free and General Councels to be called by the Emperours according to the aūcient custome and that his authority is not by the lavve of God but by the positiue Lavves of Princes graunted only because that than Rome vvas the greatest Citie in the vvorld and hath no prerogatiue of Christ or Peter more then any other Bisshoprique Stapleton A faire pleasurely for one Schismatique to plead vppon the Authority of an other Schismatike As if you would say M. Horne Aske my fellow if I be a theefe For both the Author Nilus and the first setter forth therof Flaccus Illyricus are knowen and notorious the one a Schismatike the other an Heretik And therfore what so euer ye here bring oute of Nilus bookes it weigheth no more then if yowe brought Illyricus him selfe or Luther his Maister And to saye the truth it is nothing but an heape of vntruthes not only on your Authours parte but on youres also ouerreaching him shamefully as I shall anon declare But as for your authour if he would haue considered no more but his owne predecessours the Archbisshoppes of Thessalonica he should haue found that they almost one thousand yeares before had an other and a better iudgement of the Popes authoritie and were at that time the popes Legates for the Easte partes as well appeareth by Pope Leo his epistles to Anastasius Bishop there And that the Pope had the principal charge of al churches by Gods owne ordinaunce contrary to the saying of your schismatical authour of so late yeres And yet as bad as he is he doth litle relieue yow For he graūteth the Pope to be Patriarche of the Weste Churche And so is he thowgh he were not the Chiefe absolutelye yet our patriarche and cheif Bishop and therfore cheiflie to be consulted in all greate and weighty ecclesiastical affayres Againe though he be badde inoughe yet is he the worse for coming into your fingers For where you make him to say the only cause of diuision betwene the Greke and the latine Churche was for that the Pope wil not suffer free ād general Coūcelles to be called by the Emperours c. There is no suche thinge in Nilus I haue of purpose perused him ouer neither in the Greke nor in the Translation of Flaccus Illiricus It is your own Captayne and Notorious vntruth M. Horne The .139 Diuision pag. 83. a. Kinge Richarde the .2 called a Councel at VVestminster saieth Polydore wherein it was thought good to the Kinge and the Princes for the weale of his realme of Englande if a parte of the Popes authority were bounded within the limites of the Occean sea he meaneth that it vvere driuen out of the Isle of Britaine .454 wherefore it was decreed that hereafter it shoulde be lawfull to no man to trie .455 any cause before the Bishop of Rome nor that any man be publikly pronoūced wicked or enemy of Religion that is to wit as the cōmon people terme it be excōmunicate by his authority nor that if any mā haue any such cōmaūdemēt frō him they execute the same The penalty ordeined to those that violate this lawe was that losing all his goodes he shoulde be caste into perpetual pryson The .34 Chapter Of Richarde the seconde Kinge of Englande Stapleton HEre lo M. Horn at lēgth strayneth vs very sore For nowe all suytes to Rome are quite cut of Neither can the Pope send any excommunication into Englande What may we then say to helpe our selues Shall I lette the matter goe and let yt shifte for yt selfe as yt may and reason againste the man and not the matter and tel M. Horne least he waxe to proude and want on for this great triumphaunte and victoriouse argumēte that yf a man that is excommunicated is as he expoundeth yt a wycked man and a enemie of religion that him self and his fellowes had neade to loke wel abowt them beinge accursed not only by many Popes which now M. Horne careth not a rushe for but by many national and general coūcelles also Or shal I tel him that suyte to Rome for excommunicatiō is but one braunche or arme of the Popes authority And that the residewe of his authority stoode in strengthe and force styll And so that he proueth not the lyke regimente that nowe is in the which the whole papal authoritye is vtterly bannished Or shall I say that God punished the kinge for his attempte and as he toke away the Popes authority so he loste all his owne very shortly after and loste bothe crowne and kingdome miserably Or shall I say this lawe died with the kinge and was neuer after vntill our dayes put in vre Or shall I say that thowghe all the Popes authoritie were bannished by this statute out of England M. Hornes newe supreamacy will not therof followe but that the supreamacy in matters ecclesiasticall remayned in the Bishoppes especially in Thomas Arondell Archbishop of Canterbury who kepte coūcelles and synodes and determined matters ecclesiasticall without the kinges cōsente therunto by whose prouincial constitution Mayster Horne and his fellowes are declared excommunicate parsons and heretikes for the hereticall doctrine that he and they maynteyne contrarie to the catholike faith Or shall I yet ones againe appeale not to Rome leaste M. Horne charge me with a terrible premunire but euē to some domesticall Iudge and I greatly passe not yf yt be to a quest of lawyers of his best frendes to be tried by them yf they can fynde any suche lawe in the Statutes of oure Realme Againe shall I appeale to an other Queste euen of his owne nighe neighbours in Winchester schole to be tried by them yf I falsly accuse M. Horne of a moste vntruth and false translation Or shal I appeale to his deare frendes the Logitioners at Oxford or Cambridge and be tried by them yf I say not true saying now and auouching to M. Hornes owne face that his owne allegation out of Polidore directly proueth the Popes Primacie and especially the customable and ordinarye suytes to Rome I will then holde my self at this stay and I will ioyne with him for these three poyntes First then I auouche that there is no suche presidente to be shewed among the statutes of our realme and further that neuer any suche was made in the tyme of this kinge Secondly I affirme that M. Horne hathe either of deape and grosse ignorance or of cankered malice maymed or mangled his authours narration and depraued and peruerted his manifeste meaning by a false and counterfeite translation The wordes of Polidore are these Concilium habitum est ad Westmonasterium eo in Concilio regi pariter atque principibus visum est è republica sua Anglicana fore si pars aliqua imperij Romani Pontificis Oceano terminaretur quod multi quotidie vexarentur ob causas quas Romae non facilè cognosci posse putabant