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
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
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
defence if any would charge me so chiefly for these two causes First for that many things in this booke pertaine to certaine priuat doinges betwixt M. Feckenham and M. Horne of the which I had no skil Secōdely for that a number of such priuate matters touching the state of the Realme occurred as to them without farder aduise I could not throughly shape any answer Howbeit afterward it so happened that by suche as I haue good cause to credit there came to my knowledge such Instructions as well for the one as for the other that I was the better willing to employ some study and paines in this behalfe Not for that I thinke my self better able thē other but for that I would not it should seme that there lacked any good wil in me either to satisfie the honest desire of my frēdes or to helpe and relieue suche as by such kinde of bookes are already pitefully inueigled and deceiued or to stay other yet standing that this booke be not at any time for lacke of good aduertisement a stombling stocke vnto them I haue therefore by such helpes as is aboue saied added my poore labour thereto and with some diligence in the reste shaped to the whole booke a whole and a full Reply Wherein I rather feare I haue saied to much then to litle But I thought good in a matter of suche Importance to be rather tedious to make al perfitte then shorte and compendious to leaue ought vnperfecte Before then that thou shalt enter good Reader into the Replie it selfe it shal be well to take some aduertisement with a certaine vewe by a shorte and summary comprehension of the whole matter Whereby bothe to the Cōtrouersy in hande thou shalt come better instructed and what in the whole worke is to be looked for thou shalt be aduertised M. Hornes Answer as he calleth it resteth in two partes In the first and chiefest he plaieth the Opponent laying forthe out of the holy Scriptures bothe olde and newe out of Councelles bothe Generall and Nationall out of Histories and Chronicles of all Countres running his race from Constantine the greate downe to Maximilian greate grādfather to the Emperour that nowe liueth taking by the way the kinges of Fraūce of Spaine and of our owne Countre of England since the Conqueste all that euer he could find by his own study and helpe of his frends partly for proufe of the like gouuernement of Princes in Ecclesiastical causes as the Othe attributeth nowe to the Crowne of Englande partly also for disproufe of the Popes Supremacy which the Othe also principally intendeth to exclude In the second and later parte he plaieth the defendant taking vpon him to answer and to satisfie certaine of M. Feckenhams Argumentes and scruples of conscience whereby he is moued not to take the Othe Howe wel he hath plaied bothe his partes the perusal of this Reply wil declare The doings of eche part vpon what occasion they rose thou shalt vnderstād in our Answer to M. Hornes Preface For the more lightsome and clere Intelligence of the whole that is and shall be saied to and fro I haue diuided the whole Processe into foure bookes keping the same order and course that Maister Hornes Aunswere did leade me vnto To the first parte of the Aunswere wherein he layeth forthe his proufes for defence of the Othe I Replie in three Bookes Comprising in the firste booke his Obiections out of Holy Scripture In the Second his Obiections out of the first six hundred yeres In the third his Obiections out of the later 900. yeares vntil our owne dayes Eche booke I haue diuided into seuerall Chapters as occasion serued In the seconde and third bookes where we enter the course of tymes I haue noted at the toppe of eache page in one side the yeare of the Lorde on the other side the name of the Pope Prince or Councell or other Principal matter in that place debated to th entent Gentle Reader that at the first sight euen by turning of a leafe thou mightest knowe both where thou arte and what is a doing both the Age and tyme which exceedingly lighteneth the matter and also the Pope Prince or Councel of that tyme. In these three bookes what I haue particularly done yf thou lyst shortly to see at the ende of the thirde booke thou shalt find a briefe Recapitulation of the whole To the second part of M. Hornes Answer I haue replied in the fourth Booke By perusing wherof it shal wel appeare both what strong and inuincible Argumentes M. Fekenham right lernedly proposed as most iuste causes of his sayed Refusall and also what seely shifts and miserable escapes M. Horne hath deuised to maintayn that obstinatly which he ons conceyued erroniously Especially this thou shalt find in such places of the fourth book where thou seest ouer the Head of the leaues in this letter The Othe The Othe Now good Reader as thou tendrest thy own Saluatiō and hopest to be a saued soule in the ioyful and euerlasting blisse of Heauē so cōsider and weigh wel with thy selfe the importance of this matter in hand First Religiō without Authority is no Religion For no true Religion saith S. Augustine can by any meanes be receiued without some weighty force of authority Then if this Religiō whereby thou hopest to be saued haue no Authority to ground it self vpon what hope of Saluation remayning in this Religiō canst thou cōceyue If it haue any Authority it hath the Authority of the Prince by whose Supreme Gouernement it is enacted erected and forced vpō thee Other Authoritye it hath none If then that Supreme Gouernement be not dewe to the Laye Prince but to the Spiritual Magistrate and to one chiefe Magistrate among the whole Spiritualty thou seest thy Religiō is but a bare name of Religion and no Religion in dede Again if this Supreme Gouernmēt be not rightly attributed to the Laye Magistrate in what state are they which by booke othe do sweare that it ought so to be yea and that in their Consciēce they are so persuaded Is not Periury and especially a wilful Continuance in the same a most horrible and dānable crime in the sight of God And doth not Gods vengeaunce watche ouer them which slepe in Periury I wil be a Quicke witnesse to Periured persons saith God by the Prophet Malachie Nowe if that Supreme Gouernement may dewly and rightly appertayne to our Liege Soueraigne or be any Principall parte of a Princes Royall power as Maister Horne stoutelye but fondely auoucheth or of his dutifull seruice to God which neuer Prince in the Realme of England before the dayes of king Hēry the .8 vsed or claimed which neuer Emperour Kinge or Prince whatsoeuer without the Realme of Englande yet to this present howre had or attempted to haue which the chiefe Masters of the Religion nowe Authorised in Englande doe mislike reproue and condemne namely Martin Luther Iohn Caluin Philip Melanchthon and the
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
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
learned Countrie man whose Homilies were read in our Countrie in the Church Seruice aboue .800 yeares past as also in Fraunce and other where reiected are reade in M. Hornes and other his brethrens Diocesse and are with M. Horne very good stuffe as good perdie as M. Hornes owne booke and as clerkly and faithfully handeled as ye shall see plainly by the very selfe matter we haue in hande Andronicus the elder sonne to this Michaell whome M. Horne calleth ignorantly Emanuel for this Emanuel was not the sonne of this Andronicus but of CaloioaÌ„nes sonne to Andronicus the yoÌ„ger to whoÌ„ our Andronicus was graÌ„father after his fathers death suÌ„moned a couÌ„cel of the GreciaÌ„s wherin he and they annulled aÌ„d reuoked that his Father had don at the CouÌ„cel at LioÌ„s namely coÌ„cerning the proceding of the holy Ghoste And for the which Nicephorus M. Hornes Author beiÌ„g also caried away with the coÌ„mon errour as with an huge raging teÌ„pest doth so highly auaÌ„ce this Andronicus And so withal ye see vpoÌ„ how good a maÌ„ and vpoÌ„ how good a cause M. Horne buildeth his new supremacy to pluck doune the Popes old supremacy For the infringing wherof the wicked working of wretched heretiks is with him here and els where as we shal in place coÌ„uenient shew a goodlye and godlye presidente as it is also with M. Iewel for to mainteine the very same quarrel as I haue at large in my Returne against his fourth Article declared But nowe M. Horne what if these hereticall doinges do nothing relieue your cause nor necessarilye induce the chief Superiority in al causes and perchaÌ„ce in no cause Ecclesiastical coÌ„cerning the final discussing aÌ„d determination of the same Verely without any perchaÌ„ce it is most plainly and certainly true it doth not For euen in this schismatical CouÌ„cel and heretical Synagog the Bishops plaid the chief part and they gaue the final though a wrong and a wicked iudgemeÌ„t Who also shewed their superiority though vngodly vpon this mans Father in that they would not suffer him to be interred PriÌ„celike theÌ„ selues much more worthy to haue ben cast after their decease to the dogs and raueÌ„s vpoÌ„ a dirty donghil What honor haue ye gotte for al your crafty cooping or cuÌ„ning aÌ„d smoth ioyning for al your coÌ„bining aÌ„d as I may say incorporating a nuÌ„ber of Nicephorus sentences together of the whiche yet some are one some are two leaues a sunder and the first placed after the second and the second before the firste and yet not whole sentences neither but pieces and patches of sentences here and there culled oute and by you verye smoothlye ioyned in one continuall narration in such sort that a man would thinke that the whole lay orderly in Nicephorus and were not so artificially by you or your delegates patched vppe what honor haue you I say woÌ„ne by this or by the whole thing it self Litle or nothing furthering your cause aÌ„d yet otherwise plaine schismatical and heretical For the which your hansome holy dealing the author of the foresaid Homilie and you yea and M. Iewel too are worthy exceding thanks But M. Horne wil not so leese his loÌ„g allegatioÌ„ out of Nicephorus He hath placed a Note in his Margin sufficieÌ„t I trow to coÌ„clude his principall purpose And that is this The Princes Supremacy in repairing religion decayed This is in deed a ioly marginal note But where findeth M. Horn the same in his text Forsoth of this that Nicephorê° calleth th' Emperor the mighty supreme aÌ„d very holy Anchor aÌ„d stay in so horrible wauering c. Of the word Supreme ancher he coÌ„cludeth a Supremacy But ô more theÌ„ childish folly could that crafty Cooper of this allegatioÌ„ informe you no better M. Horn Was he no better sene in GraÌ„mer or in the professioÌ„ of a scholemaister then thus fowly aÌ„d fondly to misse the true interpretatioÌ„ of the latine word For what other is suprema anchora in good english theÌ„ the last ancher the last refuge the extreme holde and staye to reste vppon As suprema verba doe signifye the last woordes of a man in his last will as Summa dies the last daye Supremum indicium the last iudgemeÌ„t with a nuÌ„ber of the like phrases so Suprema Anchora is the last Anchour signifiyng the last holde and staie as in the perill of tempest the last refuge is to cast Ancher In such a sense Nicephorus called his Emperour the last the mightie and the holy Anchour or staie in so horrible wauering and errour signifiyng that now by him they were staied froÌ„ the storme of schisme as from a storm in the sea by casting the Ancher the shippe is stayed But by the Metaphore of an Anchour to conclude a Supremacie is as wise as by the Metaphore of a Cowe to coÌ„clude a sadle For as well doth a saddle fitte a Cowe as the qualitie of an Anchor resemble a Supremacie But by suche beggarly shiftes a barren cause must be vpholded First al is said by the way of Amplification to extolle the Emperour as in the same sentence he calleth him the sixth Element reaching aboue Aristotles fift body ouer the foure elemeÌ„ts with such like Then all is but a Metaphore which were it true proueth not nor concludeth but expresseth and lighteneth a truth Thirdly the Metaphore is ill translated and last of all worse applied Now whereas in the beginning of your matter the substance of your proufes hereafter standing in stories ye haue demeaned your selfe so clerkly and skilfully here the Reader may hereof haue a tast and by the way of preuention and anticipation haue also a certaine preiudicial vnderstaÌ„ding what he shal looke for at your handes in the residue Wherefore God be thanked that at the beginning hath so deciphired you whereby we may so much the more yea the bolder without any feare of all your antiquitie hereafter to be shewed cherefully procede on M. Horne The .25 Diuision pag. 18. a. These and such like Christian Emperours are not thus much commended of the Ecclesiasticall vvriters for their notable doings in the maintenaunce and furtheraunce of Religion as for doings not necessarilie appertaining to their office or calling but for that they vvere exaumples spectacles and glasses for others vvherein to beholde vvhat they are bound vnto by the vvorde of God and vvhat their subiectes may looke for at their handes as matter of charge and duety both to God and his people VVhich S. Paule doth plainly expresse vvhere he exhorteth the Christians to make earnest and continual praier for Kings and for such as are in authoritie to this ende and purpose that by their rule ministerie and seruice not only peace and tranquilitie but also godlines and religion should be .67 furthered and continued among men attributing the furtherance and continuance of religion and godlines to the Magistrates as an especial fruite and effect of their duety and seruice to God and his people Chrysostome expounding this
touching the fiue what they thought good admonishing them notwitstaÌ„ding to geue good hede what they did for that they must make an accompt to God of their doings Stapleton M. Horne would fayne fasteÌ„ some ecclesiasticall iudgemeÌ„t vpoÌ„ these lay men as the depositioÌ„ of certain bishops which he shal fynd wheÌ„ he caÌ„ fynd that they deposed Dioscorus It is playn sayth M. Horn for the whole councell maketh humble suyt to the Emperour to liceÌ„ce theÌ„ to determine towching fyue bisshops which otherwise Must be deposed as Dioscorus was Ha good M. Horn haue ye found now at the length a must That is wel and in high tyme espied out of you or els al theis your great doiÌ„gs must lie in the mire But I belieue wheÌ„ we haue al done we shal fynd no must but a playn myst that ye lyke a wily shrew haue cast before the eies of the simple readers to blind theÌ„ withall Yf I say not true theÌ„ like a true maÌ„ of your word point with your finger the leaf aÌ„d line wher in al the acts of this couÌ„cel your must lieth I am assured that neither in the 4. actioÌ„ wherby ye now plead nor in the .1 actioÌ„ wherby ye haue alredy pleaded which both places spake of those fyue bishops is anie mutteriÌ„g in the world of your musting Truth it is that in the first actioÌ„ theis senatours thowght it reasonable that Dioscorus aÌ„d theis fyue bishops being the ringleaders of that wycked conuenticle at Ephesus should be deposed but not by the way of any finall or iudiciall sentence as ye fable But as they thowght them worthy to be depryued so neither did they depryue theÌ„ nor thought them selues or the Emperour mete parsons to depryue them but the councel And therfore immediatly followeth that they should be put from all theire bishoply dignitye But by whome M. Horne A sancto Concilio by the holy councell And howe I pray yow secundùm regulas Accordinge to the canons Then here standeth the case The Emperoure and not withowt cause was in this mynde that as they mighte and owghte by the Canons to haue bene depryued so that execution shoulde haue bene done accordinglye for example sake as yt was allredye done vpon Dioscorus And yet leauing the final determination as otherwise he could not choose if he would followe the Canons by his deputies alleaged to the Bishops And this is the Licence ye falsely speake of For proprely liceÌ„ce it was none neither doth the latine word inforce it but that he permitted and suffered them to do therin their pleasure which words doe not necessarilie declare his ordinary authority to let them as the Prince may let your Conuocation Decrees by act of Parliament but onely the geauing ouer and yelding to the Fathers in that mater froÌ„ his owne mind and sentence which he thought good and reasonable The Fathers on the other side thought not best to exact the rigour and extremitie of the Canons but seing these fiue were hartely penitent and had subscribed to the Epistle of Leo whiche before they refused and for feare of a great schisme as Liberatus noteth that happely might by this rigorouse dealing ensue toke the milder way and suffred them to remaine in their dignitie and in the Councell with them See now M. Horne if this be not rather a mist then a muste a darke mist I say mete for theues as Homer saith and not mete as he saith nor acceptable to the shepheard How vnmete then for you M. Horne that taketh vpn you to be the shepheard and pastor of so many thousand soules that should kepe your flocke from al such hurtefull mystes of false doctrine Yea to feed them with the same and to make him beleue and that by the authoritie of this honorable Councel that ye feed them well and that ye must so feed them And yet lo like a blind Prophet ye haue said truer then ye wist of saiyng they must be deposed as Dioscorus was For Dioscorê° was not deposed at all by those whome ye fable to haue geauen sentence Again see what falleth out otherwise against you For yf the lay iudges deposed in the first action Dioscorus they deposed also these fyue For al cometh vnder one trade aÌ„d course of woordes And thus euery waye ye walke in a miste wandring pitifully to and fro ye can not tell whyther M. Horne .52 Diuision Pag. 32. b. In the fifth Action the Iudges vvilled the Synode to reade those thinges vvhich vvere agreed vpon touching the Faith vvhereabout began a great contention one parte of them allovving an other sorte disallovving that vvas redde amongest them The iudges seing the exclamations and confusion that vvas amongest them appointeth a Comitty choosing foorth of sundry partes a certaine number to goe aside vvith the iudges to make a resolutioÌ„ VVhen they preuailed nothing they threatened the vvhole Synode that they vvould signifie these .149 disordered clamours vnto the Emperor vvhich they did The Emperour immediatly of his .150 Supreme authority appointed the order of Committies vvhich the iudges had deuised before geuing them in commandement that going aside by them selues they should coÌ„sult and conclude a truthe in Faith vvith such plainnesse that there might no more doubtes arise thereof vvhereunto al should agree The Synode obeyed and folovved the Emperours direction and the Committies vvith the Iudges goeth a side into a secrete place maketh conference concludeth and cometh again into the Synode and reciteth their determination â–ª vvhereunto the vvhole Synode gaue their consent and so the Iudges commaundeth that this their definition should be shevved vnto the Emperour Stapleton Ye shewe nothing that either the Emperour or his deputyes made any definitioÌ„ of the faith Now theÌ„ yf the Fathers could not agree themperour did wel to find out some meanes by committies to bring them to agremente which is no spiritual matter And so ye come not nighe to that ye should haue proued by a great deale But let vs a litle consider the maner of these CoÌ„mitties the cause and the end thereof and we shall see M. Horne quyte ouerthrowen with his own sway and a moste euident argument of the Popes supremacy At the beginning of the fyfte Action a forme of the faith being openly read all the Bisshops cried praeter Romanos aliquos Orientales beside the Romanes and some of the East Definitio omnibus placet The determination pleaseth al. Vppon this when they coulde not agree the Popes Legat stode vp and said If these men agree not to the letters of the Apostolike and most blessedman Pope Leo commaunde it that we haue them copied out that we may returne home and there kepe a Councel For this loe was the cause of al that garboyle Dioscorus with Eutyches were alreadye condemned the Nestorians in like maner And the forme of faith after a sorte was agreed vpon but not in such sorte as in the Popes letters it was conceiued And
them that the righte faithe should preuaile and be preached Our forenamed auncestours of godlie memorie saith he did strengthen and confirme by their lawes those things whiche were decided in euerye of those Councelles and did expulse the Heretiques whiche went about to gainesaye the determination of the fower forenamed Generall Councelles and to vnquiet the Churches He protesteth that from his first entraunce he made these beginnings and foundation of his Emperiall gouernement to vvitte the vnitie in faith agreeable to the fovver Generall Councelles amongest the Churche ministers from the East to the VVest the restraigning of schismes and contentions stirred vppe by the fautours of Eutyches and Nestorius againste the Chalcedon Councell the satisfying of many that gainsaied the holy Chalcedon Councell and the expulsion of others that perseuered in their errours out of the holye Churches and Monasteryes To the ende that concorde and peace of the holye Churches and their Priestes being firmely kepte one and the selfe same faithe whiche the fower holy Synodes did confesse might be preached throughout Gods holye Churches He declareth hovv he had consulted vvith them by his letters and messengers about these matters and hovv they declared their iudgementes vnto him by their vvritinges not vvithstanding seeing certaine Heretiques continue in their heresies Therefore I haue called you saith he to the royall Cittie meaning Constantinople exhorting you being assembled togeather to declare once againe your mindes touching these matters He shâ—vveth that he opened these controuersies to Vigilius the Pope at his being vvith him at Constantinople And we asked him saith he his opinioÌ„ herein and hee not once nor twise but oftentimes in writinge and without writing did curse the three wicked articles c. VVe commauÌ„ded him also by our Iudges and by some of you to come vnto the Synode with you and to debate these three Articles together with you to the ende that an agreable form of the right faith might be set forth and that we asked bothe of him and you in writing touching this matter that eyther as wicked articles they might be condemned of all or els if he thought them right he should shewe his minde openlye But he answered vnto vs that he would doe seuerely by him selfe concerning these three points and deliuer it vnto vs. He declareth his ovvne iudgement and beliefe to be agreeable vvith the faieth set foorth in the fovver Generall Councelles He prescribeth vnto them the speciall matters that they should debate and decide in this Synode vvhereof the finall ende is saith he That the truth in euery thing may be confirmed and wicked opinions condemned And at the last he concludeth vvith an earnest and godly exhortation to seeke Gods glory only to declare their iudgements agreable to the holy Ghospell touching the matters he propoundeth and to doe that vvith conuenient spede Dat. 3. Nonas Maias Constantinopoli Stapleton Here M. Horne as he hath other Emperors and Princes so would he now beare Iustinian in hand also that he is and ought to be the Supreme head and gouernour in all causes euen Ecclesiastical and Spiritual But Iustinian if you will hearken to his lawes and Constitutions will tell you flatly that suche a heade agreeth not with his shoulders He wil not be made such a monster at your handes You shall finde him as very a Papist for the Popes Supremacy as euer was any Emperor before him or sence him For who I pray you was it M Horne that by opeÌ„ proclamatioÌ„s aÌ„d laws for euer to continue enacted that the holy Ecclesiasticall Canons of the foure first Councels shall haue the strength and force of an imperiall lawe Was it not Iustinian Who ys yt that embraceth the decrees of those holy Councells euen as he doth the holy and sacred scriptures And kepeth their CanoÌ„s as he doth the imperial lawes Who but Iustinian Who enacted also that according to the definitioÌ„ of those foure Councels the Pope of Rome shal be taken for the chiefe of all Priestes Iustinian Who yn an expresse lawe declared that no man doubteth but that the principality of the highest bisshoprike resteth in Rome Iustinian Who declared to Pope Iohn that he studied and laboured howe to bring to subiection and to an vnitye with the See of Rome all the priestes of the Easte Iustinian Who tolde him that there shall be nothing moued perteining to the state of the Churche be it neuer so open and certaine but that he would signify it to his Holinesse being head of all holy Churches Iustinian Who declared that in all his lawes and doings for matters ecclesiastical he followed the holy Canons made by the Fathers Iustinian Who published thys lawe that when any matter ecclesiastical is moued his laye officers should not intermedle but suffer the Bissoppes to ende yt accordyng to the Canons This selfe same Iustinian What great impudency then is it for you to obtrude him this title of supreme gouernour whiche so many of his expresse lawes doe so euidently abhorre What shame infamy and dishonour shoulde it be for him to accept any such title the Canons of the holy Catholike Church and his owne lawes standing so plainly to the coÌ„trary What would you haue him an heretike as you are Hath not he yn hys Lawes pronounced hym to be an heretike that doth not coÌ„municate in faith with the holy Churche especiallye with the Pope of Rome and the fowre patriarches Hath he not also in his said lawes shewed that the Pope of Rome hath the primacy ouer all priestes by the first fowre generall Councelles vnto the which the Pope and all other patriarches haue agreed Obtrude not therefore this presumptuous Title to this Emperour who of al other most shunned it Bring forth M. Horne what ecclesiasticall Constitutions and decrees you wil or can made of this Emperour IustiniaÌ„ Al wil not serue your purpose one iote This only of the diligent Reader being remembred that all such lawes he referred to the Popes iudgement that he made not one of his owne but followed in them all the former Canons and holy Fathers Last of all that he enacteth expresly that in ecclesiastical matters lay Magistrats shall not intermeddle but that bishops shall ende al such matters according to the CanoÌ„s These three thyngs beyng well remembred and borne awaye nowe tell on M. Horne and bring what you can of Iustinians Constitutions in ecclesiasticall matters The effecte of all your Argumentes yn thys Diuision resteth vppon thys poynte that Iustinian made Lawes for matters ecclesiasticall which thing I nede not further answer then I haue done Sauing partly that this lye of M. Hornes woulde not be ouerpassed wherein he imagineth all things here spoken to be done in the fifte generall Councell at Constantinople whereas a greate part of them were done in an other CouÌ„cel at Constantinople vnder this Emperour whiche M. Horne doth here vnskilfully confouÌ„de Partly also to shew yet ones again that Iustinian himself doth so expounde
Pastour sticke not to falsifie and missereporte the holy Councel seing by true dealing you caÌ„ proue nothing But it maketh perhaps for you that the Popes Legates cal the Emperour most benign Lord and affirme the Apostolike see of Rome to be subiecte to him But they do not I am assured adde in al spiritual matters And so are ye nothing the nere to your purpose and as the Popes Legats cal him Lorde so pope Agatho calleth him his sonne And that which the Legates said of the See Apostolike the same Pope Agatho in his letters saied of the City of Rome calling it seruilem Principatus sui vrbem A Cyty subiect to his gouernement And it may be well thought the Legates spake in no other sence then did their Lorde and Maister But as for such phrases S. Gregory spake as humbly and as basely to the Emperour Mauritius which Caluin also hath noted as euer any Pope before him or after him did to any whatsoeuer Emperour He called Mauritius his good Lorde and him selfe his vnworthy seruaunt But yet as I haue at large proued against M. Iewel he practised in Ecclesiastical causes an vniuersall Supremacy throughout all Christendome And nowe beside that I haue said in as much as the Popes .3 Legats two being priestes and one but a Deacon be as wel in the rehersall of the Bishops names as in the placing of the Bishops first named and do first speake in this action I thinke I may make thereof also a better collection for the Popes Primacy then you haue made against it Whereas you say the Emperour was president of the Councel I graunt you in that sense as I haue before declared and that is concerning thexternal order moderation and direction of things to be done and heard quietly and without parciality in the synode but not for any supremacy in geuing sentence against their wils as themperour him self euen now declared M. Horne The .85 Diuision Fol. 51 b. In the next session after the self same order obserued as in the first Paulus themperours Secretary began to put the Councel in remeÌ„braunce of the former daies proceding The Emperor commaundeth the Acts of the Chalcedon Councel to be brought foorth and redde At length vvhan a manifest place vvas alledged out of Leo the Pope the Emperour him self .263 disputed vvith Macarius on the vnderstanding therof The Secretary hauing offred the bookes of the fifte Councel the Emperour commaundeth the Notary to reade them The Notary began to reade and vvithin a vvhile the Popes Legats rising vp cried out this Booke of the fifte Synode is falsified and there alleaged a reason therof vvhervvith theÌ„mperor and the iudges being moued began to look more narrovvly to the book aÌ„d espying at the last that three quaternioÌ„s vvas thrust into the beginning theÌ„perour coÌ„maunded it should not be red Note here that the Popes Legats vvere but 264 the plaintify parties in this CouÌ„cel aÌ„d not the iudges therof the vvhich more plainly follovveth either parties stryuing vppon a like corrupt place The Emperour coÌ„maunded the Synod and the Iudges vvhich vvere LaymeÌ„ to peruse the Synodical boks and .265 to determine the matter vvhich they did George the Archebishop of Constantinople most humbly beseecheth the Emperour that he vvil cause the letters vvhich Agatho the Pope and his Synode sent vnto the Emperour to be redde ones againe the Emperour graunteth his request Stapleton In these two sessions ye can pyck no matter of any substance to helpe you withal no not of themperours disputation And God wotte this was but a sleight and a colde disputation to demaunde two things of Macarius and that by interrogation onely I trowe ye shal fynde but vj. or vij lynes before a better place for the popes supremacy wher yt is sayde that pope Leo his epistle was taken of the Chalcedon Councel as the foundation of the catholyke fayth being conformable to the confession of the blessed S. Peter the prince of the Apostles But you bidde vs note here that the popes legates were but the plaintife parties in this Councel and not the Iudges thereof Your reason is because they firste spake and accused the forgery committed in a copie of the fifte Councel If you had marked the practise of other CouÌ„cells before M. Horne you woulde not thoughe hyred thereto haue made this Note to your Reader For so is it in dede that the popes legates by the waie of prerogatiue in all Councells semperprius loqui confirmare soliti sunt were alwaies wont to speake first So did they in the Chalcedon Councel first speake against Dioscorus and remoued him from the benche where other bishops sate making him to sitte in the myddest where the defendantes place was And one of the popes Legates then so earnestly speakinge and requiringe to haue him remoued the Emperours deputies saied vnto him Si iudicis obtines personam non vt accusator dâ—bes prosequi If yowe beare the person of a Iudge you ought not to pleade as an Accuser In whiche wordes the Iudges did not inferre as M. Horne here doth that the Popes Legate was no Iudge bicause he accused as a party plaintife but rather bicause he was a Iudge bearinge the Popes person he wished him to forbeare accusing But the popes Legates as they were alwaies the Iudges to decree and subscribe before all other bishoppes against heresies so were they ready to accuse and betraye the Demeanours of Heretikes before all others For why As in the Chalcedon Councell it is writen Missi Apostolici semper in Synodis prius loqui confirmare soliti sunt The popes Legates were alwaies wonte to speake formest in Councels and to confirme before all others And by this the prerogatiue of the See Apostolike was expressed And as in the Chalcedon Councel the popes Legates were the first that spake againste Dioscorus and yet were also the first that gaue sentence againste him as I haue before proued so in this Councell as the popes Legates spake first against the false and forged euidences so thei were the first as we shal anon see that condemned the forgers thereof Macarius with his felowes And yet to speake properly the popes Legates neither here nor in the matter of Dioscorus were parties plaintifs For as there they onely required to haue the sentence of pope Leo executed touching Dioscorus his place in the Councell so here they only required the euidence to be tried suspecting it as forged as it was in dede founde to be And this they required not as plaintif parties but to haue executioÌ„ which execution was in the ordering of the Emperour or his deputies For looke what the chefe bishops or the whole Councel required that the Prince or his deputies the Iudges did see executed quietly and orderly Wherin coÌ„sisted their whole authoritie and trauayle as we haue before shewed out of Cusanus But to Iudge and determine belonged only to
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
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
promising by othe to Aldrede Archbisshop of Yorke that crouned hiÌ„ at S. Peters alter in Westminster before the clergy and the people that he would defende the holye Churches and their gouernours But tel your readers good M. Horn I beseche you why that King WilliaÌ„ contrary to the auncieÌ„t order vsed euer before and since was not crowned of Stigandus theÌ„ liuing and being Archbishop of Canterbury but of the bishop of York Yf ye can not or wil not for very shame to betraie your cause tel you reader then wil I do so much for you Forsoth the cause was that the Pope layde to his charge that he had not receiued his palle canonically The said Stigandus was deposed shortly after in a Councell holden at Winchester in the presence of .ij. Cardinals sent froÌ„ Pope Alexander the .2 and that as Fabian writeth for thre causes The first for that he had holden wroÌ„gfully the bisshoprik whyle Robert the Archbishop was liuing The second for that he had receyued the palle of Benett bishop of Rome the fifth of that name The third for that he occupied the said Palle without liceÌ„ce and leful authority of the court of Rome Your author Polychronicon writeth in the like effect Neubrigensis also newly priÌ„ted toucheth the depositioÌ„ of this StigaÌ„dus by the Popes Legat in EnglaÌ„d aÌ„d reporteth that the Popes Legat Canonically deposed him What liking haue you now M. Horne of KiÌ„g WilliaÌ„s supremacy Happy are you with your fellowes the protestaÌ„t bishops and your two Archbisshops that the said WilliaÌ„ is not now king For if he were ye se cause sufficieÌ„t why ye al shuld be depriued aswel as StigaÌ„dê° And yet ther is one other thiÌ„g worse thaÌ„ this and that is schisme and heresy Who woulde euer haue thought good reader that the Pope should euer haue found M. Horne him selfe so good a proctour for the Papacy againste him self and his fellowes For lo this brasen face which shortly for this his incredible impudency will be much more famouse then freer Bacons brasen head of the which the schollers of Oxforde were wonte to talke so much doth not blushe to tel thee good reader to his owne confusion of the Popes Legates and the Councell kepte at Winchester And al this is ye wotte wel to shewe that Kinge William was supreme head in al causes as wel temporall as spiritual Then doth he pleade on foorth full lustely for the Pope for Kinge William heareth a certayne Ecclesiasticall matter beinge in controuersie and dependinge in the Popes cowrte betwene the Archebisshop of Yorke and the Archebisshop of Caunterbury the which cause the Pope had remitted to be determined by the King and the bishops Well said M. Horne and like the Popes faithfull proctour For hereof followeth that the Pope was the supreame head and iudge of the cause And the Kinge the Popes Commissioner by whose commaundemeÌ„t the cause was sent ouer to be heard in EnglaÌ„d And yet was Hubertus the Popes Legat present at the end this notwithstaÌ„ding M. Horne would now belike make vs belieue that King William also thrusted out Abbats and supressed Monasteries when yt pleased him For he telleth vs that by the KiÌ„gs iudgement Abbat Thurstan was chaunged and his monks scattered abrode but he had forgotte to set in also that his authour and others say that it was for slaying of certayne of his monkes and wounding of certayne other The monks also had hurt many of his men And your author of the PollichronicoÌ„ telleth that these moÌ„ks were scattered abrode by the kiÌ„gs hest by diuers bisshopriks and abbays which latter words ye leue out As also you do in your Author FabiaÌ„ who saith not they were scattred about as you reporte as though they had bene scattred out of their coates as of late dayes they were but he saieth they were spred abrode into diuers houses through Englande so that they chaunged but their house not their Religion And so this was no spirituall matter that the kinge did neither gaue he herein any iudgement in any spirituall cause Nowe if all other argumentes and euidences fayled vs to shewe that kinge William toke not him self for supreame gouernour in all maner causes as you moste vntruely and fondly auouche we might well proue it againste yowe by the storie of Lanfranke whome kinge William as ye confesse made archebishop of Canterburie Though according to your olde manner ye dissemble aswell the depryuation of Stigandus in whose place the king set Lanfranke as that Lanfranke receyuid his palle from Rome and acknowledged not the kinge but the pope for supreame head of the Church Which thing doth manifestly appeare in his learned boke he wrote againste your greate graundsier Berengarius Who as ye doe nowe denied then the transubstantiation and the real presence of Christes bodie in the Sacramente and called the Churche of Rome which had condemned his heresie as ye vse to doe the Church of the malignante the councell of vanitye the see of Sathan To whome Lanfrancus answereth that there was neuer anie heretyke anie schismatyke anie false Christian that before hym had so wyckedly babled againste that see And sayth yet farder in an other place of the sayd boke Quotquot a primordio Christianae Ecclesiae Christiani nominis dignitate gloriati sunt etsi aliqui relicto veritatis tramite per deuia erroris incedere maluerunt sedem tamen sancti Petri Apostoli magnificè honorauerunt nullamque aduersus eam huiusmodi blasphemiam vel dicere vel scribere praesumpserunt Whosoeuer from the begynning of Christes Church were honored with the name of ChristeÌ„ meÌ„ though some forsaking the Truth haue gone astray yet they honoured much the See of Peter neyther presumed at any time either to speake or to write any such blasphemy He saieth also that the blessed Fathers doe vniformly affirme that maÌ„ to be an heretike that doth dissent from the RomaÌ„ and vniuersal Church in matter of faith But what nede I lay furth to thee good Reader LanfraÌ„ks learned books or to goe from the matter we haue in hand ministred to vs by M. Horne coÌ„cerning this matter sent to be determined before the King Such as haue or can get either PolychronicoÌ„ or FabiaÌ„ I would wish them to see the very place and thaÌ„ wil they meruail that M. Horne would for shame bring in this matter agaiÌ„st the Popes primacy for the confirmation wherof ye shal find in LaÌ„franks reasoning before the King for his right vpoÌ„ the church of York somthing worth the noting for the Popes primacy Beside this he writeth that Lanfrank was a man of singular vertue coÌ„stancy and grauity whose helpe and couÌ„sel for his affaires the King chiefly vsed And therfore your coÌ„clusion that ye inferre of such premisses as ye haue specified which as I haue shewed do not impugne but establish the popes primacy is a very fond folish and false coÌ„clusion It appeareth well both
suffragans as S. Thomas was Againe to omitte other articles there is one that is quite contrarie to the Apostolical doctrine to the canons of Nice and other most auncient general councels finallie to the catholyke doctrin of Christes vniuersal Churche that is for appeales to be made from the Archdeacō to the bishop frō the bishop to the Archbishop ād in case ther be any defect of iustice there the matter to be browght to the king and by his cōmaundemēt to be ended in the Archbishops cowrt without any further proceding without the kinges cōsent wherby not only the popes supreme authority but the authority also of al general coūcels the which are the ordinary and necessary remedies in many cases did stād thē in the kīg of Englād his grace only to be accepted or to be reiected M. Fox reciteth the kings cōstitutiōs but as he leaueth out this ād many other ād reherseth but six of thē so in those six he maketh thre manifest ād opē lies For wher he saith the sayd decrees by him recited were cōdēned by the Pope ther were but thre of thē cōdēned that is the .1 the .3 ād the .4 The other thre the pope did suffer ād tolerat Againe what a decree was this that none that held of the king in capite no nor any of his seruāts shuld be excōmunicated onlesse the kīg were first cōsulted I trow M. Horn hīself ād his fellowes neither kepe this precise order nor wil allow it Well M. Fox full pretely leaueth out this cōstitutiō what cause moueth him I cā not tel Thīk ye nowe M. Fox that for those ād such like S. Thomas had not good cause to mollify the matter with saluo ordine meo saluo honore Dei ād whē that wold not be accepted to gaīsay altogether ād to appeale to the sea of Rome Ye wil say this notwithstāding they were no matters of fayth or religiō or true doctrine and that he is therfor far frō the cause and title of a martyr In dede it was if not wisely yet wilily ād like a crafty Fox done of you to scrape hī out of your blessed kalender For in good fayth place cā he haue none there onlesse all your late stinking martyrs geue place and yelde which are the deuils ād not Gods martyrs ād it were for none other thīg but for the denial of the Popes supreamacy The which supremacy is a necessary doctryne to be holdē of euery Christiā mā where vnuincible ignorāce is not vppō payn of dāmatiō and euerlasting separatiō frō the Catholik Church and the mēbers of the same Beside this there are many takē for blessed martyrs in the Church that died not for the faith or for doctrine beīg thē in any cōtrouersy but for iustice ād truth sake and for theyr vertuouse dealīg as is the good mōke Telemachius that seīg at Rome two swordplayers the on of thē redy to destroy ād kil the other vppō a great zeale came to thē and thought to haue parted thē ād so was slayn of thē him self wheruppō thēperour Honorius reckoned him amōg the martyrs ād made a lawe that there should be no more such kīd of play exercised in Rome The cause also of S. Iohn Chrisostoms troble proceded not directly frō matter of fayth or doctryne but for reprouīg thēpresse Eudoxia I omit S. Quilliā and S. Lābert both takē for martyrs and slayne for rebukīg adultery And to come nearer to our own cōtrey and to S. Thomas tyme S. Alphegius Archbisshop of Canterburie a litle before the Conquest that suffred him selfe to be slayne of the Danes rather then he would pille and polle his tenauntes to leauy an excessiue somme of money that the Danes required for his redemption Of whose vertue God synce hath geuen greate testimonie aswell by diuerse other miracles as by preseruinge his body so longe vncorrupted But the cheife and moste aunciente presidente of all in the newe testamente is S. Iohn the Baptiste who died for the lyke liberty and fredome of speache as S. Quillian and S. Lamberte did To these we may set Esaye and the other prophets of the olde testamente Howbeyt as I sayd in S. Thomas his cause is a necessarie doctryne also imployed that was either directly or indirectly blemisshed by these ordinaunces of the king concerning the Popes Supremacy Now what madnes were yt for me or any other to seke by words to sette forth this blessed mans qualities and Martyrdome when that God him self hath by so wonderfull and straunge yea by so certayne and notoriouse miracles aswell in the lyfe of his seruant as afterwarde geuen to the worlde suche a testimonie for him as all the deuills in hell and they re disciples in earth may rather gnashe theyr angrie teathe and enuie at then by any good meanes deny and deface yt True shall yt be also that S. Thomas heard long ere he returned into Englande by a celestiall and heauenlie voyce O Thoma Thoma Ecclesia mea gloriabitur in sanguine tuo O Thomas Thomas my Churche shall glory in thy bloud And true yt is that was writen incontinently after hys death that at the place of his passion and where he is buried paralitici curantur caeci vident surdi audiunt loquuntur muti claudi ambulant euadunt febricantes arrepti à daemonio liberantur à variis morbis sanātur aegroti blasphemi à demonio arrepti confunduntur quod à diebus patrum nostrorum non est auditum ▪ mortui surgunt Palsies are cured the blinde see the deaffe heare the dombe speake the lame walk the agues are healed ād such as are possessed of the Deuill are delyuered and diuers diseases holpen and blasphemers beinge taken and possessed of the deuill confounded and finally as our sayd authour not so muche an eare as an eie wytnes saith that which hath not ben heard of in our fathers dayes dead men are relieued againe These and manie other miracles shewen aswell in England as out of England were so notable and famouse that shortly after S. Thomas his Martyrdome not only the Erle of Flaunders but the Frenche King also came to Cantorburie in pilgrimage to pray at this blessed Martyrs tumbe The kinge of Fraunce offered there a chalice of golde and his graunt in writinge for a certayne quantitye of wyne yerely to be delyuered to the monks ther to be merie withall at the solempnitye or feaste of this blessed Martyr But what shal we say to kinge Henry him selfe what thowght he trowe ye of this blessed mans doings and death This parte of the story of all other is moste notable The king being in Normandy and hearing that S. Thomas was slayne toke the matter so heuely that for forty dayes he kept him self solitary in great mourning and lamentatiō in great abstinence setting a syde al the affayres of his great ād large dominiōs for greif and sorow And forthwith sent his ambassadours to
Lawe good maister Horne and no Lawe at all of Kynge Philippe made by yowe I say with as good authoritie and truthe as the damnable articles were made in your late conuocation Howe so euer yt be here is nothinge amended but abuses which to be amended no good man will I wene be angrie withall But what say yow nowe maister Horne to the whole ecclesiasticall iurisdiction that the Frenche clergie practised What became of yt Did the king take yt away or no Whie are ye tounge tyed M. Horne to tell the truth that so freelie and liberally yea and lewdly to lie againste the truth Wel seing that ye can not wynne yt at Maister Hornes hands good reader ye shal heare it otherwise The effecte and finall resolution then of this debate was that the kinge made answere to the forsayd bishop of Sans demaunding his resolute answere in the behalfe of the whole clergy that the prelates shoulde feare nothinge and that they shoulde not lose one iote in his tyme but that he woulde defende them in theire righte and customes neither woulde he geue to other an example to impugne the Churche Wherevppon the Bisshoppe in the name of the whole clergie gaue to the kinge moste humble thankes Howe saye yowe good reader hath this man any more shame then hath a very Horne And dareth he to looke hereafter any honest man in the face Yet he wil say that Paulus Aemilius sayth that the King was fayne to make this sharp and seuere Lawe Why CaÌ„ Paulus Aemylius tell better what was done then your other authour Bertrande being presente and playing the chiefe parte in this play and setting yt forth to the world to your perpetual ignominie with his own penne Wel tel vs then what Paulus sayeth Marie saye yowe Paulus reporteth that composuit rem sacerdotum he did set in order the matters of the Priestes But who speaketh of your sharpe and seuere Lawe Wil not coÌ„ponere rem sacerdotuÌ„ agree with al that I haue told out of Bertrand himself Is now coÌ„ponere reÌ„ sacerdotuÌ„ to be englisshed to make a sharpe and a seuere law Suerly this is a prety expositioÌ„ aÌ„d a try me tricke of your new graÌ„mer Your Authour Aemilius vseth his word coÌ„posuit valdè aptè compositè very aptly and fytlie But you M. Horne with your gaye and freshe interpretation doe nothing else but Lectori fallacias componere deceyue and be guyle your reader or to speake more fytely to our purpose ye doe nothing else but Legem Philippi nomine componere counterfeyte a lawe in Philippes name whereof your authour Aemilius speaketh nothing For Aemilius declaring a notable victory that this King had ouer his enemies saith that the victory obteyned and after that he had made his prayers and geuen thankes therefore to God and to his blessed Martyres composuit rem Sacerdotum he set in order the Priestes matters Then doth he shortly specifie that the foresaide Petrus Cunerius complained vpon the clergy for the hearing of many matters that appertayned to the kiÌ„ges secular cowrte and that the foresaid Bertrandus made him answere declaring amonge other thinges that their beste Kinges in Fraunce the most florisshing and the most notable were euer the greateste patrons and defenders of the clergies liberties and that the other that impugned the same came to a miserable and wretched ende He saith further that the Kings answere being from day to day proloÌ„ged the said Bertrandus with a nomber of the prelates vpoÌ„ S. Thomas of Canterburies day went to the Kinge admonishiÌ„g him that S. Thomas in the defence of the Church liberties vppon that daye spente his bloud and lyfe The King at the length answered that he wuld rather encrease than impayre the Churches right Wherevpon all rendred vnto him thankes and the Kinge purchased himselfe thereby the name of a Catholike King Ye heare good reader an other maner of exposition of â—omâ—osuit remsaceâ—dotum by theauthour him self then is M. Hornes gaye lying glose made in his theeuish Cacus denne And therfore with these words wherewith Aemilius beginneth his narration M. Horne endeth the narration to putte some countenance vpon his false and counterfeite Lawe The clergy then enioyed still their liberties and iurisdiction which ordinarilye they had before either by Law or by custome and priuilege though as I said many causes were but temporall Al the which teÌ„poral causes the said Petrus Cunerius by the way of coÌ„sultation only and reasoning declared by some coulorable arguments to belong to the Kings cowrte onely But for excoÌ„municatioÌ„s synodical decrees examinatioÌ„s of meÌ„s beliefes aÌ„d such like he maketh theÌ„ not as ye bable teÌ„poral matters nor abridgeth the clergies iurisdiction therein but onely reproueth certayne abuses therin committed forthe which and for the other the clergy promised a reformation Let vs nowe see your policie aÌ„d to what benefit of your cause ye doe so lie Imagyne yf ye wil that al were true aÌ„d for ones we will take you for Philip the French King and your Law made in your Cacus denne to be in as good force as yf yt had ben made in open parliament in France What issue ioyne you thereof what due and ordinate consequeÌ„t is this the Frenche King maketh a seuere lawe against the clergie vsurping his iurisdiction Ergo the Pope is no Pope or ergo the King of England is the Pope of Englande Agayne yf al are temporal matters howe standeth yt with your doctrine especially of this booke that ye and your fellowes shoulde busie your selfe therewith Neither will yt ease you to say that ye doe yt by the Princes commissioÌ„ for Cunerius vppon whome ye grounde all this your talke dryueth his reason to this ende that spirituall men be not capable of temporall iurisdiction and therefore this commission will not serue you And yf ye holde by commission take heade your commission be well and substancially made But of this commission we shal haue more occasion to speake hereafter M. Horne The .136 Diuision pag. 82. b. In England at this tyme many abuses about Ecclesiasticall causes vvere refourmed although the Pope and his Clergie did earnestly .448 mainteine them by Kinge Edvvard the .3 vvho vvrote his .449 letters to the Pope admonishing him to leaue of his disordered doings and vvhan that vvould not serue he redressed them by act of parliament and as Nauclerus saith he commaunded that from thence forth no body should .450 bring into the Realme any kind of the Popes letters vnder the paine of drowning and expelled al persones out of his kingdome that were by the Pope promoted to any benefice The .32 Chapter Of Edward the .3 King of England Stapleton THis argument also is right futely to the precedent as resting vpoÌ„ the reformiÌ„g of abuses in matters Ecclesiastical But I pray you tel vs no more M. Horn of reformiÌ„g of abuses if you wil ani way furder your preseÌ„t cause
cause to make much of this earthly Supremacy For had not the clergy and temporalty geuen that to kinge Henry .8 you and your heresies coulde haue had no place now in the throne of that Bishopprike which was ordayned not for Robert and his Madge but for chast prelates and suche as shoulde preferre the soule before the body the kingdome of heauen before the kingdome of the earthe Peter before Nero Christ before Antichrist For so I doubte not to say with the greate Clerke and most holy Bishop Athanasius that a Christian kinge or Emperour setting him selfe aboue bishops the officers of Christ in matters of the faythe is a very Antichrist Which Antichristian facte in dede hathe bene the first gate and entry for all those heresies to enter ▪ which the Prince him selfe then most abhorred and against the which bothe he had lately before made a lerned booke and did publishe after but in vayne for a stay thereof the six Articles In vayne I say for the order of dewe gouernement ones taken away the knotte of vnity ones vndone the heade being cut of howe coulde it otherwise be but false doctrine should take place a separation from the corps of Christendome shoulde ensewe and our Countrie a parte of the body fall to decaie in suche matters as belonged to the Heade to order direct and refourme This horrible sinne Maister Horne woulde make a vertue But all ages all Councels all Princes yea the holy Scriptures are directly against him and doe al witnesse for the Pope and Bishoppes against the Prince and lay Magistrat that to them not to these belongeth by right by reason by practise the Supreme and chiefe gouernement in al causes and matters mere Ecclesiastical and spiritual M. Horne The .145 Diuision pag. 87. a. To this .475 effect also vvriteth Petrus Ferrariensis a notable learned man in the Lavves saying Thou ignorāt mā thou oughtest to know that the Empire the Emperour ones in tymes past had both the swoordes to witte both the Temporal and Spiritual in so much that the Emperours then bestowed .476 al the ecclesiastical benefices through the 477 whole world and more they did choose the Pope as it is in C. Adrianus Dist. 63. And the same Petrus in an other place saith thus Marke after what sorte and how many vvaies those Clergymen do snare the Lay and enlarge their ovvne iurisdiction but alas miserable Emperours and secular princes which doe suffer this and other things you both make your selues sclaues to the Bisshoppes and ye see the vvorlde vsurped by thē infinit vvaies and yet ye study not for remedy because ye geue no heed to vvisedom and knovveleadge Stapleton YF your law be not better thē your diuinity we neade not much to feare our matter And so much the lesse yf that be true that a good mery fellowe and vnto you not vnknowen reading your boke of late sayd that he durst lay a good wager that yf ye were vppon the sodayne well apposed ye were not able to reade the quotations by your selfe in the margent alleaged out of this Petrus and withal that ye neuer readde that which ye alleage out of Quintinus or yf ye did ye do not vnderstande yt or at the leaste ye doe most wickedly peruerte yt But let this goe as merely spoken for thoughe ye neuer read the authour nor can redely at the first perchaunce reade your owne quotations the whole matter being by some of your frēds and neareste affinity brought ripe and ready to your hand we shal be wel cōtēt frō whēce so euer yt come so it come at length to any purpose and effect whereof I for my parte haue litle hope For what if in the old tyme the Emperours confirmed popes What if the cleargy vsurpe and intrude in many thinges vppon the seculer princes iurisdiction Yf ye may herof make a sequele that either the king of Englād is supreame head of the Church or that the vnlawful promisse made by the bisshops by their priesthod which ye esteme as much as yf they had sworne by Robin hode his bowe doth bynde them as a lawfull promisse I will say ye are sodenly become a notable lawyer and worthy to be retayned of councell in greate affayres I am assured of one thinge that howe so euer ye lyke him in this poynte yet for other poynts of this his boke that you alleage you like him neuer adeale As for the inuocation of Saints yea for the Popes Primacie by the which he sayth A periured man which otherwise is reiected may be by the Popes dispensation admitted to beare wytnes and that a clerke irregular can not be absolued but by the Pope Which followeth the very place by yowe alleaged with many such lyke not making very much to your lykinge Nowe what yf I should say vnto yowe that you and your authour to yf he sayth so say vntruely affirminge the Emperour to haue both the temporall and spirituall sworde And what if I should say that there is no more truth in that assertion than in the other that he bestowed all the benefices through the whole worlde For your chapter Adrianus that you alleage speaketh of the Emperour Charles the great who was not Emperour of the whole worlde nor of halfe Europa neither and therfore he coulde not bestowe the benefices of the whole worlde Yf ye wil say that your authour saith truly and ye haue translated truely for the text is per singulas prouincia◠I graunt yowe it is so but yet is it vnskilfully and ignorantly translated for ye shoulde haue sayed through out euery prouince or contrey subiect to the Romā empire For the Romans did call all countries that they had conquered Italie excepted prouinces and the people Prouinciales I say nothing nowe that this chapter rather enforceth then destroyeth the popes primacy For Charles had neither authority to bestowe the Ecclesiasticall benefices nor to choose the Pope but as he beinge a mere straunger before toke thempire at the popes hand so did he take also this speciall priuilege and prerogatyue M. Horne The .146 Diuision pag. 87. b. Like as Petrus Ferrariensis attributeth bothe the svvordes that is both the spirituall and the temporall iurisdiction to the Emperour So .478 Io. Quintinus Heduus a famous professour of the lavv in Paris and one that attributeth so much to the Pope as may be and much more than ought to be saith that In solo Principe omnis est potestas in the Prince .479 alone is al power and thereto 480. auoucheth this saying of Speculator De iurisdict omnium iudicum Quod quicquid est in regno id esse intelligitur de iurisdictione Regis that whatsoeuer is in a kingdome that is vnderstanded to be vnder the iurisdiction of the kinge To vvhich .481 purpose he citeth an auncient learned one in the Lavve vvhose name vvas Lotharius vvho saith he did say That the
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
hath plainelye condemned the prophane maner of determinyng causes Ecclesiasticall nowe vsed by mere laye men at the warrant of suche as yowe are But for the Popes Primacye none more clere then this Charlemaine bothe in his doinges as in the cause of Pope Leo the .3 and in his sayinges as in the booke so much by you and your fellowes alleaged and in the decrees it appeareth Lewys the first sonne to this Charlemayne practised no parte of your Supremacye but the Popes at that tyme hadde as full vse thereof as any Popes before or fithens the confirmation of the Pope before elected and chosen notwithstandinge of the which matter in that place I haue aunswered you sufficientlye There also you haue Maister Horne out of the Notable Epistle of Nicolaus .1 to Michael the Emperour and by the practise of the .8 Generall Councell at large declared vnto you both the Popes Primacye in all Spirituall matters and the Emperour or Princes subiection in the same by the Confession of the Emperour himselfe Basilius of Constantinople present in that Councel Arnulphus his example hathe nothinge holpen yowe The bedroll of certaine euill Popes by yow browght in onelye declareth your malice to Gods Vicares and furdereth nothinge your badde cause Your surmise adioyned of the cause of the calamities at that tyme hathe argued your greate folye and ignorance of the stories except we shall say that malice made you blinde Otho the first shewed such obediēce to the See of Rome yea to the naughty Pope Iohn the .12 that he is no fit exāple for the like gouernement in Princes as you maintayne but for the like obedience to the See Apostolike as Catholike Princes and Emperours haue alwaies shewed you coulde not haue brought a more notable or excellent example ād that proued out of the Authours by your selfe alleaged Hugh Capet the Frenche King and Otho the .3 Emperour haue euen in the matters by your selfe treated bene proued obediēt and subiect to the See Apostolike without any colour of the like gouernement as you would fasten vpon them Your great matter of Henry the .4 and Pope Hildebrād hath concluded flatte against you with a great number of your lewde vntruthes in that behalfe discouered and confuted The Popes Primacy in no matter more abundantly and clerely proued The matter of inuesturing bishops your chief matter to proue the Princes Supremacy in al Ecclesiasticall causes in Henry .5 Lotharius and Conradus Emperours hath proued your purpose no deale at al namely Henry .5 resigning vp all such pretensed right to pope Calixtus the .2 But in al these matters how beastly you haue belyed the stories I haue I trust sufficiently declared Frederike Barbarossa speaketh no woorde for your barbarous paradoxe he obeyed no lesse then other Emperors the See of Rome yea and at the last submitted himselfe to the Pope whō before he persecuted not as true Pope but as he thought an intruded Pope He neuer made question whether he ought to obeye the See Apostolike or no but only he doubted who was the true elected Pope and tooke parte with the worste side The question nowe in our dayes is farre vnlike And so are your proufes M. Horne farre and extreme wide from the purpose in hande Nowe for matters of our owne Countre and for Ecclesiasticall gouernement practised therin you are so ouertaken as in no Countre more It hath well appered by that I haue at large sayd and proued that longe and many yeres before the Conqueste at which time you onely beginne your course as well in Brytannie before the Saxons coming as in England after of thē it was so called the Popes Primacy was clerely confessed and practised euen as it is at this day amonge the Catholikes euery where As for the gouernement of William the Conquerour of William Rufus his sonne and of kinge Henry the first it hath bene proued so farre vnlike to that which you pretende of right to appertayne to the Crowne of Englande yea to all princes whatsoeuer that the Popes Supreme gouernement in spirituall matters is by their examples yea euen by the testimony of your owne Authours so expressely proued and so strongely established that a man may well wonder what wytte honestie or discretion you had ones to touche the remembraunce of them for proufe of so badde a cause Your patched adiuncte of the kinges of Hungary hath appeared a greate vntruth on your part and nothing for your purpose except lies can proue your purpose That which foloweth of the Armenians and of the Aethyopians proueth also moste euidently the Popes Supremacy in those Countries but proueth no whit your singular paradoxicall primacy Verely so singular that in no one parte of the vniuersall worlde it can be founde The doinges of King Stephen and kinge Henry the .2 haue proued the popes Supremacy in our Coūtre but that kinde of Supremacy as you imagine they make no proufe of in the worlde The Martyrdome of S. Thomas by the way also is defended against your ād M. Foxes lewed lying about that matter Henry the .6 Philip and Otho the .4 Emperors of Rome haue bene no fitte examples for the like gouernement now in England and your sely argumentes in that behalfe haue bene to to childish and feble Your proufes of kinge Richard the firste and of kinge Iohn haue appeared mere ridiculous Onely by occasion therof the lewed lying of M. Foxe hath bene partly discouered touchinge kinge Iohn Your matters of Fraunce about that time haue proued the popes primacy not the Princes By the discourse of Friderike the .2 his doinges as your principall cause hath taken a great foyle so a mayne number of other your heresies by your own Authours and your owne Supreme head condemned haue geuē a great cracke to al your Religion beside The time of kinge Henry the .3 condemneth alltogether the primacy in your booke defended and pronounceth clerely for the Popes Supremacy by sundry and open practises as Appeales to Rome depositions of prelates by the pope makinge of Ecclesiasticall lawes by his Legate and such other And for your parte in that place you haue vttered your greate ignorance euen in the latin tongue At that time also S. Lewys the Frenche kinge agnised no lesse the popes primacy in Fraunce and therefore can be no fitte example of such Supreme gouernement as by Othe M. Feckenham is required to sweare vnto The like also appeareth by the state of Apulia and Sicilia in those dayes As for kinge Edwarde the firste kinge of England the Popes primacy in his time was so well agnised in the realm of England that euen in temporal matters his Authorytie tooke place Your fonde surmise of the Statute of Mortemayne hath exemplified your lewde lying and encreased the number of your maniefolde vntruthes It hath not exemplified your pretended primacy neither any thinge furdered you for proufe of your matter Philip le
Beau as beau and fayre as he was yet hath he bene nor fayre nor fytte example for the Supremacy that so much ye seeke for and can not yet finde His doinges haue nothinge derogated from the popes Supremacy But he as his progenitours liued and dyed in the obedience of the See Apostolike in all Spirituall and Ecclesiasticall matters Durandus your owne Author hath cleane ouerthrowen you and your great Councel of Vienna yea your owne fayre Philippe hath pronounced you an Heretyke Lewys of Bauary as much as you bable of him hath nothinge relieued you Neither yet his poetes Petrarche and Dante 's All that greate strife was aboute the popes temporall primacy not of his spirituall superiorytie which neuer yet kinge Christened denied vntill these late dayes in our owne Countre by the meanes of such Apostatas as you are You haue hearde also in that place M. Horne by the enumeratiō of al such Emperours that notoriously haue rebelled against the See Apostolike what Gods Iudgement hath bene ouer them and to what euill endes they came through Gods vengeaunce Philip of Valoys for all your Composuit rem sacerdotum yet maketh he nothing for your purpose but both in your owne very matter he concluded againste you and otherwise with mere spirituall Iurisdictions he neuer intermedled nor claymed the vse thereof from the Spirituall Magistrate Your owne Authours and witnesses Paulus Aemylius and Petrus Bertrandus haue deposed againste you and your owne kinge Philippe hath condemned you Kinge Edwarde the .3 and Richarde the .2 of England for al that you reporte of them out of Nauclere and Polidore haue nothwithstandinge pronounced clerely for the Popes Primacy and declared withall bothe you and your felowes to be no true members of the Churche that they liued in but to be plaine Apostatas and schismatikes from the same In like maner Charles the .4 Sigismunde Friderike the .3 and Maximilian the first al most Catholike Emperours haue taken great wronge at your handes being made to say and doe that which they neuer sayd ne did Yea and for the which if they liued agayne they woulde order you as they did the Hussyttes and Wicleffistes your progenitours in their dayes Aeneas Syluius and Cusanus your two especial Authors haue so pronounced against you that no man I trowe except he had a face of horne woulde for very shame haue brought thē into the open Courte But as the prouerbe is looke howe you haue brewed so must you bake But what shall I say to your last witnesses the Catholike Bisshoppes and Doctours of our owne Countre to D. Quintinus of Paris and Petrus of Ferraria last of all to Philippus Decius the lawier and Brawghton our Countreman what extreme vncourtesy I may wel say impudency hath it bene on your part so violently and desperatly to drawe them to the barre where you were right sure to be condemned by their verdicte but that you thought you might frame their tales for them and that no man woulde comptrol your extreme lying of the which in my Preface I will say more Thus you haue it truly and shortly repeted vnto you M. Horne both what you haue not done and what I haue done I require you before all the worlde yf you intende to Replye to answer to euery particular as I haue done and so to proue your selfe an honest man THE FOVRTH BOOKE CONTEYNING A FVL CONFVTATION OF M. Hornes answeres made to M. Fekenhams Reasons for not taking the Othe of the Supremacye The .153 Diuision pag. 91. b. M. Fekenham The seconde chief point is that I must vpon a booke othe not only testifie but also declare in my cōsciēce that the Queenes Highnesse is the only Supreame gouernour of this realme aswel in all Spiritual or Ecclesiasticall things or causes as Temporall But vpon a booke othe to make any such declaration in conscience it may not possible be vvithout periury before that a mans cōscience be perswaded thereunto therefore my conscience being not as yet persuaded thereunto I can not presently without most plaine and manifest periury receiue this Othe M. Horne As there is no difference in matter betvvixt these tvvo Propositions I Testifie in conscience and I Declare in conscience although to seeme subtile you .511 vvould haue the simple conceiue by vvay of amplification much diuersitie Euen so this vvhich ye call the Second chiefe point varieth .512 no vvhitte in matter from the first and therefore my former ansvveare serueth to them both if ye vvil needes make tvvo in shevv of that in very dede is but one The first Chapter Conteyning M. Fekenhams first reason taken out of the Actes of the Apostles And by the way of King Lucius Stapleton HITHERTO hath M. Horne twēty ful leaues and more enlarged his proufs touchīg the cōfirmatiō of his newe ecclesiastical superiority Hitherto he hath assaide with al force to beate down to the ground the Popes Primacy which yet notwithstāding al this terrible assaulte standeth as strōg and as sure as euer it did before Yea I trust strōger ād surer withal those that but indifferētly haue perused ād waighed our two former labours Now thē an other while M. Horn wil playe the lustly defendāt wherin he seemeth to make as light of al M. Fekenhās arguments and to take thē to be of no more strength thē is the weight of a fether But seing he hath alredy takē so many foyles and so many woundes and semeth with his own weapons to haue by rashe hardines wel beaten himselfe in setting vpon his aduersarie hard will yt be for him to beare of such blowes as his aduersary wil bestowe vpō him Neither thinke good reader that he shall euer soyle other mens reasons that can not soundly or sothly confirme his owne Yet let vs trie howe he wil shifte for him self And now see howe euen at the first entraunce he playeth fowle playe and wrangleth For M. Fekenham doth not make difference betwixte to testifie in conscience and to declare in conscience as Maister Horne sayeth he dothe but betwixte to take an othe that the Queenes Maiesty is supreame Heade in all causes and to declare the same in conscience which are two things For a man maye and many doe the more pity take an othe for feare loue or rewarde quyte contrary to their cōscience And that we nede not to seke farre for an example euen in this matter of Supremacy which we nowe are in hande withal Though therefore a mā may be perswaded as many the more pitie are through pretence of obedience through feare of displeasure or through the loue of worldly promotions riches or pleasure to take the othe yet to declare the same in conscience no man can possibly as Maister Fekenham most trulye reasoneth without manifest periury except his conscience be persuaded thereunto Now to persuade the conscience requireth either a soden reuelation or miraculouse inspiration from God which is
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
argumēt out of the Scriptures or other authority in the maintenaunce of mine assertion and to resolue you in the same I referre to the iudgemēt of all the Papistes in the Realme that knovv both me and you Againe though ye doe denie that I so did and therefore do report none there bee many both vvorshipful ād of good credit yea and some of your ovvn deer friendes also that are vvitnesses of our talke and can tell vvhat reasons I haue made vnto you bothe out of the Scriptures and other authorities and proofes out of the Churche histories suche as ye coulde not auoide but vvere forced to .562 yelde vnto And vvhether I should so do◠or not I might referre me vnto the testimonie of your ovvn mouthe both thā and sithē spoken to diuerse that can vvitnesse the same that ye affirmed this although vntrulie that you neuer found anie that so much ouerpressed you as I did vvhich your saing although most vntrue yet it shovveth that somevvhat I saied to confirme mine assertion and to confute yours The sixt Chapter concerning the Resolutions that M. Horne gaue to M. Fekenham to the .4 forenamed poyntes Stapleton THIS processe following standeth vppon certain resolutions of M. Hornes as M. Fekēhā saieth But M. Horne denieth thē And therefore being quaestio facti as they cal yt and the doubte restinge vpon priuate talke that passed betwene them I cā geue no certaine iudgmēt but must referre yt to the discrete consideratiō of the indifferēt reader Yet so muche as I know I wil say and that is that I vnderstande by suche as haue had at seueral times cōmunicatiō with the sayde M. Fekenhā and emong other thinges of this conference heard M. Fekenhā say that touching theis resolutions he hath thē of M. Daniel thē secretary to M. Horne his hand writing redie to be shewed at all tymes If yt be so yt is likely that M. Daniel can and wil testifie the truth in case he shoulde be required of whose hand writing M Fekenhā saieth he hath also certaine other thinges copied out But yet because the euent of things to come are vncertaine let vs imagine an vnlikely case that is that M. Daniel wil deny these forsaied writings to be of his hād and that thē M. Horne will much more sharply and vehemētly crie out against these resolutions then he doth now that they are none of his but lyke to him that forged them false feyned and maliciouse with much other like matter that he laieth forth for his defence nowe Suerly then though M. Fekenham were lyke to haue therbye no great preiudice in the principal matter for whether these resolutions be true or false the principal point is neither greatly bettered nor much hindred by them yet should M. Fekenhā perchaunce greatly impayre his honesty and good name therby Let vs thē as I said thinck vpō the worst and whether that M. Fekenham as he hath as ye haue heard much good defence for the principall pointe so he may in this distresse fynde any good reliefe for the defending and sauing vpright of his honesty Ye wil perchaūce good reader now thinck that M. Fekenhā is in a very hard ād strayt case and that yt were a great difficulty to find any apparāt or honest help for him And yet for al this ther is good and great helpe at hāde For I wil be so bolde my self for ones to take vppō my self to make a sufficient proufe that these resolutions are not M. Fekenhams but M. Hornes owne And yf his secretary will not serue I wil bring forth one other witnes that shal be somwhat nerer him and that M. Horne can not nor shall for all the shiftes that euer he shall make refuse and that is Mayster Horne him selfe and no worse man For thoughe I be not very priuie and certaine what passed betwixt M. Horne and M. Fekēham at Waltham yet of the contentes of this his printed answere to M Fekenham I am assured and so consequentlie that these are his resolutions confessed more then ones or twise by his owne mowthe and penne Consider therfore good reader the state of the question touching theis resolutions Is yt any other then that as M. Fekenham auowcheth M. Horne tolde him for a resolute answere that the Quenes Mai. meaning in the othe is farre otherwise then the expresse wordes are in the statute as they lie verbatim And that thinges are therefore with some gentle vnderstanding to be interpreted and mollified And therfore that thoughe the wordes of the statute be general and precise that she onely is the supreame gouernour of the realme aswell in all spiritual or ecclesiasticall thinges or causes as temporall Yet in no wise the meaning is that the kinges or Quenes may challēge authority or power of ministerie of diuine offices as to preache the worde of God to minister Sacramētes to excommunicate to bynde or lose To this effect come M. Hornes resolutions in the interpretatiō of the Othe made by him at M. Feckenhams request as M. Fekenham saieth But M. Horne doth flatly denie that euer he made anie suche moderation or mollification and laieth forth manie reasons to perswade the Reader that M. Fekenham hath slaundered him He saieth the right sense of the othe is none other then yt is plainely set forth he saith that the supremacie is onely in the Quenes highnes for this exclusiue onely cā not haue any other sense or meaning He saith moreouer when I adde this supreamacie to be in all spiritual causes or thinges I shewe an vniuersal comprehension to be meante withowt exception for yf ye excepte or take away any thinge yt is not all Are not theis your owne words M. Horne do not then so generall and peremptory wordes of the statute especially your precise exposition adioyned thervnto expresly geue vnto the Quenes Mai. not only a simple and parted authority but the cheifest the principaleste and a general or vniuersal authority in al thinges and causes whatsoeuer as to preach to minister the sacraments and to lose and bynde aswell as in other matters Is it not euident that theis are things spiritual and ecclesiastical Do ye not attribute without exception as we haue declared by your owne words the supremacy to the Quene in al causes and thinges spirituall How then can it be possible but that by a necessary consequent ye doe also attribute to her the supremacy in the causes Ecclesiastical before rehersed And think yowe then M. Horne that M. Fekenhā and his fellowes may take the othe with sauf conscience And think you that though the pope had no authority in the realme the Quenes Mai. might haue so large and ample authority the holy scripture being so playn to the contrary Is it not likely therfore that in your conference with M. Fekenham ye did forsee this mischief and therfor though ye deny it here so stifly that ye gaue him in dede such resolutions as be here specified Suerly it is
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
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
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
fo 199 a 10. Ansvver fol. 89. b Replie fo 380 a 11. Ansvver fol. 93. b Replie fol. 397 Ansvver fol. 47. a. fol. 55. Ansvver fol. 101. b. Reply fol. 435. a. 436. b. Ansvver fol. 58. 59. August in Psal. cont parteÌ„ Dona Tom. 7. Ansvver fol. 2. a. Fol. 7. fol. 104. fol. 3. b. Fol. 6. a. Fol. 7. b. Fol. 128. a. Mr th 7. Reply fo 5â— Ansvver fol. 128. col 2. 129 col 1. Replie Fol. 5.7 Fol. 527. sequeÌ„t a Fol. 127 120. 123. Reply 451. a. b Ansvver fo 96.97.105 et 207 Reply 411. b. 416 a. 447. a. 451. b. Vide Remundum Rufum in Duplicatione coÌ„t PatronuÌ„ Molinaei Fol. 76. 2 Pet. 2. * See the 3. Chapter of the .1 booke Aug. de vtil credeÌ„di cap. 9. Malac. 3. Ero testis velox Replie Fol. 22. Fol. 508. Sozo lib. 3. cap. 8. Socrat. li. 2. cap. 15. Opta li. 2. Victor de persequut Vandal In parua Confessio de coena Domini Staphylus in Apolo part 3. Actes aÌ„d Monumentes fol. 553. Psalm 75 1. Tim. 5. No countrey in Christendome acknovvledgeth the prince for supreame head beside Englande Lutherus Contra Art Louauienses Tom. 2. Magdeb. in praefat Cent. 7. Caluinus in Osee. 1. et Amos. 7 Iacob Acontius StratageÌ„ Satanae lib. 3. See the leafe 15. Andreas Modre de Ecclesia lib. 2. c. 10. 1. The first vntruthe slaÌ„derouâ— coÌ„cerniÌ„g M. FekeÌ„hams meaning 2. His chief â–ª end vvas farr othervvise as shall appeare The cause vvhy M. FekenhaÌ„ deliuered his litle Treatise to M. Horne Fol. 1. pag. 2. Vvhy M. F. caused the same to be deliuered to some of the CouÌ„cell The third vntruth you neuer proue the like gouernemente Namely in al Ecclesiastical things and causes The principal questions coÌ„cerning Ecclesiastical regiment vvhich M. Horn doth not onâ— touche No such regiment as M. Horne defeÌ„deth among al the sectes sauing in England M. Horne himselfe denieth this supremacie in al causes â—cclesiastical The vneuen dealing of the protestants A challenge to M. Horn. M Horns tale incredible M. Horn's late bragge The 4 vntruthe For he vvrongfully alleageth both the vvordes and meaning of his Authours The 5. vntruthe in vvrongfully charging M. FekeÌ„ham for the Title of his treatise The 6. vntruthe the resolutioÌ„s are truly reported as shal appeare The 7 vntruthe Slaunderous Hovv vvel M. â—orne kâ—peth his ovvn rule of circumstances In vvhat point the title of M. Fek. Treatise may be counted faulty M. Horne no Bisâ—h nor Pâ—elate of the Garter M. Horn the firste B. of his race in the See of Vvinchester In the Fortresse of our first faith annexed to Ven. Bede par 2 cap. 1.3 8. The Protestantes vvoÌ„derfully trobled about the questioÌ„ of the continual succession of Bisshops Lecherie turned into the name of vvedlock M. Horn and his fellovves accoÌ„pted heretikes by the Apologie of England Apologia Lati. in 8. pag 33. Religion â—â—ered in â—ngland â—gaiÌ„st the 〈◊〉 of the vvhole Clâ—rgie M. Horn can not defend and mainteine his heresies nor himself to be a Bisshop by anie lavve of the Realme See the Apologie of Staphilus Fol 81. The .8 vntruth slaÌ„derouse 〈◊〉 in dâ—â—de the vvâ—orste kindes of speaches In all that bookâ— of M Feck The 9. vntruth M. FekenhaÌ„ vvas neuer so ansvvered the 10. vntruth Incredible The .11 vntruth There vvas no suche reporte made The .12 vntruth slaÌ„derous The .13 vntruth notoriously slaÌ„derous Concerning the confereÌ„ce at VVestmynster in the first yere of the Quenes Maiesties Reigne The questioÌ„s disorderly put out At MoÌ„ster by reason of Disputations in one yere the Lutherans thrust out the Catholiks the Anabaptists the LutheraÌ„s Sleiden lib. 10. The clergies sute to the parliameÌ„t The Catholikes not suffred to replie The Catholikes required in Aphrica the Popes legate to be present in disputations with the AriaÌ„s Vict. lib. 2. de perseq-Vandal The .14 Vntruth That M. FekenhaÌ„ shoulde geue vp his Treatise in vvriting after he vvas resolued by M. Horn. In the ansvvere to the resolutioÌ„s the 440 leaf The 15. vntruethe vilainouâ— and slauâ—derous M FekenhaÌ„ by all his dedes hath allvvaies shevved himselfe a most obedient subiect The 16. vntruthe Diuelish and spritish The 17.18 and 19 vntruthâ— blasphemous horrible and vilainous For neither is the pope any heretike neither do Catholiks make him their God Neither wish tâ—ei hiÌ„ to reigne in the Quenes place that is to haue teÌ„poral iurisdiction as the Quenes Maâ— hath Act. 5. Act. 24. Vict de per seq Vand. An olde practise of Infidels Ievves and heretâ—ks Sedition the pecuiiar fruitâ— of heresy Vide vvald doct fidei tom 2. Doctrinali Documento 1 Aene. Pius in Praefaet De orig Bohemiae Nauclerus generat 49. pag. 48â— Polidore lib. 22. Hist. Ang. Sleidan lib 4. in sine IdeÌ„ li. 17. 19. In Apolog. hart 3. Of the late rebellion in Flanders In Resp. Ducissae 6. Aprilis Pulchrum est coruos deludere hiantes * An vnmanerlie talke meet for so clenly a Gospel Recueil de â—hoses aduenues en Anuers An. 1566. By vvhat meanes the nevv prechiÌ„gâ— entered first the tovvne of Antvverp The Catholikes no seditious subiects VVhye the catholiks shuld be borne vvithal The Queenes title Defender of the faith The obedience of the EuaÌ„gelicall brethren in causes Ecclesiastical Magdeb. pref ceÌ„t 7 The LutheraaÌ„ in Germany deny this supremacie Cent. â— CoÌ„tra artic Lou. Tom. 2. Andreas Modreuius de Ecclesia lib. 2. c. 10. The Zvvinglians deny this supremacy Caluin c. 7. Amos. A nevve secte in Englâ—nd contrary to al the vvorlde beside as vvel papistes as protestants They may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laicocephali as ye vvold say Lay-heads or Laiehead makers Antonie Gilbie in his admonition to England and ScotlaÌ„d to call them to repeÌ„taÌ„ce ImpriÌ„ted at Geneua by Iohn Criâ—pine 1558. p 69 * See how religiosly the Protestantes speake of their Princes Ibidem Fol. 70. Gilbies iudgemeÌ„t concerninge the religion that novv is Iohn Knokes in his appellation and his exortatioÌ„ to the nobilitie of Scotland Fol. 77. ImpriÌ„ted at Geneua An 1558. In his appellation to the Nobility the .36 leafe Christopher GoodmaÌ„ how Superiours ought to be obeied and imprinted at Geneua by Iohn Crispin 15â—8 c. 5. fol. 54. Cap 8. fol. 96. M. Sands M. Vvhitingam in the Preface A moste true defence for M FekeÌ„ham The 20. vntruthe For not in actioÌ„s belongiÌ„g properly to the things gouerned but beloÌ„ging properly to the gouernour and to his end The 21. vntruthe proued to be so by M. Horn him selfe â–ª as it shall straight appere The 22. vntruthe M. FekeÌ„ham affirmed no such thiÌ„g The definitioÌ„ of a Supreme Gouernour How the prince is the Supreame head and gouernour of al persoÌ„s Th ende of the teÌ„poral gouernmeÌ„t The ende of the spiritual gouernmeÌ„t VVhy Princes are most bound to aide the â—pirituall povver Fol. 96.97 M. Horn contrary to himself The 23 vntruthe slaÌ„derous For M. FekenhaÌ„ so did
of Constantinople Iosephus de bello Iud. Hegesippus In the yeare of our Lord 1453. Heresies the destructions of common vveales The popes supremacy proued by the Emperor Valentinian alleged by M. Horn. Tom. 1 coÌ„cil fo 731 col 1. Dict. fol. 731. co 2. The 69. vntruth Such like gouernmeÌ„t you haue not nor euer shal be able to proue â—he state of the Question M Hornâ— dissembling falshod A reasonable defence of the Catholikes for refusing the Othe ConstaÌ„tine the great The .70 vntruth Constantine in repressing Idolatry c. exercised no Supreme gouernement in Ecclesiastical matters Euse. li. 2 3. De vita Constant A briefe rehearsall of M. Hornes discourse in his proufâ—s against M. Feck M. Horn coÌ„meth nothing nigh the marke The discussing of Constantines doings The .71 vntruth Constantine repressed not heresies by his Supreme authoritye but by a Superior authoriti of Bisshops coÌ„demning before such heresies Eus. li. 3. De vita CoÌ„stant Li. 1. c. 19. Lib. 4. De vit CoÌ„st M. Horns proufs returned against him Can. vlt. Euseb. li. 4 ca. 15. Cyp. li. 3. ep 6. li. 4. ep 5. Tert. de coron milit Orig. in illud Mat. vox in Ramae Praying for the dead and to Saints vvas in Constantines time Euse. li. 4. De vitae Constant. cap. 71. Euseb. lib. eodem cap. 60. Of the Ievve of Tevvkesburie See FabiaÌ„ the .43 yeare of Henrie the third Euseb. De vita CoÌ„st lib. 4. c. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The .72 vntruth Ioyned vith follye Suprem gouernmeÌ„t in al causes folovveth verye courselye of sendiÌ„g letters to appease contention Socrat. li. 1 cap. 7. Sozom. li. 1. c. 16. Eus. li. 3. de vita CoÌ„stant The 73. vntruth This fact shevveth no authoritie ouer the Bisshops in maters Ecclesiasticall Pag. 22. col 2. VVhy Constantine calleth those matters triefling questions which aftervvard he toke for heresie A Nevv straunge manner of electioÌ„ novv in England The 74. vntruth No such supreme authority is either by S. Augustin or Eusebius expressed as shal appeare Aug. epist. 50. et 48 Euseb. lib. 10 cap. 5. The 75. vntruth Eusebius hath no such vvoords of delegates or coÌ„missaries but alleageth for his so doinge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy law that is the lavve of the Church vvhich had ordayned bishops to be iudges in Churche matters The 76. Vntruth Constantin in those letters hath no such thing either in plaine termes or obscure Only he expresseth a desire to haue the contention ended Augu. epistol 166. * This he did But this he repented after Augu epistol 162. Epist. 166. Of Constantines iudgemeÌ„t in the cause of Cecilian Artic. 4. fol. 105. sequent M. Horne buildeth his supremacy vpon the doings of Donatists M. F. purged by M. Horne him selfe to be no Donatist The maruelous in constaÌ„cy of the Donatists The circuÌ„stances of Constantines iudgemeÌ„t in â—eciliaÌ„s cause vveighed VVhy somtime both ciuil lavves aÌ„d Ecclesiastical are vvinked and dessembled at Nice CoÌ„c Can. â— Aug. epist. 50. et 162 A notable story concerning the Aphrican bisshops August de gestis cuÌ„ Emerito It is proued by tvvo places alleaged by M. Horn that CoÌ„stantine vvas no lavvful Iudge in Cecilians cause Augu. epistol 48. Augu. epistol 162. Opta li. 1. M Horns primacy condemned by CoÌ„staÌ„tine him self Hovv like M. Horne is to the Donatists M. Horne in the .12 folio Traditor Alciat l. noÌ„ plures Cod. de sacros ecclesiis The 77. Vntruth This was no appeale of Athanasius as shall appeare Socr. li. 1 cap 34. Theod li. 2 cap. 28 The .78 vntruth That vvas no Synod at all but Negoâ—iuÌ„ Imperatorium An Imperiall or Courtlye triall â—s Athanasius calleth it â–ª The .79 vntruth No suche vvordes in Athanasius Athanas. Apol. 2 â—oâ— 91. â—3 Athanas. in Apoâ— â— * Aboue 12. huÌ„dret yeares M. Horne clean coÌ„trary to the Catholike Bisshops of the Primitiue Churche Athanasius ibideÌ„ Athanasius ibid. Ibidem VVhat maner of Appeale Athanasius made to Constantine the Emperour Athanas. Apol. 2. pag. 384. Socrates lib. 1. c. 27 Theodor. li. 1. ca. 32 Vide Apol. 2. Athan. sol 427. Imâ—ress Basâ—l An. 1564. Sozom. lib. 3. c. 8. Tripart li. 4. c. 15. Athanas. Apol. 2. Athanas. in epist. ad solitar viagentes pag. 459. Athanasius and M. Horne of a clean contrary iudgement Athanasius vbi supra pagina eadeÌ„ Fol. 3 b. Athanasius in epist. vt supra pag. 470. In decernendo priÌ„cipeÌ„ se facere episcoporum praesidere iudicijs ecclesiasticis Socrat. li. â— Cap. 28. Socrat. li. 1. cap. 34. Theod. lib. 1. cap. 28. The 80. vntruth boldly auouched but no vvaye proued The 81. vntruth Socrates belied as shal appeare In proaem lib. 5. Lib. 1. De vit Const. Socrates â— prooemio lib. â— Art 4. Fol. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. ca. 37. de vita Constant. Lib. 4. ca. 24. de vit Constant. Vide Pontificale impressum Venetiis An. 1520. The 82. vntruth That vvil neuer appeare in the order of this Councel The 83. vntruth Not M. FekenhaÌ„â— but M. Hornes opinioÌ„ is cleerelye condemned by the agreement of these 318. Fatherâ— Lib. 1. c. 17 The 84. vntruth There appeareth in Sozomene no such Imperial coÌ„maundement but only that he called them to mete at a day Lib. 1 c. 7. Lib. 3. De vit Const. Lib. 8. c. 14 Theod. lib. 1. cap. 9. Ruf. lib. 1. cap. 1. hist. ecclesiast Theodoretus lib. 1. ca. 7. hist. ecclesiast In Centu. De script ecclesiast Euseb. li. 3 cap. 18. de vit Const. The 85. vntruth euer auouched but neuer proued * Being priuat quarels thei could be â—o ecclesiastical matters touching religion vvhich is euer commoÌ„ Sozom. li. 1. cap. 17. Li. 1. ca. 8. The 86. vntruth He did it religiously not politiquâ—ly The 87. 88 and 89. vntruths Sozomenes text in three places falsified Sozom. li. 1. cap. 17. Theod. lib. 1 cap. 7. Euseb. lib. 6. cap. 27. Athanas. Apol. 2. M. Horne coÌ„uicted by his ovvne example of CoÌ„staÌ„tines doinges Ruffin lib. 1. c. 2. hist. suae ecclesiast Sozom. li. 1. cap. 17 Three vntruthes of M Horn. in translating of one greke sentence Ruffin lib. 1. cap. 2. Concil Chalcedo Act. 1. Gregor li. 4. epist. 31 In Phil. 2. Euseb. lib. 3. De vita Constant. The 90. vntruthe in concealing the truth of the story as shal appeare The 91. vntruth Theodoret hath no such thing The 92. vntruth The Emperour prescribed no rule to the bisshops The 93. vntruth The syllable All foysted in more then his Author hath Socr. lib. 1. cap. 8. Theod. lib. 1 cap. 7. Euseb. li. 3 cap. 10. de vita Constant. Theodor. li. 1. c. 7. Ambros. Lib 5. Epist. 32. TraditioÌ„s are to be regarded vvhere Scripture faileth Vide Act. 1 Chalced. Concil pa. 776. col 1. Gregor Nazian lib. 5. De Theolog. Art 1. An. 1566. Angl. 18. Mart. The Apology hath shifted this syllable Al into a senteÌ„ce of S. HieroÌ„s
ecclesiae ille qui est rectae fidei fundameÌ„tum nudauit euâ— taÌ„ episcopatus dignitate quaÌ„ etiam ab omni sacerdotali alienauit ministerio Our protestant bishops are in the same case as Dioscorus vvas Act. 3. pa. 858. col 1. b. 835. col 2. b. Paschasius vice beatissimi Leonis presidens suscripsi dict pag. 858. The popes legate president of the Councel Act. 3. pag. 867. col 1. b. Vocis beati petri orbi coÌ„stitutus interpres The councel coÌ„â—eâ—seth â—eo to be their head and ruler Quibus tu quidem sicut membris caput praeeras in his qui tuum tenebant ordinem beneuolentiam praeseferens Imperatores verò ad ornandum decentissimè praesidebant sicut Zorozabel Iesus Ecclesiae Hierusalem aedificationem renouare circa dogmata adniâ—eÌ„tes Act. 3. in relatione synodi ad LeoneÌ„ pa. 867. col 1. Act. 2. pag. 867. col 2. a. Cui vineae custodia a saluatore commissa est Act. 3. pag. â—68 col 2. a. Rogamus igitur â—uis decretis nostrum honora iudicâ—uÌ„ et sicut nos cuâ—iâ—i in bonâ—s adiecimus consonantiam sic et firmit as tua filijs quod deceâ— adimâ—leat et mox Omnem volis gestorum vim insinuauimus ad comprobationem nostrae sinceritatis et ad eorum quae à nobis gesta sunt firmitatem et consonantiam The childish toyes of the Englis he Apology Themperour Marcian desireth Leo to confirme the fathers decrees Epist. 59. 60. The Senatours require to be taught of the fathers Scientesigitur quia Deo rationeÌ„ reddituri estis tam pro animabus singuli vestri quam pro nostris omnibus qui doceri quae ad religionem pertinent rectè desideramus Act. 3. pag. 832. col 2. a. Euâ—ebius the bishop besecheth the Councel he may be restored to his bishoprik Et dum adhuc in memoria retinetis quae antea inter nos praesatum Dioscorum acta sunt decernite omnia quae aduersus nos gesta sunt viribus carere nihil nobis ea monumenta quae iniustè coÌ„tra nos facta sunt nocere Habere verò nos sacerdotalem dignitatem c. Quod impetrantes incessanter gratias agamus vestrae sanctitati Act. 3. pag. 836. col 1. a. The authority to geue senteÌ„ce of depositioÌ„ or excommunication geuen â—o the bishops by God Ioannes episcop Germaniciae ad DioscoruÌ„ Senatus aduersus tuaÌ„ reuerentiaÌ„ promulgauit senteÌ„tiam si hoc placuisset sanctissimis episcopis quibus hanc inferre à Domino Deo creditum est Act. 3. pag. 846. col 1. c. M. Hornes mighty great phisical note returned vpon his ovvn heade Et sortè super tantis ac talibus iniquitatibus veniam adipisci potuisset si per dignam poenitentiam adscisceret medicinam ab hoc vniuersali Concilio Vide sequentia Act 3. pag. 861. col 1. c. Marcian confesseth the fathers to be the physitions Tandem remedia culpabilis erroris inuenta sunt mox Sacerdotes quid obseruari in religione debeat perspicua definitione docuerunt Act. 3. pag. 863. col 1. c. Theis fathers enquire of fayth by Pope Leo his authority Fidem diligenter inquirit authoritate beatiss Leonis Act. 3. pag. 865. col 2. a. Sancta magna synodo habente regularem potestatem Act. 3. pag. 865. col 2. a. The Emperours by their lavve can not condemne them vvhose belief the councel allovveth Quia non possunt sacerdotes constitutione damnari quos synodicum ornat super conseruanda religione iudicium Act. 3. pag. 865. b. Act. 4. pag. 872. col 1. c. Qui a vobis damnatus est ignoraÌ„te diuo Vertice nobis Dioscorus condemned without themperours knowledg or his deputies Act. 3. pa. 837. co 1. b Obseâ—ro vt iudices nunc sint praesenâ—es Quando quaedam regularia examinantur neque iudices neque aliquos laicosinteresse oportet Act 3. pag. 838. col 2. c. Euag. li. 2. c. 16. Niceph. li. 15. cap. 30. Lay meÌ„ ought not to be in the couÌ„cell vvhen matters of reformation are in hande Propter fidem noÌ„ est damnatus Dioscorus Act. 5. pa. 880. col 1. a. Dâ—oscorus vvas not condemned for matters of fayth The bisshops that did not agree be threatned to be sent to Rome Act. 5. p. 880. col 2. a Qui contradicunt Romam ambulent The fathers geue vp the senteÌ„ce not the Emperour or his agentes Act. 5 pag. 882. Desinimus igitur etc. Si episcopi fuerint alienos ab episcopatu clericos à clero si verò monachi aut laici fuerint anathematizari Act. 5. pag. 885. Vniuersalis Synodus discordiam quae aduersus rectam catholicam fideÌ„ exorta est expelli fecit c. Act. 6. pa. 889. co 1. c The forme of the Popes Legats subscription Paschasinus episcopus vice domini mei beatiss atque Apostolici vniuersalis Ecclesiae Papae vrbis Romae Leonis Synodo praesideÌ„s statui consensi subscripsi Vvherein standeth Marcian the Emperors coÌ„firmatioÌ„ pag. 893. col 2. a. The Pope confirmeth the election of the Bisshop of Antioche Sanctus ac beatiss Papa Episcopatum Maximi Episcopi Antiochenae Ecclesiae confirmauit Act. 7. p. 896. c. 1. a. Rome euer had the primacie Roma semper habuit primatum Act. 10. pa. 910. c. 1. Act. 12. pag. 916. Act. 16. pa. 938. co 1. c The Pope an inuicible champion against all errours Vnde nobis impenetrabile in oÌ„ni errore propugnatoreÌ„ Deus prouidit Roma Ecclesiae Papam Act. 16. p. 940. c. 2. a. Act. 16. p. 938. c. 1. c. The Pope vvoulde not allovve the decree of the Councel concerninge the auauncing of the patriarch of ConstaÌ„ti Leo. ep 59. 61. ad IuuenaleÌ„ alios episcop Chalced. Synodi Leo. ep 71. ad Anat. Tom 1. Conc. pag. 945 Gregor lib. 4. epist. 38 Cap. 14. The .156 vntruth Nipping of the Author alleged as shall appeaâ—e Lib. c. 15. The .157 vntruth Not to depose but vt expelleretur to expell to banish The .158 vntruth false traÌ„slation ConsuleÌ„s quid fiâ—ri oporteret Askâ—ng counsel vvhat he shuld do Cap. 16 The 159. vntruth Liberatus saith that an other vvas placed decre to populi whiche you leaue out Liberat. cap. 14. Act. 4. dict ca. 15. Ambros. li. â— Epist. 32. Con. Ant. can 16. Con. Sard cap. 1. Lib. ca. 18. The princes supremacye in .160 al causes The .160 vntruthe ioyned vvith folye No suche Supremacy can be gathered of the texte The .161 vntrâ—th Not to depose but â—t pellerent to driue out and to banish â–ª .1 Sigeb in Chron. Pantal. .2 Isidor in FaeliceÌ„ To. 2. CoÌ„c Sig. PaÌ„t pag. â—05 col 2. VVhat maner of curse Zeno the eÌ„perours curse vvas HostiuÌ„ generationes coÌ„tereÌ„tur oeÌ„s auteÌ„ incuruabunt post Deum suaÌ„ potestati nostrae ceruicem Libe c. 18 Gentes hostiles conterentur atque extiÌ„gueÌ„tur oeÌ„s collae sua imperio secuÌ„duÌ„ DeuÌ„ nostro submittent Nice lib. 16. c. 12. Libe
c. 18 Libe c. 18 Nice lib. 6. cap. 15. To. 1. coÌ„c pag. 961. col 2. Liberatus Cap. 18. In Synod Rom. 3. sub Symmacho Tom. 1. Conc. pag. 1004. col 2. * In the Nicene Councel Can. 4. 6. * Qui prae rogatiua beati Apostoli Petri per vniuersum orbeÌ„ primatum obtinens sacerdotij statutis synodalibê° consueuit tribuere firmitateÌ„ Act. 1. The 162 Vntruth These vvordes Apostolike and Catholique left out Vide Tom. 2. CoÌ„c pa. 13. in epist. Felicis ad Petrum Haec legat sancta Dei Apostolica et Catholica eccles vt ab ipsa propter praedictas causas deposituÌ„ ad coÌ„munioneÌ„ noÌ„ suscipias sed per diuinas apices vestrae serenitatis ab Antiochiae confinio propelliâ—e pro ipso auÌ„t coÌ„stituite vnuÌ„ operib sacerdotiuÌ„ ornantem etc. Tom 2. Conc. Act. 1. Synod 5. pag. 19. b. The .163 Vntruth As before Liberatus cap. 19. The 164 Vntruth Platina saieth not so but vt pulso vtroque sedem teneret The .165 Vntruth Slaunderouse and malitious The .166 Vntruth That couÌ„cell vvill shevve they had verye small The .167 Vntruth The King him selfe in the couÌ„cel declareth that not by his commaundement but by the Popes letters this Synod vvas suÌ„moned The .168 Vntruth Not so But because as the Councel protested it perteined not to him or to any mans els M. Horne complaineth but dareth not shew vvhere the thoro pricketh him Tom. 1 Conc. pa. 1009. Martinus Pol. Sabellicus Tom. 1. Conc. pa. 1007. col 1. Nec aliquid ad se praeter reuerentiaÌ„ de Ecclesiasticis negotijs pertinere pa. 1007. col 2 Vnde secuÌ„dum principalia praecepta quae nostrae hoc tribuunt potestati ei quicquid ecclesiastici intra sacraÌ„ vrbem vel foris iuris est reformamus totamque causam Dei iuditio reseruantes vniuersos hortamur c. Pa. 1008. col 2. The .169 Vntruth Such like gouernemente vvas neuer practised by any Catholique Emperour The .170 Vntruth Not by one good Bishop or godlye Father The .171 vntruthe Slaunderouse The .172 Vntruth Neither in FrauÌ„ce nor in Spaine shall you euer shevv it The .173 vntruth The Bisshoppes were not so at the Kings coÌ„maundement as M. Horne fancieth The 174. vntruth Notorious as shal appeare The 175. vntruth For not in approuing doctrin as M Horne here craftly vvuld inferre As Clodoueus and Childebert here so Charles the FreÌ„ch King that novv liueth called a Synod at Poyssy by Paris of late yers And yet is he not of his subiects takeÌ„ for the supreme Gouernor in al causes Ecclesiastical Aurelia 1. Tom. 1. Conc. pa. 1046. a. Turonense 2. Can. 22 Aurelian 1. in principio Ibidem To. 1. coÌ„ci pa. 1046. col 1. M. Horne to proue his supremacy alleageth a bishop deposed for lesse fornicatioÌ„ then him selfe vseth Vide Tom. 2. Concil pag. 149. col 1. Conc. Aurel 5. can 4. pag. 1. A Princes charge The 176. vntruth Crafy coÌ„nayauÌ„ce as shal appeare A bisshops iurisdictioÌ„ The .177 vntruth A parte of the SeÌ„tence nipped quyt of in the middest Tom. 2. Concil fol. 179. Conc. Matiscon 2. can 15. Matiscon 2. Tom. 2. Conc. pag. 179. Platina The 178. vntruth A parte of the SeÌ„tence brokeÌ„ of preiudicial The pope is the kinges Ambassadour the popes humble sute to theÌ„peror 179. for the AriaÌ„ heretiks The 179. vntruthe slaunderous The 180. vntruth This fact proueth no subiection on the popes parte The .181 vntruth The lavv of Iustinê° vvas no Ecclesiastical law at al. The 182. vntruth as before M Horns confuse narratioÌ„ The story trulye and fully opened Sabellic Plat. in Homisd 1. * As Platina vvel noteth Qui Apostolicae sedi debitaÌ„ venerationeÌ„ etc. Saâ—eâ— en 8 li. 2. pag. 454. M. Horns ovvn story coÌ„firmeth the Popes Primacy Platina in Hormisda 1. M. Horne calleth Theodorike now an ArriaÌ„ vvhiche before he calleth most honorâ—ble VVhat the Popes â—uit vvas to â—ustinus the Emperor Excepit Iustinus pontificem vententem multa veneratione dimissusque ad eius pedes adorauit Martinus Pol. col 98 Plat. in Ioan. 1. Niceph. lib. 17. cap. 9. The .183 Vntruth For Pope Agapetus deposed Anthymus and placed Menna in his room not iustinian The .184 Vntruth By violence banished not by authorite deposed The .185 Vntruth Ridiculouse The .186 Vntruth As shall appeare The 187. Vntruth By violence he vvas banished not by autority deposed See oure Returne Art 3. pag. 77. Liberaâ—us cap. 21. Tom. 2. Conc. in vitae Siluerij Platina in Siluerio Liratus c. 22 If ye will see more of these tvvo Popes se the coÌ„futatioÌ„ of the Apologie Act. 1. CoÌ„staÌ„t 5. syn to 2. Con. p. 71. c. 2. b. Definite saÌ„ctissimi ipuÌ„ alienuÌ„ esse nuduÌ„ ab oÌ„ni epis dign atque efficacia Ibid. p. 67. col 2. a. Agapetus AnthimuÌ„ coÌ„deÌ„nauit â—t oiÌ„ dign sacerd officio nudauitet oiÌ„ episcopat orthodoxonoiÌ„e Iustin. in authent in constit coÌ„t Anth. Vide 5. SynoduÌ„ CoÌ„st Act. 1. pa. 67. col 1. b. Et Liber c. 21. To. 2. Conci in vita Vigilij Liberatus Cap. 22. This Emperesse was aÌ„ Eutychian heretiâ—e Such exaÌ„ples oÌ„ly make for M. Horne The .188 vntruth The wordes of Liberatus fouly malmed in the middest The .189 Vntruth not with coÌ„missioÌ„ but to do it by their meanes vvithout vvhome by order of the canons he could neuer haue done it The .190 Vntruth False traÌ„slation GaudeÌ„s se c. BeiÌ„g gladde that him selfe gaue iudgemeÌ„t c. The Author thereby noteth the Emperours ambitiousnes The .191 Vntruth These vvordes pronouÌ„ced by the Emperors coÌ„maÌ„demeÌ„t are not in Liberatus Lib. c. 20. 23 Accepit abimpera potestateÌ„ super ordinationem DucuÌ„ ac tribunoruÌ„ vt remoue ret haereticos pro eis orthodoxos ordinaret Lib. c. 23. Cap. 23. Action 4. CoÌ„ 5. CoÌ„staÌ„ ca 11. The .192 vntruth The bisshops not the Emperour had the chief intermedliâ—g as it hath well appeared Euil successeâ— oâ— princes iÌ„â—ermedling iÌ„ causes ecclesiasticall August Epist. 166. Tripar l. 3. c. 8. 12. Niceph. li. 12. c. 24. CoÌ„ Chalc. Act. 1. 10. Lib. ca. 18. Cap. 23. 24. Concil Chalc. Act. 10. in fine Niceph. lib. 17. ca. 29.30 31. The .193 Vntruth This vvas no subiection in ecclesiastical maters but Rome being then coÌ„quered by Totylas Pelagius vithall the Citie submited them selues The .194 Vntruth Slaunderous as shall appeare The .195 Vntruth For the Decree of Narses vvas no ecclesiastical mater but an executioÌ„ of the churche CanoÌ„s made before * This proueth naughte els but that as Pelagius the firste hath ordeined the secâ—lar word helped when the spirituaâ—l could not preuaile Sabellic Aeneld 8. lib. 4. coÌ„cerniÌ„g pope Pelagius set Ambassadour to themperour Platina in Pelagio 1. Sabell Aenead 8 lib. 4. The .196 Vntruth In that Councell there is no suche thing The .197 Vntruth They declare that the due obseruatioÌ„ therof not the strength depeÌ„ded vpoÌ„ thos Princes good lavves Tripart li. 7. ca. 4.
here folowīg who speaketh of M. Fekenhā without any regarde so loosely and lewdely as to saye he maketh his belly his God that his frēds mistrusted his reuolting and wauering incōstācy that he sent foorth copies of the book as M. Horn termeth the shedule when he sawe the othe should not be tendred him and such lyke Where are nowe in this your false tale the dewe circūstāces that ye nedelessely required of M. Fekenhā most necessarie here to haue bene obserued of yow Suerly the rest is as true as that ye write of his seruante and of his charges wekely defrayde by his frēds and brought in by his seruāte which is as farre as I can vnderstande stark false Why doe ye not I pray you in these and your other blinde fonde folishe and false ghesses and surmises make your tale more apparāte and cowlorable clothing it with some cōuenient and dew circumstances that ye do so much harpe vppon against M. Fekenham Ye be now again blindly and lewdly harping vpō his revolte to slaunder and deface him Ye say he sent out his copies when he vnderstode right wel that the othe was not like to be tendered him How proue ye it good Sir He and other Catholiks made their certain accompte that after the end of the parliament the othe should haue ben offred thē what was the cause it was not exacted I certainly know not were it for the great plague that immediatly reigned and raged at London I pray God it were no plague to punish the straunge procedings in that parliament against his holy Church and to put vs in remembraunce of a greater plague imminēte and hanging ouer vs in this or in an other world onlesse we repent or were it by special order goodnes and mercy of the Quenes Maiesty I can not tel But this well I wote no gramercy to you sir who so sore thirsted and lōged for the catholiks bloud And therfore as sone as Gods plague ceased thought to haue your self plaged the Catholiks exactīg the Othe of M. Doctour Bonner Bisshop of Lōdon But lo here now began your and your fellowes the protestant bisshops wonderful plague and scourge that throwgh your own seking and calling this man to the othe the matter so meruelously fel out that ye and your felowes as ye were no church bisshops whose authority ye had forsaken and defied so you were also no parliament bisshops Vpō the which a pitiful case your state your honour your worship and bisshoply authority yea faith and al now restethe and dependeth A meruelouse prouidence of God that while ye could not be contente to spoile the true bisshops of their wordly estate and honor but must nedes haue their poore lyfe and al you your self were founde to be no bisshops no not by the very statutes of the realme But lette these thinges now passe and herken we to Maister Hornes blaste The 8. Diuision Pag. 6. b. M. Fekenham First is that I must by a booke Othe vtterlye testifie that the Queenes highnes is the onely supreme gouernour of this realme and that aswell in all Spirituall or Ecclesiasticall thinges or causes as Temporall But to testifie any thinge vppon a booke Othe no man may possiblye therein auoide periury except he doe first know the thing which he doth testifie and whereof he beareth witnesse and geueth testimonye And touching this knowledge that the Queenes maiesty is the onely supreme gouernour aswell in Spirituall or Ecclesiastical causes as in Tēporal besides that I haue no such knowledge I know no way nor meane whereby I shoulde haue any knowledge thereof And therefore of my part to testifie the same vppon a booke Othe beinge without as I am in deede al knowledge I cannot without committinge of plaine and manifest periury And herein I shal ioyne this issue with your L. that whē your L. shal be able either by such order of gouernment as our Sauiour Christe left behinde him in his Gospel and new testament either by the writing of such learned Doctours both Olde and new which haue from age to age witnessed the order of Ecclesiastical gouernmente in Christes Churche either by the general Councels wherein the righte order of Ecclesiastical gouernement in Christes Church hath beene most faithfully declared and shewed from time to time or elles by the continual practise of the like Ecclesiasticall gouernment in some one Church or part of all Christendom VVhan your Lordshippe shal be able by any of these fower meanes to make proufe vnto me that any Emperour or Empresse King or Quene may claym or take vpon thē any such gouernmēt in spiritual or ecclesiastical causes I shal herein yelde and with most humble thankes reken my selfe well satisfied and shal take vppon me the knowledge thereof and be ready to testifie the same vppon a booke Othe M. Horne The reason or argument that moueth you not to testifie vpon a book Othe the Q. Supremacy in causes ecclesiastical is this No man may testifie by Othe that thing vvhereof he is ignorant and knovveth nothīg vvithout committīg periury But you neither knovv that the Q. highnes is the onely supreme gouernour asvvel in causes Ecclesiasticall ▪ as Temporall neither yet knovv you any vvay or meane vvhereby to haue any knovvledge thereof Therefore to testifie the same vppon a booke Othe you can not vvithout committing of plaine and manifest periury For ansvveare to the Minor or seconde Proposition of this argument Although I might plainly deny that you are vvithout all knovvledge and vtterly ignoraunt both of the matter and the vvay or meane hovv to come by knovvledge therof and so put you to your prouf vvherein I knovv you must needes faile yet vvil I not so ansvveare by plain negatiue but by distinctiō or diuisiō of ignorāce And so for your better excuse declare in vvhat sort you are ignoraūt and vvithout al knovvledge There are three kinds of ignorātes the one of simplicity the other of vvilfulnes and the thirde of malice Of the first sort you cānot be for you haue had longe time good oportunity much occasiō and many vvaies vvhereby to come to the knovvledge hereof Yea you haue knovvē and profest openly by deede and vvorde the knovvledge hereof many yeers together For you did 28. knovv acknovvledge and confesse this supreme authority in causes Ecclesiastical to be in King Hēry the eight and his heyres vvhā your Abbay of Eueshā by cōmō cōsent of you and the other Mōks there vnder your couent seale vvas of your ovvn good vvilles vvithout compulsion surrendred into his handes and you by his authority refourmed forsooke your folishe vovve and many .29 horrible errours and superstitions of Monkery and became a secular Priest and Chaplaine to D. Bell and aftervvarde to D. Bonner and so duringe the life of King Henry the eight did agnise professe and teach opēly in your sermōs the kings Supremacy in causes Ecclesiastical This knovvledge remained stedfastly in you al
the time of kinge Edvvard also For although you vvere in the Tovver in his time that vvas not for any doubt you made of his Supremacy for that you stil agnised but for other points of religiō .30 touchīg the ministratiō of the Sacramēts vvhervnto you also agreed at the last promised to professe preach the same in opē auditory whersoeuer you should be apointed .31 VVherupō a right vvorshipful gentleman procured your deliuerāce forth of the Tovver and so vvere you at liberty neuer mēcioning any dout in this matter but agnising the Prīces supremacy in causes ecclesiastical VVherfore I may safly say that the ignorāce and vvāt of knovvledge vvhich you pretend in your Minor Propositiō is not of Sīplicity and therfore must nedes be of vvilfulnes or malice or mixt of both The vvay and meane vvherby to haue this ignoraūce remoued you assigne vvith this issue that vvhē I proue vnto you by any of the fovver meanes that any Emperour or empresse King or Quene may take vpō thē any such gouernmēt in spiritual or ecclesiastical causes thē you vvil yeelde take vpō you the knovvledge thereof and be ready to testifie the same by booke Othe Truely I haue often and many times proued this same that you require and by the self same meanes in such sort vnto you that you had .32 nothing to saye to the contrarie And yet neuerthelesse you continue still in your vvilfull and malicious ignorance vvhich causeth me to feare that this sentence of the holy ghost vvilbe verified in you In maleuolam animam non introibit sapientia Yet I vvil ones again proue after your desire euen as it vvere by putting you in remembraunce of those things vvhich by occasions in conference I often and many times reported vnto you vvhereof I knovv you are not simply ignoraunt The 6. Chapter defending M. Fekenham and others of wilful and malitious ignorance for not taking the Othe NOw are M. Fekenham and M. Horne come to cople and ioyne together in the principal matter M. Fekenham first saieth he neither knoweth this kīd of supremacy that M. Horn auowcheth nor yet any way how to achiue or obtain to any such knowledge M. Horne saith he might well put M. Fekenham to his prouf that he is not ignorāt But by the way I trow of some meritoriouse supererogation or as one fearing no ieberdy he aduentureth the prouf himself that M. Fekenham is not ignorant of this supremacy and further to binde M. Fekenham the deaper to him for his exceding kindnes wil shew for M. Fekenhams better excuse o gentle and louing hart that M. Fekenham is not ignorāt of simplicity but of wilfulnes and plain malice As touching this threfolde ignorance by M. Horne alleaged out of the bookes of S. Thomas as I wil not stycke with him for that distinction so onlesse he can proue by S. Thomas or otherwise that the ignorāce of this surmised supremacy includeth wilfulnes or malice in M. Fekenham or any such like parson the distinction may be true but the cause neuer a deale furthered Suerly yf ther were any ignorance in this point it were such as S. Thomas and other cal inuincicle ignorance by no study or diligence able to be put away and therfore pardonable But now the very authour brought forth by M. Horn so fully and effectually dischargeth M. Fekenham of al thre and chargeth M. Horne with the worste of them three that is wilfulnes and malice as he shal winne smal worship by alleaging of S. Thomas For S. Thomas saieth plainly that we are obliged and bound vpon paine of euerlasting damnation to belieue that the Pope is the only supreme head of the whole Church And leaste M. Horne may reiecte his authority which he can not wel doe vsing yt himself as a late Latin writer and to much affectioned to the Pope S. Thomas proueth his assertion by Cyrill and Maximus two notable and auncient writers amonge the Grecians Wherfore it foloweth that neither M. Fekenham nor M. Horn nor any other Christiā man can know the contrary being such an euident and a daungerouse falshod as importeth eternal damnation Nay saith M. Horn how can M. Fekenhā pretende ignorance herein when aswel in King Henry as King Edward his dayes he set forth in his open sermons this supremacy And so doe yow now good M. Horne and yet none more ignorant and farder from knowledge than yow For notwithstāding al your great brags and this your clerkly booke ye knowe not nor euer shall knowe but that the Pope is the supreame head of the Churche Wel ye may as ye doe most falsly and to your poore wretched sowle as well in this as in other pointes most daungerouslye belieue the cōtrary but knowe it you can not onlesse it were true For knowledge is only of true things and as the philosopher saith scire est per causas cognoscere And ye doe no more knowe it then the other matter that ye here also affirme of M. Fekenhā that he promised to professe and preache in open auditory in King Edwards dayes certaine points touching the ministration of the Sacraments contrary to his former opinion And vpon such promise was discharged out of the towre which yet ye know not to be true for it is starke false And I pray yow how fortuned it that his promisse so made to recante was neuer required of him being the onely thing that was sowght for at his handes The cause of his imprisonment then as I vnderstande by such as wel knoweth the whole matter was not abowte the ministration of the Sacraments but towching the matter of Iustification by onely faith and the fast of Lent lyke as it doth appere in the Archbishoppe of Caunterburies recordes he being therfore in a solempne sessiō holdē at Lābeth hal conuented before M. Cranmer then Archebisshop of Caunterbury and other commissioners appointed for that matter By the examination of the which recordes yow shal be conuinced of your vntruthe and errour therein as in al the rest I dowbt not by Gods helpe And touching the right worshipful gentleman ye meane of that is Sir Philip Hobbey which did as ye saye vpon M. Fekenhams promise and submission procure his deliueraūce out of the towre As it is very true he did so So it is false and vntrue that he did the same vppon any promise of recantation or of preaching in open auditory before made of his parte But the verye intente of the borowing of M. Fekenhā for a tyme out of the towre lyke as he saide him self was that he should dispute reason and haue cōferēce with certaine learned men touching matters of religion then in controuersie And according therunto the first day of disputation was betwixte thē and him at the right honorable my Lord erle of Bedfords house then lodged ouer the gate at the Sauoy The seconde daie was at the house of Syr William Cicill Knight
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