Fekenhā meant otherwise then he durst plainly vtter or by his cūning could aunswer vnto M. Horne The 2. Diuision Vvherein I follovv the order of M. Fekenhams booke I make the proofes according to his request and besides my proofes foorth of the Scriptures the auncient Doctours the Generall Councels and Nationall I make proofe by the continual practise of the Church .3 in like gouernment as the Queenes Maiestie taketh vpon her and that by such Authors for a great sort of them as are the more to be credited in this matter for that they vvere most earnest fautors of the Romish sea infected as the times vvere vvith much superstitiō and did attribute vnto the see of Rome and so to the vvhole Clergie so much authoritie in Churche matters as they mighte and muche more then they ought to haue done Stapleton I wil not charge M Horne that his meaning is to ingraffe in the mindes of the subiectes a misliking of the Queenes Maiestie as though shee vsurped a power and autoritie in Ecclesiasticall maters whereto shee hath no right as he chargeth M. Fekenham withal vnlesse perchance he were of Councell with the holy brotherhode of Geneua for the Booke whereof we shall hereafter speake that spoyleth the Queenes Maiesty of al her authority as wel tēporal as spiritual and vnlesse he hath in opē sermō at VVinchester mainteined cōtrary to the Quenes ecclesiastical iniunctions such as would not reform their disordered apparel and that after he had put his hand as one of the Queenes cōmissioners to the redresse of the saied disorder And vnlesse he hath and doth maītein many things beside yea and cōtrary to the lawes and orders of the realm late set forth cōcerning maters ecclesiasticall as it is wel knowē and to be proued he hath don as wel in the defending of the Minister of Durley near the Manour of Bisshops Walthā refusing the saied order as otherwise But this may I boldy say and I doubt nothinge to proue it that in al his boke there is not as much as one worde of scripture one Doctour one councell generall or prouincial not the practise of any one countrey throwgh owte the worlde counted Catholike that maketh for such kinde of regiment as M. Horne avoucheth nor any one manner of proufe that hath any weight or pythe in the worlde to perswade I wil not say M. Fekenham but any other of much lesse witte learning and experience I say M. Horne commeth not ones nighe the principall matter and question wherein M. Fekenhā would and of right ought to be resolued I say further in case we remoue and sequester al other proufes on oure syde that M. Horn shal by the very same fathers councels and other authorities by him felfe producted so be ouerthrowen in the chief and capital question vnto the which he cometh not nighe as a man might say by one thowsande myles that his owne company may haue iuste cause to feare least this noble blaste so valiantly and skilfully blowen owte of M. Hornes trompet shall engender in the harts of all indifferent and discrete Readers much cause to mistruste more thē they did before the whol matter that M. Horne hath taken in hande to iustifie Wherefore as it is mete in al matters so is it here also cōueniēt and necessary to haue before thyne eyes good Reader the state and principal question controuersed betwene the parties standing in variance And then diligently to see how the proufes are of eche party applied for the confirming of their assertions There are therfore in this cause many things to be considered Firste that Christe lefte one to rule his whole Churche in his steade from tyme to tyme vnto the ende of the worlde Secondly that this one was Saint Peter the Apostle and now are the Bisshoppes of Rome his successours Thirdly that albeit the Bisshop of Rome had no such vniuersal gouernment ouer the whole yet that he is and euer was the patriarche of Englande and of the whole weste Church and so hath as muche to doe here as any other patriarche in his patriarkshippe Then that all were it that he had nothing to intermedle with vs nor as Pope nor as patriarche yet can not this supremacy of a ciuil prince be iustified whereof he is not capable especiallye a woman but it must remayne in some spiritual man Beside this the Catholikes say that as there was neuer any suche presidēte heretofore in the Catholike Churche so at this present there is no such except in England neither emonge the Lutherans the Zwinglians the Swenckfeldians or Anabaptistes nor any other secte that at this daye raygneth or rageth in the worlde None of these I saye agnise their cyuil prince as supreame gouernour in al causes spiritual and temporal Last of al I say and M. Fekenham wil also saye that euen M. Horne him selfe in this his answere retreyteth so farre backe from this assertion of supreame gouernment in all causes spirituall and temporall whiche is the state and keye of the whole question that he plucketh from the prince the chief and principal matters and causes ecclesiasticall as we shall here after plainely shewe by his owne woordes The premisses then being true and of owre syde abundantly proued and better to be proued as occasion shall serue as nothing can effectually be brought against them so M Horne as ye shal euidently perceiue in the processe stragleth quyte from al these points besetting himselfe all his study and endeuor to proue that which neither greatly hyndereth oure cause nor much bettereth his and for the which neither maister Fekenham nor any other Catholike will greatly contende with him whiche is when all is done that Princes may medle and deale with causes ecclesiasticall Which as it is in some meaning true so dothe yt nothing reache home to the pointe most to haue bene debated vpon And so is much labour vaynely and idlelye employed with tediouse and infynite talke and bablinge all from the purpose and owte of the matter whiche ought speciallye to haue bene iustifyed And therefore this is but an impudente facing and bragging to say that he hath proued the like regiment that we deny by the Fathers by the Councels and by the continual practise of the Churche Now it is worthy to see the iolye pollicy of this man and howe euen and correspondent it is to his fellowe protestants M. Iewel restrayneth the Catholikes to .600 yeres as it were by an extraordinary and newe founde prescription of his owne embarringe al Later proufes Yet he him selfe in the meane tyme runneth at large almoste one thowsande yeares Later shrynkinge hither and thyther taking tagge and ragge heretike and Catholik for the fortifying of his false assertions This wise trade this man kepeth also and to resolue M. Fekenham and setle his conscience he specially stayeth him self vpon Platina Nauclerus Abbas Vrspergensis Sabellicus Aeneas pius Volaterranus Fabian Polichronicon Petrus Bertrandus Benno
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
kepeth a solemne festiuall daie of the holy Ghoste sodenly by the wicked Turks besieged and shortly after the city and the whole Greke empire came into the Turks hands and possession Wherein God seameth as before to the Iewes so afterwarde to the Grecians as yt were with pointing and notyfying yt with his finger to shewe and to notifie to all the worlde the cause of the finall destruction as well of the one as of the other people But what speke I of Grece we nede not ronne to so fare yeares or contries The case toucheth vs much nearer The realme of Boheame and of late yeares of France and Scotlande the noble contrey of Germany with some other that I neade not name be to to lyuely and pregnant examples of this your true but neadlesse and impertinente admonition For the whiche notwithstandinge seeinge ye deale so freelye and liberallye I thowght good also to returne you an other I suppose not neadlesse or impertinente for you and such other as doe prayse and commende so highly this Andronicus doinges And nowe might I here breake of from this and goe further forth sauing that I can not suffer you to bleare the readers eies as thowgh the Emperours Theodosius and Valentinianus sayings or doings shoulde serue any thinge for your pretensed primacy We saith Valentinian to the Emperour Theodosius owght to defende the faithe which we receiued of our auncetours withe all competente deuotion and in this our tyme preserue vnblemished the worthy reuerence dewe to the blessed Apostle Peter So that the most blessed bisshop of the cyty of Rome to whome antiquity hath geuen the principality of priesthod aboue all other may O most blessed father and honorable Emperour haue place and liberty to geue iudgement in such matters as concerneth faith and priests And for this cause the bisshop of Constātinople hath according to the solemne order of councells by his lybel appealed vnto hī And this is writē M. Horne to Theodosius him self by a commō letter of Valentinian and the Empresses Placidia and Eudoxia Which Placidia writeth also a particular letter to her said sonne Theodosius and altogether in the same sense Harken good M. Horne and geue good aduertisement I walke not and wander as ye doe here alleaging this Emperour in an obscure generality whereof can not be enforced any certayne particularity of the principal Question I goe to worke with you plainly trewlye and particularlye I shewe you by your own Emperour and by playn words the Popes supremacy and the practise withal of appeales frō Constantinople to Rome that it is the lesse to be marueled at yf Michael in the forsayde coūcel at Lions cōdescēded to the same And your Andronicus with his Grecians the lesse to be borne withal for breaking and reuoking the said Emperours good and lawful doings Neither is it to be thought that Theodosius thowght otherwise of this primacy But because ye hereafter wring and wrest him to serue your turne I will set him ouer to that as a more commodiouse place to debate his doings therein M. Horne The .26 Diuision Pag. 19. a. Hitherto I haue proued plainly by the holy Scriptures and by some suche Doctours as frō age to age haue vvitnessed th' order of ecclesiasticall gouernmēt in the Church of Christ yea by the confession testimony and example of some of the most godly Emperours thēselues that such .69 like gouernment in Church causes as the Queenes maiesty taketh vpō her doth of duty belōg vnto the ciuil Magistrates and Rulers and therfore they may yea they ought to claim and take vpon them the same Novv remayneth that I proue this same by the continual practise of the like gouernment in some one parte of Christendom and by the general counsayles vvherein as ye affirme the right order of Ecclesiastical gouernment in Christ his Church hath been most faithfully declared and shevved from tyme to tyme. Stapleton Hitherto you haue not brought any one thing to the substantial prouf of your purpose worth a good strawe neither scripture nor Doctour nor Emperour Among your fowre emperours by you named ye haue iugled in one that was a stark heretik but as subtily as ye thought ye had hādled the matter ye haue not so craftely cōueyed your galles but that ye are espied Yet for one thing are ye here to be cōmended that now ye would seame to frame as a certain fixed state of the matter to be debated vpō ād to the which ye would seme to direct your proufs that ye wil bring And therin you deale with vs better thē hitherto ye haue done seaming to seke by dark generalities as it were corners to luske and lurke in Neither yet here walke ye so plainly ād truely as ye woulde seme but in great darknes with a scōse of dymme light that the readers should not haue the clere vew and sight of the right way ye should walke in whom with this your dark sconse ye leade farre awrie For thus you frame vs the state of the Question M. Horne The 27. Diuision Pag. 19. b. The gouernment that the Queenes maiesty taketh most iustly vppon her in Ecclesiastical causes is the guiding caring prouiding ordering directing and ayding the Ecclesiastical state vvithin her dominions to the furtheraunce maintenaunce and setting foorth of true religion vnity and quietnes of Christes Church ouerseyng visitīg refourming restrayning amending ād correcting al maner persons vvith al maner errours superstitiōs Heresies Schismes abuses offences contempts and enormities in or about Christes Religiō vvhatsoeuer This same authority rule and gouernmēt vvas practised in the Catholik Church by the most Christiā Kings and Emperours approued cōfirmed and cōmended by the best counsailes both general and national The .20 Chapter Declaring the state of the Question betwene M. Horne and Fekenhā touching the Othe Stapleton HEre is a state framed of you M. Horne but farre square from the Question in hande For the Question is not nowe betwene M. Fekēham and you whether the Prince may visit refourme and correcte all maner of persons for al maner of heresies and schismes and offences in Christian Religion which perchaunce in some sense might somewhat be borne withal if ye meane by this visitation and reformation the outward execution of the Churche lawes and decrees confirmed by the ciuill magistrate roborated with his edictes and executed with his sworde For in such sorte many Emperours and Princes haue fortified and strenghthened the decrees of bisshops made in Councels both general and national as we shal in the processe see And this in Christian Princes is not denied but commended But the Question is here now whether the Prince or lay Magistrat may of him selfe and of his owne princely Authority without any higher Ecclesiasticall power in the Churche within or without the Realme visit refourme and correct and haue al maner of gouernmēt and Authority in al things and causes ecclesiastical or no. As whether the Prince may by his own supreme Authority depose
and set vp bisshops and Priests make Iniunctions of doctrine prescribe order of Gods seruice enact matters of religion approue and disproue Articles of the faith take order for administration of Sacraments commaunde or put to silence preachers determine doctrine excommunicat and absolue with such like which all are causes ecclesiastical and al apperteyning not to the inferiour ministerye which you graunt to Priestes and bisshops onely but to the supreme iurisdiction and gouernment which you doe annexe to the Prince onely This I say is the state of the Question now present For the present Question betwene you and M. Fekenham is grounded vppon the Othe comprised in the Statute which Statute emplieth and concludeth al these particulars For concealing whereof you haue M. Horne in the framing of your ground according to the Statute omitted cleane the ij clauses of the Statute folowing The one at the beginning where the Statute saith That no forayn person shall haue any maner of Authority in any spirituall cause within the Realme By which wordes is flatly excluded all the Authority of the whole body of the Catholike Church without the Realme As in a place more conuenient toward the end of the last book it shal by Gods grace be euidently proued The other clause you omitte at the ende of the said Satute which is this That all maner Superiorities that haue or maye lawfully be exercised for the visitatiō of persons Ecclesiasticall and correcting al maner of errours heresies and offences shall be for euer vnited to the Crowne of the Realme of Englande Wherein is employed that yf which God forbidde a Turke or any heretike whatsoeuer shoulde come to the Crowne of Englande by vertu of this Statute and of the Othe al maner superioritye in visiting and correcting Ecclesiastical persones in al maner matters should be vnited to him Yea and euery subiecte should sweare that in his conscience he beleueth so This kinde of regiment therefore so large and ample I am right wel assured ye haue not proued nor euer shal be able to proue in the auncient Church while ye liue When I say this kinde of regiment I walke not in confuse and general words as ye doe but I restrayne my self to the foresaid particulars now rehersed and to that platte forme that I haue already drawen to your hand and vnto the which Maister Fekenham must pray you to referre and apply your euidences Otherwise as he hath so may he or any man els the chiefe pointes of all being as yet on your side vnproued still refuse the Othe For the which doinges neither you nor any man else can iustly be greued with him As neither with vs M. Horne ought you or any mā els be greued for declaring the Truth in this point as yf we were discōtēted subiects or repyning against the obediēce we owe to our Gracious Prince and our Countre For beside that we ought absolutely more obey God then man and preferre the Truth which our Sauiour himself protested to be encouraging al the faithful to professe the Truth and geuing them to wit that in defending that they defended Christ himself before al other worldly respects whatsoeuer beside al this I say whosoeuer wil but indifferently consider the matter shal see that M. Horne himselfe in specifying here at large the Quenes Mai. gouernement by the Statute intended doth no lesse in effect abridge the same by dissembling silence then the Catholikes doe by open and plain contradiction For whereas the Statute and the Othe to the which all must swere expresseth A supreme gouernment in al thinges and causes without exception Maister Horne taking vpon him to specifie the particulars of this general decree and amplyfying that litle which he geueth to the Quenes Maiesty with copy of wordes ful statutelyke he leaueth yet out and by that leauing out taketh from the meaning of the Statute the principal cause ecclesiasticall and most necessary mete and conuenient for a Supreme Gouernour Ecclesiasticall What is that you aske Forsoth Iudgement determining and approuing of doctrine which is true and good and which is otherwise For what is more necessary in the Churche then that the Supreme gouernour thereof should haue power in al doubtes and controuersies to decide the Truthe and to make ende of questioning This in the Statute by Maister Hornes silence is not comprised And yet who doubteth that of al thinges and causes Ecclesiastical this is absolutelye the chiefest Yea and who seeth not that by the vertue of this Statute the Quenes Maiesty hath iudged determined and enacted a new Religiō contrary to the iudgement of all the Bisshops and clergy in the Conuocation represented of her highnes dominions Yea and that by vertue of the same Authority in the last paliament the booke of Articles presented and put vp there by the consent of the whole conuocation of the newe pretended clergy of the Realme and one or ij only excepted of al the pretended Bisshops also was yet reiected and not suffred to passe Agayne preachinge the woorde administration of the Sacramentes binding and loosing are they not thinges and causes mere Spirituall and Ecclesiasticall And howe then are they here by you omitted Maister Horne Or howe make you the Supreme gouernment in al causes to rest in the Quenes Maiesty yf these causes haue no place there Which is nowe better I appeale to al good consciences plainly to maintayne the Truthe then dissemblinglye to vpholde a falshood Plainly to refuse the Othe so generallye conceyued then generally to sweare to it beinge not generallye meaned But now let vs see how M. Horne wil direct his proufes to the scope appointed THE SECOND BOOKE DISPROVING THE PRETENSED PRActise of Ecclesiastical gouernement in Emperours and Princes of the first .600 yeares after Christ. M. Horne The .28 Diuision pag. 19. b. Constantinus of vvhose careful gouernmēt in Church causes I haue spoken somevvhat before tooke vpon him and did exercise the 70. supreme rule and gouernement in repressing al maner Idolatrie and false Relligion in refourming and promoting the true religion and in restreining and correcting al maner errours schismes heresies and other enormities in or about religion and vvas moued herevnto of duety euen by Gods vvorde as he him self reporteth in a vehemēt prayer that he maketh vnto God saiyng I haue takē vpō me and haue brought to passe helthful things meaning reformation of Religion being perswaded therevnto by thy word And publishing to all Churches after the Councel at Nice vvhat vvas there done he professeth that in his iudgement the chiefest end and purpose of his Imperial gouernement ought to be the preseruation of true religiō and godly quietnes in al Churches I haue iudged saith this godlye Emperoure this ought before all other thinges to be the ende or purpose wherevnto I should addresse my power and authority in gouernement that the vnitie of faith pure loue and agreemēt of religiō towardes the
at Constantinople and to the Emperours speach the secoÌ„d time after his banishmeÌ„t Where the Emperour desirous to trie him asked Arrius if he agreed with the Nicene Councel vpon which request he offred to the Emperoure a supplication and a foorme of the Catholike confessioÌ„ pretending to sweare to that but deceauing the prince with a contrary faith in his bosome and swearing to the faith in his bosome By these means th'Emperour dimissed him And therevpoÌ„ the factioÌ„ of Eusebius weÌ„t forthwith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their accustomed violeÌ„ce saith Theodoret to AlexaÌ„der the B. of CoÌ„stantinople and required him to receiue him into CoÌ„munion The Bishop vtterly refused to do it notwithstaÌ„ding the Courtiours request or Princes pleasure because saith AlexaÌ„der being by a whole CouÌ„cell coÌ„demned he caÌ„ not be restored The factioÌ„ of Eusebiê° thretned AlexaÌ„der that if he would not by faire meanes restore him they would force him therto by foule meanes saiyng As against your wil we haue made him come to the Emperours speach so to morow against your wil we wil make you to receiue him into your Church To this point therfore the mater was now brought that Eusebius with his faction conducted by force Arius to the Cathedrall Churche at Constantinople there by violeÌ„ce to Church him But lo as they were going with al their heretical band to the church to play this part God shewed his mighty haÌ„d euen as he did vpoÌ„ the Egyptians in the read sea specified in the old TestameÌ„t or vpon Iudas in the new For in the way Arius was driueÌ„ to seke a place to ease nature where sodainly he auoided with his excrementes his very bowels and entrails aÌ„d in that filthy place gaue ouer his foule filthy stinking soule A mete carpet for such a squier And this is loe the mother Churche whervnto Arius was restored and vnited For other restitution by the true Catholike Bishops whose office it was as ye haue heard to restore him had he none And nowe with this miserable and wretched ende of this Archeheretike Arius wil I also end the doiÌ„gs of CoÌ„stantine the great wherin I haue so farre forth proceeded as M. Horne hath ministred occasion As for the Councel of Tyrus whereof here againe meÌ„tion is reiterated I haue spoken both in this boke aÌ„d also against M. Iewel as is before noted And now may I boldly vnfold your coÌ„clusion M. Horne where you say that the Nicen bisshops agnised this kind of regimeÌ„t in the great CoÌ„stantine â–ª and say quite coÌ„trary they agnised no suche regimeÌ„t which also I haue proued against you eueÌ„ by your own examples of CoÌ„stantine and the Nicen Fathers especially of Athanasius present at the said Councell M. Horne The .39 Diuision pag. 25. b. Constantines sonnes claimed and toke vpoÌ„ them the same authority that their Fathers had done before them and as Zozomen .101 reporteth of them did not only vpholde and mainteine the ordinaunces made by their father Constantine in Church matters but did also make nevv of their ovvne as occasion serued and the necessitie of the time required Constantinus after the death of his father restored Athanasius vvhom his father had .102 deposed to his bishoprike againe vvriting honourable and louing letters to the Churche of Alexandria for his restitution Constantius deposed Liberius the Bisshoppe of Rome for that he vvoulde not consent to the condemnation of Athanasius in vvhose place Foelix vvas chosen vvhom also the Emperour deposed for the like cause and restored again Liberius vnto his bisshoprik vvho being moued vvith th' Emperors kindnes as som vvrite or rather being ouercome vvith ambition .103 becam an Arrian This Emperour deposed diuers bisshops appointing other in their places He called a Synod at Millayn as Socrates vvitnesseth saiyng The Emperour commaunded by his Edict that there shoulde be a Synod holden at Millayn There came to this Councell aboue .300 Bishoppes out of the VVest Countries After this he minded to call a generall Councell of all the East and VVest Bysshops to one place vvhich coulde not conueniently be brought to passe by reason of the greate distaunce of the places and therefore he commaunded the Councell to be kept in tvvo places at Ariminum in Italie and at Nicomedia in Bythinia The .5 Chapter What Ecclesiasticall gouernement the Sonnes of Constantine the Great practised Stapleton YF Constantines Sonnes claimed the same authoritie that their Father had in causes Ecclesiasticall then were they no supreame Iudges no more then their Father was who was none as I haue said and shewed Yet saith M. Horne They not only mainteined their Fathers ordinaunces in Church matters but also made new of their owne But al this is but a loud and a lewd lye Which to be short shal sone appeare in the wordes of Zozomene M. Hornes Author who in the boke aÌ„d chapter quoted by M. Horne writeth thus The Princes also he meaneth Constantines Sonnes concurred to to the encrease of these things he speaketh of encreasing the Christian faith shewing their good affection to the Churches no lesse then their Father and honouring the Clergy their seruaunts and their domesticals with singular promotions and immunites Both confirming their Fathers lawes and making also of their owne against such as went about to sacrifice to worship idols or by any other meanes fell to the Grekes or Heathens superstitions Lo M. Horne heare what your Author saith As before CoÌ„stantine promulged lawes against Idolatrie and honored the Church of Christ and the ministers thereof so did his Sonnes after him As for Church matters as Constantine the Father made no lawes or decrees therto apertaining no more did his SoÌ„nes It is but your impudent vntruth Now touching the first and eldest sonne of Constantine called also Constantine we haue here of him as many lies as lines First in that M. Horne saith that his Father deposed Athanasius who was deposed by the Bishops and not by Constantine for he banished him but depose him he neither did nor could The second that this Constantine restored him to his bishoprick againe wherein he belyeth and so maketh the third lye his Author Theodoret who speaketh of none other restitution but that he released him from exile and banishmente which ye wote is no Bishoply but a Princely function and office But now we may be of good comforte For hauing boren out this brunt I trust we shal shift wel inough for all the residue For now lo we haue an Emperour that as far as I can see tooke vppon him in dede in many things M. Hornes supremacy Which may be proued by Athanasius Hosiê° Hilarius aÌ„d LeoÌ„tius Bisshops of the very same time But praise be to God that the same men al notable lightes of the Catholike Church which declared that he vsed this authority do withal declare their great misliking thereof aÌ„d make him soâ— of theÌ„ a plain foreruÌ„ner of Antichrist as I haue before declared out
The vvhiche vvas proued ouer true not onely in the elections of the Bishoppes of old Rome but also in many Bishoppes of other Cities especially of nevve Rome These diseases in the Churche ministers and the disorders thereout springyng the Emperours from time to time studied to cure and refourme vvherefore Theodosius and Valentinianus vvhen they savve the great hoouing and shoouinge at Constantinople about the election of a Bishop after the death of Sisinius some speakinge to preferre Philippus other some Proclus both being ministers of that Churche did prouide a remedy for this michiefe to vvitte they them selues .123 made a decree that none of that Church should be Bishop there but some straunger from an other Churche and so the Emperours sent to Antioche for Nestorius vvho as yet vvas thought both for his doctrine and life to be a sitte pastor for the flocke and made him Bishop of Constantinople Stapleton This man is nowe againe in hande with the Emperours ordinance concerning the election of the Bishop of Constantinople but by the way or being as he is in dede al out of his waye and matter to he towcheth what slaughter there was at Rome when Damasus was made Pope and so rūneth backe agayne out of the way and out of his matter which he might ful wel haue let alone sauing that he would shewe his great familiaritie and affinitie with Iulian the Pelagian Who for lacke of good matter to iustify his own and to infringe the Catholik doctrine fel to controlle the Catholikes for their manners and namely for this dissention at the creation of Damasus Of which cotentiō Sabellicus saith M. Horne speaketh and Volaterranus sayeth it was not without much bloudshed As though Sabellicus said not also that the matter was tried with strokes But where to finde or seke it in either of them M. Horne leaueth vs to the wide worlde But what is this M. Horne against Damasus Primacie who was also a true and a good godly learned Bishop whom S. Hierome for all this contention recognised as head of the Churche and as greate a Clerke as he was yet being in doubte by reason of diuerse sectes about Antiochia in Syria with what persons to communicate moste humbly requireth of him to knowe with whom he should communicate and with whom he should not communicate What is then your argumēt M. Horne Is it this Damasus entred into the See of Rome by force and bloudshed Ergo the Emperour at that time was Supreme gouernour in all causes Ecclesiasticall Verely either this is your argumēt or els you make here none at al but only tel forth a story to no purpose except it be to deface the holy Apostolik See of Rome which in dede serueth euer your purpose both in bookes and in pulpitts What so euer it be you haue in hand beside the Pope may not be forgotten Now that you tel vs of a decree made by th' Emperours Theodosius and Valentinianus that none of the Churche of Constantinople should be Bysshop there but some straunger frō an other Churche you tell vs a mere vntruth Your alleaged Authors Socrates and Liberatus speake no one woorde of any such Decree The words of Liberatus who translated in maner the wordes of Socrates are these Sisinius being departed it semed good to the Emperours to appoint none of the Church of Constantinople to be bisshop there but to send for som straunger from Antioch in Syria from whence they had a little before Iohn Chrysostome and to make him Bisshop And this worde for worde hath also Socrates but he addeth more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the vaine triflers and busy heades that were of that Churche Of any Decree that the Emperor should make none of them both doe mention But at that time only the case then in Constantinople so standing and their luck before being so good in Iohn Chrysostom who from a stranger became their bishop it pleased the Emperours so to doe And al this they did by way of prouision for the Church quiet not by waye of absolute authority or any forceable Decree as M. Horn fableth and ouer reacheth his Authors M. Horne The .44 Diuision pag. 28. b. As Constantinus and Theodosius the elder euen so Theodosius the seconde a very .124 godly Emperour hauing and practising the .125 supreme gouernment in Ecclesiasticall causes seeinge the horrible Heresies spronge vp and deuidinge the Church but specially by Nestorius did 126 by his authoritie cal the thirde general councel at Ephesus named the first Ephesine councel geuinge streight .127 commaundement to al Bishops vvheresoeuer that they shoulde not faile to appeare at the time appointed and further vsed the same povver and authoritie in the ordering and gouerninge thereof by his .128 Lieutenaūt Ioannes Comes Sacrensis that other Godly Emperours had beene accustomed to vse before him ▪ accordinge to the cōtinual practise of the Churche as it is plainely set foorth in the booke of general Councelles In this councel there happened so greuous contention betvvixt Cyrillus Bishop of Alexandria and Iohn Bishop of Antioche both beyng othervvise godly and learned mē that the councel vvas diuided thereby into tvvo partes the occasion of this Schisme vvas partely that Cyrillus and certaine other vvith him had proceeded to the cōdemnation of Nestorius before that Ioānes vvith his cōpany could com ād partly for that Ioānes of Antioch suspected Cyrillus of certain Heresies misdeeming that Ciril had made the more haste to confirme them before his comminge He therefore vvith his associates complaineth and laieth to Cyrilles chardge that he did not tary according to the commaundement of the Emperour for the comming of the Bisshops of other Prouinces vvhich vvere called thither frō all partes by the cōmaundement of the Emperour That vvhan the noble Earle Candidianus commaunded him by vvriting and vvithout vvriting that he should presume no suche matter but that he and those that vvere vvith him should abide the comming of the other Bishops neuer thelesse he proceeded that he and his company vvere the authours of dissension and discord in the Church ▪ and that they had geuē the occasion that the rules of the Fathers and the decrees of the Emperours vvere broken ▪ and trodē vnder foote vvherefore they iudge Cyrill of Alexādria vvith Memnō bisshop of Ephesus to be deposed frō their bisshopriks and Ecclesiastical ministery and the other their associates to be excōmunicate The vvhich their doinges they signifie to the Emperour Theodosius by their Synodical letters to vnderstande his pleasure in .129 allovving or disallovvyng of their Synodicall actes After this came the bishop of Romes legates before vvhome in the coūcel Cyrillus and Memnō offered vp their libelles deposing a contestation againste Iohn and his party to haue them cited and render the cause of their deposition The bisshoppe of Romes legates vvith the consent of the councell on that parte sendeth for Ioannes and his parties
faithe Yea did not they tell him Thou must confesse this and curse all doctrine contrary to this faith Nowe when Eutyches would not and said as ye say in many thinges he would not because the holy scripture hadde no suche matter then did the Councel curse him And after this curse Florentius spake the woordes by you rehersed Afterwarde was he cursed again and depriued of his priestly honour not by Florenrius but by his owne bisshop Flauianus as it is conteined in the chapter by you quoted Yea that more is a playn place withal of the Popes primacy to For both Flauianus sent this his SeÌ„teÌ„ce to Rome and Eutyches thus coÌ„demned coÌ„playned by his letters vpon Flauianus and appealed to Pope Leo. But Eutyches rested not here saieth M. Horne In dede in Eutyches we haue a paterne of you and your felowes that wil be ruled by no lawe or order of the Church This Eutyches being first three seueral tymes cyted by his owne bisshop and Patriarche Flauianus would not appeare before him but by the meanes of one Chrysaphius his Godde childe a buskyn gentleman aboute the Emperours preuy chamber brought the matter to the Prince Then a prouincial Synode being called by the Emperour and Eutyches condemned he appealed from the Emperour to Pope Leo. Being by him also condemned he woulde not yet yelde No in the generall Councel of Chalcedon being thrise summoned by the whole Councell of 630. Bisshoppes his pride and obstinacy was suche that he woulde not appeare nor being there with ful coÌ„sent condemned would yet yelde thereunto And al because the .ij. natures of Christ in one person which he denied was not expressely found in the Scriptures In all these except his only appealing to Rome he shewed him selfe as right an heretike as any that nowe liueth But this is a woÌ„derful foly or rather madnes in you to procede on and to alleage farder matter of Theodosius doinges for calling other Councels in the mayntenance of Entyches at Constantinople and Ephesus and by and by to declare that the said synode of Ephesus was a wicked conueÌ„ticle as it was in dede and as Leo calleth it Non iudicium sed latrocinium No iudgement but a tyrannical violence and al thinges there done against Flauianus afterwarde reuersed by Pope Leo a most certain argument of his supremacye And yet ye cal your Emperour a godly Emperour neither shewing of his repentaunce nor of any his good doinges Thus ye see how pitefully euery way ye are caste in your own turne M. Horne 46. Diuision Pag. 30. b. Leo the first Bisshop of Rome a learned and a godly bisshop although not vvithout al faultes maketh humâ—le supplicatioÌ„ vnâ—o Theodosius the Emperour and vnto Pulcheria that there might be a general CouÌ„cel called in Italy to abolishe the wicked errour in Faith confirmed by the violence of Dioscorus The selfe same Bisshop of Rome with many bisshops kneeling on their knees did most humbly beseeche in like sort Valentinianus the emperour that he woulde vouchesaulfe to entreate and exhorte Theodosius the Emperour to cal an other Synode to reuoke those euil actes and iudgementes which Dioscorus had caused to be don in the condemnation of Flauianus Bisshop of Constantinople and others In vvhich examples it is manifest that the bisshops of Rome did .136 acknovvledge the supreme gouerment direction and authority in calling of Councels vvhich is .137 one of the greatest amongest the ecclesiastical causes or matters to be in the Emperours and Princes and not in them selues The .11 Chapter Of Pope Leo the great and first of that name Stapleton IT is well and clerkly noted of you M. Horne that Leo being a godly and a learned bisshop was not yet without all faults It was wel spied of yow least men should think he was borne without originall synne which I dowbt whether yowe wil graunt to Christes mother or take him for Christ him self For who I beseache yowe is without all faultes But what a holy vertuous and godly man this Leo was I let passe to speake though very much might be said therin bicause the good or euil life of a Pope or any other man is not material to the doctrin which he teacheth or to the matter we haue now in hand But verely for his right faith true doctrine and found belefe for the which you seme to taxe him I wil with ij shorte saynges onely of ij generall CouÌ„cels shortly note to the Reader both what an absolute doctour this Leo was and what a malapert comptroller you are The ChalcedoÌ„ Councell of 630. bishops do expressely and plainely professe their Iudgement of this blessed father Leo in their solemne subscription in these wordes Nos summè orthodoxum esse sanctissimum patrem nostrum Archiepiscopum Leonem perfectissimè nouimus We most perfitly know that our most holy father Leo the Archebishop is of right iudgement in religioÌ„ in the highest degree Loe M. Horne those fathers so many and so lerned with one consent do saye Not that they thinke or beleue but that they knowe and that not superficially or slenderly but perfectissimè most perfytly most exactly most assuredly And what knowe they so surely Forsothe that their most holy father Leo is Orthodoxus a right beleuer a true Catholike a sounde teacher of Gods people And not onely so after a common or meane sort but Summè Orthodoxum Catholike and right beleuing in the highest degree without any blotte or blemish in that respecte After suche a Sentence so protested and pronounced of suche so many so lerned and so auncient fathers aboue vnleuen hundred yeres paste in suche and so solemne an assembly for the absolute and vndoubted commendation of that excellent prelat whence crepe you with your lewde surmise or with what face dare you deface him With the like constaÌ„t and absolute coÌ„mendatioÌ„ without any surmised exceptioÌ„ at al in an other general CouÌ„cel the next after this he is called by the coÌ„mon voyce of the East Bisshops Illuminator Columna Ecclesiae A geuer of light and a piller of the Churche You come to late M. Horne to blotte or to blemish the ReuereÌ„t memory of so blessed so lerned and so much commended a father His light so shyneth that no horne can dymme it His doctrine is so stroÌ„ge that no surmise can weaken it The more you kicke at this piller the more you breake your shinne The more you deface him the greater is your owne shame Therefore as your glosing here was causelesse so surely your meaning is gracelesie Verely suche as if ye had expressed it woulde forthwith haue disgraced and quyte ouerthrowen your false conclusion immediatly folowing freighted allmost with as many lies as lynes For touching his suyte to the Emperour to haue a Councell called you must vnderstande M. Horne that the bare calling of Councells suche as Emperours haue vsed is not one of the greateste amonge Ecclesiasticall causes nor to speake properlye
the Actes of the thirde Synode that Simmachus the Pope did keepe at Rome vvherin the King doth not only auouche the decree of Simplicius but also addeth VVe maruaile that without vs anye thīg was accōpted seing that whiles our Priest meaning the bisshop of Rome Simplicius was on liue nothing ought to haue bene taken in hande without vs. The .16 Chapter of Simplicius Felix .3 and Symmachus Popes of Rome Stapleton IF Pope Simplicius by decree gaue the Prince Authority to confirme the chosen Pope what helpeth this your supremacy Nay doth it not much impayre the same For then al the Princes Authority in this behalfe dependeth of the Popes decree as of a Superiour lawe And so he is subiect both to the law and to the lawemaker And yet this is all that in this Diuision hath any maner inckling to iuduce the Prīces Supremacy in any cause ecclesiastical But yf M. Horn would haue loked but a litle further and vpō the first line of the next leafe he mought haue found in the said Synod that the see of Rome hath the priestly primacy ouer all the whole world And that Councels must be confirmed by that see with such other like matter For whereas this King Odoacer beside the decree touchīg the chosing of the Pope which as your self say he made at the Popes request made also an other concerning not alienating Church goods the whole Synod reiected and cōdemned it for these .ij. causes expressely First saith Eulalius a bisshop of Sicily whose sentence the other bisshops saying the same the whole Synode folowed because against the rules of the Fathers this Decree appereth to be made of Layemen though religious and godlye to whome that any authoritye was euer geuen ouer Ecclesiasticall goods it is not reade Secondlye it is not declared to be confirmed with the subscription of any bisshop of the Apostolike See Nowe whereas the holy Fathers haue decreed that if the Priestes of any whatsoeuer prouince keeping a Councel within their owne lymities shall attempt any thing without the authority of their Metropolitane or their bisshop it should be voyde and of none effect howe much more that which is knowen to haue bene presumed in the See Apostolike the Bisshop thereof not present which bisshop by the prerogatiue of the blessed Apostle Peter hauing throughe the whole worlde the Primacy of priesthood hath bene wonte to confirme the Decrees of Councels presumed I say of layemen though certayn bisshops agreing vnto it who yet could not preiudicat their Prelat of whom it is knowen they were consecrated is vndoubtedly voyde and of no effect neither any waye to be accompted amonge Ecclesiastical decrees Thus farre that Synod by your selfe alleaged M. Horne God rewarde you for geuing vs such good instructions against your selfe Or yf it came not of you but of your frende let him haue the thankes therefore But yf it so falleth out against your willes both yet God be praysed that as by sinne he worketh somtime a greater amēdement and turneth horrible temptations into a more confortable calmenesse then before the storme came so also by your vnhappy meaning hathe yet brought vs to a happye information of such doctrine as vtterly ouerthroweth your heresye For here you see M. Horne not only the laie Magistrat yea the King him selfe yea though he were religiouse and godly vtterly excluded from all authority in causes Ecclesiasticall whereby your phantasticall Primacie vanisheth cleane away but also that the Pope whome you cal a forraine power hath the Primacy the chiefty and supreame praeeminence of Priesthode not onely in Rome or the Romaine Prouince but saith this Synode by your self clerckly alleaged per vniuersum orbem throughout the whole worlde and then if you be a parte of the worlde he is your Primate too Thus much saith this Synode and thereby vtterly ouerthroweth the whole effect of the Othe in both those partes for the whiche the Catholikes refuse to swere vnto it Verely if ye goe on as you haue hitherto you wil surely be espied for a preuaricatour that is for a double faced Proctour secreatlie instructing your clients aduersarie but in face protesting to plead against him For better instructions no hyred aduocate coulde haue geauen vs then you the Counterpleader haue ministered vnto vs. M. Horne The .58 Diuision pag. 35. a. Next after Simplicius vvas Foelix the third chosen vvho after his confirmation sent many letters as vvell to the Emperour as to Acatius Bisshoppe of Constantinople about the matter betvvixt Iohn and Peter but vvhen he coulde not preuaile in his suite he made Iohn Bisshoppe of Nola in Campania One of the letters that Pope Foelix vvrote vnto Zenon the Emperour about this matter is put into the fift Synode of Constantinople vvherein the Pope after the salutation doth most humblye beseech the Emperour to take his humble suite in good parte He shevveth that the holy .162 Churche maketh this suite that he vvill vouchesafe to mainteine the vnitie of the Churche that he vvill destroye Heresies that breaketh the bonde of vnitie that he vvill expell Peter Mogge bothe oute of the Citie and also from Churche regiment that he vvould not suffer Peter being deposed to be admitted to the Communion of the Churche but that by his honorable letters he vvould banish him out of the bounds of Antioche And saith this Bisshop of Rome Foelix vnto the Emperour In his place appoint you one that shal beutifie the Priesthode by his woorkes Stapleton You procede still to bring authorities against your selfe This Peter was deposed I confesse But by whome M. Horne Not by the Emperour but euen by Pope Foelix as appeareth but one leafe before the place which your selfe alleage And in case it was to painefull for you to turne backe a leafe or two before yet might you haue vouchsaued to haue read the next lines before your own allegatiō In the which Foelix signifieth that he was so deposed and therfore requesteth th'Emperour to expel him and to place some other mete man for him whiche thing Popes doe at this day requiring Catholike Princes to remoue hereticall Bishops and to place good in their roome neither yet therfore are or euer were Princes accompted enacted or intituled Supreme gouernours in all causes Ecclesiasticall Your new Religion hath inuented this newe Title This Pope Foelix also excommunicated Acatius of Constantinople for bearing with this Peter Mogge as witnesseth Liberatus Whereby appeareth clerely the Popes Primacie ouer the ij chiefe Patriarches of the East Churche of Constantinople and Antioche And you againe are with your owne examples cleane ouerthrowen M. Horne The .59 Diuision pag. 35. b. Anastasius the Emperour .163 deposed Macedonius Bisshoppe of Constantinople as one that falsified the Ghospels as Liberatus saith Stapleton If this Macedonius falsified the Ghospel he was I wene worthy to be deposed But your Author vseth not this worde Deposed but he saieth he was expulsed Whiche might be being by an
sleight and diuers other before noted he hath so maimed and mangled the wordes of King Richaredus wherein the whole pithe of this Diuision resteth to make some apparence of his pretensed Primacie that it would lothe a man to see it and weary a man to expresse it Namely in the text where his Note standeth of a Princes speciall care for his subiectes The whole woordes of the King are these The care of a King ought so farre to be extended and directed vntill it be found to receiue the full measure of age and knowledge For as in worldly things the Kings power passeth in glorie so oughte his care to be the greater for the welth of his subiectes But now moste holy Priestes we bestow not onely our diligence in those matters whereby oure subiectes may be gouerned and liue most peaceablye but also by the helpe of Christe we extend our selues to thinke of heauenly matters and we labour to knowe how to make our people faithfull And verely if we ought to bend all our power to order mens maners and with Princely power to represse the insolency of the euill if we ought to geue all ayde for the encrease of peace and quiet muche more we ought to study to desire and thinke vppon godly things to looke after high matters and to shew to our people being now brought from errour the trueth of cleare light For so he dothe whiche trusteth to be rewarded of God with aboundant reward For so he dothe which aboue that is cōmitted vnto him doth adde more seing to such it is said what so euer thou spendest more I when I come againe will recompence thee This is the whole and ful talke of Richaredus the king to the Councel touching his duetyfull care aboute religion Compare this gentle Reader with the broken and mangled narratiō of M. horne and thou shalt see to the eye his lewde pelting and pelting lewdnesse Thou shalt see that the king protested his care in gods matters to be not his dew charge and vocatiō as a king but an additiō aboue that which was commytted wnto him and to be a work of supererogatiō and that he extēded him selfe of zeale aboue that which his duety ād office required Al which M. Horn left out bycause he knewe it did quite ouerthrowe his purpose He saieth againe of kyng Richaredus that he decreed in the Councel of his owne Authority commaundyng the bisshops to see it obserued which wordes also he hath caused to be printed in a distinct lettre as the wordes of his Author alleaged But they are his owne wordes and do proceede of his owne Authority not to be found in the whole processe of the Kings Oration to the Councell or in the Coūcel it selfe But contrariwise the Councell expressely saith of this Decree Consultu pijssimi gloriosissimi Richaredi Regis constituit Synodus The Synode hath appointed or decreed by the aduise of the most godly and gloriouse King Richaredus The Synode M. Horne made that Decree by the aduise of the King The king made it not by his own authority commaunding c. as you very Imperiously do talke Againe where you saie that S. Gregory did much commend the carefull gouernement of Princes in causes of Religion S. Gregory speaketh not of any suche gouernement at all It is an other of your Vntruthes Last of all where Saint Gregorie sayeth of humilitie as we haue before declared to the king Et si vobiscum nihil egimus Although we haue done nothing with you You to amplifie the matter enlardge your translation with a very lying liberalitie thus Although I haue medled and don nothing at all with you doing this altogether without mee For these wordes medle at all and dooing this altogeather without me is altogeather without and beyond your Latine of Saint Gregorie Whome you ouerreache exceeding much Making him not so muche as to meddle with the Kings doings and that the king did altogeather without him Which yet if Nauclerus your common alleaged Author be true of his woorde did verye muche with the King and furdered many wayes the conuerting of the Arrians in Spaine to the Catholique faith But so it is As in al your proufes you ouerreach mightely the force of your examples cōcluding Supreme gouernmente in all causes when the Argumente procedeth of no gouernemente at all but of execution and so foorth euen so in your translations wherein yet you looke singularlye to be credited scarse ones in tenne leaues bringing one sentence of Latine you ouer reache marueilouslye your originall Authorities Suche is your vntrue and false dealing not onely here but in a manner throughout your whole booke And nowe to ende this Seconde booke with a flourishe of Maister Iewels Rhetorique to sweete your mouth at the ende Maister Horne that so with the more courage we may proceede after a pause vppon this to the Thirde and Fourthe let me spurre you a question What M. Horne Is it not possible your doctrine may stande without lyes So many Vntruthes in so litle roome without the shame of the worlde without the feare of God Where did Christe euer commaunde you to make your Prince the supreme gouernour in all causes By what Commission by what woordes Or if Christ did not who euer els cōmaunded you so to do What lawe What Decree what Decretall what Legantine what Prouinciall But what a wonderfull case is this The Supreame gouernemente of Princes in al causes Ecclesiastical that we must nedes swere vnto by booke othe yea and that we must nedes belieue in conscience to be so auncient so vniuersal so Catholique so cleere so gloriouse can not now be founde neither in the olde Law nor in the new nor by anye one example of the first 600. yeares THE THIRDE BOOKE DISPROVING THE PRETENSED PRACTISE OF Ecclesiastical gouernmēt in Emperors and Kings as wel of our own Countre of Englande as of Fraunce and Spayne in these later .900 yeres from the tyme of Phocas to Maximilian next predecessour to Charles the V. of famous memory M. Horne The .79 Diuision Fol. 47. b. Next after Sabinianus an obscure Pope enemy and successour to this Gregory succeded Bonifacius 3. VVho although he durst not in playne dealing denie or take from the Emperours the authoritie and iurisdiction in the Popes election and other Churche matters yet he vvas the first that .228 opened the gappe thereunto for as Sabel testifieth vvith vvhom agree all other vvriters for the moste parte This Bonifacius immediatly vpon the entraunce into his Papacy dealte with Phocas to winne that the Church of Rome might .229 be head of all other Churches the which he hardely obteined bicause the Grecians did chalenge that prerogatiue for Constantinople After he had obteyned this glorious and ambitious title of the bloudy tyrant Phocas and that vvith .230 no smal bribes like vnto one that hauing a beame in his ovvn eie vvent about to pul the mote out of
office is an honorable office Wel let yt be honorable to I suppose for all that it shal not make hym supreame heade of the Churche withall And so hath M. Hornes argument a great foyle M. Horne The .90 Diuision Fol. 53. a. The bishops and Clergy vvhich vvere of the Prouince of Antioche vvhan Macarius vvas deposed by the iudgement of the Synode do make supplication vnto the Iudges the Emperours deputies and counsailours that they vvilbe meanes vnto the Emperour to appoint them an other Archbishop in the place of Macarius novve deposed Stapleton And wil ye play me the MacariaÌ„ styl M. Horne Good reader coÌ„sider of M. Horns dealings eueÌ„ in this couÌ„cel that I haue aÌ„d shal declare whether M. Horn doth not altogether resemble Macarius shameful practise in his allegatioÌ„s One of your reasons theÌ„ M. Horn to proue CoÌ„stantines supremacy by is that the Antiochians sewed to themperour to appoint an other Archbisshop in the place of Macarius The appointment of an Archbisshop imployeth no supremacy Diuerse Kings of England haue appointed bisshops and Archebisshops in their Realm And yet none euer toke vpon them either the name or Authority of a Supreme Gouernour in al causes Ecclesiastical vntil in this our miserable tyme heretikes by authority of Princes to establishe their heresies haue spoiled Gods Ministers and the Church of her dewe Authority and gouernement And I haue told you before M. Horne that this CoÌ„stantin himself hath disclaimed your supremacy of supreame iudgement in causes ecclesiastical Wherof also the very next matter immediatlye rehersed before the thing you alleage is a good and a sufficient proufe I wil therfore demaunde a question of you Ye see Macarius is deposed and that as you confesse here your selfe by the Iudgement of the Synod Might now themperour kepe him stil aÌ„d that laufully in his bisshoprik if he had so would or no If ye say he might not theÌ„ is he no Supreame Head Except ye wil say he was lawfully deposed as an heretike and therfore theÌ„perour could not kepe him in This also as yet maketh against your supremacy For theÌ„ the IudgemeÌ„t of the bisshops is aboue themperours power But I wil further aske you whether yf Macarius had bene hartely poenitent and had recanted his heresy to themperour might theÌ„ haue kept him in Now take hede ye be not brought to the streights which way so euer ye wind yourself Yf ye say he may as ye must yf ye wil haue themperour Supreme Gouernour in al causes ecclesiastical then is the whole CouÌ„cel against you vtterly denying him al hope of restitution though the Iudges at theÌ„perours coÌ„maundemeÌ„t being moued with mercy proposed this questioÌ„ to the Synod Yf ye say he may not then do ye your self spoile theÌ„perour of his Primacy Thus ye perceiue euery way ye are in the bryers being conuicted by the very place by your self proposed M. Horne The .91 Diuision Fol. 53. a. The Iudges make them aunsvvere that it vvas the Emperours pleasure that they should determine amongest them selues vvhom they would haue and bring their decree vnto the Emperour At the last the vvhole Synod doe offer their definition subscribed vvith their hands to the Emperour besechiÌ„g him to .274 examen and confirme the same The Emperour vvithin a vvhyle saith vve haue redde this definition and geue our consent thereunto The Emperour asked of the vvhole Synod yf this definition be concluded by vnifourme consent of al the Bishops the Synod ansvvered VVe al beleue so we be al of this mind God send themperour manye yeares Thou hast made al heretiks to flie by thy meanes al Churches are in peace accursed be al Heretiks In the vvhich curse the vvhole Synode curseth Honorius Pope of Rome vvith the great curse vvhome the Synode nameth in .17 Action one of the chiefest of these Heretiques vvho are here cursed The Emperour protesteth that his zeale to conserue the ChristiaÌ„ faith vndefiled .275 vvas the only cause of calling this Synode He shevveth vvhat vvas their partes therein to vvyt to weighe consideratly by Gods holy Scriptures to put away al noueltye of speche or assertion added to the pure ChristiaÌ„ faith in these latter daies by some of wicked opinioÌ„ and to deliuer vnto the Church this faith most pure and cleane .276 They make a coÌ„mendatory oration vnto theÌ„peror vvith much ioyfulnes declaring that this his fact about this Synod in procuring to his subiectes true godlynes and to al the Church a quiet state was the most comely thing the most acceptable seruice the most liberall oblatioÌ„ or sacrifice that any Emperour might or coulde make vnto God And declaring the humble obedience to his precept or sommons of the Bisshop of Rome vvho sent his Legates .277 being sicke him self and of them selues being present in their ovvne persones they doe most humbly beseche him to set his seale vnto their doinges to ratifie the same with the Emperial wryt and to make edictes and constitutioÌ„s .278 wherewith to confirme the Actes of this Councel that al controuersie in tyme to come may bee vtterly taken away Al vvhich the Emperour graunted vnto them adding his curse as they had done before so vvel against al the other Heretikes as also against Honorius late Pope of Rome a companion fautour and coÌ„firmer saith he of the others heresies in al pointes After this the Emperour directeth his letters to the Synode at Rome of the VVesterne Bisshoppes vvherein he commendeth their diligence about the confuting of the heresies He describeth the miserable estate the Churche vvas in by meanes of the Heresies for saith he the inuentours of Heresies are made the chiefe Bisshoppes they preached vnto the people contention in steade of peace they sovved in the Churche forâ—vves cockle for vvheate and all Church matters vvere troubled and cleane out of order And because these things vvere thus disordered and impietye consumed Godlines wee sette forwarde thyther whereunto it becommed vs to directe our goinge meaninge to seeke by al meanes the redresse of these disorders in Churche matters wee labour with earnestnes for the pure faith wee attende vppon Godlines and wee haue our speciall care aboute the Ecclesiasticall state In consideration vvhereof vvee called the Bisshoppes out of farre distaunte places to this Synode to sette a Godly peace and Quietnes in the Churche matters c. To this epistle of the Emperour Leo the seconde Bisshoppe of Rome maketh aunsvvere for Agatho vvas deade bye letters vvhereof this is the effecte I geue thankes vnto the Kinge of Kinges vvho hath bestovved on you an earthly Kingdome in such vvyse that he hath geuen you therevvith a mind to seeke much more after heauenlye thinges Your pietye is the fruite of mercy but your authoritye is the keper of Discipline by that the Princes minde is ioyned to Godde But bye this the subiectes receyue reformation of disorders Kinges ought to haue so muche care to refourme and correcte naughtynes
to the coÌ„tentes of theÌ„ And in ful testimony therof eche one set to hys haÌ„d aÌ„d subscriptioÌ„ The sayd AdriaÌ„ writeth to Tarasius the patriarche of CoÌ„staÌ„tinople that oÌ„lesse he had wel knowen Tarasius good syncere zeale aÌ„d catholike fayth touching Images aÌ„d the sixe general couÌ„cels that he would neuer haue coÌ„sented to the calling of any Councell Wherby ye see M. Horn that the Pope hath such a voyce negatyue in summonyng and ratifiyng of CouÌ„cels that if he only had draweÌ„ backe it had bene no lawful Councel According as the old Canon alleaged in the ecclesiasticall story commaundeth that without the Popes Authorityte no Councel ought to be kept and according as for that only cause diuers couÌ„cels were abolished as the Antiochian in the East and the Ariminense in the West And the sayed Pope Adrian saieth to Tarasius Vnde ipse Beatus Petrus Apostolus Dei iussu Ecclesiam pascens nihil omnino praetermisit sed vbique principatum obtinuit obtinet cui etiam nostrae beatae Apostolicae sedi quae est omnium Ecclesiarum Dei caput velim beata vestra sanctitas ex sincera mente toto corde agglutinetur Saynte Peter feding the Churche by Gods commaundemeÌ„t hath omitted nothing at all but euer hath had the principality and nowe hath to whome and to our blessed and Apostolyke see whiche is the Head of all Gods Churches I would wish your blessed holines wythe syncere mynd and withall your heart to ioyne your self The Emperour hym self sayth that the councel was called by synodical letters sente froÌ„ the most holy patriarch And a litle after by whose exhortatioÌ„ aÌ„d in a maÌ„ner coÌ„maundemeÌ„t we haue called you together saith th'Emperour to the bisâ—hops The Popes Legates are named first and subscribe first The Popes letters were read first of all in the Councel And that Tarasius him selfe confesseth Praerogatiua quadam For a certeyn prerogatiue dewe to the Pope Other places also of like agreablenes ye shal find here These be the letters M. Horn that ye speak of which as ye say theÌ„peror coÌ„mauÌ„ded to be read opeÌ„ly Wherwith that ye dare for shame of th' world ones to medle as also to talk of the story of Paulus aÌ„d Tarasius I can not but most wonderfully maruayle at This Paulus was patriarche of CoÌ„staÌ„tinople immediatly before Tarasius and voluÌ„tarily renouÌ„ced the same office and became a monke mynding to doe some penaÌ„ce the residue of his lyfe for that he had set forth the wycked doings and decrees of themperours against the images The Emperour was verye desirous to place Tarasius in hys roome but he was as vnwilling to receyue that dignity And wheÌ„ the Emperour vrged aÌ„d pressed hym vehemeÌ„tly he answered How caÌ„ I take vpon me to be Bishop of thys see being sondred froÌ„ the residew of Christes Church â–ª aÌ„d wrapped in excoÌ„munication Is not this then pretely aÌ„d gayly done of M. Horn to take this couÌ„cel as a troÌ„pet in hys hand to blowe and proclaime hym self to all the world an heretyke Pleade on a pase M. Horne as ye haue done and yow shall purchase your self at length great glory as great as euer had he that burnte the teÌ„ple of Diana to wyn to him self a perpetuall memorye To the which your glorious tytle for the encrease and amplifying of the same let your Vntruthes which are here thicke and threefolde be also adioyned That the Popes about this time deuised horrible practises to haue to them selues only the supreme authority that Irene Constantines Mother was an ignorant and a superstitious woman that the matters in the .7 Generall Councel were not iudged according to the Gospelles that there was nothing attempted or done in this Councell without the authority of the Emperour In all this I heare very bolde asseuerations but as for proufes I finde none And none wil be found when M. Horne hath done bis best this yeare nor the next neyther M. Horne The .94 Diuision pag. 57. a. Gregorius .3 sent into Fraunce for succour to Charles Martell yelding and .290 surrendring vp vnto him that vvhiche the Pope had so long sought by all subtile and mischieuous meanes to spoile the Emperoure and the Princes of This same Gregory the third saith Martinus PoeniteÌ„tiarius VVhan Rome was besieged by the king of Lombardy sent by shippe vnto Charles Martell Pipines father the Keyes .291 of S. Peters confession beseeching him to deliuer the Church of Rome from the Lombardes By the keyes of S. Peters confession he meaneth .292 al the preheminence dignitie and iurisdiction that the Popes claime to them selues more and besides that vvhich al other church ministers haue ouer and aboue all manner persons Ecclesiastical or Temporal as geuen of Christ onely to S. Peter for his confession and so from him to the Popes of Rome by lineall succession Seinge that this Pope vvho vvas passingly vvell learned both in diuine and prophane learning and no lesse godly stout and constant if you vvill beleeue Platina .293 yeldeth and commiteth all this iurisdiction and claime that he hath ouer all persons Ecclesiastical and Temporall so vvel in causes Ecclesiasticall as Temporall vnto Charles Martell a laie Prince and great Maister of Fraunce it appeareth that Princes may laufully haue the rule gouernment and charge in Church matters The heires and successours of this Charles Martell did keepe these keyes from rusting They exercised the same iurisdictioÌ„ and gouernmeÌ„t in Ecclesiastical causes that the Emperours and Kings had don from the tyme of ConstaÌ„tine the great vntil their tyme vvhich vvas almost .400 yeres For Carolomanus .294 sonne to King Pepin and nephevv to Charles Martel no lesse Princelike than Christianly exercised this his .295 Supreme authority in Ecclesiastical causes and made notable reformation of the Ecclesiastical state He summoned a Councel of his Clergy both Bisshoppes and Priestes .742 yere from the incarnation of Christ vvherein also he him selfe sate vvith many of his nobles and counsailours He shevveth the cause vvhy he called this Synode That they should geue aduise saith he howe the Lawe of God and the Churche religion meaning the order and discipline may be restored againe which in the tyme of my predecessours being broken in sonder fell cleane away Also by what meanes the ChristiaÌ„ people may attaine to the saluation of their soules and perishe not being deceiued by false priestes He declareth vvhat ordinaunces and decrers vvere made .296 by his authoriy in that Synode VVe did ordein Bishops through the Cities saith he by the couÌ„cel of the Priests aÌ„d my nobles aÌ„d did coÌ„stitute Bonifaciê° to be the Archbisshop ouer them .297 VVe haue also decreed a Synode to â—e caâ—â—eâ— together euery yere that the decrees of the Canons and the Lawes of the Churche may be repaired in our presence and the Christian Religion amended c. That the money vvhereof the Churches haue been defrauded
It is straÌ„ge me thinketh to heare at your haÌ„ds of the Popes holy haÌ„d namely seing your authour Nauclerus speaketh of hys haÌ„d only withowt any other additioÌ„ Belyke there is come vppon yow some sodayne deuotion towards the Popes holines But lo I see now the cause of your deuotioÌ„ The Popes haÌ„d is holy with yow now wheÌ„ he being forced aÌ„d coÌ„strayned deliuereth vppe such priuileges as with his heart he did not deliuer and therfore did afterward in a CouÌ„cel of Bishops reuoke al these doinges Whiche your authour in the nexte leaf as also Sabellicus at large doth declare and what sturre aÌ„d busines the Emperour made for it swearing first to the Pope that he wold vse no violence and that he woulde cause all the Bishops of Germany which had bene made by Simonye to be deposed Who yet afterward brake bothe partes of his Oâ—he Toke the Pope out of Rome with him as prisoner because he would not confirme his symoniacal Bisshops And after long vexation of the Pope and spoiles of the Romaine territorie extorted at the lengthe by fine force his consente thereto which yet after the Emperour being departed he reuoked as I said in a ful Councell And this periurie and violence of this Emperour the Italian Emperours doe witnesse also Briefly al came to this conclusion that Paschalis being dead the Emperour shortly after renounced to the Pope Calistus the .2 all this inuesturing of Bisshops and left to the clergy the free electioÌ„ without the princes coÌ„firmatioÌ„ which was al that Paschalis grauÌ„ted to this Emperour For the grauÌ„t of Paschalis as it is recorded in Nauclere referreth it selfe to the former grauntes of his predecessours made to Catholike Emperours And farder he specifieth his graunt thus That he haue priuilege to geue the staffe and the ring to al Bisshops and Abbats of his dominions being first freely chosen without violence or symonie and to be afterward consecrated or ordered of the bisshop to whom they belong But al this was as I haue said both reuoked of Pope Paschalis and geuen ouer of Henrie the fift But I pray you tell me was your holy hand so vnlustie and heauy that ye could or rather would not set in this also being a parcell of your authors narration and the finall conclusion of this great controuersie Whiche as it was theÌ„ troblesom to the church many yeres so it is troblesom also to your Reader as occupiyng a greate parte of your booke but no part of your principal mater and yet as litle material as it is in fine al agaiÌ„st you And therfore ye shake the ful declaratioÌ„ of the mater from your holy handes as a man would shake away a snake for feare of stinging M. Horne The .115 Diuision pag. 74. b. The next Emperour to Henrie vvas Lotharius vvho so laboured vvith the Pope to retaine the inuesturing of Ecclesiasticall persons and besides that he so trauailed in other Ecclesiastical causes so .396 vvel as Temporal that saith Vrspurg Huius laus est à vindicata religione legibus The praise of this Prince is in that he refourmed Religion and the Lawes Next to vvhom vvas Conradus the Emperour to vvhome the Romaines vvrote supplications to come and chalendge his right in these matters to reduce the fourme of the Empire to the olde state whiche it was in in Constantine and Iustinians daies and to deliuer them from the .397 tyranny of the Pope To vvhom also the Pope vvrote humble supplications to take his cause into his protection against the Magistrates of Rome which toke vppon them to reduce the Pope to the olde order and state of the .398 aunciente bisshoppes of Rome Stapleton Let the Emperour Lotharius labour to retain the inuesturing of Bishops which as ye heard Henrie the .5 resigned before to Calistus let him if ye will needes vse that word reforme the ciuil lawes and religion to the meaning wherof is no more but that he restored the ciuil Lawe the vse therof being discoÌ„tinued many yeres aÌ„d restored Pope InnoceÌ„tius the .2 to his See beiÌ„g thrust out by an Antipope wherof he was called Fidelis Ecclesiae aduocatus a faithfull defeÌ„der of the Church Yet why do you vtter such grosse lyes M. Horne telling your Reader that the Romaines besought th' Emperor to deliuer them froÌ„ the tyraÌ„ny of the Pope Neyther Otho Fringensis nor Nauclerus who rehearseth his words haue any such thing The Romaines at that time would be lusty a Gods name and reduce their state to the old magnificence of the victorious Romaines being proud of a litle victorie whiche they had against the Tiburtines And therefore the Pope complained to the Emperour of their tyrannie not they of the Popes tyrannie Yea they thrusted out the Emperours Praefectus and placed in his roome their owne Patricius And so woulde shake of as well the Emperour as the Pope Foorth then with the storie Let Pope Lucius .2 make huÌ„ble supplicatioÌ„ to the Emperour Conradus against the Magistrates of Rome coÌ„cerning the ciuil regiment of Rome and their subiection to the Pope in temporalities for that was the matter and no other and yet were they faine shortlye after to submitte them selues to Eugenius .3 the next Pope Let all this be as you tell it not perspicuouslie but couertlie as though the Romaines then woulde haue bene Schismatiques as you are nowe and denied his Authoritie in Spiritual causes as you doe nowe let all this as I saie be graunted vnto you But then I pray you set your conclusion to it that therefore the Prince is Supreme Gouernour in all causes Ecclesiasticall and then shall euery childe sone conclude with you that your Conclusion concludeth nothinge to the purpose For all the strife and contention here was partely about Temporall and Ciuill regiment partely not against the Popes Authoritie absolutelye but against such or suche a Pope whiche thing I woulde haue you wel to note Maister Horne not here onelye but in all these and other quarrellings of Emperours againste Popes That they neuer repined againste the Popes Authoritie as the Pope but they repined against this man or that maÌ„ whom they woulde not agnise for the Pope but some other by them selues elected M. Horne The .116 Diuision pag. 74. b. Next to vvhome follovved the Godly and zelous Emperour Frederike the firste vvho .399 seeing the horrible vices of the Romissh Church commaunded that no Legate of the Church of Rome should be suffered to enter into Germanie without he were called or hyred of the Emperour nor would suffer that any man vnder the name of appellation shuld goe vnto the Court of Rome After the death of Adrian the fovvrth the Cardinals fell out amongest them selues for the Election of a nevv Pope some stryuinge to haue Rovvlande other some contendinge to haue Octauian a man saith Abbat Vrspur in all points honest and religious Herevppon sprang an horrible schisme and great discord Rouland
he hath both often talked vvith the MarchauÌ„ts that haue their trafique there and hath also dÃuers times enquired the matter by an interpretour of the inhabitaunts there borne they al say that his name is neyther Presbiter Ioannes nor Pretto Ianes but say they his name is Gyan that is mightie and they maruaile greatly what the Italians meane to call him by the name of Priesthode But this they say that al the suites or requestes euen of their greate Bishoppes are brought before the king him self and that all their benefices or Spiritual promotions be opteined at his handes .424 So that there beynge as Sabellicus telleth further an exceadinge great nomber of chiefe Prelates or Metropolitanes and vnder euerye one Prelate at the leaste tvventy Bishoppes all their sutes and causes Ecclesiasticall beyng brought vnto him and he the maker of all these Prelates Bishoppes and other Ecclesiasticall persons he is called ouer them all Clergy or Laie in all causes Ecclesiastical or themporall Gyan the mightie that is the supreme Ruler aÌ„d Gouernour aÌ„d eueÌ„ so hath .425 coÌ„tinued sitheÌ„ those partes vvere first Christened as they saye of Thomas Dydimus the Apostle vntill our tyme. But thys by the vvaye novv from them to retourne to our ovvne countrey The .20 Chapter Of the Armenians and of the Aethiopians in Preto Ianes lande Stapleton A MAN would thinke that Maister Horne was with some straunge spirituall meditation rauished when he interlaced this digression woorthy belike depely to be coÌ„sidered being here I can not tel whether more impertinently or more falsely betwene the doings of king Henrie and king Stephen that immediately succeded him full wisely wrenched and writhed in For he is now vppon the sodaine as a man rapt vppe and caried awaie not only into Spaine but into Greece Armenia Moscouia yea and Aethiopia too And then is he as sodainly in England againe About a foure hundred yeres past he was very busie and to busie too for his owne honestie with Spaine nowe after this long taciturnitie belike he hathe espied out there some notable matter for his purpose And what is it thinke ye good Reader Forsooth he commeth in as it were in a Mummerie and sendeth vs to Arnoldus de Villa Noua and telleth vs that we shall learne by him of the doing of Frederike king of Sicilie and Iames king of Spain in their Epistles writen by the said Arnoldus But what this Arnoldus was Heretique or Catholique what his bookes were and where and when they were printed and where a man shall finde any thing of him he telleth vs nothing Your brother Gesnerus M. Horn in his Bibliotheca maketh meÌ„tion of Arnoldê° a PhisitioÌ„ aÌ„d nuÌ„breth his bokes But of these epistles there is no word and maruel it is that such a notable worke shoulde escape hys handes Suerlye with much a doe I suppose I haue chaunced vppon hym what in your brother Illiricus and what in your other frende Gaspar Hedio that addeth Paralipomena to Abbas Vrsper gensis I haue by them some feeling of thys your greate ghostly rauishmeÌ„te aÌ„d feele at my fyngers endes that your Arnoldus if he were no better then Illiricus maketh hym was your owne deare brother that is an Heretike aswell as your self and also that in the vehemencye of thys your impertinente madde meditatioÌ„ you are caried away one hundred and fiftie yeares at the leaste from the tyme ye shoulde haue orderly prosequuted and as many myles from the matter yt self For thys Arnoldus is noted to haue writen lyke a blinde and a lewde lying prophete abowte the tyme of Clemente the fifte which was made Pope abowte the yeare of our Lorde .1306 This Arnoldus then taking vppon him to be a prophete sayeth that Antichrist should come within .34 yeres of his blinde prophesiyng Now here for hys part M. Horne also playeth the lying prophete and telleth vs of wonderfull epistles that his authour wrote one hundred yeares before he was borne Whiche epistles though they be very highe and mysticall yet there semeth to be no greate poynte of heresie in theÌ„ And what so euer reformation these kings wente aboute the epistles seme to geue a playn testimony for the Popes primacy and to fynde faulte with certaine religiouse persons that they despised the Churche of Rome and did disallow appeales to that See Yea where he telleth vs with a greate mighty assertion and sayeth Quòd concluditur infallibiliter quòd Antichristus apparebit in mundo ab hoc anno Domini .1354 infra immediatè sequentes 34. annos that is that it is an infallible conclusion that Antechriste shall appeare in the world within fowre and thyrty yeares immediatly folowing after the yeare of our Lorde .1354 He sayth withall that within the sayde 34 the Sarasyns should be destroyed and the Iewes should be conuerted iurisdictionem summi Pontificis per vniuersum orbeÌ„ dilatari and that the authoritie of the Pope should be spredde through owte all the worlde Well how so euer yt be Arnoldus de Villa noua seameth not greatly to furder M. Hornes primacy And it semeth to me that by ignoraÌ„ce he taketh one Arnoldus for an other In dede there was one Arnoldus Brixianus abowt thys tyme coÌ„demned for an Heretik by Eugenius the .3 as S. Bernarde Platina and Sabellicus doe write Your Brother Bale sayeth that he was condemned for that he sayde the clergy might vse no temporal iurisdictioÌ„ And so thys Arnoldus might haue serued your turne for the tyme and somwhat for the matter to after your accustomable reasoninge if the authority of heretikes maye serue the turne But let Arnoldus aÌ„d Spayne to goe for this tyme. for M. Horne hath other great couÌ„tries that about this time taketh hys part as Grecia Armenia Moscouia aÌ„d Aethiopia to which acknouledge they re Princes only to be theyr supreame gouernours in al things next vnto God which ye muste belieue without any proufe belyke because yt is shewed to M. Horne in thys his Spirituall reuelation For otherwise I am assured he shall neuer iustifie this most vntrewe saying And though perchaunce some of these couÌ„treis did not at this tyme shewe to the see of Rome suche obedieÌ„ce as they owght to haue done especially the GreciaÌ„s aÌ„d Moscouites that followe the religioÌ„ and order of the greke Church yet neither doth M. Horne proue nor euer shall be able to proue that the Churches of these couÌ„tries gaue any suche authoritie to they re princes but that they euer toke for spirituall causes they re patriarche and other Bishoppes for the supreame heades in all matters spirituall Maruayle nowe yt is that M. Horne can not loke vpon the Grecians and Armenians but with one blind eye bleared with affection to heresie and hatred to the Pope Otherwyse yf he woulde loke vppon them with the better and indifferente eie there were more cause whie he should regarde aswell the aunciente Greeke Churche which
whome he went about to poyson By reason of which outrages he was as I said denounced enemy to the Church of Rome by Alexander the .4 and shortly after Charles Kinge Lewys his brother was made King of Sicilie by Clemens the .4 paying to the Pope a tribute and holding of him by faithe and homage Such Supreme heads were your Conradus Conradinus and Manfredus As for Charles who only by the Popes Authority came to that dignity as I haue said it is not true that he as you say had all or most of the doing in the election or making of diuerse Popes For the Cardinalls only had the whole doing Truth it is that a strief and contention rising amonge the Cardinals for the election and many of them being enclined to serue Charles expectation they elected those which he best liked of But what can all this make to proue the Prince Supreme Gouernour in al ecclesiastical causes yea or in any ecclesiastical cause at al PriÌ„ces eueÌ„ now adaies find some like fauour sometimes at the electioÌ„ of Popes But thiÌ„k you therfore thei are takeÌ„ of their subiects for Supreme Gouernours c You may be ashamed M. Horne that your reasons be no better M. Horne The .130 Diuision pag. 79. b. Edvvard the first King of Englande about this time made the Statute of Northampton So that after that time no man should geue neither sel nor bequeath neither chauÌ„ge neither bye title assign laÌ„ds tenemeÌ„ts neither reÌ„tes to no maÌ„ of ReligioÌ„ without the KiÌ„gs leaue which acte sence that tyme hath beÌ„ more straightly enacted and deuised with many additioÌ„s thereunto augmeÌ„ted or annexed The which Law saith Polidore he made .442 bicause he was Religionis studiosissimê° c. most studiouse of Religion and most sharpe enemie to the insolency of the Priests The .27 Chapter Of King Edward the first of Englande Stapleton LEaue ones Maister Horne to proue that wherein no man doth stande with you and proue vs that either Kinge Edwarde by this facte was the Supreame Head of the Churche or that the Popes Primacie was not aswel acknowledged in EnglaÌ„d in those dayes as it hath ben in our dayes None of your marginal Authours auouch any such thinge Neither shall ye euer be able to proue it Your authours and many other haue plentiful matter to the contrarye especially the Chronicle of Iohannes Londonensis which semeth to haue liued aboute that tyme and seemeth amonge all other to haue writen of him verie exactlye Lette vs see then whether Kinge Edwarde tooke him selfe or the Pope for the Supreame Head of the Churche This King after his Fathers death returning from the holie Lande in his iourney visited Pope Gregorie the tenthe and obteyned of him an excommunication against one Guido de monte forti for a slawghter he had committed Two yeares after was the famouse Councell holden at Lions at the which was present the Emperour Michael Paleologus of whome we haue somewhat spoken And trowe ye Maister Horne that at suche tyme as the Grecians which had longe renounced the Popes authority returned to their olde obedience againe that the realm of Englande withdrewe it selfe from the olde and accustomable obedience Or trowe ye that the true and worthye Bisshops of England refused that Councell as ye and your fellowes counterfeite and parliament bisshops only haue of late refused the Councel of Trente No no. Our authour sheweth by a verse commonly then vsed that it was frequented of all sorte And the additions to Newburgensis which endeth his storie as the said Iohn doth with this King saith that plures episcopi coÌ„uenerunt de vniuersis terris de Anglia ibidem aderant archiepiscopi Cantuar. Ebor. et caeteri episcopi Angliae ferè vniuersi there came thither manye bisshops from al quarters and from EnglaÌ„d the Archbisshops of Canterburie and Yorke and in a maner all the other bisshops of the realme In this Kinges tyme the Pope did infringe and annichilate the election of the Kings Chauncelour being Bisshop of Bathe and Welles chosen by the monks and placed in the Archebisshoprike of Caunterbury Iohn Pecham In this Kings tyme the yere of our Lorde .1294 the prior of Caunterburie was cited to Rome and in the yeare .1298 appeale was made to the Pope for a controuersie towching the election of a newe Bisshop of Elie. Thre yeres after the bisshop of Chester was constrayned to appeare personally at Rome and to answere to certayne crymes wherewith he was charged Wythin two yeares after was there an other appeale after the death of the Bisshoppe of London towching the election of the newe Bisshoppe Yea the authority of the Pope was in highe estimation not onely for spirituall but euen for temporal matters also The Kinges mother professed her selfe a religiouse woman whose dowrie notwithstandinge was reserued vnto her and confirmed by the Pope For the greate and weightye matters and affaires standing in controuersie and contention betwene this King Edward and the Frenche Kinge the Pope was made arbiter and vmpier who made an agreament and an arbitrimente which being sente vnder his seale was reade in open parliamente at Westmynster and was well liked of all The Kinge and the nobility sendeth in the yeare of our Lorde 1300. letters to the Pope sealed with an hundred seales declaring the right of the crowne of England vpon ScotlaÌ„d and they desire the Pope to defende their right and that he would not geue a light eare to the false suggestioÌ„s of the Scots There are extant at this day the letters of Iohn Baliole and other Scots agnising the said superiority sent to this Kinge Edwarde In the foresaide yeare .1300 the Kinge confirmed the great Charter and the Charter of the Forest and the Archebisshoppe of Caunterburie with the other Bisshoppes pronounced a solemne curse vpon al suche as would breake the sayd liberties This Kinge was encombred with diuerse and longe warres aswell with Fraunce as Scotlande and therefore was fayne to charge the clergy and laity with many payments But in as much as Pope Bonifacius consideringe the wonderfull and intolerable exactions daylie layed vppon the clergy of they re princes had ordeyned in the councell at Lions that from thence forth the clergy shuld pay no tribute or taxe without the knowledge and consente of the see of Rome Robert Archbishop of Canterbury being demaunded a tribute for him self and his clergie stode in the matter not without his great busines and trouble And at the length vpon appellation the matter came to the Popes hearing The kinge had afterwarde by the Popes consente dyuerse payments of the clergy Many other thinges could I lay forth for the popes primacy practised at this tyme in Englande And is nowe M. Horn one onely Acte of Parliament made against Mortmaine of such force with yow that it is able to plucke froÌ„ the Pope his triple Crowne and set yt vppon the kynges head Yf
except you tell vs withal and proue it to that in such reformation the whole clergy and the temporalty tooke the Kinge and not the Pope to be the supreame head Gouernour and directer thereof and of al other Ecclesiastical causes also Verily your own authors shewe playnely the coÌ„trary And the Popes authority was at this tyme takeÌ„ to be of such weight and force that the great league made betweÌ„ our KiÌ„g aÌ„d the FreÌ„ch King was coÌ„firmed by the Pope Ye wil perhapps replie and say the Popes whole Authority was abolished a commaundement being geuen vpon paine of drowninge no man shoulde bring into the realme any kinde of letters from the Pope Ye wil tel vs also of certaine letters that the Kinge sent to the Pope admonisshing him to leaue his disordered doings and when that woulde not serue he redressed them by acte of Parliament Why doe ye not M. Horne laye forth the tenour of those letters which as yet I finde not in any of your marginall authours Belyke there lieth some thing hidde that ye woulde be loth your reader should knowe least yt bewray your weake and feble argumente as yt doth in dede Neither that only but directlye proueth the Popes primacy Did this Kinge wene you M. Horne cal the Pope Antichrist as ye doe Or wrote he him self supreame head of the Churche of England Or did he abolishe the popes authority in England Harken then I pray you euen to the beginning of his letters Sanctissimo in Christo Patri Domino Clementi diuina prouidentia sacrosanctae Romanae ac vniuersalis Ecclesiae summo pontifici Edwardus eadeÌ„m gratia rex Francorum Angliae dux Hiberniae deuot a pedum oscula beatorum To the most holy father in Christ the Lorde Clement by Gods prouidence the high bisshop of the holy and vniuersall Churche of Rome Edward by the same grace King of Fraunce and England and Duke of Ireland offereth deuoutly to kisse his holy feete He calleth the Pope Successorem Apostolorum Principis the successour of the prince of the Apostles he desireth the pope to consider the great deuotion and obedience that the King the Cleargie and the people had shewed hitherto to the Sea of Rome He saieth vt nos nostri qui personam vestraÌ„ sanctiss sanctam Rom. Ecclesiam dominari cupimus vt debemus c. that he and all his did desire euen as their dutie was that his holy person and the holy Churche of Rome might gouerne and rule Now M. Horne vnlesse vppon some sodayne and newe deuotioÌ„ ye intende to haue the pope beare rule in England againe and will also offer your selfe yf neede be to kysse the Popes fote to wich thing this great and mighty Prince was not ashamed to say tell vs no more for shame of these letters Neither tel vs of disorders reformed nowe almost two hundred yeares agoe to make thereby an vnseasonable and fonde argumente to abolishe all the Popes authority in our Dayes The effecte then of those letters were to pray and that most humbly the Pope that he woulde not by reseruations collations and prouisions of Archbishoprykes Bishoprykes Abbeis Priories and other dignities and benefices bestowe any ecclesiasticall lyuinges in Englande vppon straungers and aliens The whych thyng hath bene euer synce straitly sene to and there were two Actes of parliament made in this Kinges dayes agaynst the sayed prouisions And yet did the popes ordinarie and laufull authoritie in matters and causes ecclesiasticall remayne whole and entiere as before Neyther doe I fynde nor take it to be true that suche persons as were promoted by the Pope were expelled the realme Nor did the statute take place againste suche as had taken before the enacting of the same corporal possession As for Nauclere it is no maruell yf he being a straunger doth not write so exactely of our matters And no doubte he is deceiued in writinge that the kinge forbad any letters to be browght from the Pope But what say I he is deceiued Nay you that should knowe Englishe matters better then he especially such as by penne ye set abrode into the face of the worlde are deceiued and not Nauclerus Yea rather ye haue wilfully peruerted Nauclerus and drawen his sentence as Cacus did Hercules oxen backwarde into your Cacus denne and to beguile and deceiue your simâ—le reader and to bring him into a fooles paradise therin fondly to reioyce with you as thoughe this King abolisshed all the Popes authority and Iurisdiction For thoughe Nauclerus his wordes be general yet they may be wel vnderstanded and restrayned to suche letters as conteyned any suche collatioÌ„ or prouision inhibited by the statute But you least this shoulde be espied haue altered the forme and order of your authours wordes placing that firste that he placed laste As before coÌ„trariewise ye placed in Paulus Aemilius that laste whiche he placed firste Then haue ye falsly traÌ„slated your authour to wrye him to your wroÌ„gful purpose He expelled sayeth Nauclerus all persons promoted to any benefice in his realme by the Pope commaundinge vnder payne of drowning that no man shoulde exequute there the Popes letters what so euer they were Your authour speaketh not of bringinge letters into the Realme those are your owne wordes falsly fathered vpon him but of exequutioÌ„ And therefore the generall wordes following what so euer are to be restrayned to the exequution of the Popes letters contrarie to the order taken against the sayde prouisions and of none other Whiche statute doth no more take away the Popes ecclesiastical and ordinary authoritie then this kinges royall authority was taken away because the Parliament vppon reasonable causes denied him a certaine paymente that he there demaunded And yet yf I shoulde followe your vayne and humour in your newe rhetoryke I might thereby aswell inferre that the people toke him for no king as you by as good argumentes inferre the abolishing of the Popes authority Nowe as towching theis prouisioÌ„s they were not altogether abolished against the Popes will For this matter was loÌ„g in debate betwene the Pope and the king and at lengthe yt was agreed by the Pope that he woulde not practise anye more suche prouisions And on the kinges parte it was agreed that Archbishoppes and Bishops should be chosen by the Chapter of the cathedral Church without any interruption or impedimente of the king As appeareth aswell in the sayde epistle sente by the king to the Pope as by our chroniclers M. Horne The .137 Diuision pag. 82. b. Next to Levves vvas Charles the .4 chosen Emperour vvho helde a councel at Mentze vvith the Prelates and Princes in the yere of the Lorde 1359. vvherein he much reproued the Popes Legate for his disorders and coÌ„maunded the Archbishop of Mentze to reforme his Clergy and the disorders amongest them for othervvise he would see to it him selfe .451 The Popes Legate seing hovv the Emperor tooke vpon him gate
is his anker hold and for this cause aswell the whole allegation is here producted as also one peace of the same set in the first page of his whole boke as a sure marke to direct the reader by and as yt were a Sampsons poste for M. Horne to buyld his boke vppō But take good head M. Horne yt be not a true Sampsons poste and that it bring not the whole howse vpon your own head as yt doth in dede Wherunto good reader seing M. Horne hath chosen this as a notable allegation to be eied on setting the same in two notable places I woulde wishe thee also to geue a good eye thereunto and to see if it can anye way possible make for him I say then M. Horne that this allegatiō goeth no further then that the Prince by his cyuill and worldlye power shoulde assiste and maynteyne the Churche and her doctrine And that this allegation directly and rowndly proueth the contrarye of that for the whiche ye doe alleage yt that is that yt proueth the ecclesiasticall authoritie and not the cyuill to be cheif and principall in causes ecclesiasticall And that in effecte the whole tendeth to nothing else but that as I sayde the Princes shoulde defend the Churche I will not stande here in ripping vp of wordes with you or in the diuersity of reading and that some old copies haue who hath committed his Churche to be defended of theire power and that your hath deliuered to be committed seameth to stande in your translation vnhansomly I will saye nothing that credere and committere is all one in Latin Let this goe I finde no faulte with you for translation but for yl application Yf ye had brought this authority to proue that the prince should defende the Churche for the whiche ende and respecte it was writen I woulde say nothing to you But when ye will bleare our eies and make vs so blinde that we shoulde imagine by this saying of Isidore that the king is Supreame Head of the Churche or that his assente is necessarie to the Synodes of Bishops and coūcelles I wil say to you that the cōtrary wil be much better gathered of this allegatiō The very firste wordes wōderfully acrase your newe primacy and somwhat also your honesty peruersly trāslating nōnunquā which is somtime or now and thē into oftētimes But let yt be for nonnunquam sepe let them oftētymes haue the highest authoritye in the Churche Vnlesse they haue yt styll they can not be called the Supreame Heades in all causes ecclesiastical And so theis very words make a good argumēt againste your primacy But now M. Horne what is the cause whie they haue this high authority either somtimes or oftētimes Isidore straytwayes sheweth the cause that they may as your self translate fence by theire power the ecclesiastical discipline Ye heare thē the scope and final purpose of this allegation for Princes authority in matters ecclesiasticall that is to defende the Churche And therefore as I sayde yt is more sutely to reade tradidit defendendam then tradidit cōmittendā And for this cause the Emperours call them selues not capita Ecclesiae not the heades of the Churche sed aduocatos Ecclesiae but the aduocates of the Churche as your self tel of themperour Friderike Goe we now forth with Isidorus But first I aske of you M. Horne that make the Princes to be heades of the Churche and to haue so muche to doe in matters ecclesiasticall that the Bishops can decree nothing that shoulde be auaylable withowt they re special ratification for the setting forth of the which doctrine ye are content for this tyme that priestes shal be priestes and may sweare by their priesthod and not by theire aldermanship or eldership whether suche authority in Princes be absolutelie necessarie to the Churche or no Yf ye say no thē conclud you against your self ād your whole boke Yf ye say yea then conclude you against the truthe and againste your authour who sayeth that suche authority of Princes in the Church is not necessarie but for to punishe those that contemne the worde of doctrine the fayth and discipline of the Churche Of whome haue we receiued M. Horne the worde of doctrine the faythe and discipline of the Churche Of the Apostles and theire successours the Bishoppes or of the Princes I suppose ye will not saie of Princes Then must ye graunt that for these matters the primacy resteth in the clergy of whom the Princes thē selues haue receiued theire faith ād to whom in matters of faith and for the discipline of the Churche they must also obey and as case requireth set forth the doctrine of worde wyth theire temporal sworde Whiche if they do not but suffer throwghe theire slacknes the faythe and disciplyne of the Churche to be loosed God who hath committed his Churche to be defended by theire power wil exacte an accompte of thē as your authour Isidore writeth and your self do allege So that now we see euen by your own allegatiō in whom the superiority of Churche matters remayneth that is in the clergy And that Princes are not the heades but the ayders assisters and aduocates of the Churche with theire tēporal authority And to this ende all that euer ye haue browght in this your boke cōcerning the intermedling of Princes in church affaires cā only be referred And this your own allegatiō is aswel a sufficiēt answere to al your argumēts hitherto laid furth for the princes supremacy as a good iustification of the Clergies primacy Wherfore if you harken but to your owne allegation and will stande to the same as you wil your Readers to do placing it as I haue said in the fore fronte of your booke you must nedes stand also to the next parcell folowing making clerely for the Clergies superioritie in Ecclesiasticall causes These words I mean that withī the Church the power of Prīces shuld not be necessary sauing that that thing which the Priests are not able to do by the word of doctrine the power of the prīce may cōmaūd by terror of discipline And I doubt nothing but that we are able wel and surely to proue as wel by his other bookes as by his gathering of all the Councels together into one volume yet extāt that Isidorus thought of the Popes Primacy then as Catholiques doe now For an euident proufe wherof behold what this Auncient and learned Bisshop Isidorus writeth He saith Synodorum congregandarum authoritas Apostolicae sedi commissa est Neque vllam Synodū generalem ratam esse credimus aut legimus quae non fuerit eius authoritate congregata vel fulcita Hoc Authoritas testatur Canonica hoc Ecclesiastica historia comprobat hoc Sancti Patres confirmant The Authoritie of assembling Coūcelles is committed to the See Apostolike Neither doe we beleue or reade any General Councell to be ratified whiche was not either assembled or confirmed with her Authoritie
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 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
a Scripturely visitacion reformation and correction by the onely vvorde of God vvhich the Bishoppes may and ought to exercise in time and out of time vvith all possible vvatchefulnes and diligence vvithout any further commission The other kinde of visitation reformation and correction is Forinsecall or courtly vvhiche I comprehende vnder the seconde kinde of Cohibitiue Iurisdiction and this the Bishoppe may not exercise vvithout a further commission from the Prince VVerefore it is ouer foule an absurdity in you to inferre that the Bisshops may not exercise any IurisdictioÌ„ visitacioÌ„ reformatioÌ„ or correctioÌ„ bicause they may not vse this Forinsecal or courtly vvithout the Princes commission Stapleton M. Horne after that he hath bene so bolde with Delphinus to frame his argumentes and wreste then at his owne pleasure he is as bold with M. Fekenhams arguments also M. Feckenham argueth thus Spiritual gouernment is geueÌ„ to Bishops by Gods speciall worde namely to loose and bynde to shutte vppe heauen gates and to geue the holie ghoste Ergo the Prince is not the supreame gouernour in all causes spiritual according to the wordes of the statute Ergo all maner spirituall iurisdictioÌ„ is not to be authorised of the Prince as the Acte expressely and most generallie auoucheth Ergo yt is not true that they may not visite or reforme theire flocke withowt the Princes commission This argumentes being good and sownd M. Horne leapeth me in and saieth that M. Fekenham toke vppon him to proue the second kind of cohibitiue iurisdiction to be by the expresse worde of God immediatly appointed to bishoppes and priestes without further commission of Princes And this argument he doth more soleÌ„ly repete againe in the .2 leafe following and goeth about to soile yt being his own and not M. FekenhaÌ„s argument For thinke you M. Horne that M. Fekenham hath or will allowe your first and seconde cohibitiue iurisdiction His examples are of the power of order or of the keies and of that that you cal the first Cohibitiue iurisdiction Why then do you so falsly charge him leauing out the first two and the verie principall partes Let vs nowe heare what ye say further to him You accuse his euill dealing with the words of the acte expressiÌ„g an vnkindly meaning to the prince and the state Yea say that thoughe the statute doth geue or rather restore to the Prince all maner of iurisdictions or preheminences towching any Ecclesiasticall iurisdiction yet the wordes must not be taken so generallie but must be referred and limited to and with other wordes of the sayde statute that is for the visitation reformation and correction of the ecclesiasticall state and of all maner of errours and heresies By the which wordes of limitation the Prince as you inferre of it is as well restrained from doing any thing in the publike ministerie by preaching or ministring Sacraments as from that iurisdiction that standeth in excommunication and hath onelie thereby the second kinde of cohibitiue Iurisdiction Surelie here is a marueilouse and a woÌ„derfull interpretatioÌ„ M. Horne vrgeth M. FekenhaÌ„ to swere that he beleueth in conscience that the Prince is Supreme Gouernour in all causes Ecclesiastical He addeth as ye haue heard that those wordes must be takeÌ„ without limitatioÌ„ or exceptioÌ„ and yet him selfe excepteth the chief things or causes ecclesiastical Wherby a man may much better coÌ„clude and swere to the coÌ„trary that is that the Prince is not Supreme Gouernour in al Spiritual causes Surelie to imagine and to defende the Prince to be supreme ruler in al causes aÌ„d yet to abridge his authoritie in so many causes is much like as if one should say and affirme of some man that he is a king but yet he is able to coÌ„maund no man to prison for any offence he is a king but if ther be any warre he can coÌ„maund no man to serue him he is a king but yet if there be any businesse stur or disorder in the people he neither can punish theÌ„ nor make out any decree or proclamatioÌ„ against his rebels Of the which premisses they being true it wil follow that in deede he is no king But surely M. Horne me thinke as I haue said that ye aduenture very far and dauÌ„gerously wheÌ„ in the other part touching iurisdiction ye restraine and limit the statute that geueth the authorising of al maner of iurisdictioÌ„ to the Prince yea aÌ„nexeth and vniteth the same to the Croune to the secoÌ„d cohibitiue oÌ„ly And what kind of visitatioÌ„ or reformatioÌ„ shal the Prince make by his ecclesiastical authority if you take away the authority to excoÌ„municat which al ecclesiastical visiters haue aÌ„d euer had and which also expresly beloÌ„geth to the secoÌ„d kind of cohibitiue iurisdictioÌ„ which you make to depeÌ„d of only princes by your own author Antoniê° as I haue before shewed CoÌ„sider M. Horn whether M. FekeÌ„haÌ„ may not iustly say to you that you deal very yl with the words of the act and you expres an vnkiÌ„dly meaning to the Prince aÌ„d the state Wel if there be no remedy but that by your interpretation directe contrary to all reason and the manifeste wordes of the statute the statute it selfe may be so eluded and that ye may by your owne absolute authority spoile your supreame head of one cheif pointe and power ecclesiastical yea of the very cohibitiue IurisdictioÌ„ which you woulde seme to grauÌ„te him with this your pretie and newly coyned distinction which prince like ye woulde haue to be as yt were good and curraÌ„t mony I meane of your two kindes of cohibitiue iurisdiction which I suppose shall neither be founde in any good Diuine nor in any boke of the temporall lawe in all Englande yet woulde I fayne heare from you of some good and conuenient proufe whie the seconde cohibitiue as ye call yt remayneth in the prince onely more then the first Or why if that remaine excommunicatioÌ„ being a part thereof remaineth not in the Prince also I would know farder wheÌ„ euer this iurisdictioÌ„ was takeÌ„ away froÌ„ the PriÌ„ces that it must now be restored again Verely that which they neuer had could neuer be takeÌ„ away And much lesse can it be restored theÌ„ which by no right euer belonged to theÌ„ For shew M. Horne yf you can with al your study and coÌ„fereÌ„ce with your frendes but one exaÌ„ple of any Catholik Prince either in EnglaÌ„d or in al the world beside that gaue the bishops any coÌ„missioÌ„ for the secoÌ„d cohibitiue iurisdictioÌ„ as ye call it specified in those exaÌ„ples that your self reherse out of Antonius I wil geue you one whole twelue moneths M. Horne to bring foorth but one such example I neuer read I neuer heard of any suche commission Onely in the late daies of king Edward the sixt his time I finde such commissions by the whiche al Archbishops Bisshops and other Ecclesiastical persons did then exercise all their Ecclesiasticall iurisdiction There I finde though vntruely
Cusanus for proufe that Syluester called this Councel I am able to bring against you at the least two or rather thre hundred witnesses aÌ„d the worst of them shall be a bishop and so auÌ„cient withal that none of theÌ„ liued this .800 yeres PerchauÌ„ce ye thiÌ„k that I do but iest with you No truely M. Horne I meane plaine fayth without any figure of rhetorike or such lying figures as ye are wel acquainted withal Herken you theÌ„ what the sixt general couÌ„cel wher were present about .300 bishops saith to theire Emperour Constantine beinge then present there Arrius say they which diuided and sundred the Trinity arose and by and by themperor Constantine and the prayse worthy Syluester did assemble at Nice a great and a notable Synod See M. Horn. Where ye wil not suffer M. FekenhaÌ„ saying Constantine called the councel at the request of Syluester ye must nowe be content to suffer him wheÌ„ he telleth you that he did cal it him self also Beside the vndoubted testimony of these so many and Auncient Fathers we haue the witnesse of Chroniclers as of Eusebiê° Damasus Isidorus Photius Platina Regino Pantaleon and diuers other And so withal is your secoÌ„d shift shifted away wherby ye would make your reader belieue that the pope aÌ„d the other bishops did acknowledg CoÌ„stantins supremacy in calling of CouÌ„cels being as ye say the principal part of iurisdictioÌ„ Ecclesiastical cohibitiue For as this is vntrue that the bare calling of a councel is any such principal part as we haue before declared so it is vntrue also that ye say that the pope called not this councell Theis strings being very weake and therefore sone broken as ye see he setteth out the thirde and that is weakest and wurst of al And all this stringe hangeth vppon a foolishe synnefull ciuylity and policy that Maister Horne imagineth full fondly in this worthy prince Constantine As thowghe he spake those wordes for his modesty onely and for a policie and a prudent forsighte least by siftinge those priuate quarells he mighte haue hindred the common cause and not for that he thoughte his authority mighte not stretche so farre as to iudge the priests And therefore thoughe he politykely relented at this time yet afterwarde at the councel at Tyrus he shewed hym selfe as supreame Iudge in causes Ecclesiasticall It is wont to be sayed M. Horne cursed is that glose that destroyeth the text Suerly ye are very imprudently ouersene in this your answere For all this is but a peuishe and a wretched policy wherewith you dishonour this noble monarch And ye haue forgotten the rules aswell of diuinity as of policy For as it is policy somtyme to dissemble a truth so to tel an vntruthe is at all time a synne yea though the truth be offensiue to no man but officiable and profitable to many As S. Augustin doth at large discourse the matter Now if the Emperour be the priests iudge then doth Constantins saying conteyne a plaine lye Seing that before he expressely confessed them to be his Iudges and sayd farder that they coulde be iudged of no man We leaue this policie therfore and prudent forsight to your generatioÌ„ as vnmete either for Constantine or for any other a much meaner catholyke man This kynd of policy a man may fynd in great store in M. Iewels Reply and in this your answere This is the very practise of your newe Euangelicall schole You seme to be persuaded to make no accompt of lying so that your lewde cause may be furdered But thoughe you be naught your selues you must not so iudge of others Verely Constantin spake as he thought and the very truth And he confessed as plainely that they were his iudges As you sawe before in his own wordes For he sayd to the bishops plainly That they could be iudged of no man Neither is it to be gathered by Ruffinus and Nicephorus as ye pretende that he thought not so as he spake or spake those wordes for that only that the coÌ„mon cause should not be hindered which mighte and should haue gonne forward though he had not spoken theis words In dede he burned their bills of complaints and so cut away their priuat quarelling least it shuld haue ben any hinderance to the principal matter that was then to be discussed and debated vpon And in case the coÌ„plaintes had bene such as Constantin might haue heard and determined he might haue reserued them vntil the ende of the CouÌ„cel and then haue heard theÌ„ without any preiudice or stay of the common matters Now what kinde of matters these were for the which the Bisshops did contende it doth not appeare Yf they were teÌ„porall then whether Constantine might heare them or might not yt maketh nothing for his Ecclesiastical supremacy Yf they were spiritual matters then are we sure he might not heare as the chiefe and principall iudge Priuate quarrels they were as your self confesse and therefore by all likelyhood of temporal matters wherein for all that themperor thought him self no mete or coÌ„uenieÌ„t iudge vpon priests And that well appereth to be his minde by that we haue said before that he made a law wherby al priests conuented before any teÌ„poral iudge might refuse him and require the matter to be hearde of the bishop But of this matter see our answere before in the Second booke Ye are now busie again with the CouÌ„cel of Tyrus with Caecilianus and such other matters to proue CoÌ„stantin the supreame head Whervnto seing we haue alredy sufficieÌ„tly answered we wil not encomber the Reader again with theÌ„ in this place And neade so much the lesse that ye seme to faynte and geue ouer your holde and your fond glose against the plaine text and by putting the case it were true which is true in dede seke yet an other corner to crepe in and say that though CoÌ„stantin would not or could not lawfully iudge the Priests yet it will not followe that bishops may cal Councels make lawes and exercise al maner of iurisdictioÌ„ cohibitiue Ye say truly M. Horn it wil not follow in dede Neither M. Fekenham driueth any such reason It is sufficient that they may exercise any cohibitiue iurisdiction without the princes commission which you haue hitherto denied affirming that they can not do it without the Princes warrant nor the Prince him self touching the first cohibitiue iurisdiction as ye haue diuided it But yf they be iudges theÌ„ must it nedes follow that they haue some iurisdiction cohibitiue For as the lawe saith Iurisdictio sine modica correctione nulla est Iurisdiction without some compulsion is no iurisdictioÌ„ Againe yf CoÌ„staÌ„tinus were not the supreme iudge nor could be theÌ„ are not other Emperours or Princes iudges any thing more then he was aÌ„d so hath M. F. by this iustified his assertion This argument therfore that ye mislike is not M. FekenhaÌ„s but your owne Who shal let you to like or
and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the
as Ezechiell expresseth his dutie by the office of a Shepherde As the husbandman doeth not onelie donge and fatte hys grounde as the gardiner doeth not onelie water hys garden but bothe of them rooteth out vnprofitable herbes weedes and rootes And as the shepherd doth not only bring his flocke to good and holsome pastours but hath his tarre to tarre them his staffe to beate awaye the rauenouse beastes and birdes his knyfe to launce them and his place to seauer and shutte vp the infected from the sownd and whole Euen so it is not inough for the spiritual gardiner as it were by Gods worde to water the harde stonie hartes of the sinners and with the same as it were to fatte the leane and barren harte of man but he must also when the case so requireth weed out of Christes gardē the wilful and the obstinat as it were brambles briers and thistles choking the good groūd and plāte in their place other good graffes And must not only with his tōge as it were with his barkīg dog but with hys pastorall staffe also dryue awaye the wolfe from the flocke partly by excommunication partly by depriuation And he must in this part remember that Christe had his whip also to whip and scourge thē out of the tēple that prophaned the same The spiritual pastour hath beside preaching authority also to bind and lose the sinnes of hys flocke so that if he lose thē Christ loseth them if he bindeth them Christ also bindeth thē Of this and of the like authority meaneth Gregory Naziāzene ād not of bare preaching This is the power that he speketh of this is the lauful iudgemēt seat of the church this is a prīcipality aboue al worldly princes power These so ample words go further M. Horne then preaching vnlesse men preache also with theyr hands aswel as with their mouthes For Naziāzen writeth that the Emperor with reuerēce submitteth himself vnder the Priestes hands at the holy alters What Are aulters holy What an holie deede haue ye then and your fellowes done M. Horne that haue throwen doune all aulters whiche haue continued euen sithens we were first christened And by hauing of the which Chrysostomus proueth that our Ilelande of Britanie had receiued Christe and his Ghospell Wherevppon it wil followe that in taking away of them ye haue taken away Christes fayth withall as in dede ye haue for a great parte of the same as appeareth by your dayly doinges and your wicked articles in your Synagoge of late vnlawfully agreed vppon especially touching the reall presence of Christes body in the Sacrament For the vnblouddy offering of the which to our inestimable comforte the aulters do serue in Christes Catholike Church To the receiuyng wherof no man can be admitted but by the spiritual Pastor no not the Emperor him selfe whom as wel as the poorest man he may exclude from the same if he thinke it expedient As appeareth by the storie of the Emperour Theodosius by vs rehersed which is the thing that Naziāzene also doth here though obscurely signifie as also absolution to be receyued by the handes of the spiritual Pastour To enioye the which the greatest Prince in the world submitteth his head vnder the pastors hands as appeareth by our authour here and by other auncient Fathers namely S. Ambrose and S. Augustin Wherefore ye do very fondly to make this great and high iudgemēt seate nothīg but prechīg And yet if it were so M. Fekēhams allegation taketh place and is sufficient to acquite and discharge him from the othe For what prīcipality so euer it be that our author speaketh of assured we are it is an ecclesiastical authority or principality We are againe aswel assured as it here appereth and ye graunt it also that this power excelleth any temporall principality Ergo we may infer that the prince is not supreme head in al causes or things ecclesiastical M. Horne The .176 Diuision pag. 124. b. Chrysostome in the homily by you cited condemning the presumptuousnes of the King Ozias in enterprising to offer incense vvhich belonged by Gods commaundement only to the Priest doth compare the obiect or matter of both their Ministeries togeather affirming that the Priestly dignity respecting the matter vvhereabout it is exercised which is heauenly and spiritual doth farre exceede the other for the matter thereof is but earthly and outvvarde His vvordes maketh his meaning plaine The kingly thron saith he hath the administratiō of earthly thīgs and hath not beyonde this power any further authority But the throne of the Priest is placed in heauē ād he hath authority to pronounce of heauēly businesses who saith these thinges the King of heauen him self what so euerye lowse on earth shal be lowsed in heauen also what may be compared with this honour Heauen taketh of the earth principal authority to iudge For the iudge sitteth in the earthe the Lorde Christe followeth the seruaunt and what so euer this seruaunt iudgeth in the inferiour partes that same he Christ approueth in Heauen Therefore the Priest stādeth a meane or mediatour betwixt God and mans nature bringing vnto vs the benefites that come from thense from Heauen c. These vvoordes of Chrysostome if they haue not an indifferent interpretour that vvil make his vvordes by iuste circumstaunce to serue his meaning and not to bind his meaning to his bare vvords vvil make Heauē to .662 receiue authority of the earth vvil proue Christ to be inferiour to the Priest and the Priest to haue the mediation betvvixt God and man by meanes vvhereof vve may receiue the Graces that cummeth from Heauen vvhich mediation belongeth .667 onely to Christe Stapleton I commend you M. Horn This is one of the honestest partes that you haue plaied in al your answere You haue truely set forth Chrysostomes words and at large for the former part I would haue wisshed that ye should haue set in also thre or foure lines more that immediatly doe follow wel I wil supply the residewe least ye waxe to proude of this litle praise Therefore the Priest saith Chrysostomus standeth a meane or a mediatour betwixt God and mās nature bringing to vs the benefits that come frōthence frō heauē and cayring our petitions thither reconciling our Lord when he is angrie to both natures and deliuering vs when we offend oute of his hands And therfore God hath subiected the Kinges head vnder the Priests hāds teachīg vs that this Prīce the Priest is greater then he For why that that is the inferiour taketh blessing of that which is the better So far Chrysostomus As ye began liberally and freely in supplying the former parte of the sentēce of Chrysostomus So I meruel that ye breake of so sone and went not through with it But yet I haue the lesse meruel cōsidering that this was not don by chaūce or casualty but of a set and a shrewde wily purpose For yf ye had set out at large the
whole as we haue don ye had destroyed your own pelting glose wherwith ye glosed Gregory Nazianzene For Chrysostom writing how the King submitteth his head to the priest euen as Gregory did and that the priestes authority is aboue the kīgs authority meaneth of an other matter thē preachīg as it euidētly appereth by his words ād so may he serue against your folish deuice for a good interpretour of Gregory Naziāzene Whom as I may wel take for a good interpretour So I merueil what he shal be that ye wil take for an indifferēt intetpretor of Chrysostomes sentēce For by your iudgemēt an indifferēt interpretor nedes must we haue to make his words and his meanīg agree ād yet your self stele close away without any furder answer or any interpretatiō at all geuen differēt or indifferēt The sentēce as Chrysost. vttereth it your weke stomack cā in no wise digest And al the world hitherto this .xi. hōdred yeres ād more God be thāked hath digested it wel inough tyl now of late your new Apostles Luther ād Caluī cā neither abide Chrysostō that saith ād most truly that the priest is a mediatour betwen God ād vs nor Christ hīself who faith to the priest whose syns ye bind vpō earth shal be boūd in heauē also Here we must nedes haue these new Apostles as indifferēt interpretors against Chrysostō and Christ hī self lest that Christes office to whō this mediatiō belōgeth only be takē away by the priest yea lest Christ be made inferiour to the priest Suerly if there were such daūger in the matter it were high time to loke wel vpō Chrysostom neither if this surmise were true shuld he be called by my iudgmēt any more the goldē mouth Chrysostom But God be thāked there is much more feare then neadeth Yea al this is but an hipocritical feare and sanctimony such as the wicked Kīg of Israel pretēded whē he tore and cut his apparel reading the King of Siria his letters that sent to him Naamā that he might be cured of his Leprosy But the Prophet He liseus was neuer a whit offended with those letters And as Heliseus was a mediatour betwē God ād Naamā for the curing of his bodily leprosy so is the priest a mediator betwē God ād his people for the curīg of their spiritual leprosy in their soule without any preiudice or blemish to Christes mediatiō For Christ is the only mediatour as both God ād mā that is as a meritorius and effectuall mediation valuable through it self the priest or prophet is mediator as mā only that is as a minister ād meanes ōly instrumētal not effectual called ād chosen to such office by Grace especial not of hī selfe but through his commissiō only effectual or valuable And so is Moses so are others also called in scripture mediatours I would now knowe of this scrupulouse consciensed man concerninge the other poynt whether in case a prince did appoint any one man in his realme to geue out his pardon in his name to such as were offendours and that no man shoulde ones loke to enioy any pardon but hauing recourse to this his deputy I say I woulde knowe whether by thys the prince shoulde be counted inferiour to his subiecte But what meane I to defende that renowmed auncient Father and his golden mouth against the foolish blast of so lewde an horners mouth What nede I seeke any defence for the wordes alleaged by M. Fekenham when that M. Horne is quite ouerblowen with his owne blast telling vs by his own allegation yea truely and out of the said Chrysostome that the king hath the administratiō of earthly things and beside this power hath no further authority The matter also of his Ministery sayth M. Horne is but earthly and outwarde Ergo say I for M. Fekenham the kinge is not supreame head in all causes Ecclesiasticall or spiritual What say I in all causes Nay not in one cause mere spirituall or Ecclesiasticall as hauing nothing to doe in any such but in worldly and earthly causes only And thus ye see howe wel theis two fathers Gregory Nazianzene ād Iohn Chrysostome the two greate pillers of the Greke Church may be easely drawen without any great force to helpe M. Fekenhams cause Here nowe by the way may be noted that M. Horne for al his great reading and for all the want of reading that he fyndeth in M. Fekenham hath wonderfully ouershotte him selfe and hath by his ouersight lost a ioly triumphante matter that he might haue had to haue triumphed vppon M. Fekēham He might haue sayd I pray you M. Fekēham was Iulian the wicked Apostata a sheepe of Christes flock being a renegate a panyme and a most cruel persequutour of the Christians What Did he shewe any reuerēce to the holy aulters Did he reuerently submit his head vnder the priestes hands This and much like rhetorik might M. Horn yf either his readinge or his remembraunce woulde haue serued haue here vttered against M. Fekenham And to say the truth M. Horn I must yelde and confesse that ye haue founde one companion now yea one Emperour I say that neither reuerenced aulters nor the priestes hands no more then ye doe now And therfore in dede lo this obiectiō yf it had come in time would haue dressed M. Fekenham But I trust seing the faulte is found and amended to your hand that ye wil fynd no great matter against him neither could greatly before being as it semeth his scribes fault putting in Iulianum for Valentem The .177 Diuision fol. 125. a. Novv sith in al these obiections hitherto ye haue brought foorthe .668 nothinge at al that eyther made not against your selfe or that maketh any vvhitte for you it is more then time yee dravve to Conclusion and bicause no good Conclusion can follovve of euil premisses yee vvere dryuen to conclude and finishe vp your obiection vvith the like patchinge vvresting and .669 falsifying your Authours as ye did before and therefore in the Conclusiō like to him that hauing no right to any claymed all to obteine somevvhat at the least Euen so you to prooue that your Bisshops and priestes haue al iurisdiction Ecclesiastical alleage a peece of a sentence out of Ignatius vvhich barely by it self recited geeueth not onely all that vnto the Bisshoppe but all thinges belonging to the Church besides and that no man may do any thing not so much as tol a bell to seruice or svveepe the Church but only the Bisshop must dooe all .670 alone VVhich conclusion some of your complices vvould so litle allovve as those vvhom yee vvuld ouerburden and yee your self might go play you as one that had naught to doo in any thinge perteining to the Church But to helpe the matter and to make Ignatius vvords plain vvithout absurditie you muste take vvith you the residue of the sentence that follovveth vvhich yee leaue out of The Sacrament of Thankesgeuing and .671
400. b. 407. b. 468. a. b M. Ievvels Regester 214. a. A Copie of M. Ievvels Rhetorike 142. b 192. b. 246. b. 399. b. M. Ievvel ouerthrovven by his ovvne Charles 240. b. M. Ievvels hipocrisie 407. a. 515. a. The Iesuites 533. a. b. Ignatius for the bisshops Superioritie 525. a. b. Image breakers condemned 223. a. 234. b. 260. b. Inuesturing of bisshops hovve it came to Princes handes and hovve it vvas taken from them 254. a. b. Geuen vp by Henrie the .5 282. b. Graunted by the Pope 389. b. 325. a. Geuen ouer in Hungarie 300. b. Iohn the Pope a Martir 167. b. Iohn the .22 Pope 336. a. b. King Iohn 312. seq Iosaphat 50. 51. Iosias 53. a. Iosue 45. b. Isacius themperour Heraclius his Lieutenant 196. a. Isidorus against the Princes Supreme Gouernement 365. seq Iustinus the elder 166. 167. Iustinian the first 169. and .14 leaues after Iustinian the second 201. a. b. K. S. Peters keyes 226. a. sequentib 242. a. Miracles done by keyes 226. a. VVhat the keyes vvere that vvere sent to Charles Martell 227. a. Knokes against the lineal succession of Princes 25. ◠L. LAnfrancus of Caunterburie 295. a ▪ Laie men in reformation of Ecclesiasticall matters maye not b◠present 131. b. 153. a. VVhie thei are present in Councelles 150. a. 255. b. In vvhat order thei sitte in Councelles 237. b. 238. a. Gods lavves and the Churche lavves 486. b. 487. a. Legates see Pope Leo the Great 133. Proufes for the Popes primacie out of Leo. 134. b. 135. 136. Leo the .3 Pope 240.241.242 Leo the .9 Pope 274 a. Levvys the first Emperour 249. Levvys the fourth Emperour 333.334 seq S. Levvys of Fraunce 324. a. b. Liberius no Arrian 112. a. A complainte for defacing of Libraries 292. a. Licinius the tyran 297. a. Lotharius Emperour 283. a. King Lucius of Britannie 397. seq Hovve king Lucius vvas Gods vicar 400. b. Luther condemneth the Princes Supremacie in Ecclesiastical causes 22 a. 508. Lutherans and Caluinistes at mutuall dissension 432.433.434 M. The Madgeburgenses denie Princes to be heads of the Church 22. a. Manfredus 325 a. Marsilius Patauinu◠an heretike 334. a. b. Martian the Emperour 140. b. 147. a. 251. b. 152. b. Martyrdome vvithout any cause of faithe 308. a. Maximilian the first 362. Hovve Christ and hovve the Priest is a Mediatour 522. a. b. Melanchthon vvil not haue Princes to iudge of doctrine 72. b. Sir Thomas Mores Opinion of the Popes Primacie 38. a. Mortal sinne 536 a. The statute of Mortmaine 327. a. b. Moyses vvas a Priest ▪ 43. b. N. The Nicene Councel 101. sequentib Called by Siluester 491. b. 492. a. Nicolaus the first Pope 257. Nilus of Thessalonica 384. a. b. M. Novvell put to his shiftes by M. Dorman 45. b. Maister Novvels boyishe Rhetorike 46. a. M. Novvels maner of reasoning reproued of M. Horne 402. b. Maister Novvels vvitte commended 481. Maister Novvels vnsauery solution 507. a. O. OEcumenius for the Sacrifice 407. Orders and decrees made by S. Paule beside the vvritē gospel 485. b. 486. a. 488. b. Origine cursed 170. a. b. The Othe 423. and seuen leaues folovving The Othe contrarie to an Article of our Crede 423. b. 24. a. sequent 427. The Othe againe 451.452 and manie leaues follovving Item fol. 509 ▪ and .510 Otho the first 268. sequent Otho the fourthe 311. a. b. Oxforde made an vniuersitie 292. b. P. PApiste Historians 203. a. b. The order of the Parlement aboute the Conqueste 299. b. Pastours 409. a. b. 417. a. Paterani 318. b. 319. b. Pelagius no english Monke 528. b. Penaunce enioined to Theodosius 498. a. b. Peterpence paied in Englande 293. a. Petrus de Corbario 336. b. 337. a. Petrus Cunerius 341. b. 342. a. Petrus Bertrandus 342. a. et b. Petrus de Aliaco 353. a. Philip le beau the Frenche Kinge 329. sequent Philip de Valois 341. sequent Philip the first Christian Emperour 39◠b. sequent Phocas 194.195 Pilgrimage in Charlemaines time 236. b. Pilgrimage to S. Thomas of Caunterbury 309. a. Praier for the dead and to Saintes in Constantines time 87. a ▪ Praier for the dead in Charlemaines time 236. b. Priestes haue Authoritie to expounde the Scripture 41. a. Priesthood aboue a kingdome 73. b. 74. a. Of the vvorde Priest and Priesthood 405. seq 472. a b. Princes Supreme Gouernement in Ecclesiasticall causes condemned of all sortes of Protestants out of England 21. b. 22. a. b. 208. a. Hovve Princes do gouerne in cases of the first Table 71. b. 72. a. Euill successe of Princes intermedlinge in causes ecclesiastical 171. Hovve Princes do strenghthen the Lavves of the Churche 176. b. 179. b. Priuileges graunted to Poules Church in London 322. a. The vneuen dealing of Protestantes 4. a. Protestants cōfounded about the matter of succession 8. a. Protestants like to Arrians 188. a. VVhy Protestantes can not see the Truth 247. b. The Protestants Church compared to the schismaticall temple of Samaria 430. b. 431. a. Polidore foulie falsified by M. Horne 350. a. b. Pope The Popes Primacie instituted by God 38. a. 320. a. Acknovvleadged by the late Grecians 76. b. Confessed by the Emperour Valentinian 81. a ▪ By Theodosius the first 115. b. 120. b. By the seconde Generall Councell 121. a. By S. Hierom. 125. a. Proued out of the third General Councel 129.130 Proued out of the fourth General Coūcel 149.150.152.153.154 a. Proued out of Synodus Romana by M. Horne Authorised 158.159.162 Confessed by Iustinus the Elder 166. By Iustinian the Emperour 175.176 Proued by the Councell of Braccara in Spaine 185 a. By the sixt Generall Councell 209. a. By the seuenth Generall Councell 223. b. By the booke of Carolus that Caluin and Maister Ievvell alleageth 240. b. By the true Charles 241. a. By the eight Generall Councell 259. a. By Basilius the Emperour of Grece 259. b. By Otho the first 268. a. b. 273. a. By hughe Capet the Frenche Kinge 272. a. By Frederike Barbarossa 286. b. Agnised in Britannie before the Saxons 291. a. b. 397. a. b. In England before the conquest 292. 293. By VVilliam Conquerour 294.306 b. By Lanfrancus 295. By the Armenians 303. b. 304. a. By the Aethyopians 304. b. 305. a. By Kinge Steuen 306 a. By Kinge Henry the .2 306.309 a. By Frederike the seconde 319. b. Practised in Englande in king Henrie the third his time 321. b. In Fraunce by S. Levvys 324. b. In Englāde by kinge Edvvard the first 326. a. b. By Philip the French Kinge 330 a. b. By Durādus M. Hornes Author 331. b. By Kinge Edvvarde the thirde 344. b. 345. a. By Charles the .4 Emperour 346. b. 347. a. b. By Kinge Richard the secōde 350.351 a. By Petrus de Aliaco M. Hornes Author 353. a. By Sigismunde the Emperour
vvas that the cause of his absence The .278 vntruth Ex more after the maner left out Esai 49. Psal. 98. The pope accursed for heresie by the sentence of the emperour the synod and the bishop of Rome The 279. vntruth No such woordes in the Latin text * Here is left out that the See Apostolike Beati Petri autoritate confirmat confirmeth vvith the Authoritie of S. Peter the 6. General Councell ConcerniÌ„g pope Honorius that M. Horn maketh an heretyke .218 patres in 5. synodo Romana Nisi à fide exorbitauerit Plat. in Honor. 1. Sabel Acnead 8. lib. 6. Tom. 2. Concil in gest Theodori pag. 228. Act. 4. CoÌ„cil 6. Const. pa. 291. c. 1. a. c. Act. 4. pag 209.300 304. Vide zonaraÌ„ Tom. 3 pag. 74. Beda li. 2. hist. geÌ„tis Angl. cap. 17.18 19. Art 4. fol. 112. 113. M. Rastel in his third booke against M. Iewel fol. 144. and .145 Tvvo legerdemanes of M. Hornes one mete for a MacariaÌ„ tho ther for a gay grammarian Act. 18. fol. 409. Col. 1. c. Hanc definitionem prae manibus deferimus vestro serenitatis proposito recensendam Acti 18. Fol. 398. Col. 2. Act. 18. pag. 401. Act. 18. pag. 401. Col. 2. c. Edvvard 6. Ann. 1. Tilet in Confutaet Confes. Minist Antvverp pag 15. b. Act. 18. vt supra Act. 18. pa. 404. Supra lib. 2. cap. 19. The .280 vntruthe The word coÌ„mauded is not in the text Aggregati sumê° vide tom 2 pag. 270. col 2. Tol. 12. Tol. 13. The 281. vntruth Of these .3 CouÌ„cels or of any ratifiing thereof by the kings Authorite or Royal assent in the Tomes of the CouÌ„cels there appereth nothing Tolet. 12. Vide Tom. 2. Concil Fol. 417. Tolet. 13. fol. 425 Votorum meorum studia vestris iudicijs dirimenda coÌ„mitteÌ„s pa. 425. 417. His votoruÌ„ meoruÌ„ in sinuationib quaesâ— vt fortia paternitatis vestrae adiutoria prorogetis Luce eniÌ„ clarius constat quod aggregatio sancta poÌ„tificuÌ„ quicquid censuerit obseruaÌ„duÌ„ per donuÌ„ spiritus sancti oiÌ„o est ad aeternitatem praefixum Tol. 13. fol. 426. c. 1. b M. Horne vnawares maketh the Clergie Supreme Iudges in Ciuile causes The .282 Vntruth Horrible and Slanderous The .283 Vntruth â–ª as before is proued The .284 Vntruth mere SlaÌ„derous The .285 vntruthe false traÌ„slation vt Ecclesâ—ae vniantur To vnite the Churches vvhich vvere in a schisme The .286 vntruthe As much in this Councel as in any other The .287 Vntruthe He saied not so The .288 vntruth The definition of the faithe was made vvithout the Emperours Authority M. Horns exceding impudeÌ„ci for alleaging for hiÌ„ the. 7. Generall Councell Qui venerandas imagines idola appellant anathema Act. 4. fol. 535. et act 7. fol. 603. Fol. 15. M. Horn is by this Councell declared an Heretique Act. 2. Nequaquam ad Synodum conuocaÌ„daÌ„ coÌ„sentiremus Dict. act 2. fol. 483. Col. 2. b. IbideÌ„ fol. 485. Col. Tripart lib. 4. cap. 9. Theodoret. lib. 2. cap. 22. Cuius hortatu veluti iussu vos congregauimus â—ct 1. fol 463. Tom. 2. Conc. fol. 608. Zonaras Tom. 3. Tom. 2. Concil fol. 464. Ecclesiae à reliquis ecclesiis auulsae anathemati subiectae Zonar ibidem M. Horns vntruths The .290 Vntruth Ioyned vvith a SlaÌ„der The .192 Vntruth Capitaine and notorious ioâ—ned vith extreme folly and grosse ignorance The .291 Vntruth False traÌ„slation as shall appeare The .293 Vntruth He yeldeth no iurisdiction at al in ecclesiast matters to the laye Prince The .294 vntruth He vVas brother to Pepin aÌ„d sonne to Charles Martell The .295 vntruth Carolomanus exercised no Supreme authority in ecclesiastical causes Synod Francica The .296 vntruth Not by his but by the bishops Authority The .297 vntruth VVhich is the Popes Legate left out Naucler The .298 vntruth For all that Carolomanus here did vvas don by the CoÌ„missioÌ„ of Pope Zachaâ—ias M. Horns great provves Al the Popes authoritye sent away by sea in a shippe Miracles done by keyes Coelius Rhodiginê° Lect. antiq lib. 17. cap. 28. Gregor li. 6. epist. 23. M. Horns meruelouse exposition of Saint Peters keyes Martinus Synodum pene .1000 episcoporuÌ„ Romae celebraÌ„do venerationeÌ„ sanctaruÌ„ imaginuÌ„ coÌ„firmat atque violatores generali senteÌ„tia anathematizauit Zonaras Tom. 3. M. Horn shevveth no author for his iolie exposition M. Horns boke is not set forth by the Quenes authoritye VVhat vvere the keyes that vver sent to Charles Martel Georg. Cassander in Ordine Romano P. Vrb. in scholijs in vitas PoÌ„t Damasi Tom. 2. Conc. pa. 434. col 2. c IbideÌ„ pag. 445. c. 2. Gregorius Secundino seruo Dei incluso lib. 7. epistol 53. Indict 2. Lib. 6. epist. 25. Lib. eodeÌ„ epist. 23. Lib. 7. epistol 53. Lib. 6. epistol 25. Lib. eodeÌ„ epist. 23. * Of this Miracle Vide Greg. loco citate Lib. 2. epist. 47. Indict 11. Art 4. fol. 10. 11. Sabellicus Aenead 8. lib. 8. Nauclerus Generat 25. p. 793. co 1. Nauc pa 790. 791. Masse coÌ„firmed aÌ„d M. Horn degraded by Carolomanus his supreme head Nauclerê° generat 25. pa. 79. The .299 vntruth Slaunderous and vylainouse The .300 vntruth His questioÌ„ vvas othervvise as shal appeare The .301 vntruth The contrary by that epistle appereth The .302 vntruth The churche vvas not then idolatrous The .303 vntruth Slaunderous and coÌ„trary to your own sayinges after Beda in martyrologio Art 3. fol 124. sequentibus M. Horns contradiction to him selfe Charles the great learned in the Latin and Greeke tonges Vide PoÌ„t in vitae Zachar. De synodo autem congregata apud Francorum prouinciam mediantibus Pipino Carolomano excellentissimis filiis nostris iuxta syllabarum nostrarum commonitionem per ageÌ„te vices nosiras tua santitate qualiter egistis cognouimus omnipotenti Deo nostro gratias egimus qui eorum corda coÌ„firmauit vt in hoc pio opere adiutores existerent et omnia optimè et canonicè peregisti tam de falsis Episcopis et fornicarijs et schismaticis quamque etiaÌ„ et c. Zacha ad Bonifac. Tom. 2. Concil fol. 450. Col. 2. Vvhy M. Horne is so outragius agaiÌ„st S. Bonifacius Leuit. 11. MeÌ„ waxeÌ„ mad with eating of svvines flessh bitteÌ„ vvith a madde dogge Lycosthen de Prodigijs Anno. 1535. In VVirtenbergeÌ„si ducatu c. Tom. 2. CoÌ„cil fol. 452. Col. 2 NaÌ„ et hoc flagitasti à nobis sanctissime frater in sacri canonis praedicatione quot in locis cruces fieri debeant Fol. 453. Col. 2. c. The .304 vntruth Slaunderous The .305 vntruth It appereth not so in any history Dist. 634. Magnitudine animi consilio doctrina et sanctitate vitae cuÌ„ quouis optimo pontifice comporari potest Sabell Aen. 8. li. 8 daÌ„nata est haeresis de abolendis imaginib Platina Theophilatius Stephanus Episcopi insignes Adriani nomine synoduÌ„ Franco ruÌ„ Germanorumque EpiscoporuÌ„ habuere in qua caet A duble vntruth of
purpose as shall appeare Lib. 6. cap. 7. Lib. 4. cap. 2. The .638 vntruthe slaunderous M. FekenhaÌ„ reporteth the story truly The .639 vntruthe He doth simply deny it as shall appeare The .640 vntruth He meant not so as it plainly appereth by Sozomenus Paulus Diac. and Cassiodore The .641 vntruthe by the CircumstaÌ„ces no such thing appereth Lib. 11. cap. 3. The .642 vntruth They acknovvledged nor thereby any such IurisdictioÌ„ but they craued his ayde and assistance for quyet and order sake The .643 vntruth M Fekenham saith not they required theÌ„perour to deale in debating such matters but only to be present A coÌ„futation of M. Horns ansvvere to ValentiniaÌ„s story Hist. trip li. 7. c. 12. Nicephor lib. 11. c. 3. Trip. li. 7. cap. 12. Sozo lib. 6. cap. 7. Pau. Dia. in addit ad Eutropium Niceph. li. 11 cap. 13. Euagrius lib. 1. ca. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tripart ca. 12. li. 7. Vt dignaretur ad dogmatis emendationeÌ„ interesse Paul Diac. quatenus dignaretur ad dogmatis emeÌ„dationem interesse Paul Diaconus Mthi cum subiecto populo de huiusmodi negotijs curiosè agere fas noÌ„ est vt ergo videtur vobis sacerdotibus facite Tripart lib. 7. ca. 12. Mihi cuÌ„ vnus de populo sim fas non est caet Sozom. li. 6. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eutrop. Cui nos qui gubernamê° imperiuÌ„ sincerè capita nostra submittamus eius monita duÌ„ tanquam homines deliquerimê° necessariò veluti curantis medicamenta suscipiamus Tripart li. 7. ca. 8. Theodor. li. 4 ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eutropius ibidem Gratias tibi ago Dâ—mine quia huic virâ— ego quideÌ„ coâ—mmisi corpora tu autem animas Ambros. lib. 5. epistola 32. The .644 vntruth The storie is by M. Fekenham truelye reported The .645 Vntruth It serueth the purpose many vvaies as shall appeare Theod. lib. 5. c. 18. Marke here Gentle Reader hovve M. Horne telleth only the Storie and so stealeth avvaye vvithout anye ansvveare in the vvorlde A confutation of M. Horns ansvvere to the story of Theodosius Theod. lib. 5. c. 18. The story of Theodosius the Emperour and S. Ambrose opened Niceph. li. 12. cap. 40 41. Theod. lib. 5. cap. 18. Of the penaunce of this Emperour enioyned him by S. Ambrose Mihi porro non modò id tangere licet verum etiam coelum ipsum clausum est Neque enim diuini illius oraculi non memini quod disertis verbis statuit quaecunque a sacerdotibus Dei ligata fuerint in terris ea etiaÌ„ in coelis certa esse ligata Te autem oro vt vincula mea soluas Et mox Tuae vero ò vir diuine id est operae indicare mihi temperare sacrae medicinae remedia Vide Cod. Theod. li. 9. tit 40. lib. 13 In Cod. Iustin lib. 9. tit de poenis Si vindicari Niceph. li. 12. ca. 41. Vix aliquando tandeÌ„ inquit quod discrimeÌ„ sit inter imperatorem sacrorum antistitem cognoui vix veritatis doctorem inueni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide supra fol. 119. b. 120. a. The story of Theodosius maketh against manie pointes of M. Horneâ— doctrine M. Horns starting holes vvhen he is pressed mere Paulinus in vita Ambrosij Ibidem Niceph. li. 12. cap. 41 Vinculum quod Deus coelitus sub calculo comprobauit suscipe Ambros lib. 5. epistola 28. ad ipsum Theodosium Ita me Deus ab omnibus tribulationibus liberâ—t quia non ab homine neque per hominem sed apertè mihi interdâ—ctuÌ„ aduerti Dum enim essem sollicitus ipsa nocte qua proficisci parabam venisse quidem visus es sed mihi sacrificium offerre non licuit Officiorum lib. 2 ca. 27. Sic Episcopi affectus boni est vt optet sanare infirmos serpentia auferre vulnera adurere aliqua non abscindere postremò quod sanari non potest cum dolore abscindere Niceph. li. 14. cap. 3. Adeò religiosus Theodosius fuit vitaÌ„que suam accuratissimè ad diuinas leges coÌ„posuit CoÌ„c Mileuit c. 19 ToÌ„ 1. coÌ„c in concil Aquil. Art 4. fol. 108. Cal. Institut cap. 8. Cal. in 7. ca. Amos. The 646. Vntruth M. Fekenham vvas not beguiled but you The 647. vntruth He doth entreat aâ— shall appeare The .648 Vntruth excoÌ„municatioÌ„ belongeth to the Bisshoppe by Christes coÌ„mission without ani furder coÌ„missioÌ„ froÌ„ the Church as it hath before bene declared * you do so in dede but none els beside you The .649 vntruth The fence is not altered The .650 vntruth For he saieth it by the vvay of an obiection The 651. vntruth M. Fekenham slauÌ„dereth not the Fathers The .652 vntruth It ouerthroweth not M. FekenhaÌ„s purpose but coÌ„firmeth it Vide Calui institut editas in folio Anno 1551. li. 4. cap. 11. fol. 451. Cap. 11. fol. 447. Sed accidit saepenumero vt sit negligentior magistratus imò noÌ„nunquaÌ„ fortè vt sit ipsemet castigandus quòd Theodosio Casari contigit Cap. 12. fol. 454. Sic Theodosius ab Ambrosio ob caedem Thassolanicae perpetrae tam iure communionis priuatus c. In the English traÌ„slation fol. 402. See Hosiuâ— In his booke Of the expres vvord of God Foll 47. M. CaluiÌ„â— sentence alleaged by M. Fekenham condemneth our acte of parliament In the english traÌ„slation Fol. 402. pag. 1. Printed in LondoÌ„ An. 1562. M. Caluin and M. Horn coÌ„demne aswel old holy Bishops as the late acte of parliamente See fol. .448 Fol. 480. The 653. vntruth For it sereuth muche more for our purpose as shall appeare The .654 vntruth This is not M. FekenhaÌ„s coÌ„clusion M. Horne is not able to answere to M. Feck touching Caluin that saith it is blasphemy to cal the Prince head of the Churche â—aluin in â—mos c. 7. â—ol 292. Fol. 127. Caluin in coÌ„ment in 1. Cor. 11. Fol. 127. Fol. 14. Caluin vbi suprà Fol. 106. b Fol. 4. b. 5. a. Fol. 104. a In praefat Centur. 7. An. 1. Eliz â–ª MelanchthoÌ„ in examine ordinandoruÌ„ Luth. contra articulos Louan Tom. 2. The Statut of Praerogatiuae Regis VVhy the Othe vvas deuised Note the Absurdity Athan. in epist. ad solitariam vitam agentes The .655 vntruth Athanasius beareth no vvitnes against him selfe but agaiÌ„st you * Marke that M. Horne misliketh novv that Emperours shuld prescribe to bisshops Yet his exaÌ„ples before tended moste to proue they did so aÌ„d the Othe importeth that Princes may prescribe c. * Then S. Ambrose meaneth against you as Athanasius did before The .656 vntruth Not to medle but to beare the Supreme Rule in synods That Athanasius denyeth And that your doings doe maiÌ„tayn Li. 2. c. 15 * No man saith it is vnlavvfull to haue any doinges but to haue al gouernmeÌ„t as the Othe pronouÌ„ceth The .657 vntruth Athanasiê° reproueth vtterly the PriÌ„ces Authority in Ecclesiasticall causes The .658 vntruthe It is your ovvne sequele not M.
behoueth vs al with al our harte to pray let them be feruente in the godly zeale of religion but they may not be heads of the Churche in no case for this Supremacy doth not appertayne to them These are no Papistes I trowe Maister Horne but youre owne deare brethern of Magdeburge in their newe storie ecclesiastical by the which they would haue al the worlde directed yea in that story whereof one parcel Illiricus and his fellowes haue dedicated to the Quenes Maiesty that beare the worlde hand they are the true and zelouse schollers of Luther In case ye thinke their testimony not to haue weight enowgh then herkē to your and their Apostle Luther who writeth that it is not the office of Kings and princes to cōfirme no not the true doctrine but to be subiecte and serue the same Perhaps ye wil refuse and reiecte bothe the Magdeburgenses and Luther to as your mortal enemies yow being a sacramentarye and such as take yow and your fellowes for stark heretiks A hard and a straunge case that now Luther cā take no place amōge a nōber of the euāgelical brethern What say yow then to Andreas Modreuiu◠Surely one of the best lerned of al your sect How lyke yow then him that saieth there ought to be some one to be taken for the chiefe and Supreame head in the whole Churche in al causes ecclesiastical Wel I suppose you wil challenge him to as a Lutherane Yf it muste neades be so I trust M. Caluin your greatest Apostle shal beare some sway with yow I know ye are not ignorante that he calleth those blasphemers that did call kinge Henry the eight Supreme heade of the Churche of Englande and handleth the kinge hī selfe with such vilany and with so spitefull woords as he neuer handled the Pope more spitefully and al for this title of Supremacy which is the key of this your noble booke Can ye now blame the Catholikes M. Horne yf they deny this supremacy which the heads of your owne religion aswel Lutherans as Zwingliās doe deny and refuse O what a straunge kinde of religion is this in Englande that not onely the Catholikes but the very patriarches of the new euangelical brotherhod doe reiecte and condemne Perchaunce ye wil saye Wel for al this there is no Englishe man of this opinion Mary that were wonderfull that if as we be sequestred and as it were shut vp from other countres by the great Ocean sea that doth enuyrō vs so we should be shut vp from the doctrine as wel of the Catholiks as also the Protestants of other cōtreis and that with vs the Lutherans and Zwingliās should finde no frendes to accompany them in this as wel as in other points But contente your self M. Horne and thinke you if ye do not alredy that either your self or many other of your brethern like the quenes supremacy neuer a deale in hart what so euer ye pretēd and dissemble in words Think ye that Caluin is so slenderly frended in Englād his bookes being in such high price and estimatiō there No no it is not so to be thought The cōtrary is to wel knowē especially the thing being not only opēly preached by one of your most feruēt brethren there in England euen since the Queenes maiesties reigne but also before openly and sharply writen against by your brethren of Geneua Especially one Anthonie Gilbie Whose wordes I wil as wel for my discharge in this matter somewhat at large recite as also to shew his iudgement of the whole Religion as well vnder King Henrie as King Edward and so consequently of the said Religion vnder our gracious Quene Elizabeth nowe vsed and reuiued that all the worlde may see that to be true that I said of the Supremacie as also that the feruent brethren be not yet come to any fixe or stable Religion and that they take this to be but simple as yet ād vnperfit In the time saith he of King Henrie the eight when by Tindall Frith Bilney and other his faithfull seruauntes God called England to dresse his vineyarde many promised ful faire whome I coulde name but what fruite followed Nothing but bitter grapes yea bryers and brambles the wormewood of auarice the gall of crueltie the poyson of filthie fornication flowing from head to fote the contempt of God and open defence of the cake Idole by open proclamation to be read in the Churches in steede of Gods Scriptures Thus was there no reformation but a deformation in the time of the Tyrant and lecherouse monster The bore I graunt was busie wrooting and digging in the earth and all his pigges that followed him but they sought onely for the pleasant fruites that they winded with their long snoutes and for their owne bellies sake they wrooted vp many weeds but they turned the ground so mingling good and badde togeather sweet and sower medecine and poyson they made I saye suche confusion of Religion and Lawes that no good thing could growe but by great miracle vnder suche Gardeners And no maruaile if it be rightlye considered For this Bore raged against God against the Diuell against Christe and against Antichriste as the some that he caste out againste Luther the racing out of the name of the Pope And yet allowing his lawes and his murder of many Christian souldiars and of many Papists doe declare and euidentlie testifie vnto vs especially the burning of Barnes Ierome and Garrette their faithfull preachers of the truthe and hanging the same daye for maintenaunce of the Pope Poel Abel and Fetherstone dothe clearelie painte his beastlines that he cared for no Religion This monsterous bore for all this must needes be called the Heade of the Churche in paine of treason displacing Christe our onely head who ought alone to haue this title Wherefore in this pointe O Englande ye were no better then the Romishe Antichriste who by the same title maketh him selfe a God and sitteth in mens consciences banisheth the woorde of God as did your King Henrie whome ye so magnifie For in his beste time nothing was hearde but the Kings Booke the Kings Procedings the Kings Homilies in the Churches where Gods woorde onelie should haue ben preached So made you your King a God beleuing nothing but that he allowed I will not for shame name how he turned to his wonte I will not write your other wickednesse of those times your murders without measure adulteries and incestes of your King and his Lordes and Commones c. Loe Maister Horne howe well your Protestante fellowe of the beste race euen from Geneua lyketh this Supremacie by plaine woordes saiynge that this title whiche you so stoutlye in all this your booke auouche displaceth Christe who owghte and that onely to enioye it And whereas ye moste vntruely saye heere that we make the Pope our God in earth Maister Gilbie saieth that you make your Prince a God in attributing to her this wrong title
vvil seeme somtime in general speach to attribute vnto her the onely Supremacy vnder God ouer her dominions and subiectes vvhich you meane not for vvithin a vvhile after in plaine vvordes you deny the same And your holy Father vvil geue you his curse for that being his svvorne Aduocate at the first entry into the plea you geue from him the vvhole title of his vniust claime to vvit the supreme gouernaunce ouer the Quenes highnes dominions and people You must novv therefore make some shifte and cal to remembraunce one sleight or other by some distinctioÌ„ vvhereby to auoide your holy Fathers curse that you may continue vnder his blessing You vvill expounde your meaning by restreyning the supreme gouernment of the Queenes maiesty onely in causes Temporal and not in causes or things Ecclesiasticall But thâ—s distinction commeth to late and vvil doe you no ease for that in both these kindes of causes you haue already graunted vnto her the only supreme gouernmeÌ„t and that as you verily think persuaded in conscience vvheruppon you offer to receiue a corporal Othe vpon the Euangelistes And this your graunt passed froÌ„ you by these vvords Ouer al maner persones borne vvithin her dominions of vvhat estate either Ecclesiastical or Temporal so euer they be In this that you graunt vnto her highnes thouly supreme rule ouer the Lay and Ecclesiastical personnes you haue also concluded therevvith in all causes both Ecclesiastical and Temporal vvhich is plainly and firmely proued by this argument follovving A supreme gouernour or ruler is one vvho hath to ouersee guyde care prouide order and directe the things vnder his gouernment and rule to that ende and in .20 those actions vvhich are appointed and doe properly belonge to the subiect or thing gouerned So that in euery gouernment and rule there are thre things necessarely coÌ„curraÌ„t the Gouernor the Subiect or mattier gouerned and the obiect or mattier vvherabout and vvherein the gouernement is occupied and doth consiste But the Quenes highnes by your ovvne confession is the only supreme gouernour ouer al manner persones Ecclesiastical borne vvithin her dominions Ergo Her highnes thonely supreme gouernour ouer such persones hath to ouersee guyde care prouide order and directe them to that ende and in those actioÌ„s vvhich are appointed and doe 21. properly belonge to Ecclesiastical persones And so by good consequent you haue renounced al foreine gouernment For this exclusiue Onely doth shut out all other from supreme gouernment ouer Ecclesiastical personnes and also yee doe .22 affirme the Quenes maiesty to be supreme gouernour in those actions vvhich are appointed and that doe properly belong to Ecclesiastical persones vvhich are no other but things or causes Ecclesiastical The 4. Chapter how princes be supreme gouernours ouer al ecclesiastical persons their subiects and yet not in al Ecclesiastical matters HEre is first a worshipfull reason and cause to marueyle at M. Fekenham that he shoulde by writing presently offer him selfe to receiue an othe because he neuer made mention of anie suche Othe before neither any suche was at anye tyme of him required Surelye this is as greate a cause to wonder at as to see a gose goe barefote But nowe will hee playe the worthye Logician and M. Fekenham wil he nil he shal be driuen by fyne force of a Logical definition to graunte the Quene to be supreme head in al causes ecclesiasticall for that he graunteth her to be supreame heade of al persons bothe ecclesiastical and temporal Because saieth he the supreame gouernour or ruler is he that ordereth and directeth al actions belonging and appointed to the subiects aÌ„d therby inferreth that the Quenes Maiesty is supreame and onely gouernour euen in those actions that belonge to ecclesiastical persons which are causes ecclesiasticall But as good skil as this man hath in Logike which is correspondent to his diuinity he hath browght vs foorth a faulty and a viciouse definition For a Supreame gouernour is he that hath the chief gouermente of the thiÌ„g gouerned not in those Actions that may any way properly belong to the Subiect or thing gouerned as M. Horn saith but in those Actions that belonge to the ende whereunto the gouernour tendeth Which may wel be althowgh he haue not the chief gouerment in al the actions of the thing gouerned but in suche actions as properly appertayne to him as a subiecte to that gouernour For in one man many rulers may and doe dayly concurre whiche in some sense may euery one be called his Supreame gouernours As yf he be a seruant the maister and if he be a son in that respect the Father and yf his father and maister dwel in a city the Maior also is his Fathers and maisters and so his cheif gouernour to for things concerning the ciuil gouernment of the city And of al these the prince chief and supreame gouernour as they be subiects Otherwise the prince doth not intermedle with the fathers office in duetifulnes dewe vnto him by his son nor with the maister for that gouerment he hath vppon his seruante no more then with the schole-mayster for the gouerment of his schollers and their actioÌ„s or the maister of the ship for the actions and doings of the mariners otherwise then any of these offende the positiue Lawes of the realme and so hath the prince to do with him as his subiecte or when he shal haue nede to vse them for the commen welth wherein as subiects and members of the said coÌ„men welth they must to hiÌ„ obey Much like it is with the Spiritual meÌ„ which be also meÌ„bers of the sayde coÌ„men welth aÌ„d therfore in that respect subiect to the priÌ„ce aÌ„d his lawes and so is it true that the priÌ„ce is supream gouernour of al persons aswel spiritual as teÌ„poral but that therfore he should also be Supreame gouernour in al their actions wil no more follow theÌ„ of the actions of them before rehersed Yea much lesse For the better vnderstanding whereof it is to be knoweÌ„ that before the comming of Christ Kinges wer there many but Christian Kinges none Many coÌ„men welthes wer there but no ChristeÌ„ coÌ„meÌ„ welth nor yet godly coÌ„moÌ„ welth properly to speke sauiÌ„g amoÌ„g the Iewes but ciuil and politik The end and final respect of the which ciuil commeÌ„welth was and is vnder the regimeÌ„t of some one or moe persons to whom the multitude coÌ„mitteh theÌ„self to be ordered and ruled by to preserue theÌ„selues from al inward and outwarde iniuries oppressions and enimies and further to prouide not only for their saftie aÌ„d quietnes but for their welth and abundance and prosperouse maintenance also To this ende tendeth and reacheth and no further the ciuile gouernment and to the preseruation tuition and furtherance of this end chiefly serueth the Prince as the principal and most honorable person of the whole state which thing is common as wel to the heathenish as to the Christian gouernment But ouer
with vs shal be chief ouer you M. Horne The 16. Diuision Pag. 10. b. Ezechias the king of Iuda hath this testimony of the holy Ghost that the like gouernour had not been neither should bee after him amoÌ„gest the kings of â—uda For he cleaued vnto the Lord and svverued not from the preceptes vvhich the Lord gaue by Moyses And to expresse that the office â—ule and gouernment of a godly king consisteth and is occupied according to Gods ordinaunce and precept first of al in matters of Religion and causes Ecclesiastical the holy Ghost doth commende this king for his diligent care in refourmiÌ„g religion He toke quite avvay saith the holy ghost al maner of Idolatry superstition and false religion yea euen in the first yere of his reigne and the first moneth he opened the doores of Gods house He calleth as it vvere to a Synode the Priestes and Leuits he maketh vnto them a long and pithy oration declaring the horrible disorders and abuses that hath been in religion the causes and vvhat euils folovved to the vvhole realme thereupoÌ„ He declareth his ful determination to restore and refourme religioÌ„ according to Gods vvil He commaundeth them therfore that they laying aside al errours ignorauÌ„ce and negligence do the partes of faithful ministers The Priestes and Leuits assembled together did sanctifie themselues and did purge the house of the Lorde from al vncleanes of false religion at the commaundement of the King .46 concerning things of the Lord. That don they came vnto the King and made to him an accompt and report vvhat they had don The King assembleth the chief rulers of the City goeth to the Temple be commaundeth the Priests and Leuits to make oblation and sacrifice for vvhole Israel He appoinâ—eth the Leuits after their order in the house of the Lorde â—o their musicall instruments and of the Priestes to play on Shalmes according as Dauid had disposed the order 47. by the couÌ„sell of the Prophetes He and the Prince commaundeth the Leuites to praise the Lorde vvith that Psalme that Dauid made for the like purpose He appointed a very solempne keaping and ministring of the Passeouer vvhereunto be exhorteth al the Israelites and to tourne from their Idolatrye and false religion vnto the Lorde God of Israel He made solempne prayer for the people The king vvith comfortable vvoordes encouraged the Leuites that vvere zelous and hadde right iudgement of the Lorde to offâ—e sacrifices of thankes geuing and to prayse the Lorde the God of their Fathers and assigned the Priestes and Leuites to minister and geue thankes accordinge to their offices in their courses and tournes And for the better continuance of Gods true Religion he caused a sufficient and liberall prouision to bee made from the people for the Priests and Leuits that they might vvholy cheerfully and constantly serue the Lorde in their vocation These doinges of the Kinge Ezechias touching matters of Religion and the reformation thereof saieth the holy ghost vvas his acceptable seruice of the Lord dutiful both to God and his people The 14. Chapter concerning the doinges of Ezechias HEre is nothing brought in by you or before by the Apology as M. Dorman and M. Doctour Harding doe wel answere that forceth the surmised souerainty in King Ezechias but that his powre and authority was ready and seruiceable as it ought to be in al Princes for the executioÌ„ of things spiritual before determined and not by him as supreame head newly establisshed So in the place by you cited it is writen that he did that which was good before the Lorde according to all things that Dauid his Father had done So that as Dauid did al such matters because the Prophets of God had so declared they should be done so is Ezechias folowing his Father Dauid vnderstanded to haue done not enactiÌ„g any religioÌ„ of his own but settiÌ„g forthe that which Gods Ministers had published Likewise in your other place according to the Kings and Gods coÌ„maundemeÌ„t So other where he did that which was good aÌ„d right before his Lord God and he sowght God with al his harte after the Lawe and commaundemente in al the works of the howse of God And as your selfe shewe he appointed the Leuits according as Dauid had disposed the order And you adde by the councel of the Prophetes as though Dauid had firste done it by the aduise or counsell only of the Prophetes and by his owne authoritie But the Scripture saith Ezechias did thus according as Dauid had disposed because it was the commaundement of God by the hande of his Prophetes So that in al that Ezechias or before Iosaphat did they did but as Dauid had don before That is they executed Gods commaundement declared by the Prophetes This is farre from enactinge a newe Religion by force of Supreme Authoritie contrarie to the commaundement of God declared by the Bisshops and Priestes the onely Ministers of God now in spirituall matters as Prophetes were then in the like M. Horne The .17 Diuision pag. 11 a. Iosias had the like care for religion and vsed in the same sort his princely authority in reforming al abuses 48 in al maner causes Ecclesiastical These Godly Kings claimed and toke vpon them the supreme gouernment ouer the Ecclesiasticall persons of all degrees and did rule gouerne and direct them in all their functions and .49 in all manner causes belonging to Religion and receiued thu witnes of their doings to witte that they did acceptable seruice and nothing but that which was right in Gods sight Therefore it follovveth well by good consequent that Kings or Queenes may claime and take vpon them such gouernment in things or causes Ecclesiasticall For that is right saith the holy Ghost they should than doe vvrong if they did it not The .15 Chapter of the doings of Iosias with a conclusion of all the former examples Stapleton KING Iosias trauailed ful godly in suppressing Idolatrie by his Kingly authority What then So doe good Catholike Princes also to plucke doune the Idols that ye and your brethreÌ„ haue of late sette vppe and yet none of them take them selues for supreme heads in all causes Spirituall And ye haue hitherto brought nothing effectuall to proue that the Kings of Israell did so wherefore your conclusion that they did rule gouerne and direct the Ecclesiasticall persons in all their functions and in all maner causes of religion is an open and a notorious lye and the contrarye is by vs auouched and sufficiently proued by the authority of the old Testament wherevppon ye haue hitherto rested and setled your selfe But now that ye in all your exaÌ„ples drawe nothing nigh the marke but runne at raÌ„don and shoot al at rouers is most euident to him that hath before his eye the verye state of the question whiche must be especially euer regarded of such as minde not to loosly and altogether vnfruitfully imploye their laboure and loose
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
not Constantines the great his example Who being an Ethnike became a Christian and to the vttermost of his power set forth Christes religion in al the Empire what then your conclusion of supreame regiment wil not necessarily folow thereof And when Eusebius calleth him as it were a common or vniuersal bishop I suppose ye meane not that he was a bisshop in dede For your self cōfesse that princes and Bisshops offices are far distincted and disseuered and that the one ought not to break in to the office of the other And if ye did so meane Eusebius himself would sone confounde yow if ye reherse Constantines whole sentence that he spake to the Bisshopes For thus he saith to the bisshops Vos quidem eorum quae intus sunt in Ecclesia agenda ego verò eorum quae extra sunt Episcopus à Deo sum constitutus You are bisshops saith he of those things that are to be don within the Churche I am bisshop of outwarde thinges Which answere of his may satisfie any reasonable man for all that ye bring in here of Constantine or al that ye shall afterward bring in which declareth him no supreme iudge or chief determinour of causes Ecclesiastical but rather the contrary and that he was the ouerseer in ciuile matters And the most that may be enferred therof is that he had the procuration and execution of Church maters which I am assured al Catholiks wil graūt But now whereas ye charge M. Fekenham partly with subtil partly with fowle shiftes this is in you surely no subtyle but a blonte and a fowle shamelesse shifte to shifte the Idols into the Image of Christe and his saints and whereas Constantine put doune the paynims Idols to make the simple belieue that the reformation which he made was such as your reformation or rather deformation is For to leaue other things to say that Constantine forbadde to set vp Images is an open and a shamelesse lye for he set vp the Crosse of Christe that is so owtragiously and blasphemously vylayned by you euery where in the steade of the idolles he decked and adorned the Churches euery where with holy Images the remembraunce of Christes incarnation and for the worship of his saints therby to sette forth the truth and the worship of God and to conuert al nations from Idolatrie and deuelishe deceite M. Horne The Diuision 21. Pag. 15. Our sauiour Christ meante not to forbidde or destroy touchinge the rule seruice and chardge of Princes in Church causes that vvhich vvas figured in the lavve or prophecied by the Prophetes For he came to fulfil or accomplish the lavve and the Prophetes by remouing the shadovve and figure and establishing the body and substance to be seene and to appere clearly vvithout any mist or darke couer yea as the povver and authoritie of Princes vvas appointed in the Lavv and Prophets as it is proued to stretch it selfe not only to ciuile causes but also to the ouersight maintenance setting foorth and furtherance of Religion and matters Ecclesiastical Euen so Christ our Sauiour .56 confirmed this their authoritie commaunding all men to attribute and geue vnto Caesar that vvhich belongeth vnto him admonishing notvvithstanding al Princes and people that Caesars authority is not infinit or vvithout limits for such authority belōgeth only to the King of al Kings ▪ but bounded and circumscribed vvithin the boundes assigned in Gods vvorde and so vvill I my vvorde to be vnderstanded vvhen so euer I speake of the povver of Princes Stapleton M. Horne goeth yet nedelessely foreward to proue that Christ did not destroy the rule of Princes in Churche causes figured in the olde Lawe and now at length catcheth he one testimonie out of the new Testament to proue his saiyng which is Geue vnto Caesar that belongeth vnto him Which place nothing at al serueth his turne but rather destroyeth I will not say any figure of the old Testament but M. Hornes foolish figuratiue Diuinitie For it is so farre of that of this place M. Horne may make any ground for the Ecclesiasticall authoritye of Princes that it doth not as much as inferre that we ought to pay so much as tribute to our Princes but only that we may paie it For the question was framed of the captious Iewes not whether they ought but whether they might lawfully paie any tribute to Caesar. Whiche was then an externall and an infidell Prince For if M. Horne will say those woordes importe a precise necessitie he shall haue muche a doe to excuse the Italians Frenchmen Spaniardes and our Nation which many hundred yeares haue paid no tribute to Caesar. But I pray you M. Horne why haue you defalked and curtailed Christes aunswere Why haue you not set forth his whole and entier sentence Geue to Caesar that belongeth to Caesar and to God that belongeth to God which later clause I am assured doth much more take away a supreme regiment in al causes Ecclesiastical then necessarily by force of any wordes binde vs to paie yea any tribute to our Prince And wil ye see how it happeneth that Hosius a great learned and a godly Bishoppe of Spaine as M. Horne him selfe calleth him euen by this verye place proueth against the Emperour Constantius and telleth it him to his face that he had nothing to doe with matters Ecclesiasticall Whose woordes we shall haue an occasion hereafter to rehearse Yea S. Ambrose also vseth the same authoritie to represse the like vsurped authoritie of Valentinian the yonger This ill happe hath M. Horne euen with his first authoritie of the new Testament extraordinarie and impertinentlie I can not tell howe chopped in to cause the leaues of his boke and his lies to make the more mouster and shew But nowe whereas this place serueth nothing for any authoritie Ecclesiasticall in the Prince and least of all for his preeminent and peerlesse authoritie in all causes Ecclesiasticall as M. Horne fansieth Yet least any man being borne doune with the great weight of so mightie a proufe should thinke the Princes power infinite M. Horne to amende this inconuenience of his greate gentlenes thought good to preuent this mischief and to admonish the Reader therof and that his meaning is not by this place to geaue him an infinite authoritie or without limites but such onely as is bounded and circumscribed within the boundes of Gods worde and least ye should mistake him he would himself so to be vnderstanded Which is for al this solemnitie but a foolish and a friuolous admonitiō without any cause or groūd ād groūded only vpō M. Horns fantistical imaginatiō and not vpon Christ as he surmiseth Who willeth that to be geauen to Caesar that is Caesars and to God that is Gods but determineth and expresseth nothing that is to be geuen to Caesar but only paiement of money And yet if we consider as I haue saied what was the question demaunded it doth not determine that neither
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
For it is Athanasius M. Horne that being restored as I haue said by Constantines last wil and Testament and after againe the secoÌ„d time banished vnder the Arrian Emperour Constantius by the meanes also of those Arrian Bishops appealed to Pope Iulius as his competent and ordinarye Iudge and was by him restored to his Bishoprike together with many other Bishops of the East Paulus of Constantinople Asclepas of Gaza Marcellus of Ancyra Lucius of Adrianople with many other appealing then likewise to Pope Iulius It is Athanasius that saith When was it heard from the creation of the worlde that the iudgement of the Church shoulde take his authoritie from the Emperour And what coulde that learned Father saye more directlye againste you and your whole booke M. Horne Verely either that most learned and auncient Father whom the most famous Fathers of al Christendome haue alwaies from time to time reuerenced and honoured as a most glorious light and a singular piller of Gods Church either that moste excellent Bisshop I say in whose praise euen out of the testimonies only of the best writers a iust Treatise might be gathered did fouly erre and misse of the truth either you M. Horne and your fellowes are in a great errour and do defend an exceding absurditie damnable both to you and all that followe you forswearing your selues by booke Othe when yee swere that in conscience you beleue which you ought not ones so much as to thinke For see yet what this Notable Bisshop pronounceth against you It is Athanasius that saieth it If this be the iudgement of bishops what hath the Emperour to doe with it Els if Caesars threates conclude these matters to what purpose haue men the Names of Bisshoppes Contrary wise say you M. Horne It is a principal part of the Princes royall power to haue the supreme gouernement in al maner causes Ecclesiastical or Spiritual O Barbarous heresye from the creation of the worlde neuer heard of before O Antichristian presumption I say Antichristian presumption I lerne of that most constant bisshop Athanasius so to say For it is he that saieth these woordes What hath Constantius omitted that is not the parte of an Antichrist Or what can he when he cometh doe more Or howe shall not Antichrist at his coming finde a ready way prepared for him of this Emperour to deceiue men For nowe againe in stede of the Ecclesiastical iudgement he appointeth his palace to be the benche for Ecclesiasticall causes to be hearde at Seque earum litium summum principem et Authorem facit And he maketh himself the Supreme gouernour and chief doer of those controuersies he speaketh of ecclesiastical Now M. Horne not our Gracious Soueraigne of her owne desire taketh vppon her such gouernment but you most miserable clawebackes and wretched flatterers do force her Grace to take that Title the taking and practising whereof by the assured verdyt of this most lerned Father is a plaine Antichristian presumption For loe what he saieth yet agayne in the same page Who is it that seing the Emperour to make him selfe the Prince of bisshops in decreeing of matters and to be president ouer Eccleclesiasticall iudgements may not worthâ—ly say that this Emperour is the very abhomination of the dâ—solation which was foretolde by Daniel See and beholde M. Horn what a most horrible absurdity you labour in your booke to persuade See to what an extreme inconuenience you force mens consciences when you tendre them the Othe comprising the same and more which here Athanasius accompteth the practise of Antichrist Se last of all what traytours you are to God and your Prince which haue persuaded her most Gracious highnes to take vpon her such kinde of gouernment which is a preparation to Antichrist and resembleth the abhomination of desolation foretolde by Daniel And thus much your own Author Athanasius You see how wel he speaketh for you Now that you alleage out of Socrates that Constantin threatened Athanasius he should be brought whether he would or no it anaunceth nothing the Authority of Constantine in Ecclesiasticall matters For so much manye a Prince doth to him that lawfully called to a Councel will not come at the Churches commaundement Wherein he is rather a Ministerial then a principall doer Neither doth the place by you alleaged out of Socrates proue that Constantine examined and iudged the doings of the whole Councell but onely whether they had proceded against Athanasius of enmity or malice And as Socrates there writeth Constantin sayde the suyte of Athanasius was that in his presence he might being driuen thereto by necessyty complaine of such iniuries as he had suffred And it appereth by Theodoretus by you alleaged in the said first booke that the determination and definition of these matters rested in the Bisshops the execution in the Prince For the labour of Constantine with Athanasius then was onelye that he woulde appeare before a Synode of Bisshoppes which had accused him diuerslye before the Emperour and of those Bisshoppes be tryed Which the Emperour did as Theodoret writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beleuing the accusers of Athanasius as Priestes and thinkinge their accusations to be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he was vtterly ignorant of their deceytes and craftly dealinges saieth Theodoret. Thus he iudged not him selfe ouer Athanasius but only procured that to kepe peace in the Churche the bisshops might assemble together and trye their own matter among them selues M. Horne The .33 Diuision Pag. 22. a. There vvere no Churche mattiers or Ecclesiastical causes vvherein the continual practise of the Churche of Christe in this Emperours tyme yea and many hundreth yeeres after did not attribute the .80 supreme rule order and authority vnto Emperours and Kinges vpon vvhome .81 al Churche mattiers did depende as vvitnesseth Socrates vvho shevveth this reason of that he doth thoroughout his Ecclesiasticall History mention so much the Emperours Because that of the Emperors saith he after they beganne to be Christians the Churche matters doe depende yea the greatest Councels haue bene and are called together according to their appointment Eusebius commendeth the great bountifulnes of Constantine tovvardes all estates But saith he this Emperour had a singular care ouer Goddes Churche for as one appointed of God to be a common or vniuersall Bisshop he called Synodes or conuocations of Goddes ministers together into one place that thereby he might appeace the conteÌ„tious striuinges that were amonge them in sundry places He disdayned not to be present with theÌ„ in their Synodes and to sit in the middest of theÌ„ as it had been a meaner personage coÌ„mending and approuing those that bente them selues of good meaning to godly vnity and shewed him self to mislike on the other side and to set naught by such as were of contrary disposition Stapleton The general assertion that M. Horne here auoucheth that in Constantynes tyme the continuall practise of the Churche attributed
in al Ecclesiastical causes the supreme rule to Emperours is but a great vntruthe boldly auouched but no maner of way yet proued as hath bene declared nor hereafter to be proued as it shall by Gods grace appeare Againe that he saieth All Churche matters did depende of the Emperours and for witnesse thereof alleageth Socrates is an other no lesse vntruthe also For this prety syllable All is altogether M. Hornes and not Socrates pretely by him shifted in to helpe forwarde a naughty matter The very text alleaged by M. Horne hath not that worde nor speaketh not so generally But it is no rare matter with men of M. Hornes brotherhood to ouerreache their Authours and therefore the lesse to be wondered at though not the lesse to be borne with And to this place of Socrates I haue before answered in my Returne against M. Iewel That which foloweth out of Eusebius proueth M. Hornes purpose neuer a deale Except M. Horne thinke some waight to lye in those words where the Emperour is called a Common or Vniuersall Bisâ—hop as though we shoulde gather thereby that the Emperour was then as the Pope is nowe and hath allwaies bene Except these woordes helpe M. Hornes primacy nothing is there that wil helpe it reade and consider the place who listeth But as for these woordes what sense they beare no man better then Constantine him selfe by the report of the same Eusebius also can tell vs. Constantin in dede was called of Eusebius as a commoÌ„ bisshop that is as a common ouerseer by reason of his passing zele and singular diligence in furdering Gods true Religion But that he exercised therein no such supreme gouernement as M. Horne fancyeth neither made him selfe bisshop of bisshoppes but stayed him selfe within the limites and boundes of his owne Iurisdiction it appeareth manifestly by these his woordes spoken to a great number of bisshoppes as Eusebius recordeth it in his own hearing to haue bene said I am also saith the Emperour a bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you are bisshoppes or ouerseers of those thinges that are within the Churche But I being by God sette ouer those thinges that are without the Church am also as it were a bisshop or ouerseer Marke wel these words M. Horne Your allegation auoucheth not the Emperor absolutely to be a bisshop but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appointed of God as a certain coÌ„moÌ„ bisshop that is resembling for his great zeale to Gods Church the very office and person of a bisshop But here the Emperour distinctly expresseth the truâ— bisshops office and vocation to be different from his own office and calling He confesseth I say expressely that the bisshoppes are appointed of God to be the Rulers ouerseers and directers of those things that are within the Church that is that doe concerne the gouernment of spiritual causes and matters mere ecclesiastical But him selfe he acknowledgeth to be ordayned of God ouer those things that are without the Churche as of wordly and ciuil matters ouer the which he being the Emperour was the supreme gouernour and in that respect he thought he might after a sorte call him self also a bisshop which soundeth an Ouerseer Ruler and Guyder of such things as are to his charge committed And verily after the paterne and example of this Noble first Christian Emperour first I say that opeÌ„ly professed and defended the same it may wel be thought the words spoken to Christian Princes at their CoronatioÌ„ time haue ben coÌ„ceiued and vsed The which also that the Reader may see how distinct aÌ„d differeÌ„t in dede the vocatioÌ„s are of PriÌ„ces and Bisshops and yet how in some sorte thei both are bisshops that is Ouerseers of Gods people as CoÌ„stantine professed hiÌ„ self to be I wil here insert the very words vsually rehersed to Princes at their coronatioÌ„ time by the bishops annointing them These are the words Accipe CoronaÌ„ regni tui quae licet ab indignis episcoporum tameÌ„ manibus capiti tuo imponitur In nomine Patris Filij Spiritus Sancti Quam sanctitatis gloriaÌ„ honoreÌ„ opus fortitudinis intelligas significare per hanc te participeÌ„ ministerij nostri non ignores Ita vt sicut nos in interioribus Pastores restoresque animarum intelligimur ita tu contra omnes aduersitates ecclesiae Christi defensor assistas regnique tibi à Deo dati c. Take the Crowne of your kingdom which is put vpon your heade by the handes of bisshops though vnworthy in the name of the Father the Sonne and the Holy Ghost The which Crown you must vnderstand doth signify the glory aÌ„d honour of Godlynes and the worke of Fortitude By this also vnderstaÌ„d that you are partakener of our Ministery So that as we are knoweÌ„ to be the pastours and gouerners of mens soules in matters internal so you also shoulde assiste as a defendour of the Church of Christ and of the kingdom geueÌ„ to you by God against al aduersites You see here M. Horne that as in the words of king Iosaphat in the old law and of CoÌ„stantin the first ChristiaÌ„ Emperour so to this day in the CoronatioÌ„ of al ChristeÌ„ Princes there is made a plain distinctioÌ„ betwene the Emperours or Princes Office and the Office charge and coÌ„mission of a bisshop coÌ„missioÌ„ I say coÌ„mitted to him not of the Prince but of God And dare you then to coÌ„found theÌ„ Or dare you for shame M. Horne make the world beleue that CoÌ„stantin bore himselfe for a Supreme Gouernour in al causes ecclesiastical or spiritual when he him self in plain woordes confesseth that of spiritual or Ecclesiastical matters the bisshops are of God not of him appointed the Rulers and ouerseers but he hath of God coÌ„mitted vnto him the Charge and rule of those matters that are out of the Church that are in dede no Church matters but matters of policy matters of ciuil gouerment matters of this world and coÌ„cerning this present life only M. Horne The 34. Diuision Pag. 22. a. The Ecclesiastical histories make mention of many Synodes or councelles called or assembled at the appointment and order of this Emperour But the most famous and notable vvas the Nicene Councel about the vvhich consider and marke vvhat vvas the occasion by vvhose authority it vvas summoned and called together and vvhat vvas the doings of the Emperour from the beginning vnto the dissolution thereof and yee shal see plainely as in a Glasse that by the order and practise of the Catholik Church notified in the order of this general Councel the .82 supreme gouernment in Ecclesiastical causes is in the Emperor and and ciuil Magistrates and your 83. opinion condemned by the vniforme agreement of .318 of the most Catholik Bisshops in the vvorlde commending and allovving for most godly vvhat so euer the Emperour did in or about this councel The occasion of this famous and most godly councell vvas the
great dissention kindled partly about a necessarie Article of our beliefe partly about a ceremony of the Churche Arrius incensed vvith ambitious enuie against Alexander his bisshop at alexandria vvho disputed in one of his lessons or treatises more subtily of the diuinity than aduisedly as the Emperour layeth to his chardge quarreled Sophistically against him and mainteined an horrible Heresis Besides this the Churches vvere also diuided amongest themselues about the order or ceremony of keeping the Easterday The Emperour sent Hosius vvith his letters as I sayd before into the Easte parties to appeace the furious dissentioÌ„ about both these matters and to reconcile the parties dissenting But vvhen this duetiful seruice of the Emperour tooke not that effect vvhich he vvished and hoped for then as Sozomenus vvriteth he summoned a councel to be holden at Nice in Bythinia and vvrote to al the chief Ministers of the Churches euery vvhere .84 commaunding theÌ„ that they should not fayle to bee there at the day appointed The selfe same also doth Theodoretus affirme both touching the occasion and also the summons made by the Emperour Eusebius also vvriting the life of Constantine shevveth vvith vvhat carefulnes the godly Emperour endeuoured to quenche these fiers And vvhen the Emperour saieth Eusebius savve that be preuailed nothing by sending of Hosius vvith his letters Considering this matter with him self said that this warre against the obscure enemy troubling the Church must be vanquished by an other meaning himselfe Therefore as the capitaines of Goddes army towards his voayge he gathered together a Synode oecumenical and he called the Bisshops together by his honorable letters and that they should hasten them selues from euery place These things touching the occasion and calâ—ing of this general counsaile by the Emperour are affirmed to be true also by Nicephorus the Ecclesiastical historian Yea the vvhole counsaile in their letters to the â—hurches in Aegipt and the East partes doe testifie the same Synode to be called by the Emperour saying The great and holy Synode was gathered together at Nice by the grace of God and the most religious Emperour Constantine c. The .4 Chapter Of Constantin the Emperour his dealing in the Nicene Councel and with Arius after the Councell Stapleton MAister Horne here entreth to a greate matter and maketh large promises both to proue his principall purpose effectually and to confounde M. FekeÌ„ham manifestly But he wil I trowe when he hath al sayed be as farre from them both as if he had helde his peace First to proue a Supreme gouernment in Constantin he telleth vs that Constantine summoned the great Councel at Nice in Bithynia but if he had set in out of Ruffinus Ex SacerdotuÌ„ Sententia by the wil minde and consent of the Priests that is of the bisshops then had he marred all his matter and therefore wilily he lefte it out If he had added also out of Theodoret whome he alleageth to proue that the Emperour summoned this CouÌ„cel why and wherefore the Emperour would be present at the Councel him self this imagined Primacy that Maister Horne so depely dreameth of would haue appeared a very dreame in dede The Emperor was present saith Theodoret bothe desirous to beholde the Number of the Bisshops and also coueting to procure vnyty among them These and such like causes doe the Ecclesiastical histories alleage But for any supreme gouernment that the Emperour should practise there as namelye that his Royall assent was necessary to confirme the CouÌ„cell or that without it Arius had not bene coÌ„demned and that he iudged the heresie or any such matter as you now M. Horne doe attribute to the Prince hauing your whole religion only by the Princes Authority enacted and confirmed for any such matter I say neither in this Councel nor in any other doe the Auncient histories recorde so muche as one word Your new Religion M. Horne hath set vp a new kinde of gouernment such as al the Christian worlde neuer knewe nor hearde of before Nowe that you say the occasion of this famous and most godly Councel was the dissension partly about a necessary Article of our beliefe partly about a ceremony of the Churche which ceremony you say after was of keeping the Easterdaye yf it be so as you say as it is most truely what saye you to your owne Apologie that saieth that the vsuall keeping of Easter daye is a matter of small weight and to your greate Antiquary Bale that saieth it is but a ceremony of Hypocrites Suerly Constantin made a greater accompte of this vniforme obseruation then so seeing that it was the seconde chiefe cause that caused him to summon this famous and most godly Councell â–ª as your selfe calleth it Seing also that he maketh them not much better then Iewes that priuately in his time kept Easter daye otherwise then Rome Afrik Italy Aegypte Spaigne Fraunce Grece Britanny and many other greate countries that he him selfe reakoneth vppe And here by the way falleth out in M. Iewel a lye or two saying that our Countre .700 yeres together kept their Paschal daye with the Grecians otherwise then we doe nowe Ye see I haue abridged .300 yeares and a halfe at the lest For Constantin wrote these wordes straight after the Nicene Councell ended which was kept in the yere of our Lorde .328 M. Horne The .35 Diuision Pag. 23. a. The Bishoppes as I said before vvhen they thought them selues or their Churche iniuried by others vvere vvont to appeale and flie vnto the Emperour as the .85 supreme gouernour in al matters and causes Temporall or Spirituall the vvhiche appeareth moste playne to be the practise of the Churche by these Bishops called vnto the Nicene counsaill For vvhen they came to Nice supposing them selues to haue novve good oportunity beyng nighe vnto the Emperour to reuenge their priuate quarelles and to haue redresse at the Emperours handes of suche iniuries as they thought theÌ„ selues to susteyne at others byshops handes eche of them gaue vnto the Emperour a Libell of accusations signifying vvhat vvronges he had susteyned of his fellovve Bishopes and prayed ayde and redresse by his iudgement The Emperour forseyng that these pryuate quarelings if they vvere not by some policy and vvyse deuise sequestred and layde aside vvould muche hynder the common cause tooke deliberatioÌ„ appointing a day against the vvhich they shuld be in a readines and commaunded them to prepare and bring vnto him all their libelles and quarelling accusations one against an other Mark by the vvay the craft and practise of Sathan to stay and ouerthrovv good purposes that euen the godly fathers and Bishoppes vvanted not their great infirmities preferring their ovvn priuate trifles before the vveighty causes of Gods Churche And the vvisdome zeale and humblenes of his moste Christian Emperour vvho so litle estemed his ovvn honour and authority that he vvold rather seeme to be inferiour or for the time no more than equal vvith
his subiectes to the ende he might by his humbling of him selfe aduance and exalt Gods glory to the edifiyng and quietnes of his Churche The day came vvhiche vvas the day before the first Session should be in the councel as Socrates saith the Bishoppes did not sleape their ovvne matters but had their billes in a readines and deliuered them vnto the Emperour This vigilant noursefather vnto Gods Churche had cared and deuised so diligently for the common cause as the Bishoppes had done for their priuate quarelles and therefore vvhen he had receiued their Libelles verye .86 politiquelye saieth bicause he vvoulde irritate none of them for that tyme That the day of general iudgement shoulde be a fitte time for these accusations and Christ the Iudge then would iudge al men As for me .87 it is not leafull to take vpon me 8â— the iugement of .89 suche Priestes accused and accusing one an other VVhereunto neuertheles he added this priuy nippe to pynche them vvithal For of al other thinges saith he this is least seemely that Bishoppes shoulde shewe them selues suche as ought to be iudged of others And so caused the Libelles to be cast into the fire giuing them an earnest exhortation to peace and quietnesse Stapleton It is a worlde to see the singular logicke and depe reasoning of M. Horne that can of such slender premisses inferre such mighty conclusions For the Emperour to be the Supreme Gouernour in all matters or causes temporall or spirituall it appereth most plain saieth he to be the practise of the Church by these Bisshops câ—lled vnto the Nicene Councel Answere first M. Horne How could this possiblye be a practise of the Churche that neuer before was vsed in the Churche Except you wil say that euen heathen princes may be your Supreme gouernours in al causes Ecclesiastical You knowe before this Constantine there was neuer Christian Emperour to whome bisshoppes might put vp their complaintes as to their Supreme gouernour onelye Philip excepted Who is neuer read euer to haue medled with the lest matter or cause Ecclesiasticall but liued rather like a close Christian being afearde to displease the Romain Legions who then were in maner al heathens and who as the worlde then wente bore al the stroke in electing of the Emperour and in the continuance also of him Contrarywise that he was subiect to the Bisshops it appereth wel by the doing of Pope Fabian shutting him out at an Easter tyme from the number of coÌ„municants because he sticked to confesse his sinnes as other Christians did Answere therefore first to this howe you auouche that for a practise which was or coulde neuer be vsed Wel lette this goe for an other vntruthe Now let vs heare howe ioylely you wil proue that the 318. Fathers of the Nicene Councel doe condemne M. Fekenhams opinion which before you promised to doe The cause is to your seeming that certain Bisshops accused one the other before the Emperour Constantine But how can this be a good motiue for you M. Horn to pronounce him therefore a Supreme Gouernour in all causes temporal and spiritual seing it dothe not appere what those causes were which the bisâ—hops did put vp vnto him They might be and so it is most likely they were causes temporal Verily your selfe confesseth they were priuat quarrels and so no matter of faith and religioÌ„ of which can growe no priuat quarrels but coÌ„moÌ„ coÌ„trouersies but as it may seme it was some priuat coÌ„teÌ„tioÌ„ betwene neighbour aÌ„d neighbour for at that time euery town had bis bisshops yea many meane Villages also concerning the limites and boundes of their possessions or â—uch like matter which is a matter plaine temporall Beside this they were not al at dissention but certaine and perchaunce very fewe how is then M. Fekenham condemned by 318. Bisshops of Nice I see you wil play smal game rather then ye wil sit out I wil now bring you for M. FekeÌ„ham and for the Popes supremacy no such trieflinge toyes and folishe gheasses but a substantial authour Athanasius him self that reciteth out of Pope Iulius epistle that this famous and moste godly synode decreed that no bisshop should be deposed onlesse the Pope were first thereof aduertised and that nothing owght to be determined in Councel but that he should be thereof made priuye before But why doe I craue ayde against you of this Councell seing your own example plainlye destroyeth your imagined Primacy in that Constantine answereth to these quarreling bisshops that it was not lawful for hiÌ„ to be their Iudge Which sentence of his being so plaine you more grosslye then truely or politykely would elude as thowgh ConstaÌ„tin meant no such matter but politykely spake this because he would not irritate them or leaste by priuate quarrels the weighty cause of the faith in hand should be hindred Such gay gloses that destroy the text may you by your extrauagant Authority make at your pleasure But the senteÌ„ce of Sozomene only laied forth shal both discouer your bastard glose and open also your vntrue handling of his text For Constantine refusing to iudge of the bisshoppes complaintes calling them first as Ruffinus at large reherseth Goddes and such as ought to iudge ouer him not to be iudged of him or of any men at al but of God only he addeth and saieth as Sozomenus your alleaged Author reporteth As for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a man which woordes you guilfully left out it is not lawfull to take vpon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such iudgement not the iudgemeÌ„t as you absolutely but vntruly turn it For straight he expouÌ„deth what maner of iudgement it is not lawful for hiÌ„ to take vpoÌ„ him adding immediatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheÌ„ priests are parties plaintifs and defendants not of such Priestes c. as you now the third tyme in one sentence most lewdely and liyengly doe translate it These woordes therefore of Constantine thus spoken to the Bisshoppes were not politikely as you glose Maister Horne but religiously and reuerentlye deuised as to whome in plaine woordes he said Deus vos constituit Sacerdotes potestatem vobis dedit de nobis quoque iudicandi ideo à vobis rectè iudicamur Vos autem non potestis ab hominibus iudicari God hath appointed you Priestes And hath geuen you power to iudge ouer vs also And therefore we are orderly iudged of you But you can not be iudged of men Here by the waye Maister Horne The best the noblest and the wysest Emperour that euer Christendome had confesseth the Bisshoppes his superioures and iudges Shewe you where euer any wise or good Bisshop so flatly agnised the Emperour his superiour or Iudge in matters of Religion Nowe that this facte of Constantine proceded not of policie but of reuerence beholde howe this example was interpreted afterward aboue a thousand yeares past both of Emperours and of Bisshops Martianus that vertuouse Emperour protested
c. What then M. Horne was he therefore supreme gouernour in al causes ecclesiastical Yea or in this very cause was he thinke you the supreme gouernour If you had tolde vs some parte of that graue oration somewhat therein perhaps would haue appered either for your purpose or against it Now a graue oratiō he made you say but what that graue talke was or wherein it cōsisted you tel vs not Verily a graue oratiō it was in dede ād such as with the grauity thereof vtterly ouerbeareth the light presumption of your surmised supremacy For this amōg other thīgs he saied to those bisshops grauely in dede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such a mā therefore do you place in this bisshoply throne that we also which direct the Empire may gladly submitte oure heads to him and reuerence as a medicinable remedy the rebukes that he shall make ouer vs for men we are and must nedes falle somtyme So M. Horne woulde this Emperour haue a bisshop qualified and so was in dede this Ambrose then chosen passingly qualified that he shoulde tel and admonish boldely the Prince of his faultes and the Prince should as gladly and willingly obey him yea and submit his head vnto hī not be the supreme Head ouer hī as you most miserable clawbackes vnworthy of al priestly preeminēce would force modest prīces vnto This was the graue lessō he gaue to the bisshops as Constantin before to the Fathers of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a natural louing child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priestes as to his Fathers not to them as his seruauntes or subiectes in that respecte You say farder but you say vntruly to be alwaies like your selfe that this Emperour confirmed the true faith decreed in a Synod in Illyrico by his royal assent As though your Reader shoulde straight conceyue that as the Quenes Maiesty confirmeth the Actes of parliament with her highnes royall assent and is therefore in dede the Supreme and vndoubted Head ouer the whole parliament so this Emperour was ouer that Synod But Theodoretus your Author alleaged saieth no such thīg Only he saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thīgs that had ben decreed and established by the Bisshoppes he sent abrode to those that doubted thereof Other confirmatiō then this is not in your Author or any otherwhere mētioned And this was plain ministerial execution of the decrees no royall confirmatiō of them M. Horne The 41. Diuision Pag. 26. a. Theodosius vvas nothing inferiour to Constantine the great neither in zeale care or furtherance of Christes Religiō He bent his vvhole povver and authoritie to the vtter ouerthrovve of superstition and false Religion somevvhat crept in againe in the times of Iulianus and Valēs the vvicked Emperours And for the sure continuance of Religion refourmed he made many godly Lavves he defended the .107 godly bishop of Antioche Flauianus against the bishop of Rome and other bishoppes of the VVeste vvho did .108 falsely accuse him of many crymes and at the lēgthe by his careful endeuour in Churche matters and his .109 Supreme authoritie therein this moste faytful Emperour sayeth Theodoretus sette peace and quietnes amongest the Bishoppes and in the Churches He called a conuocation of the Bishops to the ende that by common consent al should agree in vnytie of doctrine confessed by the Nicen councel to reconcile the Macedonians vnto the catholique Churche and to electe and order a Byshop in the sea of Cōstantinople vvhiche vvas than vacant VVhen the tvvoo fyrste pointes could not be brought to passe as the Emperour vvished they vvent in hande vvith the third to consult amongest them selues touching a fitte Bisshop for Constantinople The Emperour to vvhose iudgement many of the Synode consented thought Gregorie of Nazianzene moste fitte to be Bisshop but he did .111 vtterly refuse that that charge Than the Emperour commaundeth them to make diligēt inquisitiō for some godly man that might be appointed to that rovvme But vvhen the Bisshops could not agree vppon any one the Emperour commaundeth them to bring to him the names of al such as euery one of them thought moste apt to be Bisshop vvriten in a paper together He reserued to him self saith Sozomenus to choose vvhome he liked best VVhen he had redde ouer once or tvvyse the sedule of names vvhich vvas brought vnto him after good deliberation had vvith him self he chose Nectarius although as yet he vvas not christened and the Bisshops maruailing at his iudgemēt in the choise .112 could not remoue him And so vvas Nectarius baptized and made bisshop of Constātinople vvho proued so godly a bisshop that all men deemed this election to be made by Themperour not vvithout some miraculous inspiration of the holy ghost This Emperour perceiuing the Church had ben long tyme molested and dravvē into partes by the Arianisme and like to be more greuously torne in sonder vvith the heresy of Macedonius a B. of Cōstātinople and knovving that his supreme gouernmēt and empire vvas geuē him of God to mainteine the common peace of the Church and confirmation of the true faith summoneth a Synode at Constantinople in the thirde yeere of his reigne vvhich is the second great and general councel of the fovver notable and famous oecumenical councels and vvhen al the bisshops vvhome he had cited vvere assembled he cometh into the councell house amongest them he made vnto them a graue exhortation to consulte diligently like graue Fathers of the matters propoūded vnto them The Macedonians depart out of the Cytie the Catholike Fathers agree conclude a trueth and send the canons of their conclusion to the Emperour .113 to be confirmed vvriting vnto him in these vvords The holy counsaile of bisshops assembled at Constātinople to Theodosius Emperour the most reuerent obseruer of Godlines Religion and loue towardes God VVe geue God thankes who hath appointed your Emperial gouernmēt for the common tranquility of his Churches and to establishe the sounde faith Sithe the tyme of our assembly at Constantinople by your godly commaundement we haue renewed cōcorde amongest our selues and haue prescribed certaine Canōs or rules which we haue annexed vnto this our writing we beseche therefore your clemency to commaunde the Decree of the Counsaile to be stablished by the letters of your holines and that ye wil confirme it and as you haue honoured the Church by the letters wherewith you called vs together euen so that you wil strengthen also the final conclusion of the Decrees with your own sentence and seale After this he calleth an other .114 Councel of bisshops to Constantinople of vvhat Religion so euer thinking that if they might assemble together in his presence and before him conferre touching the matters of Religion vvherein they disagreed that they might be reconciled and brought to vnity of Faith He consulteth vvith Nectarius and sitteth dovvn in the Councel house amongest them al and examineth those
willing and to him that will hartely seke for grace at Gods hande The which I praye him of his mercy sende yowe And learne I praye you to fynde faulte with your self as ye haue greate cause rather then with this good vertuouse bishop faultlesse I dare saye for suche matters as ye take for greate faultes in him But to ende this matter I must commende yowe for one thinge for ye haue scaped one scoringe that your fellowe M. Iewell did not scape for writing that Leo did kneele with other bishops which the wordes of his authour Liberatus by you here truelie rehersed do not importe M. Horne The .47 Diuision Pag. 3â— a. Marcianus a godly Emperour and very studious about the Christian Religion succeded Theodosius vvho besides that of him selfe he vvas much careful to suppresse al heresies and to refourme the Churches restoring Religion to purity vvithout error vvas also hastened hereunto by the earnest sute of Leo bisshop of Rome vvho in diuerse and sondry epistles declaring vnto him in moste humble vvise the miserable state of the Church doth beseche him that he vvould vouchsaulfe to cal a general councel Many other bisshops make the same suiâ—e vnto the Emperour and to the same ende complaining vnto him of the miserable destructioÌ„ and horrible disorders in Church causes An example and paterne of their supplications vvherby 138. may appeare that they acknovvledged the Emperour to be their Supreme gouernour also in Ecclesiastical causes or matters is sette foorth in the Chalcedon councel in the supplicatioÌ„ of Eusebius the bishop of Dorelaum vnto the Emperour vvho maketh humble supplication as he sayth for him selfe and for the true or right faith we flie vnto your godlines saith this bishop vnto the Emperour bicause both we and the Christian faith haue suffered much wrong against al reason humbly crauing iustice and for that Dioscorus hath doon many and that no smal offences both against the faith of Christ and vs prostrate we beseche your clemency that you wil coÌ„maund him to answere to the matters we shal obiecte against him .139 wherein we will proue him to be out of the catholike faith defending heresies replete with impietie VVherefore we beseche you to directe your holy and honourable commaundement to the holy and vniuersal councel of the moste religious Bishoppes to examen the cause betwixt vs and Dioscorus and to make relation of al thinges that are doon to be .140 iudged as shal seeme good to your clemency The Emperour protesting that they oughte to preserue the furtheraunce of the right fayth and Christian Religion before al other affaires of the commoÌ„ vvealth sendeth their letters of summons to all bishoppes commaundinge them to repaire to Nice a citie in Bithinya there to consulte and conclude an vnitie and concorde in religion and matters perteining thereunto that hereafter all altercation and doubtfulnesse be taken cleane avvay and an holesome trueth in Religion established addinge .141 threates and punishement to them that vvould refuse to come at the time appointed VVhaÌ„ thassembly vvas made at Nice of all the bishops and that the Emperours could not come thither to be present in the Synode personally vvhich they had promised and did much coueite they vvrite vnto the vvhole Synode vvilling theÌ„ to remoue from Nice vnto Chalcedon vvithout delay vvhere they assembled at the Emperours .142 commaundement to the number of .630 bishoppes The 12. Chapter Of the Emperour Martian and of his calling the Councel of Chalcedon Stapleton M. Horne is nowe harping againe vpon his old string of calling of Councelles and would establish Marcianus ecclesiasticall primacy thereby But eyther his eies his lucke or his mater was not good to happe vpoÌ„ no better place then he doth which doth beare him quyte ouer and setteth forth pope Leo his primacye sending his ambassadours and vicegerents to CoÌ„stantinople to reforme heresies and to pardon and recoÌ„cyle such heretical bishops as were poenitente vnto whome he adioyneth as his delegate euen the Bishoppe and Patriarche of Constantinople And declareth this his doings in his letters as wel to the Emperour him selfe as to Anatolius the Patriarche Nowe what yf pope Leo requireth a councell at the Emperours hands what doth this blemish his authority more theÌ„ yf the Pope now shuld require the Emperor the french and Spanishe kings and other princes as he did of late to sende their bisshops to the councel Verely that the Emperour so should doe it was of all times moste necessarie in Marcian his tyme the .3 patriarches of Alexandra Antiochia and Hierusalem with a great number of Bishops in the East taking then the Archeheretike Eutyches part against the good and godly Catholike byshop Flauianus whome Dioscorus with his factioÌ„ murdered Was it not then high time to seke al ayde and helpe both spiritual and temporal Or is it any diminution to the spirituall power when the temporall power doth helpe and assist it Or thinke yow would this perniciouse pestilent fellow Dioscorus and his faction any thing haue regarded Pope Leo his ecclesiastical authority which before had so notoriously transgressed both Gods lawes and mans lawes onlesse the good Emperour had ioyned his assistaunce vnto it And this maye be answered for the calling of many other generall Councels by the Emperours especially of the firste seuen hundred yeares after Christ when the Patriarches them selues were Archeheretikes and the matters not like easily to be redressed by the Churche authoritie onely Yet neyther did any Catholique Prince call or could call a Councell without or against the Popes wil and consent If ye thinke not so as in dede ye doe not then thinke you farre a wrong And the godly and learned Bisshop Leo as you call him is able if you be capable and willing toward any reformation sone to refourme your wrong iudgement Who declareth expresselye that euen the Councell of Chalcedo was summoned by the commaundement of the Emperours with the consent of the See Apostolique Surely it was a rule and a Canon in the Church aboue .12 huÌ„dred yeares now past that no Councell could be kept as Socrates witnesseth without the authoritie of the Bisshop of Rome And that by a speciall prerogatiue and priuilege of that See This prerogatiue Leo also doth signify speaking of this Emperour Marcian who called the Chalcedon Councel but yet saith he without any hinderance or preiudice of S. Peters right and honour that is by and with his consent being S. Peters successour in the Apostolique See of Rome I meruail much that ye frame this supremacie of Marcian by the supplication of the Bishop Eusebius desiring the Emperour to procure by his letters that he couÌ„cel would heare his cause against Dioscorus which serueth rather for the Councels primacy The remouing also of the Councel froÌ„ Nicaea to Chalcedo doth serue to as litle purpose For the cause of the traÌ„sposing was for that Leo by his ambassadours had signified
against the foorme of the Popes letters all the Bisshoppes of Aegypt of Asia of Illiricum Ponthus and Thracia very hotlye resisted affirming that the definition was otherwise perfect enoughe Which the Romaines and certaine of the Easte Bisshppes as earnestly denied Herevpon the iudges to make the matter come to an agrement made first a Committy in this sorte that of all the foresaide prouinces three should be chosen and they togeather with the Romaynes and six of the Easte Bisshoppes shoulde conferre a parte But this order beinge misliked and the greater nomber of Bisshoppes stil crying to haue it passe as it was first conceiued not passing vpon the forme conceiued in the Popes letters the iudges asked those that so cried whether they allowed the letters of Pope Leo or no When they answered Yea and that they had alreadye subscribed thereunto the Iudges inferred Lette then that be added to the definition which is in those leters coÌ„prised The Bisshops of Aegipt and other crying alwaies to the contrarye the debate was signified to the Emperour The Emperour sent back againe that they shoulde take the order of Committye appointed or yf that liked them not then they should make an other CoÌ„mittye by their Metropolitanes and euerye man declare his mynde that so the matter might come to an ende But saith the Emperour yf your Holynes will none of this neither then knowe you certainelye that you shall come to a Councell in the west partes seing you will not here agree And this also was that the Popes Legates before required And the Bisshoppes of Illyricum as excusing them selues cried Qui contradicunt Romam ambulent These which doe not agree let them walke to Rome Had Maister Horne and his fellowes bene in that case they woulde haue cryed what haue we to doe with Rome or with that forayne Prelate the Pope But the Bisshoppes and Fathers of those dayes knewe a better obedience to the See Apostolike And therefore in the ende the Popes Legates with a fewe other of the Easte preuailed against al the reste of Aegypt and Asia of IllyricuÌ„ Pontus and Thracia and endited the forme of their definitioÌ„ of the faith according to the tenour of Pope Leo his letters inserting his very words to their definitioÌ„ Otherwise as the Emperour and the Popes Legates before threatned they should al haue trotted to Rome and there haue finished the Councel Such was the Authority and preeminence of that Apostolike See of Rome and so wel declared in this fifte Action out of which M. Horne concealing the whole yssue order and cause of the debate thought only by a simple commyttye to proue his Supreme Gouernement in the prince Thow seest nowe gentle Reader that by the prince his owne confession by the Legates protestation and by the ende and yssue of the whole Action the Superiority rested in the Church of Rome and in a Councel to be had there in case they would not presently agree So harde it is for Maister Horne to bring any one Authority that maketh not directly against him and manifestly for vs. M. Horne The .53 Diuision Pag. 33. a. The Emperour cometh into the Synode place in his ovvne persone vvith Pulcheria his nobles and Senatours â–ª and maketh vnto the Synode an oration of this effect He careth for nothing so much as to haue all men rightly persuaded in the true Christian faith He declareth the occasions vvhy he sommoned the Synode He coÌ„maundeth that no man be so hardy hereafter to hold opinion or dispute of the Christian faith othervvyse than vvas decreed in the first NiceÌ„ couÌ„cel he chargeth theÌ„ therefore that all partaking coÌ„tenâ—ioÌ„ and couetousnes laide apart the onely truth may appeare to al men He declareth his coÌ„ming into the Synod to be for none other cause theÌ„ .151 to confirme the faith and to remoue from the people in tyme to come all dissention in Religion And last of al he protesteth his vvhole care and study that al people may be brought into an vnity and vnifourme agreement in pure religion by true and holy doctrine The chief Notarie humbly asketh of the Emperour if it vvil please him to heare their definition redde The Emperour vvilleth that it should be recited openly he enquireth of them al if euery man consented thereunto they ansvvere that it is agreed vppon by al their consentes VVhereunto they adde many acclamations commendâ—ng the vvorthines of his Emperial gouernmeÌ„t coÌ„cluding By the O worthy Emperor the right faith is confirmed heresies banished peace restored and the Churche refourmed After these acclamations the Emperour doth openly declare vnto the Synode a statute vvhich he maketh to cut of and put avvay from thencefoorth al maner occasion of contention about the true faith and holy Religion The vvhole Synode desireth the Emperour to dissolue the councel and to .152 geue theÌ„ leaue to departe vvhereunto the Emperour vvould not consent but .153 commaundeth that none of them depart Stapleton Here is nothing whervpon ye shoulde frame any conclusion of Supremacy Concerning Marcians oration we haue spoken somwhat before and nowe ye geue vs more occasion especially to note your true and accustomable faith in the true rehersal of your Authour For yf ye hadde not here maimed and mangled your owne allegation ye had made your self a ful answere for al this your bible bable to proue the Emperours supremacy for that they called or were present in the Councels We saieth this noble Emperour are come into this present Councel not to take vpon vs or to practise any power therein but to strenghten and confirm the faith therin following the example of the religious prince Constantine By which woordes he declareth that the Emperours authority and powre taketh no place in the Councel to determyn or define any thing which neither is founde of the doings of Constantine or this Marcian or of any other good Prince but only by ciuil penalties to confirme and strenghthen the decrees as did CoÌ„stantine and as this Emperour did also as appereth by his woordes spoken to the Synode in this sixt action by yow recited These woordes of Marcian ye haue cut from the residue of the sentence least otherwise it should haue by Marcian him selfe appeared that ye were but a glosar a Popes glosar I say as your brother Mollineus is when ye wrote of the fiue Bishops that otherwise must haue bene deposed CoÌ„cerning the staiyng of the Fathers that would haue departed whiche ye inforce as a thing material if ye had not followed your accustomable guise of dismembring your Author ye should haue found a small matter Ye haue saith Marcian to the Fathers ben much weried by your iourney and haue taken great paines Yet beare you and staye you for iij. or .iiij. daies loÌ„ger And our honorable Iudges being present moue you what matter your hart desireth and ye shal not faile of coÌ„uenient comfort But let no man depart til all
In these wordes orderly laied out as the Kinge spake them thou seest gentle Reader first that the King talketh not of this charge as M. Horn vntruly reporteth him meaning a charge ouer religion for the King expressely speaketh of the charge of his kingdome declaring that as he for negligence in his charge so the bisshoppes for negligence in their charge shal both increase the wrath of God Also that without his admonition which woordes M. Horne nipped quyte of in the middest the bisshop hath to preache to rebuke to punish and correct the transgressours of Gods lawe Such patched proufes M. Horne bringeth to pricke vp the poppet of his straunge fantastical primacye M. Horne The .65 Diuision pag. 37. b. After the death of Anastasius theÌ„peror Iustinê° reigned alone a right catholike Prince vvho immediatly sent messengers vnto the bishop of Rome who should both coÌ„firm the autority of the sea aÌ„d also shuld prouide peace for al churches so much as might be with which doings of theÌ„peror Hormisda the bishop of Rome being moued sent vnto theÌ„perour with coÌ„sent of Theodoricus Legats 178 Martinus Penitentiarius telleth the cause of this legacy vvas to entreate theÌ„peror to restore those bishops vvhich the vvicked Anastasius had deposed This godly emperor Iustinus saith Martin did make a lavv that the Churchs of the heretiks should be coÌ„secrated to the Catholik religioÌ„ but this Decree vvas made in Iohn the next Popes daies The vvhich edict vvheÌ„ the King Theodoriche being an Arian saith the same Martin and King of Italy herd he sent Pope Iohn saith Sabellicus vvith others in embassage vnto theÌ„peror to purchase liberty for the AriaÌ„s Iustinus receiued these Ambassadours honorably saith Platina and theÌ„peror at the leÌ„gth ouercome vvith the humble suit of the Pope vvhich vvas sauced vvith teares grauÌ„ted to hiÌ„ and his associats that the Arians shuld be restored and suffred to liue after their orders In this history this is not vnvvorthy the noting that the Pope did not only shevv his obedience and 180 subiectioÌ„ to the godly Emperor but also that the secular Princes ordeyned 181. Lavves ecclesiastical vvith the vvhich the Pope could not dispeÌ„ce For al this busines arose about the decree vvhich theÌ„peror had made in an 182. ecclesiastical cause or matter If the Popes authority in these causes had bene aboue the Emperours he needed not vvith such lovvlynes and so many tears to haue besought the Emperour to haue reuoked his decree and edict The 18. Chapter Of Iustinus themperour and Iohn the Pope Stapleton NOw hath M. Horn for this turne left FraÌ„ce and is returned to theÌ„perours again but so that he had ben as good to haue kept hiÌ„ selfe in FraÌ„ce stil. For though he decketh his margeÌ„t with the Pope is the Kings Ambassadour and again The Popes huÌ„ble sute for the ArriaÌ„ heretiks which yet is a stark lie as we shal anoÌ„ declare yet by that time the whole tale is told wherof this maÌ„ maketh a coÌ„fuse narratioÌ„ neither he nor his cause shal winne any worship or honesty thereby I wil therfore opeÌ„ vnto you geÌ„tle reader the whole story truly and faithfully and that by his owne authors Platina Sabellicus aÌ„d Martinê° This Anastasius was a wicked Emperor as M. Horne here coÌ„fesseth And yet two leaues before he made a presideÌ„t of his doiÌ„gs for deposing of bishops He defended Iohn the patriarch of CoÌ„staÌ„tinople a great heretik who by his assistaÌ„ce most iniuriously aÌ„d spitefuly haÌ„dled the Legats that Pope Hormisda sent to hiÌ„ exhorting hiÌ„ to forsake aÌ„d renouÌ„ce his heresy The said heretik Emperor Anastasius sent answere by the Legats to Pope Hormisda that it was theÌ„perours part and office to coÌ„mauÌ„de and not the Popes and that he must also obey theÌ„peror Surely a fair exaÌ„ple for your new supremacy After the death of this Anastasius strikeÌ„ with lightniÌ„g froÌ„ heaueÌ„ for his wiked heresy aÌ„d disobedieÌ„ce succedeth this Iustin a right Catholik priÌ„ce by M. Horns own words aÌ„d coÌ„fesioÌ„ who iÌ„coÌ„tineÌ„tly sent to Rome his ambassadours which should shew dew reuereÌ„ce of faith to the see Apostolike Or as Platina in other woords writeth qui sedis Apostolicae authoritatem confirmarent That shoulde confirme the authority of the Apostolike See And what was that I pray you M. Horne but to confirme the Popes primacy so litle set by before of the wicked Anastasius and the heretical bisshop Iohn of Constantinople And therefore gramercye that forsakinge Fraunce ye haue browght vs euen to Constantinople and to the Emperour there sending his ambassadour to Rome to recognise the Popes most highe authority Yow tel vs yet farder that the Pope Hormisda sent Legates to Iustinus And there you breake of sodeÌ„ly But what folowed Forsoth immediatly it foloweth in the very same senteÌ„ce which Iustinus receiued honorably the Popes Legats sendiÌ„g forthe to mete theÌ„ the more to honour theÌ„ a great multitude of MoÌ„ks and of other Catholik aÌ„d worshipful meÌ„ the whole clergy of CoÌ„staÌ„tinople and Iohn their bisshop coÌ„gratulating also At whose coming the Emperour thrust out of the City and the Churches the schismatikes called AcatiaÌ„s of their Author Acatius whome Pope Felix had excoÌ„municated Nowe goe forth Gods blessing of your heart God send vs many moe such aduersaries And to say the truth M. Iewel and your fellowes are not much worse to vs. But yet goe forward for I hope we shal be more deaply bound to this good Catholike Emperour anon and to you to for bringing to our haÌ„d without our farder traiuail such good and effectual matter for the Popes superiority This godly Emperor made a law say you that the Churches of heretiks should be coÌ„secrated to the Catholik ReligioÌ„ What did he M. Horn Happy are ye that he is fair dead and buried many years agoe for feare lest if he were now liuing your teÌ„ples aÌ„d synagogs would be shortly shut vp as they are nowe in Antwerpe and in al Flanders here God be praised But who telleth this Forsoth say you Martinê° PoeniteÌ„tiarius But lo how wisely this tale is told as though both Sabellicus aÌ„d Platina the Authors of your narratioÌ„ did not write the like King Theodoricke tooke not in good parte but eueÌ„ to the very harte these doings of Iustine And why M. Horne Because as ye say now like a true maÌ„ he was an ArriaÌ„ Say ye so M. Horne Doth the winde wagge on that side now For Theodoricus was not two leaues before The most honourable King Theodoriche and the Supreame Head of the Church of Rome to But who saith M. Horne that he was an Arrian Forsoth say ye Martin and forsoth say I the matter is ones againe fitly and clerkly handeled For not onely Martin but Platina and Sabellicus from whome ye fetche your storie write it also This Theodorike sendeth his Ambassadours to Iustine yea he sendeth Pope Iohn him selfe who with most humble suite sauced as you
write with teares entreateth the Emperour that the Churches might be restored to the Arrians The Pope was then belike an Arrian him selfe Surely the simple Reader can gather none other thing by you especially the same being dasshed in the margent to Ye haue not done well to tell half the tale and to tell it so suspitiouslye The cause then of his earnest suite was that otherwise Theodorike threatened to shutte vppe all the Catholique Churches in Italie and vnder his dominion Yea your Author Martinus writeth that he menaced to kill all the Catholikes in Italy whome he calleth Christianos This was the cause of his ernest suite not for the fauour he bore to the ArriaÌ„s but for the fauour he bore to the Catholiques and their Churches Iustinus receiued those Ambassadours as you truly say honorably And as Sabellicus writeth the Emperour was not onelye crowned of Pope Iohn but at his first coÌ„ming most humbly and reuereÌ„tly fel at his feet before him and honoured him But Iustinus did not so honorably entertaine him at Constantinople but Theodorike at his returne did deale with him as homly casting hiÌ„ into prison at RaueÌ„na where what for hunger what for lothsome filthines of the prison shortly after he died a Martyr About which time or a litle after he slew the honorable Senatours Symachus and Boetius Whiche thing al your three Historiographers doe write Where ye wil vs to note that not onely the Pope shewed his obedieÌ„ce and subiectioÌ„ to the godly Emperor but also that the secular Princes ordeined lawes ecclesiastical c. Your double note wil proue but a double vntruthe For the Pope in this supplicatioÌ„ obeied not the godly Emperour Iustine but the Arrian King Theodorike Neither was it obedience of dutie but a submission of charitie partly to qualifie the furie of the Arrian tyrant partely to saue harmelesse the whole nuÌ„ber of Catholikes in Italy which by th' Emperours edict should coÌ„sequently haue ben destroyed Againe this decree of Iustine was no ecclesiasticall mater coÌ„cerning any alteration of religion any deposing of Bishoppes any order of Church discipline or such like but oÌ„ly a decree for banishiÌ„g of Arrian heretikes and of ouerthrowing their Synagogs which maner of decree being of denouÌ„ced heretiks belongeth properly to the ciuile Magistrate and is an external or teÌ„poral mater no spirituall or ecclesiasticall cause namely such as we ioyne issue with you King Phillip hath banished heretikes out of this land and hath coÌ„maunded their Synâ—gogues to be ouerthrowen But he is not therfore taken for Supreme gouernour in al causes or in any cause ecclesiastical Neither do or euer did his subiects swere to any suche Title M. Horne The .66 Diuision pag. 38. a. VVithin a vvhile after this â—hon vvas Agapetus Pope vvhome Theodatus the King sent on his Ambassage vnto the Emperour Iustinianus to make a suit or treaty in his behalfe VVhen the Emperour had enterteined this Ambassadour vvith much honour and graunted that he came for touching Theodatus he earnestly both vvith faire vvordes and soule assailed this Pope to bring him to become an Eutychian the vvhich vvhen he could not vvinne at his handes being delighted vvith his free speache and constancy he so liked him that he foorthvvith .183 deposed Anthemius bisshop of Constantinople bycause he vvas an Eutychian and placed Menna a Catholike man in his roume Agapetus died in his legacy in vvhose roume vvas Syluerius made Pope by the meanes or rather as Sabellicus saieth by the commaundemente of the Kynge Theodatus the which vntil this time was woÌ„t to be done by the authority of the Emperours saith Sabellicus for the reuenge whereof Iustinianus was kyndled to make warres against Theodatus Syluerius vvas shortly after quarrelled vvithal by the Empâ—resse through the meanes of Vigilius vvho sought to be in his roome and vvas by the Emperours 184 authority deposed The vvhich act although it vver altogether vniust yet it declareth the autority that the Prince had ouer the Pope vvho like a good Bisshop as he vvould not for any threates do contrary to his coÌ„science and office so like an 185 obedieÌ„t subiect he acknovvleged the Princes authority being sent for came being accused vvas ready vvith huÌ„blenes to haue excused and purged him self and vvhan he could not be admitted thervnto he suffred him selfe 186 obedieÌ„tly to be spoiled of the Bissoplike apparaile to be displaced out of his office and to be clothed in a Monasticall garement The same measure that Vigilius did giue vnto Syluerius he himselfe being Pope in his place receiued shortly after vvith an augmentation for he vvas in like sorte vvithin a vvhile 187 deposed by the Emperours authority bicause he vvould not kepe the promise vvhich he had made vnto the Emperesse and vvas in most cruell vvise dealt vvith all vvhich cruelty vvas the rather shevved to him by the meanes and procurement as Sabellicus noteth of Pelagius vvhom Vigilius had placed to be his Suffragan in his absence The .19 Chapter Of Iustinian the Emperour and diuerse Popes and Bisshoppes vnder him Stapleton ALL this standeth in two pointes First that an other Pope Agapetus by name was againe sent in Ambassage of Theodatus the King But this as Liberatê° writeth was a tyrannical force made bothe to the Pope and to the whole Senat of Rome These Arrian and barbarouse Gothian Kings are no fit examples of gouernmente due to godly Catholik Princes And their vtter destructioÌ„ folowed immediatly after vnder Belisarius Iustinians Captain Such blessed presidents M. Horne hath fouÌ„d out to build his imagined Supremacy vpon The next point is in the deposing of two Popes by the Emperour Iustinian wherin we nede by so much the lesse to enlarge our aunsweare for that M. Horne freely and franckly of him selfe confesseth that they were vniustly deposed Againe that you say the Pope suffered him self obediently to be spoiled c. If your tale wer true that were you know but an homly obedience but now he suffred not that spoile as you imagine obediently but was brought to that point by a very craft and traine as in Platina and Liberatê° it may be sene This therfore may passe for an other of M. Horns vntruths So hard it is for such ProtestaÌ„t Prelats to tel a true tale With the like truth you write that the Pope like an obedieÌ„t subiect acknowleged the Princes autority And why Because forsoth he suffred himself to be cloistred vp by force of Belisarius or rather his wife the Emperours Captain If such patience parforce proue a subiection then is the true man an obediente subiecte also to the theefe when he yeldeth him vppe his purse in the high waie to saue his lyfe But we say if there had bene iuste cause to depose them yet neither themperour nor the Councel could lawfully haue deposed them And because good Reader thou shalt haue a shorte and a ready proufe and that framed to thy hand
honesty or dwelling so nighe Winchester schole so litle sight in the grammer Mennas had condemned Anthimus the Bishops and other cryed that forwith he should coÌ„deÌ„ne Seuerê° Petrus and Zoaras as he did a while after To whome Mennas answered that it was mete to coÌ„sult with themperour first which is very true for his great zeale to the faith aÌ„d for that he hadde the exequution of the sentence this is lyke your other knacke before that Dioscorus and other must be deposed And surely I woulde haue meruayled yf Mennas had takeÌ„ Iustinian for the supreame head who within fowre lynes after declareth the Pope to be the supreame head and that he did followe and obeye hiÌ„ in al things and coÌ„municated with them that did communicate with him and coÌ„demned those whome he did condemne Who also gaue Anthimus the heretik a tyme of repentance appointed by Pope Agapetus and proceded in SeÌ„tence against him according to the prescription of the Pope as Cyrillus proceded against Nestorius in the Ephesine Councel according to the limitation of Pope Celestinus M. Horne The .74 Diuision pag. 42. a. Such is the autority of Princes in matters Ecclesiastical that the Godly auncient Fathers did not only confesse that nothing moued in Church matters .207 ought to be done vvithout their authority but also did submitte theÌ„selues vvillingly vvith humble obedience to the directâ—on of the Godly Emperors by their lavves .208 in al matters or causes Ecclesiastical vvhich thei vvuld not haue done â–ª yf they hadde thought that Princes ought not to haue gouerned in Ecclesiastical causes The same zelous Emperour doth declare that the authority of the Princes lavves doth rightly dispose and kepe in good order both spiritual and temporal matters and driueth avvay all iniquity vvherefore he did not only gather togeather as it vvere into one heape tha lavves that he him selfe had made and other Emperours before him touching ciuil or temporal matters but also manye of those lavves and constitutions vvhich .209 his auncestours had made in Ecclesiastical causes Yea there vvas nothing perteyning to the Church gouernemente vvhiche he did not prouide for order and direct by his lavves and Constitutions vvherein may euidently appeare the aucthoritie of Princes not onely ouer the persons but also in the causes Ecclesiasticall He made a common and generall lavve to all the Patriarches touching the ordering of Bisshoppes and all other of the Clergie and Church Ministers prescribing the number of them to be suche as the reuenues of the Churches may vvell susteine affirming that the care ouer the Churches and other religious houses perteine to his ouersight And doth further inhibite that the ministers do passe foorth of one Churche to an other vvithout the licence of the Emperour or the Bisshoppe the vvhich ordinaunce he gaue also to those that vvere in Monasteries He .210 geaueth authoritie to the Patriarche or Bisshoppe to refuse and reiect although great suit by men of much authoritie be made He prescribeth in vvhat sorte and to vvhat ende the Churche goods shoulde be bestovved and threatneth the appointed paines to the bysshoppe and the other Mynisters if they trangresse this his Constitution He prescribeth in vvhat sorte the Bisshoppe shall dedicate a Monastery be giueth rules and fourmes of examination and triall of those that shal be admitted into a Monasterie before they be professed in vvhat sorte and orders they shal liue together He .211 prescribeth an order and rule vvherby to choose and ordeine the Abbat He requireth in a Monasticall personne diuinorum eloquiorum eruditionem conuersationis integritatem Learning in Gods woorde and integritie of life And last of all he chargeth the Archebisshoppes Bisshoppes and other churche Ministers vvith the publisshing and obseruing of this his constitution Yea his Temporal officers and Iudges also threatening to them both that if they doe not see this his Lawe executed and take the effecte they shal not escape condigne punishment He protesteth that Emperours ought not to be carefull for nothing so much as to haue the mynisterye faithfull tovvardes God and of honeste behauiour tovvardes the vvorlde vvhiche he saith vill easely be brought to passe if the holy rules vvhich the Apostles gaue and the holy Fathers kept and made plaine be obserued and put in vre Therefore saith he vve folovving in all things the sacred rules meaning of the Apostles do ordeine and decree c. and so maketh a constitution and lavve touching the qualities and conditions that one to be chosen and ordered a Bisshop ought to haue and prescribeth a fourme of triall and examination of the party before he be ordered adding that if any be ordered a Bisshop not qualified according to this constitution bothe he that ordereth and he that is ordered shall * lose their bisshoprikes He addeth furthermore that if he come to his Bisshoprike by giftes or revvardes or if he be absent from his Bisshoprike aboue a time limited vvithout the commaundement of the Emperour that he shall incurre the same penalties The like orders and rules he prescribeth in the same constitution for Deacons Diaconisses Subdeacons and Readers commaunding the Patriarches Archbisshops and bisshops to promulgate this constitution and to see it obserued vnder a paine He afâ—irmeth that this hath ben an auncient Lavve and doth by his authority renevv and confirme the same that no man haue priuate Chappels in their houses vvherein to celebrate the diuine mysteries vvherevnto he addeth this vvarning vnto Mennas the Archebisshop that if he knevv any suche to be and do not forbid and refourme that abuse but suffer this constitution of the Emperour to be neglected and broken he him selfe shal forfait to the Emperour fiftie poundes of gold Also that the ministers kepe continuall residence on their benefices othervvise the Bisshop to place others in their roomes and they neuer to be restored Stapleton We shall nowe haue a long rehearsall full three leaues of many Ecclesiasticall Lawes made by Iustinian the Emperour But who would thinke that M. Horne were eyther so folishe to make suche a sturre for that no man denyeth and the which nothing proueth his cause or to reherse such constitutions of Iustinian that partely ouerthroweth his Primacy partly displaceth him froÌ„ al bishoply and priestly office But what shal a man saye to them that be past all shame and haue no regard what they say or doe preach or write Or how is this world bewitched thus paciently to suffer such mens sermons and bookes yea and to geue them high credit to Tel me then and blushe not M. Horn whether ye be not one of them that for lacke of such qualities as IustiniaÌ„ according to the holie rules and Canons ye spake of requireth in a Bishop must lose your Bishoprik and those also that ordeined you Is not this one of the qualities that a Bisshoppe should haue no maner of wife when he is ordered Yea that his wife that he
Emperour desceÌ„deth to make statutes ordinaunces and rules for monastical persons commonly called Religious declaryng that there is no maner of thing which is not throughly to be searched by the authority of the Emperour who hath sayth he receiued from God the common gouernment and principality ouer al men And .212 to shevv further that this principality is ouer the persons so vvell in Ecclesiasticall causes as Temporall he prescribeth orders and rules for them and committeth to the Abbottes and Bisshoppes iurisdiction to see these rules kepte concludynge that so well the Magistrates as Ecclesiasticall personnes oughte to keepe incorrupted all thynges whyche concerne godlynesse but aboue all other the Emperour who owghte to neglecte no manner of thyng pertaynyng to godlynesse I omit many other Lavves and Constitutions that not only this Emperour but also the Emperours before him made touchyng matters and causes Eccesiasticall and doo remitte you vnto the Code and the Authentikes vvhere you may see that al manner of causes Ecclesiasticall vvere ouerseene .214 ordered and directed by the Emperours and so they did the duetifull seruice of Kyngs to Christ In that as S. Augustine sayth they made lawes for Christe Stapleton All this geare runneth after one race and alltogether standeth in the execution of the ecclesiastical Lawes Neither is there any thing here to be stayed vpon but for that he hath furnished his margent wyth hys accustomable note that the prince hath the supreame gouernment ouer all persons in all maner causes Whiche as yt is largely and liberally spoken so is his text to narrowe to beare any such wide talke Yea and rather proueth the contrary if he take the nexte line before with him and stoppeth also his felowes blasphemous railyngs against the holy monastical life The solitary and the coÌ„templatiue life saieth Iustinian is certeinly an holy thing and such a thing as by her owne nature coÌ„ducteth soules to God neyther is it fruitful to them only that leade that life but through her puritye and prayers to God geueth a sufficient help to other also Wherefore themperours in former times toke care of this matter and we also in our Lawes haue set foorth many things touching the dignity and vertue of religious men For we doe followe in this the holy canons and the holy fathers who haue drawen out certaine orders and Lawes for these matters For there is no thing that themperours maiesty doth not throughly search Whiche hath receiued from God a common gouernment and principality ouer all men Nowe thys place as ye see serueth expresly for the Churches principality whose holy Canons and holy Fathers themperour as he sayeth doth followe By whiche wordes appeareth he made no one Constitution of hys owne Authority And therefore hath M. Horne craftely shyfted in this worde Authority which is not in the Latine as though the Emperours Authority were the chief grouÌ„d of these Constitutions whereas it is but the seconde and depending only vpon former Canons and writtinges of holy Fathers Yet hath this ioly gloser placed in his margine a suprem gouernmeÌ„t and principality in al maner causes Which is not to be founde any where in the text but is a glose of his owne making Wherein me thinketh M. Horne fareth as certaine Melancholike passionated doe whose imagination is so stronge that if they begin earnestly to imagine as present ether the sight or voyce of any one that they excedingly either loue or feare by force of theyr imagination doe talke with them selues or crye out sodenly as though in very deede not in imagination only the thinge desired or feared were actually present Verely so M. Horne beinge exceding passionated to finde out this supreme gouernment in al causes by force of his imagination putteth it in his margin as though the text told it him wheÌ„ the text talketh no such matter vnto him but is vtterly domme in that point and hushe This passioÌ„ hath vttered it self in M. Horne not nowe onely but many times before also as the diligent Reader may easely remember M. Horne The .76 Diuision pag. 45. a. Arriamiru King of Spaine 215 coÌ„maunded tvvo Conucels to be celebrated in a Citie called Brachara the one in the seconde yeare of his reigne the other the third yere vvherein vvere certaine rules made or rather renued touching matters of faith touching Constitutions of the Church and for the dueties and diligence of the Clergie in their offices VVambanus King of Spaine .216 seeing the greate disorders in the Churche not onely in the discipline but also in the matters of Faithe and aboute the Administration of the Sacramentes calleth a Synode at Brachara named Concill Brachar 3. for the reformation of the errours and disorders aboute the Sacramentes and Churche discipline The .20 Chapter Of Ariamirus Wambanus and Richaredus Kings of Spaine and of Pelagius .2 and S. Gregorie 1. Popes Stapleton NOW are we gon from FrauÌ„ce and Constantinople to and are come to Spaine and to the CouÌ„cels called of King Ariamirus and King Wambanus But the Fathers at these Councels tell M. Horne for his first greeting and welcome that they acknowleged the authority of the See of Rome and therfore being some coÌ„trouersies in maters ecclesiastical among theÌ„ they did direct them selues by the instructioÌ„s and admonitioÌ„s sent froÌ„ the See Apostolike M. Horne The .77 Diuision pag. 45. b. About this time after the death of Pelagius .2 the Clergy and the people elected Gregory .1 called aftervvards the great But the custom was saith Sabellicus vvhich is declared in an other place that the Emperours should ratify by their consent th'electioÌ„ of him that is chosen Pope And to stay th' Emperors approbatioÌ„ saith Platina he sent his messengers with his letters to beseche th'Emperour Mauritius that he would not suffer th'electioÌ„ of the people aÌ„d Clergy to take effect in the choise of hiÌ„ c. So much did this good maÌ„ saith Sabellicus seking after heaueÌ„ly things coÌ„temne earthly and refused that honour for the which other did contend so ambitiously But the Emperour being desirouse to plant so good a man in that place vvould not condescend to his request but .217 sent his Embassadours to ratifie and confirme the election Stapleton This authority toucheth nothing but th'electioÌ„ of the Pope wont to be confirmed by the Emperour for order and quietnes sake And that but of custom only for the custom was saith Sabellicus not of any Supreme gouernement of the Prince in that behaulfe as though without it the election were not good Yet I coÌ„mend M. Horn that he reherseth so much good coÌ„mendacion of Pope Gregorie that sent hither our Apostle S. Augustine But I marueâ—l how he can be so good a maÌ„ and the religion that came froÌ„ him to England no better then superstiton and plaine Idolatrie as M. Horne and his fellowes doe daily preach and write And ye shall heare a non that he goeth as craftely as
impudently in going about to make your Readers belieue that Richaredus and other Princes after him were takē for Supreme heades of the Church till now in these later daies and most blasphemously in calling the Pope for this mater the childe of perdition As wel might you for this cause haue called Gregorie so too Who is surnamed as ye here write the Great But God wotteth and the more pitie not very great with you and your fellowes Of al bookes his writinges beare most ful and plaine testimonie for the Popes singular praeeminence whiche thing is in an other place by me largely proued that though the matter here semeth to require somewhat to be said I neede not say any thing but onely remit the Reader to that place where he shal finde that S. Gregorie practised this Supreme authoritie as wel in Spain as other where throughout the whole Christened world But what saith S. Gregorie Forsothe that the King Richaredus by his carefull and continuall preaching brought Arrians into the true faith S. Gregorie saith wel And yet you wil not I trow say The Prince himself preached in pulpit to the Arrians What then Verelye that which he did by his Clergie and to the which he was a godly promoter that he is saied to doe him selfe As to preache to conuert heretiques to decree this or that and briefely to gouerne in causes Ecclesiastical All which the Prince in his owne person or of his owne authority neuer dothe But by his furderance such things being done he is saied sometimes as here of Saint Gregorye to doe them him selfe We might now passe to the next mater sauing that as ye without any good occasion or bettering of your cause bring in that Richaredus woorked these thinges without Pope Gregorie So it may be feared ye haue a woorse meaning and that ye doe this altogeather craftely to blemishe and deface Sainte Gregorye with the ignoraunte Reader Els tell me to what purpose write ye that Saint Gregorye was asshamed of him selfe and his owne slacknesse Why bringe you in these woordes of Sainte Gregorye What shall I aunsweare at the dreadfull doome when youre excellencye shall lead with you flockes of faithfull ones which ye haue broughte into the true faithe by careful and continuall preachinges I muste then either to refourme your ignorance if ye knew it not before or to preuent your readers circumuention by your wilye handeling of the mater like to be perchaunce miscaried if ye knewe it before admonish you and him that this is spoken of S. Gregorye in deede but as proceeding from a maruelouse humilitye and lowlines In like maner as he wrote to Sainte Augustine oure Apostle in the commendation of his doings wherein yet vndoubtedly he was a great doer him selfe many wayes as by the Historie of Bede clerely appeareth Otherwise though Richaredus doings be most gloriouse and worthy of perpetuall renoune yet shal S. Gregory match him or passe him Neither shal he altogether be voide of his worthy cōmendation concerning his care for the refourming of Spaine and repressing of heresies there either by his authority or by his learned woorkes Verely Platina witnesseth that by the meanes of this Gregorie the Gothes returned to the vnite of the Catholike faithe Whiche appeareth not at that time any otherwhere then in Spaine Hearken farder what Nauclerus one that you ofte reherse in this your booke writeth of him In super Beatus Gregorius c. Beside this Saint Gregorie compelled the Ligurians the Venetians the Iberians which had confessed their schisme by their libell to receiue the Decrees of the Councell of Chalcedo and so broughte them to the vnitye of the Churche He reduced them from Idolatrye partely by punnisshmente partlye by preaching the Brucians the people of Sardinia and the husbandmenne of Campania By the good and mightye authoritie of his writings and by Ambassadours sente in conueniente time he sequestred from the bodye of the Churche the Donatiste Heretiques in Affrique the Maniches in Sicilie the Arrians in Spaine the Agnoites in Alexandria Onely the Heresie of the Neophites in Fraunce rising by Symoniacall bribes as it were by so manye rootes was spreade farre and wide againste the whiche he valiauntlye foughte labouring mightelye against it to the Queene Brunechildis and to the Frenche Kinges Theodoricus and Theodobertus till at the lengthe a Generall Councell beinge summoned he obteined to haue it vtterlye banned and accursed This saith Nauclerus of other Countries Now what nede I speake of our Realme the matter being so notoriouse that by his good meanes by his studye and carefulnes we were brought from most miserable idolatrie to the faith of Christe And therefore as our Venerable Countreyman Bede writeth we maye well and oughte to call him our Apostle Rectè nostrum appellare possumus debemus Apostolum Quia cum c. For saith he wheras he had the chiefe Bisshoprike in all the worlde and was the chiefe Ruler of the Churches that long before were conuerted to the faithe he procured oure Nation that before that time was the Idols slaue to be the Church of Christ. So that we may well vse that saiyng taken from the Apostle All were it that he were not an Apostle to other yet is he our Apostle We are the seal of his Apostlesship in our Lord God It appeareth that S. Gregorie had to doe in Ireland also by his Ecclesiastical authoritie Thus much haue I here spoken of S. Gregorie either necessarily or as I suppose not altogether without good cause Surely not without most deape harte griefe to consider how farre we are gon from the learning vertue and faith whiche we nowe almost one thousande yeares past receiued at this Blessed mans handes Which altogether with our newe Apostle M. Horne heere is nothing but Grosse ignorance And this blessed and true Apostle of our English Nation no better then the child of perdition That is as he meaneth in dede a plaine Antichriste I pray God ones open the eyes of our Coūtrie to see who is in dede the true Antichrist and who are his messengers and forerunners thereby carefully and Christianly to shun as well the one as the other Christ is the Truth it selfe as him selfe hath said Who then is more nere Antichriste then the teacher of Vntruthes And what a huge number hath M. Horne heaped vs vppe in that hitherto hath bene answered being litle more then the third part of his boke Yea in this very Diuision how doe they muster Some of them haue already ben touched But now to the rest more at large let vs ouer runne the Diuision shortly againe First besides his false translation putting for repairing the order of Ecclesiasticall discipline to make a new fourme thereof as though that King altered the old Religion of his realme and placed a newe neuer vsed before in Christes Churche as M. Horne and his fellowes haue done in our Countrie beside this pety
the bishopes M. Horne The .84 Diuision pag. 52. a. In the next session the order and fourme obserued as in the first the Emperour commaunded first of al Pope Agatho his letters to be redde in the vvhich letters is manifestly confessed by the Pope him selfe so vvel the Emperours .266 supreme gouernment in Ecclesiastical causes as the Popes obedience and subiection vnto him in the same For in the beginning he declareth vvhat pleasure and comforte he conceyued of this that the Emperour sought so carefully that the sincere Faith of Christe should preuayle in all Churches that he vsed such mildenes and clemency therein follovvyng the example of Christe in admonishyng him and his to geue an accompte of their Faith vvhich they preached that being emboldened vvith these comfortable letters of the Emperour he perfourmed his ready obedience in accomplishinge the Emperous praeceptes effectually That he made inquisition for satisfiynge of his obedience to the Emperour for apt men to be sent to the Councel the vvhich thing saith the Pope to the Emperour the studious obedience of our seruice would haue perfourmed soner had it not beeÌ„ letted by the great circuite of the Prouince and longe distances of place He protesteth that he sendeth his Legats according to the Emperours commaundement not of any sinister meaninge but for the obedience sake to the Emperour which saith he we owe of dutie He maketh a confession of his faith concerning the coÌ„trouersie adding the testimonies of many auncient fathers And he dooth protest that he vvith his Synod of the VVesterne Bishoppes beleueth that God reserued the Emperour to this tyme for this purpose That he the Emperour occupyinge the place and zeale of our Lorde Iesu Christe him selfe here in earth shoulde giue iuste iudgement or sentence on the behalfe of the Euangelicall and Apostolicall truthe Stapleton What exceding and intolerable impudency is this to be so bolde as to bringe forthe Pope Agatho his letters agaiÌ„st the Popes supremacy If a man woulde purposely and diligently seke ample and large proufes for the confirmation of thâ— same he shal not lightly fynde them more plentifull and more effectual then in this epistle reade and allowed of the whole Councel By the helpe saith Pope Agatho of S. Peter this Apostolik Church neuer swerued froÌ„ the truth into any errour Whose authority as chief of al the apostles al the Catholik Church of Christ al general Councels faithfully embracing did alwaies follow in all things Whose apostolike doctrine all the reuereÌ„d fathers embraced and the heretiks with false accusations most spitefully deface and persequute Of like authorities ye shal fynde great store aswel in this session as else where in this Councell Yea the whole Councell confesse that S. Peter was with them by his successour Agatho and that S. Peter spake by Agatho his mowthe And yf this wil not suffice themperour himself confesseth the like By these and the like testimonies yt is cleare that the Emperour himself toke the fathers to be the iudges in this controuersie and most of al the Pope To the which saying it is nothing repugnante that Pope Agatho according to the Emperours Letters did diligently and obediently as well sende his own deputies to the Councel as procured that other were also sent thither Yes saieth M. Horne In those letters is manifestly confessed by the Pope him selfe as wel the Emperours supreme gouernment in Ecclesiasticall causes as the Popes obedience and subiection in the same This is largely spoken M. Horne O that your proufes were as clere as your asseuerations are bolde Then were you in dede a ioylye writer But M. Iewell can tel you that bolde asseueration maketh no proufe For howe I praye you shewe you this out of the Popes owne letters You tel vs many thinges that the Pope sent his legates caused also other bisshops to repayre to the Councell and woulde haue caused more to come if great lettes had not hindered him And all this you saie to perfourme his ready obedience for satisfying of his obedience the studious obedience of his seruice and yet ones againe for the obedience sake which he owed of duty Here is I trowe obedience on the Popes parte enoughe and enough But here is not yet in ecclesiasticall causes Here is not yet the Emperours supreme gouuernement Here is not subiection in the same that is in Ecclesiasticall causes Then M. Horne hath affirmed foure thinges and proued but one And hath he trowe we proued that Verely as well as he hath proued the rest of the whiche he hath spoken neuer a worde For what obedience was this that the Pope so many times speaketh of Was it any other then that at the Emperours earnest request he sent his legates and summoned the bishops to the Councell Yes will M. Horn saye It was vpon the Emperours commaundement that he so did and not at his simple request Then remembre I praye you the Emperours wordes before alleaged in whiche he protesteth that he can only inuite and praye the Poâ—e to come to a Councell and that force him he would not And if the Emperours owne wordes suffise not then as you haue brought the Pope againste him selfe so I pray you M. Horne heare him speake nowe for him selfe And that in the selfe same letters where he talketh so muche of Obedience which you liked in him very well I assure you M. Horne you shall heare him so speake for him selfe that if he had by spirit of prophecy foresene this lewde obiection that you haue made he coulde scante in playner termes or more effectually haue answered you then nowe he hath by the waye of preuention confuted you For beholde what he saieth of the Emperours calling him and mouing him to assemble this Councell He saieth Nequaquam tam pia lateret intentio audientiuÌ„ humanáue suspicio perterreretur aestimantium potestate nos esse compulsos non plena serenitate ad satisfaciendum c. commonitos Diuales apices patefecerunt ac satisfaciunt quos gratia spiritus sancti imperialis liÌ„guae calamo de puro cordis thesauro dictauit Commonentis non opprimentis satisfaciâ—ntis non perterreÌ„tis non affligentis sed exhortantis ad ea quae Dei sunt secunduÌ„ Deum inuitantis Lest any that heare hereof shoulde be ignorant of this godly intention or the suspicion of man shoulde feare thinkinge as M. Horne here doth that we were forced by Authoryte and not very gently exhorted to answere caet the Imperiall letters haue declared and doe declare writen and directed from his Maiestyes pure harte throughe the grace of the holy Ghoste wherein he warneth not oppresseth he requyreth not threatneth not forceth but exhorteth and to Godly thinges accordinge to God inuiteth Lo M. Horn you are I trowe sufficiently answered if any thinge can suffyse you The Emperour forced not the Pope by waye of commaundement or supreme gouuernement as yowe allwaies imagyne but exhorted him He proceded not by
of this Charles which can not be commended inowghe and whome the councell kepte at Mens commendeth euen as M. Horne reporteth for his godlie wisedome in continual feadinge of Christs sheepe withe holie foode and instructinge them with diuine knowledge farre passing thorowgh his holy wisdome the other kings of the earthe A wise man would now maruayle to what end M. Horne hath heaped these and all his other prayses of thys Emperour who truly can not be praised to much but the truer and greater his prayse is the more discommendation to M. Horne and to his boke beinge directe contrarie to the doings and belief of Charles and this matter so certaynly true that Maister Horne him selfe can not denie yt Beside here appeareth a contradiction the whiche Maister Horne shal neuer shift away charging him before for want of pure knowledge whereof yet he doth nothing else but purge him almost fowre leaues following together as one hauinge a priestlie power to preache the worde of God and hauing perfytte knowledg in the catholyke fayth And saying that al the catholyk and learned fathers of that tyme confirme well the doinges of Charles which he him selfe dothe here impugne for Masses Chrisme and other poyntes of catholyke religion Consider these thinges good reader well and then iudge with indifferency who be the blind bussardes that M. Horne spake of Your note in the margent may be suffred wel inowgh being agreable to your texte onlesse yt be that sometyme good thinges be the worse for comminge to yl mens handes The priestly power that Alcuinus meaneth resteth in this poynte that as the priestes in they re Synodes and preachinges set forthe the true fayeth so doe good princes set forth the same by theire proclamations For you will not I trowe say that the Emperour him self preached in pulpyt with gown and surplesse or with cope and Rotchet as you poore soules are driuen full againste your willes to doe And so for all your note and shrewde meaning Charles is as farre of from his supremacy as euer he was before Yea I will nowe proue after the vsual sort of M. Hornes reasoning against the catholikes that bishops at thys tyme yea in the tyme of greate Theodosius to were supreame heads aswell in causes temporall as spirituall For by the decree of Charles and Theodosius yt was Lawfull for all men in all suites to appeale to the bisshoppes withowte anie appeale to be made from they re sentence and decree But of this we haue spoken before more at large Yet you tel vs again here after your maner that this Charles ruled and gouerned ecclesiasticall persons in all Ecclesiasticall thinges and causes This you conclude stil. But this clause saying or assertion coulde neuer yet appeare in any text by you alleaged And here I might ruffle with you in M. Iewels Rethorike for this clause Supreme gouernment in all Ecclesiasticall thiÌ„gs and causes as he doth against D. Harding for the bare termes of Priuate Masse vniuersal Bisshop head of the Church c. and say to you If Emperours and other Princes were supreme Gouernours in dede in all Ecclesiasticall causes so allowed and taken in the whole worlde why were thei neuer expressely and plainely named so was there no man in the worlde for the space of a thowsand yeres and more from the tyme of Constantine to Maximilian able to expresse this name or Title It had ben the simpler and playner dealing for M. Horne to haue said This Title can not yet be found and so to haue takeÌ„ a longer daie And againe This title of supreme Gouernour in al Ecclesiastical causes is the very thing that we deny aÌ„d that M. Horn hath takeÌ„ in haÌ„d to proue and boldly auoucheth that he hath already plainly shewed it and yet not in one of his allegations it can be found As though he woulde say al the olde fathers of the Church both Greekes and Latines wanted woordes and eloquence and either they could not or they durste not call the supreme Gouernour by his own peculiar name And again thus From the tyme of Constantine the great to this Charles there haue ben of Christen Emperours aboue .30 and beside a greate nombre of Christen Kinges in Spayne in Fraunce yea and in our Countrye to for their Constancy in faith for their vertues and knowledge far exceading the rest that haue ben sithence at least wise by your Iudgements which condemne these later ages The nombre of them beinge so greate their vertues so noble their power so mighty it is merueyl M. Horne should not be able to shew that any one of them all in so long tyme was so much as once Called Intitled Saluted or proclaymed The supreme Gouernour in al causes Ecclesiastical And last of al. This supreme Gouernement to the which we must nedes sweare by booke othe so Auncient so vniuersall so Catholike so Gloriouse can not be founde neither in the Romain Empire neither in al the Easte Church nor in FrauÌ„ce nor in Spaine nor in England but must be sought out in broken sayinges of this and that man and that by coniecture only This I might as I said in M. Iewels Rhetorike ruffle a litell with you But because as his chalenge it selfe I beleue so farre misliketh you that you wishe his tounge had bene tyed to a pillery when he vttered it at Paules Crosse so this his Rhetorike also pleaseth you I trowe neuer a whitte Therefore not to trowble you I am content to leaue it Onelye I desire the Reader to marke that euer you conclude pronounce and affirme in your owne woordes Supreme Gouernement in al Ecclesiasticall causes but in your allegations and Authorities being so thicke and so long you can not for your life so much as once finde it And so Christen men are sworen to that which neuer synce Christ was borne was euer reade sene or herde of in any Councel or Doctour Bisshop or Father Emperour or Prince Countrie or City whatsoeuer But to returne to you Maister Horne whome I hadde almoste forgotten I will note one moste fonde contradiction in you and so passe to the next Diuision You say this Prince Charles the greate is in some thinges to be borne with considering the blindnesse and superstition of the tyme. And yet you say in lesse theÌ„ tweÌ„ty lines before This doctrine of Alcuinê° who was this Charles his Chaplain was no doubt the doctrin of al the Catholik and learned fathers in that tyme. Now good sir. If there were Catholik aÌ„d learned fathers in that tyme aÌ„d the doctrin of Alcuinê° was the doctrin of theÌ„ he also being themperors chaplaine and dayly instructer in Gods matters why feare you in theÌ„peror a corruptioÌ„ of the blindnes aÌ„d superstitioÌ„ of the tyme Or what blindnes and superstitioÌ„ is there in the tyme wheÌ„ Catholik aÌ„d learned fathers flourish in the time Except you wil say that to be Catholik and learned is also a
to the Kinges .413 iudgement and Thomas by the Kinges commaundement was faine to come to Lanfrank to be sacred And aftervvard vvhen there grevve greater contention betvvixt these tvvayne about Churche matters the Bisshop of Rome remitted the matter to be determined before the Kinge and the Bisshops of Englande and so at VVindesour before Kinge VVilliam and the Cleargy the cause was treated Also an other cause vvas moued before the King of the misorder of Thurstan whome the King had made Abbot of Glastonbury by whose iudgement the Abbot was chaunged and tourned to his owne Abbay in Normandye but the Monkes .414 scattered aboute by the Kings hest After this the King bestowed many Bisshoprikes on his Chaplaines as London Norvviche Chester Couentry c. And ruled both temporalty and the spiritualty at his owne wil saithe Polychronicon He tooke noman fro the Pope in his lād he meaneth that the Kinge vvoulde suffer no Legate to enter into the lande from the Pope but he came and pleased him he suffred no Coūcel made in his own coūtrey without his own leaue Also he woulde nothing suffer in such a councel but as he woulde assent So .415 that in geuing or translating of spiritual promocions in geuing his assent to Councels and suffring nothing to passe vvithout his consent in hearing and determining Ecclesiasticall causes in restreining the Popes liberty vvithout his speciall licence and in ruling the spiritualty at his ovvn vvil King VVilliā shevveth plain that he .416 tooke him self for the supreame gouernour vvithin this Realm in al maner of causes so vvel Ecclesiastical as Temporall The .19 Chapter Of England before the Conqueste Of William the Conquerour Rufus his Sonne and Henry the first Kinges of Englande Stapleton GOod readers I do most hartely beseche you euen as ye tender either the truth or the saluation of your sowles to haue a good and a speciall regarde to M. Hornes narration nowe following For now at the length is M. Horn come frō his long and vnfruitfull wandering in Spaine Fraunce Italie Germany and other countries to our own natiue contrey Now where as the late doings in our Countre are suche as we haue sequestred our selues frō the common and vsuall obedience that all other contries concerning authority in matters ecclesiasticall euer gaue with a singular and peerlesse preeminence to the see of Rome and do yet sequester the more pittie our selues daylie more and more makinge none accompte of other good princes doings and presidents in this behalf and pretending partly in the acts of parliament partly in the newe englishe bokes and daylie sermons that this is no newe or straunge example in England to exclude the Pope from all maner spiritual iurisdiction to be exercised and practised there by hym yt behoued our protestants especiallie M. Horne in thys his boke that what so euer his proufes were for other countries yet for some conuenient prouf of the olde practise concerning his newe primacie in Englande to haue wrowght his matters so substancially that at least wise for our owne Countre he shulde haue browght forth good aūcient and autentique matter And wil ye nowe see the wise and euen dealinge of these protestant prelats Where they pynne vp all our proufes wythin vj. hundred yeares after Christ and what so euer we bring after theyr Iewell telleth vs ful merelie we come to late M. Horne in this matter of Supreamacie most weightie to the poore catholiks the deniyng thereof being more greauously punished by lawes then anie other matter nowe lying in controuersie betwene the catholyks and protestantes in Englande M. Horne I say for thys his owne country which as approued Chroniclers reporte and as him self after alleageth did first of al the Romā prouinces publiquely embrace Christes relligion for one thousand yeares standeth mute And belike thinking that William Conquerour had conquered aswell all the olde catholyke fayth in Englande as the Lande and people fansieth a duble conqueste one vppon the goods and bodies the other vppon the sowles and faythe of the Englishe men But what shall I nowe say to this noble and worthie Champion shall I dryue hym a litle backe with M. Iewels peremptory challenge and tel him that he commeth to late by almoste fyue hundred yeares Or shall I deale more freely and liberally with him then M. Iewell doth whith vs and bydde hym take the beste helpe he can for hym self Verely M. Horne had nede I did so And yet all will be to lytle for his purpose aswell for that after the conquest he hath no sufficient prouf for his pretensed supremacy as for that what prouf so euer he bringeth yt must yelde and geue place to the first thousand yeares whiche beare ful testimonie for the Popes primacie laufully practised in our realme before the conquest It were now a matter for to fyll a large volume withal to runne a longe by these thowsand yeares and to shewe what prouf we haue for the popes primacy before the conquest My answere woulde waxe to bigge and to prolixe yf I shoulde so doe But I will onelie putte the good reader in remembraunce of a matter or two I muste therefore pluck M. Horne backe from Williams conquest and desire him to remember an other and a better and more aunciente conqueste with al in Britannie then Williams was yea aboute ix hundred yeares before when this Ilelande of Britanie was firste delyuered from the tyrannicall yoke and miserable bondage of dyuelish idolatrie But by whom M. Horne Suerlie by pope Eleutherius to whome kinge Lucius sente letters desiringe hym that by his commaundement he mighte be christened Fugatius and Damià nus whose holy reliques are thought to be now in Wales and whose holy remembraunce churches there dedicated to God in their name doe to this day kepe and preserue as it were fresh and immortall sent to England by the sayed Eleutherius did most godly and wonderfully worke thys great conqueste If I should nowe aske M. Horne what Lucius meant to send so farre for instructours and teachers of the Christian fayth namely Fraunce beyng at hande where about thys tyme the Christian Churches were adorned wyth many learned Bishoppes and Martyrs though he woulde perchaunce seeke manie a pretye shyfte to shyfte awaye thys demaunde yet should he neuer make any good and sufficiente aunsweare vntyll he confessed the Popes primacye to be the verie cause to send so farre of The which the blessed Martyr of God and great learned Bishoppe of Lyons in Fraunce Ireneus writyng in the tyme of our firste Apostle Eleutherius doth confesse writyng That all Churches muste agree wyth the Churche of Rome for that the sayed Churche hath the greater principalitie and for that the traditions of the Apostles haue euer bene kept there In case nowe the pope had nothing to doe in matters ecclesiasticall within this Ileland in the tyme of the olde Britaines why did pope Celestinus appoint
Supremacy to rest in the Clergy ād not in the Prince which must obey as well as the other And therefore it is not true that ye saye that M. Fekenhams cause is no deale holpen by this place nor your assertion any thing improued But let vs steppe one steppe farder with you M. Horne vpō the groūd of your present liberalytye lest as you haue begonne you pinche vs yet farder and take away all together from Bishops and Priestes Subiection you say and obedience to the word of God taught and preached by the Bishops c. is commaūded so wel to Princes as to the inferiour sort of the people If so M. Horne howe did a lay parliament vtterly disobey the doctrine of all their Bishoppes and enacte a new contrary to theirs What obediēce was there in that parliament so expressely required here by S. Paule and so dewe euen of Princes them selues as you confesse to their Bishoppes Will you say the Bishoppes then preached not Gods worde And who shal iudge that Shal a lay parliament iudge it Is that the obedience dewe to Bishoppes In case al the Bishops of a realme erred is there not a generall Councell to be sought vnto Are there not other Bishops of other Coūtries to be coūseled Is not al the Church one body In matters of faithe shal we seuer our selues frō our Fathers ād Brethern the whole corps of Christēdome beside by the vertue of an Acte passed by lay mē onely No bishops no Clerke admitted to speake and say his minde O lamentable case God forgeue our dere Countre this most haynouse trespasse Then the which I feare our Realme committed not a more greuous except the first breache in Kinge Henries dayes these many hundred yeares Yet one steppe farder The Prince must obey and be fedde at the Bishoppes hande you confesse What is that Is it not he must learne howe to beleue and howe to serue God Is it not the pastorall office as S Augustin teacheth to open the springes that are hidden and to geue pure and sounde water to the thirsty shepe Is not the shepeheardes office to strenghthen that is weake to heale that is sicke to binde that is broken to bringe home againe that is caste away to seke that is loste and so forthe as the Prophet Ezechiel describeth And what is all this but to teache to correct to instructe to refourme and amende all such thinges as are amisse either in faithe or in good life If so then in case the realme went a stray shoulde not they redresse vs which were pastours and shepheards in Christes Church If our owne shepheards did amisse was there in all Christendom no true Bishoppes beside no faithfull pastour no right shepeheard Verely S. Augustine teacheth at large that it is not possible that the shepheards shoulde misse of the true doctrine What soeuer their life or maners be But put the case so that we may come to an issewe Must then the Prince fede vs alter our Religion sett vp a newe stop the shepheards mouthes plaie the shepheard him self Is this M. Horne the obedience that you teach Princes to shew to their shepheards God forgeue them that herein haue offended and God in whose hands the harts of Princes are inspire with his blessed grace the noble hart of our most gracious Souerain the Quenes Maiesty that her highnes may see and consider this horrible and deadly inconuenience to the which your most wicked and blasphemouse doctrine hath induced her grace You are the woulfe M. Horne And therfore no marueile if you procure to tie the shepheard fast and to mousell the dogges The .158 Diuision Pag. 97. b. M. Fekenham And when your L. shall be able to proue that these wordes of Paule Mulieres in Ecclesijs taceant c. Let the wemen kepe silence in the Churche for it is not permitted vnto them there to speake but let them liue vnder obedience like as the Law of God appointeth thē and if they be desirous to learne any thing let them aske their husbands at home for it is a shameful and rebukeful thing for a woman to speake in the Church of Christ. When your L. shal be able to proue that these wordes of Paule were not as wel spoken of Quenes Duchesses and of noble Women as of the meane and inferiour sorte of Women like as these wordes of almightie God spoken in the plague and punishment first vnto our mother Eue for her offence and secondarily by her vnto al women without exception vidz Multiplicabo aerumnas c. I shal encrease thy dolours sorowes and conceiuings and in paine and trauaile thou shalt bring forth thy children thou shalt liue vnder the authority power of thy husbād and he shal haue the gouernment and dominion ouer thee Whan your L. shall be able to proue anye exception to be made eyther in these woordes spoken in the olde lawe by the mouth of God eyther in the wordes before spoken of the Apostle Paule in the newe than I shall in like māner yeelde and with most humble thankes thinke my selfe very well satisfied in conscience not onely touching all the afore alleaged testimonies but also in this seconde chiefe pointe M. Horne I doe graunte the vvoordes of the holie Scriptures in bothe these places to be spoken to al states of vvomen vvithout exception But vvhat make they for your purpose hovve doe they conclude and confirme your cause VVomen muste be silent in the Churche and are not permitted to speake That is as your ovvne Doctour Nicolaus de Lyra expoundeth it women muste not teache and preache the doctrine in the Churche neyther dispute openlye Therefore our Sauiour Christe dyd not committe to Kinges Queenes and Princes the Authoritie to haue and take vppon them .538 anye parte of gouernement in Ecclesiasticall causes As .539 though a younge Nouice of your Munkishe ordre shoulde haue argued Nunnes muste keepe silence and maye not speake in the Cloysture nor yet at Dynner tyme in the fraytrie therefore your deceyuer the Pope dyd not committe Authoritie to his Prouincialles Abbottes Priores and Prioresses to haue and take vppon them the gouernement vnder hym selfe in Munkishe and Nunnishe causes and matters VVhat man vvoulde haue thought Maister Feckēham to haue had so .540 little consideration although vnlearned as to vouche the silence of vvomen in the Churche for a reason to improue the Authoritie of Princes in Churche causes The .3 Chapter Of M. Fekenhams third reason taken out of S. Paule also .1 Cor. 14. Stapleton MAister Feckenham his thirde reason is that women are not permitted to speake in the Church and therefore they can not be the heads of the Church To this M. Horn answereth first that this place of S. Paul must be vnderstanded of teaching preaching and disputing and that therfore it wil not follow thereof that they may not take vpō thē any gouernment in Ecclesiastical causes And then being merily
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
exercuerunt Vtinam potius liceat perpetua obliuione eorum memoriam obruere I will not reaken vp the vnhappy combats that haue exercised the Church in our time about the sense of these words I would rather they might ones vtterly be forgotten And by and by he reiecteth the opinion of Carolostadius calling it insulâ—um coÌ„mentum a doltish deuise I say then of Caluin the bemoning of the matter betrayeth his meaning It is not his maner perdy to bemone the Papistes Protestants then nedes must they be whome Caluin there calleth blasphemous But here note good Reader what shiftes these fellowes haue when they are pressed to see the truthe M. Nowell laieth al the fault to false reporters and as Caluin pitied him and his felowes for inconsiderat zele so he pitieth Caluin againe for incoÌ„siderat beleuing of false reporters But what a foolish pitie this was on M. Nowells part and how vnsauerly he soluteth this obiection I leaue it to M. Dorman who will I doubt not sufficiently discouer his exceding foly herein Thus then M. Nowell But what shifte hath M. Horne Forsothe full wilely and closely he stealeth cleane away from the matter it self framing to M. Feckenham an argumente whiche the basest Logicioner of a hundred woulde be ashamed lo vtter And thus with folie on the one side and crafte on the other side willfulnes ouercometh heresie contineweth and the obiection is vnanswered Yet to presse it a litle more for such as haue eies and shut theÌ„ not against the light you shal vnderstaÌ„d that Iohn Caluin was offended not only with his brethern of EnglaÌ„d but also with those of Germany yea and of his own neighbors about him for attributing to Princes the spirituall gouernemeÌ„t which M. Horn auoucheth to be the principall parte of the Princes royall power In the booke and leafe before noted he saith Sed interea sunt homines inconsiderati qui faciuÌ„t illos nimis spirituales Et hoc vitium passim regnat in Germania In his etiam regionibus nimium grassatur Et nunc sentimus quales fructus nascantur ex illa radice quòd scilicet principes et quicunque potiuntur imperio putent se ita spirituales esse vt nullum sit amplius Ecclesiasticum Regimen Et hoc sacrilegium apud eos grassatur quia non possunt metiri suum officium certis legitimis finibus sed non putant posse se regnare nisi aboleaÌ„t omnem Ecclesiae authoritateÌ„ sint summi iudices tam in doctrina quà m in toto spirituali regimine But in the meane while there are vnaduised persons which doe make theÌ„ he meaneth Lay Princes to spirituall And this ouersight rayneth most in Germany In these Countres also it procedeth ouermuch And nowe we feele what fruytes springe vp of that roote verely that Princes and al such as do beare rule think theÌ„ selues nowe so spirituall that there is no more any Ecclesiastical gouernemeÌ„t And this sacrilege taketh place among theÌ„ bicause they can not measure their office within certayn and lawful boundes But are persuaded that their kingdome is nothinge except they abolish all Authority of the Church and become them selues the Supreme Iudges as wel in doctrine as in al kinde of Spirituall gouernement Hitherto Iohn Caluin If M. Feckenham or any Catholike subiecte of England had said or writeÌ„ so much you would haue charged him M. Horn with an vnkind meaning to the Prince aÌ„d to the State yea and say that he bereueth and spolyeth the Prince of the principall part of her royall power But now that Caluin saith it a man by you not onely estemed but authorised also so farre as is aboue sayd what saye you to it M. Horne or what can you possybly deuise to say He calleth yt plaine sacrilege that princes can not measure and limit their power but that they must become the supreme Iudges in all Ecclesiasticall gouernement And doe not you M. Horne defend that princes not onely may but oughte also to be the Supreme Gouernours in all Ecclesiasticall causes All I say nay you say your selfe without exception For if say you ye excepte or take away any thinge yt ys not all You theÌ„ M. Horn that auouch so sternly that the Prince must haue al supreme gouernement in matters Ecclesiasticall answer to your Maister to your Apostle and to your Idoll Iohn Caluin of Geneua and satisfie his complaynte complayning and lamenting that Princes wil be the Supreme Iudges as well in doctrine as in all kinde of Spirituall gouernement Answer to the zelous Lutherans and the famous lyers of Magdeburge who in their preface vpon the 7. Century complaine also ful bitterly that the lay Magistrats wil be heads of the Church wil determine dostrine and appoynte to the Ministers of God what they shall preache and teache and what forme of Religion they shall folowe And is not all your preaching and teaching and the whole forme and maner of all your Religion nowe in England enacted established and set vp by acte of parliament by the lay magistrats only the Ministers of God all the bishops and the inferiour clergy in the Conuocation howse vtterly but in vayne reclayming against it Speake speake Maister Morne Is not all that you doe in matters of Religion obtruded to Priestes and Ministers by force of the temporall Lawe Aunswere then to Caluines complaynte Aunswere to your bretherne of Germanie Yea aunswere to Philippe Melanchthon the piller and ankerhold of the ciuill Lutherans who saith also that in the Interim made in Germany Potestas politica extrametas egressa est The Ciuil power passed her boundes and addeth Non sunt confundendae functiones The functions of both Magistrats are not to be coÌ„founded Yea answer to Luther him selfe the great graÌ„dsir of al your pedegree He saith plainly Non est Regum aut Principum etiam veram doctrinam confirmare sed ei subijci seruire It belongeth not to Kings or Princes so much as to confirme the true doctrine but to be subiecte and to obeye it See you not here howe farre Luther is froÌ„ geuing the supreme gouernemeÌ„t in al Ecclesiastical causes to Princes Answere then to these M. Horne These are no Papistes They are your own dere brethern Or yf they are not defye them that we way knowe of what secte and company you are What wil you in matters of ReligioÌ„ stand post alone Wil you so rent and teare a sonder the whole Coate of Christ the vnity of his dere spouse the Church that you alone of England contrary not only to al the Catholik Church but also contrary to the chief M. of Geneua Iohn Caluin contrary to the Chief Maisters of the Zelous Lutherans Illiricus and his felowes contrrary to the Chief M. of the Ciuil Lutherans Philip Melanchton yea and contrary to the father of theÌ„ al Martin Luther briefly coÌ„trary to al sortes and sectes of Protestants you wil alone you only I say
first councel of Nice so is it as vntrue that these be his vvoordes vvhich you haue cited in his name for they be the saiynges of Athanasius and not of Hosius VVherein ye haue done Athanasius threefolde vvronge first to attribute his vvritinges to an other then also to cause him therein to beare false vvitnesse .655 against him self and thirdly in that ye haue left out the first vvoorde of his sentence vvhich is a materiall vvoorde and bringeth in this his saying as a reason of that vvhich goeth before Athanasius findeth him self greeued that both he and many other Godly Bisshops for the truth it selfe suffered much cruelty and vvere vvrongfully condemned not according to the order of the Ecclesiastical iudgement but by the cruel threates of the Emperour Constantius beinge an Arrian and a fierce mainteinour of the Arianisme VVho notvvithstanding subtilly couered his vngodly dealing vnder the pretense of a iudgment or sentence past by Bisshops in Synode or conuocation vvhich he called Episcopale iudicium a Bisshoply iudgement But sayth Athanasius Constantius can not so hide him selfe seeing that there is at hand that can plainly bewray his wilines for if this be the iudgement of Bisshoppes what hath the Emperour to doo therewith But if on the coÌ„trary side these things be brought to passe through Caesars threates what neadeth men that haue but the name of Bisshoopes c. There are tvvo thinges necessarily to be considered for to vnderstande rightly the true meaning of Athanasius in this place by you alledged first vvhat vvas required to that vvhich he calleth the iudgement belonging to Bisshoppes or the Bisshoply iudgement Than vvhat vvas the dooinges of Constantius pretending a iudgement of Bisâ—hoppes Liberius the Bisshop of Rome as Athanasius reporteth in this same Epistle requireth in a Synod ecclesiastical that it be free from feare farre from the palaice where neither the Emperour is present neither the Earle or Capitaine thâ—usteth in him selfe nor yeat the Iudge dooth threaten He meaneth that it be free from feare threates and vvithout this that the Emperour or Rulers do limitte or prescribe to the Bisshops vvhat they should iudge This appeareth more plainly by S. Ambrose vvho also speaketh of the lyke matter yea vnder the same Prince sayinge CoÌ„stantinus set foorth no Lawes before hande but gaue free iudgmeÌ„t to the Priestes The selfe same also did CoÌ„stantius in the begiÌ„ning of his regine but that which he wel begoÌ„ was otherwise ended For the Bishops at the first had writteÌ„ the sincere faith but when as certaine meÌ„ vvil iudge of the faith vvithin the Palaice he meaneth after the opinioÌ„ of the Courtiers and prescription of the Prince othervvise it vvas not vnlavvful to iudge of matters concerning faith vvithin the Princes Palaice the Prince also beynge present for the firste Nicen councell vvas holdeÌ„ vvithin the Emperours Palayce aÌ„d he him self vvas present amoÌ„gest theÌ„ They brought this to passe that those iudgements of the Bisshops vvere chauÌ„ged by Circumscriptions Then is required in a Synode saith he that the only feare of God and the institutions of the Apostles doo suffice to al thinges Next that the right faith be approued and Heresies vvith the mainteiners thereof be cast out of the couÌ„cel and than to iudge of the persones that are accused of any faulte So that the Bisshoply session or iudgement must haue freedome must iudge by the only vvoorde of God must haue the Bisshops that doo iudge to be of the right faith and must first examine the Religion and faith of the partie accused and then his faith Constantius vvho notvvithstanding that he did preteÌ„de a bissoply iudgmeÌ„t vsed none of these obseruances but the cleane coÌ„trary for as Athanasius coÌ„playneth in this Epistle themperour vvrought all togeather with treates menassing the Bisshops other to subscribe against Athanasius or to departe from their Churches VVho so gaynsaid the subscription receiued to revvarde either death or exile He without any ê‘suasioÌ„ vvith reasons coÌ„pelleth al meÌ„ by force aÌ„d violence in so much as many Bisshops afterwards excused them selues that they did not subscribe of their own voluÌ„tary but vvere coÌ„pelled by force VVhereas saith he the faith is not to be set foorth vvith svvoordes or dartes or by vvarrelike force but by couÌ„sailing and persuading He in the steade of Gods vvord vsed his ovvn vvil appointing and prescribing vvhat shuld be determined ansvvering the godly bisshops vvho obiected against his vnorderly doings the Ecclesiastical CanoÌ„ at quod ego volo pro Canone sit Let my vvil stand for the CanoÌ„ Pretending a iudgmeÌ„t of Bisshops he doth vvhat so euer liketh him self VVhereas Hosius saith cyted by Athanasius in this Epistle Themperour ought to learne these things of the Bisshops and not to coÌ„mauÌ„d or teache theÌ„ vvhat to iudge in this kind of iudgmeÌ„t for the Prince shuld not shevve him self so busy or curious in Ecclesiastical things that his vvil aÌ„d pleasure shuld rule or guyde theÌ„ in steade of Gods vvoord and the godly CanoÌ„s of the fathers CoÌ„staÌ„tius vvould haue no other bisshops but AriaÌ„s vvhich vvere no bisshops in deede as Athanasius saith and much lesse apt to iudge of the matter touchiÌ„g a principal article of our faith or of the faithful bisshop Athanasiê° and takiÌ„g his heresy as an vndoubted truth that might not be called into questioÌ„ he sought by al meanes to haue Athanasiê° coÌ„deÌ„ned and al bisshops to refuse his coÌ„munioÌ„ and to coÌ„municate vvith the Arians These disorderly dealiÌ„gs of theÌ„perour Athanasiê° coÌ„deÌ„neth as directly agaiÌ„st the order of Ecclesiastical sessioÌ„ or Synode hovv so euer he preteÌ„ded vnder the colour of the bisshoply iudgemeÌ„t to abuse his ovvn povver and authority after his ovvne luste against vvhom he vvoulde You vvould haue it seeme to the ignorauÌ„t that Athanasius mynd in this place vvere to denie that Princes should .656 medle or deale in Ecclesiasticall thinges or causes vvhich is farre froÌ„ his meaning for he him self vvith many other godly bisshops as I haue shevved before did acknovvledge the Princes authority herein and in this same epistle he him self coÌ„fesseth this Emperours authority to cal couÌ„cels and citeth Hosius also vvho enclineth to that purpose both of them confessing that Constans and Constantinus TheÌ„perours did cal al the bisshops to the councel vvhich he calleth SardiceÌ„se consilium about the accusations and crimes laid in against Athanasius And Theodoretus affirmeth that this Emperour CoÌ„stantius called a Synode at Millaine about such like matter at vvhose calling the faithful bishops assembled parentes regio edicto obeying the Kinges Summons vvhich they vvould not haue done if it had beene vnlavvful for him to haue had any dooings about councelles But vvhen he abused his authority in the councel as though his povver had beene absolute vvithout limites or boundes vvilling them yea compelling them to doo after his vvill against good consciencience they vvould not obey him Quin etiam palam praesentem regem coarguebaÌ„t impij iniusti
not as an vnfaithful subiect but as a repentaÌ„t Catholik The 24. vntruth This is no parte at al of the Princes royal povver Mutato nomine de te fabula narratur * If your abilitie be no better then here apeareth it is none al all The .25 vntruth The Tovver is not M. FekenhaÌ„s hold For it holdeth him not he it The .26 vntruth The Quenes highnes vvordes in the Tovver can testifie the contrary 27. A heape of slaunderous and railing vntrute Hovve a spirituall man is vnderneath the Prince aÌ„d hovv he is not An heapâ— of vntruthes vvherevvith M. Fekenham is falslie charged After Gods plague M. Horne beganne his plage Thom. Aquin. quaest 1. de malo The 28. vntruthe For no man can knovv that vvhich is not true * A rablement of vntruthâ— The 29. vntruthâ— Slaunderous and reprochful The .30 vntruth This was not the cause of his enprisonment as shall appeare The .31 vntruthe slaÌ„derous he vvas not deliuered vpon any promise of recantatioÌ„ but to be disputed vvithal The 32. vntruthe mere slauÌ„derous as may vvel appere by this your booke Sapien. 1. The geÌ„tle and louiÌ„g haâ—te of M. Horn. Tho. aqui de malo quast 3. In Opusc. contra errores Graecorum OsteÌ„ditur etiaÌ„ quòd subesse Romano PoÌ„tifici sit de necessitate salutis No man caÌ„ know an vntruthe The cause of M. Fekenhams imprisonment in K. Edvvardes dayes Disputatioâ—â— had vvith M. FekenhaÌ„ Vide disputa venerabiliuÌ„ sacerdotuÌ„ Antuerp impress 1564. August in Psal. 54. super versum Diuisi sunt praeira c. See Syr Thomas More in a letter vvriten to Syr Thomas Cromwel fol. 1426. 1427. Syr Tho. Mores first opinioÌ„ of the Popes primacy The Popes primacy instituted by God Though the Primacie vver noâ— ordeined of God yet could it not be reiected by anie one Realme Luc. 22. M. FekeÌ„haÌ„ more coÌ„firmed then he vvas before euen by M. Hornes booke Sap. 1. In the GeneuiaÌ„ Bibleâ— printed at Geneua An. 1562 Vide Hosium coÌ„tr Brent li. 3 The .33 vntruth imploying a coÌ„tradictioÌ„ to your former ansvvere made to M. Fek. as shall appere The first ansvvere of M. Horne to M. Fekenham M. Horns secoÌ„d ansvvere coÌ„trarye to the first Truth is simple aÌ„d vniform The .34 and .35 vntruthâ— in false traÌ„slatiÌ„g and leauing out a part of the senteÌ„ce materiall The .36 vntruth Tâ—e gloss ordinar hathe no suche thing The .37 Vntruth The place of the Deuteronomy flatly belyed M. Hornes vnskilfulnes Deut. 17. In the greate Bible dedicated to King Edward the 6 printed 1549. Both the boks of scripture and thexposition must be taken at the priests hands An other sentence in the said chapter by M. Horn alleaged that ouer throvveth all his boast Deut. 13. Heresie is Idolatry Vinc. Lyr. aduersus prophan nouit Hieron Zach. c. 13 Esai c. 2. 8. Augu. de vera religion c. 38. * Regarde and chief rule Care and Suprem gouernmeÌ„t are ij diuerse thiÌ„ges The 38. vntruth For Moyses vvas the chiefe prieste as shal be proued Moyses All M. Hornes examples out of the old testament ansvvered alredy by M. Doct. Harding and M. Dorman Psalm 98 Hieron in IouinianuÌ„ lib. 1. Greg Nazian in oration de Moyse Aaron in orat habita in praesentia fratris Basilij c. Philo Iudeus de vita Moysi lib. 3. Exod 24 Ibidem Exod. 29. 35. Deut. 34. Deut. 18. Act. 3. et 7. Act. 7. MeÌ„ must iudge by Lavv and not by examples The .39 vntruth Iosue had not the Supreme gouernement in causes Ecclesiastical but Eleazarus had it The .40 vntruth For beside In all things to be don of Iosue Eleazar shoulde instruct him Iosue 3.4 5 6.8.23.24 Iosue no Supreme Gouernour in al Ecclesiasticall causes Num 27 M. Nowel put to his shifts by M. Dorman Num. 27. Iosue 3 4.5.6.8.23.24 Iosue 13. Num. 17. Fol 23. 24. 2 Sam 5. The .41 vntruth Dauid vvas not Supreme gouernor in al manner causes but suffred the Leuites in Churche matters to liue vnder the rule of their high Priest 1. Par. 13.15.16 Dauid in all these matters determimined no doctrine nor altered any religion agaiÌ„st the Priestes vvilles of his ovvn Supreme authoritye Dauid 1 Par. 16. 1. Par. 24. 2. Par. 29. Naueler Generat 29. pag 51 52. Krantz lib. 2. c 9. Iuo Carnot lib. 5. Nec vlterius liceat retractari per appellationis negotium quod episcoporum iudicio reciditur The .42 vntruth For Salomon of his ovvn authoritie as your argument runneth deposed not Abiathar but executed only the sentence pronouÌ„ced before by Samuell Gods minister The .43 vntruth Those vvordes are not in the scripture alleged Novvel fol. 166. col 1. M. Horne ouerthrovven coÌ„cerning the deposition of Abiathar by the very next line of his ovvne text guilefully by hiÌ„ omitted 3. Reg. c. 2 The 44. vntruth The Scripturâ— termetâ— not any such Princely Authoâ—ity 2 Par. 17. Gloss. oâ—d * Not by his ovvn lavves enacting a religion vvhich preachers shoulde svveare vnto 2. Par. 19. * Yea the Priestes iudged not the King The 45. vntruth Thereappereth not in Scripture any such prescriptioÌ„ made vno the chiefe Priests 2. Par. 20. 2. Par. 19 8. In his quae ad Deum perâ—inent praesidebit Exod. 4. 18. M Horn confounded by his ovvne book and Chapter 4. Reg. 18. 2. Par. 29. The 46. vntruth Those vvordes concerning thiÌ„gs of the Lord are no vvordes of the text but faâ—sly added to holy Scripture The 47 vnâ—ruth Holy Scripture falsified aÌ„d may â—ed as it shal appere 2. Par. 30. 4. Reg. 18. 2. Par. 29 2. Par. 31. 2. Par. 29. The .48 vntruth Boldly auouched but no vvay proued The 49. vntruth as before but somvvhat more impudent Iosias It is here declared that M. Horne coÌ„meth nothing nigh the principal question Generall CouÌ„cels abandoned out of England by acte of Parliament Note Gen. 47. The .50 vntruth Moste slaunderous M. Horne him selfe and his fellovves are in many poiÌ„ts Donatistes as shal appeare The 51. vntruth Answere the Fortresse M. Horne annexed to S. Bede if you dare to defend this most sensible and most grosse lye August Epist. 43. 50. Lib. 2. cont lit Pet. ca. 92 Lib 2. con Ep. 2. Gaud. ca. 2â— M. Horns disorderly Treatise M. Horns and his fellovves auÌ„cetors August et Epiphae de haeres Hier. con Iouinian Ambro. li. 10. epi. 18 Ambros. serm 91. Euth in Panopl tit 33. Euth Zigab in Panop tit 21 Hiero. coÌ„t Vig. Ionas episcopus Aurelian coÌ„t Claudium Euth in Panop tit 22. August li. 1. cont 2. epis Pela ad Bonif. cap. 13. Cyril li 6. coÌ„t Iulia. Cyril lib. 6 contra IulianuÌ„ Aug. lib. 2 coÌ„tr 2. epi. Pelag. c. 4. Caluin in his Institutions cap. 18. in fine ArgeÌ„torati Impress An. 1545 Epiph. Philast de haeres Clemens li. 3. recog Iraeneus li 1. ca. 20. In the discourse annexed to Staphilus fol. 161. sequent Protestants be Donatists 1. The dissentioÌ„ of the
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
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
and beside yea and aboue this is there an other gouernement instituted and ordeined by Christ in a spiritual and a mystical bodie of such as he graciously calleth to be of his kingdom which is the kingdom of the faithful and so consequently of heauen whereunto Christian faith doth conduct vs. In the which spiritual bodie commonly called Christes Catholike Churche there are other heades and rulers then ciuill Princes as Vicars Persons Bishops Archebishops Patriarches and ouer them al the Pope Whose gouernement chieflye serueth for the furtherance and encrease of this spiritual Kingdome as the ciuil Princes do for the temporal Now as the soule of man incomparably passeth the bodie so doth this kingdom the other and the rulers of these the rulers of the other And as the bodie is subiect to the soule so is the ciuill kingdome to the spiritual To the which kingdom as wel Princes as other are engraffed by baptisme and become subiects to the same by spiritual generation as we become subiects to our Princes by course and order of natiuitie whiche is a terrestrial generation Further now as euery man is naturallye bound to defend maintain encrease adorne and amplifie his natural countrie so is euery man bounde and muche more to employ himselfe to his possibilitie toward the tuition and defence furtherance and amplificatiō of this spiritual kingdome and most of al Princes them selues as suche which haue receiued of God more large helpe and faculty toward the same by reason of their great authority and tēporal sworde to ioyne the same as the case requireth with the spiritual sword And so al good Princes do ād haue don aiding and assisting the Church decrees made for the repression of vice and errors and for the maintenance of vertue and true religion not as supreame Gouernours them selues in all causes spirituall and temporall but as faithfull Aduocates in aiding and assisting the spiritual power that it may the soner and more effectually take place For this supreame gouernement can he not haue onlesse he were him selfe a spirituall man no more then can a man be a master of a shippe that neuer was mariner a Maior that neuer was Citizen His principall gouernemente reasteth in ciuill matters and in that respecte as I haue sayed he is supreame Gouernour of all persons in his Realme but not of al their actions but in suche sense as I haue specified and least of all of the actions of Spirituall men especially of those that are most appropriate to them which can not be onlesse he were him selfe a Spiritual mā Wherfore we haue here two Vntruths the one in an vntrue definitiō the other in saiyng that the Prince is the supreme gouernour in al causes spiritual yea euē in those that be most peculiarly belonging to spiritual men beside a plaine cōtradiction of M. Horne directly ouerthrowing his own assertion here The Bisshoply rule and gouernement of Gods Churche saith M. Horne consisteth in these three points to feed the Church with Gods woord ▪ to minister Christes Sacramēts ād to bind and lose To gouern the Church ▪ saith he after this sort belōgeth to the ōly office of Bishops ād Church ministers ād not to Kings Quenes and Princes The lyke he hath after warde Now then these being by his owne confession the actions that properly belōg to ecclesiastical persons and the prīces by his said cōfessiō hauing nothing to do therwith how is it thē true that the prince is the only supreme head ād gouernor in causes ecclesiastical ye in those that do properly belōg to persons ecclesiastical Or by what colour may it be defended that this saying is not plain contradictory and repugnante to this Later saying which we haue alleaged and whereof we shall speake more largelye when we come to the said place Thus ye see M. Horne walketh like a barefoted man vpon thornes not knowing where to tread The .6 Diuision Pag. 5. a. M. Fekenham And of my part I shal sweare to obserue and perfourme my obediēce and subiectiō with no lesse loyalty and faithfulnes vnto her highnes thē I did before vnto Quene Mary her highnes Syster of famous memory vnto whome I was a sworne Chaplaine and most bounden M. Horne Like an .23 vnfaithful subiect contrary to your Othe made to King Hēry and continued al the reigne of King Edvvarde you helpt to spoile Quene Mary of famous memory of a 24. principal parte of her royall povver righte and dignity vvhich she at the beginning of her reigne had enioyed and put in vre The same obedience and subiection vvith the like loyalty and faithfulnes yee vvil svveare to obserue and perfourme to Quene Elizabeth but she thāketh you for naught she vvil none of it she hath espied you and thinketh yee profer her to much vvronge Stapleton M. Horn would haue a mā on s bemired to wallow there stil. Neither is it sin to break an vnlawful othe but rather to cōtinew in the same as wicked King Herod did Now if M. Horne can ones by any meanes proue this gouernemente to be a principall parte or any parte at all of the Queenes royal power I dare vndertake that not only M. Fekenham but many mo that now refuse shal most gladly take the said Othe He wer surely no good subiect that would wissh her highnes any wrong neither can the maintenāce of the Catholik faith wherof shee beareth the title of a Defendor be coūted any iniury to her highnes Nether is it to be thought but if there had ben any wrong or iniury herein done to the Croune some Christiā Prince or other in the world would haue ere this ones in this thousand yeares and more espied it and reformed it too M. Fekenham The .7 Diuision Pag. 5 a. And touching the reste of the Othe whereunto I am required presently to sweare viz. That I doe vtterlie testifie and declare in my conscience that the Queenes highnes is the only supreame Gouernour of this Realme as well in al Spirituall or Ecclesiastical things or causes as Temporal I shal then of my parte be in like readines to receiue the same when your L. shal be able to make declaration vnto me how and by what meanes I may swere thereunto without commiting of a very plaine and manifest periurie which of my part to be committed it is damnable sinne and against the expresse woord of God writen Leuit. Cap. 9. Non periurabis in nomine meo nec pollues nomen Dei tui And of your parte to prouoke mee or require the same it is no lesse damnable offence S. Augustine in witnes thereof saith Ille qui hominem prouocat ad iurationē c. He who doth prouoke an other man to swere and knoweth that he shal forswere him selfe he is worse then a murderer because the murderer sleeth but the body and he sleeth the soule and that not one soule but two as the soule of him whom he prouoketh to periurie
and that by your owne arguments and inductions as we shal hereafter euidently declare So that nowe M. Fekenham may seeme to haue good cause much more then before to rest in the sayed stayes and scruples I may not here let passe M. Horne that you cal this saiyng In maleuolam animam non introibit sapientia a sentence of the holy Ghost That it is no lesse we gladly confesse it But how dare you so pronounce of that saiyng being written in the booke of wisedome That booke you wot wel your brethern of Geneua accompt for no Canonical Scripture at al suche as onelye are the sentences of the holye Ghoste to speake absolutely and proprely but in the notes before that booke and certaine other which they cal Apocrypha doe call them onely bookes proceedinge of godlye men not otherwise of force but as they agree with the Canonicall Scriptures or rather are grounded thereon In whiche sence not onely those bookes but the writings also of the Fathers yea and of al other men may be by your sentence the sentence of the holy Ghoste And Brentius likewise in his Prolegomenis agreeth with the Geneuian notes against M. Horne Thus these fellowes iarre alwayes amonge them selues and in all their doctrines fal into such points of discorde that in place of vniforme tuninge they ruffle vs vppe a blacke Sanctus as the Prouerbe is Quo teneam vultus mutantem Prothea nodo The .9 Diuision Pag 8. a. M. Horne You require a proufe hereof that an Emperoure or Empresse King or Queene maie claime or take vppon them anie suche gouernment meaning as the Queenes Maiestie our Soueraigne doth novv chalenge and take vpon her in Spirituall or Ecclesiasticall causes .33 For ansvveare I say thei ought to take vppon them suche gouernment therefore thei maie laufullie doe it The former part is found true by the whole discourse of the holie Scriptures both of the olde and nevv Testament by the testimonie of the Doctours in Christes Church by the Generall Councels and by the practise of Christes Catholique Churche throughout al Christendome The .7 Chapter opening a plaine Contradiction of M. Hornes MAister Fekenham as well at his abode with you as sins his returne to the Tower at such time as he enioyed the free liberty thereof hath as I certaīly vnderstād declared to som of his friends that in your conference with him for a resolute answere to al the said scruples expressed in al the foure points ye did much lament that the right meaning of the Othe had not bene in ceason opened and declared vnto him When the only lack of the right vnderstanding therof hath ben the cause of such staies Wheras the Quenes Ma. meaning in that Oth is farre otherwise then the expresse words are as they lye verbatim like as it dothe well appeare by her highnes interpretation made therof in her iniunctions Of the whiche matter we shall be occasioned to entreate more at large herafter But now after two yeres breathing ye frame an other answere quite iarring from the first affirming that the Queene must take vpon her such kind of regiment without any mollifiyng or restraint And this ye will as ye say auouch by Scriptures Fathers Coūcels ād the cōtinual practise of the Church Both your saied answeres being so cōtrary one to the other what certaine and sure knowledge may M. Fekenham by right reason take and gather thereof to his cōtentation and satisfaction of his mind in these matters when by such diuersitie of answeres what other thing els may he iustly thinke then thus with him selfe That if you after so manye and so faire promises failed to open the very trueth vnto him in your firste aunsweare what better assurance should he conceiue of your truth in this your second answere For if by dissimulation the truthe of the matter was couertly hidde frō him in the first answere what better truth may he boldly look for in this your secōd answere thei being not both one but variable and diuerse S. Gregory Nazianzene saith Verū quod est vnū est mendatiū autē est multiplex The thīg saith he which is true is alwaies one ād like vnto it self wheras the lye the cloked and coūterfait thing is in it selfe variable and diuers By the which rule here geuē by so learned graue a Father I am here in the begīning put to knowledge by the varietie of your answeres that thei cānot be both true But if the one be true the other must be false and therof such a distrust iustly gathered that I may conclude none of them both to be true but both of them to be deceiuable and false For the proufe and trial of this my cōclusion I refer me to your scriptures Fathers Councels practise of the Churche that ye woulde seme to rest vpon whereby neuertheles you your self shall take a shameful foile and fall Wherefore goe on a Gods name and bring foorth your euidences The .10 Diuision Pag. ◠a. The holy Scriptures describing the condicions and propreties in a King amongest other doth commaund that he haue by him the booke of the lavv .34 .35 and doe diligentlie occupie him selfe in reading therof to the end he maie therby learne to feare the Lord his God that is to haue the feare of God planted within him selfe in his ovvne harte to keepe al the wordes and to accomplish in deed al the ordinaunces or as the olde translation hath it al the ceremonies by Cod cōmaunded that is to gouerne in such sorte .36 That he cause by his princely authority his subiects also to become Israelites To witte men that see knovv and vnderstand the vvill of God Redressing the peruersues of such as swerue from Gods ordinances or ceremonies Wherupon it is that God doth commaund the Magistrate that he make 37 diligēt examinatiō of the doctrine taught by any and that he do sharply punish both the teachers of false and superstitious religion with the folovvers and also remoue quite out of the waye all maner of euill The .9 Chapter concerning the Kings duetie expressed in the Deuteronomie GOE on I saie in Gods name M. Horne and prosequute your plea stoutlie God send you good speed And so he dothe euen suche as ye and the honestie of your cause deserue And at the very first entrie of your plea causeth you and your clerkly and honest dealing forth with to your high commendation so to appeare that euen the first authoritie that ye handle of all the holy Scripture plainlye discouereth you and causeth you to be espied and openeth as well your fidelity as the weakenes of your whole cause the which euen with your owne first blast is quite ouerblowen Your infidelity appeareth in the curtalling of your text and leauing out the wordes that immediatly goe before those that ye alleage beside your vnskilfulnes if it be not done rather of peruersitie and malice concurrant with your
infidelitie Your vnskilfulnes whiche is the least matter standeth in that ye saye the King is commaunded to haue by him the booke of the Lawe Your texte saith not so Syr but Describet sibi Deuteronomium legis huius in volumine He shal write out this second Lawe in a booke As Edmund Beck a man of your secte truely hath translated Wel let the King read in Gods name not onelye that booke but all the whole Bible beside It is a worthy and a commendable study for him But let him beware that this sweete honie be not turned into poyson to him and least vnder this pleasant baite of Gods worde he be sodainly choked with the topicall and pestiferouse translation wherewith ye haue rather peruerted then translated the Bible printed at Geneua and in other places and with your false daungerouse damnable gloses where with you haue corrupted and watered the same and made it as it were of pleasante wine most sowre vineger The onely remedy and help to eschewe and auoyde this daunger is to take this booke and other holy writings faithfully translated at the priests hands as they from tyme to tyme haue receiued them and after such order as your own texte appointeth saying When he is sette vpon the seate of his kingdome he shal write him out this seconde Law in a booke taking a copy of the Priests of the Leuiticall tribe Which later woordes ye haue because they make directly against you quite leafte out And then immediatly foloweth howe he shal busely read the sayde booke and so forth If this order had of Late yeares ben kept and that Princes and other had taken the Bible as it is and euer hath ben of the priestes of the Catholike Church orderly and lawfully succeding one the other as the Leuits did reade tawght and expounded as wel in Greke and Hebrewe as in Latin these errours and heresies should neuer haue taken so deape a roote as they haue now cawght Neither is this place onely meant that the King should take the bare lettre but rather the exposition withal of the said Priests For what were the King the better or any man else for the bare lettre if he had not also as ordinary a waye for his direction in the vnderstanding as he had prouided him for to receiue a true and an incorrupted copy Where of we may see the practise in al ages in the Catholik Churche whereof this place is the very shadowe and figure For as the Protestantes them selues are forced by plaine wordes to confesse that they know not the true worde or booke of God but by the Churche which from tyme to tyme delyuered these bokes euen so by al reason and learning they should also cōfesse that the Church can no more be deceiued in deliuering the sense of the saide word then in deliuering the worde it self Which seing they will not confesse for then were we forthwith at a point and ende with al their errours and heresies they must nedes continew in the same And so while euery man in the expositiō of scriptures foloweth his own head be it neuer so worldly wise or circumspect yet his own propre and peculiar separated from the common aduise and iudgement of the whole Church errours and heresies haue and doe daylie grow and wil neuer cease more and more to encrease and multiply onlesse we take forth the lessō I haue shewed you into this huge and infinite nōber where with the world is now most miserably ouerwhelmed Whereof the best remedy were the exact obseruation of this place that ye haue so wilily and sleightly slipte ouer But most of al an other sentence in the very said chapter and euen the next to this ye alleage that the King as sone as he is chosen shal bestow his study vpon the reading of the Deuteronomy Where Moyses saieth that in doubtful causes the people shoulde haue their recourse to the said priestes and to the iudge for the tyme beinge meaning the highe prieste of whome they shoulde learne the truthe and are commaunded to doe accordinglye euen vnder payne of death Which place wel weighed and cōsidered serueth to declare that I haue said that the King and others should receiue not only the letter which as S. Paule saieth doth kil but the true and sincere meaning withal wherein standeth the life of the letter as the life of mā with in his body yea the eternal lyfe wherof by folowing lewde lying expositions of holy write we are spoiled at the priests handes All which thinges serue directly for the primacy of them and not of Princes Nowe therefore goe on M. Horne and beinge at your first encountringe ouerblowen and discomfyted euen with your owne blaste thinke well whether it is lykely that ye shall hereafter bringe againste your aduersary any thīg wherby he should as ye haue falsly slaūdered him in a maner yelde and be resolued on your syde For as for the next place it enforceth no supremacy We frely graunte you that princes may sharply punishe teachers of false and superstitiouse religion and idolatry being thereof by the Priestes instructed which is the matter of your texte But then take head to your selfe Maister Horne For I saye to you that ye and your fellowes teache false and superstitiouse religion many and detestable heresies and so withal plaine Idolatry For heresie is called a very Idol aswel by scripture as in the exposition of the holy and learned fathers And thē are ye no simple Idolatour but one that mainteyneth a nomber of heresies with no lesse offence towardes God than was the offence of the Iewes that your place speaketh of when they sette vppe afterwarde their idolls And so haue ye geuen sentence against your selfe and haue tolde the Magistrate his office Neither thinck you that ye may illude your punishment by the cowlour of the late statutes of the realme which though in manye thinges serue for your wordelye indemnitye yet that ye may kepe your Madge and bisshoprike withall and maye not be punished for the obstinate defence of suche fylthye mariage and especiallye for the denyinge of the reall presence in the blessed Sacramente of the aulter and for many other things that your sorte daily write and preach I trowe it wil be hard for you to bring forth any acte of parliamente or any other conuenient and sufficient plea. And as I graunt this authority to punishe to the ciuil prince so that this inferreth a superiority in al causes aswel ecclesiastical as temporal I flatly deny and most of al that ye haue proued your assertion that princes ought to take vpon them such pretensed regiment whereof the very place by you induced sheweth as I haue said the plain contrary Now that you bring out of Glosa ordinaria that the Prince is commaūded by his Princely authority to cause his subiects to become Israëlites it may perhaps be in some ordinary Glose of Geneua his Notes
Bales or some such like but as for the olde ordinary Latin Glose I am right sure M. Horn it hath no suche thinge This therefore may wel stande for an other vntruthe As also that which immediatly you alleage out of Deuteron 13. For in al that chapter or any other of that booke there is no such worde to be founde as you talke of And thus with a ful messe of Notorious vntruthes you haue furnished the first seruice brought yet to the table cōcernīg the prīcipal matter How be it perhaps though this be very course yet you haue fyne dishes and dayntycates coming after Let vs then procede The .11 Diuision Pag. 8. b. M. Horne The beste and most Godly Princes that euer gouerned Gods people did perceiue and rightly vnderstande this to be Gods vvil that they ought to haue an especiall regarde and care for the ordering and setting foorth of Gods true Religion and therefore vsed great diligence vvith feruent zeale to perfourme and accomplishe the same Moyses vvas the supreme gouernour ouer Gods people and vvas .38 not chiefe Priest or Bisshop for that vvas Aaron vvhose authority zeale and care in appointing and ordering Religion amongest Gods people prescribing to al the people yea to Aaron and the Leuits vvhat and after vvhat sorte they should execute their functions correcting and chastening the transgressours is manifestly set foorthe in his booke called the Pentateuche The 9. Chapter concerning the example of Moyses MAister Horne willing to seame orderly to procede first bringeth in what scripture commaūdeth Princes to doe and then what they did But as his scripture towching the commaundemēt by him alleaged nothing reacheth home to his pretensed purpose but rather infringeth and plainely marreth the same as I haue saide and fully standeth on our syde So I dowbte nothing yt wil fare with his examples as of Moyses Iosue Dauid Salomon Iosaphat Ezechias Iosias and that they al come to short and are to weake to iustifie his assertion But here am I shrewdly encombred and in a great doubte what to doe For I coulde make a shorte but a true answere that these examples are fully answered alredy by M. Doctour Harding and M. Dorman and referre thee thither to thyne and myne ease gentle reader and to the sparing not onely of penne ynk and paper but of the tyme also whiche of al things is most preciouse But then I feare me woulde steppe forth yf not M. Horne a good simple plain man in his dealings yet some other iolye fyne freshe pregnant wytty fellowe yea and bringe me to the straits which way so euer I did tread Yf I shuld as I said sende the reader to them then should I heare a foole a dolte an asse that can say nothing of his own Then shoulde the cause be slaundered also as so poore and weake that it could beare no large and ample treatise yea with all that their answeres were such as I was asshamed of them and therefore wilylye and wiselye forbeared them with manye suche other triumphant trieflinge toyes Againe yf I shoulde repete or inculcate their answeres then woulde Maister Nowell or some other rushe in vppon me with his ruflynge rhetorike that he vseth againste Maister Dorman and Maister Doctour Hardinge withe a precise accompte and calculation what either Maister Dorman or Maister Doctour Hardinge borowed of Hosius or either of them two of the other And what I haue nowe borowed of them bothe or of either of them And I shoulde be likewise insulted vppon and our cause as feble and very weake slaundered also But on the one syde leaste any of the good bretherne shoulde surmise vppon my silence anye suche distruste I will compendiously as the matter shall require abridge their answeres and that Maister Horne shall thinke that our stuff is not al spente I shall on the other syde for a surplussage adioyne some other thinges to owre opponent accommodate So that I truste either answere shal be sufficient to atchieue our purpose againste Maister Horne Then for Moyses I saye with Maister Doctour Hardinge and Saint Augustyne that he was a prieste aswell as a Prince I say the same with Maister Dorman with Philo Iudeus with Saint Hierom and with Saint Hieroms Maister Gregorie Nazianzene And so consequently Maister Horne that Moyses example serueth not your turne onlesse ye will kinge Henry the eight and his sonne king Edward yea and our gracious Quene to be a priest to but rather quite ouerturneth your assertion And thinke you Maister Horne that the Quenes authority doth iumpe agree with the authority of Moyses in causes ecclesiastical Then maye she preach to the people as Moyses did Thē may she offer sacrifices as Moyses did Then may she cōsecrate Priests as Moyses did cōsecrate Aaron and others Then may it be said of the imposition of her hands as was said of Moyses Iosua the son of Nun was ful of the sprite of wisedom for Moyses hadde put his hand vpon him It must nedes therfore follow that Moyses was a priest and that a high priest which ye here ful peuishly deny I say now further with M. Dorman that put the case Moyses were no priest yet this example frameth not so smothely and closely to your purpose as ye wene For Moyses was a prophet and that such a prophet as the like was not agayne Geue me nowe Maister Horn Princes Prophetes geue me Princes and Lawe makers by speciall order and appointmente ordeyned of God to whose woordes God certainly woulde haue geuen as greate authority as he wolde and commaunded to be geuen to Moyses and then perchaunce I will say that ye saye somewhat well to the purpose Agayne Moyses was suche a speciall Prophet and so singularlye chosen of God to be heard and obeyed in all thinges that he is in the holy scripture euidentlye compared to Christ him selfe compared I say euen in the office of teaching and instructing Moyses in the Deuteronom foretelling the Iewes of a Messias to come saieth The Lorde thy God wil rayse thee vp a Prophet from among thy own nation and of thy brethern such a one as my self him thou shalt heare And this so spoken of Moyses in the olde Lawe is in the new testamēt auouched ād repeted first by S. Peter the chief Apostle and next by S. Stephen the first Martir and applied to Christ. If thē Christ must so be heard and obeied of vs as was Moyses of the Iewes no doubt as Christ is a Kinge a Prophet a Priest and a Bisshop to vs so was Moyses to thē a Prince a Prophet a Priest and a Bisshop As Christ is of vs to be heard and obeyed as wel in al matters Ecclesiasticall as Temporal for no temporal Lawe can haue force against the Law of Christ amonge Christen men so was Moyses to be heard and obeyed of the Iewes in matters and causes as well temporall as spirituall For why The Scripture is plaine Tanquam me
God And from suche Princes to all Princes indifferentlie to gather the like praeeminence in al points were no sure and sound gathering and collection Els if you wil haue your examples to proue and coÌ„firme then as Iosue circumcided so let the Prince baptise and as Iosue sacrificed vpon an Aulter so let the Prince in Cope and Surplesse celebrate your holy Communion Whiche two things as peculiar offices of Bisshops and Priestes M. Nowel excludeth flatly al Princes from yea and saith they oughte to be vntouched of Prince or other person Thus againe either ye iumble and iarre one from an other or els your Argument falleth downe right Choose whiche of both ye will M. Horne The .13 Diuision Pag 9. a. Dauid vvhom God appointed to be the pastour that is the King ouer Israel to feed his people did vnderstand that to this pastoral office of a King did belong of duetie not onelie a charge to prouide that the people might be gouerned vvith iustice and liue in ciuil honestie peace and tranquillitie publique and priuate but also to haue a speciall regarde and care to see them fedde vvith true doctrine and to be fostered vp in the Religion appointed by God him selfe in his lavve And therefore immediatlie after he vvas vvith some quietnes setled in his royall seat the first thing that he began to refourme and restore to the right order as a thing that appertained especially to his princelie charge and care vvas Gods religion and seruice vvhich had ben decayed and neglected long before in the time of King Saul For the better perfourmance vvhereof as the Supreme gouernour ouer al the estates both of the laitie and of the Clergie .41 in all maner of causes after consultation had vvith his chiefe Counsailers he calleth the Priestes and Leuites and commaundeth appointeth and directeth them in all manner of things and causes appertaining to their ecclesiasticall functions and offices He prepareth a semelie place for the Arke in his ovvne Citie He goeth vvith great solemnitie to fetch the Arke of the Lord. He coÌ„mauÌ„deth Sadâ—c aÌ„d Abiathar the Priests and the chief amoÌ„g the Leuites to sanctifie them selues vvith their brethren and than to carie the Arke vppon their shoulders vnto the place apointed He comptrolleth theÌ„ that the Arke was not caried before on their shoulders according to the lavv and therfore laieth to their charge the breach that vvas made by the death of Vsa He coÌ„maÌ„deth also the chief of the Leuits to apoint amoÌ„g their brethreÌ„ MusiciaÌ„s to play on diuers kinds of instâ—umeÌ„ts and to make melody vvith ioyfulnes He sacrificeth burnt aÌ„d peace offerings He blessed the people in the name of the Lord. He appointeth certain of the Leuites to minister continually before the Arke of the Lord to reherse his great benefits to the honour and praise of the Lord god of Israell And for that present time he made a psalme of gods praise and appointed Asaph aÌ„d his brethren to praise god thervvith He ordained the priests Leuites singers and porters and in some he apointed and ordered al the officers and offices required to be in the house of the Lord for the setting foorth of his seruice and religion The .11 Chapter concerning the example of Dauid BOTH M. Dorman and M. Doctor Harding affirme that the proceedings of King Dauid are nothing preiudiciall to the Ecclesiasticall authoritie in redressing of disorders before committed or doing suche things as are here rehersed No more then the reformatioÌ„ of Religion made by Quene Marie as M. D. Harding noteth which ye wot wel imployeth in her no such supremacie Beside that it is to be considered as M. D. Harding toucheth that he passed other Princes herein because he had the gift of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that yee and M. Nowell adde thereunto for the fortification of the said superioritie can by any meanes induce it The scripture in the sayed place by you and M. Nowel alleaged saith that Dauid did worke iuxta omnia quae scripta sunt in lege Domini according to all things writen in the lawe of God Wherevnto I adde a notable saying of the scripture in the said booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuites vt ingrediantur domum Dei iuxtaritum suum sub manu Aaron Patris eorum sicut praeceperat Dominus deus Israel Kinge Dauids appointmente was that the Leuites and Priestes shoulde enter in to the house of God there to serue vnder the gouernment Of whom I pray you Not of King Dauid but vnder the Spiritual gouernmeÌ„t of their spiritual father Aaron aÌ„d his successours The gouernour of them then was Eleazarus Where we haue to note first that Dauid appointed here to the Leuites nothing of him self but sicut praeceperat Dominus Deus Israël as the Lord God of Israel had before apointed Secondlye that King Dauid did make appointment vnto them of no strange or new order to be taken in Religion but that they should serue God in the TeÌ„ple iuxta rituÌ„ suuÌ„ after their owne vsage custome and maner before time vsed Thirdly and last King Dauids appointment was that they should serue in the house of God sub manu Aaron patris eorum as vnder the spirituall gouernmente of their Father Aaron and his successours the high Priests The whiche wordes of the scripture doe so wel and clearly expres that King Dauid did not take vpon him any spirituall gouernement in the house of God namely such as you attribute to the Quenes Ma. to alter Religion â–ª c. that I can not but very much muse and maruel why ye shoulde alleage King Dauid for any example or proufe in this matter But most of al that ye dare alleage the death of Oza Whiche is so directly against our lay men that haue not onely put their hands to susteine and staye the fal of the Arke as Oza did for which attempt notwithstanding he was punished with present deathe but haue also of their owne priuate authoritie altered and chaunged the great and weightie pointes of Christes Catholike Religion and in a maÌ„ner haue quite transformed and ouerthrowen the same and so haue as a man may say broken the very Arke it self al to fitters Let them not dout but that except thei hartely repeÌ„t they shal be plagued woorse then Oza was if not in this worlde yet more horribly in the world to come As for that you alleage of Dauid that he made Psalmes ordeined Priests Leuites fingers and porters c. thinke you he did al this and the rest of his owne authority because he was King of the people So you would your Reader to beleue But the holy Ghost telleth vs plainly that Dauid did all this because God had so commaunded by the hands of his Prophets And thus you see that by the declaration of the Prophetes Gods Ministers then as
both their owne and their Readers labour I pray you then good M. Horne bring foorth that King that did not agnise one supreme head and chiefe iudge in all causes Ecclesiasticall among the Iewes I meane the high Priest wherein lieth all our chiefe question Ye haue not yet done it nor neuer shal doe it And if ye could shew any it were not worth the shewing For ye should not shewe it in any good King as being an open breache of Gods lawe geauen to him by Moyses as these your doings are an open breach of Christ and his churches lawe geuen to vs in the new Testament Againe what president haue ye shewed of anye good King among the Iewes that with his laitie altered and abandoned the vsuall religion a thousande yeares and vpward customablie from age to age receiued and embraced and that the High Priest and the whole Clergie resisting and gainsaiyng all such alterations If ye haue not shewed this ye haue straied farre from the marke What euidence haue ye brought forth to shewe that in the olde Law any King exacted of the Clergie in verbo sacerdotij that they shuld make none Ecclesiastical law without his consent as King Henrie did of the Clergie of England And so to make the Ciuil Magistrate the Supreame iudge for the finall determination of causes Ecclesiasticall What can ye bring forth out of the olde Testamente to aide and relieue your doinges who haue abandoned not onely the Pope but Generall Councels also and that by plaine acte of Parliament I saye this partlye for a certaine clause of the Acte of Parliament that for the determination of anye thinge to be adiudged to be heresie reasteth only in the authoritie of the Canonicall Scriptures and in the first foure General Councels and other Councels general wherin any thing is declared heresie by expresse wordes of scripture By whiche rule it will be hard to conuince many froward obstinate heretikes to be heretikes yea of such as euen by the saied fower first and many other Councels general are condemned for heretikes Partly and most of al I saye it for an other clause in the acte of Parliament enacting that no forraigne Prince Spirituall or temporal shall haue any authoritie or Superioritie in this realme in any Spirituall cause And then I pray you if any Generall Councell be made to reforme our misbelief if we wil not receiue it who shall force vs And so ye see we be at libertie to receiue or not receiue any general Councel And yet might the Pope reforme vs wel inough for any thing before rehersed for the Popes authority ecclesiastical is no more forraigne to this realme then the Catholike faith is forraigne sauing that he is by expresse wordes of the statute otherwise excluded Now what can ye shewe that mere laie men should enioye ecclesiastical liuings as vsually they doe among you What good inductiō can ye bring from the doinges of the Kinges of the olde Lawe to iustifie that Princes nowe may make Bishoppes by letters patents and that for suche and so long time as should please them as either for terme of yeares moneths weekes or daies What good motiue cā ye gather by their regiment that they did visit Bishops and Priestes and by their lawes restrained them to exercise any iurisdiction ouer their flockes to visite their flocks to refourme them to order or correcte them without their especiall authoritie and commission therevnto Yea to restraine them by an inhibition from preaching whiche ye confesse to be the peculiar function of the Clergie exempted from all superioritie of the Prince What Thinke ye that yee can perswade vs also that Bishops and Priestes paied their first fruits and tenthes to their Princes yea and that both in one yeare as they did for a while in Kinge Henrie his dayes Verelye Ioseph would not suffer the very heathen Priestes which onely had the bare names of Priests to paye either tithes or fines to Pharao their Prince Yea rather he found them in time of famine vpon the common store Are ye able suppose ye to name vs any one King that wrote him selfe Supreame head of the Iewish Church and that in all causes as well Spirituall as Temporall and that caused an Othe to the Priestes and people the Nobilitie onelye exempted to be tendred that they in conscience did so beleue and that in a woman Prince too yea and that vnder paine of premunire and plaine treason too O M. Horne your manifolde vntruthes are disciphired and vnbuckled ye are espied ye are espied I say well enough that ye come not by a thousande yardes and more nigh the marke Your bowe is to weake your armes to feable to shoot with any your cōmendation at this marke yea if ye were as good an archer as were that famous Robin Hood or Litle Iohn Wel shift your bowe or at the least wise your string Let the olde Testament goe and procede to your other proufes wherein we will nowe see if ye can shoote any streighter For hitherto ye haue shotten al awrye and as a man may saye like a blinde man See now to your selfe from henseforth that ye open your eies and that ye haue a good eye and a good aime to the marke we haue set before you If not be ye assured we wil make no curtesie eftsones to put you in remembrance For hitherto ye haue nothing proued that Princes ought which ye promised to proue or that they may take vppon them such gouernment as I haue laid before you and such as ye must in euery parte iustifie if either ye will M. Fekenham shal take the Othe or that ye entende to proue your selfe a true man of your worde M. Horne The .18 Diuision pag. 11. b. You suppose that ye haue escaped the force of all these and such like godly Kings which doe marueilously shake your holde and that they may not be alleaged against you neither any testimonie out of the olde testament for that ye haue restrained the proufe for your contentation to such order of gouernment as Christ hath assigned in the Ghospel to be in the time of the nevv testament wherein you haue sought a subtil shifte For whiles ye seeke to cloke your errour vnder the shadovve of Christes Ghospel ▪ you bevvray your secrete heresies turning your self naked to be sene of al men and your cause notvvithstanding lest in the state it vvas before nothing holpen by this your poore shift of restraint So that vvhere your friendes tooke you before but onely for a Papist novv haue you shevved your selfe to them plainly herein to be a .50 Donatist also VVhen the Donatists troubled the peace of Christes Catholique Church and diuided them selues from the vnity therof as nor◠you doe The godlie Fathers trauailed to confute their heresies by the Scriptures both of the olde and nevve testament and also craued aide and assistaunce of the Magistrates and Rulers to refourme them to reduce them
to the vnitie of the Churche and to represse their heresies vvith their authoritie and godlie lavves made for that purpose to vvhome it belonged of duetie and vvhose especial seruice to Christ is to see care and prouide that their subiectes be gouerned defended and mainteined in the true and sincere religion of Christ vvithout al errours superstitions and heresies as S. Augustine proueth at large in his Epistle against Vincentius a Rogatist in his Epistle to Bonifacius and in his booke against Petilian and Gaudentius letters Against this Catholique Doctrine your auncestours the Donatistes arise vp and defend them selues vvith this colour or pretence that they be of the Catholique faith and that their church is the Catholique church VVhich shift for their defence against Gods truth the Popish sectaries doe vse in this our time being .51 no more of the one or of the other then vvere the Donatists and such like of vvhom they learned to couer their horrible heresies vnder the same faire cloke that the secular Princes haue not to meddle in matters of religion or causes Ecclesiastiall That God committed not the teaching of his people to Kings but to Prophetes Christ sent not souldiours but fishers to bring in and further his religion that there is no example of such order found in the Gospell or nevv Testament vvherby it may appeare that to secular Princes it belongeth to haue care in matters of religion And that as it semeth by that S Augustine by preuention obiecteth against them they subtilly refused all proufes or examples auouched out of the Olde testamente as ye craftely doe also in binding me onelie to the Nevv testament vvhich S. Augustine calleth an odious and vvicked guile of the Donatists Let your friends novv vvhome ye vvill seeme to please so much vvhen you beguile them most of all vveigh vvith aduisement vvhat vvas the erronious opinion touching the authoritie of Princes in causes Ecclesiastical of the Donatists as it is here rightly gathered foorth of S. Augustine and let them consider vvisely these foule shiftes they make for their defence And then compare your opinion and guilefull defences thereof to theirs and they must needs clappe you on the backe and saye to you Patrisas if there be any vpright right iudgement in them deming you so like your graundsier Donatus as though he had spitte you out of his ovvne mouth The .16 Chapter declaring in howe many pointes Protestants are Donatists and by the way of M. Foxes Martyrs Stapleton HITHERTO good Reader M. Horne although vntruely yet hath he somwhat orderlike proceeded But in that which followeth vntill we come to the .20 leafe beside moste impudent and shamelesse lyes wherwith he would deface M. Fekenham he prosequuteth his matter so confusely and vnorderly leaping in and out I can not tel howe nor whither that I verely thinke that his wits were not his owne being perchance encombred with some his domestical affaires at home that he could not gather them together or that he the lesse passed what an hodge potche he made of his doings thinking which is like that his fellowes Protestantes woulde take all things in good gree knowing that poore M. Fekenham was shut vp close inough from al answering And thinking that no Catholique els woulde take vppon him to answere to his lewde booke I had thought M. Horne that from the olde Testament ye woulde haue gone to the newe Testament and woulde haue laboured to haue established your matters therby Belike the world goeth very hard with you in that behalfe that ye doe not so sauing that here and there ye iumble in a testimonie or two I can not tell how but howe vnhandsomly and from the purpose yea against your owne selfe that I wot well and ye shall anon heare of it also In the meane while it is worth the labour well to consider the excellent pregnant witte and greate skill of this man who hath in the former Treatise of M. Fekenham espied out which surely the wisest and best learned of all the worlde I trowe beside M. Horne would neuer haue espied such a special grace the man hath geuen him of his maister the Deuill of mere malice ioyned with like follie that M. Fekenham is an Heretike and a Donatist But yet M. Fekenham is somewhat beholding to him that he saith M. Fekenham hath bewrayed his secrete heresies Wherein he saith for the one part most truely For if there be any heresie at all in this matter surmised vppon him as certainly there is none it is so secrete and priuie that Argus himselfe with al his eyes shall neuer espye it no nor M. Horne him selfe let him prie neuer so narrowly whereas on the other side M. Horn and his fellowes and his Maisters Luthers and Caluins heresies are no secrete nor simple heresies but so manifolde and so open that they haue no waye or shift to saue their good name and honestie blotted and blemished for euer without repentance for the obstinate maintenance of the same Where of many were many hūdred yeares since condemned partly by the holy Fathers partly by General Councels You say M. Fekenham hath secrete heresies and that Donatus is his great grandsi◠and the Donatists the Catholikes auncetours but how truly you shal vnderstād anon In the meane while good Syr may it please you fauourably to heare you and your maisters honorable pedegre and of their worthy feares and prowes You haue heard of them before perhaps and that by mee But suche things as may edifie the Catholike ād can neuer be answered by the Heretike Decies repetita placebunt Howe say you then to the great heretik Aerius the Arrian that said there was no difference betwene priest and Bisshop betwene him that fasted and that did not faste and that the sacrifice for the deade was fruitlesse How say you to Iouinian that denied virginity to haue any excellencye aboue matrimony or any special rewarde at Gods handes To the Arrians that denied the miracles done at the saintes tōbes to be true miracles and that the martyrs cā not caste out the diuels and relieue thē that be possessed To the Bogomyles that said the deuils sate at the saints tōbes and did wonders there to illude and deceiue the people to cause the people to worship them To Berengarius condemned in diuers councels first for denying of the real presence in the sacrament of the aulter and then for denying the transubstantiatiō To the Paulicians that saied these wordes of Christe Take eate this is my body are not to be vnderstanded of his bodye or the breade and wine vsed at the celebration of our Lordes maundy but of the holy scriptures which the Priests should take at Christes hand and deliuer and distribute to the people To Claudius and Vigilantius that denied the inuocation of Saintes and inueyed against the blessed reliques and the vse of Lights and other ceremonies in the Church To the Massalians and other heretiks
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
Apostles Stapleton HERE is nothinge M. Horne that importeth youre surmised Supremacye The effecte of your processe is Princes haue authoritie to mainteine praise and further the vertues of the first table and to suppresse the contrary wherein onely coÌ„sisteth the true ReligioÌ„ and spiritual Seruice that is due froÌ„ maÌ„ to God And that he hath authority herein not only in the vertues or vices bidden or forbiddeÌ„ in the second table of Gods coÌ„maundements wherin are conteined the dueties one man oweth to an other This is grauÌ„ted M. Horn both of the Catholiks and of the soberer sort of Protestants for Carolostadius Pelargus Struthius with the whole rable of th' Anabaptists deny it that Princes haue authority both to further the obseruation and to punish the breach of Gods coÌ„maundements as wel in the first table as in the second that is as well in such actions as concerne our dutie to God him self as in the dutie of one man to an other But al this is as not onely the Catholike writers but MelaÌ„chthon him self and Caluin do expouÌ„d quod ad externam disciplinam attinet as much as apperteineth to external discipline and the Magistrate is the keper and defender of both tables saith Melanchthon but againe he addeth quod ad externos mores attinet as muche as belongeth to external maners behauiour and demeanour For in the first table are coÌ„teined many offences and breaches of the which the Prince can not iudge and much lesse are by him punishable As are all suche crimes whiche proprely belong to the Court of Conscience To wit misbelief in God mistrust in his mercy contempt of his commaundements presumption of our selues incredulitie and such like which al are offences against the first table that is against the loue we owe to God CoÌ„trarywise true belief confidence in God the feare of God and such like are the vertues of the first table And of these Melanchthon truely saith Haec sunt vera opera primae tabulae These are the true workes of the first table The punishing correcting or iudging of these appertaine nothing to the authority of the Prince or to any his lawes but only are iudged corrected and punished by the spiritual sworde of excommunication of binding of sinnes and embarring the vse of the holy Sacraments by the order and authoritie of the Priest only and spiritual Magistrate Which thing is euident not only by the confession doctrine and continuall practise of the Catholique Churche but also by the very writinges of such as haue departed out of the Churche and will seeme most to extolle the authoritie of Princes yea of your selfe M. Horne as we shall see hereafter Againe whereas the chiefe vertue of the first table is to beleue in God to knowe him and to haue the true faithe of him and in him in externall regimente as to punishe open blasphemy to make lawes against heretiques to honour and mainteine the true seruice of God Princes especially Christians ought to further aide and mainteine the same But to iudge of it and to determine whiche is the true faith in God how and after what maner he ought to be serued what doctrine ought to be published in that behalfe the Prince hath no authoritie or power at all Therefore MelanchthoÌ„ who in his CoÌ„mon places wil haue Princes to looke vnto the true doctrine to correct the Churches when Bishops faile of their duetie yea and to consider the doctrine it selfe yet afterward he so writeth of this matter that either he recanteth as better aduised or els writeth plaine contrary to him selfe For thus he saieth of the Ciuile Magistrates Non condant dogmata in Ecclesia nec instituant cultus vt fecit Nabuchodonozor Et recens in scripto cui titulus est Interim potestas politica extra metas egressa est Sicut Imperatori ConstaÌ„tio dixit Episcopus LeoÌ„tius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NoÌ„ sunt coÌ„fundeÌ„dae functiones c. Let theÌ„ make no doctrines in the Church neither appoint any worshipping of God as did Nabuchodonosor And euen of late in that writing which is entituled the Interim the Ciuile power hath passed her bounds and limites As ones Bishop Leontius said to Constantius the Emperour Thou being set to gouerne in one matter takest vpon thee an other matter The functions of both magistrates are not to be confounded In these woordes you see M. Horne Melanchthon taketh away all authoritie from Princes in iudging or determining of doctrine and wil not haue the functions of both Magistrates Spiritual and temporal to be confounded Yea M. Nowel himselfe with a great stomach biddeth vs shew where they deny that godly and learned Priestes might according to Gods woorde iudge of the sincerity of doctrine As though when the Prince and his successours are made supreme gouernours without any limitation it fal not often out that the bisshop be he neuer so lerned or godly shall not ones be admitted to iudge of true doctrine except the doctrine please the Prince As though there had not ben a statute made declaring and enacting the Quenes Ma. yea and her highnes successours without exception or limitation of godly and vngodly and yet I trowe no bisshops to be the Supreme Gouernour in all thinges and causes as well spiritual as temporal As though you M. Horne had not writen that in bothe the tables the Prince hath authority to erect and correct to farther and restrayne to allow and punishe the vertues and vices thereto appertayning As though the gouernour in al causes is not also a iudge in all causes Or as though it were not commonly so taken and vnderstanded of a thousand in Englande which haue taken that Othe to their gâ—eat damnation but if they repeÌ„t You therefore M. Horne which talke so confusely and generally of the Princes Authority in both tables doe yet say nothing nor proue nothing this general and absolute Authority in al thinges and causes as lustely without exception the Othe expresseth And therefore you bring in dede nothiÌ„g to proue your principal purpose to the which al your proufes should be directed Againe where you alleage S. Augustin that the worde Godlynes meÌ„tioned in S. Paule to Timothe shoulde meane the true chief or proper worship of God as though Princes hauing charg therof should also haue authority to appoint such worship when yet S. Paule speaketh there of no such or of any authority at al in Princes but onely that by their peasible gouernmeÌ„t we might with the more quiet atteÌ„d to Gods seruice you doe herein vntruly report S. Augustine or at the leste missetake him For the woorde godlines which S. Augustine will haue so to meane is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods seruice or religioÌ„ as himself there expresseth but the word of the Apostle to Timothee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlynes So aptly and truly you alleage your doctors But wil you know M. Horn why
a premunire I make most sure accoÌ„pt ye shal neuer be able to shew this See then that euen in your election which is beside and out of our chiefe matter ye are quyte out from the like regiment ye pretende to proue M. Horne The .31 Diuision Pag. 21. b. This supreme .74 authority of the Emperour in Church causes is moste liuely expressed by S. Augustine and Eusebius vvhere they make mention of the horrible Scisme stirred by the Donatists against Cecilianus Bisshoppe of Carthage vvhose election and ordering to be Bisshop of Carthage Donatus and others of his companions misliked and therfore made a Schisme in that Church The question in controuersie vvas vvhether Cecilianus being ordered Bisshop hauing the imposition of hands by Felix vvere lavvfully consecrated and ordered or not this controuersie made a lamentable trouble amongest the Churches in Aphrike At the length the Donatists accused Cecilian vnto the Emperour desired the Emperour to appointe some Delegates to iudge of this coÌ„trouersy And for that al the Churchs in Aphrike vvere baÌ„ded either to the one partly or the other and for that France vvas free froÌ„ this coÌ„tention they require iudges to be appointed by his authority from amongest the Frenche Bisshoppes The Emperour much grieued that the Churche vvas thus torne in sundre vvith this schism doth appoint Melciades Bisshop of Rome and Marcus to be his .75 delegates and commissaries in this controuersy vvith certaine other Bisshoppes of Fraunce Melciades colleages or felovv Bisshops vvhom the Emperour had coÌ„maunded to be there vvith theÌ„ for that purpose These commissioners vvith certaine other Bisshoppes according to the Emperours commaundement mette at Rome and after due examination had doe condemne the Donatists and pronounce Cecilianus cause to be good From this sentence of the bisshop of Rome and other bisshoppes his colleages being the Emperours delegates the Donatists appeale vnto the Emperour not onely accusing Cecilianus but also Melciades the bisshop of Rome and other CoÌ„missaries Wherefore the Emperour causeth a Synode to be had at Arelatum committing the cause to the bisshop thereof and other bisshoppes assembled there by his commaundement to be herde and discussed VVhereuÌ„to he calleth Crestus the bisshop of Syracuse a City in Sicilie by his letters VVherein he declareth in .76 plain termes that it belongeth to his imperial cure to see these controuersies in Church causes to be determined and ended Donatus and his companions being condemned also by these bishops in the Synode at Arelatum and Cecilianus cleered doe again appeale vnto the Emperour from their sentence beseching him to take the hearing and discussing of the coÌ„trouersie VVho calleth both the parties together before himself at Millayn and after he had herde the vvhole matter and vvhat vvas to be said on both sides he gaue final senteÌ„ce vvith Cecilianus condemning the Donatists VVho after al these things thus done as S. Augustin saith made a very sharpe Lavv against the Donatistes the vvhich also his Sonnes after him commaunded to be obserued The .2 Chapter of Constantines dealing in the appeales and suytes of the Donatistes Stapleton OF al that M. Horn bringeth of Constantines doings or of any others this place semeth most coÌ„formable not to that wherein we ioyn issue with him which are a nomber of pointes as I haue declared in the proufe whereof in case M. Horn be defectyue in any one M. Fekenham is at liberty from receiuinge the pretensed othe but to that one point onely that not the Bisshop or Pope himself but the ciuil magistrate is supreme iudge in causes ecclesiastical And yet yf M. Horn could effectually proue this he should quyte him self lyke a clerke In dede your maister M Caluin M. Iewel and others runneth to this example as to a strong hold which I trow neuerthelesse wil proue anon as stronge as a rotten rede As also to any indifferent Reader it may sufficiently appeare that hath or wil reade our Return vpon M. Iewels lying Reply where this whole matter is answered at ful Yet let vs ones againe lay forth the matter Constantine say you in a matter ecclesiastical deuolued to him by an appele appointed as his Delegate the Pope him selfe yea after the Popes sentence he appointed vppon a new appeale certain other Bisshhops The appellants being also agreued with this sentence craued ayde at Constantitins own hands who gaue the final sentence against them Suerly these were froward quarreling men what so euer they were But what maner of men were they M. Horne Forsothe as ye truely say the Donatists the most peruerse and obstinate heretiks that euer the Churche suffred Is this then thinke you a sure grounde to build your supremacy vpon Suerly as sure and as sownd as was your Emperour Emanuel as ye call him Beside this where is the longe tediouse song ye songe of late against M. FekeÌ„ham to proue him a Donastiste Ye see here the Donatists them selues against the authority of temporal princes in Churche matters which before ye denied and so may M. FekenhaÌ„ clere himself that he is no Donatiste Ye had done wel yf ye had eased your reader and your self most of all with an haÌ„dsome worde or two interlaced for the auoiding of this contradiction Wel belyke it was by some voluntarie obliuioÌ„ forslone I wil therfore take the paynes to supplie this defect of yours I say therfore that both is true For when it serued their purpose and as loÌ„g as they had any hope of any relefe for their wicked heresies they ranne to the Emperors yea to Iulian the Apostata setting him forth with no smal coÌ„mendations for ayde and helpe And so did they now But afterward when both this Constantin and other Emperors made sharp lawes against theÌ„ theÌ„ the world was chaunged then sang they a new songe that it was not sitte or seamely for the princes to busie theÌ„selues in Church matters Yea so impudent and inconstant they were that thowgâ—e themselues first browght the matter against Cecilian to the Emperours audience yet did they blame innocent Cecilian for their own fact as a breaker of the Ecclesiasticall order And are not your maisters and coÌ„panions I beseache you the true schollers of the Donatists in this behalfe as I haue before shewed And who are they tell me by your truth that after sentence geuen against them by the Pope by prouincial and general councels yea by the Emperours them selues doe persiste and endure in their wicked heresies and that more wilfully then euer did the obstinat Donatists Are they not of your own whole and holy generation Wel seing we haue now deliuered you from contradiction we may procede to the matter it selfe Ye say Constantine gaue sentence euen after the Pope Yea but we say again supposing this example true that one swallowe briÌ„geth not the spring tyme with him The president of one Emperor for ye proue not the like in al your book of any other
Homo homini quantum interest stulto intelligens See howe farre square and extreme different your opinion is from the iudgement of the Catholike Fathers and Bisshops so many hundred yeares past You M. Horne and your fellowes will haue al Synods and Councels to be called ordered directed gouerned confirmed approued and wholy gouerned of the PriÌ„ce and his officers And without the Princes authority coÌ„mission order directioÌ„ coÌ„firmation and royal assent you wil haue no Synodes or Councelles of Bishops to auaile or to haue force Contrarywise these Catholike Bishops in the East Church do for this very cause reproue and reiect the Assembly of certaine Bishops for no Synode at al because al was there done by the authoritie order direction and power of the Princes Lieutenaunt And they doe make a plaine distinction betwene Negotium Imperiale and Synodale betwene an Imperiall matter and a Synodall matter as who shoulde saye If the Emperour beare all the stroke it is no Synod nor so to be called Therefore these Catholique Fathers say againe in the same place within few lines after Si velut Episcopi sese Iudices volebaÌ„t esse quid opus erat vel Comite vel militibus aut edictis ad coeundum imperialibus If these fellowes would be them selues Iudges as Bishops what neded them to haue either the Countie or the souldiars or any Imperial Edicts to make them assemble As who would say In the Bishoply iudgement in the Synode of bishops it is not meete eyther to be summoned by the Prince or to haue his Lieutenaunt present or to haue his gard of Souldiars These matters become the temporal Court and the Ciuile Consistorie where by force of subiection lawes do procede They become not the Synods of Bishoppes where with quiet of minde with godly deliberation freely and franckly without feare or partialitie Gods matters ought to be treated discussed and concluded Therefore againe these Catholik Fathers doe say of this Arrian Conuenticle at Tyrus Qua fronte talem conuentum Synodum appellare audent cui Comes praesedit With what face dare they call such an assemblye by the name of a Synode ouer the which the County was president And yet will yow M. Horne that the ciuill Magistrate shall be the president and Supreme gouernour in and ouer al Synodes Maye not a man nowe clappe yow on the backe and saye Patrisas Arrianisas And that yow are as like to the cursed Arrians as if Arrius him self had spet you out of his mouth Those Fathers cry yet againe vnto you and say Quae species ibi Synodi vbi vel caedes vel exiliuÌ„ si Caesari placuisset coÌ„stituebatur What face of any Synod was there where at the Emperours pleasure either death or banishmeÌ„t was decreed This coÌ„uenticle therefore at Tyrus was no Synod Neither could therfore Athanasius appeale from any Synod to the Emperoure But that which Athanasius then did and which yow vntruely call an Appeale from the Synod was only a coÌ„plaint to the godly Emperour ConstaÌ„tine againste the vniuste violences of the honourable as you call him Flauius Dionysius wherein also those Catholique Fathers aboue mentioned shall witnesse with mee against you For thus they write Quum nihil culpae in comministro nostro Athanasio reperirent Comésque summa vi imminens plura contra Athanasium moliretur Episcopus comitis violentiam fugiens ad religiosissimum Imperatorem ascendit depreâ—aÌ„s iniquitatem hominis aduersariorum calumnias pâ—stulaÌ„sque vt legitima Episcoporum Synodus indiceretur â–ª aut ipse audiret suam defensionem Wheras they could find no fault in our fellowe Prieste Athanasius and the Countye by force and violence wrought many things against Athanasius the Bishoppe declining the violence of the Countie went vp to the most religious Emperor complaining both of the iniurious dealing of the Lieutenant and of the slanders of his Aduersaries and requiring that a laufull Synode of Bisshops might be called or els that th'Emperour would heare him to speake for him selfe By these woordes we see that Athanasius appealed not from any Synodicall sentence of bishops to the Emperour as a Superiour Iudge in Synodicall matters but from the violence and iniuries of the Lieutenaunt to his Lord and Maister the Emperoure him self for to haue iustice and audieÌ„ce not in any mateâ— of Religion or controuersie of the faith but in a matter of felony laid to his charge as the murder of a man and an outrage committed by one of his Priestes in a Churche For the which his aduersaries sought his death And yet when they came before the Emperour they chaunged their action and pleaded no more vpon the murder which was fouÌ„d to be so euident a lye Arsenius being brought forth aliue before the benche when they accused Athanasius of his death neither vpoÌ„ the Chalice brokeÌ„ that being also a very ridiculous aÌ„d a plain forged mater but they pleaded a newe actioÌ„ of stoppiÌ„g the passage of corne froÌ„ AlexaÌ„dria to ConstaÌ„tinople aÌ„d accused hiÌ„ as an enemie to the Imperial court and City For prouf wherof the ArriaÌ„s brought in false witnesses and periures But yet the Emperour as they write moued with pitie satis habebat pro morte exilium irrogare thought it enough in stede of death to banish him Whiche he did at the importune suite and clamoures of the Arrian bishoppes sor quietnes and vnities sake in the church But afterward in his death bed the Emperour repentinge him commaunded Athanasius to be restored to his Bisshopricke againe though Eusebius the Arrian then present laboured much to the contrary In al this there was no Ecclesiastical or spiritual matter but mere Ciuile matters in hand Neither was it any Ecclesiastical matter that the Catholike Bisshops of Egypt as you alleage M. Horne desired and adâ—ured Flauius Dionysius the foresaied Countie to reserue the examination and iudgement of to the Emperour himself But the matter was suche as we haue before rehearsed matters and actions mere Ciuile Namely they adiured that iniurious and partiall Magistrate the foresayed Countie not to proceede farder against their Patriarche then so grieuoslie attainted but to referre the whole matter to the most Religious Emperoure where they doubted not to finde more fauoure Apud quem say they licebit iura Ecclesiae nostra proponere Before whome we maye put foorth bothe the rightes of the Churche and our owne Meaninge that by his clemencye they mighte be suffered to procede in that matter among them selues orderly as the righte of the Churche and of the Canons required not as M. Horne falsely translateth it that the Emperour would iudge according to the right order of the Church There are no such wordes in the letters of the Catholike Bishops of Aegipt alleaged by M. Horne Otherwise to seke any iudgement of Churche matters at the Emperours handes be you bolde M. Horne no man knewe better then Athanasius him selfe that he could not doe it
of the question betwene M. Horne and M. Fekenham here For S. Ambrose wil haue the conference and trial of the faith to appertain to Priests chiefly and onely For these wordes he spake against the yong Valentinian who being seduced in his minoritie as our late Soueraine King Edwarde was would haue the matter of faith to be tried in Palaice before him and his benche as matters of faithe are nowe in the Parliamente concluded Contrarywise M. Horne will haue the supreme iudgement of matters of faith to rest in the Prince and all thinges measured by that rule and square that the Prince prescribeth You see howe the iudgement of the Auncient Fathers accordeth with the opinion of vpstarte Protestants But will you knowe M. Horne what Constantine intendeth in that his exhortation made to the Bisshoppes He findeth fault and worthelye with suche as were faultye for their diuision and dissention in Relligion and doth referre them to holye Scripture that dothe euidentlye instructe vs of Gods minde But wherein your liegerdemaine bursteth out you shufle in of your owne this syllable All. a pretye knacke I promise you to swete your answeare withall It is true that we must measure and discusse our controuersies by Scripture and neuer resolue against Scripture So where there is no plaine Scripture there the Apostolicall traditions the decrees or Generall Councelles the authoritye of the vniuersall Churche make a good plea. And these Nicene Fathers added vnto the common Creede this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressinge liuely the vnitie of Christes Diuinitie in one substaunce with the Father though the word appere not in scripture and though the Arrians would neuer receiue or allowe it Eutiches the Archeheretique deniyng that Christ had two natures was wonte to aske of the Catholiques In what scripture lye the two natures To whom Mamas the Catholike Bishop answered where find you Homousion in the Scripture Well saith Eutiches in case it be not in the holy scripture it is fouÌ„d in the expositioÌ„ of the holy Fathers TheÌ„ replied Mamas EueÌ„ as HomousioÌ„ is not fouÌ„d in the scripture but in the Fathers expositioÌ„ and interpretatioÌ„ So is it with these wordes two natures of Christ which wordes are not in Scripture but in the Fathers Ye may hereby perceiue M. Horne that ye must not sequester and sonder the Scripture from the coÌ„mon allowed exposition of the Fathers nor geue iudgement in all causes by bare scripture only as ye woulde make vs beleue but take the faith and faithfull exposition of the Fathers withal In like sorte obiected the Eunomians against Gregory Nazianzen for the Godhead of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence bring you vs foorth this straunge and vnwriten God But Gregory Nazianzen answereth them and you withal M. Horne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The loue of the letter is a cloke to them of their wickednesse Thus you see M. Horne how wel Patrisas and howe like you are to your progenitours and auncetours auncient heretiques Arrians Eutychians and Eunomians Is this the grounde M. Horne that moued you among other Articles proposed to the fellowes of the new Colledge in Oxforde to make this one also vnto the which they shoulde sweare or rather forsweare that out of holy Scripture all controuersies might sufficientlye be conuinced I wish here if I speake not to late to that godly fouÌ„dation to the which being though vnworthy a member sometime thereof I ought of duety to wish the best rather to forsake as many God be praised haue done the comfortable benefit of that societie then by absolute subscribing to such a daungerouse Article a snare in dede against many Articles of our Faith to fall to the approuing of your heresies and so to forsake the Catholique societie of all Christendome and of that Churche wherein our Godlye founder Bishope Wicame of famous memorie liued and died Thus muche by the waye To returne to you M. Horne a vehement persequutour of that yong company I tel you again to make your maters more apparaÌ„t ye haue slilye shifted in this prety sillable All. The like part hath the Author of your Apologie plaied with S. Hierome turning him to their purpose and yours here against Traditions saying Omnia ea quae absque testimonio scripturarum quasi tradita ab Apostolis asseruntur percutiuntur gladio Dei All things say they which without the testimonies of Scriptures are holden as deliuered froÌ„ the Apostles be throughlye smitten doune by the sworde of Gods worde Where to frame the sentence to his and your minde ye haue by like authoritie set in this syllable All also M. Horne The .37 Diuision pag. 24. b. VVhen they had agreed of the chiefe pointes vvherefore they vvere assembled the Emperour him selfe calleth foorth Acesius a Bisshoppe at Constantinople of the Nouatians religion and .94 examineth him openlye touching these Articles vvherevnto the vvhole Councell had agreed and subscribed He vvriteth his letters to the Churche at Alexandria vvhere the controuersie touching the Diuinitie of Christ began declaringe that he him self together vvith the Bysshops in the CouÌ„cel had taken vpon him .95 the searching foorth of the truthe and therefore assureth them that al things vvere diligently examined to auoid all ambiguitie and doubtfulnes vvherfore he exhorteth and vvilleth them all that no man make any doubte or delaies but that cherefully they returne againe into the most true vvaye He vvriteth an other to all Bisshoppes and people vvhere so euer vvherin he commaundeth â–ª that no vvâ—itinge of Arius or monument conteyninge Arius doctrine be kept openly or secretly but be burnt vnder paine of death After that all the matters vvere concluÌ„ded and signed vvith their handes subscription the Emperour dissolueth the Councell and licenseth euery one of them to returne home to his ovvne bisshopricke vvith this exhortation that they continue in vnitie of faith that they preserue peace and concorde amongst them selues that from thence forth they abide no more in contentions and last of all after he had made a long oration vnto them touching these matters he commaundeth them that they make prayer continuallye for him his children and the vvhole Empire Stapleton There is no matter heere greatly to be stayed vppon The matter of Acesius proueth litle your purpose Onlesse perchaunce ye thinke that Constantine examined Acesius of his faith and heard his cause as King Henrie did Lambert the sacramentaries cause sitting vpon him as Supreme head and pronouncing by his Vicegerent Cromwell final sentence against him For the whiche sentence M. Foxe wonderfully reueleth with the King and reuileth him too which discourse if any man be desirous to see I remit him to M. Foxes madde Martyrologe The talke of Constantine with Acesius the Nouatian was onely priuate as both Socrates and Nicephorus doe reporte it Open examination no Writer mentioneth It is Maister Hornes vntruthe His Proclamation that no man should kepe Arius
of Athanasius Meddle not Sir Emperour saith Hosius with maters of the Church neither commauÌ„d vs in such things but rather learne them at our handes God hath betakeÌ„ and coÌ„mitted to thée th' Empire aÌ„d to vs hath he coÌ„mitted Church matters And Leontius B. of Tripolis at what time this Constantius being present at a Synod of Bisshops was very busy in talke to set forth certain coÌ„stitutioÌ„s saith boldly vnto him Syr Imaruail with my self why that ye leauing your own busy your self with other meÌ„s affaires the commoÌ„ welth and warlik maters are coÌ„mitted to your charge the which your charge you forslow sitting amoÌ„g the Bisâ—hops aÌ„d mâ—kiÌ„g lawes coÌ„cerniÌ„g maters Ecclesiastical wherin ye haue nothiÌ„g to do And if this maÌ„ deposed Bishops as ye say then haue ye fouÌ„d a fair welfauored presideÌ„t to grouÌ„d your primacy vpoÌ„ How wel fauored a preÌ„sideÌ„t he is aÌ„d how worthy to be folowed if ye list to see M. Horn ye may learn of M. Nowel who saw farder in this mater a great deale then your prelatship He hath laid forth no lesse then .13 Articles against this your supreme gouernour M. Horne to proue that he was for his busy gouernmeÌ„t in dede a very Antichrist Thus you iarre aÌ„diuÌ„ble againe one agaiÌ„st an other and can neuer agree in your tales As for that he called the CouÌ„cel at AriminuÌ„ aÌ„d els where that induceth no such primacy as I haue and shal better herafter declare namely wheÌ„ I com to your own author the Card. Cusanê° In the meaÌ„sesoÌ„ ye haue ministred to me a good mater to iustify the Popes primacy For behold Damasus broke aÌ„d disanulled al that was don at AriminuÌ„ saith Theodoret because his consent waÌ„ted thereto And here that Councel which the Emperour by his supreme gouernmeÌ„t as M. Horn fansieth soÌ„moned the Pope as a Superiour gouernour to this supreme gouernour quite disanulled which made S. Ambrose to say Meritò ConciliuÌ„ illud exhorreo I do for good cause abhorre that Councell For which cause also it is to this day of no authoritie at all Thus al M. Horns exaÌ„ples run rouÌ„dly against hiÌ„ aÌ„d quite ouerturne his purpose For why How can possiblie a false cause be truly defended That you say Liberius the Pope of Rome became an ArriaÌ„ is a slauÌ„derous Vntruth It is your brethreÌ„s coÌ„moÌ„ obiectioÌ„ aÌ„d hath so oft beÌ„ soluted by the Catholiks that your part had beÌ„ now beariÌ„g your self for a lerned Prelate not to resume such rusty reasons but to replie against the Catholiks answeres aÌ„d solutioÌ„s if ye were able The worste that euer Liberius did to make any suspitioÌ„ in him is that after banishmeÌ„t he was restored and yelded to CoÌ„staÌ„tius But Athanasius saith expresly that the same his yelding was not to the ArriaÌ„ heresy but to the deposing of him froÌ„ his Bisshoprik And that was al that the Emperor required of Liberius as it maye appeare by the learned and stout coÌ„municatioÌ„ had betwen this Liberius aÌ„d the Emperor in Rome as Theodoret at large recordeth And to this he was driueÌ„ by force of tormteÌ„s saith Athanasius Nowe for hiÌ„ to become an ArriaÌ„ is voluÌ„tarily to teache to beleue or to allow the ArriaÌ„ heresie Are thei al trow you Caluinists in EnglaÌ„d which for fear of displeasure of banishmente or of losse of goods do practise the order of the Caluinists supper or Communion As they are no right Catholiques so are they not proprely Caluinistes or Heretiques They are neither hotte nor colde God will therefore but if they repent spue them out of his mouth As for Liberius S. Basil and Epiphanius S. Augustine Optatus aÌ„d S. Ambrose doe speake honourably and reuerentlye of him and doe reken him among the new of the Romaine Bishoppes which they would neuer haue done if as M Horne saith he had bene become an Arrian It semeth M. Horne is of alliaunce with M. Iewel So hard it is for him to tel a true tale Nowe to the next M. Horne The .40 Diuision Pag. 26. a. Valentinianus the Emperour after the death of Auxentius an Arrian bisshop of Millaine calleth a Synod of bisshops at Millayn to consult about the ordering of a nevv bisshop He prescribeth vnto them in a graue or ation in vvhat maner a man qualified ought to be vvho should take vppon him the office of a bisshop They passe to the election the people vvere diuided till at the last they all cry vvith one consent to haue Ambrose vvhom although he did refuse the Emperour commaunded to be baptized and to be coÌ„secrate bisshop He called an other Synod in Illirico to apeace the dissentioÌ„s in Asia and Phrigia about certaine necessary Articles of the Christian faith and did not only confirme the true faith by his .105 royall assent but made also many godly and sharpe Lavves as vvell for the maintenaunce of the truth in doctrine as also .106 touchinge manye other causes or matters Ecclesiasticall The sixth Chapter Of Valentinian the Emperour Stapleton VAlentinian the Emperour commeth in good time I meane not to proue your Primacy M. Horne but quite to ouerthrowe the same For this is he that made an expresse Lawe that in Ecclesiastical matters only Ecclesiasticall men should iudge S. Ambrose witnesseth it expressely in an epistle he wrote to younge Valentinian this mans sonne The forme of the law was this In causa fidei vel ecclesiastici alicutus ordinis eum iudicare debere qui nec munere impar sit nec iure dissimilis Haec enim verba rescripti sunt Hoc est sacerdotes de sacerdotibus voluit iudicare That in the cause of faith or of any ecclesiastical order he should iudge that was neither by office vnequall neither in right vnlike Those are the words of the Rescript That is he wil haue Priestes to iudge ouer Priestes Thus S. Ambrose plainely and expressely in one sentence quyte ouerturneth al M. Hornes supremacy Yea so farre was this Emperour from al gouernment ouer Priestes in matters ecclesiastical that euen in matters ciuil or temporal he woulde not suffer priestes to be called to the ciuil court For thus it foloweth immediatlye in S. Ambrose Quinetiam si aliâs quoque argueretur episcopus morum esset examinanda causa etiam hanc voluit ad episcopale iudicium pertinere Yea farder if a bisshop were otherwise accused and some matter of behauyour or outwarde demeanor were to be examined that matter also he would to belong to the iudgement of Bisshops Beholde gentle Reader what a supreme gouernor in al causes both spiritual and temporal ouer priests and Bisshops M. Horne hath brought forth Verily such a one as in very ciuil causes refuseth gouernment ouer them But this is he that commâ—unded Ambrose to be consecrated bisshop of Millaynâ— saieth M. Horne and in that election prescribed to the bisshops in a graue oration what a qualified man a bisshop ought to be
any matter Ecclesiasticall at all but a prouision by the waie of exhortation for the bishops to meete in some conuenyent place without breache of the ciuill order which forbiddeth Illicita collegia that is vnlawful assemblies as the same shoulde for such be accoÌ„pted if theÌ„peror had not allowed them And not only theÌ„peror but any other prince being lorde of the territory or soyle where the bishops woulde assemble In dede the discussion and determination of matters of faith in Councelles may wel be said to belong to the great aÌ„d weighty causes of the Church but this beloÌ„geth not to lay princes and this not withstaÌ„diÌ„g Leo is so far of froÌ„ acknowledging this supreme gouernmeÌ„t and authority in calling of councels that yf I be not deceiued ye your self do know aÌ„d belieue the coÌ„trary and therefore durst not speak what ye thought but vnder such dark and mystical talke For I pray you M. Horne what is the fault ye find in Leo worthy to be thus touched by yow onlesse yt be that he moste playnely and seriously auowcheth this supreame authoritie to reste in the see of Rome And then fare wel your goodlie conclusion What other secrete faults by your so quick prying egles eye ye haue in him espied I wot not But your brethern of the best and learned sorte fynde as farre as I can fynde none other fault then this that I haue sayde wich is no fault at al. And therfore in your shrewde and vnhappie meaning thowgh not in your expresse peÌ„ning yt is a verye vntruthe Yet yf ye wel pretend ignoraÌ„ce and make men belieue ye know no such thing in Leo but that yowre coÌ„clusion is true and taketh place as wel in him as other bisshops then wil I load and presse you with such good and euideÌ„te proufs fetched no farder then from Leo him self that ye shall be fayne yf ye haue any grace to acknowledge the truthe For whether ye regarde his doings or his sayings both are in this pointe moste notable S. Peters primacy he doth euery where confesse As appereth in many of his sermons and in his other workes For Leo saieth Quoniam inter Apostolos in similitudine honoris fuit quaedam discretio potestatis quum omnium par esset electio vni tameÌ„ datuÌ„ est vt caeteris praeemineret Whereas all the Apostles were of lyke honour he meaneth in Apostleship and priesthood yet was there difference of power amoÌ„gs them and where as al were of lyke elected yet was yt geuen to one to be peerlesse aboue the other Wherein he meaneth Saint Peter Leo saieth that where other Bisshops haue their seueral and appointed care the care of the vniuersal Church cometh to the only see of S. Peter Leo saith that euen by Gods own ordinance he taketh care for the whole Churche And Leo saieth Vt ab ipso quasi quodam capite dona sua velut in omne corpus diffunderet vt expertemse ministerij intelligeret esse diuini qui ausus fuisset a Petri soliditate recedere hunc enim in consortium indiuiduae vnitatis assumptum id quod ipse erat voluit nominari dicendo Tu es Petrus super hanc Petram c. that from S. Peter the Apostle as from the head God powreth al his gifts into the body and that God toke him into the felowship of the indiuisible vnity The meaning whereof Leo him self expoundeth saying that he shall not be partaker of Gods misterie that departeth from Peters sowndenes and for that Christe who is called in scriptures the rock gaue the same name to Peter And here yt shall not be much out of the way to note that M. Iewel recyting this place doth not only dissimble that this is writen of the godlie and learned man Leo but also fathereth yt vpon Pope Bonifacius who writeth it to but as ye see not originally And most lyingly for vnitatis putteth in trinitatis as though Leo aÌ„d Bonifacius should make S. Peter one of the three parsons of the blessed Trinitie Being in this poynt the popes glosar as good as Molineus or M. Horne him selfe Whiche Molineus in this place gloseth apase but not for the pope but as much as he can againste him And yet for this matter much better then M. Iewel reading aswell here as otherwhere in the canon lawe vnitatis non trinitatis This nowe by the way to shewe yow that there be more popes glosars then Molineus and withal one of M. Iewels prety knackes worthy to be added for an after reckoniÌ„g to such as M. D. HardiÌ„g D. Sanders and I haue most rightfully charged him with Let vs now returne to Leo and see whether as in woordes he did amplifie this supreame authority so in his doinges he practised it or no. Who is he then that reuerseth the vnlawfull doinges of Bisshoppe Hilarius at Fraunce Leo. Who is he that calleth to a generall Councell the Bisshoppes of Tarracone Lusitania Fraunce and Carâ—hage Leo. Who is it that appointeth his deputye Potentius to heare and refourme matters Ecclesiasticall in Aphrike Leo. Who is he that doth appointe Anastasius the Bisshoppe of Thessalonica to be his deputye and vicegerente for matters Ecclesiasticall in those quarters Leo. Who is he that restored to his bisshoprike the learned Theodoretus bisshoppe of Cyrus dwellinge farre of in the easte vniustlye deposed of Maximus his owne Patriarche and of Dioscorus Leo. Who is he that sendeth his deputy Iulian to the Emperour Marcian to remayne in his cowrte and to supplye his office in such thinges as shoulde be done against heretikes in those quarters Leo. Who is he that did annichilate aÌ„d reuerse by the authority of S. Peter the Apostle the doings of a noÌ„ber of Bisshoppes at Constantinople before the Bisâ—hoppe of Alexandria and other patriarches contrarye to the canons of Nice Leo. Who is he that sendeth his Legates to be presidentes in the great Councel at Chalcedo Leo. Which him selfe signifieth in his letters aswel to the whole CouÌ„cell as to theÌ„perour Marcian Who is he that confirmed the Decrees of the Councel of Chalcedo being therto required as wel by the whole CouÌ„cel as by theÌ„perour MarciaÌ„ Leo. Who is he that coÌ„firmed Anatholius and Proterius the ij chiefe Patriarches in the Easte one of Constantinople the other of AlexaÌ„dria Leo. And who is he that in summoning the Councel of Chalcedon yelded not otherwise to the Emperours appoyntment for the place but with an expresse exception saying The honour and right of the See of S. Peter the most blessed Apostle reserued â–ª Leo. Wherein he expressely signified that the Summoning of the Councell of right appertayned to his Apostolike See What saye yowe to all this Maister Horne Howe well dothe Pope Leo acknowledge your supremacy For shame leaue of on s these lyinge conclusions Hard yt will be I trowe yt seameth to be so naturall an humour in men of your religion But yet nothing is hard to the
articles of his faith he coÌ„cludeth vvith an earnest exhortation vnto the vnitie of faith The Emperour saith Liberatus supposing that Ioannes de Thalaida had not ment rightly of the ChalcedoÌ„ couÌ„cel but had doÌ„ al things fainedly vvrote his letters by the persvvasioÌ„ of Acatius to Pergamius Apolonius his Lieutenantes to .161 depose Iohn and enstal Peter Mogge Iohn being thus thrust out repaired to the B. of Antioche vvith vvhose letters of coÌ„mendacion he vveÌ„t to SiÌ„pliciê° bishop of Rome and desired him to vvrite in his behalfe vnto Acatiê° bishoppe of Constantinople vvho did so and vvithin a vvhile after died Stapleton The like drifte as before followeth nowe also and therfore the lesse nede of any long or exquisite answer Sauing that a few things are to be coÌ„sidered aswel for the weighing of M. Hornes reasons as for such matters as make for the popes primacye euen in those stories that M. Horne reherseth As that pope Simplicius of whome M. Horne maketh mention excommunicated Peter the Bishop of Alexandria here mentioned benig an Eutychian Again that Acatius bishop of Constantinople here also recited by M. Horne was also excoÌ„municated by pope Felix What saieth M. Horn a buttoÌ„ for your popes curse If that be a matter ecclesiastical our Emperors haue cursed aswel as your popes EueÌ„ our Emperour Zeno that we are nowe in hand withal Say you me so M. Horne Then shew me I beseche you by what authority For no man you say your selfe afterward hath authority to excoÌ„municate but only the Church and those who receiue authority therevnto by coÌ„mission from the Churche Thus you say euen in this booke Bring forth then the Emperours coÌ„mission Otherwise thinke not we will crie sanctus sanctus to all ye shal say And if you bring forth the coÌ„mission then are you vndone and al your primacy For if the Emperour hath his commission from the Church then belike the Church is aboue him Onlesse as ye haue found a newe diuinitie so ye can find a new lawe wherby he that taketh the coÌ„missioÌ„ shal be aboue him that geueth it This curse then M. Horne was no ecclesiasticall curse no more surely then if you shuld if Maistres Madge played the shrewe with you be shrewe and curse to her shrewes heart It was a zelouse detestation of heretikes as if a good catholike man should nowe say cursed be al wicked Sacramentaries And whome I pray you did he curse Any trow ye that was not accursed before No but chiefly Nestorius and Eutyches which were before by general CouÌ„cels excoÌ„municated Yet for al that we haue our margent dasshed with a fresh iolye note that the princes supremacy is in al causes I pray God send you M. Horne as much worship of yt as ye had of your other late like marginall florishe owte of the Chalcedon Councell Yet let vs see what proufes ye lay forthe Why say you Was not Zeno required to cause an vnity in the church Ye mary was he and so was Constantine and Marcian to Yea Marcian for that was called the cheif phisition to But we neade not put you any more in remembrance hereof leaste ye take to muche pryde of yt Yea but zeno sayeth that after God all people shall bowe their neckes to his power It is so in dede M. Horne But onlesse ye can proue that he saied to his spiritual power which he said not nor meante not a good argument the more pittye hath quyte broken his necke Neither yet doth Zeno speake of the neckes of any his subiectes but as yt semeth of such nations as were his enimies And assuredly such woordes al pagan Emperours vse And yet they are not I trowe therefore supreme gouernours in al causes spiritual Now yt would require some tracte of tyme fully to open either howe M. Horne hath confounded maymed and mangled his authours narration or to shewe that these things euen in the true narration of the stories that he reherseth make fully agaiÌ„st him and for the Popes primacy For this Ioannes Talaida saieth Liberatus appealed to Pope Simplicius euen as Athanasius did Simplicius writeth to Acatius who answereth that he did all this withowt the Popes coÌ„sent by the Emperours commaundement for the preseruation of the vnity in the Church To whoÌ„ Simplicius replied that he ought not to communicate with Petrus Moggus for that he agreed to the Emperours order aÌ„d proclamatioÌ„ onlesse he woulde embrace the decrees of the CouÌ„cel of Chalcedo Thus letters going to and fro Simplicius died and Felix succedeth who doth both depriue him from his bisshoprike and excommunicateth him for taking part with the said Petrus Moggus After the death of Acatius succedeth Flauianus who woulde not suffer himselfe to be enstalled without the Popes consent Within shorte tyme Euphemius was Patriarche of Constantinople who receiued synodicall letters from this Pope These and manye other thinges else might here be said euen out of the chapter vpon which Maister Horne himselfe pleadeth which we passe ouer But for the Princes Supremacy in causes Ecclesiastical what hath M. Horne in al this diuision His marginal Note lyeth in the dust What hath he beside He saith The Emperor by his Lieutenants deposed Iohn Talaida the Patriarche of Antioche But this is vntrue The Emperour in dede commaunded his Lieutenants vt pellerent eum to expulse and driue him out from his bisshoprike but to depose him that is to make him now no Bishop at all that lay not in the Emperours power He did as merely of him selfe a wise prelate said in King Edwardes dayes being then in the Tower for the Catholike faieth but take awaye the Ricke Iohn remayned bisshop stil. And that with this Iohn Talaida so it was appereth well by Liberatus your owne Author M. Horne For this Iohn Talaida saieth Liberatus appealinge from the Emperours violence to Pope Simplicius habeÌ„s episcopi dignitatem remansit Romae remayned at Rome hauing stil the dignity of a bishop who also afterwarde had the Ricke also For the Pope endewed him with the bishoprike of Nola in Campania Now as Emperours and Princes haue power though not lawful to expelle and depriue men of the Church from their temporal dignities and possessions so to depriue a man of the Church from his office of ministery to depose a bisshop or a priest froÌ„ his spiritual IurisdictioÌ„ and Authority which deposition only is a cause ecclesiastical to the Church only froÌ„ whom such Authority came it belongeth Princes depriuations are no ecclesiastical depositions Take this answere ones for al M. Horne you which vntruly reporte that Princes deposed bisshops M. Horne The .57 Diuision Pag. 35. a. This Pope Simplicius considering the great contentions that vvere accustomably about the election of Popes did prouide by decree that no Pope should hereafter be chosen vvithout the authority of the Prince vvhich decree although it be not extant yet it is manifest inough by the Epistle of Kinge Odoacer put into
the Emperour to condemne Theodorus Mopsuestenus a famous aduersary of Origen the vvhich he brought to passe by ouermuch fraude abusing the Emperour to the great slaunder and offence of the Church Thus in all these Ecclesiasticall causes it appereth the Emperor had the .192 chief entermedling vvho although at the last vvas beguyled by the false bisshops yet it is vvorthy the noting by vvhom this offence in the Church came vvhich appeareth by that that follovveth I beleeue that this is manifest to al men saith Liberatus that this offence entred into the Church by Pelagius the DeacoÌ„ and Theodorus the Bisshop the which eueÌ„ Theodorus him selfe did openly publishe with clamours crying that he and Pelagius were woorthy to be brente quicke by whome this offence entred into the worlde Stapleton M. Horne nowe will bringe vs a prety conclusion and prove vs because bishopes be at dissention and abuse the Prince assisting nowe the one parte nowe the other that the prince is supreame head Whereof will rather very well followe this conclusion Experience sheweth that princes the more they intermedled in causes of religioÌ„ the more they troubled the Churche the more they were theÌ„ selues abused and also misused others Therefore priÌ„ces are no mete persons to be supreme heads in such causes Examples hereof are plenty Constantin the great persuaded by the Donatistes most importunat suyt waded so farre ouer the borders of his owne vocatioÌ„ that as S. Augustin writeth à sanctis antistibus veniam erat petiturus it came to the point he should aske pardon of the holy bishops The same Emperour by the suit of the Arrians medled so far with bishops matters that he banished the most innocent most godly and most lerned bishop Athanasius whereof in his deathebed he repented willing him by testament to be restored Theodosius the first persuaded with the smothe toung of Flauianus the vnlawful and periured bishop of Antioch did take his parte wrongefully against the west bisshops and the greatest parte of ChristeÌ„dom wwhereof we haue before spoken Theodosius the seconde defended the Ephesine conuenticle against Pope Leo seduced by Dioscorus and Eutyches or rather abused by one of his priuy chamber Chrysaphius an Eunuche and wynked at the mâ—â—dering of holy Flauianus whome the Chalcedon Counâ—â—ll calleth Martyr Zenon the Emperour deceyued by Acatius of ConstaÌ„tinople banished Iohn Talayda the Catholike patriarch of Alexandria who appealed from the Emperoure to Pope Simplicius And nowe in like maner this Emperour Iustinian while he was ouer busy in ecclesiastical matters as one that toke great delight so noteth Liberatus to geue iudgment in such matters being deceiued by Theodorus of the secte of Acephali condemned Theodorus Mopsuestenus and Ibas two most catholike bishops and highly praysed in the Chalcedon Councel wherof sprong vp in the Church a moste lamentable tragedye for the space of many yeares as all writers doe pitefully report This same Iustinian also banished the good bishop of Constantinople Eutychius for not suffering him to alter Religion But he restored him againe in his deathbed as Constantine dyd Athanasius He woulde haue banished also Anastasius an other Catholyke bishop of Antioche because he would not yeld to his heresy of Aphthartodocitae Such examples ought rather to teach Princes not to intermedle with matters aboue their vocation trulye as muche as the sowle passeth the body then to geue them anye presidentes of supreame gouernemente yea IN ALL CAVSES as Mayster Horne and hys fellowes as long as Princes fauour them woulde geue vnto them M. Horne The .69 Diuision pag. 39. a. This Pelagius as yet vvas but Suffragan or proctour for the Pope vvho aftervvard in the absence of Pope Vigilius his maister crepte into his See in the middest of the broiles that Totylas King of the Gothes made in Italye vvhen also he came to Rome In the vvhiche Historie is to be noted the Popes .193 subiection to Totylas vvhome humblie on his knees he acknovvleaged to be his Lorde appointed thereto of God and him selfe as all the reste to be his seruaunte Note also hovve the King sent him Embassadoure vvhat charge and that by Othe of his voyage of his message and of his returne the King straightlie gaue vnto him hovve buxomelie in all these things he obeyed Hovve last of all tovvard the Emperour being commaunded by him to tell his message he fell doune to his feet and vvith teares bothe to him and to his Nobles he ceased not to make moste lamentable and humble supplication till vvithout speed but not vvithout .194 reproche he had leaue to returne home But least you should take these things to sette foorthe that Princes had onely their iurisdiction ouer the Ecclesiasticall personnes and that in matters Temporall and not in causes Ecclesiasticall marke vvhat is vvritten by the Historians Platina amongest the Decrees of this Pope Pelagius telleth and the same vvitnesseth Sabellicuâ— that Narses the Emperours other deputie Ioyntelye with Pelagius did decree that none by ambition shoulde be admitted to any of the holye Orders Pelagius moreouer vvriteth vnto Narses desiring him of his ayed against all the Bisshoppes of Liguria Venetiae and Histria vvhich vvould not obey him putting their affâ—aunce in the authoritie of the first Councell of Constantinople In vvhiche Epistle amongest other things he vvriteth on this vvise Your honoure must remember what God wrought by you at that time when as Totyla the tyraunt possessing Histriam and Venetias the Frenche also wasting all thinges and you woulde not neuerthelesse suffer a Bisâ—hoppe of Myllaine to be made vntill he had sente woorde from thence to the moste milde Prince meaning the Emperour and had reciued answere againe from him by writing what shoulde be done and so bothe he that was ordeined Bisshoppe and he that was to be ordeined were brought to Rauenna at the appointment of your high authoritie Not long after Pelagius 2. bycause he vvas chosen Inâ—ussu Principis without the Emperours comaundement and could not send vnto him by reason the tovvne vvas beseged and the huge risyng of the vvaters stopped the passage as soone as he might being elected Pope he sent Gregory to craue the Emâ—erours pardone â–ª and to obtaine his good vvill For in those dayes sayth Platina the Clergie did nothing in the Popes election except the election had bene allovved by the Emperour Stapleton M. Horne telleth vs a tale after his olde wonte that is without head or taile to abuse his ignorant reader with a confuse heape of disordered and false wordes Pelagius was sente by the Romans to King Totilas to entreat of peace and that he would for a time ceasse from warre and geue them truce Saying that if in the meane whyle they had no succour they would yelde the citye of Rome to him Pelagius coulde wynne none other answere at his hands buâ— that they should beate downe the walles receiue his army and stand to his
he can and as farre as he durst to obscure and disgrace him M. Horne The .78 Diuision pag. 45. b. Richaredus King of Spaine rightly taught and instructed in the Christian faith by the godly and Catholique Bisshoppe Leander Bisshop of Hispalis did not only bring to passe that the vvhole natioÌ„ should forsake the Arrianisme and receiue true faith but also did carefully study hovv to continue his people in the true Relligion by his meanes nevvelye receiued And therfore commaunded all the Bisshops within his Dominions to assemble together at Toletum in the fourth yeare of his reigne and there to consult about staying and confirming of his people in true faith and religion of Christ by godly discipline VVhan the Bisshoppes vvere assembled in the Conuocation house at the Kings commaundement the King commeth in amongest them he maketh a short but a pithy and most Christian oration vnto the vvhole Synode VVherein he shevveth that the cause vvherfore he called them together into the Synode vvas To repaire and make a .218 newe fourme of Churche discipline by common consultation in Synode vvhich had bene letted long time before by the heretical Arianisme the whiche staie and lette of the Arrianâ— Heresies it hath pleased God saith he to remoue and put away by my meanes He vvilleth them to be ioyfull and gladde that the auncient maner to make Ecclesiasticall constitutions for the vvell ordering of the Churche is novve through Gods prouidence reduced and brought againe to the bounds of the Fathers by his honorable industrie And last of al he doth admonisshe and exhort them before they begin their consultation to sast and pray vnto the Almighty that he vvill vouchsaulfe to open and shevv vnto them a true order of discipline vvhich that age knevv not the senses of the Clergy vvere so much benummed vvith long forgetfulnes VVherevppon there vvas a three daies fast appointed That done the Synode assembleth the King commeth in and fitteth amongest them he deliuereth in vvriting to be openly read amongest them the confession of his faith in vvhich he protesteth vvith vvhat endeuour and care being their King he ought not only to studie for him self to be rightly geuen to serue and please God vvith a right Faith in true Religion but also to prouide for his subiects that they be throughly instructed in the Christian faith He affirmeth and thereto taketh them to vvitnes that the Lorde hath stirred him vppe inflamed vvith the heate of Faith both to remoue and put avvay the furious and obstinate Heresies and Schismes and also by his vigilant endeuour and care to call and bring home againe the people vnto the confession of the true faith and the Communion of the Catholique Churche Furder alluding to the place of S. Paul vvhere he saith that through his ministery in the Ghospell he offereth vppe the Gentils vnto God to be an acceptable Sacrifice he saith to the Bisshops That he offereth by their mynisterie this noble people as an holy and acceptable Sacrifice to God And last of all vvith the rehearsall of his Faith he declareth vnto the Bisshoppes That as it hath pleased God by his care and industrie to winne this people to the Faith and vnite them to the Catholique Churche so he chardgeth them nowe to see them stayed and confirmed by theyr diligente teaching and instructinge them in the trueth After this Confession vvas read and that he him selfe and also his Queene Badda had confirmed and testified the same vvith their handes subscription the vvhole Synode gaue thankes to God vvith manye and sundry acclamations saiyng That the Catholique King Richaredus is to be crouned of God with an euerlasting croune for he is the gatherer togeather of newe people in the Churche This King truely oughte to haue the Apostolique reward reward who hath perfourmed the Apostolike office This done after the Noble men and Bisshops of Spaine vvhom the vvorthy King had conuerted and brought to the amity of faithe in the CoÌ„munion of Christes Church had also geuen their confession opeÌ„ly and testified the same vvith subscription the King vvilling the Synode to goe in hand to repaire and establissh some Ecclesiastical discipline saith to the Synode alluding to S. Paules saiyng to the Ephesians to this effect That the care of a king ought to stretch forth it self and not to cease til he haue brought .219 the subiects to a full knowledge and perfect age in Christ and as 220 a king ought to bend al his power and authority to represse the insoleÌ„ce of the euil aÌ„d to nourish the coÌ„mon peace and traÌ„quility EueÌ„ to ought he much more to study labour aÌ„d be careful not only to bring his subiects froÌ„ erours and false religioÌ„ but also to see theÌ„ instructed taught and trained vp in the truth of the clere light and for this purpose he doth there decree of 221 his own authority coÌ„maÌ„ding the Bisshops to see it obserued that at euery CoÌ„munioÌ„ time before the receit of the same al the peple with a loud voice together do recite distiÌ„ctly the Simbol or crede set forth by the 222 NiceÌ„ couÌ„cel VVheÌ„ the Synode had coÌ„sulted about the discipline and had agreed vpon such rules and orders as vvas thought most mete for that time aÌ„d churche and the King had coÌ„sidered of them he doth by his assent and 223 authority coÌ„firme and ratify the same and first subscribeth to theÌ„ and then after hiÌ„ al the Synod This zelous care and careful study of this and the other aboue named princes prouiding ruling gouerning and by their Princely povver and authority directing their vvhole Clergy in causes or matters Ecclesiasticall vvas neuer disalovved or misliked of the auÌ„cient Fathers nor of the bisshops of Rome til novv in these later daies the insaciable aÌ„bitioÌ„ of the clergy and the ouermuch negligeÌ„ce and vvaÌ„tones of the Princes vvith the grosse ignorance of the vvhole laity gaue your holy father 224 the child of perditioÌ„ the ful svvay to make perfect the mystery of iniquity yea it may appeâ—e by an Epistle that Gregorius surnamed great B. of Rome vvriteth vnto this vvorthy King Richaredus that the B. of Rome did much coÌ„mend this careful 225 gouernmeÌ„t of Princes in causes of religion For he most highly commendeth the doings of this most Christian King He affirmeth that he is asshamed of him selfe and of his ovvne slacknes vvhen he doth consider the trauail of Kings in gathering of soules to the celestial gaine Yea what shal I saith this B. of Rome to the King answere at the dreadful dome when your excelleÌ„cy shal leade after your selâ— flocks of faithful ones which you haue brought vnto the true faith by carefull and continuall preaching c. Although I haue medled and don nothing at al with you doing this 227 altogether without me yet am I partaker of the ioy with you Neither doth Gregory blame this King as one medling in Churche causes
the wordes immediately folowing which are these Sicut praedictum est Quatenus secuÌ„dum sancta vniuersalia quinque Concilia statuta sanctorum venerabilium patruÌ„ ita eam nos custodiamus vsque in mortem To th entent that as we haue before saied saieth the Emperour we also may kepe the faith euen to deathe according to the fiue holy and generall Councels and according to the decrees of the holy Reuerent Fathers If you had put this clause to the office of Bishops M. Horn as the Emperour did al England should haue sene that you and your fellowes were no Bishops who so lightly and so impudeÌ„tly condemne the doctrine of the holy fathers and do allowe but fower generall Councels as your bretherne here in Antwerpe do allowe but three But it went against your conscience to tell that which should condemne your conscience Likewise in the princes seruice to God you saie the Emperour protested his zeale to conserue the Christian faith vndefiled but you leaue out againe what he saieth immediatly after secundùm doctrinam atque traditionem quae tradita est nobis tam per Euangelium quámque per sanctos Apostolos statuta sanctorum quinque vniuersalium Conciliorum sanctorúmque probabilium patrum According to the doctrine and tradition deliuered vnto vs aswel by the Gospell as by the holye Apostles and by the decrees of the fiue holye General Councels and of the holye approued fathers If you had told this parte of the princes duetye and had geuen the Emperour leaue to tell out his whole tale the Reader shoulde sone haue espied what damnable wretches yowe are that persuade Princes to professe the Gospell onelye with out regarde of former Councels and of the traditions of the holy fathers And then your two marginal notes either would not at al bene noted or at least to your vtter shame haue ben readen Other your nippinges and curtallinges of your places might here be noted As that in the Councels request to the Emperour for ratifieng their determination with his edict you leaue out ex more after the maner wherby is insinuated a customable practise of Emperours as we sawe before in Iustinian to procure by edictes and proclamations the execution of Councels As also in your long allegation of pope Leo his letters which al we graunt vnto you and you neuer the nerer we might note at the least half a dosen such nippinges and manglinges of the text But I thinck M. Horne all that hath ben saied being wel considered you looke for no greate triumphe for this fielde But are content to blowe the retrayte Be it so then M. Horne The .92 Diuision pag. 55. a. Bamba King of Spaine commaunded a Synod to be had at Toletum in the fourthe yeere of his reigne the occasion vvas this There had beene no Synode by the space of .18 yeeres before as it is saide in the preface to this Councell by meanes vvhereof the vvorde of God vvas despised the Churche disciplicine neglected all Godly order distourbed and the Churche toste and tumbled as a shippe vvithout a rovver and sterne meaning a Kinge to call them togeather in Synode By the carefull zeale of this Kinge beyng called togeather they consulte hovv to refourme errores about Faithe corruption of discipline and other disorders againste godlines and Religion And at the ende they doo geue great thankes vnto the noble and vertuous Kinge by vvhose ordinaunce and carefull endeuour they vvere .280 commaunded to this consultation vvho as they affirme of him comming as a nevve repayrer of the Ecclesiasticall discipline in these times not onely intended to restore the orders of the Councelles before this time omitted but also hath decreed and appointed yeerely Synodes to bee kepte hereafter Eringius kinge of Spaine commaundeth the Bishopps and other of his Clergie to assemble togeather at Toletum in one Synode the first yere of his reigne And called an other to the same place the fourth yeere of his reigne to consulte about reformation of the Churche discipline VVhen the Bishoppes and the residue of the Cleargy vvere assembled in their conuocation at the commaundemente of the king he him selfe vvith many of his nobilitie and counsailours commeth in to them he declareth the cause vvherefore he summoned this Synode he shevveth the miseries the vvhole countrey hath susteined and the plagues he declareth the cause to be Goddes vvrathe kindled by meanes of the contempte of Goddes vvorde and commaundement And he exhorteth them that they vvil vvith Godly zeale study â—o purge the land from prauity by preaching and exercise of Godly discipline and that zealously He doth exhort his Nobles that vvere there presente that they also vvould care diligently for the futherance hereof he deliuereth vnto the Synode a booke conteining the principall matter vvherof they should consulte And last of all he promiseth by his hande subscription that he vvil confirme and ratifie vvhat the clergy and nobility shall conclude touching these articles for the furtherance of godlines and Church Discipline Egita Kinge of Spayne .281 caused in his time also three Councelles to be hadde and celebrated at Toletum for the preseruation of Religion vvith the Church Discipline in sincerity and puritie vvho also confirmed and ratified the same vvith his Royal assent and authority The .6 Chapter Of three Kings of Spaine and of the three later Toletane Councels kept in their reignes Stapleton ALM. Hornes force is now sodenly remoued from Constantinople to Spaine where he now bloweth a larme againe But God be thanked for all this great fighte there is litle hurte donne Yea after all this tossing and turmoiling and after all his great sturre and broile againste the pope and the clergy he is vppon the soden becomme suche an entiere and so well affectioned frende to them that but I trowe vnwares and therfore worthy the lesse thanke he transporteth the supreame authority as well in temporall as spirituall matters from the king to the clergy For I beseache you M. Horne are not dyuers of the maters specified in the twelueth and thirtenth Councell at Toledo plaine Ciuile and Temporall As concerning the confirmation of King Ernigius royall Authoritie succeeding to Kinge Bamba being shorne a Monke Concerning the release and exoneration of the people from certaine grieuouse payementes and exactions Concerninge also the goods of certaine Traytours with such like Dothe not the Kinge praye the Prelates to discusse his requests with their iudgementes Doe not they confirme his royall Authoritie with their Synodicall Decree Doth not the Kinge in his booke offred to the Councell saye that he moste humblie and deuoutlye lyeth prostrate before their Reuerente assemblie Coram caetus vestri reuerentia humilis deuotusque prosternor Dothe he not desire them coÌ„cerning his other ciuil ordinaÌ„ces to put to their stroÌ„g and helping hand Doth he not plainly say that what so euer the holy assemblie of Bisshops decreeth to be obserued is by the gift of the
holy Ghoste established for euer Let me now Gentle Reader play Maister Horne his parte and make for me his accustomable conclusion The King requireth of the Clergy the confirmation of his Decrees and ordinaunces as wel concerning matters of Faith and Religion as cōcerning Ciuil maters Ergo the Clergy hath the Superioritye in bothe And with this Argument dothe Maister Horne lappe vppe here his Spannishe matters Sauing that he telleth vs of three other Councels holden at Toletum vnder Egita their King which in all the volumes of the Councels appeare not this vnder Eringius the .13 in number being the last and therefore till he tell vs where those Councelles may be founde seing he hath so often belyed the knowen Histories I will make no curtesie to note this for an Vntruth also this being a mater so vtterly vnknowen And nowe farewell Spaine for this time For Maister Horne hath manie other mightie large and farre Countries to bring vnder his conquest and Supremacie as wel truely as he hath already conquered Spaine which will be to leese the fielde and all his matter gladde to escape with body and soule with small triumphe and shame enough Goe to then Maister Horne and take your iourney when and whither it pleaseth you Yow will wishe I trowe when you haue all sayed and done that you had taryed at home and let this greate enterprise alone M. Horne The .93 Diuision pag. 55. b. Although about this time the Popes deuised 282 horible practises vvherby to vvinne them selues from vnder the ouer sight and comptrolment of the Emperour or any other and to haue the onely and Supreame authoritye in them selues ouer all as .283 they had alreadie obteined to their Churche the Supreame Title to be Heade of other Churches Yet the Emperours had not altogeather surrendred from them selues to the Popes their Authoritie and iurisdictions in Churche matters For vvhen the Church vvas grieuouslye vexed vvith the controuersie aboute Images there vvere diuerse greate Synodes or Councelles called for the decidinge of that troublesome matter by the Emperours and at the laste that vvhiche is called the Seuenth General or Oecumenical Councel vvas caled and summoned to be holden at Nice in Bythinia by Constantine and Irene the Empresse his Moother vvho vvas the Supreame vvoorker and Gouernour although but an .284 ignorant and verye superstitious vvoman I vvill say no vvoorse in this matter For her Sonne vvas but aboute tenne yeeres olde as Zonaras affirmeth and she had the vvhole rule although he bare the name After the deathe of Paule the Emperour appoincted Tarasius the Secretary to be Patriarche at Constantinople the people lyked vvell thereof But Tarasius the Emperours Secretarie refused the office and vvoulde not take it vppon him till the Emperour had promised to call a generall Councell to quiete the .285 bravvles in the Churche aboute Images The Emperour vvriteth to the Patriarche of olde Rome and to the other Patriarches vvilling them to sende their Legates vnto a Councell to bee holden at Nice in Bithynia The Bishoppes assemble at Nice by the commaundement and decree of the Emperour as they confesse in diuerse places of this Councell VVhan the Bishoppes vvere sette in Councell and many Lay persons of the nobility vvith them and the holy Ghospelles vvere brought foorth as the maner vvas although the holy Gospells vver not made .286 Iudges in this councell as they ought to haue been and vvere in al the forenamed general Councels Tarasius commēdeth the vigilant care and feruent zeale of the Emperours aboute Churche matters for ordering and pacifiyng vvherof they haue called saith he this councell The Emperour sendeth vnto he Synod certein counsailours vvith the Emperours letters patentes to this effect Constantinus and Irene to the Bisshoppes assembled in the secōd Nicene Synode by Gods grace our fauour and the commaundement of our Emperiall authoritie He shevveth that it apperteyneth to the emperial office to mainteine the peace concord and vnity of the vvhole Romayne Empire but especially to preserue the estate of Gods holy Churches vvith all possible care and councell For this cause he hath vvith paine gathered this councel together geueth licēce also and liberty to euery mā vvithout al feare to vtter his mind and iudgemēt frankely to the end the truth may the better appeare He shevveth the order he obserued in making Tarasius Bishop He prescribeth vnto the Bishopps vvhat is their office ād vvhat they should doo propounding vnto thē the holy Ghospelles as the right and 287. onely true rule they should folovve After this be mentioneth letters brought from the Bishop of Rome by his Legates the vvhiche he cōmaundeth to be opēly redde in the councel and so appointeth also other thinges that they should reade There vvas .288 nothing attempted or done in this councel vvithout the autority of the Emperours as in all the former generall councels And so at the end the vvhole Councell put vppe a supplication to the Emperour for the .289 ratifiyng of al their doings The vvhiche vvhen the Emperour had heard openly recited and read vnto them they forthvvith allovved signed and sealed The .7 Coapter Of the .7 General Councel holden at Nice Stapleton PHY on all shamelesse impudencie Doth it not shame you M. Horne ones to name this .7 Generall Councell which doth so plainly accurse you and your fellowes for your detestable saiyngs writings and doings against the holy Images and against all such as call them Idols as ye doe in this your booke Yf the authority of this Coūcel furnished with the presence of .350 Bisshops established with the cōsente of the Pope and the foure other Patriarches and euer since of all Catholike people both in the Latine and Greke Church highly reuerēced may take no force I know not what law eclesiastical may or ought to take force Yf you and your fellowes be no heretikes and it were but for this point onely according to the rule and prescription before by me out of the Emperour Iustinians writings rehearsed who is was or euer shall be an heretike And can ye then for verye shame medle with the Councel yea to craue aide of this Councel to healpe you to erect your newe Papalitie Out vpon this your exceding shamelesse demeanour Yet were your impudencie the more to be borne withal if beside the matter of Images there were not also most open and euident testimonie of the Popes Supremacie in this Synode Certainelye as in the Councell of Chalcedo after Pope Leos letters were read and in the sixt Generall Councell after Agathos letters were read all the fathers receiued and allowed and highly reuerenced the said letters and were directed by them towchinge matters of fayth then being controuersed Euen so yt fared also here The letters that Pope Adrianus sent to thēperour and to the Patriarche of Constātinople towching the Reuerēd Images beinge proponed ād reade to these Fathers they did most vniformely and most ioyfullie cōdescēde
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
Pope Stephen had an obscure tyme sauing that Charles therein called a Councell at Collen and after him Arnulphus the Emperour other tvvo the one at Moguntia the other at Triburum The .13 Chapter Of the laste Emperours of Charlemaynes race and of the Popes of Rome of that age Stapleton HEre folowe two CouÌ„cels vnder Arnulphus the Emperour the one at Moguntia the other at Triburum But what Is there in that Councels nothing for you M. Horne Why There is in the Councell of Moguntia a whole Chapter intitled Quid sit propriè ministerium Regis What is properly the office of a kynge And in a Chapter so specially debating of your matter in haÌ„d could you fynd nothing that made for you Then let vs see whether there be any thing for vs. The Councell in that Chapter saieth The office of a kynge specially is to gouerne the people of God and to rule vvith equitie and Iustice and to prouide that peace and concord may be kept And howe In ecclesiasticall matters We shal heare For saieth the Councell he ought before all thinges to be a defender of the Churches I thought the Councel would haue said Supreme Gouernour and of the seruants of God of widowes and Orphanes And so furth Lo. M. Horne The office of the prince is to defend the Churche of God not to gouerne it not to alter and chaunge the Religion not to make Church lawes c. In al this chapter looke when you will you shall not fynd one worde for the Princes supreme Gouernement or any maner of Gouernement at al in matters ecclesiastical And yet this beinge as you say in the beginninge of this booke A principall parte of the Princes Royal povver the Councel of purpose treating in this Chapter only of the princes office and power it is more then maruayl that the matter should in such depe silence so be wrapped vp that no worde or half worde thereof coulde appeare Verely in the next chapter folowinge it is commaunded and decreed that the Churches and things to them belonging should apperteyn to bishops without any worde of the Princes supreme Gouernement in thinges of the Church M. Horne The .108 Diuision Fol. 67. b. Of these Popes and those that follovved as Formosus Stephanus Romanus Benedictus Leo Christophorus Sergius and a great company more the Historians geue but an homely testimonie and Nauclerus saith that to satisfie their voluptuous lustes they did maliciously malice one another as most cruel Tyrantes and he added this reason Cum non extarent qui eorum vitia coercerent bicause there was none to correcte and chasten them for their euill doinges For so long as the Princes exercised their 351 authoritie in ouerseing carefully the Church matters and the mynisters so vvel the Popes as other Bishoppes there grevve no such intollerable disorders neither vvere there suche moÌ„sters for so Nauclerus termeth these Popes that continued any space But vvere by the Princes authoritie suppressed and therfore Nauclerus citeth out of Platina and affirmeth it to be true that the cause of these monstrous Rebelles in the Churche vvas Quòd Resp. ignauos desides principes habeat Bicause the common wealthe had improfitable and slouthfull Princes Thus these vvriters burdeine and charge the Princes vvith the disorders and enormities in Christes Churche vvherein they doo them vvronge if they thought not that it apperteined to the Princely auritie to ouersee care and prouide for the good order of Christes Churche and to redresse punishe and remoue the inordinate euilles therein Stapleton M. Horne nowe russheth in withe a bedroll of certain naughty popes down from Formosus to Iohn the .13 AmoÌ„g whom I marueyl why you recken Benedictus of whome Nauclerus writeth thus Huius Benedicti laus est quòd intam corruptis moribus grauiter constanter vitam duxisse feratur The commendation of this Benedictus is that in so corrupt maners of men he is saied to haue liued with grauitie and Constancie And namely for his great humanitie and clemency he was chosen But much more I merueyle that amonge so many badde you speake neuer a worde of the good namely of Anastasius of whom it is writen Nihil habuit quo reprehendi posset He was a man that could be charged with nothing of Leo the .6 which nihil tyrannicum prae se tulit rei diuinae consulens shewed no tyranny in his behauyour attending vpoÌ„ Gods seruice Of Steuen the 7. whose lyfe was full of gentlenesse and Religion Of Leo .7 and Steuen the .8 bothe commended Popes Of Martyn the .3 who folowed also the gentle demeanour of Steuen Of Agapetus who is writen to haue ben vir innocens Reip. Christianae feruens amator An innocent man and a feruent tenderer of the Christian commoÌ„ wealth Of whom also the kyng of Denmark receyued the faith All these good and vertuouse Popes in great affliction of wicked persons in those daies for lacke in dede of Iustice in good Emperours lyued and ruled the Church betwen this Formosus and Iohn the .13 or .12 more then twenty yeres But. M. Horne like a fowle sowe that nouseleth in the donghil and careth not for the fayre floures in the garden nouseleth him selfe amonge the euyll bisshops and can not abyde to speake one poore worde for the good And therefore as MeÌ„mius obiected to Cato his nights Dronckennesse for whom Cicero answereth why tellest thou not also of his dayes dycing he being in dede all the daye in the affayres of the Common wealth so for the bedrol of your euyl Popes Formosus and the rest I aske you whi you tel vs not also of Anastasius of Leo the .6 and .7 of Steuyn the .7 and .8 of Martyn the .3 aÌ„d of Agapetê° but that you had rather be MeÌ„mius theÌ„ Cicero rather a rashe coÌ„ptroller theÌ„ a discrete reporter M. Horne The .109 Diuision pag. 68. a. Yea Sabellicus so vvondereth at these tragicall examples of the Bishoppes of this time and their horrible obliuion of Godly Religion that he .352 ascribeth the good and godly moderatioÌ„ that vvas in the Bishops and the dutiful execution of their office from Charles the great til the ende of the Frenche Empire vvhiche vvas an vvhole age to be not so much of them selues and their ovvne good vvilles as of the avve and feare they had of the Princes kinges and Emperours vvho vvere their guardians And therfore concludeth that it may be truely said that this vvas the calamitie of Fraunce Italy and of the Churche of Rome Quòd in ea gente desitum esset imperari bicause there was .353 no king nor Emperour to beare rule 354. meaning that although there vvere kinges and Emperours yeaâ— did they not execute their Princely office and authoritie in ouerseing correcting and reforminge the Churche matters and her mynisters and therefore the state vvas miserable In this confusion vvere all thinges but especially in the
opinioÌ„ although to .371 flatter the Popes vvithall he durst not so plainly open his minde that vvithout the Pope he creat vvith the Emperours confirmation and authority he is but a thefe and a robber Neâ—t vnto him saith Nauclerus vvas Syluester the second placed by the Emperours appointment .372 Vvho being a .373 Coniurer had solde his soule to the Diuel for this promotion Neuerthelesse he vvas saith he so vvittie so learned and semed so holy that he not onely deceiued th' Emperor that made hiÌ„ Pope but al the vvorld besides In vvhich Otho the Emperor remaining at Rome did deliberate after vvhat sort aÌ„d by vvhat meanes he might reforme not onely the Empire but also haÌ„deling .374 Ecclesiastical matters how he might reforme the Lawes of the Church and bring theÌ„ into the auncient estate Suche vvas the careful trauel of the Godly Princes â–ª in gouerning not onely in Temporall but also in Ecclesiasticall thinges and causes Benedictus the ninth solde the Papacy to Gregorye the sixt Syluester the thirde thrust in amongest them by frendship and briberye To this case was the Papacy brought now saith Platina that onely he that was most mighty in ambition and bribery obteined this dignitie there was no roume for good men Henricus the thyrd surnamed Pius came to Rome to thrust out these three monsters saith Sabellicus and to bring this to passe in better order he calleth a Synod vvherein he .375 deposeth these three monstrous beastes and dooth create Clement the second The vvhiche doon he sweareth the Romaines that they shall neuer after be present at the electioÌ„ of any Pope onles they be .376 compelled thereunto by the Emperour But after the Emperours departure from the citie Stephan perceiuing the people to grudge somvvhat at Clementes election despatched him out of the vvay vvith a medicine for a Pope Venenum illi miscuit he poisoned him saith Sabellicus and immediatlye after his death entruded him self into the Papacy without consent either of the Emperour people or priest aÌ„d called him self Damasus .2 But vvithin a vvhile he died also In the meanetime the Romaines sent to the Emperour besechinge him to appointe them some good man to be their Bishop vvho made Bauno Pope and vvas named Leo .9 The .15 Chapter of Hugh Capet the Frenche King Otho 3. Emperour and of Gregorie .5 and Siluester .2 Popes Stapleton AMong all other Popes M. Horne you could not alleage any worse to your purpose then this Gregorie the .5 For if we shall beleue Platina Sabellicus Volaterane Carion and the other coÌ„mon writers it is this Gregorie that instituted the .7 Electours in Germanie and the whole order and direction with his Othe also to the Pope As touching Arnulphus the Bishop of Rhemes deposed by a Councel there called as you say by Hugh Capet the French King and Gilbert put in his place it is true you saie but you tell not all For afterwardes as Nauclerus reporteth because Arnulphus coulde not be deposed without the authoritie of the bisshop of Rome M. Gilbert was deposed againe and Arnulphus restored Wherevpon Gilbert fled to Otho and was in a certaine time after made Bisshop of RaueÌ„na This is the whole story M. Horn and this declareth the Popes authoritie aboue youre Supreme Gouernour Hugh Capet the French King Where you adde that King Robert sonne to Hugh Capet was a diligent labourer about Diuine or Church matters if you had told forth wherin as your Author doth saying Composuit enim multas prosas hymnos For he made manie proses and hymnes to be song in the Churche your tale had bene to small purpose excepte to make songs for the Church do proue a man Supreme Gouernour in al Church causes or things And then you haue more supreme gouernours then one â–ª not onely in England but in London yea and in the Court too I trowe Of Iohn the .18 and Gregorie the .5 we shal say more anon But nowe whether Syluester the .2 were a coniurer or no to your mater it maketh neuer a whit and there is more to be said to the contrary whiche neadelesse we nede not now to allege then ye shal perchaunce this whole twelue moneths wel answere vnto But I woulde now faine aske you M. Horne who is this Siluester What was his name before I pray you Forsoth gentle Reader this Siluester is he by whose electioÌ„ to be B. of Rhemes M. Horne in the last page would proue the FreÌ„ch king to be Supreme head of the Church And then to set foorth the Kings Supremacie he was Gilbert the Philosopher and nowe for to depresse the Popes Supremacie being made Pope him selfe by M. Hornes charme is turned from a Philosopher to a Coniurer But to leaue al other coniectures and especiallie that it is not likely that he solde as ye say his soule to the Deuill for that promotion seing that by the report of your own Author Sabellicus it is said that he instructed in learning not only the French king but the Emperour also and therfore was in some great likelihode of preferment without any Magical arte to be practised for the same I say that your selfe vnwarely haue aunswered your selfe in calling him a Philosopher For being so verye fewe in the West part in those daies skilful in Philosophie and in the Mathematicalles if anye were suche the common people tooke him by and by for a Nigromancer and a coniurer And Theodorichus de Nyem an Author by your selfe allegead Page .83 a witnesseth the same saying that this Syluester was cunning in liberal Sciences and a noble Philosopher and Mathematical I haue seene saith he certaine of his bookes most suttill in Philosophie And for his suche excellent learning multi Romani ipsum odio habebant diceÌ„tes quòd Magus esset nec non magicam artem exerceret Many of the Romaines hated him saying that he was a Coniurer and vsed witchcraft Vpon such vaine rumours you also cal him a Coniurer M. Horne vttering therein as much good skil as you doe good will But how so euer it be ye should not by your supreme authority yet to the bewraying either of your notable vnskilfulnesse as not knowing the saied Sluyester to be the partye yee speake of immediatlye before or of youre notable peruersitie and yll dealing so sodenly haue turned him from a philosopher into a coniurer Wherein yet if ye will stryue and wrangle to proue that for all this gyfte Otho acknowledged the popes supreame authoritye I remitte yowe M. Horne and your reader to the verie sayde distinction your self alleage Where ye shall fynd that this Otho or his grandfather Otho the firste did by the vsuall othe of themperours euer sythens geuen agnise the pope for the supreame head of the Church So your owne story playnely and fullie opened geueth againste yowe a playne and a full testimonie also aswell of your moste vnhoneste and false dealinge in the
armies came into the fielde in their ovvn persones and fought tvvo cruel and bloudy battailes and so ruled the 380 Schismatical Church vvith Paules vvorde Peters keyes being fast locked froÌ„ theÌ„ both in Christes Churche til theÌ„peror sent Otto the Archebisshop of Collein geuing him ful authority as he should see cause to set in order the Church matters VVhaÌ„ Otto came to Rome vvith this large commission he did sharpely reproue Alexander at the first Because he had takeÌ„ vpoÌ„ him the Papacy without theÌ„perours coÌ„maundement and coÌ„trary to that order which the Law it self and the longe custome also hath prescribed VVhose vvords Nauclerus telleth thus How coÌ„meth this to passe saith he my brother Alexander that coÌ„trary to the maner of old time hitherto obserued and agaiÌ„st the law prescribed to the Romain bishops many yeares agoe thou hast takeÌ„ vpoÌ„ thee the Romain Papacy without the commaundemeÌ„t of the King and my Lord HeÌ„ry and so beginning froÌ„ Charles the great he nameth many Princes by vvhose authority the Popes vvere either chosen coÌ„firmed or had their electioÌ„ ratified and vvhan Le vvas going forvvard in his oratioÌ„ Hildebrand TharchdeacoÌ„ taketh the tale .381 out of his mouth saying in great heat O Archbisshop Otto themperors and Kings had neuer any right at al or rule in the electioÌ„ of the Romain Bisshops Tharchbisshop gaue place to Maister ArchedeacoÌ„ .382 by and by For Hildebrand knevv vvel inough saith .383 Sabellicus that Otto vvould relent easely and agree vvith him In such sort also haue other godly Princes been .384 beguyled trusting ouer much popish Prelats vvith their embassages VVihin a vvhile after vvhan theÌ„perour heard of these doinges he sent streight to Pope Alexander to gather together the Prelats promising that he hiÌ„self vvould come to the councel to .385 set an order in the Church matters that al things might be don in his own presence vvho vsed Alexander very geÌ„tly and frieÌ„dly vvhervvith the Pope aftervvards vvas so moued and savv hovv he hiÌ„self had beÌ„ abused by HildebraÌ„ds instigatioÌ„s against so geÌ„tle a PriÌ„ce that he vvas greatly sory that he had atteÌ„pted to be pope vvithout his assent VVherupoÌ„ saith BeÌ„no whaÌ„ AlexaÌ„der vnderstode that he was elected aÌ„d eÌ„stalled by fraude aÌ„d craft of HildebraÌ„d aÌ„d other theÌ„perors enemies in his sermoÌ„ to the people he plaiÌ„ly declared that he would not sit in the Apostolik sea without the licence and fauour of theÌ„perour and further said openlye in the pulpit that he would sende foorthwith his letters vnto the Emperour for this purpose so greatly he repented him of his vsurpation without the Emperours authority Hildebrande vvho had long avvayted and .386 practised to be Pope impacient of any longer tariaunce immediatly after the death of Alexander gatte to be made Pope and vvas called Gregory the seuenth of vvhose electioÌ„ Abbas Vrspurgens saith â–ª next to Alexander succeded Hildebrande vnder whome the Romain common weale and the whole Church was endaungered and brought in a great perill with newe errours and schismes such as haue not been heard of who climbed vp to this high dignity without the consent of the Prince and therefore there be that affirme him to haue vsurped the Papacy by tyranny and not Canonically instituted for which cause also many did refuse him to be Pope In this election Hildebrande .387 made poste haste for feare â—e had come shorte of his purpose In so much that Nauclerus saith before the exequies of Alexander vvere finished the Cleargy and people that came to the buriall cried out that S. Peter had chosen Maister Archedeacon Hildebrande to be Pope vvhereupon the Cardinalles vvent a side and elected Hildebrande But Benno vvho vvas a Cardinall at Rome the same tyme saith that the selfe same euening and hovver vvhen Alexander died Hildebrande vvas enstalled by his souldiours vvithout the assent of either Priest or people fearing lest delay vvoulde breede peril to vvhose election not one of the Cardinales did subscribe in so much that Hildebrande said to an Abbot that came short to the election brother Abbot yee haue taried ouer longe to vvhome the Abbot ansvvered aÌ„d thou HildebraÌ„d hast made ouer much hast in that thou hast vsurped the Apostolik sea agaiÌ„st the CanoÌ„s thy Maister the Pope being not yet buried By vvhich post hast iÌ„portune clamours and violeÌ„t electioÌ„ it is easie to see hovv Platina and those that follovv him do no lesse 388 lie than flatter in praysing this Pope aÌ„d settiÌ„g foorth so comely a form of his electioÌ„ Nauel protesteth and promiseth in the telliÌ„g of this Popes life to kepe an indiffereÌ„cy and fidelity in the report of the Chronicles and first reporteth the state of the Church vnder this Pope vvord for vvord as I haue rehersed out of Abbas Vâ—spurg .389 and to declare his further vprightnes in the matter he telleth vvhat he founde vvriten in a fine stile amongest the Saxon histories that the Bisshops of Fraunce moued the Prince not to suffer this election vvhich vvas made vvithout his consent for if he did it might vvorke to him muche and greuous daungier the Prince perceiuing this suggestion to be true sent immediatly his Embassadours to Rome to demaunde the cause vvherefore they presumed vvithout the Kinges licence against the custome of their auncestours to ordeine a Pope and further to commaunde the nevve elected Pope to forsake that dignity vnlaufully come by onlesse they vvoulde make a reasonable satisfaction These Embassadours vvere honorably receiued and vvhen they had declared their message the Pope himselfe maketh them this ansvvere He taketh God to witnesse that he neuer coueted this high dignity but that he was chosen aÌ„d thrust violently thereunto by the Romaines who would not suffer him in any wise to refuse it notwithstanding they coulde by no meanes perswade him to take the Papacy vpoÌ„ him aÌ„d to be coÌ„secrate Pope till he were surely certified that both the Kinge and also the Princes of Germany had geuen their assente VVheÌ„ the King vvas certified of this ansvveare he vvas contente and vvillingly gaue commaundement that he should be ordered Pope He also reciteth out of Blondus and other vvriters That the Kinge gaue his consente vnto the Popes election sending the Bisshop of Verselles the Chauncellour of Italy to confirme the election by his authority as the maner had bene the which thing also Platina saith he seemeth to affirme Aftervvardes the Emperour called a .390 Councell vvhich he helde as Sabellicus saith at VVormes vvhereat vvere al the Bisshops of FrauÌ„ce and Germany excepte the Saxons The Churchmen of Rome sent their epistles vvith greuous complaints against Hildebrand vnto this Councel In quibus Hildebrandum ambitus periurij accersunt eundemque plaeraque auarè superbeque facere conqueruntur hocque reiecto alium pastorem postulant VVherein they accuse Hildebrande of ambition and periury complainning that he dothe manye thinges proudly and couetouslye and therefore desire
sent his Legates to the Emperour Fredericus .1 and desired him that he vvould .400 take vppe and end this contention by his authoritie The Emperour commaundeth them both to come vnto him at Ticinum vvhere foorthvvith he summoned a Councell to be holden about this matter .401 minding to examine bothe their causes and by searching to trye vvhose cause vvas the most honest Rouland .402 being afrayed to haue the matter come to this triall getteth to VVilliam of Sicilia the Emperours mortall ennemie and vvithin tvvelue daies putteth on his Cope and nameth him selfe Alexander for he purposed belike to make a conquest of the matter He alleaged his election to be good out of all doubt and that he sent for the Emperours aid and not for his arbitrement and therfore thought not good to bring his case into doubtfull question The Emperour being offended vvith him for that he vvould not obey his appointment sent tvvo Bisshops to cite him to come vnto the Councell by the name of Cardinall and not Pope But Rouland refused confuting their citation vvith this Maxime or Principle Romanum Pontificem à nemine iudicari debere The Pope ought not to be iudged of anye man But vvhen these Legates from the Emperour came to Octauian he straight vvaies obeyed and they brought him to Papia .404 Vspurg saith that Rouland vvas oftentimes monisshed to come and did contemne all those monitions The Emperour faite in the Councel as Radeuicus FrifingeÌ„sis vvho vvrote his actes vvitnesseth â—ad made an oration vnto the Bishoppes vvherein he declareth and that by the example of his auncestours Constantinus Theodosius Iustinianus and of later time of Carolus Magnus and other that the povver and authority to call Councelles vvhere the Churche is trouâ—led vvith any schismes or other perillous distourbance belongeth to the Emperour Notvvithstanding he coÌ„mitted the desining of the coÌ„trouersie to theyr vvisedome and .405 gaue them therevnto authoritie The Councell debateth the cause and consulteth vvith men learned in the Lavve and so concludeth that Octauians election vvas good and adiudgeth him to be the righte Bishoppe of Rome VVheÌ„ they had thus tryed out the matter Fredericus the Emperour saith Platina Confirmat Octauianum Pontificem Confirmed Octauian Pope .406 The Emperour vvithin a vvhile after sente Octauianus nevv confirmed Pope tovvardes Rome vvho dyed in the iourney After vvhose death the Emperour called an other councell at VVirtzberge as Auentinus vvriteth vvherein vvere a great number of Archebishoppes and other Bishoppes aÌ„d also many of the nobles and states of the Empyre In this Councell a statute or Decree vvas made by common consente That from hence foorth none shoulde be Pope onelesse he were created by the consent of the Emperour accordinge as the custome had bene of longe and auncient time This vvorthy Emperour vvhom the Chronicles call Christianissimum moste Christian for his zeale tovvardes Goddes Churche endeuored not vvithout great perill to him selfe and his estate to reteine the iurisdiction due to the Princes and thereby to refourme the horrible disorders that vvere grovven so highe that they ouervvhelmed the Church as in lyke sorte diuers other Emperours end Kinges bothe before and after had attempted but in vayne for the vvealthy pride the fierce povver and .407 trayterous treachery of the Pope and his Prelates vvas so mighty violent and subtile that there vvas no earthly povver able to vvithstande or matche vvith them And therefore Erasmus compteth the Popes of this time and those that folovved to be the Vicars and sâ—ccessours of Iulius Caesar of Alexander the Great of Croesus the ryche and of Xerxes the mighty rather then of Christe the onelye Emperour and gouernour of the Churche Bernarde calleth Eugenius .3 in his great pompe and pride rather the successour of Constantinus the highe Emperour then of Peter the humble Apostle and Abbas Vrspurg vvho lyued at this time vvhen the Popes had spoyled the â—mperour and other Princes vvelnighe of .408 all iurisdiction rulinge all by theyr ovvne Decretalles novve aboute this time set foorth .409 as they listed maketh a lamentable complainte of the horrible pryde and couetousnesse of the .410 vvhole clergy and coÌ„cludeth vvith these vvords Gaude mater nostra Roma c. Reioyce O our mother Rome bycause the seluses of the hidden treasures in the earthe are opened that riuers aÌ„d heapes of mony maye flowe vnto thee in great abundance Be glad of the iniquitie of the sonnes of meÌ„ bicause mony is geuen to thee for the recompence of so great euilles Be mery and iocund for discordes sake which is thy helper bicause she is rushte out of the infernall pit that plentiful rewardes of money might be heaped vpon the thou hast that which thou hast alwaies thyrsted after synge pleasant balades for throughe mennes malitiousnesse not by thy Godlinesse thou hast ouercome the worlde The .18 Chapter Of Frederike Barbarossa and of Alexander the .3 Stapleton MAister Horne good Reader as he hath hitherto so doth he styll playe Cacus parte This Cacus stole Hercules Oxen and because he woulde not haue them espied where they were by the track he drewe theÌ„ into his caue by the tayles backward Whiche thing Hercules seing did nothing mistrust they shoulde be there but yet as he passed by with the droue of his beastes the beasts that were in the denne lackinge theyr company beganne as the maner is to bellowe wherby all this thefte was discried This boke of M. Hornes is the very denne of Cacus into the which by a pretye sleight he conueyeth in hys stories and other proufes as a man maye say by the taile backewarde that is not keeping the righte and customable waie and order in making true and faithfull allegations but craftelie and peruersely cutting and chopping away some parte of them which partely lying in this his Cacus denne and as it were bellowing for his companie bewrayeth all M. Hornes slie dealings So haue ye hitherto found it and so shall ye still good Reader finde it and loe we haue at hande a ready proufe Frederike saith M. Horne seing the horrible vices of the Romisâ—h Church commaundâ—d that no Legate of the Church of Rome should come into Germanie c. First Maister Horne what horrible vices of the Romissh Churche were those you speake of It is verely naughte els tâ—en a horrible lye of your schismatical mouth The beginning of the sentence of the whiche you haue taken the taile onely is this Adrian the .4 our Countrieman and Frederike the first were fallen at great variaunce The Pope complained saith Nauclerus your own Authour that liuing betwene the swordes of the Romaines and William of Sicilie he was forsaken of the Emperoure contrarye to his great promises and so vexed for the Emperours sake that he could not reast at Rome The Emperoure on the other side pretended many things and namely the crowning of William the King of Sicilia Iamque ad id
make not for the commendation of the Popes moderation and humility yet yt maketh for hys supreame authority I obey sayeth the Emperour not to thee but to Peter whome thow doest succede But to th entent that you M. Horne with the Apologie and M. Foxe who alwaies like bestly swyne do nousell in the donge and vente vp the worste that may be founde against Popes and prelates may haue a iuste occasioÌ„ if any Charity be in you to coÌ„mende the greate moderation of this Pope Alexander 3. you may remember that this is he to whoÌ„ being in extreme misery through the oppressioÌ„ of the Almayne Army spoyling aÌ„d wasting al aboute Rome Emanuel then Emperour in the East sent embassadours promysing bothe a great hoste against the Almayne Emperour Friderike and also a vnioÌ„ of the Grecians with the Romain Church if he would suffer the Romain Empire so loÌ„ge diuided froÌ„ the time of Charlemayn to come agayne to one heade and Empire to whome also being then in banishment the sayde Emperour sent a seconde embassy with great quantytie of mony promysing to reduce the whole East Churche vnder the subiection of the West all Grece vnder Rome if he woulde restore to the Emperour of Constantinople the Crowne of the West Empire from the which Frederike seemed nowe rightlye and worthely to be depriued To all which this Pope notwithstanding the greate miseries he stode presentlye in and was daily like to suffer through the power of this Frederike answered Se nolle id in vnum coniungere quod olim de industria maiores sui disiunxissent That he woulde not ioyne that into one which his Forefathers of olde time had of purpose diuided You will not I trowe denie M. Horne all circumstances duely coÌ„sidered but that this was a very great aÌ„d rare moderatioÌ„ of this Pope AlexaÌ„der 3. more worthy to be set forth in figures aÌ„d pictures to the posteryty for sober and vertuous then that facte of him whiche Mayster Fox hath so blased oute for prowde and hasty Except your Charyties be suche as verely it semeth to be that you take more delight in vice then in vertue and had rather heare one lewde fact of a Pope then twenty good If it be so with you then is there no Charyte with you For Charyte as S. Paule describeth it Thinketh not euill reioyseth not vpon iniquyte but reioyseth with verytie It suffreth all thinges it beleueth all thinges it hopeth al thinges it beareth all thinges Contraryewyse you not only thinke but reporte alwaies the worst you reioyse and take greate pleasure vpon the iniquytie of such as you ought most of all men to reuerence you are sorye to haue the veryty and truthe tolde you You suffer and beare nothing in the Church But for the euil life of a fewe you forsake the CoÌ„munion and societie of the whole You beleue as much as pleaseth you and you hope accordingly And thus muche by the way ones for all touching your greate ambition and desire to speake euil of the Popes and to reporte the worste you can doe of them which you in this booke M. Horne haue done so plentifullye and exactlye throughe this whole processe of the Princes practise in Ecclesiastical gouernment as if the euill life of some Popes were a direct and sufficient argument to proue all Princes Supreme Gouernours in al thinges and causes Ecclesiasticall I coulde now shewe you other authorityes and places oute of your owne authours concerninge thys storye of Friderike the first making directlie againste you and wherein ye haue played the Cacus As where ye wryte by the authoritie of Vrspergensis that the Emperour sent for both theis Popes to come to hym mynding to examine both they re causes For yt followeth by and by not to iudge them or the cause of the Apostolique see but that he might learne of wise men to whether of them he shoulde rather obey And is not this thinke you M. Horne so craftely to cut of and steale away this sentence from your reader a preatye pageant of Cacus Namely seing your authour Nauclerus writeth also the like And seyng ye demeane your selfe so vnhonestly and vnclerkly in the principall matter who will nowe care for your extraordinarye and foolishe false excursions against the welthy pride the fearce power the trayterouse trecherie of Popes at that tyme Or for Erasmus comparing the Popes to the successours of Iulius Caesar Or for Vrspergensis owteries against their couetousnes and not againste the Popes authoritye As for S. Bernarde who you say founde faulte with the pompe and pride of Eugenius 3. how clerely he pronounceth that not withstanding for the Popes Primacy I referre you to be shorte to the Confutation of your lying Apologie Al this impertinent rayling rhetorike we freely leaue ouer vnto you to rayle and rolle your self therein til your toÌ„g be wery againe yf ye wil for any thiÌ„g that shal let you Only as I haue ofteÌ„ said I desire the Reader to marke that as wel this as other emperors were not at variaÌ„ce with the See Apostolike it self or set against the Popes Authority absolutely but were at variaunce with such a pope and such and were set against this mans or that mans election not renouncing the Pope but renouncing this man or that man as not the true and right Pope M. Horne The .117 Diuision pag. 76. a. About this tyme the King of Cicilia and Apulia had a dispensation from the Pope for money to Inuesture Archebisshops with staffe or crosier ringe palle myter sandalles or slippers and that the Pope might sende into his dominions no Legate onlesse the kinge should sende for him Stapleton Did the Kings of Sicilia procure a dispensation as ye say M. Horne from the Pope to inuesture bisshops and to receyue no Legate Who was then the supreame heade I praye you the Pope that gaue the dispensation or the King that procured yt Ye see good readers howe sauerlye and hansomly this man after his olde guise concludeth against him self M. Horne The .118 Diuision pag. 76. a. Our English Chronicles make report that the Kings of this Realme hadde not altogeather leafte of their dealing in Churâ—he matters but continued in parte their iurisdiction aboute Ecclesiasticall causes although not vvithout some trouble The Popes Legate came into Englande and made a CouÌ„cel by the assent of King VVilliam the Conquerour And after that in an .412 other CouÌ„cel at VVinchester were put down many Bisshops Abbatts and priours by the procuremeÌ„t of the King The King gaue to LaÌ„frauke the Archbisshoprike of Cantorb and on our Ladye daie the Assumption made him Archebisshope On whit Sonday he gaue the Archbisshoprike of Yorke vnto Thomas a Canon of Bayon VVhen Thomas shoulde haue bene consecrated of Lanfranke there fell a strife betvvixt them about the liberties of the Church of Yorke The controuersie being about Church matters vvas brought and referred
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
others part of whom your brethern of Basil haue patched vp togeather in a greate volume as they laboure al to proue the Emperour aboue the Pope in temporal iurisdiction and gouernemēt wherin yet they erred as we haue said so none of thē al doe labour to proue the Emperour supreme gouernour in spirituall and ecclesiastical causes as you the first founders of this heresy do say and sweare to but do leaue that to the Bishoppes yea and some of them to the Pope to And therefore al were it true that they wrote in the fauoure of Lewys the .4 then Emperour yet were you neuer the nerer of your purpose by one iote This is M. Horne your owne proper and singular heresy of England to make the Prince supreme gouernour in causes ecclesiastical You only are Laicocephali that is such as make the lay Magistrates your heads in spirituall matters Ye adde then more force to your matter by a great coūcel kepte at Franckford wherat the king of Beame and of Englande also were presente of which wyth other things is set forth by a special ād a latin letter as the precise words of Marius or of the additiō adioyned to Vrspergensis But neither they nor anye other of your marginall authours speake of the king of Englād And when ye haue al don ād who so euer was there yt was but a schismatical conuenticle and yet muche better then your late conuocations Yf the articles of your sayde conuocations had comme to theire handes no dowbte they had bene condemned for a greate parte of them for most blasphemous heresies Wel The Emperour saith say you that his authority depēdeth not of the Pope but of God immediatly and that it is a vayne thinge that is wonte to be sayde the Pope hath no superiour yf ye could proue this Emperour an Euangelist or this Coūcel a lawfull Generall Councel we would geue some eare to you And yf themperours authority depende so immediatly of God shewe vs goddes commaundement geuē rather to the Germans then to the Frenche or English mē to chose an Emperour Most of the other princes Christiā in Europa holde by succession and not by electiō And yf ye cā shew vs any other cause of the diuersity but the Popes only ordinance then shal ye quite your self lyke a clerke Yf ye cā not shewe other cause then shal ye neuer be able to shewe vs good cause why the Pope should not clayme the cōfirmation Yet is yt sayeth M. Horne a vayne thing to say the Pope hath no superiour but yt is more vainelye and fondlye done of you M. Horn to the descrying of your false dealing and to the destruction of your Primacy to bring foorth this saying For your sayd councel recogniseth the Pope as superiour in all causes ecclesiastical And where yt sayeth yt hath a superiour why do ye not tel vs as your authours do who is his superiour Is it the Emperour wene you or any temporal Prince as ye wold make your vnlearned reader belieue No no. Your councel meante and so both your authours plainely declare that it was the generall councell to the which themperour had appealed Where you adde the Actes of this Councell were ratified by the Emperours letters patents and do bring in thervpon as the Emperours letters against the Popes processes you beguile your Reader and belie your Author Nauclerus For those letters patents this Emperour gaue forth not as ratifiyng the Actes of that Councel as you say but De concilio quorundā fratrū Minorum sub sigillo suo vpō the aduise of certaine Minorits vnder his owne seale And againe vocata solenni curia At the keping of a solemne Courte Of the Acts of that Councel Nauclere speaketh not in this place neither reporteth these leters pattēts to haue proceded therof Thus of Princes Courtes ye make great Councels and of the aduise of certaī Friers you frame to your Reader the cōsent of many bishoppes By suche pelting shiftes a barren cause must be relieued But now are ye yet againe in hand with an other Councel at Frankford by this Emperour and with certaine heresies that Pope Clement laid to this Emperours charge It would make a wise man to wonder to consider to what end ād purpose this stuffe is here so thrust in Neither cause can I as yet coniecture any vnlesse I shoulde impute it to Maistres folie or to dame heresie or to both or to the speciall ordinaunce of God that suffreth this man for the malice he beareth to the Catholike Church to wexe so blind that he speaketh he wotteth not what and seeth not whē he speaketh moste against him selfe nor the matter that he would gladly defend For beside as many lies as be almoste lines as that he telleth of an heresie first laid to the Emperours charge which was not the first as ye shal vnderstand anon Item that the Pope sayed he was an heretike because he said Christ ād his Apostles were poore wherin he doth excedingly lie vpon pope Clement Item that th'Emperour set forth lawes Ecclesiasticall concerning mariages and deuorcemēts which his Authours say not nor is otherwise true beside all this he declareth his Emperour to be a very heretike and him selfe also or at the least to be but a very foolish fond man I wil therfore for the better vnderstāding of the mater first rehearse you his authors wordes and then adde to it some further declaratiō mete for the purpose The first heresy saith Nauclerus was that the Emperour affirmed that the Decree made by Pope Iohn the .22 touching the pouerty of Christ ād his Apostles was heretical swearing that he beleued the contrarie He auouched moreouer that it appertained to the Emperour to make or depose Popes Furthermore being cited to answere in a cause of heresie and being accursed for his cōtumacy he hath cōtinued almost these tēne yeres in the said curse He retained also in his cōpany one Iohn of Landenio an Archeheretik He maketh bisshops he breaketh the interdict and doth expel thē out of their benefices that wil not breake it He seuereth matrimonies cōtracted in the face of the Church and ioyneth persons together in the degrees forbiddē He meaneth perchaunce sayeth Nauclere that he maried his sonne Lewys to the Coūtes of Tyroles her husbād Iohn the king of Beames son yet liuing saying that he was impotēt ād furder shee was maried to this Lewys being within the degrees prohibited Clemēt addeth beside that he hath set vp an Idole in the Churche and an Antipope and hath de facto deposed the Pope These are Nauclere M. Horn his authors precise words the which I pray thee good reader to conferre with M. Hornes glose and then shal ye see the mans honesty and fidelity in reporting his Authors This Emperor then was not accōpted an heretik because he said Christ ād his Apostles wer poore neither is this cōdemned for heresie by the foresaid Iohn the .22 but to say Christ and
Churche to be for that the Pope vvould not suffer free and General Councels to be called by the Emperours according to the aūcient custome and that his authority is not by the lavve of God but by the positiue Lavves of Princes graunted only because that than Rome vvas the greatest Citie in the vvorld and hath no prerogatiue of Christ or Peter more then any other Bisshoprique Stapleton A faire pleasurely for one Schismatique to plead vppon the Authority of an other Schismatike As if you would say M. Horne Aske my fellow if I be a theefe For both the Author Nilus and the first setter forth therof Flaccus Illyricus are knowen and notorious the one a Schismatike the other an Heretik And therfore what so euer ye here bring oute of Nilus bookes it weigheth no more then if yowe brought Illyricus him selfe or Luther his Maister And to saye the truth it is nothing but an heape of vntruthes not only on your Authours parte but on youres also ouerreaching him shamefully as I shall anon declare But as for your authour if he would haue considered no more but his owne predecessours the Archbisshoppes of Thessalonica he should haue found that they almost one thousand yeares before had an other and a better iudgement of the Popes authoritie and were at that time the popes Legates for the Easte partes as well appeareth by Pope Leo his epistles to Anastasius Bishop there And that the Pope had the principal charge of al churches by Gods owne ordinaunce contrary to the saying of your schismatical authour of so late yeres And yet as bad as he is he doth litle relieue yow For he graūteth the Pope to be Patriarche of the Weste Churche And so is he thowgh he were not the Chiefe absolutelye yet our patriarche and cheif Bishop and therfore cheiflie to be consulted in all greate and weighty ecclesiastical affayres Againe though he be badde inoughe yet is he the worse for coming into your fingers For where you make him to say the only cause of diuision betwene the Greke and the latine Churche was for that the Pope wil not suffer free ād general Coūcelles to be called by the Emperours c. There is no suche thinge in Nilus I haue of purpose perused him ouer neither in the Greke nor in the Translation of Flaccus Illiricus It is your own Captayne and Notorious vntruth M. Horne The .139 Diuision pag. 83. a. Kinge Richarde the .2 called a Councel at VVestminster saieth Polydore wherein it was thought good to the Kinge and the Princes for the weale of his realme of Englande if a parte of the Popes authority were bounded within the limites of the Occean sea he meaneth that it vvere driuen out of the Isle of Britaine .454 wherefore it was decreed that hereafter it shoulde be lawfull to no man to trie .455 any cause before the Bishop of Rome nor that any man be publikly pronoūced wicked or enemy of Religion that is to wit as the cōmon people terme it be excōmunicate by his authority nor that if any mā haue any such cōmaūdemēt frō him they execute the same The penalty ordeined to those that violate this lawe was that losing all his goodes he shoulde be caste into perpetual pryson The .34 Chapter Of Richarde the seconde Kinge of Englande Stapleton HEre lo M. Horn at lēgth strayneth vs very sore For nowe all suytes to Rome are quite cut of Neither can the Pope send any excommunication into Englande What may we then say to helpe our selues Shall I lette the matter goe and let yt shifte for yt selfe as yt may and reason againste the man and not the matter and tel M. Horne least he waxe to proude and want on for this great triumphaunte and victoriouse argumēte that yf a man that is excommunicated is as he expoundeth yt a wycked man and a enemie of religion that him self and his fellowes had neade to loke wel abowt them beinge accursed not only by many Popes which now M. Horne careth not a rushe for but by many national and general coūcelles also Or shal I tel him that suyte to Rome for excommunicatiō is but one braunche or arme of the Popes authority And that the residewe of his authority stoode in strengthe and force styll And so that he proueth not the lyke regimente that nowe is in the which the whole papal authoritye is vtterly bannished Or shall I say that God punished the kinge for his attempte and as he toke away the Popes authority so he loste all his owne very shortly after and loste bothe crowne and kingdome miserably Or shall I say this lawe died with the kinge and was neuer after vntill our dayes put in vre Or shall I say that thowghe all the Popes authoritie were bannished by this statute out of England M. Hornes newe supreamacy will not therof followe but that the supreamacy in matters ecclesiasticall remayned in the Bishoppes especially in Thomas Arondell Archbishop of Canterbury who kepte coūcelles and synodes and determined matters ecclesiasticall without the kinges cōsente therunto by whose prouincial constitution Mayster Horne and his fellowes are declared excommunicate parsons and heretikes for the hereticall doctrine that he and they maynteyne contrarie to the catholike faith Or shall I yet ones againe appeale not to Rome leaste M. Horne charge me with a terrible premunire but euē to some domesticall Iudge and I greatly passe not yf yt be to a quest of lawyers of his best frendes to be tried by them yf they can fynde any suche lawe in the Statutes of oure Realme Againe shall I appeale to an other Queste euen of his owne nighe neighbours in Winchester schole to be tried by them yf I falsly accuse M. Horne of a moste vntruth and false translation Or shal I appeale to his deare frendes the Logitioners at Oxford or Cambridge and be tried by them yf I say not true saying now and auouching to M. Hornes owne face that his owne allegation out of Polidore directly proueth the Popes Primacie and especially the customable and ordinarye suytes to Rome I will then holde my self at this stay and I will ioyne with him for these three poyntes First then I auouche that there is no suche presidente to be shewed among the statutes of our realme and further that neuer any suche was made in the tyme of this kinge Secondly I affirme that M. Horne hathe either of deape and grosse ignorance or of cankered malice maymed or mangled his authours narration and depraued and peruerted his manifeste meaning by a false and counterfeite translation The wordes of Polidore are these Concilium habitum est ad Westmonasterium eo in Concilio regi pariter atque principibus visum est è republica sua Anglicana fore si pars aliqua imperij Romani Pontificis Oceano terminaretur quod multi quotidie vexarentur ob causas quas Romae non facilè cognosci posse putabant
Quapropter sancitum est vt nulli mortalium deinceps liceret pro quauis causa agere apud Romanum Pontificem vt quispiam in Anglia eius authoritate impius religionisque hostis publicè declararetur hoc est excommunicaretur quemadmodum vulgò dicitur néue exequi tale mandatum si quod ab illo haberet Sincerely translated thus they stande A Councel sayeth he was called at Westmynster wherin yt was thowght good to the king and his Princes for theire common weale in Englande yf a parte of the Popes authority were bounded within the lymytes of the Occean sea because many were dayly troubled and vexed for causes which they thowght coulde not be well hearde at Rome Wherfore yt was decreed that yt should be lawfull for no man to sue to the Pope for euery cause to haue any man in Englande by his authority publikely pronounced a wicked man and an enemie of religion that is as the people commonly terme yt to be excommunicated And that if any man haue any suche commaundement he doe not exequute yt The statute then doth not embarre as ye most shamefully pretend all suites to Rome nor all excommunications from the Pope but only that it should not be lawfull to sue to Rome and procure excommunications indifferently as wel in temporal as in spiritual matters as it seemeth many did then And this doth nothing acrase the Popes ordinarie authoritie Now that this is the meaning your Authour him selfe sufficiently declareth First when he speaketh but of a parte of the Popes authoritie then when he sheweth that men sued to Rome for suche causes as were thought could not be heard there which must nedes be temporall causes And therefore ye ouerhipped one whole line and more in your translation thinking by this sleight so craftely to conueie into your theeuish Cacus denne this sentence that no man should espie you And for this purpose where your Authour writeth pro quauis causa agere that is to sue for euery cause Ye translate to trie any cause As though it were al one to say I forbidde you to sue to Rome for euery cause and to saie I forbidde you to sue to Rome for any cause And as though your Authour Polidore had writeÌ„ pro quacunque causa agere to trie any cause at al. The statute therefore doth not cut of al suites but some suites that is for suche matters as were temporal or thought so to be WherevppoÌ„ it wil followe that for all spiritual matters the Popes iurisdiction remained vntouched and nothing blemished For these woordes of the statute that men shoulde not sue in euerie cause to Rome imploye some causes for the whiche they might sue to Rome And so for all your gaie Grammar and ruffling Rhetorique the Popes authoritie is confirmed by this statute whiche ye bring againste it And this King Richard confirmed it and was redie to mainteine it not by words only but by the sworde also And therefore caused to be gathered fiftene thousand fotemen and two thousand horsemen and sent them out of the realme to defende Pope Vrbane against his ennemie and Antipope Clement You on the other side in this your victoriouse booke haue brought a iolie sorte of souldiers to the field to fight against the Pope but when all is well seene and examined ye doe nothing but muster lies together against the Pope as he did men to fight for the Pope A farre of and vppon the sodaine an vnskilfull man would thinke ye had a iolie and a well sette armie but lette him come nigh and make a good view and then he shal finde nothing but a sorte of scar crowes pricked vppe in mans apparell M. Horne The .140 Diuision pag. 13. a. The Churche of Rome at this time vvas marueilouslie torne in sunder vvith an horrible Schisme vvhiche continued about fortie yeares hauing at ones three heades calling them selues Popes euerie one of them in moste despitefull vvise calling the other Antichriste Schismatique Heretique tyraunt thiefe traitour the sonne of perdition sovver of Cockle the child of Beliall c. Diuerse learned men of that time inueighed againste them all three as Henricus de Hassia Ioan. Gerson Theodorych Nyem Secretarie before this to Pope Boniface vvho proueth at lardge by .456 good reasons by the vvoorde of God and by the Popes Decrees that the refourmation of these horrible disorders in the Chuche belong to the Emperour and the Secular Princes Sigismunde the noble Emperour vnderstanding his duetie herein amongest other his notable Actes called a Councell togeather at Constantia and brought againe to vnitie the Churche deuided in three partes whiche Councell saithe Nauclerus beganne by the Emperours coÌ„maundemente and industrye in the yeare 1414 To the vvhiche Councel came Pope Iohn before theÌ„mperors coÌ„ming thinking to haue 457 outfaced the Councell vvith his pretensed authoritie till the Emperoure came vvho geauing to all men in the Councel free libertie to speake their mindes a great companie of horrible vices were laied straight way to his chardge To the vvhich vvhen he vvas not able to ansvvere he vvas .458 deposed and the other tvvo Popes also and an other 459 chosen chieflie by the Emperonâ—s meanes called Martin the fifte After these things finished they entred into communication of a reformation bothe of the Clergie and the Laitie to vvhiche purpose the Emperour had deuised a booke of Constitutions and also vvilled certaine learned Fathers there but specially the Bisshoppe of Camera a Cardinall there presente to deuise vvhat faultes they could finde and hovve they shoulde be â—edressed not sparing any degree neyther of the Prelates nor of the Princes themselues VVhiche the Bisshoppe did and compiled a little booke or Libell entituled A Libell for reformation of the Churche gathered togeather by Peter de Aliaco c. And offered to the Churche rulers gathered togeather in Constaunce Councel by the commaundemente of the Emperoure Sigismunde cet In this Libell of refourmation after he hathe touched the notable enormities in the Pope in the Courte of Rome in the Cardinalles in the Prelates in Religious personnes and in Priestes in exactions in Canons and Decretalles in collations of benefices in fastings in the Diuine Seruice in Pictures in making festiuall daies in making Sainctes in reading theyr legendes in the Churche in hallovving Temples in vvoorshipping Reliques in calling Councelles in making Relligious souldiours in refourming Vniuersities in studying liberal Sciences and knovvledge of the tongues in repairing Libraries and in promoting the learned After all these thinges being .460 Ecclesiasticall matters or causes he concludeth vvith the dueties of Princes for the looking to the reformation of these matters or any other that needeth amendement The sixth saieth he and the last consideration shall be of the refourminge of the state of the Laie Christians and chieflie the Princes of whose manners dependeth the behauiour of the people cet Let them see also that they
reuocamus atque omnino respuimus This is my sonnes our IudgemeÌ„t This we beleue and professe This we now affirm in our old age aÌ„d placed in the Apostolik top If at any tyme we haue writen any thing either to you or to any other contrary to this doctrin al those things we now reuoke and vtterly repeale for erroneous and light opinioÌ„s of youthely affectioÌ„ Lo M. Horn. For your Aeneas we answere you with Pius for your younge vnkilful and lesse aduised we answere you by the old the more lerned and the better aduised for your priuat and lay maÌ„ for he had yet takeÌ„ no holy orders when he returned to the obedieÌ„ce of Pope Eugenius we answer you with the Bishop aÌ„d the chief of al Bishops You must remeÌ„bre M. Horne that alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Next to Aeneas Syluiê° cometh the Cardin. de Cusa one that maketh as much for M. Horn as a rope doth for a thefe Haue you sene M. Horn that Cardinals book which you allege de CoÌ„cordia Catholica If not theÌ„ beshrew your frend that told you of hiÌ„ If yes theÌ„ tel vs I pray you how like you him aÌ„d his coÌ„clusioÌ„s in that work How like you his coÌ„clusioÌ„ in the .2 book proued by the clere practise of the ChalcedoÌ„ aÌ„d the Ephesin CouÌ„cel fideÌ„ Romanae Ecclesiae in nulla Synodo vniuersali retractari posse That the faith of the Church of Rome caÌ„ be reuoked in no vniuersal Synod or Councel generall For theÌ„ what wretches are you and how coÌ„trary to the Fathers of the first general CouÌ„cels and of the first .400 yers which haue in your pelting priuat conuocations reuoked and coÌ„deÌ„ned in so many and waighty points the faith of the Church of Rome How like you that he telleth how in the old first general CouÌ„cels not only the holy ghospels but also lignuÌ„ S. Crucis aliae reliquiae a piece of wod of the holy Crosse aÌ„d other relikes were layed forth in the midle How like you that he saith Ecclesiastici Canones noÌ„ possunt nisi per ecelesiasticaÌ„ coÌ„gregationeÌ„ quae Synodus vel coetus dicitur statui CanoÌ„s or rules touchiÌ„g Church matters caÌ„not be determined but by aÌ„ ecclesiastical asseÌ„bly which is called a Synod or coÌ„pany no doubt but of ecclesiastical persons For if this be true as Cusanê° ther by the practise aÌ„d CanoÌ„s of the Church proueth ir most true theÌ„ hath Cusanus vtterly ouerthroweÌ„ your new primacy aÌ„d in one lyne geueÌ„ you an other pawne mate to your whole boke For here lo are plainly excluded al PriÌ„ces aÌ„d other laye magistrats whatsoeuer who are pardy no ecclesiastical persons How like you that he pronouÌ„ceth assuredly and coÌ„staÌ„tly saying PapaÌ„ esse rectoreÌ„ nauiculae S. Petri vniuersalis Ecclesiae nemo etiaÌ„ dubitat That the Pope is the ruler of S. Peters ship aÌ„d of the vniuersal Church no maÌ„ verely doubteth But how say you M. Horn doubte you or doubt you not How like you again where he affirmeth aÌ„d proueth the same substaÌ„tially as wheÌ„ he saith Et veruÌ„ est c. And true it is that no iudgemeÌ„t of any Synod is auaileable wher the autority of the See Apostolik coÌ„curreth not wher be theÌ„ your LoÌ„doÌ„ conuocatioÌ„s But how proueth he this the reason he geueth Quia semper appellari potest c. Bicause it may alwaies be appeled froÌ„ the IudgmeÌ„t of that Synod to the See Apostolik So we reade saith he of the Patriarches of CoÌ„staÌ„tinople Flauianus Ignatius aÌ„d other so of Athanasius of AlexaÌ„dria and other we reade that thei appealed froÌ„ Synods of Bishops to the See Apostolik So also Chrysostome froÌ„ a Synod of the AegyptiaÌ„ bishops appealed to InnoceÌ„tiê° the Pope So Theodoretus froÌ„ the Ephesin coÌ„uenticle aÌ„d his owne Patriarche Maximê° of Antioch appealed to Pope Leo as I haue other wher agaiÌ„st M. Iewel declared How like you this doctrin of Cusanê° M. Horn As also wher he saith again expressely Fateor de coÌ„stitutionibus fideÌ„ taÌ„geÌ„tibus veruÌ„ esse quòd si Sedis Apostolicae Autoritas noÌ„ interueniat ratae noÌ„ sint imò ipsiê° PoÌ„tificis coÌ„sensus interuenire debet cuÌ„ sit princeps in episcopatu fidei I confesse it is true of Constitutions concerninge faith that yf the Authoritie of the See Apostolike doe wante they are of no valewe yea the consent of the Pope him selfe ought to concurre in such case because he beareth the chiefe rule in the bishoply charge of fayth Which last wordes Cusanus had lerned of the Emperours Valentinian and Marcian in their letters to pope Leo aboue a .xi. hundred yers past How like you now M. Horn tel me of good felowship this Cardinal of Cusa out of whom so sadly you alleage such a longe processe Howe so euer you like it it is of vs and of euery diligent Reader very well to be liked and diligeÌ„tly to be noted I meane these testimonies of Cusanus not bicause he sayeth it but bicause he proueth it so by the olde practise of the primitiue Churche But especially it is to be noted that this Cusanus writinge this booke De Concordia Catholica about the time of the Councell of Basill and writinge it expressely not for the pope but againste the pope for the Authorytie of the Councell aboue the pope and for the Authoryte of the Emperour as muche as he coulde yet by the very force of the truthe which in dede lernedly and paynefully he serched out he was constrained to say and conclude for the popes Authorytie as we haue before recited largely and amply though not in dede so fully and absolutely as bothe he and Aeneas Syluius afterwarde did by reuokinge their former errours in their riper ages For this Cusanê° wheÌ„ he wrote this was not yet Cardinall but only the deane of a Church in CoueleÌ„ce And in all his positions where he speaketh against the CommoÌ„ opinioÌ„ of lerned meÌ„ touching the popes primacie aboue the general Councel for otherwise he neuer denied it he submitteth him self to better iudgement and speaketh vnder correction Nowe to drawe nerer to your allegatioÌ„ M. Horne concerning the Emperours Authorytie in calling of Councels if you take Cusanus with his whole meaning therein you shall find small reliefe for your desperat cause If you admitte not his whole meaning nor will not tary his tale out M. Iewel wil tel you M. Horne that is no good maner And he will tell you of a lawe that sayeth It is againste reason that one man shoulde in parte allowe the will of the dead so farre forthe as it maketh for him and in parte ouerthrowe it where it semeth to make against him Lette vs then heare the whole meaninge of Cusanus concerninge the Authorytie that Emperours haue in callinge assistinge and confirming of Councelles euen in that booke where he sayeth all he can for the Emperours Verely maister Horne in all that booke he
neuer calleth the Emperour supreame gouernour in all matters no not in any matter Ecclesiasticall He sayeth the Emperour is truly called Aduocatus vniuersalis Ecclesiae the Aduocat or protectour of the vniuersall Churche And wherein he declareth out of the .8 Generall Councel For sayth he as the Authoryte to define and determine those thinges that belonge to the right and vniuersall faythe of Christe is committed of God to Priestes so to gouerne to confirme and to preserue those thinges that are of God by the Priestes ordayned it is committed to the holy Empire And this he graunteth to the Emperour onely not to other seuerall princes and kinges bicause he speaketh onely herein of matters touchinge the vniuersall faith of the Church Wherein also he so farre preferreth the pope before the Emperour that he sayeth Si papa qui in Episcopatu fidei principatum gerit electum in fide errare inueniret declarare posset eum non esse Imperatorem If the pope who beareth the principalytie in the bishoply charge of Fayth should finde the Emperour elected to erre in the fayth he might pronouÌ„ce him no Emperor In the next chapter he proueth very wel out of the Chalcedon Councell the Councells of Milleuitum and of Cabylon that in matters properly ecclesiasticall belonging to bishops and clerckes Emperours and princes ought not to intermedle Nowe touching the intermedling of Emperours and princes with Councelles firste he sheweth by the examples of Riccharedus Chintillanus and Sysenandus kinges of Spayne in .iij. seuerall Councelles of Toletum which also we haue before shewed with what mekenes reuerence and humilite princes ought to come to Councells And wheras in many Synodes matters also of the common welthe were debated he declareth by the practise of Aunciente time that In Synodicis congregationibus c. In Synodall assemblyes of particular prouinces the office of the kinge is to mete there to exhorte and to strengtheÌ„ to obey and to execute the ecclesiastical coÌ„stitutions such as belonge to fayth or to the worshipping of God But in such coÌ„stitutions as belonge to the publike state of the common welthe he must together with the bishops define and determine In all which he ouerthroweth clerely your position M. Horne as you see And here after this in the next chapter immediatly foloweth the place by you alleaged By that which is aforesayd it is gathered that Emperors made alwayes the Synodal congregations of vniuersall Councels of the whole worlde c. For this he speaketh only of General Councels adding immediatly in the same sentence which sentence you quyte cutte of from the ende Locales verò nunquam eos legitur collegisse But prouinciall Synodes it is neuer read that Emperours called And in the nexte Sentence he concludeth howe he called the generall Councelles Non quòd coactiuè sed exhortatiuè colligere debeat Not that the Emperour should cal or gather those Councels by the way of force or coÌ„maundement but by the way of exhortation and aduise And this he exemplifieth very well by the Councell of Aquileia whereat S. Ambrose was present Vnto the which the bishops were so called by the Emperours Gratian ValeÌ„tinian and Theodosius as in their epistle the Councel agniseth vt episcopis honorificentia reseruata nemo de esset volens nemo cogeretur inuitus that dewe reuereÌ„ce beiÌ„g reserued to the bishops none was absent that listed to come nor none was forced that listed not to come Nowe the reason why the Emperour may cal only General Councels none prouinciall Cusanus addeth For saieth he when any generall daungers of fayth do occurre or any other thing that vniuersally troubleth the Church of Christ then ought the Emperour him self to attende as a preseruer both of the fayth and of the peace and theÌ„ he ought first of all to signifie to the bishop of Rome the necessyte of a Councel and requyre his consent for assembling a Councell in some certayne place As the Emperours MartiaÌ„ and Valentinian did to pope Leo for the ChalcedoÌ„ Councell InuitaÌ„tes atque rogantes Inuitinge him and desiringe him As Constantin the .4 did to pope Agatho for the .6 general Councell at Constantinople writing thus vnto him Adhortamur vestram paternam Beatitudinem We exhorte your fatherly blessednes vsinge all wordes of gentle intreaty and none of forceable commaundemente as we haue before largely declared To be short Cusanus concludeth al this Imperiall callinge of Councelles in these wordes Ista sunt cat These are the thinges that belonge to the Emperour touchinge the beginninge of a Councell that is to assemble it with exhortation and with sauegarde with all liberty with good custody all partialytie taken away and all necessyte of commaundement Nowe if you wil knowe what difference there is betwene the calling of the Pope and the calling of the Emperour to a Councel Cusanus declareth that also shortly by the practise of the first Councels thus Papa vt primus c. The Pope calleth a General Councel for of such he speaketh as the chief and as hauing a power to coÌ„maunde through the principality of his priesthood ouer all bisshops touching that assembly which coÌ„cerneth the vniuersal state of the Church in the which he beareth the chiefe charge By the which power committed vnto him he may commauÌ„d the faithful to assemble chiefly al priestes subiect vnto him But the Emperour exhorteth or counselleth the Bisshops and commaundeth the Laye Thus much your own Authour Cusanus M. Horne concerning the Emperours Authority in calling of Councels I suppose if you take his whole meaning your cause wil be but weakely relieued by him And I think you wishe nowe you had neuer alleaged him M. Horne The .143 Diuision pag. 85. b. Next vnto Frederike vvas Mâ—ximilian Emperour to vvhome the Princes of Germany put vp certaine greuaunces in Ecclesiasticall matters that anoied the Empire in number .10 Against Bulles Priuileges ElectioÌ„s reseruatioÌ„s expectatiues Annates vnfit pastours pardoÌ„s tythes aÌ„d the spiritual courtes c. beseching hiÌ„ to haue some redresse herin VVho being moued vvith the admonitions aduisementes and exhortations of the learned Clergy and the godly Princes at the length called a Councel at Triers and Colayn for the redresse of these and other enormities in the yeere of the Lord 1512. vvhich vvas the fourth yeere of the moste renoumed King of EnglaÌ„d King Henry the eight In this Councel amongest other thinges because there was a suspicion of a Schisme breedinge and of greauaunces in the Churche it vvas necessarily decreed that the Emperour and Princes electours vvith other Princes and states of the Empire should looke about them and vvel coÌ„sult by what means these greeues might be taken away most commodiouslie and the Schisme remoued and euill thinges reformed to edification It was decreed also against blasphemours to paie either a somme of money limited or to suffer death And that all men should knowe this decree it was thought
good to the Princes and states of the Empire that al Preachers and persones should at all high feastes preache vnto the people thereof faithfully This being done Maximilian sette forth a decree for the taking avvaie of the foresaied Ecclesiastical greuaunces vvherein he declareth that though of clemencie he haue suffered the Pope and the Clergie herein as did his Father Frederik Yet not withstanding sith that by his liberality the worshippe and seruice of God hath fallen to decaie it apperteineth vnto his dutie whom God hath chosen vnto the Emperial Throne of Rome that amongest all other moste great businesses of peace and warres that he also looke aboute him vigilantlie that the Church perishe not that Regilion decaie not that the worshippe of the seruice of God be not diminished c. In confideration vvhereof he prouideth that a man hauing in any Citie a Canonship or Vicarshippe enioy not any prebende of an other Church in the same Citie c. Making other decrees againste suinge in the Ecclesiasticall Courtes for benefices for defence of Lay mens Patronages for pensions against bulles and cloked Symonie c. After this the .468 Emperour and Levvys the French King concluded togeather to call a .469 generall Councell at Pise to the vvhich also agreed a great part of the Popes Cardinals Many saith .470 Sabellicus began to abhorre the Popes Courts saying that al things were defiled with filthy lucre with monstruous and wicked lustes with poisonings Sacrilegies murders and Symoniacal faiers and that Pope Iulius him selfe vvas a Symoniake a dronkarde a beaste a worldling and vnworthelye occupied the place to the destruction of Christendome and that there was no remedie but a General Councel to be called to helpe these mischiefes to the which his Cardinalles accordng to his othe desired him but they could not obteine it of him Maximilian the Emperour being the Authour of it with Lewes the Frenche King because the histories doe beare recorde that in times past the Emperours of Rome had wont to appoint Councels they appoint a Coūcell to be holdē at Pyse The .37 Chapter Of Maximilian the Emperour Great Granfather to Maximilian the Emperour which now liueth Stapleton THough Maximilian the Emperour redressed certaine grieuaunces that the Churches of Germanie suffred through paiements to the Romaine Court as did the French Kings about the same time yet did he not thereby challenge the Popes Supremacy but most reuerētly obeied the same as did this notwithstanding the French Kings also as I haue before declared Which to omitte al other arguments appeareth wel by his demeanour at his later daies in the first starting vppe of your Apostle I shoulde saye Apostata Martin Luther and also by the protestation of his nexte successour Charles the fift of famous memorie protesting openlye at his first dyet holden in Germanie at Wormes that he woulde followe the approued Relligion of his moste Noble Progenitours of the house of Austria of whome this Maximilian was his Graundfather Whose Relligion and deuotion to the See of Rome from time to time his nephew Charles in that assemblye extolleth and setteth forthe as a most honourable and worthy example Whiche in him howe great it was if nothing els yet your deape silence in this place of so noble an Emperour vnder whome suche importante concurrents befell geaue vs well to vnderstande For had there bene in him the least inkling in the worlde of any inclining to your factious sect he shoulde not thus haue escaped the famouse Chronicle of this your infamouse Libell And yet verely as wel you might haue broughte him and Ferdinand his brother yea and our late Gratiouse Soueraigne Queene Marie too for example of gouernemente in Ecclesiasticall causes as you haue broughte Maximilian his predecessour and a number of other Emperours before As for the Generall Councell that you saye Maximilian and Lewys the Frenche King called at Pyse it was neuer taken for anye Generall Councell nor Councell at all but a schismaticall assemblie procured against Pope Iulius by a fewe Cardinalles whome he had depriued of their Ecclesiasticall honour And it was called onely by the meanes of the Frenche King in despite of Pope Iulius for making league with the Venetians and for mouing Genua to rebelle againste him As for Maximilian he doubted in dede a while being for the said league offended with the Pope whiche waie to take but seeinge the matter growe to a Schisme he rased that Conuenticle being remoued from Pise to Millaine and agreed with Pope Iulius By whom also and by Leo the .10 his successoure this Conuenticle was dissanulled in a Generall Councell holden at Laterane in Rome To the whiche Councell at length as wel the Schismaticall Cardinalles as all other Princes condescended And thus euer if there be any thing defectuouse or faulty that you make much of and that maketh for you but if the faulte be refourmed and thinges done orderlye that you will none of for that is against you As for that you tell vs out of Sabellicus That many beganne to abhorre the Popes Courtes c. not telling vs withal where in Sabellicus that should appere his workes being so large it semeth to be a manifest Vntruth For neither in his Aenead 11. lib. 2. where by the course of time it shoulde be found neither in Rebus Venetis nor anye otherwhere can I yet finde it And therefore vntill you tell vs where that shamefull accusation was layed in and by whome we doe iustlie aunswere you that it sauoureth shrewdly of a lie And yet if all were true what proue you els but that then the Pope was an euill man and his Courte licentiously ordered Whereof if you inferre M. Horne that therfore the Prince in England must be Supreame Gouernour then on the contrarie side we may reason thus The Pope that now liueth is a man of miraculouse holinesse of excellente learning and no waies reprehensible His Court also is diligently refourmed and moste godly ordered as all that now know Rome can and do witnesse Ergo the Quenes Maiestie now nor no other Prince can or ought to be supreme Gouernour in al causes Ecclesiasticall M. Horne The .144 Diuision pag. 86 b. Maximilian the Emperour Levves the French Kinke and other Princes beyonde the seas vvere not more carefully bent and moued by theyr learned men to refourme by their authoritie the abuses about .471 Church matters then vvas King Henrie the eight at the same time King of England of most famous memorie vvho follovving the humble suits and petitions of his learned Clergie agreeing therevpon by vnifourme consent in their Conuocation toke vppon him that authoritie and gouernment in all matters or causes Ecclesiasticall vvhich they assured him to belong vnto his estate both by the vvoord of God and by the auncient Lavves of the Churche and therefore promised in verbo sacerdotij by their priesthoode not to doe any thing in their Councels vvithout his assent
Childebertus the King of FraÌ„ce did .489 exact of Pelagius .2 the coÌ„fession of his faith and religion the which the Pope both speedely aÌ„d willingly did perfourme C. Sat agendum 25. q. 1. VVhan I was in Calabria saith Quintinus by chaunce I founde a fragment of a certain booke in Lombardye letters hauinge this inscription Capitula Caroli Then followeth an epistle beginning thus I Charles by the grace of God and of his mercy the Kinge and gouernour of the kingdom of Fraunce a deuout defendour of Goddes holy Churche and humble healper thereof To al the orders of the Ecclesiastical power or the dignities of the secular power greeting And so reciteth all those Ecclesiasticall Lavves and constitutions vvhich I haue vvriten before in Charles the great To al which saith Quintinus as it were in maner of a conclusioÌ„ are these woordes put to I will compell al men to liue accordinge to the Canons and rules of the Fathers Lewes the Emperour this Charles Sonne kept a Synode wherein he forbadde all Churchmen sumptuousnes or excesse in apparaile vanities of Ievvels and ouermuch pompe Anno Christi .830 He also set forth a booke touching the maner and order of liuing for the Churchmen I doubt not saith QuintiÌ„nus but the Church should vse and should be bounde to such lawes meaning as Princes .490 make in Ecclesiastical matters Pope Leo .3 saith he being accused by Campulus and Paschalis did purge himself before Charles the great being at Rome and as yet not Emperour Can. AudituÌ„ 2. q. 4. Leo .4 offereth him selfe to be refourmed or amended if he haue done any thing amisse by the iudgement of Lewes the Frenche Kinge being Emperour Can. Nos si incompetenter 2. q. 7. Menna whom Gregory the great calleth moste reuerende brother and fellow Bishop beiÌ„g now already purged before Gregory is .491 coÌ„maunded a freshe to purge himself of the crime obiected before Bruchinâ—ld the Queene of Fraunce Ca. Menna 2. q. 4. In which question also it is red that Pope Sixtus .3 did purge himselfe before the Emperour Valentinian Can. Mandastis So .492 also Iohn .22 Bisshop of Rome was compelled by meanes of the Diuines of Paris to recante before the Frenche King Philippe not vvithout triumphe the vvhich Io. Gerson telleth in a Sermon De Pasc. The Popes Heresy vvas that he thought the Christian Soules not to be receiued into glory before the resurrection of the Bodies Cresconius a noble man in Sicilia had authoritie or povver geuen him of Pelagius the Pope ouer the Bishoppes in that Prouince oppressing the Cleargie with vexations Can. Illud 10. q. 3. The whiche Canon of the law the Glossar doth interprete to be writeÌ„ to a secular Prince in Ca. ClericuÌ„ nullus .11 q. 3. The Abbottes Bishoppes and the Popes them selues in some time paste were chosen by the Kinges prouision Cap. Adrianus .63 dist And in the same CanoÌ„ Hinc est etiam .16 q. 1. Gregorius wrote vnto the Dukes Rodolph and Bertulph that they shoude in no wise receiue priestes defiled with whoredome or Symony but that they should forbidde theÌ„ froÌ„ the holy Ministeries § Verum .32 dist in whiche place the interpretours doo note that Laimen sometimes may suspende Cleargymen from their office by the Popes coÌ„maundement yea also they may excoÌ„municate whiche is worthy of memory Hytherto Quintinus a learned lavvier and a great mainteinour of the Popes iurisdiction hath declared his opinion and that agreable to the Popes ovvne Lavves that Princes may take vppon them to gouerne in Ecclesiastical .495 matters or causes Stapleton All this processe following tendeth to proue that princes haue a gouernemente in causes and matters ecclesiastical We might perchaunce stande with M. Horne for the worde gouernemente which I suppose can not be iustified by any thing he shall bringe forthe but we wil not For we nede not greatly sticke with him for the terme we wil rather consider the thing yt self First then ye enter M. Horne with an vntruth or two For properly to speake neither were any princes that you here reherse iudges in causes ecclesiastical thowgh they had therein a certain intermedling neither dothe the lawe ye speake of tel of any Bishoppes deposed by the Emperours Arcadius and Honorius but this â–ª onely that if any Bishop be deposed by his fellowe Bishoppes assembled together in councell howe he shal be ordered yf he be fownde afterwarde to attempte anie thing against the common wealth Concerning the doeinges of the Emperour Iustinian in matters ecclesiasticall we haue spoken at large alredie And if he were as ye terme him moste Christian amongest princes and learned in the ecclesiastical disciplines why doe you not belieue him calling Pope Iohn that ye here speake of heade of the Churche and that in the verie place by you alleaged What gouernance in matters ecclesiasticall I praye you was it in Kinge Childebertus if Pope Pelagius to auoyde slaunder and suspicion that he should not thinke wel of the Chalcedon Councell sent to the saied King at his requeste the tenoure of his faythe and beliefe Therefore you doe abuse your Reader and abuse also the woorde exacte whiche signifieth to constraine or compel And that dyd not the Kinge but only dyd require or demaunde Touching the Emperour Charles it is I suppose sufficiently answered alrerdye And if nothing were answered that youre selfe nowe alleage maie serue for a good answere For he maketh no newe rules or Constitutions in Churche matters but establissheth and reneweth the olde and saieth He wil compell all men to lyue according to the rules and Canons of the Fathers Neither doothe he call him selfe heade or Gouernoure of the Churche but a deuoute defender and an humble helper But when he speaketh of his worldlie kingdome he calleth him selfe the gouernour of the kingdome of Fraunce We nede now answere no further for Lewys the Emperour Charles the great his sonne then we haue already answered neither touching Leo the .3 Yf ye say that the Emperour was iudge in the cause of Leo the .4 I graunt you but not by any ordinarie authoritie but because he submitted him selfe and his cause to the Emperours iudgemeÌ„t as it appereth by his own text and the glose And it is a rule of the Ciuill Lawe that yf any man of higher Authority wil submit him selfe and his cause to his inferior that in such a case he may be his iudge But now at length it semeth you haue found a laie person yea a woman head of the Churche and that a reuerend Bisshop was coÌ„maunded to purge him self before her Whie doe ye not tel vs also who coÌ„maunded him It was not Brunichildis the Frenche Queene but Pope Gregorie that coÌ„maunded him And when I pray you Surely when he had purged him self before at Rome before Pope Gregory And why was he I pray you sent to the Queene Surely for no great nede but for to cause his
I haue made proufe vnto you sufficient to remoue .499 your ignorance both of the matter and the vvaie vvherby to knovve confessed by you in your Minor Proposition And this haue I done by the selfesame meanes that you require in your issue I haue made proufe of the Supreame gouernment in Ecclesiastical causes to belong vnto Kings and Princes by the expresse .500 coÌ„maundement of God vvhere he did first describe and set foorth the duety and office of Kings I haue made the same more plaine and manifest by the .501 examples of the moste holy gouernours amongest Goddes people as Moyses Iosua Dauid Salomon Iosaphat Ezechias Iosias the Kinge of Niniue Darius and Nabugodonosor vvho expreste this to be the true meaning of God his commaundemente by theyr practise hereof so hyghly commended euen by the holy Ghost vvhervnto I haue added certaine prophecies forthe of Dauid and Esaie vvherby it is manifestly proued that the holy ghost doth loke for exact and challenge this seruice and .502 Supreme gouernment in church causes at princes handes I haue declared that the Catholike church of Christ did accept and repute these histories of the old TestameÌ„t to be figures and prophecies of the like gouernmeÌ„t and seruice to be required of the Kinges in the time of the nevve TestameÌ„t I haue coÌ„firmed the same by the manifest Scriptures of the .503 nevve TestameÌ„t VVherevnto I haue adioygned the testimonies of .504 auncient Doctours vvith certain exaÌ„ples of most godly emperors vvho being so taught by the most Catholik Fathers of Christs church did rightly iudge that the vigilaÌ„t care ouersight aÌ„d ordering of church causes vvas the chiefest and best part of their ministery and seruice vnto the Lord. I haue shevved plainly by the order of supreame gouernmeÌ„t in church causes practised set forth and allovved in the greatest and best CouÌ„cels both .505 General and Nationall that the same order of Gouernement hath bene claimed and put in vse by the Emperours and allovved and much commended by the vvhole number of the Catholike Bishops I haue made plaine proufe hereof by the continuall practise of the .506 like Ecclesiastical gouernment claimed and vsed by the kinges and Princes euen vntil the time that you your selfe did allovve confesse and preache the same many yeares togeather All vvhiche to your more contentation herein I haue proued by those Hystoriographers that vvrote not onely before the time of Martine Luther least ye might suspecte them of partialitie against you but also suche in dede as vvere for the moste parte .507 partiall on your side or rather vvholie addicte and mancipate to your holy Father as Platina Nauclerus Abbas Vrspurgensis Sabellicus Aeneas Syluius Volateranus Fabian Polychronicon Petrus Bertrandus Benno Cardinalis Durandus Paulus Aemilius Martinus Poenitentiarius Pontificale Damasus Polydorus Virgilius c. all your friendes and vvhome you may truste I vvarrauntâ— you on their vvoâ—rde being the Popes svvorne Vassalles his Chapplaines his Cardinalles his Chamberlaines his Secretaries his Librarie keepers his Penitentiaâ—ies his Legates his Peterpence gatherers his svvorne Monkes and Abbottes as vvell as you and some of them Popes them selues vvhich your friendes saie can .508 neyther lie nor erre from the truth And besides all these the fovver pointes of your issue according to your requeste proued at large for the better reducing of you from vvilfull and malicious ignoraunce to knovve and acknovvlege the inuincible trueth hereof I haue added to your petition a fift pointe vvhiche you tearme a vvoorke of Supererogation For to confirme my proufes vvithall I haue producted for vvitnesses your best learned although othervvise Papishe Ciuilian and Canon lavvyers vvho haue deposed directlie on my .509 side againste you Namely Doctour Tunstall D. Stokesley D. Gardiner D. Bonner D. Thirlbie D. Decius the Glossaries vppon the Lavv D. Petrus Ferrariensis D. Io. Quintinus to vvhome I mighte adde the Ciuilians and Canonistes that vvere in or tovvard the Arches in the last ende of King Henrie and all the time of King Edvvarde vvith all the Doctours and Proctours of or tovvardes the Arches at .510 this time VVherefore you vvill novv I trust yealde herein and recken your selfe vvell satisfied take vppon you the knovvledge hereof and to be readie to testifie the same vppon a booke othe for so haue you promised The conclusion of the three bookes going before with a briefe recapitulatioÌ„ of that which hath bene saied Stapleton NOwe doth M. Horne blow out of his iolye Horne a gloriouse and triumphant blaste to signifie to all the world what a renowned coÌ„queste he hath made vppon poore M. Fekenham He setteth forth his army to the vewe of the worlde wherby he sayeth he hath obteyned this famouse victorie furnished with a number of most holie gouernours amongest Gods people before the comming of Christ as Moyses Iosue Dauid the king of Niniue Darius and Nabuchodonosor furnished with the manifest scriptures of the newe testamente and the examples of the most godly Emperours with generall and nationall councelles with the coÌ„tinuall practise of the Churche with the Popes sworne vassales his chaplaines his cardinalles his chamberlaines his secretaries his librarie kepers his penitentiaries his legates his peterpence gatherers his sworne monks and Abbattes yea to confirme vp his proufes withal with the testimony of Doctour Gardiner D. Tonstal D. Bonner and D. Thirlbie And therfore he trusteth that M. Fekenham will nowe at length yelde and recken hym self wel satisfied and take the othe of the supremacy This is a Royall and a Triumphante conqueste in deede Mayster Horne if it be as you vaunte But yet I would muche soner beleue yt yf I hearde any indifferent man besides your self say as much For thowghe as I heare say you coulde handle your clubbe your buckler and your waster wel and cuÌ„ningly wheÌ„ ye were in CaÌ„bridge wherof ye wil not sticke as yt is reported now and theÌ„ to talke when ye are disposed to bragge of your yowthly partes there played yet to say the truth in this combate with M. Fekenham I see no such manlines in you Neither haue ye plaied so closely but that a man may easely reache you a rappe vppon the head armes or shoulders and cause you there to cratche and claw with your fingers where it ytcheth not Yea ye are beaten quite out of the field with your owne proufes and weapons And as for M. FekhenhaÌ„ ye haue not fastened vpon him as much as one blow What speak I of a blowe No not so much as a good phillip And therfore wheras ye so brauely bragge and so triumphauÌ„tlie vaunt that all is yours when in dede ye haue lost al I thinke good to put you in remembraunce of the great wise man that Atheneus writeth of who as often as any ship came to the haueÌ„ with marchandize would runne thither with al haste and welcome the mariners with great ioye and gratulation reioycing excedinglie and
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
infidels to the time of CoÌ„stantin the great He proueth his assertioÌ„ by S. Paule speaking thus to the clergy Take hede therfore vnto your selues and vnto the whole flock of Christ wherof the holy ghost hath apoiÌ„ted or made you bishops to gouern aÌ„d rule the church of God which he had purchased with his own bloud Here againe M. Horne wraÌ„gleth with M. FekenhaÌ„ aÌ„d wresteth his saying yea and belieth him to as though he should auouche as an inuincible argumeÌ„t that which he speaketh of the infidel Princes whiche is not his principall argumente but incidently browght in the pithe of the argumente resting in the authority of S. Paule before specified And therefore thowgh Abgarus with the three Magi that came to honour Christes byrth with the Emperour Philippus and king Lucius were Christened yet is M. FekenhaÌ„s argumente framed vppon the authority of S. Paules words litle acrased or febled vnlesse M. Horn caÌ„ proue which he doth not nor caÌ„ not that these and other ChristiaÌ„ princes before CoÌ„stantine had the supremacy of al causes ecclesiastical For the kind and maner of their gouernment in spirituall matters M. Horne alleageth nothing and to say the truthe nothing can be alleaged And verie litle also wyll be founde for any matter ecclesiasticall that maye seeme to towche theyr personnes And yet that lytle that we fynde in stories maketh altogether aswell againste some other part of M. Hornes new relligion as against this new Supremacie As Christes Image printed in a lynen clothe by Christes owne hande and sent to this Abgarus by the which many yeares afterward the Citie of Edessa was miraculouslie preserued being besieged by Chosroes the king of the Persians Which Image also was afterward brought to Constantinople with much reuerence and honour and thereby many great miracles wrought as the Emperour of Constantinople Constantine doth write who was present when the Image was brought thither That litle also that we haue recorded in stories of the Emperour Philip and his sonne maketh altogether against your new religion and especiallie against your new primacie which is the matter that presentlye we haue to deale withal Shewe your Reader I beseeche you M. Horne what was that wherein by their woorkes and dedes they declared as you say that they had in them the feare of God and the most Christian faith Come on good M. Horne and declare vs this Surely good Reader there was neuer beare that came to the stake with worse will then Maister Horne wil come nigh this point For if he come ones nigh to it he shal forthwith declare him selfe void and empty of the Catholike faith for the denying of the Popes and clergies Supremacie wel to be proued euen by this story and void also of al feare of God for the wretched hewing and mangling of his Authour and for leauing out that for the which they are commended for their faith and fear of God The cause then whie Eusebius and after him Vrspurgensis so writeth is for that this Philip and his sonne being in the Churche vppon Easter eue and minding to be present at the Sacrifice and to communicate Fabian the Pope woulde not suffer them vnlesse they would first confesse theyr faultes and stande amonge the penytentes Wherevnto they obeyed most gladly declaring euen as M. Horne writeth by theyr dedes and workes that they had in them the feare of God and the most perfect Christian faith Where is now in you M. Horne the feare of God Yea where is your ChristiaÌ„ faith Besides confession of sinnes and a place of penitentes this storie hath also a testimonie of the sacrifice of the Churche and of the Popes and Clergies Supreamacie ouer the Prince which you so stoutlie denie making the Prince Supreme in al causes without exception And therefore without all faith and feare of God ye haue stollen away all this and conueied it from the sight of your Reader into your darke Cacus denne The like pageant yea and excedingly much worse plaie you with the storie of our most noble and first Christian King Lucius For here ye doe not onely by a slie sluttish silence dissemble the doings of Pope Eleutherius as ye did before of Pope Fabian but impudentelye auouche that King Lucius did all those things mentioned by Polidore of whiche the Christening of his whole Nation is the chiefe and so consequentlye that he was Christened without any knowledge or consent of Pope Eleutherius Bring foorth M. Horne but one Authour in Greke Latine or English good or badd new or old Catholike or Heretike vnlesse perchaunce you may shew some one of your late brethren that write so and yet after long search I can find none such that writeth as ye write and then am I content though this be of al other a most euident and a notoriouselie to remitte it you at our next reckoning whiche yet for the better keping of your accoÌ„pt I must not now let passe vnscored I neuer before readde it no I neuer readde any chronicler newe or olde vnlesse yt be some of your late bretherne or such Catholikes as write but very coÌ„peÌ„diously and as yt were abridgmeÌ„tes of thinges which doth not expressely write that king Lucius sent to Rome to Pope Eleutherius that he might be by his aduice and authority Christened but the negatiue thereof I neuer as I say read nor shal I trowe fynde any so madde and so maliciouse a writer as ye are to write yt againe I referre you for our owne countremen to Beda Who writeth that king Lucius wrote an epistle to pope Eleutherius that by his commâ—uâ—dement he might be christened I referre you to our Britishe chronicler translated by Geffrie of Monmoth and to one other of our owne contrey that wrote abowt .700 yeares sithens in lyke effect I referre me to HeÌ„ry of HungtingtoÌ„ to William of Malmesbury to Alphredus Beuerlacensis to Iohannes Londonensis to PolychronicoÌ„ to the chronicles of Englande that M. Foxe calleth Caxtons chronicles And to a number of other of our owne coÌ„try which partly I haue sene partly I haue not sene And to come to our owne time to Bale your cheif antiquary and to Grafton writing thus This Lucy sent louing letters to Eleutherius theÌ„ Bishop of Rome desiring him to sende some deuoute and learned man by whose instruction both he and his people might be tawghte the faith and religion of Christ. It were now superfluouse to ouerlade my answere or the Reader with the external and Latin writers as Nauclerus Sabellicus Platina Iohannes Laziardus Abbas Vrspergensis Ado but especially Damasus in vita Eleutherij aÌ„d a nuÌ„ber of the like which agree with our own chronicles Some perchaunce wil thinke that Mayster Horne would neuer be so impudent as to gainsay all theis wryters and chroniclers and that as he fetcheth all his narration towching Lucius owte of Polidorus so he hath at the leaste for this
deale plaiÌ„ly in translating to gouerne and rule the Church for that S. Paules worde doth properly signifie to fead as the sheepheard feadeth his sheepe neither doth yt signifie to gouerne and rule but by a figuratiue speache By this reason M. Horne might aswell proue that Agamemnon was no king nor ruler whome Homer calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pastour or shepheard or Dauid to be no kinge or ruler whome the scripture so calleth also Thou shalt saieth the scripture feade my people of Israel thou shalt be captaine ouer Israel Againe whome I haue coÌ„maunded to feade my people And in an other place He fead theÌ„ in the innoceÌ„cy of his heart with many like phrases occurrent in the scripture M. FekeÌ„ham therfore dealt plainely when he translated to gouerne and rule eueÌ„ as Erasmus doth traÌ„slate it out of the Greke which hath regere non pascâ—re that is to rule and not to feade And your brother EdmuÌ„de Beke that translated the Bible printed at LondoÌ„ in the yere .1549 though he turne bishops into ouerseers and church into coÌ„gregation yet he translateth these words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to rule the coÌ„gregatioÌ„ By likelihod M. Horne thiÌ„keth that there is no true rule or gouernmeÌ„t but where the sword beareth rule wherein he thiÌ„keth as wel and reasoneth as substaÌ„cially as doth M. Iewell auouching that S. Peter was not head of the Church because he toke vp his lodgiÌ„g with a poore taÌ„ner Ye think to grosly aÌ„d basely M. Horn of the Churches autority The Church hath his rule aÌ„d gouermeÌ„t yea his sword to which may aswel and as truely be verefied in the Church regimâ—Ì„t as in the cyuill regimente Yea the Church regimente is incomparably the higher and by so much as the excelleÌ„cy of the soule is aboue the body Neither doth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to fede as the sheepherd feadeth his shepe derogate anie thing of the Ecclesiastical dignity but rather doth encrease and amplifie it The pastorall office of the feelde shepperd doth most liuely signifie set out and expresse to vs the office the greatnes and the excellency of this pastorall charge The Ecclesiasticall pastour hauing as great an accoÌ„pt to make to his Maister Christ for hys spiritual flocke that is the soules of the peple coÌ„mitted to him as hath the feeld shepherde for his sheepe This is the spiritual Iacob watching carefully day and night both in colde and heate vppoÌ„ his flocke that must make good to his maister what so euer by thefte is imbeciled or by wild beastes deuowred The shepeherd M. Horne doth not onely feede his sheepe and carefully choseth owte suche grownde and pastour as is moste conueniente and holsome for them but besides that sondreth the whole and sownde from the infected and rotteÌ„ he greaceth and tarreth them he byndeth he cutteth them he hath a staf with a hooke to draw theÌ„ in when they stray he hath a staf to beat away the wolfe he hath a folde to close and shutte them vp saufe from the incursioÌ„s of the woulf aÌ„d other rauening beasts And what doth all this but resemble and expresse vnto vs the pastorall office of Bishops and prelates Who owght to tell the people what is good and bad what is trueth what is falshod what is heresye what is Catholyke fayth but these pastours Where was then thys lesson of late when laye men only by acte of parliamente toke vpon them to teache the whole clergye Did not then lesse men then kinges Quenes and Princes who may not you say nowe clayme or take vpon them this kinde of spiritual gouernement and rule to fede the Churche with Goddes worde take vpon theÌ„ to fede all the realme with such doctrine as it pleased the parliament to allowe the parliament I say of lay men onely not one Bishop amonge them you being neither by the lawe of God which no realme caÌ„ alter neither yet by the lawe of the realme any Bishoppes at all but onely the Quenes Commissioners in matters of the Churche And what can be more vnseamely and more vnnatural theÌ„ thus the sheepe to feade the sheepherd and not the shepheard to fede the shepe O what times o what maÌ„ners are these To proceede what higher Authoritye can there be in the world theÌ„ by baptisme to make a Christian sowle theÌ„ by pronuncing the solempe wordes appointed by Christe to cause to be presente the body and bloudde of Christe And that same to minister to the deuoute and wel disposed people when so euer they call for yt What rule and regimente is comparable to the rule and regimente of the ecclesiastical shepherde in the taking or excluding any out of his spiritual folde that is in binding and losing in forgeuing or retaininge of synnes in making owte excommunication or in the releasing of the same vppon dewe repentaunce â–ª Herken herken good M. Horne what that noble prelate Chrysostomus writeth of this gouernment Etenim qui terram incolunt c. There is sayeth Chrisostomus a power geueÌ„ to them that dwell and be coÌ„uersante in the earth to dispeÌ„se and dispose heaueÌ„ly thinges which power God would not geue neither to angelles nor archangelles For yt was not spoken to them what so euer ye binde in earthe shal be bownde in heaueÌ„ and what so euer ye lose in earth shal be losed in heauen The worldly Princes haue also an authority to binde but only touching the body but these bondes of the priestes bynde the sowle also and do reache euen as farre as heauen So that what so euer the priestes do benethâ— in the worlde the same God doth ratifie aboue in heauen and the Lord doth confirme his seruants sentence And he saith anon after If the kinge doth honour any of his subiectes so farre that he geueth him authoritie to imprison or release out of prison whom he wil this fellowe shal be counted most fortunable and a most happy man But the priest hath receiued from God a much greater power and by so muche the greater as heauen excelleth the earth or the soule the bodie And by and by It is a madnes saieth he to despise this principalitie without the whiche we can not be partakers of our saluation or of such good thinges as are promised vs. For if no man can enter into the kingdome of heauen vnlesse he be regenerated by water and the holy Ghoste and he that doth not eate the fleashe of our Lorde and drinke his bloud is berefie of euerlasting lyfe and all these thinges are not done but by theyr holy handes I saie by the handes of the Priestes Howe maie it be that without theyr helpe a man maie either shunne hell fier or obtaine the rewarde of the croune reserued in heauen Againe he writeth that the priest is the ambassadour from al the worlde to desire God to be merciful not only for the sinnes of the lyuing
the church forced you to this plaine distinction and to graunt nowe which you neuer graunted before a certaine rule and gouernement to Bishoppes and priestes which princes haue nothing to doe withall plaine contradictorie to your former assertions and to the Othe which you defende attributyng supreme gouernement to the Princes in all maner causes ecclesiastical or spiritual without exception This also forced you to limit the Princes gouernemeÌ„t with the power of the sworde which in Churche matters as hath bene proued is nowe no power at all though among the Iewes it were and which also if it were a power is not yet the supreme power seing the Bishops and Priests haue a farre greater and higher power to exercise and to practise vpon the soules of men ouer which the Church properly chiefly and only ruleth and gouerneth not ouer the body otherwise theÌ„ the necessary coÌ„iunctioÌ„ of both implieth the one with th' other Gods name be blissed The truth hath forced you to open your owne falshood and the absurditie of your assertion which you would so fayne haue concealed The truthe also hathe driueÌ„ you to graunte that rule and gouernement nowe to Bishoppes and Priestes which hitherto in your booke and which also by the tenour of the Othe by you defended is attributed to the Prince only and cleane taken away from the Bishops and Priestes Yea and to auouch that Princes neyther may nor doo clayme any such rule vpon theÌ„ when yet by you and by the Othe they bothe may and ought to claime no lesse then all together without any exception or limitation in the worlde Wherefore as I sayed before we nede to wrestle no farder with you seing you can so roundly geue your selfe so notable a falle and cast your selfe so properly in your owne turne And to auoide tediousnes I am dryuen here to breake of desyrous otherwise to open diuerse your other and greate absurdities in thys Diuision Nowe some of them I will note in your margin among your manyfolde vntruthes and content my selfe at thys present with that which hath bene sayed The .157 Diuision pag. 97. a. M. Fekenham And when your L. shal be hable to prooue that these woordes of the Apostle Paule and by him writen in his Epistle vnto the Hebrewes Obedite praepositis vestris subiacete eis ipsi enim peruigilaÌ„t quasi rationeÌ„ pro animabus vestris reddituri vt cuÌ„ gaudio hoc faciaÌ„t et noÌ„ gemeÌ„tes Doe ye obey your spiritual gouernours and submit your selues vnto them for they watche as men which must geue accompt for your soules that they may doe it with ioye not with griefe VVhan your L. shal be hable to proue that these wordes were not writen of the Apostle Paule aswel for al Christian Emperours Kings and Queenes as for the inferiour sort of people thaÌ„ shal I in like maner yelde touching that text of Paule and thinke my selfe very wel satisfied M. Horne No man hath or doth denie that the Church ministers hath to gouerne the flocke by preaching and feeding vvith the vvorde vvhich is the rule or gouernement that Paule speaketh of in this place also vvhereto all princes are and ought to be subiecte and obedient For this subiection and obedience to the vvorde of the Ghospel taught and preached by the Bishoppes sitting in Christes chaire vvhich is the vvhole .536 rule and gouernement they haue or ought to claime as propre to theyr calling is commaunded so vvell to princes as to the inferiour sorte of the people as you say truely although your cause is no deale holpen nor my assertion any .537 vvhit proued thereby The .2 Chapter of M. Fekenhams second reason for not taking the Othe grounded vpon S. Paule Heb. 13. Stapleton THE seconde authority that M. Fekenham bringeth is out of S. Paule Obey your spiritual gouernours and submitte your selues vnto them for they watche as men that muste geue an accompt for your soules In which wordes th'Apostle as he teacheth the shepe to obey so he techeth the pastours vigilare clauum ac gubernacula tenere saieth Theodoretus to watch and to rule the sterne For answere to this M. Horne is yet ones againe reuolted to his feding and woulde fayne feade vs forth with a folishe flie flawe as thowghe this were meante no further then that spirituall men may feade the people and Prince to with the worde of God wherunto all aswell the Princes as people are bownde to obey And this he saieth is the whole rule and gouernmente that they can properly clayme Nay Mayster Horne not so let them haue some more gouernemente and at the leaste so muche as your self graunted them euen in the laste leafe before that is to minister Sacramentes and to bynde and lose Will ye so sone abridge your late liberalitie What yf the people Mayster Horne or the Prince either will set light by the preachers worde and will amende neuer a deale the more for all his preaching but wexeth worse and worse especially in opeÌ„ and notoriouse faultes Is there no further remedy but to suffer al thinges to runne on Ys the Bishop thinke you now excused Why had then Ely such a greauouse punishment for his vnruly children He tolde them theire faultes he tolde them that all the people spake yll of them But yet both he and his had a terrible punishmente quòd non corripuerit eos Because he did not rebuke theÌ„ yet did he rebuke theÌ„ But for that he did not rebuke them so vehemently and so earnestly as he shoulde haue done and as S. Hierome sayeth coercuit corripuit eos sed lenitate seu mansuetudiue paternali noÌ„ seueritate authoritate Pontificali He did correcte and rebuke theÌ„ but mekely and gently as fathers are woÌ„te not seuerely nor with such autority as he being the bishop should haue done Then yf gentle or sharpe words wil not serue the euaÌ„gelical pastour must take the staf in his hand and breake the obstinat and stubborne hart with a terrible blowe of excoÌ„munication he must sequester this scabbed shepe froÌ„ the residue of the flock For as S. Augustin saieth An noÌ„ ê‘tinet ad diligentiaÌ„ pastoraleÌ„ eÌ„t illas oues quae etc. à grege aberrauerint si resistere voluerint flagelloruÌ„ terrorib vel etiaÌ„ doloribus reuocare Dothe it not appertaine to the pastoral diligence to call backe such sheepe as doe goe astraie and if they resist to call them backe with terroure of the rodde yea and with stripes too And this is the rodde S. Paule speaketh of and threateneth the Corinthians withall This is the rod with the which he beat the fornicatour there This rodde many bishops vsed against Princes and Emperours This rodde Marcians Father being a Bishoppe vsed against his owne sonne for deflouring a Virgin To this spirituall Authoritie the offeÌ„der what so euer he be prince or other is subiect and therfore this proueth euidently the Ecclesiasticall
vs to renounce and refuse to haue communion with the Catholike Church so dispersed bycause it is a forrayne authoritie and power out of this Realme when soeuer your L. shal be hable to proue this by Scripture Doctour Generall Councell or yet by continuall practise of any one Church or parte of al Christendome Than shal I in lyke manner yelde in this third point and with most humble thankes shal thinke my selfe very well satisfied therein M. Horne This thirde chiefe pointe is .541 nothing els but a misshapened lumpe of vvordes conteining firste an argument grounded vppon a kinde of Opposition that no vvise or learned man euer redde of but is nevvelie forged and hammered out of your ovvne braine Then an issue to haue me prooue that thinge vvhiche beinge rightly vnderstanded no Christian doth doubte of or vvill denie And laste of all an huge heape of flatte and manifeste .542 Lyes againste the vvhole Realme to set a good face vppon an euill fauoured cause vvhich can finde no helpe or ease by plaine and simple truthe The vveightie burden that you are loden vvith and can not beare is that you must by Othe renounce all foreine povver and authoritie the cause that maketh you fainte and feeble is that it is directly againste tvvo Artiles of our Creede So that your feeble reason is grounded after your simple skill vppon the place ab oppositis pugnantibus Before I aunsvvere to the argument I vvill put the Reader in remembraunce of the diuision vvhiche you make chopping and chaunginge one .543 Article in tvvaine to make some shevve of an heinous matter Surely it vvere ouermuche detestable if you vvere moued to svveare but against one article of our Creede as yee vvere neuer moued by me either to or fro to svveare anie thinge at all There be three symboles or Creedes vvhiche haue bene allovved and receaued of Christes Catholique Churche The symbole of the Apostles of the Nicen Councell and of Athanasius The Apostolicall is so called bycause it vvas collected as some saye by the tvvelue Apostles and therefore conteineth as the commonly receiued opinion is in Christes Churche according to the number of the tvvelue Apostles but tvvelue Articles vvhiche are called in the vsuall speache of the Catholique Christians the tvvelue Articles of our Creede or beliefe If this I beleue the communion of sainctes be a seuerall Article from this I beleue the holy Catholique Churche as you doe phantasie then there muste needes be at the leaste thirtene Articles of the Creede contrarie to the .544 vniuersally receiued opinion of the Catholique Churche You vvere vvonte to staye your selfe muche vpon the custome of the Catholike Churche and vvoulde vrge stiflie although not so trulie the vniuersallie receiued opinion of the Catholique Churche as a matter that might not bee reiected or denied and hovve chaunceth it novve that you are become suche a chaungeling that cleane .545 contrarie to the vse of the Catholike Church vvhiche acknovvledged but tvvelue you vvil make thirtene Articles of the Creede at the leaste Besides thâ—s the Catholike Church in the tyme of Cyprian and Augustine and before also dyd not reken or iudge these to be tvvo seuerall Articles but did coumpte them one article concluding these vvordes the communion of Sainctes in this sentence I beleue a Catholique Churche of Christe recyting the Symbole vvithout rehearsall or mentioning the communion of Sainctes as it is plainely sette foorth by S. Cyprian and Augustine in theyr expositions of the Apostolicall Creede The matter meant by the communion of Sainctes is vttered in these vvordes I beleue the holy Catholike Churche of Christe VVherevnto hath bene added sence these auncient Fathers tâ—mes as it maie seme by the vvaie of explication communion of Sainctes to expresse in plainesse of speche that Christes Catholique Churche is nothing els but a felovvship and coÌ„munion of faithful ones vvhich are sainctes Novv let vs see hovv to svveare as this third chiefe point of the Othe setteth forth is directly against this article of our Creede I beleue the holy Catholike Church the communion of Sainctes All true subiectes ought and must renounce and forsake all foraine iurisdictions povvers superioririe prehemineÌ„ces and authorities of euery foraine Prince and prelate state or potentat This is the propositioÌ„ of that part of the Othe to the vvhich adioyne this proposition all true subiectes ought and must beleue an holy Catholike church of Christ the coÌ„munion of sainctes Espy novv vvhat opposition is betvvixt these tvvo propositions that they may not both matche together and be verified in one true and faithful subiect The one say you is directly against the other Then say I there is a direct oppositioÌ„ and repugnancy betvvixt them by due examination vve shal find out the oppositioÌ„ Trie the partes of these propositioÌ„s seuerally vvithout the verbe that coupleth them together and you shal not find any opposion either coÌ„trary relatiue priuatiue or disparat ioyne them together vvith the verbe that coupleth aÌ„d being propositions they are not one against the other coÌ„trary subcoÌ„trary subalterne nor 546. coÌ„tradictory aÌ„d therfore vntruly aÌ„d not lesse vnskilfully babled of you that the one is directly against the other vvhen a yong scholer that hath red but the rudimeÌ„ts of his Logik could haue sene and iudged that ther is in theÌ„ no oppositioÌ„ or repugnancy at al. To renouÌ„ce aÌ„d forsake .547 Antichrist and his church by othe or knovvlege and to beleue in Christ and rightfully by al maner of vvaies standeth neither directly nor in directly one against the other but are matched together and agreeth iuÌ„pe one vvith the other Surely your eyes vver not matches neither vvere your vvittes at home vvheÌ„ you spied out this repugnancy if you had not published this learned peece of vvorke your friendes should neuer haue knovven vvhat an huge heape of coÌ„ning and knouledge is hiddeÌ„ in that litle head of yours The demauÌ„d in your issue is easely proued by the descriptioÌ„ or definitioÌ„ of Christes true Catholike church The catholike Church of Christ is a multitud society and coÌ„munioÌ„ of sainctes and faithful ones that haue ben shal be and are novv one liue in the earth hovve and vvhersoeuer they be diuided and dispersed in time and place the vvhich multitude of saintes haue a participatioÌ„ in coÌ„munioÌ„ amoÌ„gst theÌ„selues of al good things geueÌ„ grauÌ„ted and grovviÌ„g froÌ„ god through Christ of spirit faith sacrameÌ„ts praier remissioÌ„ of syns and heaueÌ„ly blisse and are vnited to Christ their head by faith and fastened together amoÌ„gst theÌ„selues as meÌ„bers of one body vvith the boÌ„d of loue To this catholike Churche euery Christian man is bounde to bee subiect and obedient as a member ought and may be subiect and obedient to the body And vve doo teache and coÌ„fesse in this Church such an attonemeÌ„t participatioÌ„ and coÌ„munion among all the members in doctrine faith ReligioÌ„ and SacrameÌ„ts that neither this
deuised this holsome Councell to seke for ayde of the Bisshoppes of FraÌ„ce against their spirituall enemies wherevpoÌ„ two learned bisshops of France Germanus and Lupus were sent into Brittanie to redresse and represse those heresies If those Catholike Brittanies had taken such an othe as M. Horn here doth iustifie they should I trow haue incurred periurie or treason to seke redresse in matters of religion at the handes of those foraine Bisshoppes Likewise when Melitus the first Bisshoppe of London trauailed out of Englande to Rome to counsell Pope Boniface of matters touching the direction of the Englishe Churche when also the Clergy of Scotlande being troubled with the Pelagian heresie and schismaticall obseruation of Easter sent to Rome for redresse Maister Horne must be driuen to say either that those Bisshoppes committed periurie and treason against their Princes or els that in those dayes no such othe was tendred nor no such regiment practised on Princes partes as this othe commaundeth Farder if it be necessarie reasonable or requisite that all true subiestes must renounce the Iurisdiction and Authoritye of euery forain prelate Howe farre was S. Augustine ouersene which so often tymes so earnestlye and so expressely chargeth the Donatistes with the Authoritie power and iurisdiction of forain prelates beyond the seas out of Afrike He saieth of them touching the accusation of Cecilianus their Bisshoppe Quem primò vtique apud collegas transmarinos conuincere debuerant They ought first of all to haue conuinced him before his fellowe Bisshops beyond the seas He saith farder that in case Cecilian hadde bene gyltye they ought not therefore to separate themselues from the Churches beyonde the seas of Ephesus of Smirna of Laodicea and of other Countreis He saith the whole Churche of Christ is but one bodye And they that separate them selues from that bodye vt eorum coÌ„munio non sit cuÌ„ toto quacuÌ„que diffunditur sed in aliqua parte separata inueniatur manifestum est eos non esse in Ecclesia Catholica so that they coÌ„municate not with the whole body whersoeuer it be spred abroad but be fouÌ„d to be separated in some parte therof it is manifest that they be not in the Catholike Churche I say nowe M. Horne yf by vertue of this othe euerye true subiect must renounce euery foraine prelate then did S. Augustine much wronge to the Donatistes to require them to conuince their aduersarie before the Bisshops beyond the seas which doth import an Authority of al those forain bishops ouer the Africans alone theÌ„ was he to blame to charge them with separatioÌ„ froÌ„ forain prelates of Ephesus Smirna and Laodicea and other Countreis Last of all then was he farre wyde to pronounce them for meÌ„ cleane out of the Catholike Churche which seuered them selues from the society of any part thereof Then also might the Donatist had he learned so far furth his lesson as you haue both easied him self of much trauell out of Afrike into Italy and Fraunce and also might sone haue stopped S. Augustines mouth saying What haue we to doe with forain prelates beyond the seas what nede we care for their Authority iurisdiction society and communion We are true subiectes of Afrik We renounce al foraine power Iurisdiction and Authoritye And truely I see no cause but with as good reason and conscience al subiects of all realmes may and ought to renounce by othe the power and Authoritie of al forain prelats or bishops out of their land and Countre as we of EnglaÌ„d must aÌ„d ought so to do out of ours Which if it be ones graunted enacted and agreed vpoÌ„ in al other realmes as it is in oures what ende wil there be of schismes and dissension in the Church What hope of vnytie can be coÌ„ceyued Or howe can euer vnytie be long maintayned What communion what society what felowshippe can there be amonge Christen people What Authorytie shall general Councels haue which consiste in maner altogether in forayn prelates and bishops if this othe be accompted good In the first second third fourth fyft sixt seuenth and eigth general CouÌ„cell of Christendom we reade not of any one Braityne or English bishop to haue ben present there In the 6. general Councels pope Agatho coÌ„fessed that Theodorus the Archbishop of Caunterbury was called thither and long looked for But for his great charge at home in those beginnings of the English Church he came not Wilfrid of Yorke was at Rome but not at Constantinople where that general CouÌ„cel was holden What theÌ„ shal our Church of England renounce the Authoryte of al those general Councels as the Authorytie of foraine prelats by vertu of this Othe What can be more detestable or abhomynable But they which conceyued and endyted firste this thirde parte of the Othe of renouncing all Authoryte of euery forain prelat had they not trow you M. Horn a directe ey to general Councels and did they not by that clause closely disburden and discharge the whole realme of al obedience to general CouÌ„celles namely to the general CouÌ„cel of Trent that theÌ„ was assembled And if they intended not so much see you not then howe vnaduisedly howe daungerously and to howe great a preiudice that part of the Othe was conceyued and endyted Agaâ—ne yf so much was not intended howe cometh it to passe that in the iniunctions where the Othe is drawen as much as may be to a gentle exposition this part is not so interpreted as it might not seme to exclude the Authority of general Councels then the which there is in the Churche no higher or more Supreme Authoritye excepte the Pope him selfe that is the vndoubted Heade thereof By this that hath ben said appereth M. Horne how falsly and slaunderously you charge M. FekenhaÌ„ with thre seueral lies lâ—wde shameful aÌ„d moÌ„strous For first it is no lewde lie but a foule and lewde heresy of yours that you haue erected a new faith a new Religion and a new vse of Sacraments not only to al the Church throughout the worlde before your daies but also froÌ„ your felow protestaÌ„ts the LutheraÌ„s the OsiaÌ„drins aÌ„d the Anabaptists If you take this for a slauÌ„der clere your self of your horrible heresies aÌ„d schisms in the table of Staphylus It is no shameful lie but a shameful and worse then a detestable case that by this corporall othe you haue forced many a soule to renouÌ„ce and refuse in effect though not in plain words the deuil hiÌ„self would not be so bolde at lest at the beginning these two Articles or points of our faith I beleue the Catholik Church and I beleue the CoÌ„munion of Saints It is no moÌ„strous lie but a most monstrous and pytiful case that you by othe renouÌ„cing the power and Authority of euery forain prelat in plaine Englishe haue made the Catholik Church which coÌ„sisteth of al forain prelats and bisshops out of England not of English bisshops onely in plaine Englishe a mere foraine
them for the more better discharge of their cure and that by the mouth of God thei may not exercise any iurisdictioÌ„ ouer theÌ„ they may not visit theÌ„ they may not reforme theÌ„ they may not order nor correct them without a further coÌ„mission froÌ„ the Q. hignes Suerly my good L. these thinges are so strauÌ„ge vnto me and so contrary to al that I haue rede that I am not hable to satisfie my conscieÌ„ce therin Your L. aunswer vvas that for as much as al Spiritual iurisdictioÌ„ and authority to make Lawes and to iudge the people in courtes Ecclesiastical to visit theÌ„ to reforme theÌ„ to order aÌ„d correct theÌ„ doth depeÌ„d only vpoÌ„ the positiue Lawes of Kings and Princes aÌ„d not vpoÌ„ the Law of God therfore neither did the Apostles of Christ neither the Bishops and their successours may exercise any iurisdictioÌ„ vpoÌ„ the people of God iudge theÌ„ visit theÌ„ refourme order aÌ„d correct them without authority and coÌ„missioÌ„ of the King and Prince M. Horne It is very true that after ye had quarelled muche in sondry thinges touching vvoordes and termes expressed in the Act of Parliament and in the interpretation of the Othe Yee did neuerthelesse finally agree in the vvhole matter thereof finding onely doubt in one point of mine assertioÌ„ namely touching iurisdiction Spirituall or Ecclesiastical al vvhich you affirmed contrary to mine assertion to be committed by Christe to Bishops and priestes as pâ—oprely apperteyning to their office and calling vvithout further commission or authority from Princes or any other povver The distinction that I made of Ecclesiastical iurisdiction I vvil first repete and than put mine ansvveare to your argumentes Spiritual Iurisdiction is diuided into tvvo sortes the one is called Cohibytiue the other not Cohibityue That vvhich is called not Cohibityue is that iurisdiction or povver that is exercised and vvoorketh in the invvarde and .563 secrete courte of conscieÌ„ce that is .564 the preachinge of the Ghospell ministration of the SacrameÌ„tes and the absoluing and reteininge of sinnes by the vvoorde of God in the publique mynistery This therfore they call not Cohibityue bicause in the Court of conscience no man is bound or lovvsed vnvvillingly or against his vvill To exercise this kind of IurisdictioÌ„ neither Kinges nor ciuill Magistrates neither any other persone may challendge or take vppon him onlesse he be lavvfully called thereunto Iurisdiction Cohibityue hath .565 tvvo partes the one consisteth in the exercise of excommunication and circumstaunces thereunto required by Christes institution the vvhich povver or Iurisdiction belongeth to the Church onely and .566 not to the Prince Bishoppe or Priest for no man hath authority to excommunicate but onely the Churche and those vvho receiue authority therevnto by commission from the Church The other kinde of Cohibitiue Iurisdiction is a povver or authority that consisteth and is exercised in foro causarum in the courte of causes and apperteineth ad externum publicum forum to the externall and publike Courte and is defined to be saith Antonius an authority or povver to declare the Lavv geue sentence and to iudge in all controuersies pertayninge to the Courte vvhat is euery mans righte and in summe to doo those thinges that iustice dooth require accordinge to the Lavves Ioannes Quintinus defineth Iurisdiction to the same effect but openeth the nature therof more plainely saying IurisdictioÌ„ is an office and authority to declare the Law that is to admynister iustice and equity and to gouern the people with right aÌ„d Lawes whaÌ„ I name an office saith he I meane that iurisdictioÌ„ hath in it selfe a necessity to declare the Lawe for office is that which euery man is bound to doo to declare the lawe is to exercise iudgementes wherevppon commeth iurisdiction be meaneth that iurisdiction hath the name and is so called of exercising iudgementes iudgementes are exercised onelye of theÌ„ that haue iurisdictioÌ„ that is power to iudge Iurisdiction consisteth only in the contentions or debating of matters in Courte or iudgements This authority to iudge dooth discende nowe from the .567 Prince alone in whome only is all power By vertue of .568 this iurisdiction saith Antonius the Churche ministers accordinge to theire offices rightly enioyned vnto them may lawfully visite enquire of mens manners punishe the faulty send foorth apparitours or sommoners cyte the sturdy and stubborne represse their malepartnes call and sommon meete personnes to the Synode prouinciall or generall confirme the matters decreed in the Synode or CouÌ„cell .569 pardone faultes chaunge or mitigate the penauÌ„ce enioyned for confessed faultes condemne Heretiques and their writinges examine all mens writinges who so euer before they be set foorth or published and after due examination iudge whether they conteyne sounde or pestilent doctrin ordeine Decrees Lawes ceremonies and rytes constitute Bisshoppes and other Church ministers also depose degrade make them irreguler and vnhable to haue holy orders determine illegitimation in personnes for maryage bestowe Ecclesiasticall benefices and exact tythes and annates These and many other thinges may be lavvfully doone by those that haue the povver of this Cohybitiue Iurisdiction which is not saith he properly signified by the name of the keyes for although it may be named in some respect a Church key yet it differeth very much from the keyes of the first Courte that is of the Courte of Conscience For the vse of those keyes that are occupied in the Courte of conscience belongeth onely to the Euangelicall Priestes But this Iurisdiction may lawfully be exercised of those that are not ministers of the woorde and Sacramentes and are not Priestes As the tvvo former partes of Ecclesiastical iurisdiction haue their vertue povver and institution of Christe immediatly euen so this third part vvhich is saied to consist in foro causarum vvith those things vvhich may be vsed or exercised by vertu thereof doth depende vpon the .570 positiue Lavves of Christian Magistrats or vvhere such vvanteth vpoÌ„ the positiue rules and orders of that Church vvhere such orders must be practised and not immediatly vpon the Lavve of God The .7 Chapter Howe M. Horne restraineth the Othe to one kinde of iurisdiction thereby to auoide M. Fekenhams vnuincible Argument taken out of Gods woorde Stapleton AMonge other obiections that M. Fekenham made against the supremacy in the conference at Waltham this was one That Bisshops had their warrante and commission for their exercise of their spiritual function and office by the expresse woorde of God therefore he could not with quiet conscience allowe the othe that geueth the Prince supremacy in all causes spiritual with al priuileges and preheminences in any wise touching any spirituall iurisdiction He misliketh that Bisshops hauing such commission by Gods worde may not visite and reforme their cures without a further coÌ„missioÌ„ from the Queenes highnes M. Horne thinketh to wipe al this away with a distinction borowed as he saith of one IoaÌ„nes Antonius Delphinus If any
that all iurisdiction as well Secular as Spirituall sprang from the King as Supreme head of all men By the said commission among other things the Bishops tooke their authoritie not only to heare Ecelesiastical causes iudicially but euen to geue holye orders also as appeareth by the tenour of the same They receiued also by vertue of the commission all manner of power Ecclesiastical and al this no longer then during the Kings pleasure And therefore within three moneths afterward all Bishops and Archbishops were inhibited to exercise any Ecclesiasticall iurisdictiō vntil the visitation appointed by the king were ended There was also an other inhibition made that no Bishoppe nor anye other Ecclesiasticall person should preache any sermon vntil such time as they were specially thereto licensed by the king And haue you not read or heard M. Horne that in the second yeare of king Edwarde the .6 letters were sent from the L. Protectour to the Bishop of Winchester D. Gardiner commaunding him in the kings behalfe and charging him by the authority of the same to absteine in his sermon from treating of any matter in controuersy cōcerning the Sacramēt of the Aulter and the Masse and only to bestowe his speache in the experte explication of the articles prescribed vnto him c Knowe you not that two yeres after that the said Bishop being examined before the kings Commissioners at Lambeth the tenth article there layed against him was that being by the King commaunded and inhibited to treate of any mater in controuersie concerning the Masse or the Sacrament of the Aulter did contrary to the saied commaundement and inhibition declare diuers his iudgementes and opinions in the same And that in his final pretended depriuation made at Lambeth the 14. of Februarie this as it is there called disobedience against the kinges cōmaundement is expressly layed against him Did not the king here take vppon him the very firste cohibitiue iurisdiction as you cal it Dyd he not abridge Christes commission geuen immediatly to Bishopes and limitte the exercise thereof to his owne pleasure and commaundement Againe were there not iniunctions geuen by the sayed king Edwarde to the Bishope of London D. Bonner with Articles thereto annexed for him to preache vpon And dyd not his great examination and depriuation ensewe thereof Looke in your felowe Foxe and you shall finde the whole set out at large If therefore by the Othe now tendred the Queenes highnes meaning is to take vpon her so much and no more of spiritual authority and power then king Henry and king Edwarde enioyed and did iustly claime for they had no more thē all which you auouche to be your constant assertion and the true meaning of the Othe see you not that by the othe euen the Authoritie of preaching Gods word which Authority and commissiō Bishops haue immediatly from God dependeth yet of a furder commission from the Prince which you cal an horrible absurditie See you not also that the Bishopes had al maner of ecclesiastical punishment geuen them by the princes commission without any suche commission made as you imagine touching excommunication Thus haue you taken awaye the very Scripturely visitation Reformation and Correction as you call it from the Bishoppes and from theyr commission geuen to them by the woorde of God and haue made it to depende vppon a further commission of the Queenes Hyghnes pleasure For that by letters patentes shee maye and hath inhibited for a season the Bishoppes of her realme to preache the worde of God as her brother kinge Edwarde before did And this you call M. Horne An horrible absurditie as it is in dede moste horrible and yet such as you see by vertue of the Othe our Princes bothe may and haue practised Woe to them that induced good Godly Princes therevnto For in dede hereof hath proceded the whole alteration of religion in our country And hereof it followeth that religion in our countrie shal neuer be setled or of long continuaunce excepte Princes alwaies of one minde and Iudgement doe Raygne Hereof it followeth that we shall neuer ioyne in Faithe and Doctrine with other christened Realmes and with the whole vniuersal Church except our happe be to haue a prince so affected as other Christen princes are Hereof it followeth that though our Prince be Catholike yet thys Authorytie standinge our Faythe is not Authorysed by Gods worde and the church but by Gods woorde and the Prince that ys by Gods woorde so expounded and preached as the prince shall commaunde and prescribe it Briefely hereof foloweth that the faith of England is no faith at al builded vpon the authority of God and his Ministers who haue charge of our soules but is an obediēce only of a temporal law and an opinion chaungeable and alterable according to the lawes of the Realme These are in dede moste horrible absurdities and moste dyrecte againste the vnitie of the Churche whiche aboue all thinges ought to be tendred and without the whiche there is no saluation This destroyeth the obedience of faithe and setteth vp onely a philosophicall perswasion of matters of Religion This cleane defaceth all true Religion and induceth in place therof a ciuil policie To cōclude this maketh a plaine and directe waye to al heresies For if euer which God forbidde any Prince of our land should be affected to any heresie as of Arrianisme or any such like the supreme Authority of the prince remaining as the Othe graunteth and as king Edward practised should not al the Bishops either be forced to preache that heresy or to leese their bishopriks other placed in their romes which to please the Prince ād to climbe to hònor would be quick enough to farder the procedings Any man of mean cōsideration may see these inconueniences and many moe then these which of purpose I leaue to speake of To returne therefore to you M. Horne whether you and your fellow Bisshops haue special cōmission from the Quenes Ma. for the exercise of your iurisdictiō I know not But I am most credibly informed ye haue none And as for excōmunicatiō ye wil haue none of her neyther wil ye acknowlege any such authority in her And therfore ye had nede to looke wel to your self and what answere ye will make if ye be ones called to an accompt either for this kind of doctrine so derogatory to the statutes and the Quenes M. prerogatiue that ye would seme to maintaine either for the practise of your iurisdiction without any sufficient Commission Remember now among other things M. Horne whether this dealing be agreable to your Othe by the which ye promised that to your power ye would assist and defend al iurisdictions priuilegies preheminences and authorities graunted or belonging to the Quenes Highnes her heires or successours or vnited and annexed to the imperiall Crowne of the realme Ye may thinke vpon this at your good leasure Remember also how you wil stand to this your
this allwaies your Consequent I say vpon one or diuers particulars to conclude affirmatiuely an vniuersal For what one Emperour or Prince amonge so many so longe a succession and in so diuers countres haue you brought forthe by whose example by sufficiente enumeration of all partes ▪ you might logiquely and reasonably cōclude the affirmatiue vniuersal that is the Supreme gouernement in al spiritual or ecclesiastical thinges or causes You haue not M. Horne brought any one suche Shewe but one and I will allowe you in all And come you nowe to charge M. Fekenham with thys foule and euil consequent What Thought you so by preuention to blame M. Fekenhā that you might escape therby the blame your selfe or thought you we shoulde haue forgotten to charge you herewith excepte your selfe by charging an other had put vs in minde thereof Vpon this imagined Conclusion of M. Feckenhams you induce a dilemma that whether the Conclusion folow or not folow yet he shal alwaies remayne in some absurdite But we say that as he neuer made that consequent so also that it foloweth not Then say you If the Conclusion folowe not cōsequētly vpon the Antecedent ▪ than haue ye concluded nothing at al by Christes diuinity that may further the matter ye haue taken in hande to proue To the which I answere That M. Feckenham hereby fully cōcludeth his principall purpose For Commission of Spiritual gouernement being geuen as he reasoneth and you expresly cōfesse to Bishops immediatly from God by Christ him selfe true God not only in some but euen in the principall spirituall causes as to fede the Church with true doctrine to preache the worde to bind and loose to minister the Sacraments it foloweth euidētly that the Prince is not the Supreme Gouernour in al Spiritual causes And that the Acte hath wrongfully geuen to the Prince the ful authorising for al maner of spiritual causes in any wise concerning any Spirituall or Ecclesiasticall iurisdiction to be vsed and exercised by persons when and as often and for such and so long time as it shal please the Prince to authorise them It foloweth I saye that the Acte hath wrongfully geuen al this to the Princes authorising seeing that God him selfe hath already geauen it to the Apostles and their successours Bishops and Priestes in his Churche without any cōmission or authorisatiō for any prince of the earth whatsoeuer God hath your self say M. Horn geuē to the Bisshops sufficiēt cōmission for the discharge of their cures It were therfore you say an horrible absurdity if they might not exercise any iurisdictiō ouer thē by that cōmissiō without a furder cōmission frō the Quenes highnes But bothe by the practise in king Edwardes daies at what time by the Kings letters patēts bishops had a special cōmissiō to minister the Sacraments and to preach the word frō the Prince and at the Princes pleasure as it hath before ben declared ād also by the plaine Act in the Quenes M. daies now reigning bishops can not exercise vse or execute any Spiritual iurisdiction without the Authorising naming and assigning of the Prince yea and that no oftener nor no longer then it shall please the Prince to Authorise them so that beeing a Bishoppe to daye to morowe by the Acte he shall be none if it please the Prince to dissauthorise him or discharge him Ergo by Maister Hornes own confession and plaine constante assertion bothe in King Edwardes dayes and now in the Acte an horrible absurdity is committed You haue saied M. Horne a great deale more against the Acte then euer M. Feckenham saied Beare therefore with him and vs I pray you yf to auoide such an horrible absurdity bothe he and we refuse the Othe of this acte Some reason I perceiue M. Sampson and D. Humfrey of Oxford had when they refused this othe being tendred vnto them by a Commission They saw it was in dede a most horrible absurdity so to weakē Gods authority that it must yet not of congruite but of necessite and by force of lawe be bolstered as of it selfe insufficient with the Princes authorising and letters patents The sawe it was a great impiety that bishops and Pastours by Gods lawe ordayned to suche offices should not oftener exercise their offices nor no lenger remaine in the saied offices then it should please the Prince for the time to Authorise them and allowe them Therefore these men them selues no doubte true subiectes to the Quenes highnes and well willers to her Maiest Person refused yet this Othe as is aboue saied But what a conclusion is this M. Horne how fowle an absurdity is it to take the Othe of supreme gouernemente in al spiritual thinges or causes in which Othe also you say nothing may be excepted for if you except any it is not al these are your owne wordes and yet to make nowe a limitatiō and to except so many and so principall causes ecclesiasticall in the which as you say also the Prince hath no gouernement at all but only the Bishops as hauing sufficient commission herein from God him selfe Whereas if there were in dede any limitation by the Acte expressed or intēded as there is not in dede any at all in the Authorising of mete persons to execute all maner of spirituall Iurisdictions it were yet open and manifest periury to sweare to a supreme gouernement in all causes without exception What yf you and your felowes intende not or meane not al maner spirituall causes Can this excuse them which sweare to all from manifest periury How many haue receyued the Othe which neuer vnderstode worde of any suche limitatiō If you meane in dede a limitatiō M. Horne procure thē that the limitation be put to the Othe expresly that men may sweare to no more then is intended Els if you intangle mens soules in open periury vnder a couert limitation assure your selfe you and al other the procurers hereof shal answer full derely to God for all the soules that hereby haue perished And assure your self that as the holy ghost infallibly threatneth he wil come as a quicke witnesse against al periured and forsworen persons Neither yet doth the limitatiō excuse thē frō periury which sweare Princes to be supreme gouernors in some spirituall causes who are in dede no gouernours at al in such causes nor euer had by the lawe of God any spiritual charge or Iurisdictiō cōmitted vnto them But yet if this limitation were annexed the periury were the lesse and the dealing were more playne though not therfore good In the meane while you which force men to sweare to al ecclesiastical causes and yet will except so many ecclesiastical causes how vnreasonably ād how absurdely do you write But of these your contradictory assertions I haue before spoken If I should here aske M. Horne ▪ what Authorite the parliament had to geue to the Prince all or any Iurisdiction at all in matters mere spiritual that parliament especially consisting only
ye vvill thinke he meant the order of Priestes vvhan he named the faction of the Pharisees VVhether the Apostles called this coūcel or not or that the Congregation being assembled together in their ordinary sort for praier preaching and breaking of bread Paulus and Barnabas vvith the others sent to Hierusalem did declare the cause of their message before the vvhole Churche vvhich is more likely I vvil not determine bicause S. Luke maketh no mention thereof But if it be true that ye affirme that the Apostles called or assembled this Councel then vvas it not the authoritie or Acte of one Apostle alone Besides this if the Apostles called this councel they called the Laytie so vvel as the Clergy to the councell yea as may seeme probable mo of the Laytie than of the Clergy The decrees vvere not made by the Apostles .599 alone as you falsely feyne For S. Luke saieth the decree vvas made by the Apostles Elders and the .600 vvhole Congregation The Apostles I graunt as vvas moste cōuenient vvith the Elders had the debating arguing and discussing of the questiō in cōtrouersie They declared out of the holy Scriptures vvhat vvas the truthe And I doubt not but they declared to the Church vvhat they thought most conuenient to be determined But the determination and decree vvas by the common consent both of the Apostles Elders and .601 people Therfore this controuersy vvas reformed ordered and corrected not by the authority of the Apostles alone vvithout the Elders neither they togeather did it vvithout the assent of the Churche and so this allegation maketh no .602 deale for your purpose but rather cleane against it Stapleton There followeth now an other reason out of the newe testamente browght forth by M. Fekenham The effecte wherof is that the Apostles and other priestes both assembled in councel and reformed wrong opinions among the Christians setting abrode theire decrees without any conmission of any ciuill magistrate which is quite contrary to the absurde opinion mainteined by M. Horne who is faine therefore to wince hither ād thither and wotteth not well where to rest him self for a resolute answere First he quarrelleth with the worde Priestes and to no purpose the argumente remaining sownde and whole be they to be called Priestes or be they to be called Elders For though before the worde Ministers did like M. Horne well yet the worde Elders liketh him here better Priestes he is assured there were none among the Apostles in this councel vnlesse they were the Pharisees And so with his pleasante pharisaicall myrthe he maketh the Apostles them selues Pharisees For Priestes it is certain they were as I haue declared before Nowe for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latin and our tonge and almost al other tongues in Europa namelie the Frenche the Italian the Spaynishe the highe and lowe Dutche yea and all other as farre as I can yet learne doe expresse by a like worde deriued from the Greke though yt signifie an elder in age by the proper significatiō of the Greke word yet in scripture it signifieth that office and dignitie in a man that we cal Priesthod that is such an Elder as is a Priest withall And yet not alwaies to be so called for his age as appereth by Timothee who was but yong Truth it is that this word in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth the inferior in dignitie and him that is vnder the Bishoppe and sometime the Bishop As sometime this woorde Apostolus signifieth none of the .xij. Apostles but a Bishop and so is the one and the other confounded in Scripture Whereof Theodoretus is an vndoubted witnesse For thus he writeth Eosdem olim vocabant presbyteros Episcopos eos autem qui nunc vocantur Episcopi nominabant Apostolos Procedente autem tempore nomen quidem Apostolorum reliquerunt ijs qui verè erant Apostoli Episcopatus autē appellationem imposuerunt ijs qui olim appellabantur Apostoli Ita Philippensium Apostolus erat Epaphroditus Ita Cretensiū Titus Asianorum Timotheus In the old time he meaneth the Primitiue Church as with the like terme Chrysostō doth men called Priests and Bishops all one But those whiche are now called Bishops they called Apostles Afterward in processe of time they lefte the names of Apostles to those which were in dede Apostles And bishops they called those whiche in olde time were called Apostles So Epaphroditus was the Apostle of the Philippenses so Titus of the people of Creta and Timothe of the Asians Thus then those which were in dede Bishops being in the Apostles time called Priestes verely in this place also of the Actes by these wordes Priests may very wel be taken not only simple Priests but euen those that were Bishops too And then hath M. Horne lost al the grace of his Pharisaical iesting But now is the man in a great muse with him selfe whether he may graunt to M. Fekenham that this Councell was called by the Apostles though of his modestie which is here to be wondered at it sheweth it selfe so seldome he wil not determine the matter And then doth he ful sadlie imagine as a thing moste likely that the Apostles Paulus and Barnabas came to Hierusalem iump at that time that the Apostles and the congregation were assembled already together to common prayer And by as good likelyhood they made poste haste to present them ere the congregation brake vppe least they should haue lost their iourny for lacke of authority in the Apostles to cal a Coūcel or tarrie at least vntill the next time that they assembled for praier And whie I pray you might they not as wel call a Councel as assemble together for other causes And whie do you so fondly ground your likelinesse vppon that which hathe no likelihood And why doe ye thus wrangle seing S. Luke him selfe sheweth plainly the cause of their meeting Conueneruntque Apostoli seniores videre de verbo hoc The Apostles and the Priests assembled together to consider of this matter Then haue we an other snarling that this was not the acte of one Apostle alone Neither dothe the Pope alone for that belike is the matter ye so closely shote at make any decree but either by a coūcel or with the aduise of his Cardinales and others Which in all weighty matters no doubt he dothe though he after al as the head geue the Sentence At length yet M. Horn taking a better hart vnto him selfe goeth roundlye to the matter and resolueth vs that this Decree was made not by the Apostles only and the priestes but by the whole Congregatiō ther present as S. Luke saieth Then is there good cause to beleue him M. Horne I heare you say that Saint Luke saith the decree was made by the Apostles Elders and the whole Congregation But as yet I heare not S. Luke say so nor euer shal hear him so saie S. Luke
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
Reader and to make him beleue that Antonius was your Author herein It is not then M. Fekēham but your Maister Ihon Caluin and your self also that condēne al the holy bishops yea S. Paule and the other Apostles to which exercised this iurisdictiō and al other iurisdiction in ecclesiastical matters without any warrant frō the Prince or the Church Namely the blessed bishop S. Ambrose for excommunicating of Theodosius And so al your false accusations wherwith ye charge M. Fekēhā redoūd truly vpō yourself Wher you say that Caluins Latin was to fine for M. Fekenhams grosse vnderstāding what a sine Latin mā your self are I referre the Reader to this your owne booke and to your articles lately set forth at Oxford The places I haue before specified and therfore nedelesse here to be recited againe M. Horne The .173 Diuision pag. 120 b. And againe Iohn Caluin vvriting vpō Amos the Prophet is by you alleged to .653 as litle purpose For be it that thei vvhich attributed to King Hēry of famous memorie so much authoritie vvhich greeued Caluin vvere mē not vvel aduised in so doing and that thei vvere blasphemous that called him the supreme head of the church ye knovv vvho they vvere that first gaue to him that title and authority yet your .654 cōclusiō follovveth not herof Therefore Bishops and priests haue authority to make lavves orders ā◠decrees c. to their flockes and cures no more thā of his former saying Christ gaue to his Church this authoritie to excōmunicat to bind and to lovvse Therfore Bishops and Priestes maie make lavves orders and decrees to theyr flockes and cures Stapleton Caluin saith in plain words It is blasphemy to cal the Prīce of Englād supreme head of the Church He saith also They that so much extolled King Henry at the beginning soothely they wanted dew cōsideratiō This is your second and better Apostle M. Horn that hath brought your first Apostle Luther almost out of conceyte This is he M. Horn whose bookes the sacramentaries esteme as the second ghospel This is he M. Horne that beareth such a sway in your congregation and conuocation now that ye direct al your procedings by his Geneuical instructions and examples This is he whose institutions against Christ and the true diuine religion are in such price with you that there be few of your protestāte fellowe Bisshops that wil admit any man to any cure that hath not reade them or wil not promise to reade them The Catholiks deny your new supremacy the Lutherans also deny it Caluin calleth it blasphemous Howe can then any Catholike man persuade his conscience to take this othe And what say you now at length to this authority M. Horne Mary saith he I say that though it be true yet it will no more followe thereof that Bishops may make lawes orders and decrees then of his former saying that Christ gaue to the Churche authority to excommunicate to binde and to lose In dede ye say truthe for the one it is but a slender argumente The Ciuil Magistrate is heade of the Churche Ergo Bisshoppes may make Lawes and Maister Fekenham was neuer yet so yll aduised and so ouersene as to frame such madde argumentes This argumente cometh fresh and newe hammered out of your owne forge But for the other parte if a man woulde reason thus Bishoppes haue power to binde and to loose Ergo they haue power to make lawes orders and decrees c. he should not reason amisse seing that by the iudgement of the learned vnder the power of binding and loosing the power of making lawes is contayned Which also very reason forceth For who haue more skill to make lawes and orders for directing of mens consciences then such whose whole study and office consisteth in instructing and refourming mens consciences But Maister Fekenham doth not reason so but thus It is blasphemy to call the Prince heade of the Church Ergo Maister Fekenham can not with saufe conscience take the othe of the supremacy and that the Prince is the supreme head Againe the Prince hath no authority or iurisdiction to binde or lose or to excommunicate Ergo M. Fekenham can not be persuaded to swere to that statute that annexeth and vniteth al iurisdiction to the Prince and to swere that the Prince is supreme gouernour in all causes Ecclesiastical These be no childish matters M. Horne Leaue of this your fonde and childishe dealings and make vs a directe answere to the arguments as M. Fekenham proposeth them to you and soyle them well and sufficiently and then finde faulte with him yf ye wil for refusing the othe But then am I sure ye wil not be ouer hastie vpon him but wyll geue him a breathing tyme for this seuē yeres at the least and for your life to For as long as your name is Robert Horne ye shall neuer be able to soyle them Neither thinke you that in matters of suche importance wise men and such as haue the feare of God before their eies wil be carried away from the Catholike faith with such kind of aunsweres The words of Iohn Caluin be manifest and cā not be auoided He saith Erāt blasphemi cū vocarēt ipsum Sūmū caput Ecclesiae sub Christo. They were blasphemous whē they called him he meaneth kinge Henry .8 the Supreme head of the Church vnder Christ. And who were those that Caluin calleth here blasphemous You would M. Horne your Reader should thinke that he meaned the Papistes for you referre that matter to M. Fekenhams knowledge saying to him You knowe who they were caet as though they were of M. Fekenhams friendes that is to say Catholikes as he by Gods grace is And so ful wisely bableth M. Nowel in hys second Reproufe against M. Dorman But that Caluin meaneth herein plainely and out of all doubte the Protestants and his owne dere brethern it is most euidēt by his wordes immediatly folowing which are these Hoc certè fuit nimiū sed tamen sepultum hoc maneat quia peccârunt inconsiderato zelo Suerly this was to much But let it lie buried for that they offended by inconsiderate zele Tel me nowe of good felowship M. Horne were they M. Feckenhams frendes or youres were they Catholikes or Protestants that Caluin here so gently excuseth wishing the matter to be forgottē and attributing it rather to want of dewe consideration and to zele then to willfull malice or sinnefull ignoraunce Euidēt it is he spake of his brethern protestants of Englād and for their sakes he wisheth the matter might be forgotten With the like passion of pity in his commentaries vpō S. Paule to the Corinthians whē he cometh to there words alleaged there of the Apostle Hoc est corpus meum This is my body remembring the ioyly concent of his bretherne about that matter he saith Non recensebo infaelices pugnas quae de sensu istorum verborum Ecclesiam nostro tempore
imperij but did openly reproue the King for his wicked and vniust rule or cōmaundement vvherby is manifest that Athanasius speaketh .657 not against the Princes authority in Ecclesiastical matters but against his tiranny and the abusing of that authority vvhich God hath geuē him vvhervvith to mynister vnto Gods vvil and not to rule after his ovvne luste they commende the authority but they reproue the disorderly abuse thereof Novv let vs see hovv this saying of Athanasius helpeth your cause Constantius the Emperour dealt vnorderly and after his ovvne lust against Athanasius and others pretending neuerthelesse the iudgement of Bisshops vvhich Athanasius misliketh as is plaine in this place auouched Ergo Bisshoppes and Priestes may make lavves decrees orders and exercise the second kind of Cohibitiue Iurisdiction ouer their flockes and cures vvithout commission from the Prince or other authority I doubt not but yee see such faulte in this sequele that yee .658 are or at least ye ought to be ashamed therof The .12 Chap. Conteyning a Confutation of M. Hornes answer made to the woordes of Athanasius Stapleton HEre is nowe one other allegation by M. Fekenham proposed out of Athanasius Hosius the Bisshop of Corduba saith M. Fekenham who was present at the first Nicene Councel hath these wordes as Athanasius writing against the Emperour Constantius doth testifie Yf this be a iudgement of Bisshops what hath the Emperour to do there with But one the contrary parte yf these thinges be wrought by the threates and menaces of Emperour what neade is there of anye men besides to beare the Bare Title of Bisshoppes When from the beginning of the worlde hath it bene heard of that the iudgement of the Churche toke his authority of the Emperour Or when hath this at any tyme bene agnised for a iudgement Many synodes haue ben before this tyme many Councels hath the Church holden but the tyme is yet to come that either the fathers went about to persuade the Prince any such matter or the Prince shewed him selfe to be curiouse in matters of the Churche But nowe we haue a spectacle neuer sene before browght in by Arrius heresye The heretikes and the Emperour Constantius are assembled that he may vnder the colour and title of Bisshops vse his power against whome it pleaseth him M. Horne to this allegation aunswereth that M. Fekenham doth Athanasius threfolde wronge c. To the first wronge I replie that putting the case that these are not Hosius his words but Athanasius M. Fekenhams matter is nothing thereby hindered but rather furthered considering the excellent authority that Athanasius hath and euer had in the Churche And Hosius hath euen in the said epistle of Athanasius and but one leaf before a much like sentence proceding of a couragious and a godly boldenes Medle not you Syr Emperour saieth he to the forsayed Constantius with matters Ecclesiastical neither cōmaund vs in this parte but rather learne these thinges of vs. God hath committed to you the Empire and to vs those things that appertaine to the Churche And therefore euen as he that maligneth and spiteth your Empire doeth contrarie Gods ordinance so take ye head least ye in medling with matters of the Church doe not runne into some greate offence Whereas for the second wrong done to Athanasius you say that M. Fekenham hath lefte one material word out of Athanasius ye haue turned that worde to one halfe hundred wordes with a nedelesse declaration the space of one whole leafe at the least And yet you neuer come nigh the matter Beside such is your wisedome ye alleage in this your extraordinarie glose an epistle of S. Ambrose which doth so cōfirme M. Fekenhams present allegation and is so agreable to Athanasius ād so disagreable to the cheife principle of al this your boke that I maruel that euer ye would ones name it vnlesse ye neuer read it your self but trusted the collector of your cōmon places For the law of Valentinian whereof we spake before is in that epistle to the yong Valentian Whē euer heard you sayth he that in a cause of faith lay mē gaue iudgment vpon a Bishoppe If we will peruse and ouerloke either the order of holie write or the Auncient tyme who is there that will denie that in matter of Faythe I saie saieth S. Ambrose in matter of faieth but that the Bishoppes are wonte to iudge vppon the Emperours and not the Emperours vppon the Bishoppes He saith againe afterward If there be any conference to be had touching the faith it must be had emong the Priestes And how this doctrine of S. Ambrose which is the doctrine of the catholike Church and most conformable to the saying of Athanasius agreeth either with your late acte of parliament wherby the catholik bishops were deposed or with the doctrine of your boke euery man may see Yea S. Ambrose saieth yet farder that the Emperour Valētiniā whose sonne being enduced thereto by the Arrian bishop Auxētius woulde nedes call the bishop before his benche and Iudge ouer him made an expresse lawe that In matter of faithe or of any ecclesiastical order he should iudge that were neither by office vnequal neither by right vnlike That is as S. Ambrose him selfe expoundeth it Sacerdotes de Sacerdotibus voluit iudicare He woulde haue Priestes to iudge ouer Priestes And not only in matters ecclesiastical or of faithe but saieth S. Ambrose Si aliâs argueretur Episcopus morū esset examinanda causa etiā hanc voluit ad Episcopale iudiciū pertinere If otherwise also a Bishop were accused and a question touching maners were to be examined this question also that Emperour woulde haue to belonge to the trial and Iudgement of Bishops Here you haue that yt belongeth not to Princes to be iudges vppon priests either in matters of faith either in matters touching liuing and māners which doth vtterly destroy al your new primacy and your late acte of Parliament deposing the right Bishoppes as I haue saide And we are wel contente that councelles shoulde be free from al feare and that Princes shoulde not appointe or prescribe to Bishops howe they should iudge as ye declare owt of Athanasius and S. Ambrose Let this be as muche material as ye wil to a bishoply iudgmēte But I pray you is there nothing else that Athanasius saieth is material to the same Yes truely One of these materiall thinges was that this Councel was made voyde and annichilated for that Iulius the Pope did not consent to yt as the canons of the Churche require which commaunde that neither councel be kepte nor Bishoppes condemned withowte the Authoritie of the Bishoppe of Rome And therefore Iulius did rebuke the Arrians that they did not first of all require his aduice which they knewe was the Custome they shoulde and take their definitiō from Rome This Pope also did restore Athanasius againe to his Bishopprike as your
author Athanasius hym selfe declareth out of the sayde Iulius epistle to the Arrians See Mayster Horne what a materiall thing ye haue lefte out so materiall I say that it maketh all your synodes and all your depriuations of the Catholyke Bishoppes voyde as were the doinges of the Arrians againste Athanasius Nowe as you haue lefte out these materiall thinges so haue ye browght foorth no materiall thing in the worlde to auoyde Athanasius authority And therefore for lacke of sounde and sufficient answere ye are driueÌ„ to make penish argumentes of your own and then to father them vppon M. Fekenham saying to him I doubt not but that ye see suche faulte in your fonde sequele that ye are or at the least wise owght to be ashamed thereof But the Sequele of M. FeckenhaÌ„ is this He saith to you with Athanasius wheÌ„ was yt heard from the creatioÌ„ of the world that the iudgmeÌ„te of the Church should take his authority of the Prince When was this agnised for a iudgement And so forth Yf the Prince be supreame head in al causes ecclesiastical if al iurisdictioÌ„ ecclesiastical be vnited and annexed to the crowne yf the synodical decrees of Bishoppes be nothing worth withowt the kinges expresse consente yf catholike Bishops be deposed by the Princes commissioÌ„ yf lay men only may alter the olde auncient religioÌ„ al which things with other like are now done and practised in Englande theÌ„ doth the Church iudgmeÌ„t in Englande take his authority of the prince and lay meÌ„ And then may we wel and ful pitifully cry out wheÌ„ was there any suche thinge froÌ„ the creatioÌ„ of the worlde heard of before This this is M. Fekenhams argument M. Horne this is his iuste and godly scruple that staieth him that he ruÌ„neth not headlong to the deuill in taking an vnlawful othe against his conscience settled vpoÌ„ no light but vppon the weighty growndes of holy scripture of general couÌ„cels of the holy and blessed fathers finally of the custome and belief of the whole catholike Churche and namely among all other of this authority brought out of Athanasius who also in an other place saieth that the Arrians assembles coulde not be called synodes wherin the Emperours deputy was president Wherefore it is a most opeÌ„ an impudent lye that ye say that M. FekeÌ„ham causeth Athanasius to beare false witnes against him self how proue you this good Syr By this say you that yt is euident by Athanasius and Hosius to that Princes haue to medle and deale in causes or thinges ecclesiasticall namely in calling of councelles for by this Constantius and his brother Constans the Sardicense councel was summoned A worthie solution perdy for you and a wonderfull contradictioÌ„ for Athanasius Ye shew vs that they called this couÌ„cel but that there was any thing spokeÌ„ or done in that couÌ„cell by Athanasius who was there present or other that should cause Athanasius to be coÌ„trary to him self ye shew nothing Shal I theÌ„ answere you as M. Iewel answereth M. D. Harding naming this councel but referring the Reader to the councel it self This couÌ„cel saith M. Iewell is brought in al in a mummery saying nothing And then he addeth yet forasmuche as these men thincke yt good policy to huddle vppe theire matters in the darke it wil not be amisse to rippe them abrode and bring theÌ„ forth to light And yet for all this great brauery and bragge he leaueth the matter of this couÌ„cel as he fownd yt and speaketh no more of yt one way or other Me think M. Horne that you treade much after his steps Ye name the couÌ„cel but ye tel vs not one materiall worde for your purpose out of it I wil therfore furnishe that that lacketh in M. Iewel and you especially seing the matter is suche as toucheth the deposing of Athanasius that is our present matter and withal al this your present Treatise and answere to M. Fekenham I say theÌ„ first the conditioÌ„s that ye require in a Bishoplie iudgmeÌ„t were here exactly obserued This couÌ„cel was farre aÌ„d free froÌ„ al feare farre froÌ„ the pallace Here were present no CouÌ„ties with souldiars as it was woÌ„t to be in the ArriaÌ„s synodes to extort the coÌ„sent of the Bishops WhervpoÌ„ the ArriaÌ„ bishops who were called to this couÌ„cel aÌ„d came thither in great nuÌ„ber seing this and seing Athanasius present whom they had vniustly deposed yea and ready to aÌ„swer theÌ„ and to disproue their wroÌ„gful doings and finding their own coÌ„sciencs withal gilty had no more hart to abide the triall of this free Synode then you and your other Protestante bretherne had to appeare in the Councell of Trent And therfore ful pretely shronke and stole awaie The order of this Councel was a verie Synodicall and an Episcopal iudgemeÌ„t Neither Emperour was present nor anie deputie for him that I haue yet read of though at the request of Constans the Catholike Emperour and by the assent of Constantius the Arrian that councel was assembled Neither was there either in the tyme of the councel or afterwarde the councel being ended anie consent or confirmation required of the Emperour and yet were there a greate number of Bishopes excommunicated and deposed to The sentence of Pope Iulius which in a councel at Rome a litle before restored Athanasius and other Bishopes by the Arrians in the Easte vniustly thruste out was exequuted Manie lawes orders and decrees touching matters ecclesiastical were in this councel ordeined Namely for deposing of Bishopes and placing others in theyr romes in all which yt was decreed that if a Bishope deposed by his fellowe Bishoppes at home for Princes deposed none in those daies though banish and expell they did would appeale to the Bishoppe of Rome that then the Bishops who had deposed the partie appealing should send informations to the Pope and that if he thought good the mater should be tried a freshe otherwise the former iudgement to take effect For final decision also of such appellatioÌ„s made to Rome it was in this general couÌ„cel decreed that the Pope might either appoint coÌ„mâ—ssioners to sit vpoÌ„ the matter in the Court from whence the Appeale came or if he thought so meete â–ª to send legates from his owne Consistory to decide the mater In lyke manner it was there decreed that Bishopes sâ—ould not haunte the Emperours palaice excepte for certaine godly suites there mentioned or inuited â—hiâ—her of the Emperour himselfe Also of Bishopes not to be made but such as had continewed in the inferiour orders certayne yeres c. it was in that councel decreed All which and diuers other ecclesiasticall maters that councel determined without any superiour Authoritie from the prince And so to conclude this one Councel that ye bring in but in a mummerie your false visor being taken from your face openeth what ye are and answereth fully al this your booke as wel for the principal mater that the Pope ys
the supreame head and that Bishopes maie appeal to him from all quarters as that the Prince hath no necessarie voyce in Councelles Againe that as wel the first as the second cohibitiue iurisdiction as you diuide them belongeth to the Bishopes Laste of al your greate principle that you and your M. Caluin so stronglye builde vppon that no excommunication ought to be made without the consente of the congregation where the partie that is or shal be excommunicated dwelleth is vtterly destroied For Theodorus Narcissus Achatius Stephanus Vrsacius Valens Menaphontes and Georgiuâ— Arrian Bishopes were in this councel deposed and excommunicated without anie consent or foreknowledge of the congregation where they dwelled And as this was done in this councel against these men So was the like done in other councelles against many other heretikes Wherefore this is a most absurde proposition of Caluin that M. Horne his scholler so hardly maintaineth The storie of this couÌ„cel is at large declared by Athanasius hym self and most strongly confirmeth that his former saying that it is no Councell of Bishopes which hath his authoritie of the Prince Neither can M. Horne make light of this Councel as well for the foresaid cause as for that it was populouse and frequented by a greate number of Bishoppes of thyrtie and fyue Prouinces there present of the whiche our Britannia was one and as well Catholike for fayth as auncient for tyme and suche a one as theyr Decrees bynde the whole Churche And the whole Synode sayeth Let all the Catholike Churche dispersed through out the worlde keepe and obserue all that we haue ordeyned And thus muche haue I sayed to fyll vp your emptie boxe of the Sardicense Councell that you and M. Iewell playe the iolie mummers withal The .175 Diuision pag. 123. a. M. Fekenham Allmightie God saieth by his Prophete Hieremie which was bothe a Prophete and a Prieste Ecce dedi verba mea in ore tuo Ecce coÌ„stitui te super geÌ„tes super regna vt euellas destruas disperdas dissipes aedifices plaÌ„tes Gregorius NziaÌ„zenus sermonede dictis Hieremiae ad Iulianum Imperatorem putas ne patimini vt veruÌ„ vobiscum agam suscipitis ne libertatem verbi libenter accipitis quod lex Christi sacerdotali vos nostrae subiecit potestati atque iustis tribunalibus subdit Dedit enim nobis potestatem dedit principatum multò perfectiorem principatibus vestris aut nunquid iustum videtur si cedat spiritus carni si à terrenis coelestia superentur si diuinis praeferantur humana Sed patienter quaeso accipite libertatem nostram Scio te ouem esse gregis mei scio te intra sacra altaria cum veneratione subijci manibus sacerdotis c. And by this Prophete Ezechiel almighty God saieth Vae Pastoribus Israel quod infirmuÌ„ fuit non consolidastis quod aegrotuÌ„ non sanastis quod confractum non alligastis quod abiectum non reduxistis quod perierat non quaesistis Into the whiche maledictions and curses the Bishoppes and Priestes muste needes incurre if they haue no Iurisdiction ouer theyr flocke if they maie not visite them if they may not refourme them if they maie not order and correcte them at all tymes as they shal see cause Chrysostomus Homil. 5. de verbis Esaiae vbi Sacerdotem astruit esse medium inter Deum Hominem nullumque honorem in terris illius honori posse conferri And therefore here to conclude this my obiection vnto your L. answeare I shall here finishe the same saying with the blessed Martyr Ignatius S Iohn the Euangelistes disciple Quòd nemo praeter Episcopum aliquid agat eorum quae ad Ecclesiam pertinent And so to adioyne herevnto the sayinge of S. Augustine who in speakinge Contra Iulianum ait de Doctoribus Ecclesiae quod credunt credo quod tenent teneo quod docent doceo quod praedicant praedico istis cede mihi cedes c. M. Horne In all this parte there is not .659 one sentence that can be dravven by any force to helpe your cause It suffised you to heape vp a sorte of testimonies togeather to make a shevve allthough nothinge to the purpose Yea the vvoordes spoken to the Prophete Hieremie maketh plainely .660 againste you For they shevve that the ministers in Gods Churche haue authoritie to plucke vp by the rootes and to destroie euilles and the kingedome of Satan to plante good thinges and to edifie the Churche as the glose enterlined hath it or all maner wicked and false doctrine and what so euer the heauenly Father hath not planted as the glose ordinary expoundeth it But the meanes vvhereby this iurisdiction and authority is exercised is .661 limited and appointed in these vvordes Beholde I haue put my woordes in thy mouthe saithe God to Hieremy So that other iurisdiction ouer people and kingdomes than the preachinge of Goddes vvorde Hieremy had not Hieremyes mouth is touched saieth the glose ordinary and the Lordes woordes are geuen to him that he shoulde receiue boldenes to preache Of this boldenes to preache the vvoorde of God speaketh Gregory Nazianzen in the place by you alledged After he had comforted his hearers he tourneth his speache to the Princes and suche as vvere in authority muste we spare you saithe he bicause of your power as though we feared or were ashamed of the liberty geueÌ„ vs of Christe Christes lawe hath made you subiect to my power and to my iudgement seate He speaketh of a spirituall subiection by faith and obedieÌ„ce to the minister exhortinge comfortinge and edifiing to eternall life by the vvoorde of God And he addeth more expressely vvhat maner of rule or empire he challengeth namely suche as bringeth the fleashe to be subiect to the spirite suche as maketh earthly thinges subiect to Heauenly And the subiection he requireth is none other than such as the spiritual sheepe ovveth to the spiritual pastour vvhose rule and subiection Christe vttereth in this sentence My sheepe heare my voice and follow me I knovv saith Nazianzene to the Emperour that thou arte a sheepe of my flocke and therevpon he concludeth that he must boldely preache the vvoorde to the Emperour and that he on the other side is subiect therto and ought to obey And this is the propre Iurisdiction that belongeth to the Bishoppes and Priestes the vvhâ—che if they exercise vvith all possible diligence and faithfulnes they shal escape the curses that the Prophete Ezechiel menasseth As coÌ„traryvvise if they vse neuer so princely your popish or rather pompous Canon Lavve iurisdiction vvhiche consisteth in Courtly consistories and Forinsecal iudgemeÌ„ts farre disagreing froÌ„ the right iurisdiction of true and Christianlike Prelates they shal not in the ende escape the deserued maledictioÌ„s and curses threatned to such by the Prophet Ezechiel The .13 Chapter Of M. Feckenhams laste Authorities alleaged out of holy
Scripture and out of certaine doctours for proufe of the Bishoppes Iurisdiction in matters Ecclesiastical Stapleton THIS parte of M. Fekenhams obiectiō being the very last conteineth vj. authorities two takē out of the holy scripture fowre out of the holy Fathers Gregory Nazianzene Chrysostom Ignatius and S. Augustine But in al this saieth M. Horne there is no one sentēce that may be drawē by any force to helpe M. Fekenhā his cause This is a shorte and a bolde asseueration M. Horne let vs then see by the examinatiō and discussing of your answere whether that M. Fekenhams allegation be no stronger thē ye imagine Thus saith thē God to the Prophete Hieremie Beholde I haue put my wordes in thy mowth beholde this day haue I set thee ouer the natiōs and ouer kingdoms to plucke vp to roote out to destroy and to throwe downe to builde and to plāte And Ezechiel the prophet crieth out Wo be vnto the shepherdes of Israell The weake haue ye not strengthened the sicke haue ye not healed neither haue ye bownde vp the brokē nor brought againe that which was driuē away neither haue ye sowght that which was lost Gregorie Naziangene speaketh vnto the Emperor in this sort Wil ye suffer me to deale truely with you Wil ye receiue the liberty of Gods word wil ye gladly take yt that Godds lawe doth subiecte you to our priestlie power ād to our lawful iudgmēt seates For certaīly God hath geuē vnto vs a power he hath geuē vs a prīcipality much more perfect thē is yours Or doth it seme to agree with iustice that the spirite should yelde to the fleshe that earthly things shoulde ouercome heauenly thinges and that worldly thinges shoulbe be preferred to godly thinges I knowe that ye are a shepe of my flocke I know that at the holy aulters ye do submitte your self vnder the Priestes handes with reuerence These three authorities M. Horne would remoue out of the way with one simple solution that neither Hieremie nor Ezechiel nor Gregorie Nazianzene spake of any other iurisdiction then of boldlie preaching Gods worde to the which the Emperour is subiecte and owght to obey And this is the proper iurisdictiō that belongeth to Bishoppes which yf they diligētly exercise they neade not feare Ezechiel his curses But ô Lorde God what maner of answere is this Namelie for one that taketh vppon him to be him selfe a pastour and a prelate of the Churche Is there no other M. Horne but preaching prelacy in Christes Churche It is to be wished that men woulde geue so good and so attētiue eare to theire spiritual pastours that by theire earnest preaching they woulde reforme them selues But what yf after many and ernest admonitiōs the party be neuer a whit the better but rather endured either to continewe his vitiouse liuing or his pestilent and vngodly teaching Shal not the pastour procede to excommunication Or yf the party be a spiritual man to deposition and depriuatiō Or thinke ye that all men do amēde by wordes onely Or thinke ye that the pastour is excused yf he procede no farther No no M. Horne your doctrine is insensible absurde and most repugnant to al the examples and practises that we fynde in the Church frō Christes time to our owne that I euer read or heard of and most euidētly cōfoūded by our prophete Hieremie In whose wordes we haue a liuely patterne of the bishoplie office practised by S. Paule and the Apostles by general and national councelles and by an infinite number of holy learned and auncient Bishoppes by S. Paule in the Corinthian and in Alexāder and Himeneus of whome we haue spoken before I would to God saieth S. Paule they that disquiet you were quite cutte of Heare M. Horne what he saieth of this authority Arma militiae nostrae non carnalia sunt sed potentia Dei ad destructionem munitionum consilia destruentes omnē altitudinem extollentem se aduersus sciētiam Dei et in captiuitatem redigentes omnem intellectum in obsequium Christi in promptu habentes vlcisci omnem inobedientiā The weapons of our warfare saieth he are not carnal but mighty throughe God to caste downe holdes casting downe the imaginatiōs and euery highe thing that is exalted against the knowledge of God and bringing into captiuity euery thowght to the obedience of Christe and hauing redie vengeance againste al disobedience You see how conformable S. Paules saying is to the saying of the prophete Whose sayinges ye cā not by any good interpretation restraine to preaching onely Whiche thing as yt is euident in S. Paule may also be gathered out of the words of Hieremie For immediatly after the wordes alleaged by M. Fekenham these wordes followe After this the worde of the Lorde came vnto me saying Hieremie what seest thou And I sayd I see a rod of an almond tree as Theodosio translateth or as the 70. haue I see a staf made of a nutte tree or as our common translation hathe I see a waking rodde This is the pastoral rod or staf M. Horne that prelates doe and haue euer vsed in excommunicating and deposing persons incorrigible This is the rod that S. Paule threatned the Corinthians withal What Saieth he wil ye that I shal come vnto you with a rodde or in loue and in the spirite of meekenes The barke of the almon is bitter but the fruite is most pleasante So the pastoral rodde though for the time it seemeth paineful and greauouse yet to them that thereby amende them selues it bringeth afterwarde great comforte And therefore it is writen Thy rodde and thy staffe haue conforted me And S. Paule saieth he excommunicated the fornicatour at Corinth to the destruction of the fleshe that the sprite might be saued in the daie of our Lord Iesus Which benefitte they shal enioye that by this pastoral rodde maie be brought to true penance and to the earnest amendment of theyr wickednes As contrarie wise they that by this rodde wil not be reformed but remain stil with Pharao wiful obstinat and hard hearted shal really feale that that the Prophet Hieremy sawe by a vision incontinently after he had seene the rod that is a sething pot prepared to boyle them in hel that neither by preaching nor by pastoral staffe will fal to earnest repentance And not they only but such Pastours also as either for negligence or feare forslowe to do theyr dewtie whether it be in the exercising of the pastoral word or els of the pastoral sworde and suche chiefly as take awaie from them and deny them theyr pastoral sword Which heresie tendeth to the vtter destruction of al ecclesticall power and discipline which power is as all other things of the newe testament are verie plainely shadowed by the old Testament Namely by these wordes of God spoken by Hieremy representinge the parson of the Christian Pastour expressed as yt were by the office of an husbandman or gardiner or
c. 2. Theod. li. 5. c. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circa res diuinas M. Hornes primacy ouerthrovven by his ovvn example Gorgius Alexand. in vita Io. Chrysost. Archadius th Emperoure excoÌ„municated by the Pope A nevve glose of the CanoÌ„ law now firste authorised by M. Horne Vide editionem iuris canonici in 4 Lugduni cum glos 1559. Liberat. cap. 4. Socr. lib. 7. cap 29. The 123. vntruthe No such decree appereth neither in Liberatus nor in Socrates M. Horne foloweth Iulian the Pelagian Aug. lib. c coÌ„ Iulian. De constituendo Episcopo dissensioneÌ„ populi Romani insultabuÌ„dus obiectas Volat. Ant lib. 22. pag. 499. multi mortales ex vtraque parte interfecti Sabel ennead 9. li. 9. Vi armis certatuÌ„ competitore superato et c Ad Dam. Damasus Primacy recognised by S. Hierom Liberatus cap. 4. in Breuiario Socrates li 7 ca. 29 Niceph. li. 14. c. 34 35. The 124 Vntruth Theodos. in these doings by you alleaged vvas vngodly The 125 vntruthe Vtterlie vnproued The .126 Vntruth For not by his authoritie The 127. Vntruth He gaue no suche CoÌ„maundement The .128 Vntruth The CouÌ„cell resisted and refused the ordering of this LieutenaÌ„t Iohn Cyril ep 22. ToÌ„ 4. Liberat. cap. 6. All this vvas a leude fact vvhiche neuer caÌ„ to effect aÌ„d vvherof they al repented after yet M. Horne buildeth vpon it The 129. vntruth The story hathe no suche vvoords * So did alvvaies Schismatiks such as these vvere Liberat. cap. 8. The .130 vntruth These vvordes nipped of in the middle Bicause the greate and general councel doing all things regularly hath condemned Nestorius By vhich appereth the CouÌ„cel gaue sentence ouer the Heretik not themperour The .131 vntruth the word depose is not in Liberatê° Niceph. li. 14. c. 33 Niceph. li. 14. c. 34 2. Paral. 19. Vide Cyril Epist. 22. Tom. 4. Conciliaui eos ad amicitiaÌ„ humanis inter se offensis dissidentes NoÌ„ exponimus nos contumeliae Cyrill vbi suprà M. Horne grouÌ„deth his primacye vpon the doeings of Iohn a Schismatical Bisshop Donec poeniteÌ„tiaÌ„ agatis et anathematisetis haeretica capitula quae à Cyrillo AlexaÌ„drino episcopo exposita sunt coÌ„tra Euangelicam catholicam doctrinam Liberatus cap. 6. The causes vvhy M. Horn taketh Theodosius for Supreme head The said causes ansvvered Cap. 6. Liberatus cap. 8. Proufes for the Popes primacy taken out of the Ephesine Councell and M. Hornes ovvne author Prosper in Chronic. Euangâ—li 1. cap. 4. Nicep lib. 14. cap. 34 Con. â—lorses 5. et 8. Chal. syn Act 4. pagina 871. â—â—leâ—â—ine confeâ—sed the presidente of the Ephsine couÌ„cel by tvvo Emperours Pro Mar. vide act 3 CoÌ„c Chal. Pro Iusti edict eius tom 2. coÌ„cil M. Horns primacye destroied by his ovvne author Liberatus in breuiar cap. 22. tom 2. coÌ„ pag. 119. M. Iewels errour In his Reply fol. 254. M. Horne noteth not the author aÌ„d chapter of his declaration aÌ„d vvhy Euag. lib. 1. cap. 4. Cyrillus gaue sentence agaiÌ„st Nestoriê° by Celestinê° Cyril epi. 11. 12. Tom. 4. Cyril epi. 17. Proued against M Horne by Theodosius hiÌ„self that themperor is not supreame head in matters ecclesiastical M. Horns ovvn example also of Candidinianê° turned agaiÌ„st hiÌ„ Cap. satis euidenter distin 96. This Iohn refused to come before the Popes Legates and the CouÌ„cel by as good right as M Horne and his fellovves refused the CouÌ„cel of Trent Liberatus cap. 6. M. Horns supremacye destroyed by his ovvne author aÌ„â— chapter Art 4. fo 837. et 138 * He vvas an heretik I vvarrant you that vvoulde not appeare before his bisshop but fled to the Prince Liberat. cap. 11. The .132 vntruth FloreÌ„tius vsed no examination at al. The 133. vntruth He neuer asked hiÌ„ but one question The .134 vntruth Not so that is not by FloreÌ„tius but by the CouÌ„cel he vvas coÌ„demned and deposed The 135. vntruthe Nicephorus hath no such thing Dist. 96. Vbinam Chal. Act. 3. pa. 838. Cabil can 6. Milleuit Cap. 19. Liberatus cap. 11. The Popes primacy proued by M Horns ovvn author and chapter Leo epist. 51. ad Pulcheriam Liberat. cap. 12. The .136 vntruth The Popes neuer acknovleaged any such matter and Leo lest of al other The .137 vntruthe It is no ecclesiastical cause at al as the Emperours vse it Act. 4. pa. 871. col â— Tom. 1. Con. CoÌ„cil CoÌ„stant 5. Act. 1. pag. 74. Tom. 2. CoÌ„cil Tit. de Illicitis collegijs Proufâ— out of â—eo for the popes primacy See his 3 sermon vvhere he calleth S. Pet. head of the Church Epist. 82. vel aliâs 84. ad Anastasium cap. 11. Tom. 1. coÌ„cil pag. 700. Ad vnam Petrisedem vnersalis ecclesiae cura conflueret Ibidem Vt pro solicitudine quam vniuersae ecclesiae ex diuina institutione dependimus episto 87. ad episcopos Aphrican Leo epist. 87. ad epis VicnneÌ„ prouinciae tom 2. coÌ„c fâ—l 705. Extra de elect electi potest c. fundamenta Ievvell Pag. 311. A vvretched corruption made of Pope Leo his words by M. Ievveâ— Vâ—de dict c. fundamenta in 6. dist 19. ca. â—â—a Dominus in editio Iugd. 1559 Dict. epist. 87. Dedimus literas ad fratres coepiscopos Tarraco Cartha Lusitanos atque Gallicos eisque concilium Synodi generalis indiximus epistola 93 ad â—urbiuÌ„ cap. 17. Vicem curae nostrae proficiscenti à nobis fratri consacerdoti nostro Potentio delegantes â–ª epistola 87. ad episcopos Aphrican Dilectioni tuae vicem mei moderaminis delegaui epistol 82. To. 1. Con. pa. 742. Vicem ipse meam coÌ„tra temporis nostri haereticos delegaui atque propter ecclesiarum pacisque custodiam vt a comitatu vestro non abesset exegi epist. 55. â—om 1. Concil pag. 674 In ipso Leon. 57. Consensiones EpiscoporuÌ„ sanctoruÌ„ canoâ—uÌ„ apud NicaeaÌ„ conditaruÌ„ regulis repugnaÌ„tes in irrituÌ„ mettimus per authoritatem beati Petri Apostoli generali prorsus definitione cassamus Ad Pulcheriam epist. 55. Tom. 1. concil pag. 672. Epistola 47. 49. Epist. 59. 61. Act. 3. Chal. coÌ„c Epist. 33.40 â—4 55 Epist. â—8 Leo epist. 47. It is in the 477. vntruth In our Returnâ— Art 4. folio 142. Nice lib. 15. cap. 12. Leo epist. 44. Act. 1. The .138 vntruth Neither by Leo his epistle neither by the bisshops supplication any such thiÌ„g doth appeare The .139 vntruth In nippiÌ„g of a clause in the middest vtterly ouerthrovviÌ„g M. Horns principal purpose The .140 vntruth False traÌ„slation In epist. praeamb The .141 vntruthe Marcian vsed no such threates Vide epist. preamb. CoÌ„c Chal. Tom. 1. CoÌ„ pag. 734. col 2. The 142. vntr At his exhortatioÌ„ not commauÌ„dement Ep. 42. 44. alias 44. 46. Tom. 1. Conc. dicta epist. 42 alibi est 44. Generale Concilium ex praecepto ChristianoruÌ„ principuÌ„ ex coÌ„sensu Apostolicae sedis placuit coÌ„gregari Epist. 59. alias 61. ad luxe naleÌ„ â—om 1. Concil pag. 676. Soâ—ra
li. 1. cap. 8. â—ouncels 〈◊〉 not be kepte vvithout the conâ—ent of the Pope Beatissimi Petri iure atque honore serua to Ep. 45. alias 47. ToÌ„ 1. CoÌ„c pag. 663. col 2. a. Vide Tom. 1. Concil pag. 735. 736. Act. 1. CoÌ„c Chal. pag. 741. In epist. Praeamb Concil Chalâ—ed Tom. 1. Pag. 733.734 735. col 2 In epist. praeamb vbi supra The .143 Vntruth They wer no rulers suche as M. Horne sancieth Act. 1. The cause of discord vvas that they taught not quod veritas aut doctrina patrum requirit that vvhiche truth or the Fathers doctrine requireth This you omit For vvhy It shevved your ovn case The 144. Vntruth The Emperoure prescribed no fourme at al for determiniÌ„g of maters in coÌ„trouersie The .145 Vntruth notorius The Iudges deposed not Dioscorus but the CouÌ„cell The aunsvver coÌ„cerning the CouÌ„cell of Chalcedo The Ephesine and the ChalcedoÌ„ Councell shevved in a darke horne See the .1 â—ome of councelle the 736. leaf and 737. col 2. 1. See the 831. leaf col â–ª 2. 4. Causes to proue that Dioscorus vvas not deposed by them â–ª Videtur nobis iustuÌ„ esse See the 847. leafe col 2. Martians oration returned vpon M. Horne See the 740. leafe col 1. M. Hornâ— argumeÌ„te for the exclamatioÌ„ returned vpon him selfe See the 743. leafe col 1. See the 750. leafe 1. 2. col See the 847. leafe col 2. Niceph. li 8 ca. 16 Act. 2. Act. 3 630. Bisshoppes .146 coÌ„fesse the Princes supremacie in Ecclesiastical causes The .146 Vntruth most ridiculous aâ— shall appeare The .147 Vntruth In coÌ„cealing the next sentence folovving opening the whol matter A Copie of M. Iewells rhetorike in his Reply the 225. page Act. 3. fol. 861. col 1. vvhy the fathers cal the Emperours the chiefe PhisitioÌ„s 1 Pet. 2. Ecclesiast 38. 1. Timo. 5. Heb. 13. Ecclesi 4. M. Horne contrarie to him self in on leaf The .148 vntruth There is no suche must in all the Councell A sancto concilio secunduÌ„ regulas ab episcopali dignitate fieri alienos Pag. 831. col 2. The true meaning of the place by M. Horne alleaged Anno. 25. HeÌ„ 8. c. 19. Sententiae vestrae permisit deliberare de Thalassio quae vobis placuerint Fol. 872. col 2. Liberatus in Breuia cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia consenserant in subscriptione epistolae Leonis c. Dicta pa. 931. col 2. Videtur nobis secundum quod Deo placitum est iustum esse si placuerit diuinissimo pijssimo Domino nostro eidem poenae Dioscorum reuerend episcopum Alexandriae Iuuenalem reuerend episcopum Hieâ—os Thalassium c. The 149. vntruth The word disordered levvdely added to the text to make coulour of reproche The .150 vntruth Not by any his supreme authority but at the bisshops choise aÌ„d pleasure as shal appeare Concil Chalced. Act. 5. pa. 879. col 2 The cause of the CoÌ„mitties made in the v. Action Pag. 880. col 1. Si vobis hoc noÌ„ placet singuli fideÌ„ suaÌ„ c. Si autem neque hoc velit vestra saÌ„ctitas cognoscite quia in partibus OccideÌ„talibus fieri habet synodus eó quòd c. * It vvas beâ—ause he would 〈◊〉 DoctriniÌ„ Patrum The doctrine of Fathers vviâ—h you leaue out The 151. vntruth in dissembling a greate part of the Sentence * Ergo. it vvas before defined wâ—â—hout the emperâ—r royal assent * For execution of the CouÌ„cel The 152. vntruth No suche words in the Acteâ— The 153. vntruth as before Hovv aÌ„d vvhye PriÌ„ces are presente in Councels Fol. 893. col 2. Multum quideÌ„ estis itinere fatigati laboreÌ„ perfereÌ„tes veruntamen sustinete tres adhuc aut quatuor dies Et preseÌ„titibus magnificeÌ„tiss nostris iudicib quaecuÌ„que vultis mouete competens aedepturi solatium Nullus vestruÌ„ antequaÌ„ perfecti termini ex omnib proferaÌ„â—ur à S. coÌ„cilio discedat Fol. 894. col 1. The .154 Vntruthe They neither allovved nor disallovved any sentence of the Councel but shevved only their aduise and minde The .155 Vntruthe It vvas no iudgement at all Act. 11. pag 915. col â— TotuÌ„ auteÌ„ coÌ„cilio sancto relinquimus quatenus sententiam quae in haec causa fuerit visa depromat In talibus sanct CoÌ„c contingit frequeÌ„ter vnum ex praesentibê° reuerend episcopis aliquid dicere quod ab vno dictuÌ„ est taÌ„quam ab oiÌ„bus simul dicatur subscribatur intelligatur hoc ab exordio subsecutuÌ„ est in tantum vt vno diceÌ„te scribamê° sancta Synodus dixit Act. 1. pa. 791. col 2. * the true vnderstaÌ„ding of the place by M. Horne alleaged Gloriosissimi iudices dixerunt Quoniam sepe nobis interloqueÌ„tibus pescentibus proferri sententiam de episcopatu sancta Ecclesiae in Epheso coÌ„stituto perfecta respoÌ„sio noÌ„ est data Venerabile c. Act. 12 pa. 916. col 3. Act. 1. pa. 737. col 1. b Paschasio LuceÌ„tio reuereÌ„d Episcopis Bonifacio religiosiss presbytero teneÌ„tibus locuÌ„ sanctiss et reuerendiss â—rchiepis almae vrbis Romae Leonis Anatolio c. Act. 1. pa 741. co 1. aÌ„ Quia SynoduÌ„ facere ausus est sine authoritate Romanae sedis quod nuÌ„quaÌ„ ritè factuÌ„ est nec fieri licuit Rome heade of all Churches Act. 1. p. 740. co 2 c Romam â—cclesiaruÌ„ omnium caput Act. 1. pag. 741. col 1. a. Euag lib. 2. ca. 16. Dioscorus coÌ„manded by Leo to staÌ„â— and not to be placed among the Bisshoppes Vniuersal Bishop Act. 1. pa. 742. a. Recipiens locum a Sanctiss episcopo inclytae vrbis Romae The Pope restoreth Thedoretus the Bisshoppe Act. 1. pa. 775. col 1. a. Petrus Presbyt dixit NoÌ„ est meuÌ„ subscribere episcoporuÌ„ taÌ„tuÌ„ est It appertaineth to Bisshoppes onely to subscribe in Councel NulluÌ„ fieri tumultuÌ„ permittere sed si queÌ„ videretis coÌ„turbationibus tumultui studenteÌ„ ad lesâ—ioneÌ„ sanctae fidei huÌ„c cusiodiae mancipare ad nostram perferre notitiam causam quideÌ„ ordine prouenire interesse autem iudicio et operaÌ„ dare celereÌ„ circumspectam probationem à sancta Synodo fieri Act. 1. pa. 744. b. VVhy laie men are present in CouÌ„cels Act. 1. p. 790. col 1. c. 823. col 2. Appeales to Rome froÌ„ ConstaÌ„tinople Act. 2. pag. 834 col 1. b. Peter speaketh in Leo. Vniuersal Bisshop Act. 3. pa. 839 col 2. b. 840. col 2. b. Vniuersal Patriarch pa. 842 col 2. b. 844. col 2. a. Vniuersalis Ecclesia Papae 858. col 1. b. Catholicum Papam Leonem pa. 835. col 2 a. The pope vniuersal bisshop M. Iewel muste subscribe Act. 3. pag. 847. col 2. b. c. The popes legates geue â—eÌ„â—eÌ„ce against Dioscorus the Patriaâ—ch of Alexandria Leo per nos per praesenteÌ„ Synodum vnà cum â—er beatiss oÌ„ni laude digno beato Petro Apostolo qui est petra crepido catholicae
not before theÌ„ He dothe not direct them prescribe to them or gouern them but is directed prescribed and gouerned of them Con. 133. The priÌ„ce hath supreame gouernemeÌ„t ouer al persoÌ„s .213 iÌ„ al maner causes The .212 Vntruth These lawes shew no suche principality The .213 Vntruth ImpudeÌ„t That set iÌ„ the margin vvhich is not iÌ„ the text The .214 vntruth That can not be found either in the Code or iÌ„ thautheÌ„ August Epist. 48. Const. 133. Solitaria vita atque in ea contemplatio res planè sacra est et quae suapte natura animas ad DeuÌ„ adducat Neque ijs tantum qui eam incolunt sed etiam omnibus alijs puritate sua apud DeuÌ„ interpellatione competenteÌ„ de se vtilitateÌ„ praebeat Vnde oliÌ„ eares Imperatoribus studio fuit habita nos non pauca de dignit honestate eoruÌ„ legibus coÌ„plexi sumus Sequimur eniÌ„ sacros in hoc canones et sanctos patres qui hoc coÌ„preheÌ„deruÌ„t legibus quaÌ„doquideÌ„ nihil noÌ„ peruiuÌ„ ad inquisitioneÌ„ maiestati èxistit imperatoriae quae coÌ„munem in oeÌ„s hoiÌ„es moderationeÌ„ et principatum à Deo percepit Sequimur sacros Canones sanctos patres Brach. 1.2 The .215 Vntruth He commaunded not in M. Hornes seÌ„ce That is as supreÌ„ gouernor but as the CouÌ„cel it selfe saith as Pijssimus filius noster Our most godlye Sonne The .216 Vntruth No suche thing in the CouÌ„cell nor that VvaÌ„banus called it at al Vide Brac. 1. tom 2. Conc. pag. 216. et 217 Can. 18. 23. The .217 Vntruth That is not in Sabellicus The .218 Vntruth False traÌ„slation instaurare formam is not to make a nevve fourme but to repaire the olde The dutiful care of a Prince about religion The .219 Vntruthe No suche vvoords in that sentence The .220 Vntruth The kiÌ„gs vvhole vvordes fouly maimed and mangled as shall appeare A Princes speciall care for his subiects The .221 Vntruthe No such vvords in the Councell The .222 Vntruth It vvas not of the Nicene CouÌ„cel but of the CoÌ„stantinople Councell The .223 Vntruth For not by authority of Supreame gouernemente as M Horne driueth it but only for the execution of it in his Dominions The 224. Vntruth Slaunderous and blasphemous Lib. Epist. 7. Epist. 126. The Pope at that time coÌ„meÌ„ded the Princes gouernement in causes Ecclesiasiastical The .225 Vntruth S. Gregory speketh not there of any gouernment at all The 226 Prince calleth Councels aÌ„d gouerneth ecclesiastical causes vvithout any doings of the Pope therein The .226 Vntruth auouched in the margin but not a whit proued in the Texte The .227 Vntruth S. Gregories vvordes excedinglye ouer reached Tom. 2. CoÌ„c p. 168 col 1. b. Pag. 168. Ante coÌ„municationem Corporis Christi Pag. 169. Secundum formam coÌ„cilij CoÌ„stantinop Sâ—mboluÌ„ fidei recitetur Et mox Et ad christi corpus et sanguineÌ„ praelibanduÌ„ pectora populoruÌ„ fide purificata accedant Deijs symbolis vide tom 2. Concil pag. 392. The Protestantes follovve the ArriaÌ„s in their carnal lecherie Can. 5. Tolet. 3. c. 1 M. Horns Madge must be sold for a slaue by this CouÌ„cel which M. Horne him selfe allegeth Illi vero canonicè multeres quideÌ„ ab Episcopis venuÌ„dentur et pretiuÌ„ ipsum pauperibus irrogetur Canon 5. A greate difference betvvixt the subscription of themperours aÌ„d of the Bisshops Sext. Syn. Const. act 17. 18. Georgius miserante Deo c. Definens subscripsi Subscriptio pijss christ dilecti CoÌ„st imperat Legimus et coÌ„sentimus act 18 Vt patet in dict tom 2 Concil Isidor videl Aera 627. Hoc est an 589 Beda li. 1. cap. 23. in Hist. gent. Angl. See the 4. Article the 9. pag. and certain folovving M. Horne goeth about craftely to disgrace and slauÌ„der Saint Gregory Greg. li. 7. Ep. 126. Greg. li. 6. Epist. 37. The worthy doiÌ„gs of S. Gregorie Nauclerus Generat 21. pa. 752 Plat. in Greg. 1. S. Gregorie our Apostle Lib. 2. c. 1. Greg. lib. 2 cap. 36. M. Horns Vntruths laid forth Tom. 2. Conc. pag. 167. col 2. Luc. 10. CoÌ„cil Tolet 3. Cap 2. Tom. 2. pag. 169. Col. 1. Vide Gregor lib. 7. epist. 126. Nauclerus vbi supra Platina M. Iewell â—n his Relie pa. 91 The .228 vntruth Slaunderous Sabel Plat. Paul Dia. Volater Naucler Martinus The .229 vntruth Not to be Head but to be so called The .230 vntruthe Slaunderous The order to be takeÌ„ here after in ansvvering the residewe of M. Hornes booke Plat. in Bonifa 3. Adoiâ— Chroni Beda de sex Aera Martinus Polonus Paulus Diaconus Sabel Acnea 8. l 6. Platina in Boni 2. Paul Dia. de gestis LoÌ„gobar li. 4. c. 11. Naucler Gener. 21. Martinus Polon Volateranus M Hornes folly The 231. vntruth as before The 232. vntruth Themperour by that decree is not left out * Novve M. Horne doth his kinde Sabel The .233 vntruth 4 popes came betwene aÌ„d 25. yeres * It was so vi non iure by force not by right Fol. 38. Bonifa 4. Theodat Bonifa 5. Honor. 1. Sabellicus Aenead 8. lib. 6. pag. 535. Tol. 4. The .234 vntruth The king folovved their directioÌ„ not they the Kinges in causes ecclesiastical The .235 vntruthe Not simply agreed vpon but fully and finally had decreed and determined Tol. 5. Tol. 6. Desinitis itaque etc. Tol. 7. The 236. vntruthe By the bisâ—hops decree not by the kinges decree Decreto nostro sancimus The .237 vntruthe For not by his Supreme Authority Studio Serenissimi Regis By the fauor and endeuour c. Tol. 8. * In that Othe there vvas I vvarrant you no Supreme gouernmeÌ„t c. * By the vertu of a Canon made in Tolet 7. The .238 vntruthe Not to assiste but in al poiÌ„ts to obey aÌ„d folovv the ordinaunces of the Synod The 239. vntruthe No such matter in the Councel Tol. 9. Tol. 10. Tol. 4. ca. 40. Tol. 6. c. 6. Tol. 8. c. 4. 5. 7 Tol. 9. c. 10 Tol. 10. c. 5. Tol. 4. ca. 8 Tol. 7. ca. 3 Tol. 10. c. 5 Tol. 4. in praefat Tol. 5. in praefat Tol. 6. c. 2. Tol. 6. in praefat Tol. 7. in praefat Tol. 8. in praefat Ibidem Tol. 8. c. 4. Nam dùm secundum Carnis assumptae mysterium Ecclesiae suae fuerit dignatus caput existere Christus meritò in membris eius intentio EpiscoporuÌ„ officia peragere cernitur oculorum Ipsi enim de sublimioribus celsitudine ordinis regunt disponunt subiectas multitudines plebium Tol. 8. ca. 4. Vide CoÌ„c 5 Con. 8. Distin. 631. cap. 21. The .242 vntruthe Slaunderous The 241. vntruth The Emperours neuer had it The 242. vntruthe Slaunderous and Rayling The .243 vntruth He brought it not but restored it c. As shal appeare The 244. vntruthe Notorious and facing The .245 vntruthe Their first strife vvas not about the Superiority but about Tria capitula Pontificall Anno. 620. The 246. vntruth It vvas not that
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