repell all euill customes contrarie to the lawe of God and the lawe of man in their subiectes by the Councell of Diuines and other wise men Also lette them see that they pul vppe by the rootes and destroy more diligently then they haue done Magicall Artes and other superstitions condemned by the lawe of God and all errours and heresies contrarie to the Faith Item that they watche and care earnestly for the exalting of the Faith and the honour of Goddes seruice and the refourming of the Churche that they labour and trauaile diligently for the reformation of althose things which are mentioned afore or here folowing or anye other thinges profitable caet VVhen this booke vvas thus compiled it was offered vppe to the Councel saith Orthvviuus that the most Christian Emperour Sigismunde had called togeather not so much for the agreemente of the Churche as for hope of a generall reformation of their manners hoping verelye that the Prelates woulde put to their helping handes but the Romaine craft beguiling the Germaine simplicitie the new made pope featly flouted the vvell meaning Emperoure saying that he vvoulde thinke on this matter at laisure caet Thus vvas Sigismunde the Emperour misused vvhiche othervvise might seeme to haue bene borne to haue restored Christianitie to the vvorlde againe The frustrating of this refourmation vvas on the other side no lesse grieuouse vnto the Frenche Kinge that bothe before the time of the Councell and in the Councell vvhile had greatly trauailed in taking avvay the Popes exâ—ctions and other Ecclesiasticall abuses vvhervvith his Realme vvas vvonderfully oppressed as appeareth in the Oration that the Frenche Kings Embassadours made in this Councell vvritten by Nicol. de Clemangijs and set forth in Othvvynus Gratius fardell of notable things After this Councell vvas an other holden at Basil vvhither came the Princes of Spaine Fraunce Hungary and Germany vvhiche dooinges of the Princes made pope Eugenius so to feare that he .461 thought to translat the CouÌ„cel to Bononia But the Emperour and other princes and the prelates whiche vvere at Basill not onlye not obeyed him but tvvise or thrise admonished him to come thither This â—â—pe vvas in this CouÌ„cel .462 deposed in the .34 sessioÌ„ Of this CouÌ„cel the Emperour SigismoÌ„de vvas the chiefe and protector and in his absence appointed the Duke of Bauaria in his roome He caused the Bohemes to come to this Councell And whan he hearde of those matters in Religion which were generally agreed vppon he allowed them and commaunded them to be obserued The .35 Chapter Of Sigismund and Friderike the .3 Emperours Stapleton MAister Horne for goddes sake remember your self and what ye haue taken in hande to proue to M. FekenhaÌ„ that is that the Quene of EnglaÌ„de owght to be supreame head of the Churche of Englande and not the Pope RemeÌ„ber I pray you how weighty this is to M. Fekenham as for the which beside this his longe imprisonment he standeth in daunger of losse of lyfe also Goe ones rowndly to your matter and bringe him some fytte and coÌ„uenient proufe to perswade him withal Ye ruÌ„ne on a thre leaues following with the doinges of the Emperours Sigismonde Friderike and Maximilian and then at length after all your busie rufle and greate turmoyle againste the Pope ye come to kinge Henry the .8 and to our owne dayes Nowe howe litle the doinges of these Emperours proue their supreamacie in all causes ecclesiastical euerie childe may see And to beginne with Sigismond we heare of you that in the tyme of the great and mayne schisme he called a councell at Constantia where three Popes were deposed and that theÌ„ Martine the .5 was â—heâ—stâ—r by the Emperors meanes chosen We heare of a booke of reformatioÌ„ offred to themperour for the abuses of some matters ecclesiastical But in al that boke there is not one word either against the Catholike faythe or for M. Hornes heresies Onely he reherseth vp certayne abuses which he woulde haue amended And as for our matter nowe in hande he sayth expressely that the Church of Rome beareth the Principalyte or chief rule in Christes Church deriued principally from Gods ordinaunce and secondarely from the CouÌ„cels What doth this relieue you M. Horne We heare farder that themperour and other princes would not suffer the pope to traÌ„slate the Councell of Basile to an other place and finally that the pope Eugenius was deposed in the foresayd Councell at Basile But what serueth all this for your purpose Yea what shameles impudencie is this for yow thus to vaunte your selfe vppoÌ„ the doings of these two councels that coÌ„demne your great Apostle Wiccliffe for an horrible heretyke and so consequently al your Geneuical doctrine now practised in England And ye must remember that not themperour but the Councel deposed these popes that is the bishops You doe fynde theire sentence definityue in the .34 Session of the Councel of Basill by your selfe alleaged But for the senteÌ„ce definitiue of themperour for theis depositions or any matter of religion ye shall not fynd Ergo the bisshops were the heads and not themperour And so are ye nothing the nearer for the deposition of Eugenius Who yet this depositioÌ„ notwithstanding continued pope still as M. Iewell him selfe witnesseth against you M. Horne and the duke of Sauoye of whome ye make mention in your nexte argumeÌ„t elected in Eugenius his place by the sayde councell was fayne to renounce his papacy as your selfe confesse And notwithstanding so many and so great princes that ye name withstode the translation of yt yet was the councell of Basill translated to Ferraria first and theÌ„ to Florence where the greke Emperour and the Grecians were reconciled to the vnity of the Church and among other things acknowledged the Popes Primacy So that ye haue nowe lost all your goodly schismaticall argumentes that ye haue in this your book brought out of Nilus and otherwise for the Grecians rebellion against the sayd primacy But what doe you tell vs here of Theodorike Nyem and of his greate and large proufes that the reformation of the Church belonged to the Emperours In dede proue he would such a matter But as for him bothe his maner of writing is so course and his proufs so weake that you were ashamed to bring any one of theÌ„ into the face of the opeÌ„ Court And in very dede it is but a great vntruth of yours so to reporte of him Namely out of that booke and Chapter which you alleage For ther he bringeth neither good reason nor any parte of the word of God both which you auouche him to bring and that at large but only one sentence of a decree and the exaÌ„ple of king Theodorike in the matter of pope Symachus which matter as I haue before proued maketh expressely for the popes primacy Such a discrete writer you haue picked out to help forward so badde a matter But to let this maÌ„ passe I will nowe
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
Officer in the Gouernours absence being sone aduertised by the Catholikes of some tumult like to arise drew in al hast to the Church But the brethren by this time were become Lordes of the Church and had shut the dores against the Margraue Notwithstāding at length the Margraue going from doore to dore gat in and approching to the assemblie of the Caluinists willed and cōmaūded thē in the Kings name whose Officer he was to depart the Church and not to interrupt Gods seruice as they had begun Thei answered thei came also to do God seruice and to sing a few Psalmes in his honor that being a place most cōueniēt therfore Many wordes passing betwen the Margraue and them their number being great and increasing stil the Margraue departed the Church nothing preuailing neither by faire wordes nor by foule The Magistrate being thus reiected as vnhable in deede to withstande the faction of the Rebelles as it appeared well euen that night the holy brotherhode went to their druggery First they song Psalmes pretending that only to be the cause of their meeting there at that time At their Psalmodie rushed in great numbers of people some to see and be gone againe some to remaine and accompanie them I was my self present at the beginning of this Tragedy coming by chaunce to the towne that afternone and I saw after the Margraue was gone out of the Churche and their Psalmodie begonne not past I verely suppose threescore persons assembled Mary there rushed in continually greate numbers of such as taried still with them All this was before six of the clock From that time foreward their melodie sone ended they proceeded to sacrilege to breaking of Images to throwing downe of Aulters of Organes and of all kind of Tabernacles as well in that Churche as in all other Churches Monasteries and Chappelles of Antwerpe to stealing of Chalices to spoiling of Copes to breaking vppe of seates to robbing of the Churche Wardens boxes as well for the Churche as for the poore And heerein I will reporte that whiche I sawe with myne eyes In Sainte Iames Churche the spoyle there being not so outragiouse as in other Churches al the settles benches and seates made aboute the Churche pillers and Aulters for folke to sitte and kneele in were in maner left whole one onelye excepted placed at the west ende of the Churche in the which were diuers little scobbes and boxes of gatherings for the poore These scobbes lo onlye were broken vp and the contents visited for to them was their chiefe deuotion All the reste remained whole and vnspoyled To be shorte al that night which to him that had bene present thereat as I then was might well seme Nox Siciliana the Zelous brotherhood so folowed the chase that they lefte not one Churche in Antwerpe greate or smal where they hunted not vp good game and caryed away fleshe good store Chalices patens and cruets of golde and of siluer copes and vestiments of silke and of veluet fyne linnen and course none came amisse They tooke al in good parte and tooke no more then they founde What shal I speake of the very libraries spoiled and burned namely of the grey fryers and of the Abbye of S. Michael To describe particularly the horrible and outragious sacrileges of that night an eternal documēt of the ghospellike zele of this sacred brotherhood woulde require a ful treatise of it selfe Only this much I haue shorthly touched that you may see ād palpably feele M. Horne if any common sense remaine in you what obedient subiects your brethern are which with in .24 myles of their Princes Courte which contrary to the expresse admonition of the Magistrat then present contrary to all law reason right or conscience vnder pretence forsothe of your ghospels zele the zele truly of Christes ghospell was neuer such feared not in great numbers to committe such open robbery thefte felony sacrilege and treason But let vs procede This Noble Strategeme was a way to bringe their preachinges within the towne walles for now they had I trow well deserued of the towne and were right worthy of all fauour and libertye Therefore the Thursdaye after they preached openly in our lady Churche and the Saterday in in the Burge Churche and required to haue places in al the Churches to preache But at the first two and then fowre and at last all the Catholiks Churches being forebidden thē they obtayned yet certain places in the new towne to build them new Churches which they did with great spede The Caluinists builded foure and the Lutherans two This much grounde they gotte by one nightes worke But was it possible that such a beastly beginning should haue eyther long cōtinuance or any good ending We shal see by the issue In this moneth of August not in Antwerp only but in Gant Ypres Valencene and diuers other towns in Flādres Hartoghēbuske Lyre and other in Brabant in diuerse towns also of Hollād in some in Zelād and throughout wel nere al these low coūtres Churches wer robbed ād spoiled though in few so outragiously or so vniuersally as in the town of Antwerp The storme of this sodayne spoiles being somwhat asswaged ād stopped by policy ād spedy resistāce yet the new preachīgs took place about al towns ōly Louain as I haue said excepted this beīg the ōly maidē toun of any importance in al Brabāt and Flandres for being free both within and many a myle aboute no lesse from al schismatical preachings then frō all sacrilegious spoiles God only as I haue said be praised therefore But to procede soone after these sacrileges thei fel to opē rebelliō For whē al wēt not foreward as it liked the Ministres by their persuasions townes began to rebelle and to shut their gates against the Kings souldiars which to haue iustice don vpō Church robbers and to stay farder enormities the Prince cōmaūded to be admitted Such were Tournay Valencens Hartoghenbaske ād Hassels in Lukelād But Tournay being soone recouered and the protestātical rebelles subdewed Valēcens held out euē to the battery of the wals before which time all Catholiks being driuē out of the toune that opēly would shew thē selues for such al monasteries being ouerthrowen the churches being turned into barns or storehouses for their corne the brethern of Antwerp enuying at the ioly liberty and audacity of the Valēceners attēpted diuers times to obtayn the like in their town also Witnesses hereof the tumult made about the grey fryers Church the 19. of Septēber the Prince of Orēge being present skāt able to stay it The spoyl renewed in S. Maries Church in the moneth of Nouēbre whereof six the next day were hāged by the Conte Hochstrat thē the Prince of Orenge his deputy The burning of a great part of the grey fryers Church and cloister in the first Sōday of Lēt And last of al the opē manifest and notorious rebelliō made by the caluinists in Antwerp the 13. of March last whē thei possessed
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
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
This was through their flattery which their parasites call humility Then by you Platina was the Popes flatterer Verily such a flatterer he was that for his free speaking agaīst the Pope he was imprisoned And it is not likely that he which was so free with the Pope thē liuing would flatter with the Popes that were dead You adde farder to proue themperour did not geue vp the Popes confirmatiō For it is not say you any thinge likely for Pope Agatho could not obtain it and it was kept but a small tyme and the Pope him self with the cōsent of a Councel not long after resigned it Haue ye done M. Horne then I pray lappe vp your as wise a conclusion as before Ergo the Quene of England is the supreame head But nowe what say you to this M. Horne that Constantin agnised the Pope for the true vicar of Christe Doth not Platina write this whose words your self reherse Let the Popes cōfirmatiō weigh as it may weigh which maketh neither with nor against this supremacy Doe not these thre woords Christes true vicar weigh down ād beate al in peces your sely poore light reasons of your cōfirmatiō Brought in I cā not tel how ād al out of ceason and nothīg pertaynīg to the kings of Englād Who neuer had anie thing to intermedle for the ratifying of the popes election But what an extreme impudency is this Or who but very euil him selfe can suspect so vily and drawe al thinges to the worste If the pope be humble thē he is with M. Horne an hypocrite and a flatterer If he be stoute he is a tyrant ambitious and proude Contrary wise if the Emperour be cruel as we shall see anon of Harry 4. and Friderike the first then he doth but his right If he doe his duty as this Constantinnowe Theodosius Valentinian Marcian and Iustinian before thē they are deceyued with flattery Wo be to you that cal euill good and good euill For as before we sayd Vitalianus Donus Agatho Leo 2. wer al commended of all writers so is this Benedictus 2. highly praysed not onely of Platina but of Sabellicus and Volaterane both for his lerning and for his holynesse And in respect of those qualyties saie they Constantine sent the decree that M. Horne is so greued withal Yet al this to M. Horne is hypocrisy And the Historians he saieth were papistes for the most part It is true they were so not only for the most parte but altogeather hitherto For what other historians what other Councels what other Church can you shewe synce Christes tyme then of very papistes If you refuse the papistes historians you must holde your peace and let all this discourse passe from Constantine the first downe to Maximiliā next predecessour to Charles the fyft You must begynne only synce Luthers tyme Which yet for very shame you haue clene omitted not speaking one word of Charles the fyfte or of Ferdināde his brother the late most renowmed Emperours or of any their gouuernement in causes ecclesiasticall whose examples yet you might as well haue browght as of any other Catholike Emperour sence Constantines tyme the first But that in these mens eyes and eares yet liuing and knowing certeynely the contrary woulde haue condemned you In the other being out of the memory of men yet liuing you thought you might by suche homly shiftes as you haue made with patched false and forged narrations worke yet somewhat with the vnlerned Reader which trusteth you better then he knoweth you If this be not true tel me the cause Maister Horne why coming down to Maximilian Charles his next predecessour and to Lewys the frenche kinge next before Frauncis the first yow come not lower to Charles him selfe and to kinge Frauncis of Fraunce Why I pray you but for the reason aboue sayed Well If you had come lower you might in dede haue founde protestant historians for your owne tothe But nowe coueting to haue a coloure of Antiquitie for your doinges you are driuen to alleage onely papist historians papist Councells papist doctours papist Emperours Brefely all your Authorities testimonies and allegations none other but of papistes Yea the Scriptures them selues of whome haue you them but of papistes No merueyll therefore if you are so continuallye by your owne Authorities beaten downe In the meane season what historians what Councels what Doctours haue you in any tyme of all the Churche to speake any one poore worde for your ymagined supremacy No no M. Horne Either you that nowe lyue are not the Churche of Christ or ells Christ hath had no Churche these thousand yeres and vpwarde Either you must condemne so many ages before you or they must condemne you Would God our dere Countrie woulde ones consider this one reason and worthely regarde the same To returne to you Maister Horne what moueth you to saie that the Electours after longe altercation agreed on Conon and Theodorus the Emperours Lyeutenant gaue his assent inferring thereof that the Popes election still appertayned to the Emperours Lieutenant and to hys assent Your tale is myngled with vntruthe and your consequent hangeth loosely For firste altercation in the election of Conon there was none Sabellicus your owne alleaged Author saieth In nullo vnquam Pontifice creando maior extitit Ordinum consensus There was neuer more agreement of all degrees in the creatyng of anye pope then in this Conon And as for the Emperours Lieutenants assent he addeth Praestitit Theodorus Exarchus suum assensum Theodorus also the Lieutenant gaue his assent which he inferreth not as you doe to shewe that the Lieutenants assent was eyther of right or necessitie required but to declare that this pope without any altercation for his singular vertues in dede was chosen withe the consent of all men yea of the Lieutenant him selfe And thus your whole and onely proufe fayleth whereby you would persuade vs that the decree of Constantine the Emperour was so sone after abolished or els not at al made but as you most peuishly talk fayned of the Papist historiās being yet al such as wrote before Luther was borne and therefore by no reason in the worlde likely to be counterfayters eyther for our vauntage or for your disauauntage Els by the same reason you may reiect al histories ād Coūcels and doctours to bycause they al make directly against you and your doctrine not only in this but in al other your heresies and say that the papistes haue fayned stories deuised Councels forged olde doctours yea and counterfayted the Scriptures also which I praye God you Caluinistes of England do not ones attempte to auouche as the Swēcfeldians haue already begonne M. Horne The .84 Diuision Fol. 51. a. But I returne againe to Agatho vvho as I sayde being in great fauour vvith Constantine the Emperour Determined saith Platina to haue a councel to decide the errour of the Monothelites But .259 bicause he coulde not him selfe by his ovvne authoritie cal
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
and the banner of the city to to Charles as M. Horne telleth vs yea the keyes of S. Peters coÌ„fessioÌ„ as Rhegino telleth vs and yet for al that he remayned Bisshop Archebisshop Patriarche and Pope to yea and supreme head of the Church by M. Horns owne tale to But remembre your selfe better M. Horne You said euen nowe they were sent awaye by Gregory the .3 to Charles Martell into Fraunce by shippe Howe then came the Pope by them agayne Or howe did the successours and heyeres of Charles Martell keepe those keyes from rusting if his own Nephewe Charles the greate loste them and was fayne to haue them againe by a newe dede of gifte Or hath euery Pope a newe payre of keyes froÌ„ Christ to bestowe as thei list Then the gift could be but for terme of life And then where be the heyres and successours of Charles Martell which kept not you saye those keyes from rusting O M. Horne Oportet mendacem esse memoreÌ„ A lyar must haue a good memory Or wil you saye that this Pope Leo sent to Charles these keyes as a gifte to signifie that the city was at his commaundemente as Bellisarius after he had recouered Rome from Totilas of whome we spake of before sent the keyes of the city to Iustinian themperour and as some men write euen aboute this time this Charles receiued the keyes of the city of Hierusalem with the banner of the said citye Yet al this will not work the great strauÌ„ge miracle of supremacie that your keies haue wrought M. Horne The .100 Diuision Fol. 61. a. Ansegisus Abbas gathereth together the decrees that this Charles aÌ„d his son Lodouicus had made in their tymes for the reformatioÌ„ of the Churche causes Amongest other these The Canonicall Scriptures onely to be redde in the Churches For the office of Bisshops in diligeÌ„t preaching and that onely out of the holy Scriptures that the communion should be receiued three times in the yeere The abrogatiÌ„g and taking away a great nuÌ„ber of holy daies besides SoÌ„daies and that childreÌ„ before ripe yeres should not be thrust into religious houses aÌ„d that no maÌ„ should be ê“fessed a MoÌ„k except licence were first asked and obteined of the King He decreed also and straightly commaunded that Monkes being Priestes should studie diligentlie shoulde write rightlie should teache children in their Abbaies and in Bisshoppes houses That Priests should eschue couetousnes glotony alehouses or tauernes secular or prophane busines familiaritie of women vnder paine of depriuation or degradation Hâ— prouided to haue and placed fit pastours for the bisshoprikes and cures to feede the people He ordeined learned Scholemaisters for the youth and made deuout abbots to rule those that were enclosed in Cloisters saith Nauclerus As it is said of Kinge Dauid that he set in order the Priests Leuits singers and porters and ordered all the offices and officers required to be in the house of the Lorde for the setting foorth of his seruice and Religion Euen so this noble Charles left no officer belonging to Goddes Churche no not so much as the singer porter or SexteÌ„ vnapointed and taught his office and duety as Nauclerus telleth Besides the authority of this noble Prince in .323 gouerniÌ„g and directing al Church matters his zeale and care therfore in such sort as the knovvledge of that .324 superstitious time vvould suffer is plainly shevved in an iniuÌ„ctioÌ„ that he gaue to al estates both of the Layty and Cleargy to this effect I Charles by the grace of God King and gouernour of the Kingdome of Fraunce a deuout and humble maintainour and ayder of the Churche To al estates both of the Layety and the Cleargye wis he saluation in Christ. Considering the exceeding goodnes of God towardes vs and our people I thinke it very necessary wee rendre thankes vnto him not onely in harte and worde but also in continual exercise and practise of wel doing to his glory to the end that he who hath hitherto bestowed so great honour vpon this Kingdom may vouchesaulfe to preserue vs and our people with his protection VVherfore it hath seemed good for vs to mooue you ô ye pastours of Christes Churches leaders of his flocke and the bright lightes of the worlde that ye wil trauaile with vigilant care and diligent admonition to guide Goddes people thorough the pastours of eternal life c. Bringing the stray sheepe into the foulde least the wolfe deuoure them c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe theÌ„ selues in a sure faith and reasonable continuaunce vvithin aÌ„d vnder the rules of the Fathers In the vvhich vvorke and trauaile knovve yee right vvell that our industrie shall vvorke vvith you For vvhich cause also vve haue addressed our messengers vnto you who with you by our authority shal ameÌ„de and correct those thinges that are to be amended And therefore also haue wee added such Canonical constitutions as seemed to vs most necessarie Let no man iudge this to be presumption in vs that we take vpon vs to amende that is amisse to cut of that is superfluous For wee reade in the bookes of Kinges howe the holy Kinge Iosias trauailed goinge the circuites of his Kingdome or visitinge correctinge and admonishinge his people to reduce the whole Kingdome vnto the true Religion and Seruice of God I speake not this as to make my self equal to him in holines but for that we ought alwaies to follovve the examples of the holy Kinges and so much as we can vve are bounde of necessitie to bring the people to follovve vertuous life to the praise and glory of our Lorde Iesus Christ c. And anon after amongest the rules that he prescribeth vnto them this follovveth First of al that al the Bisshoppes and Priestes reade diligentlie the Catholique Faith and preache the same to all the people For this is the first precept of God the Lorde in his Lawe Heare ô Israel c. It belongeth to your offices ô yee pastours and guides of Goddes Churches to sende forth thorough your Diocesses Priestes to preache vnto the people and to see that they preache rightly and honestly That ye doe not suffer newe things not Canonicall of their owne minde forged and not after the holy Scriptures to be preached vnto the people Yea you your owne selues preache profitable honest and true thinges which doe leade vnto eternal life And enstructe you others also that they doe the same Firste of all euery preacher must preache in general that thei beleeue the Father the Sonne and the holy Ghost to be an omnipotent God c. And so learnedly proceedeth through al the articles of our Faith after vvhich becommeth to the conuersation of life c. And wee doo therefore more diligeÌ„tlie enioine vnto you this thing because vve knovve that in the latter daies shall come false teachers as the Lorde himselfe
hath forvvarned and the Apostle Paule to Timothe doth vvitnesse Therefore beloued let vs furnishe our selues in harte and minde with the knowledge of the truth that we may be able to vvithstande the aduersaries to trueth and that thorough Goddes grace Goddes vvorde may encrease passe through and be multiplied to the profitte of Goddes holy Churche the Saluation of our soules and the glory of the name of our Lorde Iesus Christ. Peace to the preachers grace to the obedient hearers and glory to our Lord Iesus Christe Amen Stapleton Many Lawes Ecclesiasticall are here brought forth set forth by this Charles with his great care that reached euen to the singer porter or sextē wherunto ye might adde that he made an order that no man should minister in the Churche in his vsuall apparell and that he him selfe frequented the Churche erlye and late yea at night prayer to But this addition perchaunce woulde not all the best haue liked your Geneuicall ministers Then layeth he me forth an iniunction of this Charles in matters Ecclesiasticall But consider his style Maister Horne What is it Supreame Gouuernour or head of the Churche in all matters and thinges Ecclesiasticall No but a deuoute and an humble mainteyner of the Churche Consider againe the order of his doinges Maister Horne which are to sette forthe iniunctions to kepe the clergie within and vnder the rules of the Fathers But from whence trowe we toke Maister Horne all this longe allegation of Charles his Constitutions He placeth towarde the ende of his allegation in the margin Ioan. Auentinus out of whome it may seme he toke that later parte But as for the former part thereof whence so euer M. Horne hath fetched it it is founde in dede among the Constitutions of Charles set forthe xx yeres paste But there it is sette though as a Constitution of Charles yet not as his owne proper lawe or statute but expressely alleaged out of the Aphricane Councell For so vsed godly Princes to establishe the Canons of the Churche with their owne Constitutions and lawes And in that Councell whence Charles toke this Constitution where it is saied that Scriptures onely shoulde be reade in the Churches it is added Vnder the name of Scriptures And it is farder added We will also that in the yearly festes of Martyrs their passions be reade Which thinges M. Horne here but M. Iewell a great deale more shamefully quyte omitted in his Reply to D. Cole falsely to make folcke beleue that in the Churche only Scriptures should be read But what neade I nowe seke furder answere when M. Horne of his owne goodnes hath answered hym selfe as ye haue hearde good reader sufficientlie alredy And I haue before noted of this Charles and of his submission to bishoppes and namely to the bishop of Rome so farre that no Emperour I trowe was euer a greater papiste then he was or farder from this Antichristian supremacy that M. Horne and his felowes teache For no lesse is it termed to be of Athanasius that lerned father as I haue before declared M. Horne The .101 Diuision pag. 62. a. This noble Prince vvas mooued to take vpon him this gouernement in ecclesiastical matters and causes not of presumptiō but by the vvoorde of God for the dischardge of his princely duety as he had learned the same both in the examples of godly kings commended therfore of the holy ghost and also by the instructions of the best learned teachers of his time vvhereof he had greate stoare and especially Alcuinus an Englisheman of great learninge vvho vvas his chiefe Scholmaister and teacher vvhome as Martinus telleth Charles made Abbot of Tovvers Amongst other many and notable volumes thu Alcuinus vvriteth one entituled De Fide sanctae indiuiduae Trinitatis vvhich as moste meete for him to knovv he dedicateth to Charles the Emperour He beginneth his epistle dedicatory after the salutatiō and superscriptiō thus Seeinge that the Emperial dignitie ordeined of God seemeth to be exalted for none other thinge thē to gouern and profite the people Therfore God doth geue vnto them that are chosen to that dignitie power and wisedome Power to suppresse the proude and to defend the humble against the euil disposed wisdome to gouerne and teache the subiectes with a godly carefulnes VVith these twoo giftes O holy Emperour Gods fauour hath honoured ād exalted you incomparably aboue your auncestours of the same name and authoritie c. VVhat than what must your carefulnes moste deuoutly dedicated to God bringe forthe in the time of peace the warres being finished when as the people hasteneth to assemble togeather at the proclamation of your commaundemēt he meaneth that he expresseth aftervvard by this assembly or cōcourse the councel that vvas novve in hand assembled as he saith Imperiali praecepto by the Emperours precept And waiteth attentiuely before the throne of your grace what you wil cōmaunde to euery persone by your authoritie what I say ought you to doo but to determine with al dignitie iuste thinges which beinge ratified to set them foorth by cōmaundement and to geue holy admonitions that euery man may retourne home mery and gladde with the precept of eternal Saluation c. And least I should seeme not to helpe and further your preaching of the Faithe I haue directed and dedicated this booke vnto you thinkinge no gifte so conuenient and woorthy to be presented vnto you seeinge that al men knowe this most plainly that the Prince of the people ought of necessitie to knowe al thinges and to preache those thinges that please God neither belongeth it to any man to knowe better or moe things than to an Emperour whose doctrine ought to profite all the subiectes c. Al the faithful hath great cause to reioyce of your godlines seing that you haue the priestly power as it is mete so to bee in the preaching of the worde of God perfect knowledge in the Catholique faith and a most holy deuotion to the saluatiō of men This doctrine of Alcuinus vvhich no doubte vvas the doctrine of all the catholike and learned fathers in that time confirmeth vvell the doinges of Charles and other Princes in callinge councelles in makinge decrees in geuing Iniunctions to Ecclesiasticall persons and in rulinge and gouerninge them in .325 all Ecclesiasticall thinges and causes If the gouernement of this moste Christian Prince in Ecclesiastical matters be vvel considered it shall vvell appeare that this Charles the great vvhome the Popes doo extolle as an other great Constantine and patron vnto them as he vvas in deede by enriching the Churche vvith great reuenues and riches vvas no vvhit greater for his martiall and Princelike affaires in the politique gouernaunce than for his godly ordering and disposinge the Church causes although that in some thinges he is to be borne vvith considering the .326 blindnes and superstition of the time Stapleton The contents of these matters stande in the highe commendation
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
if it were so that king Philip deposed a Bishop for heresie yet shuld you M. Horne of al meÌ„ take smallest reliefe therby For yf Philip your supreme head were now lyuing and you vnder his dominioÌ„ he might also depriue you and your fellowes for heresie being as I haue before shewed very PateraÌ„s And now you that make so litle of Generall couÌ„cels aÌ„d stay your self and your religioÌ„ vpoÌ„ the iudgmeÌ„ts of lay princes haue heard your coÌ„deÌ„nation not only froÌ„ the notable General CouÌ„cel at LioÌ„s but froÌ„ your new Charles the Emperour Frederike and from your faire King Phillip This this Good Reader is the very handie woorke of God that these men should be cast in their owne turne and geue sentence against them selues And as hotte as ernest and as wilie as they are in the first enterprise of their matters yet in the pursuit of their vngratious purpose to cause them to declare to all the worlde their small circumspection prouidence and lesse faith and honesty Many other things might be here brought for furder aunsweare to M. Horne as that he saieth that this King by the Councell of Aegidius the Romaine Diuine went about the reformation as M. Horne calleth it of matters Ecclesiastical and that Paulus Aemilius should be his Authour therein which is a double vntruth For neither is it true that Aegidius was any counsailer or aider to refourme the Churche or rather defourme it after the order of M. Hornes Relligion nor Aemilius saith it Againe Sabellicus is eyther twise placed in M. Hornes Margent wroÌ„g or he alleageth Sabellicus altogether wroÌ„gfully But this may goe for a small ouersight M. Horne The .132 Diuision pag. 80. b. About the time of this Councel at Vienna the famous scholman Durandus setteth forth a booke vvherin as he reckeneth vppe diuerse great enormities in Churche matters so for the reformation of them he alvvaies ioyneth the King and secular Princes and the Prelates and to this purpose citeth the fourme of the auncient Councelles and many times enueigheth against and complaineth vppon the vsurped .430 authority of the Romaine Bishop vvarning men to bevvare hovv they yeelde vnto him and prescribeth a rule for the Princes and the Prelats to refourme all these enormities not by custome vvere it neuer so auncient but by the vvord of God Stapleton Answere me M. Horne directly and precisely whether Durandus in any worke of his taketh the laye prince for the head of the Church If ye saye he doth not to what purpose doe ye alleage him Yf ye say he doth then his bokes shal sone conuince you And what boke is it I praye you that ye speake of Why do ye not name yt Whie doe you tel vs of a boke no man can tel what The boke there is intituled de modo concilij celebraÌ„di which he made at the commaundemente of the foresayde Clemente Wherein thowghe he spake many thinges for the reformation of the cowrte of Rome yet that aswell in that boke as in all his other he taketh the Pope for the supreame head of the whole Churche is so notoriouse that a man maye iudge all your care is to saye something againste the Pope without any care howe or what ye saye And that ye fare much like a madde dogge that runneth foorth and snatcheth at all that euer commeth nigh him And to geue you one place for all M. Horne that you maye no longer stagger in thys matter behold what thys famouse Scholeman as you call him Durandus saieth of the Popes primacie Illius â—raelatus Papa c. The prelate of the whole Church is called Papa that is to say the father of Fathers vniuersal because he beareth the principal rule ouer the whole Church Apostolicall because he occupieth the roome of the Prince of the Apostles chief Bishoppe because he is the Head of al Bishops c. Lo M. Horne what a ioly Authour you haue alleaged against M. FekeÌ„ham Verely such an aduersary were worth at al tymes not only the hearing but also the hyring But alas what tole is ther so weak that you poore soules in such a desperat cause will refuse to strike withal You must say somwhat It staÌ„deth vpoÌ„ your honors and wheÌ„ al is said it were for your honesties better vnsaid M. Horne The .133 Diuision pag. â—0 b. About this time also the Emperour Henry the .7 came into Italy vvith great povver to reduce the Empyre to the olde estate and glorie of the auncient Emperours in 431. this behalfe And on the day of his coronation at Rome according to the maner of other Romaine Emperours he set forth a Lawe or newe authentique of the most high Trinity and the Catholique faith Stapleton What matter is this M. Horne to enforce M. FekeÌ„ham to denie the popes primacy Wil you neuer leaue your trifling and friuolous dealing If ye wil say any thing to your purpose ye must shewe that he toke not the pope but him selfe onely and his successours for supreame heades of the Church and that in al things and causes which ye shal neuer be able to doe while ye liue neither in this nor in any other Emperour King or prince what so euer M. Horne The .134 Diuision pag 80. b. Nexte to Henry .7 vvas Levves .4 Emperour vvho had no lesse but rather greater conflictes vvith the Popes in his time .432 about the reformatioÌ„ of abuses thaÌ„ any had before hiÌ„ the Pope novv claiming for an 433 Ecclesiastical matter the confirming of the Emperour as before the Emperours vvere vvonte to confirme the Popes About vvhiche question the Emperour sent and called many learned Clerkes in .434 Diuinitie in the Ciuil and CanoÌ„ Lavve from Italy Fraunce Germany Paris and Bononia vvhich al ansvvered that the 435 Popes atteÌ„pts were erroneous and derogating from the simplicity of the Christian religion VVherevppon the Emperour vvilled them to search out the matter diligently and to dispute vppon it and to gather into bookes their mindes therein vvhich diuerse did as Marsilius Patauinus Ockam Dante 's Petrarche c. By vvhom vvhen the Emperour vnderstoode the Popes vsurpation he came to Rome called a Councell and .436 deposed the Pope and placed an other in his roome In vvhich Councel the Romaines desired to haue their olde order in the Popes election ratified by the Emperour to be renevved This Emperour called also a very great Councell at Frankeforth where besides the Spirituall and Secular princes of Germanie the King of .437 Englande and the King of Beame were present where by the greater and sounder parte the Popes aforesaid vsurpation was abolished VVhich sentence the Emperoure confirmed and published vvriting thereof that his authoritie dependeth not of the pope but of God immediatly and that it is a vaine thing that is wonte to be sayed the pope hath no superiour .438 The Actes of this .439 CouÌ„cell against the Popes processe vvere ratified by
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
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
pointe Polidorus on his side Yf it were so though yt were a foolish and a fond shifte yet were yt somwhat colourable to shifte from him self so notable a lie But Polidorus writeth conformably to all other And as yt is true that Mayster Horne boroweth all the residewe of Polidorus so moste wretchedlie he dismembreth from the residewe of Polidorus narration all that towcheth Pope Eleutherius Lucius sayeth Polidore in the yeare of our Lorde .182 and the yeare of his reigne .13 of verie true loue to religion sent letters to Eleutherius the Pope to procure that he and his people might be made Christians Fugatius and Damianus men of singular vertue were sente thither which did baptise the kinge with al his courte and people All this hath M. Horne broken and cutte of from the myddle of the sentence and thereby hath mangled and torne the same as miserablie as euer did Medea her chylde for that he well sawe yt made notablye for the Popes primacy Whiche you shall well perceyue yf you doe deaplye consider the cause that moued the Kynge to sende so farre as to Rome A man woulde at the firste sight thinke the doinges of the king very straunge namely considering that abowt this time liued in Fraunce the great clearke and Bishoppe Ireneus with many other famouse men whose ayde he might haue craued for his necessary instruction in the Christian faith Neither did he lacke at home of his owne subiectes that could well as yt semeth haue serued his turne And yet no doubte this good kinge had a good and substantial grownde for his doinges It is then to be cōsidered that anon after the death of Christe and so euer after vntil Lucius time there were amonge the Christians a number of heretikes whiche as they bore the name of Christians so by they re heresies they loste the benefitte of their Christēdome as the Simonians the schollers of Simon Magus Menandrians the Saturninians the Basilidians the Nicolaites the heretikes called Gnostici for the excellent knowledge they pretended to haue aboue other mē the Cherinthians the Cerdoniās the Phrygians the Montanistes and Marcionites with diuerse other Eche secte contending theire owne false faith to be the true and the onely Christian faith yea manie of them were taken for Prophetes as Montanus and others Many suffred death for Christe with those that were catholike and that with great pacience Among them was a priest called Metrodorus a Marcionite Of the which secte euen in Lucius time a great number suffred in the persecution raised against the Christians Whereof the secte craked very muche and made thereof a great argument that they were in the true faith and a muche better argumēte then doth Mayster Foxe for his madde martyrs that died moste wilfullie for playne and open heresie Lucius then vnderstāding of this had good cause to be careful by whom he receiued his Christendome least chauncing vppō some false shrew and taking him for his instructour he might rather chaunge one errour for an other then put yt cleane away and for an Idolatour become a false Christian. The wante of this good choyse of Instructours was the cause why Valens the Emperour became an Arrian and suche an horrible bloudsucker of the catholikes This also was the cause that the Gothes ād Vādales were Arriās Who most cruelly afflicted and martyred thowsandes of Christians What was then the sureste way for Lucius to auoyde this daunger Dowbtles the very same that he toke that is to send to the Churche of Rome which neuer erred in faith and which was the principal Churche and with the which al other Churches muste agree by reason of the cheif principalitie of that Churche as Ireneus that blessed bishop and Martyr wrote euen in the tyme of this Lucius This principalitie I say hath so troubled M. Horne that he durst not truely reporte his owne authour yea so amased him that falling sodēly in a rage hath framed vs suche an open and maliciouse lie that who so euer wil hereafter truste him is well worthie to be beguiled And wil ye yet see an other as greate a madnes of this man As he moste shamefully denieth theis doinges of Lucius with Pope Eleutherius againste the vniforme cōsente of al historiographers so hath he fownde letters of Lucius with Eleutherius answere wherof no one of al the foresayde chroniclers maketh mention nor any other that I cā yet lerne of containinge matter altogether vnprobable and vnlikely and therefore mete after this fowrtene hundred yeares nowe at length to come owte of Trophonius and Cacus blinde denne and be set in M Hornes boke as a notable matter of antiquity to furnish and bewtify his new supremacie withal He layeth vs forth an epistle of Eleutherius but out of what authour he hath taken yt or in what library we shal fynde yt he will not tell vs. The best Author I wene that he can alleage for it wil be some recordes of parchement in the Guild Halle But then M. Iewel wil answere you for me M. Horne A Calues skinne is no sufficient warrant of truth Lies haue bene writen in letters of golde Wel make the best of it and iustifie it as you may As our cause can take no preiudice by it So you shal take much shame by it if not for the matter it selfe yet at the least for three or foure pretie lies that you adioyne to companie this notable Epistle For first there was neuer any Saxon king that made any notable Lawes called Iune There was one called Inas and he in dede with king Aluredus or Alphredus ordeined many Lawes but that they shoulde be suche Scripture lawes as Maister Horne saieth drawen alonely out of the Scripture it is Mayster Hornes vaine dreame And in case they had so great regarde to scripture onely and measured and squared their lawes and doings by scripture belike M. Horne will beginne to haue some better liking of Religious men and of the Popes Primacye also For it was this king Inas that gaue the Peter pence first to Rome and renouncing his Realme went to Rome and professed him self a Monke Both which things vndoubtedly by M. Horn he must nedes find in Scripture It is this Alphredus that was anointed and crowned King at Rome as we haue told before and therfore is called the Popes sonne adoptiue Now wheras ye bring this Epistle to proue that the king was christened without the Popes cōsent ād that the Pope was nothing offēded with the kīgs doings but greatly cōmended him therin neither the one nor the other can be proued by this Epistle This is a mete and cōuenient glose for such a worthy epistle In the which also there is no probability in the world For as other Coūtries that were subdued by the Romans especially such as were reduced into a forme of a Prouince and had their rulers and Lieutenaūts frō Rome as Britain had receiued the
appeareth also most euidently in Eusebius writing of this Constantine in this sort Quae ab Episcopis in publicis conuentibus editae erant regulae sua consignabat confirmabat authoritate He signed and confirmed with his Authoritie suche Canons or rules as the Bisshoppes in their assemblies had decreed But how As though without his royall assente the Canons shoulde haue beene voide and of no Authoritie as you woulde make folke beleue No but as the same Eusebius writeth in the same place Ne reliquarum gentiuÌ„ principibus liceret quae ab eis decreta essent abrogate to the intent that it should not be lawful for Princes of other Nations to abrogate or refuse the Bishops Decrees And the reason he addeth immediatly Cuiusuis enim Iudicis sententiae SacerdotuÌ„ Dei IudiciuÌ„ anteponenduÌ„ esse For the Emperour estemed that the iudgemeÌ„t and determination of the Priests of God was to be preferred before the Sentence of any other what so euer Iudge This man therefore M. Horn to tel you it ones again can be no fitte exaÌ„ple of the like gouernment now by you mainteined in the Quenes highnes person and al other the inheritours of the Realme of England Now as Constantine did set the Clergie at their liberty whether they would answere in any secular court So the noble Emperour Theodosius set as wel al the Laitie as the Clergie at the like libertie and ordeined that the plaintife in any cause any time before the sentence might breake of from his ordinary Iudge and bring the matter whether the defendaÌ„t would or no to the Episcopal audience The which ordinaunce the Great Charles aboute .400 yeares after renewed to be inuiolably obserued of all his subiectes as wel the Romaines and the Frenchemen as the Almanes the Bauarians the Saxons the TuringiaÌ„s the Frisons the Galles the Britanes the Lombards the Gascons the Beneuentanes the Gothes and the Spaniards As ye do with Constantinus Magnus so doe ye with Theodosius Magnus and with Carolus Magnus constitutions bringing them forth out of your blind Cacus denne to dasel and bleare the Readers withal as though the Bishops helde their ordinarie iurisdiction Ecclesiasticall by these decrees onely which do nothing thervnto appertaine but shew a marueilouse priuilege geuen to them to heare and determine also all teÌ„porall matters brought before theÌ„ And if these graunts wer afterward abrogated yet was that no abrogatioÌ„ to the iurisdictioÌ„ that is proprely the ecclesiastical iurisdictioÌ„ and your author doth not say that such grauÌ„ts were afterwards abrogated but doth reason against them that saide they were abrogated Neither is his booke entituled De origine iurisdictionuÌ„ but de iurisdictione Ecclesiastica And was this Petrus Bertrandus then as you say a Bisshop a Cardinal and one of our best learned men in the Canon and Ciuil Lawes Suerly then may your Petrus Cugneâ—ius thoughe ye auaÌ„ce him as a worthy knight go hide his head in a corner For againste him and his folishe fonde arguing againste the ecclesiastical liberty is all his booke writen as I haue before declared Wherfore all this your tale that the bishops held their iurisdiction ouer theire clergy by Constantine his ghifte is as true as your other adiuncte that he gaue the Bishops of Rome power and authority ouer other Bishoppes and ouer al churches He might well as he did in dede reuerently agnise and by his Imperial authoritie confirme and corroborate the vsual authoritie of the Popes holines but that the original of this authority as ye imagine came froÌ„ him ys a great vntruth For euen before his time and after not onely the Christians but the verie infidelles suche as were acquainted with the maners and fashions of the Christians did wel knowe that the Bishop of Rome was counted the cheif bishop amonge them al. And for this cause Ammianus Marcellinê° an heathnish cronicler writeth that though Athanasius the good bishop were by a councell of Arrian bishoppes condemned yet that notwithstanding ConstaÌ„tius sonne to this Constantinus and an Arrian and his plain open enemie was ernestlie in hande with Pope Liberius also to confirme their sentence and was by him banished because he would not condescende to theÌ„perours request Againe before the time of this Constantinus Paulus Samosatenus bishop of Antiochia being depriued by a councell of bishoppes and an other appointed by the sayde councel in his stede kepte stil possession nothing regarding either the sentence of depriuation or of excommunication The Emperour Aurelianus being certified of this matter gaue commaundement that he whome so euer the bishoppe of Rome with the bishops of Italie should acknowledge for the bishop of Antiochia should be taken and accepted for the true bishop And so was Paulus by this Emperours coÌ„maundement though he were a very infidell thruste out and an other set in What proufe haue ye now M. Horne that the Pope hath his authoritie from Constantine Surely Gentle Reader none other but the Donation of Constantine whiche he him selfe doth not beleeue to be true and therefore dothe qualifie it with these woordes if it be not forged Whiche being so why doeth your wisedome then M. Horne alleage it Neither wil I here though Leo the 9. doth constantly testifie that he sawe and had him selfe the originall of this donation laide by ConstaÌ„tinus owne hand vpon the bodie of S. Peter though Eugubinus answereth to all Laurence Valla his obiections againste this donation yea though Balsamon a Grecian and an open ennemie to the Pope alleageth this Donation as authentical I wil not yet I say resolue any thing for the one or the other side I will take it as I find it and take you withall as I find you and that is a plaine open lyar For howsoeuer the Donation be the Pope toke not his Supremacy of this Donation but had it before of an higher Emperour and that is of Christe him selfe Whiche the foresaid donatioÌ„ doth also openly testify but not in the .86 as ye falsly quote it but in the .96 distinctioÌ„ M. Fekenham The .166 Diuision Pag. 111. a. At the first Councel holden at Hierusalem for the reformation of the controuersy that was than at Antioche touching Circumcision and the obseruation of Moses Lawe decree was made there by the Apostles and Priestes vnto the beleuers at Antioche that they should absteine from these fowre chiefe and necessary thinges viz. ab immolatis simulachrorum à sanguine suffocato à fornicatione à quib custodieÌ„tes vos bene agetis The whiche first councell was there assembled by the Apostles of Christ. The Decrees and Lawes were made there by theÌ„ The coÌ„trouersy at Antioche was by them reformed ordered and corrected without all commission of any temporal Magistrate King or Prince M. Horne God be thanked that S. Luke maketh to vs a sufficient report of this councell vvho maketh no mention of any .598 Priest there present as you vntruely report onles
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
denied If my curiosyty in noting them displease you let the vttering of thē first displease your self and then you will the lesse be displeased with me You knowe M. Iewel hath ledde vs this daunce Be not angry M. Horne if we follow the round Moderat your penne better Report your Authours more sincerelye Translate your allegations more truly Laye downe the whole sentences without concealing of such matter as ouerthroweth your purpose Say no more then you finde in the Stories Slaunder not your betters Deale more aduisedly and vprightly So shal your Vntruthes be the fewer an other time But so wil your cause I assure you M. Horne come forthe starke naked feble and miserable The beauty and force of your Cause consisteth and depēdeth altogether of lyes and vntruthes If you ioyne obstinacy to folie as Maister Iewell doth so shamefully in opē Sermon iustifying him selfe but not clering him selfe of any one of so many hundred Vntruths iustlye and rightly layed to his charge then as I saied before I may iustly say that you are at a point to lie whatsoeuer come of it Like as a protestant of late dayes being pressed of a Catholike for extreme lying and not being hable to clere him selfe saied plainely and bluntlye Quamdiu potero clades adferā Latebunt quamdiu poterunt Valebunt apud vulgus ista mendacia Well I wil deface them meaning the Catholikes and doe some mischiefe to them as longe as I am able My lies shall lie hidde as longe as maye be And at the leste the common people shall fall in a lyking with them If you be at this pointe then knowing where to haue you we knowe also what to make of you and for suche to esteme you A false Prophet and a lying Master such as S. Peter spake of bringing in vvicked and damnable sectes God geue them grace which are deceiued by you so well to knowe you as we that doe examine your writinges haue good Cause to knowe you This your Aunswer M. Horne as I vnderstand you haue presented to diuers of the Quenes Maiest most Honorable Councell intending thereby not onely to discredit Maister Fekenham and to increase his trouble but also to bring into displeasure all other the Queenes Highnes Catholike subiectes of which full many onelye for conscience sake haue refused and doe yet refuse the Othe that you here moste ignorantlye defende For this purpose also at the verye ende of your booke you referre as it were the whole matter to the most Honorables saying To Conclude by the premisses it maie appeare to the Honorable as by a taste vvhat sinceritie there is in you Thus much you say for discrediting of M. Fekenham You adde a greuous Accusatiō against al the Catholik subiects of England saying And lastlie your quarreling by spreading this booke vvas and is to impugne and barke against the Q. Maiest Lavvful and due Authoritie vvhich you and your complices dailie labour to subuert vvhich matter I refer to be further cōsidered by the graue vvisedom of the most Honorable And with this poisoned ād cācred Reproch you end your whole book geuīg your Reader to vnderstād that the very end ād scope of your book was to ingraffe in the Noble hartes of the most Honorables a great misliking ād heauie displeasure not only of and against M. Fek. already in trouble but also of and against the whole number of Catholikes who haue alwaies continewed and shewed themselues the Quenes Maiest moste loyal and obediēt subiects and haue deserued no such Reproche at your handes M. Horne You haue therefore M. Horn in this Reply a iust and a ful defence partly against your most slanderous accusation but chiefly and especially of the whole Cause and Question in Controuersy As you did to M. Fekenhams Treatise so I to your Aunswer haue replied through out I haue not omitted any one parte or parcel of your whole book As I haue here printed againe the whole to encrease of charges so haue I answered the whole to edifying of the Reader If by this Reply you find your self satisfied and are cōtent to yelde to the Truth so euidently and abundantly opened vnto you than both I and al other Catholikes will both better trust you and geue God thankes for you But if after the perusing of this Reply you shal think you are not fully and in euery point confuted I wishe that the most Honorable to whom so cōfidently you commend your own doings woulde commaunde you to proue it so to the worlde by a ful Reioyndre A ful Reioyndre I say and perfect to al and euery part of this Reply as I haue here replied to al and euery part of your Answer not omitting any one example of Councel Prince or Countrie by you alleged And that you put in my whole Answer not omitting any one line or sentence either of the text or of the margent If the Truth be on your side you haue no cause to stick hereat You wil seme to wante no learning Abylytieto beare the charges we are sure you want not Goe thorough therefore as you haue begun with this faire building of yours if you thinke your foundatiō good or the cause which you ground vpon sure Goe through I say that it may appere you haue geuē M. F. good cause to remoue his scruples and to be persuaded at your handes Els if you now draw backe and think by silēce to drown the matter first for your faire peece of worke so shamefully brokē of men wil laugh you to skorne as the ghospel by the parable told you Then al mē may knowe that your great vauntes of your Walthā talke and reasoning are but wordes of course to saue your poore honour I shoulde say honestly Thirdly that M. Fekenhās scruples are most lerned ād inuincible reasons And last of al that the Othe which you so earnestly persuade him to take can of nomā be taken without manifest Periury Whereof enseweth that you most horribly offend Gods Diuine Maiesty which doe burden mens consciences with such euident periury The worste that I wishe you M. Horne is that you retracte your haynous heresies and proue a true Christiā And thus for this tyme I take my leaue of you Vale Resipisce Thomas Stapleton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE PREFACE TO THE READER IT had bene much to be wisshed gentle Reader that the right reuerent and learned Father my L. Abbat of Westminster M. Feckenham whom M. Hornes Booke moste toucheth might him selfe as he is most able and as I suppose as wel willing haue answered it also But seing his state is suche that he presently can not doe it I being by some of my frendes requested to trauaile in the matter was at the first not very willing thereto as for diuerse other causes namely for that in very dede I was ful purposed hauing so largely prouoked suche sharpe aduersaries especially M. Iewel for a season to reste and to stande at my own
damnationem quia primam fidem irritam fecerunt Incurring damnation because they haue broken their first promise Againe in the first yeare of our gratious Queene the Acte of Parliament for making and consecrating of Bisshoppes made the .28 of kinge Henrye was reuiued And yet the Bisshoppes were ordered not accordinge to the acte but according to an acte made in kinge Edwarde his dayes and repelled by Quene Marye and not reuiued the sayde first yeare And yf they will say that that defecte is nowe supplied let them yet remember that they are but parliament and no Churche Bisshoppes and so no Catholike Bisshoppes as being ordered in such manner and fasshion as no Catholike Church euer vsed But thys is most to be considered and to be lamented of all thinges that wheras no Acte of Parliament can geue anye sufficient warrant to discharge a man from the Catholike faythe and wheras yt was aswel in king Hēries dayes by Acte of Parliament as euer before through out all Churches of Christendome sithens we were christened taken for playne and open heresie to denie the reall presence of Christes bodye in the Sacramente of the aulter for maynteining of the which heresie there is no acte of Parliamēt God be thancked neither of king Edwardes tyme nor in the tyme of our graciouse soueraygne Ladie and Quene that nowe is yet doe these men teache and preache and by writing defend and maynteine the saied greate and abhominable heresie with many other for the which they can shewe no warrante of anye temporall or spirituall lawe that euer hath bene made in Englande All this haue I spoken to shewe it is most true that I haue saied that there will neuer be redresse of errour and heresie or any staie where men are once gone from the vnitie of the See Apostolike which is the welspring and fountaine of all vnitie in the Catholike faith And touching this question of the Supremacie that we haue in hand if we wel consider it we shall find that we doe not agree either with the other Protestantes or with our selues For in this pointe that we make the Prince the supreme head of the Churche we neither agree with Luther him selfe or his scholers which denie this primacie nor with Caluin and his scholers the Sacramentaries Caluin saieth They were blasphemers that called King Henrie head of the Church One of his scholers Iacobus Acontius in a booke dedicated to the Queenes Mai. blameth openly the ciuil magistrate that maketh him selfe the Iudge of controuersies or by the aduise of other commaundeth this doctrine to be published that to be suppressed Nowe some of Caluins scholers and our owne countriemen haue taken forth such a lesson that they haue auouched in their bookes printed and publisshed to the world that a woman can neither be head of the Church nor of any Realme at all Againe manie of the Protestants though they will not the Pope should haue the chiefe gouernement because they like not his true doctrine yet they thinke it meete and conuenient that there be some one person ecclesiasticall that maie haue this supreme gouernement for matters of the Church It is also to be considered that the wordes of the Othe nowe tendered for the mainteining of the Princes Supremacie are other then they were in King Henries or King Edwardes daies with a certaine addition of greatest importance and such as to a ciuil Prince specially to the person of a woman can in no wise be with any conuenient sense applied I meane of these wordes Supreme Gouernour aswell in all spirituall or ecclesiasticall thinges or causes as temporall Such large and ample wordes were in neither of the foresaied Kings times put into the Othe And yet had they bene more tolerable in their persons for that men be capable of spiritual gouernmēt frō the which a woman is expresly by nature and by scripture excluded then they are nowe These wordes are such I saie as can not with any colourable pretext be excused Neither is it inough to saie as the Iniunctions doe that the Quenes Maiestie entendeth not to take more vpon her then King Henrie her father or King Edward her brother did what so euer that were more or lesse but it must be also considered what she or her Successours may take vpon her or them by the largenes of these wordes for an Iniunction can not limit an Acte of Parliament and whether there be any either Scripture or other good doctrine ecclesiastical sufficient to satisfie their consciences that refuse especially this Othe Which doth not only as it did before exclude the Apostolical See and all Generall Councelles also as though not in plaine wordes yet in effect in excluding the ecclesiastical Authoritie of al foren persons and Prelates but doth further adioyne the foresaied newe addition lesse probable and lesse tolerable then was any other parte of the former Othe And therefore certaine Protestants of some name and reputation being tendred this Othe by commission haue refused it Yea and how well trow you is this supreme Gouuernement liked of those Ministers which withstand the Quenes iniunctions touching the order of semely Apparell c Thus ye perceyue that as we are gone from the constante and setled doctrine of the Church touching this primacy so we agree not no not among our selues either in other pointes or in thys very Article of the Supremacy Neither shal we euer fynd anie cause of good and sufficiente contentation or constancye in doctrine vntill we returne thither from whence we first departed that is to the See Apostolike Which of al other people our Nation hath euer most reuerenced and honoured and ought of al other most so to doe As from whence both the Britaines and Saxons receiued first the Christian faith This returne God of his mercie graunt vs when it shall be his blessed pleasure Amen In Louaine the last of September An. 1567. Thomas Stapleton ¶ An Aduertisement to the Lerned Reader TOuching certain Authors alleaged in this Reply about matters of our own Countre it is to be vnderstanded that of certayne writen Copies not yet printed which we haue vsed as of Henricus Huntingtonensis and Gulielmus Neubrigensis or Noueoburgensis or Neoburgensis many thinges are in the said Copies which seme not to be writen of thē but of Some others As in the Copie of Henricus Huntingtonensis certayne thinges are founde which seme not to be writen of him but to haue bene gathered out of his workes and to haue bene writen by some other whom we coniecture to be Simeon Dunelmensis Also in the Copie of our Neubrigensis many thinges are added both at the beginning and at the ende which seme not to haue ben writen by Neubrigensis him self but by some other And that which is added at the beginning was writen as we vnderstand nowe of one Alphredus Beuerlacensis who liued vnder king Steuen The additions which do followe who wrote we yet knowe not except it were Roger Houeden This I
other that among other heresies recite some of those that you openly and your fellowes maintaine Yf ye will reiect the poore Catholiques S. Augustine and Epiphanius also yet I trust you will not be against your owne famouse Apologie whiche saith that Epiphanius nombreth fourscore Heresies of the which it is one for a man after the order of Priesthode to marie and S. Augustine a greater nomber and so concludeth you and the residue to be heretikes If ye wil denie ye mainteine any of those heresies your preachings your teachings and writings beare full and open testimony against you What then haue you to iustifie your cause You wil happely forsake and abandon S. Augustines authoritie withal the olde Canons and Councels and flye vnder the defence of your brickle bulwarke of Actes of Parliament O poore and sely helpe o miserable shift that our faith should hang vppon an acte of Parliamente contrary as wel to all actes of Parliament euer holden in Englande before as to the Canons and Fathers of the Catholike Churche A strange and a wonderfull matter to heare in a Christian common welth that matters of faith are Parliament cases That ciuill and prophane matters be conuerted into holie and Ecclesiasticall matters Yea and that woorse is that Laie men that are of the folde onely not shepheards at all and therefore bounde to learne of their Catholique Bisshoppes and Pastours may alter the whole Catholique Religion maugre the heades of all the Bishoppes and the whole Conuocation This is to trouble all things this is as it were to confounde togeather heauen and earth But yet let vs see the prouidence of God These men that relinquishing the Church would hang only vpoÌ„ a Parliament are quite forsaken yea euen there where they loked for their best helpe For I praye you what warrant is there by acte of Parliament to denie the Real presence of Christes bodie in the holie Eucharistia Is it not for anye Parliament as well heresie nowe as it was in Quene Maries King Henries or anye other Kinges dayes What can be shewed to the contrarie Doth not Luther your first Apostle and his schollers defie you therefore as detestable Heretiques Nowe concerning Transubstantiation and adoration is it not well knowen thinke you that in King Edwardes dayes there was a preaty legerdemaine played and a leafe putt in at the printing which was neuer proposed in the Parliamente What Parliamente haue your Preachers to denye free will and the necessitie of baptizing children Againe I pray you is there any Acte to confirme your vnlawful mariage Doth not in this point the Canonicall Lawe stande in force as well nowe as in King Henries daies And so doth it not followe that yee are no true Bishoppe Beside is it not notoriouse that yee and your Colleages were not ordeined no not according to the prescripte I wil not say of the Churche but euen of the verye statutes Howe then can yee challenge to your selfe the name of the Lord Bisshoppe of Winchester Whereof bothe the Municipall and Ecclesiasticall Lawe dothe woorthelye spoyle you Wherefore as I sayed let vs dashe out these wordes and then no reasonable man shall haue any great cause to quarell against the Title of M. Fekenhams Treatise The .2 Diuision M. Horne The booke by you deliuered vnto mee touching the Othe was writen in the Tovver of London as you your selfe confessed and the true title therof doth plainly testifie in the time of the ParliameÌ„t holden Anno quinto of the Q. Maiestie Ianua 12. at which time you litle thought to haue soiourned with me the winter follovving and much lesse meant to deliuer me the scruples and staies of your coÌ„science in writing to be resolued at my hands And although you would haue it seeme by that you haue published abroade that the cause why you wrot was to be resolued my hande yet the trueth is as you your selfe reported that you and your Tovver fellovves hearing that the Statute moued for the assuraunce of the Queenes royall povver would passe and be establissed did conceiue that immediately after the same Session Commissioners shoulde be sente vnto you to exact the Othe VVhereuppon you to be in some readines to withstande and refuse the duetie of a good subiecte .8 not without helpe of the reste as may be gathered deuised the matter conteyned in the booke committed the same to writing and purposed to haue deliuered it for your ansvvere touching the Othe of the Supremacy to the CoÌ„missioners if they had come This may appere by the Title of that booke that you first deliuered to me which is worde for worde as follovveth The answere made by M. Iohn Fekenham Priest and prisoner in the Tower to the Quenes highnes Commissioners touching the Oth of the Supremacie In this Title there is no mencion of scruples and stayes deliuered to the Bisshoppe of VVinchester but of aunsvveare to the Queenes Commissioners I am not once named in the â—itle ne yet in the looke deliuâ—â—â—â— to mee neither is there one worde as spoken to me although in the 〈…〉 abroad you turne all as spoken to me â—n your booke published aâ—e 〈…〉 kinds of speaches To the L. Bishop of VVinchestâ— VVhen youâ— L. shal be able c. I shall ioyne this issue vvith your L. c. But it is farre othervvise in your booke deliuered to me namely To the Queenes highnes coÌ„missioners VVhen ye the Queenes highnes coÌ„missioners shal be hable c. I shal ioine this issue vvith you that vvhen any one of you the Queenes hignes coÌ„missioners c. From October at what time you were sent to me vnto the end of Ianuarie there was daily conference betvvixt vs in matters of Religion but chiefly touching the foure pointes which you terme scruples and stayes of conscience and that by worde of mouth and not by any writing In all which points ye vvere .9 so ansvvered that ye had nothing to obiect but seemed resolued and in a maner fully satisfied VVhervpon I made aftervvard relation of .10 good meaning tovvards you to certain honorable persons of the good hope I had coÌ„ceiued of your conformity At whiche time a certaine friend of yours standing by and hearing what I had declared then to the honorable in your coÌ„medacion did shortly after .11 reporte the same vnto you which as it seemed you did so much mislike doubting that your confederates should vnderstand of your reuolt .12 which they euer feared hauing experience of your shrinking froÌ„ them at .13 VVestminster in the coÌ„ference there the first yere of the Q. Maiestie that after that time I founde you alvvaies much more repugnaÌ„t and coÌ„trary to that wherin ye before times seemed in maner throughly resolued And also to goe from that you before agreed vnto By reason vvhereof vvhen in debating betvvixt vs you vsinge manye shiftes amongst other did continuallie quarell in Sophistication of vvordes I did vvill you to
the time of kinge Edvvard also For although you vvere in the Tovver in his time that vvas not for any doubt you made of his Supremacy for that you stil agnised but for other points of religiō .30 touchīg the ministratiō of the Sacramēts vvhervnto you also agreed at the last promised to professe preach the same in opē auditory whersoeuer you should be apointed .31 VVherupō a right vvorshipful gentleman procured your deliuerāce forth of the Tovver and so vvere you at liberty neuer mēcioning any dout in this matter but agnising the Prīces supremacy in causes ecclesiastical VVherfore I may safly say that the ignorāce and vvāt of knovvledge vvhich you pretend in your Minor Propositiō is not of Sīplicity and therfore must nedes be of vvilfulnes or malice or mixt of both The vvay and meane vvherby to haue this ignoraūce remoued you assigne vvith this issue that vvhē I proue vnto you by any of the fovver meanes that any Emperour or empresse King or Quene may take vpō thē any such gouernmēt in spiritual or ecclesiastical causes thē you vvil yeelde take vpō you the knovvledge thereof and be ready to testifie the same by booke Othe Truely I haue often and many times proued this same that you require and by the self same meanes in such sort vnto you that you had .32 nothing to saye to the contrarie And yet neuerthelesse you continue still in your vvilfull and malicious ignorance vvhich causeth me to feare that this sentence of the holy ghost vvilbe verified in you In maleuolam animam non introibit sapientia Yet I vvil ones again proue after your desire euen as it vvere by putting you in remembraunce of those things vvhich by occasions in conference I often and many times reported vnto you vvhereof I knovv you are not simply ignoraunt The 6. Chapter defending M. Fekenham and others of wilful and malitious ignorance for not taking the Othe NOw are M. Fekenham and M. Horne come to cople and ioyne together in the principal matter M. Fekenham first saieth he neither knoweth this kīd of supremacy that M. Horn auowcheth nor yet any way how to achiue or obtain to any such knowledge M. Horne saith he might well put M. Fekenham to his prouf that he is not ignorāt But by the way I trow of some meritoriouse supererogation or as one fearing no ieberdy he aduentureth the prouf himself that M. Fekenham is not ignorant of this supremacy and further to binde M. Fekenham the deaper to him for his exceding kindnes wil shew for M. Fekenhams better excuse o gentle and louing hart that M. Fekenham is not ignorāt of simplicity but of wilfulnes and plain malice As touching this threfolde ignorance by M. Horne alleaged out of the bookes of S. Thomas as I wil not stycke with him for that distinction so onlesse he can proue by S. Thomas or otherwise that the ignorāce of this surmised supremacy includeth wilfulnes or malice in M. Fekenham or any such like parson the distinction may be true but the cause neuer a deale furthered Suerly yf ther were any ignorance in this point it were such as S. Thomas and other cal inuincicle ignorance by no study or diligence able to be put away and therfore pardonable But now the very authour brought forth by M. Horn so fully and effectually dischargeth M. Fekenham of al thre and chargeth M. Horne with the worste of them three that is wilfulnes and malice as he shal winne smal worship by alleaging of S. Thomas For S. Thomas saieth plainly that we are obliged and bound vpon paine of euerlasting damnation to belieue that the Pope is the only supreme head of the whole Church And leaste M. Horne may reiecte his authority which he can not wel doe vsing yt himself as a late Latin writer and to much affectioned to the Pope S. Thomas proueth his assertion by Cyrill and Maximus two notable and auncient writers amonge the Grecians Wherfore it foloweth that neither M. Fekenham nor M. Horn nor any other Christiā man can know the contrary being such an euident and a daungerouse falshod as importeth eternal damnation Nay saith M. Horn how can M. Fekenhā pretende ignorance herein when aswel in King Henry as King Edward his dayes he set forth in his open sermons this supremacy And so doe yow now good M. Horne and yet none more ignorant and farder from knowledge than yow For notwithstāding al your great brags and this your clerkly booke ye knowe not nor euer shall knowe but that the Pope is the supreame head of the Churche Wel ye may as ye doe most falsly and to your poore wretched sowle as well in this as in other pointes most daungerouslye belieue the cōtrary but knowe it you can not onlesse it were true For knowledge is only of true things and as the philosopher saith scire est per causas cognoscere And ye doe no more knowe it then the other matter that ye here also affirme of M. Fekenhā that he promised to professe and preache in open auditory in King Edwards dayes certaine points touching the ministration of the Sacraments contrary to his former opinion And vpon such promise was discharged out of the towre which yet ye know not to be true for it is starke false And I pray yow how fortuned it that his promisse so made to recante was neuer required of him being the onely thing that was sowght for at his handes The cause of his imprisonment then as I vnderstande by such as wel knoweth the whole matter was not abowte the ministration of the Sacraments but towching the matter of Iustification by onely faith and the fast of Lent lyke as it doth appere in the Archbishoppe of Caunterburies recordes he being therfore in a solempne sessiō holdē at Lābeth hal conuented before M. Cranmer then Archebisshop of Caunterbury and other commissioners appointed for that matter By the examination of the which recordes yow shal be conuinced of your vntruthe and errour therein as in al the rest I dowbt not by Gods helpe And touching the right worshipful gentleman ye meane of that is Sir Philip Hobbey which did as ye saye vpon M. Fekenhams promise and submission procure his deliueraūce out of the towre As it is very true he did so So it is false and vntrue that he did the same vppon any promise of recantation or of preaching in open auditory before made of his parte But the verye intente of the borowing of M. Fekenhā for a tyme out of the towre lyke as he saide him self was that he should dispute reason and haue cōferēce with certaine learned men touching matters of religion then in controuersie And according therunto the first day of disputation was betwixte thē and him at the right honorable my Lord erle of Bedfords house then lodged ouer the gate at the Sauoy The seconde daie was at the house of Syr William Cicill Knight
Secretarie to the Quenes highnes at Westminster in the canon rewe The third daie was at the white Friers in the house of Syr Iohn Cheke Knight In al the which conferences and disputations with manie learned men he was the truth to confesse muche made of and most gently vsed And this disputation so begunne at London did finishe in Worcester shiere where he was borne and had also a Benefice by the meane whereof and by the special appointmēt of Syr Phillipp Hobbie he came before M. Hooper then taken as Bishoppe of Worcester where he charginge M. Fekenham in the Kinges highnes name to answere him he kept foure seueral and solempne disputations with him beginning in his visitatiō at Parshor and so finished the same in the Cathedral Church at Worcester Where amongs many other he founde M. Iewell who was one of his apponents The said M. Hoper was so answered by M. Fekenham that there was good cause why he should be satisfied and M. Fekēham dismissed from his trouble As he had cause also to be satisfied by the answeres of M. Henrie Iolife Deane of Bristow and M. Robert Iohnson as may appeare by their answeres now extant in print But the finall end of all the foresaid disputations with M. Fekenhā was that by the foresaid Syr Phillipp Hobbey he was sent backe againe to the Tower and there remained prisoner vntill the firste yeare of Queene Marie And here nowe may you perceiue and see M. Horne how ye are ouertaken and with how many good witnesses in your vntruthe concerning M. Fekenhams dimissing out of the Tower A rablement of your vntruthes here I wil not nor time will serue to discusse as that Monasteries were surrendered with the Monks goodwil whiche for the moste parte might sing volens nolo that their vowes were foolishe and that they had many horrible errors Marie one thing you say that M. Fekenham I thinke will not denie that he set foorth this Supremacy in his open sermons in King Henries daies which was not vpon knowledge as you without all good knowledge doe gather for knoweledge can not matche with vntruth but vpon very ignorance and lacke of true knowledge and due consideratiō of the matter being not so wel knowē to the best learned of the Realme then as it is now to euery mā being but of mean learning For this good lo at the least heresy worketh in the church that it maketh the truth to be more certainly knowen ād more firmly and stedfastly afterward kept So as S. Austine saith the matter of the B. Trinitie was neuer wel discussed vntil Arriās barked against it The Sacramēt of penāce was neuer throughly hādled vntil the Nouatiās began to withstand it Neither the cause of Baptism was wel discussed vntill the rebaptising Donatists arose and troubled the Church And euē so this matter of the Popes Supremacy ād of the Princes was at the first euē to very learned mē a strāge matter but is now to meanly learned a well knowen and beaten matter Syr Thomas More whose incōparable vertue ād learning al the Christian world hath in high estimatiō and whose witte Erasmus iudged to haue ben such as England nor had neither shal haue the like ād who for this quarrel which we now haue in hād suffred death for the preseruatiō of the vnitie of Christes Church which was neuer nor shal be preserued but vnder this one head as good a man ād as great a clerk and as blessed a Martyr as he was albeit he euer wel thought of this Primacy and that it was at the least wise instituted by the corps of Christēdome for great vrgēt causes for auoiding of schismes yet that this primacy was immediatly institute of God which thing al Catholiks now specially such as haue trauailed in these late cōtrouerses do beleue he did not mani yeres beleue vntil as he writeth himself he read in the mater those things that the Kīgs highnes had writē in his most famous booke against the heresies of Martin Luther amōg other things he writeth thus Surely after that I had read his graces boke therin and so many other things as I haue sene in that point by the continuance of this seuē yeres sins ād more I haue foūd in effect the substāce of al the holy Doctors froe S. Ignatius Disciple of S. Iohn vnto our own daies both Latins ād Grekes so cōsonāt and agreīg in that point and the thing by such general Gouncels so confirmed also that in good faith I neuer neither read nor heard anye thinge of suche effecte on the other side that euer coulde lead mee to thinke that my conscience were well discharged but rather in right great peril if I should follow the other side and denie the primacie to be prouided by God It is the lesse meruail therfore if at the first for lacke of mature and depe consideration many good wel learned men otherwise being not resolued whether this Primacie were immediatly instituted by God and so thīking the lesse dāger to relēt to the Kings title especially so terrible a law enacted against the deniers of the same wer ād amōg them also Maister Fekenham caried away with the violence of this cōmon storm and tempest And at the first many of the cōuocation grāted to agnise the Kings supremacy but quatenus de iure diuino that is as far as thei might by Gods law Which is now knowen clearly to stand against it And although the Popes Primacie were not groūded directly vpon Gods worde but ordeined of the Churche yet coulde it not be abrogated by the priuate consente of any one or fewe Realmes no more then the Citie of Londō can iustlye abrogate an act of Parliament But whereas ye insult vpon M. Fekenham for that he was ones entangled and wrapped in this common error and would thereof enforce vpon him a knowledge of the said error and woulde haue him perseuere in the same and ones againe to fall quite ouer the eares into the dirtie dong of filthie schisme and heresie ye worke with him both vnskilfully and vngodlye And if good counsaile might finde any place in your harde stony hart I would pray to God to mollifie it and that ye would with M. Fekenham hartilie repēt and for this your great offence schisme and heresie as I doubt not he doth and hath done followe S. Peter who after he had denyed Christ Exiuit fleuit amarè Went out and wepte ful bitterlie For surely whereas ye imagine that ye haue in your cōference proued the matter to M. Fekenhā so that he had nothing to saye to the contrarye it is nothing but a lowde lewde lye vppon him and that easelye appeareth seeinge that after all this your long trauaile wherein yee haue to the moste vttered all your skill ye are so farre from full answering his scruples and staies that they seeme plainlye to be vnaunswerable and you your selfe quite ouerborne and ouerthrowen
infidelitie Your vnskilfulnes whiche is the least matter standeth in that ye saye the King is commaunded to haue by him the booke of the Lawe Your texte saith not so Syr but Describet sibi Deuteronomium legis huius in volumine He shal write out this second Lawe in a booke As Edmund Beck a man of your secte truely hath translated Wel let the King read in Gods name not onelye that booke but all the whole Bible beside It is a worthy and a commendable study for him But let him beware that this sweete honie be not turned into poyson to him and least vnder this pleasant baite of Gods worde he be sodainly choked with the topicall and pestiferouse translation wherewith ye haue rather peruerted then translated the Bible printed at Geneua and in other places and with your false daungerouse damnable gloses where with you haue corrupted and watered the same and made it as it were of pleasante wine most sowre vineger The onely remedy and help to eschewe and auoyde this daunger is to take this booke and other holy writings faithfully translated at the priests hands as they from tyme to tyme haue receiued them and after such order as your own texte appointeth saying When he is sette vpon the seate of his kingdome he shal write him out this seconde Law in a booke taking a copy of the Priests of the Leuiticall tribe Which later woordes ye haue because they make directly against you quite leafte out And then immediatly foloweth howe he shal busely read the sayde booke and so forth If this order had of Late yeares ben kept and that Princes and other had taken the Bible as it is and euer hath ben of the priestes of the Catholike Church orderly and lawfully succeding one the other as the Leuits did reade tawght and expounded as wel in Greke and Hebrewe as in Latin these errours and heresies should neuer haue taken so deape a roote as they haue now cawght Neither is this place onely meant that the King should take the bare lettre but rather the exposition withal of the said Priests For what were the King the better or any man else for the bare lettre if he had not also as ordinary a waye for his direction in the vnderstanding as he had prouided him for to receiue a true and an incorrupted copy Where of we may see the practise in al ages in the Catholik Churche whereof this place is the very shadowe and figure For as the Protestantes them selues are forced by plaine wordes to confesse that they know not the true worde or booke of God but by the Churche which from tyme to tyme delyuered these bokes euen so by al reason and learning they should also cōfesse that the Church can no more be deceiued in deliuering the sense of the saide word then in deliuering the worde it self Which seing they will not confesse for then were we forthwith at a point and ende with al their errours and heresies they must nedes continew in the same And so while euery man in the expositiō of scriptures foloweth his own head be it neuer so worldly wise or circumspect yet his own propre and peculiar separated from the common aduise and iudgement of the whole Church errours and heresies haue and doe daylie grow and wil neuer cease more and more to encrease and multiply onlesse we take forth the lessō I haue shewed you into this huge and infinite nōber where with the world is now most miserably ouerwhelmed Whereof the best remedy were the exact obseruation of this place that ye haue so wilily and sleightly slipte ouer But most of al an other sentence in the very said chapter and euen the next to this ye alleage that the King as sone as he is chosen shal bestow his study vpon the reading of the Deuteronomy Where Moyses saieth that in doubtful causes the people shoulde haue their recourse to the said priestes and to the iudge for the tyme beinge meaning the highe prieste of whome they shoulde learne the truthe and are commaunded to doe accordinglye euen vnder payne of death Which place wel weighed and cōsidered serueth to declare that I haue said that the King and others should receiue not only the letter which as S. Paule saieth doth kil but the true and sincere meaning withal wherein standeth the life of the letter as the life of mā with in his body yea the eternal lyfe wherof by folowing lewde lying expositions of holy write we are spoiled at the priests handes All which thinges serue directly for the primacy of them and not of Princes Nowe therefore goe on M. Horne and beinge at your first encountringe ouerblowen and discomfyted euen with your owne blaste thinke well whether it is lykely that ye shall hereafter bringe againste your aduersary any thīg wherby he should as ye haue falsly slaūdered him in a maner yelde and be resolued on your syde For as for the next place it enforceth no supremacy We frely graunte you that princes may sharply punishe teachers of false and superstitiouse religion and idolatry being thereof by the Priestes instructed which is the matter of your texte But then take head to your selfe Maister Horne For I saye to you that ye and your fellowes teache false and superstitiouse religion many and detestable heresies and so withal plaine Idolatry For heresie is called a very Idol aswel by scripture as in the exposition of the holy and learned fathers And thē are ye no simple Idolatour but one that mainteyneth a nomber of heresies with no lesse offence towardes God than was the offence of the Iewes that your place speaketh of when they sette vppe afterwarde their idolls And so haue ye geuen sentence against your selfe and haue tolde the Magistrate his office Neither thinck you that ye may illude your punishment by the cowlour of the late statutes of the realme which though in manye thinges serue for your wordelye indemnitye yet that ye may kepe your Madge and bisshoprike withall and maye not be punished for the obstinate defence of suche fylthye mariage and especiallye for the denyinge of the reall presence in the blessed Sacramente of the aulter and for many other things that your sorte daily write and preach I trowe it wil be hard for you to bring forth any acte of parliamente or any other conuenient and sufficient plea. And as I graunt this authority to punishe to the ciuil prince so that this inferreth a superiority in al causes aswel ecclesiastical as temporal I flatly deny and most of al that ye haue proued your assertion that princes ought to take vpon them such pretensed regiment whereof the very place by you induced sheweth as I haue said the plain contrary Now that you bring out of Glosa ordinaria that the Prince is commaūded by his Princely authority to cause his subiects to become Israëlites it may perhaps be in some ordinary Glose of Geneua his Notes
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
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
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
and agreement of all the Clergy and of al the lay the Emperour Archadius sent for him from Antioche to Constantinople and so by the common decree of al estates as the order of electioÌ„ then was he was elected bishop not by the Emperours supreme and absolute Authoryty as M. Horne fancyeth TheÌ„ Theodoret though he tel not so much yet dothe he not attribute the matter to the Emperour as a parte of his gouuernement Which that it might some waies appere M. Horn thought good to spyce a litle the text with the powder of his false translation that yet so it might somewhat relys in the Readers coÌ„ceit for his surmised primacy For Theodoret saieth not that in this dooing the Emperour declared what careful endeuour he had aboute the holy Churche matters but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care that he had about Gods or godly matters Which care is commendable as in all men so in princes especially for the greater good they are able to doe But such care of Gods matters emporteth no gouuernement in such matters As neither the care of Churche matters importeth iurisdictioÌ„ Though yet that soundeth nearer to iurisdiction then the care and zeale about godly maters And therefore M. Horne thought good with this litle poore helpe of false translation a little to itche forward his miserale and barraine cause And that we shoulde the more fauourably winck at his liegerdemain he phraseth it the holy Church matters Speaking very holily and reuerently that we might not suspect him of forgery Whereas in the original text of his author there is no worde of eyther Church â–ª or holy Church Last of all though we graunted him which we neither will nor may considering the whole story as Socrates describeth it that Archadius him selfe appointed Iohn Chrysostom to be Bishop yet maketh it not any iote to proue any Supremacie in him eyther in al or in any cause ecclesiastical Vnlesse we wil haue euery laie patroÌ„ that preseÌ„teth his Priest to a benefice to be supreÌ„ heade also or measure the matter by the greatenesse and weight of the patrimony and liuing and not by the weight of reason But now M. Horne in an il time for your self aÌ„d for your supremacy haue ye here put me in remeÌ„brance of this Archadius and S. Iohn Chrysostom Yf you would purposely haue sought a meane to haue geueÌ„ your self a greate and a shameful fall that all that beholde you mighte laughe you al to skorne ye could not haue fouÌ„d lightly any where els a better occasion For this Archadius being Emperour of the East as Honorius was in the West was excoÌ„municated of Pope InnoceÌ„tius for banishing of the said S. Chrysostom being most wrongfully deposed by his enemies by the procurement of Archadius his wife Now Syr I besech you tel me who is supreme head the Emperour or he that excoÌ„municateth th' Emperor especially being vnder an other Patriarche and resideÌ„t so far of as CoÌ„stantinople is froÌ„ Rome The next narration seing it toucheth nothing but matters of election requireth no great answere namely seing M. Horne him self hath made a sufficieÌ„t answer against him self For if th'Emperour made a law touching th'electioÌ„ of Popes at the Popes own desire belike here was no great Supremacy eueÌ„ no more then the Pope was coÌ„tent either to geue hiÌ„ or to suffer at his hand Neither the banishing of both Popes froÌ„ Rome especially in a schism as this was by M. Horne here specified causeth any spirituall iurisdiction the matter it selfe being mere temporall as the matter of the election being in this case only begunne not brought to perfection Beside this here is no presidente of our elections in England For here is both the Emperors the Clergyes and the peoples consente in the Bishoppelye election I woulde nowe passe ouer to the next matter sauing M. Horne here commeth in with his Glosatour and Glosar after such a cunninge sorte lawlike and gloselike that it woulde not be to hastely lepte ouer Firste he alleageth the Glosatour as he calleth him and that I am assured is meante and so to be proued of him that is the common expositour of the Canon Lawe as appeareth by Maister Hornes owne allegations But that he bringeth out of his Glosar I am assured is not to be founde in him that he calleth Glosatour And so haue we an other extraordinary glose by M. Horne now first authorised But perchance ye wil meruaile good Reader especially ye that are exercised and trauailed in the Canon Law that M. Horne shuld haue so deape and rare knowledge in the gloses of the Canon law that perchaÌ„ce this question might appose the best Doctor in the arches onles it wer M. D. Ackworth M. Horns soÌ„ne in law who perchaÌ„ce by his fathers speciall coÌ„mision though perhaps M. Horne neuer read the glosar him selfe hath authorised vs a new glosar And now me thiÌ„keth your eares itch to heare what glosar this shuld be It had ben wel don for M. Horne to haue eased his Reader and me to in so doutful a mater But seing we haue fouÌ„d him out at the leÌ„gth out he shall and al the world shall now know him and shall know M. Horne much the better by and for him Therfore to be short it is Carolus Molineê° a frenchman whose glose is as far as I can yet learn scarse seuen yeres old or therabout scarsely past his infancy and woulde hardly be allowed to speake onlesse M. Horn had bisshopped it Wherfore I see no cause but that I may according to my manner score vp this to But yet if M. Horne will needes haue him a Glosar with the which perchaunce I will not greatly sticke especially in that sence as merely we call a Glosar in our tongue that is a vaine lyer and thinke he may truely so call him I will not muche contende with him For if he skape scoring vppe for calling him Glosar here surely he shall by no meanes skape for calling him the Popes Glosar the tenth lyne immediatlye following For Mollineus is so the Popes Glosar that he loueth the Pope and alloweth his authoritie euen as well as M. Horne him self as appereth as wel by his notes adioyned to the olde interpretour of the Canon law new and fresh set out as by his other workes extant in print condemned among other inhibited bookes by the late General Councel And whoe would haue thought that M. Horne had such wise wilie wittie fresh fetches I perceiue a ragged Colte may yet proue a good Horse M. Horne The .43 Diuision pag. 28. b. Sabellicus speakinge of the contentious entraunce of Damasus the first into the Papacy vvhiche vvas not vvithout great bloudshed as Volateranus saith dothe note the ambition of the Prelates to be the cause of suche coÌ„tention about their atteininge of such roumes For now saieth he the ambicious desire of honour had by litle and litle begon to entre into the mindes of the Bishopes
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
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
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 Kings consent or without against the Pope who hath no Iudge in this world but God only Neither cā he be iudged by his inferiours And so these Bishops told the King to his face And finally the King referreth the whole mater to the Synode and plainly protesteth that it was the Coūcels part to prescribe what ought to be done in so weighty a mater As for mee saith the King I haue nothing to doe with Ecclesiasticall maters but to honour and reuerence them I cōmit to you to heare or not to heare this matter as ye shall thinke it most profitable so that the Christiās in the City of Rome might be set in peace And to this point lo is al M. Hornes supremacy driuen The Bishops proceding to sentence doe declare that Pope Symachus was not to be iudged by any man neither bound to answere his accusers but to be committed to Gods iudgemēt And the reason the Coūcel geueth That it appertaineth not to the sheep but to the pastour to foresee and prouide for the snares of the wolfe And thē follow the words that you reherse which are no iudicial sentence but only a declaration that he should be taken for the true Bishop as before But to medle with the cause and to discusse it iudicially they would not because as they said by the Canōs thei could not And therefore immediatly in the same sentence that ye haue in such hast brokē of in the midle it followeth We doe reserue the whole cause to the iudgemente of God Sette this to the former parte by you recited being a parcell of the sayed sentence as ye must needes doe and then haue ye sponne a faire threade your selfe prouing that thing whiche of all things yee and your fellowes denye That is that the Pope can be iudged of no man And so haue ye nowe made him the Supreame Heade of the whole Churche and haue geauen your selfe suche a fowle fall that all the worlde will lawghe you to scorne to see you finde faulte with this Councell as mangled and confusedlye sette foorth whiche so plainelye and pithelye confoundeth to your greate shame and confusion all that euer yee haue broughte or shall in this booke bringe againste the Popes Primacye So also it well appeareth that if there were in the worlde nothing else to be pleaded vppon but your owne Councell and sentence by you here mangled and confusedly alleged M. Fekenham might vpon very good ground refuse the othe and ye be cōpelled also if not to take the othe for the Popes Primacy being of so squemish a conscience yet not to refuse his authority by your owne Author and text so plainely auouched M. Horne The .62 Diuision pag. 36. a. As it is and shall be most manifestly proued and testified by the oecumenicall or generall Councels vvherin the order of Ecclesiasticall gouernment in Christes Church hath ben most faithfully declared and shevved from time to time as your self affirme that such like gouernment as the Quenes Maiestie doth claime and take vppon her in Ecclesiasticall causes vvas practised .169 continually by the Emperours and approued praised and highly commended by .170 thousands of the best Bisshoppes and most godly fathers that haue bene in Christes Churche from time to time euen so shall I prooue by your ovvne booke of Generall Councels .171 mangled maimed and set foorth by Papish Donatistes them selues and other such like Church vvriters that this kinde and such like gouernment as the Quenes Maiestie doth vse in Church causes vvas by continuall practise not in some one onely Church or parte of Christendome vvhereof you craue proufe as though not possible to be shevved but in the notablest Kingdomes of al Christendome as .172 Fraunce and Spaine put in vre vvherby your vvilfull and malicious ignoraunce shal be made so plain that it shal be palpable to them vvhose eyes ye haue so bleared that they cannot see the truth The .17 Chapter of Clodoueus Childebert Theodobert and Gunthranus Kings of Fraunce Stapleton MAister Horne nowe taketh his iourney from Rome and the East Churche where he hath made his abode a greate while to Fraunce and to Spaine hoping there to find out his newe founde Supreamacye Yea he saieth He hath and will proue it by thowsandes of the beste Bisshops Vndoudtedly as he hath already founde it out by the .318 Bisshops at Nice by the 200. bisshops at Ephesus and by the 630. bishops at Chalcedo who stande eche one in open fielde against him so wil he finde it in Fraūce and in Spayn also If he had said he would haue found it in the new founde landes beyonde Spayn among the infidels there that in dede had ben a mete place for his new founde Supremacy Verily in any Christened coūtre by hī yet named or to be named in this booke he neither hath nor shall find any one Coūcel or bishop Prince or Prouīce to agnise or witnesse this absolute Supremacy that M. Horn so depely dreameth of And that let the Cōference of both our labours trie M. Hornes answer and this Reply As also who hath bleared the Readers eyes M. Horne or Maister Fekenham M. Horne The 63. Diuision pag. 36. b. Clodoueus about this time the first Christian King of Fraunce baptized by Remigius and taught the Christian faith perceyuing that through the troublesome times of vvarres the Church discipline had bene neglected and much corruption crepte in doth for reformacion hereof call a nationall councel or Synode at Aurelia and commaundeth the bisshoppes to assemble there together to consult of such necessary matters as vvere fit and as he deliuered vnto them to consulte of The Bisshoppes doe according as the Kinge .173 commaundeth they assemble they commende the Kings zeale and great care for the Catholique faith and Religion they conclude according to the Kings minde and doth .174 referre their decrees to the iudgement of the King vvhome they confesse to haue .175 the superiority to be approued by his assent Clodoueus also called a Synode named Conciliū Cabiloneum and commaunded the bisshops to consider if any thing vvere amisse in the discipline of the Church and to consulte for the reformation thereof and this saith the bisshops he did of zeale to Religiō and true faith Other fovver Synodes vvere summoned aftervvarde in the same City at sondry tymes by the commaundement of the King named Childebert moued of the loue and care he had for the holy faith and furtheraunce of Christian Religion to the same effect and purpose that the first vvas sommoned for This King Childebert caused a Synode of Bishoppes to assemble at Parys and commaunded them to take order for the reformation of that Church and also to declare vvhom they thought to be a prouident Pastour to take the care ouer the Lords flock the Bisshop Saphoracus being deposed for his iust demerites Stapleton M. Horne so telleth his tale here as yf this King Clodoueus had
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
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
vvherin he is not Ruler but he praiseth God for him that he maketh godly constitutions against the vnfaithfulnes of miscreants and for no vvorldly respect vvilbe persvvaded to see them violated Stapleton We are now vpon the soden returned into Spaine But wonderful it is to consider howe M. Horne misordereth and mistelleth his whole mater and enforceth as wel other where as here also by Richaredus that whiche can not be enforced that is to make him a Supreme head in al causes Ecclesiasticall Ye say M. Horne he called a Synod to repaire and make a newe fourme of the Churche discipline But I say you haue falsly translated the worde instaurare which is not to make a new thing but to renew an olde whiche differeth very muche For by the example of the firste Queene Marie repaired and renewed the Catholique ReligioÌ„ By the report of the second you made in dede a new fourme of matters in King Edwardes dayes neuer vsed before in Christes Churche You say also he remoued from Spaine the Arrians heresies I graunt you he dyd so But thinke you M. Horne if he nowe liued and were prince of our CouÌ„tre he would haue nothing to say to you and your fellowes as wel as he had to the Arrians Nay He and his Councell hath said something to you and against you already as we shall anon see You say he coÌ„maunded the Bisshops that at euery coÌ„munion time before the receit of the same the people with a lowde voice togeather should recite distinctly the Symbole or Crede set foorth by the Nicene Councell It happeneth wel that the Nicene Councell was added I was afeard least ye would haue gonne about to proue the people to haue song then some such Geneuical Psalmes as now the brotherhod most estemeth Wherevnto ye haue here made a prety foundation calling that after your Geneuical sort the Communion which the Fathers call the body and bloud of Christ and the King him selfe calleth the coÌ„municating of the body and bloud of Christ. Now here by the way I must admonish you that it was not the Nicene Crede as ye write made at Constantinople that was apointed to be rehersed of the people The which is fuller then the Nicene for auoiding of certain heresies fuller I say as coÌ„cerning Christ conceiued and incarnated of the holy ghost which thing I caÌ„ not tel how or why your Apologie as I haue said hath left out with some other like This Councell then hath said somewhat to you for your translation and muche more for your wicked and heretical meaning to conuey from the blessed Sacrament the reall presence of Christes very bodie But now M. Horne take you aÌ„d your Madge good hede and marke you wel whether ye and your sect be not of the Arrians generation whiche being Priestes contrary to the Canons of the Church which thei as mightely contemned as ye do kept company with their wiues but yet with such as they laufully maried before they were ordered Priestes Who returning to the Catholike faith froÌ„ their Arianisme woulde faine haue lusked in their leacherie as they did before being Arians Which disorder this CouÌ„cel reformeth The same Councell also coÌ„maundeth that the decrees of all Councels yea and the decretall Epistles of the holye Bisshops of Rome should remaine in their full strength Bicause forsoth by Arrians they had before ben violated and neglected as they are at this day by you and your fellowes vtterly despised and contemned So like euer are yong heretikes to the olde VnuÌ„ nôr is omnes nôr is And this is M. Horne one part of the repairing and the making as you call it of a newe fourme of the Church discipline ye spake of But for the matter it selfe ye are al in a muÌ„mery and dare not rub the galde horse on the backe for feare of wincing Now all in an il time haue ye put vs in remembrance of this Councel for you must be Canonically punisshed and Maistres Madge must be solde of the Bisshoppes and the price must be geuen to the poore I would be sory shee should heare of this geare and to what pitifull case ye haue brought her by your own CouÌ„cel Marke now your margent as fast and as solemnely as ye will with the note The duetifull care of a Prince aboute Religion with the note of a Princes speciall câ—re for his subiects and with such like I do not enuie you such notes In case now notwithstanding ye are so curstly handeled of King Richaredus and his Councell ye be content of your gentle and suffering nature to beare it al well and wil for al this stil goe forward to set foorth his Primacie be it so What can ye say therein further I perceiue then ye make great and depe accompt that he subscribed before the CouÌ„cell wherof I make as litle considering here was no newe mater defined by him or the Fathers but a coÌ„firmation and a ratification made of the first foure Councels Which the King strengtheneth by all meanes he coulde yea with the subscription of his owne hande because the other Kings his predecessours had ben Arians Otherwise in the firste .7 Generall Councelles I finde no subscription of the Emperours but onely in the sixte proceding from the said cause that this dothe that is for that his predecessours were heretikes of the heresie of the Monothelites but not proceding altogether in the same order For the Emperour there subscribeth after al the Bisshops saying onely We haue read the Decree and doe consent But the Bishop of CoÌ„stantinople saith I George by the mercy of God Bisshop of Constantinople to my definitiue sentence haue subscribed after the same sort other Bishops also set to their handes And this was because the mater was there finally determined against the Monothelites In case this subscriptioÌ„ wil not serue the mater M. Horne hath an other helpe at hand yea he hath S. Gregory him self that as he saith coÌ„mendeth Richaredus for his gouernmeÌ„t in causes Ecclesiastical and this is set in the margent as a weighty mater with an other foorthwith as weighty that this Richaredus called Councels and gouerned Ecclesiasticall causes without any doing of Pope Gregory therin But by your leaue both your notes are both folish and false Folish I say for how shuld Pope Gregory be a doer with hiÌ„ being at that time no Pope the couÌ„cel being kept in the time of Pelagiê° .2 S. Gregories predecessour in the yere .589 as it appereth by thâ— accoÌ„pt of Isidorê° liuing about that time and S. Gregory was made Pope in the yere .592 by the accompt of S. Bede False I say for Richaredus called not Councelles but one onely Councel yea and false againe For there was no gouernement Ecclesiasticall in Richaredus doings Neyther is there any such word in the whole Councel by M. Horn alleaged nor any thing that may by good consequence induce such gouernement I say then further ye doe moste
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
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
Gregory to the Physitian from all sinnes meaninge from the paynes of synnes He sent it to the two Noble men vt per quam omnipotens Deus superbientem perfidum hominem peremit per eam vos qui eum timetis diligitis praesentem salutem aeternam habere valeatis To th entent that as by that keye God miraculously shewe a proude and wretched man so by it you saieth he to them whiche feare God and loue God may haue also bothe present sauegarde and euerlastinge This was M. Horne the popes meaninges and intentes in sendinge to deuoute persons to Noble men and to princes such relikes of keyes from the Confession that is from the body or chappell of S. Peter And thus whereas M. Horne by his wonderfull inuentyue wytte had made a straunge metamorphosis of a Relique from S. Peters body into al the preeminence dignitie and Iurisdictiō of the Pope aboue other Churche Ministers they are nowe agayne by a happy reuolution God be thanked returned to their former shape and appere as they did before in their owne natural likenesse And that wythe more truthe a greate deale then Lucians Asse hauing trotted many yeres ouer downes and dales came at lengthe by eating of red roses to be Lucian him selfe agayne as it was before and as they saie it was neuer other But if M. Horne notwithstanding al this wil yet vphold his straunge metamorphosis and delight him selfe stil therin the rather bicause S. Gregory in al those places speaketh but of a keye and not of keyes as Gregory the .3 is saied to haue sente to Charles Martell then lo M. Horne for your ful satisfaction in this poynt yet an other place of S. Gregory wherein he sendeth euen keyes also Writing to Columbus a bishop of Numidia at the ende of his letters he sayeth Etiam Claues beati Petri in quibus de cathenis ipsius inclusum est tibi pro benedictione transmisi I haue sent you also by this bearer the keyes of S. Peter in which there is of his chayne 's enclosed for a benediction Lo M. Horne here are sent to a bishop of Numidia not the keyes from or of S. Peters Confession which you see are but keyes of or from his toumbe or body as to Charles Martell onely were sent but the very keyes of S. Peter him selfe But what Had that bishoppe therefore all the popes preeminence and Iurisdiction sent him Nay this notwithstandinge what Iurisdiction and supreme gouernement thys verye pope practised ouer Numidia and all Afrike to bothe in these very letters partlye appereth and more largely it maye appeare if you vóuchesafe M. Horne to reade that litle onely which in this matter I haue saied to your pewefelowe M. Iewell in my laste Returne of vntruthes vppon his moste lyinge Replie And here you heare S. Gregory saie he sent him these keyes pro benedictione For a benediction not for a Iurisdiction For a holy Relike not for a supreme dignitie For a deuoute remembraunce not for a princelye preeminence As you moste fondelye and ignorantlye do pronounce Yea and this you so folowe and pursewe from hence forewarde as the very grounde and foundation of all the Supreme gouernement whiche you woulde so fayne fasten vppon princes heads a thinge of them neuer yet so much as desired or dreamed of For lo vpon this ioyly grounde you buylde and say The heyres and successours of this Charles Martell did keepe these keyes from rustinge Verely I thinke in dede bothe he and his godly successours vsed that Relike and many other deuoutely and did not suffer it to ruste aboute them A poynt for this relike say you I saie They exercised the same iurisdiction and gouernement in Ecclesiastical causes that the Emperours and kings had done from the time of Constantine caet Verelye and so thinke I to But you see nowe Maister Horne at leste euery discrete Reader seeth that from the time of Constantin hytherto neuer Prince but heretikes as Constantius and Anastasius wythe a fewe suche gouuerned in causes Ecclesiasticall Namely in al things and causes as you by Othe make folke to sweare I should say forsweare But as touchinge thys Charles Martell and Carolomanus his sonne whom you call his nephewe and kinge Pipins sonne and their gouuernement in Ecclesiasticall causes gouuernement they had none nor exercised none You tel vs of such a thinge but you proue no such thinge The whole dealing of Gregory the .3 with Charles Martel and of pope Zachary with Carolomannus his sonne was onely that they shoulde take the Churche of Rome in to their protection beinge then the moste mighty princes in this parte of Christendom seinge the Emperours of Constantinople had by heresy as Leo then the Iconomache and other crueltyes rather forsaken it and oppressed it then succoured it and defended it And therefore of this facte of Gregory the .3 Sabellicus a moste diligente chronicler writeth thus Tum primùm Romanae vrbis Apostolicaeque sedis tutela quae ad Constantinopolitanos principes si quid grauius accidisset omnia sua desideria conferre consueuisset Gallorum est Regum facta Then began the Frenche princes to take vpō thē the protection of the Cyty of Rome and of the See Apostolike which had bene wonte before to referre al their griefes to the Emperours of Constantinople if any weightyer matter had befallē And againe Suscepit nihil grauatè pientissimū patrociniū Carolus Pōtificis rogatu Charles at the request of the pope toke vpon him willingly that most charitable or godly protection And this lo was that which Pope Gregory by sendīg keyes frō S. Peters Cōfessiō to Charles Martel did seke ād fewe for at his hāds M. Horn shooteth farre wide to imagine herin al the popes Iurisdictiō dignite and preeminēce to be sent away by ship into Frāce And as for Carolomanus of whose supreme gouernmēt M. Horn fableth here so much within .4 yeres after this great Authoryty exercised wēt to Rome offred hī selfe to the pope ād was shorē in for a Mōke And what or wherin cōsisted his Authoryty He summoned a Coūcel you say and many decrees were made there by his Authoryty Yea but why tel you not that pope Zacharias at the request of Bonifacius gaue to him ād to this Carolomanus a speciall Cōmissiō by his letters to cal this Synod ād to decree therin such things as Bonifacius should think behoueful for that time Why in your very narratiō do you euē in the middest of your allegatiō where you talk of this Bonifacius leaue out quite and nippe of these wordes Qui est missus S. Petri. Who is the Popes Legat Why deale you not trulye and why tell you not al Forsoth because truth is none in you and al maketh against you In Nauclerus you may see and reade at large the Popes Commission to Bonifacius and to the Prince for keping this Synod and for orderīg the same Yet
were there cōdemned for heretyks why do ye not tell vs also who were cheif in that Coūcell whiche were Theophilatius and Stephanus Pope Adriās Legates And here appereth the wretched dealing of the authour of your Apologye for hys duble lye aswell in that he would by thys Synode proue that a generall councell maye be abolished by a national as for saying this Councell did abolishe the Seuenth Generall Councell whereas it confirmed the said Generall Councell with a like Decree And with this the strongest part of your Apologie lyeth in the dust For wheras the chiefe and principall parte of it is to deface the Councel of Trent and to shew that by priuate authority of one nation the publike and cōmon authority of a Generall Councel might be well inough abrogated he could finde no colour of proufe but this your Councel of Franckford which now as ye heare dothe not infirme but ratifie and confirme the .2 Nicene Councell As made for the honoring and not for the vilaining of holy Images M. Horne The .98 Diuision pag. 59. a. Carolus Magnus calleth by his commaundemente the Bisshoppes of Fraunce to a Synode at Arelatum appointeth the Archebisshoppes of Arelatum and Narbon to be chiefe there They declare to the Synode assembled that Carolus Magnus of feruente zeale and loue tovvardes Christe doothe vigilauntlye care to establishe good orders in Goddes Churche and therefore exhorte them in his name that they diligentlye instructe the people vvith godlie doctrine and exaumples of lyfe VVhen this Synode had consulted and agreed of suche matters as they thoughte fitte for that time They decree that their doinges shoulde be presented vnto Carolus Magnus beseeching him that where anye defectes are in their Decrees that he supplie the same by his wisedome If anye thing be otherwise then well that he will amende it by his iudgemente And that whiche is well that he will .306 ratifie aide and assist by his authority By his commaundemente also vvas an other Synode celebrated at Cabellinum vvherevnto he called manye Bysshoppes and Abbotes vvho as they confesse in the Preface did consulte and collecte manye matters thoughte fitte and necesarie for that time the vvhiche they agreed neuerthelesse to be allovved and confirmed amended or .307 dissalovved As this Councel referreth al the Ecclesiastical matters to the 308 iudgement correction disalovving or confirming of the Prince so amongest other matters this is to be noted that it prohibiteth the couetousnesse and cautels vvherevvith the Clergie enriched them selues persuading the simple people to geue their lands and goods to the Churche for their soules helth The Fathers in this Synod complaine that the auncient Church order of excommunication doing penaunce and reconciliation is quite out of vse Therefore they agree to craue the Princes .309 order after vvhat sorte be that doth committe a publique offence may be punished by publique penaunce This Councel also enueigheth against and .309 condemneth gadding on pilgrimage in Church ministers Lay men great men and beggars al vvhich abuses saith the Synode after what sort they may be amended the Princes mind must be knowen The same Charles calleth an other Councel at Maguntia In the beginning of their Preface to the Councel they salute Charles the moste Christian Emperour the Authour of true Religiō and maintenour of Gods holy Church c. Shevving vnto him that they his moste humble seruants are come thither according to his commaundement that they geue Godde thankes Quia sanctae Ecclesiae suae pium ac deuotum in seruitio suo concessit habere rectorem Because he hath geauen vnto his holie Churche a gouernour godlye and deuoute in his seruice who in his times opening the fountaine of godlye wisdome dothe continuallie fede Christes shepe with holye foode and instructeth them with Diuine knowledge farre passing through his holy wisedome in moste deuoute endeuoure the other Kinges of the earth c. And after they haue apointed in vvhat order they diuide the states in the Councel the Bisshops and secular Priests by them selues the Abbottes and religious by them selues and the Laye Nobilitie and Iustices by them selues assigning due honour to euery person it folovveth in their petition to the Prince They desire his assistaunce aide and confirmation of suche Articles as they haue agreed vppon so that he iudge them worthy beseeching him to cause that to be amended which is found worthy of amendmēt In like sorte did the Synode congregated at Rhemes .312 by Charles more priscorū Imperatorū as the auncient Emperours were wont to do and diuers other vvhich he in his time called I vvould haue you to note besides the authority of this Noble Prince Charles the Great in these Church matters vvhich vvas none other but the selfe same that other Princes from Constantine the Great had and vsed that the holy Councel of Mogūtia doth acknovvledge and cōfesse 313 in plain speach him to be the ruler of the Church in these Ecclesiastical causes and further that in al these councels next to the cōfession of their faith to God vvithout making any mention of the Pope they pray and commaunde prayer to be made for the prince Stapleton The calling of Councels either by this Carolus or by others as I haue oft saied proueth no Supremacy neither his confirmation of the Coūcels and so much the lesse for that he did it at the Fathers desire as your self confesse But now Good Reader take hede of M. Horne for he would stilie make the beleue that this Charles with his Councell of Bishops should forbid landes and goodes to be geuen to the Church of any man for his soules helth and to be praied for after his deathe whiche is not so In deede the Councell forbiddeth that men shal not be entised and perswaded to enter into Relligion and to geue their goods to the Churche onely vppon couetousnes Animarum etenim solatium inquirere sacerdos non lucra terrena debet Quoniam fideles ad res suas dandas non sunt cogēdi nec circumueniendi Oblatio namque spontanea esse debet iuxta illud quod ait Scriptura Voluntariè sacrificabo tibi For a priest saieth the Councell shoulde seke the helth of sowles and not worldly gaines and Christians are not either to be forced or to be craftely circunuented to geue away theyr goods For it owght to be a willing offering accordīg as yt is writē I wil willingly offer sacrifice to thee and in the next canon yt is sayde hoc verò quod quisque Deo iustè rationabiliter de rebus suis offert Ecclesia tenere debet What so euer any man hath offred vnto God iustly and reasonably that muste the Church kepe styl Now for prayers for the dead ther is a special Canon made in this Coūcell that in euery Masse there shoulde be prayer made for suche as be departed owte of this worlde And yt is declared owte
morowe As in dede very properlye and truly George the Noble duke of Saxony sayed of the Lutheranes at Wittenberge when yet your Religion was scante out of her swadling clowtes What the faythe of my neighbours of wittenberge is now this yere I knowe But what it wil be the next yere I knowe not Yet you desire M. Feckenham to note here an other thing besides the Authoryty of this Noble Prince Charles the great for so you call him which you say was none other but the selfe same that other Princes from Cōstātin the great had and vsed which in deede is very true for they had none ne vsed none as hath bene proued and yet I maruayle where is then become the priuilege of S. Peters keyes sent to Charles Martell this mans grandefather if he had as you say none other but the selfe same Authoryte that other Princes from Constantin had If it was loste so soone then how is it true that you said before the heyres and successours of Charles Martell kepte these keyes form rusting If it was not lost how had he no more thē other which had S. Peters keyes more then other had But now to your note You will M. Feckenham to note that the holy Councel of Moguntia I am gladde you call it holy for thē you wil not I trowe misselyke with the diuision of the States there that I tolde you of euen now neyther with the Rule of S. Benets Order in that holy Coūcel straightly exacted doth acknowleadge and cōfesse in plaine speache him that is Charles the great to be the Ruler of the Churche in these ecclesiasticall causes Now shewe these laste wordes in these ecclesiastical causes in any parcel or place of the whol Councell in playne speache as you say and then M. Feckēham I dare say wil thanke you for your Note and for my parte I wil say you are a true man of your worde Which hitherto I assure you I haue litle cause to say or to thinke Your lying is almost comparable to M. Iewels Mary you are not in dede as yet so farre in the lashe as he is But if you come ones to Replying as he hathe done you wil be a Pinner I doubte not as well as he and telle your vntruthes by the thousandes For assure your selfe M. Horne as vera veris conueniunt so an vntrue and false doctrine can neuer possiblye be maintayned without horrible lying and mayne numbers of vntruthes M. Horne The .99 Diuision pag. 60. a. Pope Leo .3 as the French Chronicles and Nauclerus vvitnesseth sent foorthvvith after he vvas made Pope Peters keyes the Banner of the City and many other gifts vnto Charles requiring him that he vvold cause the people of Rome to become subiecte vnto the Pope and that by Othe Charles minding to gratify and pleasure Pope Leo there .314 vvas a cause vvherfore sente an Abbot on this busines and assured the people of Rome to the Pope by othe This Leo his streight .315 dealinges vvith the Romayns vvas so hatefull vnto them vvas brought shortly into much daungier of his life but farre more of his honesty Certaine of Rome came to Charles to accuse this Pope Charles putteth of the examination of the matter till an other time promisinge that he vvoulde vvithin a vvhile come to Rome him selfe vvhiche he did after he had finished his vvarres He vvas honorably receiued of the Pope The eight day after his cominge into Rome he commaunded al the people and the Cleargy to be called togeather into S. Peters churche appointing to here and examine the Pope touchynge that he vvas accused of in the opē assembly VVhē the Cleargy and the people vvere assembled the Kinge examineth them of the Popes life and conuersation and the vvhole company .316 beinge vvilled to say their mindes ansvveare that the manner hathe beene that the Popes shoulde be iudged of no man but of them selues Charles being mooued vvith so .317 sore greeuous an ansvveare gaue ouer further examination Leo the Pope saieth Platina vvho did earnestly desire that kinde of iudgement to geue sentence be 318. meaneth in his ovvne cause vvente vp into the pulpitte and holdinge the Gospels in his handes affirmed by his Othe that he vvas guiltles of all those matters vvherevvith he vvas chardged VVhereunto Sabellicus addeth the Popes owne testimonie of him selfe was so waighty as if it had beene geuen on him by other so muche auaileth a mans owne good reporte made of him selfe in due season .319 for vvante of good neighbours This matter if it vvere as the Popes flatterers vvrite thus subtily compassed although Martinus saith flatly that he vvas driuen to purge him selfe of certaine crimes laide to his chardge yet not vvithstanding the kinge toke .320 vpon him both to examine the matter and to determine therein and as appeareth tooke their ansvvere no lesse .321 insufficient than greuous although he vvinked at it bicause he looked .322 for a greater pleasure to be shevved him againe in consecratinge him Emperour promised longe before vvhiche this Pope perfourmed and solemply vvith great acclamations of the people crovvned him Emperour of Rome For saithe Platina The Pope did this to shewe some thāke fulnes againe to him who had well deserued of the Churche Stapleton This processe stādeth in the accusation of Pope Leo the .3 that certayne Romans made againste hym to Charles bearing with yt suche a wonderfull strength for the establishing of the Popes Supremacy that M. Horn may seme to play al by collusiō and to betray hys owne cause For now hath he by hys owne story auaunced the Pope so as he did also before in alleaging the Roman Councell in the tyme of Pope Sīmachus that he may be iudged of no mā For all the clergie and people of Rome make answere to Charles hym self that no mā cā iudge the Pope This writeth M. Horne owte of Platina and Sabellicus ād other writers be of the same lykenes ād agreablenes in writing with thē Howe then M. Horne Where is now your primacy become I trust now at the length ye wil discharge M. Fekēham frō this othe What say yow to your owne volūtarie allegation that no man forced yow vnto but the mightie truth to the bewraying of your false cause and your greate folly Yet leaste his sayde folly and preuarication shoulde be to open he will saye somwhat to yt because he maye seame to worke thowghe not as miraculously yet as wōderfully as euer did thys Leo who his tong being cut of by the roote as some mē write could speake neuerthelesse ād though his fowle lying mouthe against the Popes primacy be stopped by his own true declaratiō yet wil he speake not to any hys owne honour as Leo did but to hys vtter cōfusion ād shame Forsoth sayeth M. Horne Charles toke thys answere no lesse insufficient then greauous Wel sayde and in tyme M. Horne sauinge
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
Rome aÌ„d those also which were banished with him Also he saieth he weÌ„t to the Emperour ad vitandas seditiones to auoyde the tumultes that were rising in the Cytie which clause M. Horne nipped quyte of in the middest of hys allegation Belike M. Horne hym self thought not good to rest in that argumente and therfore he seketh a new aÌ„d that is that the Pope came to excuse hym self of hys vnlawfull consecratioÌ„ done without the coÌ„sente of theÌ„perour And to make his way brought a most bewtiful crowne of golde one for hym and an other for the Empresse wherof followed as Nauclerus saith that he obtayned what so euer he asked of the godlye Emperour But Maister Horne how your wherof followeth yt would trouble a wiseman yea your selfe to tell For to say the truth yt can not followe Nauclerus maketh mention as I haue sayde what hys demaundes were but of no suche crowne Neither your other Authours Sabellicus and Platina But as well Platina as Volaterranus sayth the Emperour deliuered to the Pope at his returne a weightye and a massie Crosse of golde that he gaue to Sainte Peters Churche Now Syr do so much for me againe or rather for your selfe to proue your selfe a true man and somwhat to better your own tale to tel vs but one Author by name good or bad that writeth as ye say coÌ„cerning the .ij. Crownes the Pope brought with him and of his purgatioÌ„ and pardoÌ„ that he should craue of the Emperour What M. Horne may do hereafter good Reader let him selfe wel consider But I pray thee in the mean ceason consider that he allegeth no better matter than this that our Englissh Chronicles Bale belike or some such honest man and againe as some writers affirme doe plainely saye so Now though the creditte of our English Histories in this case be very slender yet ye see good Reader how he playeth and dallieth with you neither daring to name any Originall Chronicler nor any other that doth name the said Chronicler But maketh his proufe onely vpon some sayes and heare sayes M. Horne The .103 Diuision pag. 64. a. Immediatlâ—e after the death of Stephen Paschalis .1 vvas chosen Pope He being encouraged â–ª by all .332 likelihode by his Predecessours like entraunce thinking to entreat the Emperour so easely as Stephen had done And boldened vvith a late made Canon by Stephen suffied him selfe to be enstalled and consecrate vvithout the Emperours inuesturing leaue and authoritie Neuertheles being better aduised mistrusting his presumptuous and disobedient fact vvould displease the Emperour as it did in deede he sent by and by his Legates to the Emperour to excuse him selfe and laieth al the fault on the people and clergy Th'Emperour accepting this excuse for that time warneth the people and Clergie of Rome that they take good hede that they do no more offend against his Maiestie but that hereafter they doe warely obserue and kepe the old orders and coÌ„stitutions He calleth this attempt .333 plaine treason This Emperour called a CouÌ„cel at Frankeford he bestovved spirituall promotions and .334 instituted his brother Drogo the chiefe Minister or Bisshop at Mettes In the meane vvhile dieâ—h Pope Paschalis next to vvhome follovved Eugenius but elected not vvithout contention and liued but a vvhile after vvhom succeded Valentinus vvho liued in the Papacie but forty daies Next vnto him vvas chosen Gregorie the fourthe who was of so great modesty saith Platina that being elected Pope of the Clergie and people of Rome he would not take vpon him the office before he had his confirmation of th' Emperours Embassadours whoÌ„ th' Emperor had sent to Rome for that purpose and to examin diligeÌ„tly that election And Lodouicus th' Emperour did not this of pride but that he woulde not loose the priuileges and rightes of th' Empire Note al these things vvell the Pope on the one part vvhaÌ„ he vvas chosen vvithout any contentioÌ„ yet vvould he not be coÌ„secrat vvithout th' Emperors coÌ„firmation othervvise he thought it an vnmodest part Th' Emperor on the other side not only sendeth his Embassadours to coÌ„firm but or euer they confirm hiÌ„ to examin and diligeÌ„tly to discusse after vvhat sort he cam in aÌ„d vvhether he vver elected laufully or no. And this he did not of a pride say thei much lesse of any vsurpatioÌ„ but becaus he vvold not lose or diminissh the right herein that belonged to the Emperial .335 Maiest Here say they he did it of purpose because he vvould not lose his right aÌ„d not his only but the right of the Empire But least it shuld seme he did tirannously herein and oppressed the church or infringed her liberties it folovveth almost vvoorde for vvorde in both these vvriters Platina and Nauclerus For he was a mild merciful and most geÌ„tle Prince of nature and one that did alwaies mainteine the righte and dignity of the Church Lo hovv great clemeÌ„cy this is compted in him and the defence of the dignities and rightes of the Church the vvhich aftervvardes and novv of the Popes is compted the greatest tyranny and oppression of the Churche that can be But further to approue this deede of Lodouike the foresaid authors recite many Canons Decrees and Constitutions that this Emperour made in Ecclesiastical causes and things and especially for the reformatioÌ„ of the disordered behauiours of the Bisshops aÌ„d Clergy In so much that Platina coÌ„paring the dissolutenes of the church meÌ„ in his time crieth out would God O Lodouike thou were aliue in these our times for now the Church wanteth thy most holy ordinaunces and thy discipline The selfe same Lodouicus saith Platina called a Councell of many Bisshoppes at Aquisgrane to Gods honour and the profite of the Church dignitie The Prelates in the Preface to this Synode dooe declare vvhat vvas the care and authoritie of this godly Emperour in this Synode They affirme that the most Christian Emperour had called an holy and Generall Congregation or CouÌ„cell at Aquisgrane He began therin throughly to haÌ„dle the matter vvith vvisedom void of curiositie he counsailed yea vvarned the Holie Sinod assembled vvhat vvas nedeful to be don touchiÌ„g certain chief Ministers of the Churches He vvarned theÌ„ further to dravv out of the holy CanoÌ„s and the sayiÌ„gs of the holy fathers a fourm of institutioÌ„ for the siÌ„ple sort of ministers vvherby they might the more easily learn to vvalke in their dueties vvithout offeÌ„ce The Synod geueth God thaÌ„ks that he had preferd so holie wise and deuout a Prince to haue the .336 charge and ouersight of his Church and the Churches nedefull businesse or matters The Synode accordinge to the kings aduertisement furthered also vvith his helpe othervvise collecteth a fourme of Institution vvherin is coÌ„teined at large after vvhat sorte the Prelates oughte to fraâ—e their liues rule or gouerne the people coÌ„mitted to their cures c. This done they bring 337 to the Prince their fourm of InstitutioÌ„
Church of Rome till God stirred vp the vvyse and mighty Prince Otho the first vvhose zeale stoutnes and trauayle in reforming Religion and the disordred Churche no tongue is able to expresse saith Nauclerus Stapleton You make Sabellicus to saie a great deale more thē euer he saied or intended to say For he doth not certaynely ascribe any such cause as you pretend but only he saieth Nō immeritò quis suspicaretur A mā may ād not without a cause suspecte But what M. Horne That Popes kept euill rule and were geuen to al lewdenesse bicause the Emperours did not ouersee them So you woulde haue folke to think and therefore you make Sabellicus to conclude that this was the calamyte of Fraunce Italy and of the Churche of Rome quòd in ea gēte desitum esset imperari bicause there was no kīg nor Emperour to beare rule But false translation maketh no proufe Knowe you not M. Horne what In ea gente doth signifie in english Or if we may not finde faulte with your grammer why slacked your honesty so farre as to leaue the english thereof quyte out What was there a pad in the strawe Sabellicus then saieth the cause of all that calamyte was bicause there was no kinge nor Emperour to beare rule in ea gente in that stocke or line of Charles the great whose posterity had hitherto lineally reigned downe to Arnulphus the last mentioned Emperour and the last in dede by the opinion of most historians of Charles his lineal descēt After whom in dede the Churche was in great trouble and disorder for the space of .50 or .60 yeres But howe Did the euil Popes cause that disorder So woulde M. Horne folowing herein the steppes of baudy Bale that we should thinke But as I haue noted before in the compasse of that .50 yeres there were diuers good and vertuous Popes ruling the Churche more then twenty of those .50 yeres And the cause of al that disorder was not the only euil life of certaine Popes but much more the licentious lewdenesse of the Italians and especially the Romans at that tyme who in dede for lacke of Iustice on the Emperours partes which is the thinge that Sabellicus cōplaineth of liued enormously and licētiously makīg Kings amonge themselues and not only oppressing one an other but also moste vily and cruelly handlinge their bisshoppes being good and vertuous Of whome Stephen the .8 a Pope of much holynes at that very tyme was of his Cytyzens so shamefully mangled and disfigured that he was fayne of a long tyme for very shame to kepe within dores and so liued three yeres in greate vexation and trouble The cause of al this trouble in the Churche at this tyme yf you liste shortly to knowe gentle Readers Sabellicus agreing herein with the other historians wil clerely tell you He saieth Quantū Francorum pietate c. Looke howe muche Rome and all Italy breathed as it were from alonge continuāce of miseries by the godlynes and bountifulnes of the Frenche Princes Charles and his issewe one whole age almost a .100 yeares so much fell it backe againe in to all kinde of calamytie by the space of almost .60 yeres through ciuil Sedition This calamyty beganne from the last yere of Adrian the .3 and ended in the time of Iohn the .12 And will you see whereof sprange this calamytie M. Horn imagineth it was bicause the Princes did not practise their Ecclesiastical gouernement ouer Popes But Sabellicus a better historian then M. Horne addeth immediatly vpon his former wordes this Cause Enimuero praeter Normannos c. Verely beside the Normans which wasted Fraunce of which outrage that great chaunge of thinges then made in the worlde semeth to me to haue sprounge the Hunnes also people of Scythia being bolde vpon the troubles of Fraunce coming downe into Slauony did conquer the landes of Gepides and Auari people then in those quarters so called The ouerrūning thē of forrain nations and the Ciuill Seditions through out all Italy caused this greate calamyty that the historyans of this time complaine so muche of Whych the more encreased for that the Emperours of that time Arnulphus Conradus Henrie the first yea and Otho hym selfe vntyll the later ende of hys Empire partly would not partly could not represse the tyrantes in Italie and other where In all whych hurley burleys in all whych breaches of good order licentiousnes of lyfe and corruption of the worlde if the heads also them selues the chiefe bishoppes sometimes fell to disorder and lewdenesse of life yt is the lesse to be maruayled of him that wyll consider the course of Gods prouidence in thys worlde who suffreth for the sinnes of the people vt sicut populus sic sit sacerdos That lyke as the people so should also the Priest be who saieth also in lyke enormities of the worlde Dabo pueros principes eorum I will geue them children for their Princes meaning not onely children in age but children in wisedome children in strength and children in vertue Of which also expressely we reade that the wrath of God wexed hotte against Israëll and stirred vppe Dauid to say to Ioab Goe and number Israël and Iuda Of the which great vanitie and ouersight of that King the plague fell vppon the people and not vpon the King So God plagueth the wickednesse of subiects with the sinnes of their Rulers and geueth oftentimes to a froward flock a curst shepheard This consideration of Gods prouidēce in that corrupt time not of corrupt faith as you bable but of corrupt maners had more becommed a man of your vocation M. Horne and a Diuine then such false ād lewde surmises as you haue vttered Which you could neuer so haue cloked if you had opened the whole historie and circumstaunces of the case to your Readers But this you will neuer doe saye we what we wil. Your ragged relligion must be patched vp with such broken cloutes of imperfecte narrations M. Horne The .110 Diuision pag. 68. a. At this time vvas Iohn .13 Pope a man replete and loden vvith all disshonestie and villanie against .355 vvhom tvvo of the chiefest amongest the Clergie the one vvas a Cardinall saith Luithprandus the other maister of the Rolles made complaint vnto Ottho most humblie beseching him to haue some compassion on the Church vvhich if it vvere not spedilie refourmed must needes come to vtter decaie After vvhom came the Bisshoppe of Millaine and so one after an other a great manie moe making the same suite vnto Ottho vvho being moued of his ovvne zeale to Gods glorie but novv enflamed by the lamentable supplications of these Bisshoppes Rex pijssimus saieth Luithprandus Non quae sua sunt sed quae Iesu Christi cogitans The moste Relligious King hauinge carefull cogitations not for his owne thinges but for Iesus Christes maters addressed him selfe vvith all conuenient speede into Italie to refourme Rome from vvhence all
had they re consente aswell as the Emperour And so can ye not make thys election to be a platte forme for your elections nowe in Englande Your nexte vntruth in this narration is that ye say that Luithprandus sheweth howe the Emperour dissolued the Councell For he speaketh no worde of the dissoluing of the councell but that he gaue licence to many of hys souldiers to departe vppō wich occasion Pope Iohn maketh a new hurly burley And Benedictus of whome ye speake that was set vppe in Iohns place after Iohns death by the Romans was thrust owte and Leo restored againe The whiche Benedictus was not deposed by thēperour in the coūcel ye speake of Neyhter did the Emperour sommon any Councell for his depositiō but only by fine force constrained the Romaines to admitte Leo ād to sweare vnto him as both Nauclere and Platina do write of whom you take your matter But it was the Pope hym self who gaue sentence against hym deposed hym and depriued hym as well from hys vsurped papacie as from all bishoplie and priestly dignity yea and banished him also from Rome Yet at the Emperours request who effusis lachrymis rogauit Synodū with teares requested the Synode for some mercye for him the pope suffred him to remaine in the order of a deacon but yet to liue in banishment not at Rome And this declaration which ye haue so slyly and craftely passed ouer is a most euident argument against your false assertion in this your boke yea and sheweth that it is not the Emperour as ye imagī but the clergy ād the pope chiefly that hath the supreame authority in the deposing of bishops Whereas ye say further that this Leo with his Synode gaue to Otho the creation of the Popes and the consecration of Archebishops and Bishoppes you belye the Decree For it graunteth not to the Emperour the whole creation and cōsecration but only the inuesturing of bishops ād that the popes electiō shuld not be takē as effectual with out themperours consent Therefore in the middest of your allegation you nippe quite of after the worde Consecration vnde debent From whence they ought whereby is declared that as the inuesturing and confirming is graunted to the Emperour so the Consecration is referred to that order according to whiche before by the Canons it ought to be And therfore the Decree at the ende saith If anie be chosen Bisshop of the Clergie and the people except he be cōmended and inuested by the King of Italie let him not be consecrated By which words it is euident that both the choise and the Consecration or ordering of Bishops and Archebishops is reserued to the Clergie and people But thereto is required the cōmendation inuesturing and cōfirmation of the Emperour whiche as I haue before shewed at large impaireth no iote the Popes Primacie but rather cōfirmeth it as a thing due to the Emperour rather by the gifte and confirmation Apostolicall then otherwise and due vnto him for order and quietnesse sake not as any parte of his Princelie power M. Horne The .111 Diuision pag. 70. a. VVhen this godlyPrince vvas dead vvhilest his sonne Ottho .2 vvas busied in the vvarres against the Sarazēs and after him his Son Ottho .3 vvas yet in nonage the Popes began to vvaxe so euil and the state of Christes Church to decaie asmuch as euer it did before So daungerous a mater it is to vvant godly Princes to gouerne Gods Church and to ouersee the Ministers therof Stapleton It is well you call Otho the first a godly prince For then I trust all that we haue so largely shewed concerning hys obedience to the See of Rome yea to that Pope Iohn so naughty a man as thanked be God neuer in our remembrance the like by many partes liued you will M. Horne allowe for good and godly Which if you doe we shall soone be at a point touching this matter betwene you and M. Fekenham and wil I hope recante and subscribe your selfe M. Iewell perhaps will beare you company All that you adde of the euil popes in the time of Otho the .2 and in the noneage of Otho .3 is but a slaunderous lye For as there were in that time some euill popes so were there also right good as Donus the .2 and Benedictus .7 who ruled the Church .8 yeres And the other were not so badde as M. Horne maketh them but by the reason of factions were much molested and traiterously vsed not for wante of the princes gouernement in causes ecclesiasticall but for lacke in dede of the Princes Iustice in orders temporall For to see external Iustice ministred is a matter temporall not ecclesiasticall Which for the reasons by M. Horne alleaged ceased in dede for a time in Italy the Emperours being allwaies in maner absent So necessary it was to reduce that Coūtrie to seueral Signories as it now liueth in and hath these many yeares in great quiet liued M. Horne The .112 Diuision pag. 70. b. About this time Hugh Capet the French king looked better to his Clergy in Fraūce and callinge a Coūcel at Rhemes of all the Prelates of Fraūce .367 deposed Arnulphus vvhome Charles had made Bishop there and made Gilbert the Philosopher Bishoppe vvhom aftervvards Otto .3 made Archebishoppe of Rauenna After Hugh Robert his sonne succeded a Prince very vvel learned and a diligent labourer about diuine or Churche matters whiche is the propre parte of a righte king saithe Sabellicus VVhen Ottho .3 surnamed for his excellent vertues in that .368 vitious age Mirabilia mundi the maruailes of the worlde herde of the great misorder in Rome for the reformation therof he came into Italy but or euer he entred into Rome Pope Iohn .17 died and there fel no contention saith Nauclerus in the Popes Election bicause the Prince .369 appointed by his commaundement Bruno to be pronunced Pope who was called Gregory .5 So soone as the Emperour departed from Italy the Romaines thrust out Gregory and placed one Placentinus vvhom they call Iohn .18 The Emperour hearing hereof came to Rome hāged vp the Consul and put out Iohns eyes and restored Gregory into his sea againe I maruail that the historiās saith Platina do rekē this Iohn amōgest the popes which vndoubtedly was in his Papacy a theef ād a robber for he entred not in by the dore as of right he should haue don For he came in by a factiō corrupting with mony ād large gifts Crescētius the Cōsul a most couetous wretch ād no lesse ābitious VVherby the sharpe iudgemēt of the Emperour is declared to be but vpright iustice So 370 that Platina makīg Gregory to be the true Pope ād to haue entred in by the dore of vvhom he saith Ottonis .3 authoritate pōtifex creatur he is created Pope by thēmperors autority and declaring the other that cam in vvithout thēmperors cōsent to be a theef and a robber semeth to be of this
vsque processum est vt Imperator nullum Rom. Ecclesiae legatum c. And now the matter broke out so farre that the Emperour cōmaunded that no Legate and so forth as in Maister Hornes Allegation You see nowe good Readers it was no horrible vices of the Romissh Church as this horrible lying spirit of M. Horn prateth but a priuate quarrell betwene this Emperoure and that Pope that occasioned the Emperour to forbidde appellations to Rome c. You see howe this Cacus hathe drawen Nauclerus his woordes by the tayle into the lurkinge denne of his lying Conclusion And that their fellowes nowe drawing nere to the others companie the former ioyned with the later haue euidentlye betrayed the notable thefte of this lying and theeuinge Cacus But Maister Horne supposing the Emperour vpon such respecte had so done tell vs is the doings of this one Emperour so preiudiciall to our cause and so authorised aboue al exception or plea that because he did so we must straightwaies cōfesse he did wel and laufully Me thinke it were reason ye should proue this withal Wel let this goe we wil not charge you at this time so straightly Yet this questiō I must nedes aske you Whether this was so done because he thought the Pope or See of Rome had no authoritie or for some priuate grudge and quarell not against the See and Pope but against this Pope Yf ye will saye as ye must nedes saye this quarrel was but a priuate and a personall quarrell then is the ordinarie authoritie as yet nothing acrased hereby but your Argumente is then muche acrased Yf ye will say he denied as ye now doe all maner of authoritie of the See of Rome then must I aunswere you It is not so For he was crowned of this Pope called Adrianus Quartus an Englishe man and submitted him selfe after to Alexander the thirde as we shall anon see And further I must answere you that you are the verye Cacus we spake of and that these stolē allegations from Nauclerus do bellow wanting their companie and doe discrie all your theeuish conueyaunce as we haue before declared Now next hath M. Horne found a Rouland for an Oliuer a dissension betwixt Roulande and Octauian for the Papacie For the appeasing wherof this Frederike called a Councell and at length the matter being heard confirmed Octauian who was called Victor the .3 as the other was called Alexander the .3 which name ministreth matter of mery pastime to M. Horne to solace him selfe withal as though Alexander named him self so for that he purposed belike to make a cōquest of the mater And here is dasshed in the margēt to set forth ād beutify his narratiō withal first Vrspergensis then Nauclerus then Sabellicus then Platina then Nauclerus againe then beside Radeuicus Frisingensis in his next Platina and then Vrspergensis againe As though he tooke distinct and seuerall matter from eche one Whereas in a manner al they runne one way and wherof I am most assured al against M. Hornes owne Primacie part of their testimonies being cut of from eche of them and so caried craftely by M. Horn into his Cacus caue bewraieth al M. Horns theft Wil ye proue the like regiment M. Horne by Frederike his doings that ye now maintaine Goe to then and see ye proue it vs substantiallye He refused ye say Pope Rouland yet he receiued Pope Octauian and confirmed him too as ye say yea and ledde him about the Citie of Pauia sitting vppon a white Horse and then adored him too as I with Platina and Nauclerus saye or as Vspurgensis saieth fell flatte before his feete to receiue pardon and to become his obediensarie Al which ye saye not and therefore I heare Hercules stolen oxen bellowe out of Cacus denne Why Maister Horne can your eares paciently abide al this And is your Octauian for all this as ye write a mā in all pointes honest and relligious Some thing I perceiue there was that he is made a Saint after his death and that as it is said there were many miracles done at his Tombe in Luca where he was buried before the Image of Nicodemus Can your stomake disgest all this Maister Horn And can you suffer your Supreme head like a slaue to kisse the Popes feete and to become the Maister of his Horse Can ye suffer Miracles at the Popes tombe and yet notwithstanding shall he be a man in all points honest and religiouse How chance we haue not at the least for your cōfort one pretie nip ād to tel vs that he called hī self Victor for that he entēded to be a victorious Cōquerer as he was in deede vppon your Supreame head the Emperour Frederike Surely I maruaile why ye shoulde so fauourably encline to this false Antipope rather then to the true Pope in dede which was Rouland who as Platina writeth was elected of 22. Cardinals and your Octauian but of .3 onlye And therfore was he and Frederik that mainteined hī and not Rouland the occasion of the horrible schisme ye speak of And this Rouland was euer ād is takē for the true Pope yea and was so taken at length by your Frederike also cōming to him to Venice and kissing his holy feete for seeing ye haue made the Popes hand holye I will be so bolde to make his feete holy too and ratifiyng and allowing him by that humilitye to be the Supreame heade of Christes Churche And so at the length for all your iesting Alexander hath made as great a conqueste vppon your false lying booke and new set vppe Primacie as euer did the great Alexander vpon King Darius But lo now ye and your companions that can beare with Victors conqueste can not beare the matter being all one the lyke in Alexander Wherin I see no reason but that perchaunce ye take Victor to be of your nighe cousinage for that he was as ye are a great schismatike And therfore thoughe Friderike did suffer at the hands yea and at the feete to of Victor as he did at Alexanders yet roreth owte your Apologie against hym that he put yll fauoredly and mōstruouslie this Emperours neck vnder his feete Whiche semeth to be but a fable of such as be parcial writers and wedded to they re affectiōs to slaunder the Pope withal as Carion and suche other are that write yt Althoughe some catholyks perchaunce reporte the same as dothe Nauclerus but with an addition vel vt Blondus scribit post quà m Pontificis pedes imperator exosculatus est ad altare maius ambo principes se amplexati exosculati sunt So that Nauclerus whiche thowghe catholyke yet muche inclinable as the Germans cōmōly are to the Emperours parte semeth rather to lyke the narration of Blondus that thēperour did no other thē the vsual honor in kyssing the Popes feet And if the tale of th'Apology were true which M. Fox doth also with a ioly gay picture set forth thowgh yt
acknowledged the Popes Supreamacye as also the later acknowledging the same in the generall councell at Lions wherof we haue spoken and also afterward in the general CouÌ„cel at Ferraria and froÌ„ theÌ„ce traÌ„slated to FloreÌ„ce Where also the Armenians were ioyned with the Roman Church But not then first For three hundred yeres before that aboute .10 yeres before the deathe of Henry the first in S. Bernardes tyme the Armenians submitted them selues to Eugenius .3 sending their chief Metropolitane who had vnder him moe theÌ„ a thousand Bishops to the See of Rome who trauayling in iourney of a yere aÌ„d a halfe came to ViterbuÌ„ scarse ij dayes iourney from Rome where the Pope lay theÌ„ of whoÌ„ they were receyued aÌ„d instructed in al such thinges as they sought at his handes touching the order of the blessed sacrifice the obseruation of festiuall dayes and certayn other pointes wherin they varyed from the rest of Christendome of which errours they are of old writers much aÌ„d ofteÌ„ noted And this their submissioÌ„ to the Church of Rome fel before the tyme that M. Horne now talketh of affirming but falsly as his maner is that the people of Armenia acknowleged none but oÌ„ly their princes to be their supreme gournours Neither neded yow yet M. Horne to haue loked so far For if your enuious eie might haue abiddeÌ„ our own late time and the late councel of Trent ye should haue found that the Armenians sent ambassadours to the Pope recognising hys supreamacy and desiring the confirmation of they re patriarch of Antiochia Ye should haue founde that Abdisa the patriarche of the Assyrians inhabiting nygh to the famous floud of Tygris came to Rome with no small eyther trauell or daunger of hys life to be confirmed of Pius Quartus the last pope of blessed memorie who also promised as well for hym selfe as for those that were vnder his spiritual gouernemeÌ„t that he and they woulde faythfully and constantly keepe suche decrees as should be set forth by the saied Councell of Trent Perchaunce ye will the lesse passe for the Armenians seeyng you haue on your syde as ye saye about thys tyme the greate prince of the Aethiopians hauing no lesse then 62. Kingdomes vnder hys Dominion the same country beyng the most auncient part of Christendome Southwarde And because your selfe haue forsaken your priesthodde take heede I pray you that ye haue not withall forsaken your Christendome ye are not contented with the Italians and other that call hym Prieste Ihon as thoughe he were a prieste and head Bishoppe ouer those Christian realmes hauing suche a power wyth them as the popes vsurpation as ye terme yt hath challenged here in Europe to be an head or vniuersall priest or Kyng And ye would rather he should be called as Sabellicus telleth the mighty Gyan So called as ye by a mighty lying exposition of your own falsly declare because he is the supreme ruler and gouernour of all causes aswel ecclesiasticall as teÌ„poral But here first seing ye pretend your selfe to be so good an Antiquarie I would gladly knowe what monumentes ye haue of the Aethiopical religion about this time It had bene mete ye had laied foorth your Authour for your discharge Surely I beleue ye haue sene none at al of such antiquitie and I dare boldly auouch ye neither haue nor shal see any whereby ye may iustly gather that the AethiopiaÌ„s take their king for their Supreme head in all causes Ecclesiastical and Temporal We haue to the contrary the confession of the Bishop Raba Rago his kings Embassadour to the king of Portugale that he made .33 yeares now past saying that he doth acknowledge the bisshop of Rome as the chief bishop and pastour of Christes shepe We haue his confession wherein he declareth that the AethiopiaÌ„s eueÌ„ froÌ„ the begiÌ„ning of the Church did acknowlege the B. of Rome for the first aÌ„d chief Bisshop aÌ„d so at that day did obey him as Christes Vicar What speak I of his Orators coÌ„fession We haue the kings own coÌ„fessioÌ„ made to the Pope wherin he calleth hiÌ„ Caput oiÌ„uÌ„ PoÌ„tifiâ—uÌ„ the head of al bisshops he saith to the Pope AequuÌ„ est vt omnes obedientiaÌ„ tibi praestent sicuti sancti Apostoli praecipiuÌ„t It is mete that al men obey him euen as th'Apostles commaund He saith most humbly kneling on the ground that the Pope is his Father and he his sonne he saith again Your holines without al doubt is Gods Vicar And thinke ye now M. Horne that ye shal like a mighty Giant coÌ„quer al your Readers aÌ„d make them such boÌ„nd slaues to your ignoraÌ„ce and folly that because Sabellicus sayeth he is called Mightye Cyan therefore yee maye so mightely lye as to conclude thereby for that he hathe the collection of the Spiritual liuinges that he is therfore the supreame gouernour in all causes Not so M. Horn. But now shal your greate falshood be discouered and lying sprite be coniured For beholde euen immediatly after the words by you alleaged out of Sabellicus that al benefices and spiritual promotions are obtayned at the Kings hands it foloweth I say immediatly Quod Rom. Pontifex Regum Maiestati dederit The which thinge the Bisshop of Rome hath geuen to the Kings Maiesty Which woordes of your authour you haue most lewdely nipped quyte of Such à MacariaÌ„ you are and so lyke to M. Iewel your pewefellowe Neither doth he speake of any order of relligion about that age so many hundred yeres paste as ye pretende but of his and our late tyme. And so thus are you M. Horne after this your longe and fruitles iorney wherin as wayfaring men in longe iorneyes are wonte to doe ye haue gathered store of wonderfull lies to delight your hearers that haue not trauayled so far withal welcome home againe from Moscouia and Aethiopia into Englande M. Horne The .121 Diuision pag. 78. a. In England also King StephaÌ„ .426 reserued to him self the inuestitures of the Prelats as likevvise after him did Henry the secoÌ„d that made Thomas Becket Archbisshop of CaÌ„torbury who therat was sworn to the King and to his Lawes and to his Sonne In the ninth yeere of his reigne this king called a ParliameÌ„t at Northampton where he entended reformation of many priuileges that the Clergy had amongest these was one that although one of the Clergy had committed felonie murder or treason yet might not the King put him to death as he did the Laye men The which thing with many other the kinge thought to redresse in the said Parliament Thomas Becket resisted him but he might not preuayle againste the king 427 For wel neere al the Bisshops of Englande were against him In the .17 yere of his reigne the king made a iourney into Ireland where with great trauaile he subdued the Irishe and after with the helpe of the Primate of Armach he refourmed the maners of the people and dwellers in that countrey and
that in thre thinges especially First in ruling and ordering of the Church by the Curates aÌ„d how they should order their diuine Seruice and minister the Sacrament of matrimonie as it was in England and other Christian Regions The seconde was how that the Lay people should behaue them selues towards their Curats and in what wise they should pay and offer to God their tithes The thirde was for making of their testamentes The .21 Chapter Of King Stephen King Henry the .2 and S. Thomas of Caunterbury Stapleton MAister Horn hath a maruelouse grace to dwel stil in such matters as nothing relieue his cause that is in the inuesturing of bisshoppes the which neither the Quenes Maiesty or her graces noble progenitours in our tyme haue challenged nor yet any other prince in England these many huÌ„dred yers Neither is it likely that King Stephen reserued the inuestitures to him self aswel for that his immediat predecessour King Henry after so long sturre about them gaue them ouer as that the Pope had so lately excoÌ„municated al such Princes PolychronicoÌ„ which work ye cite saith no such thing Verily King Stephen for a perpetual confirming of the clergies immunites made this solemne othe as it is recorded in WilliaÌ„ of Malmesbury Ego Stephanus Dei gratia c. I Stephen by the grace of God by the assent of the clergy and of the people chosen to be King of England and consecrated thereunto of WilliaÌ„ the Archebishop of CauÌ„terbury aÌ„d Legat of the Church of Rome coÌ„firmed also afterward of InnoceÌ„tius the bishop of Rome in the regard aÌ„d loue of God I grauÌ„t the Church of God to be free and do coÌ„firme the dew reuereÌ„ce vnto her I promise I wil do nothing in the Church or in ecclesiastical matters by simony neither suffer any thing to be so don I affirm aÌ„d coÌ„firm the Iustice the power and the orderiÌ„g of Ecclesiastical persons and of al clerks and their matters to be in the haÌ„ds of the bishops I do enact and grauÌ„t the promotioÌ„s of the Churches with their priuileges coÌ„firmed and the customes thereof after the old maner kept to coÌ„tinue and remayn inuiolated And while such Churches shal be void of their ê“per pastours that both the Churches aÌ„d al the possessioÌ„s therof be iÌ„ the haÌ„d aÌ„d custody of the Clerks or of honest meÌ„ vntil such time as a Pastour be substituted according to the Canons Thus far William of Malmesbury Now that kiÌ„g HeÌ„ry the .2 shuld reserue the said inuestitures to hiÌ„self which your author PolichronicoÌ„ saith not and that the blessed Saint and Martyr S. Thomas whoÌ„ ye cal Thomas Becket was sworn to the same this tale verily hath no maner of apparaÌ„ce or colour This was none of the articles for the which the king aÌ„d S. Thomas coÌ„teÌ„ded so much the which articles appere in the life of S. Thomas That in dede which ye recite is one of theÌ„ but how ye may proue your new supremacy therby that were hard for the wisest man in a couÌ„trey to tel Yea much rather yt serueth to the coÌ„trary and proueth the Popes supremacy who disallowed the said article with many other the King also beiÌ„g at leÌ„gth fain to yeld therin The like I say of the Kings doiÌ„gs in IrelaÌ„d wherof ye write which things as eueÌ„ by your own coÌ„fessioÌ„ he did by the helpe of the primat of Armach so Giraldus CambreÌ„sis one that writeth of the kins doiÌ„gs ther aÌ„d one that was sent thither by the kiÌ„g saith he kept many couÌ„cels ther but by the popes wil aÌ„d coÌ„sent And Polidorê° sayth that the King obtayned the title of Irelond by the Popes authoritie Guilielmus Newburgensis writeth much lyke of WilliaÌ„ Conquerour praemonstrato prius Apostolico Papae iure quod in regno Angliae habebat licentiaque haereditatem conquirendi impetrata that before he inuaded England he did intimate his right and interest to the Pope and obtayned of him licence to atchiue and conquere his inheritaunce Here perchaunce wil many of your secte maruaile why ye haue either named S. Thomas or passed ouer the story so sleightlye and wil think that ye are but a dissembler and a traytour to their cause or at the least a very faynt patrone for theÌ„ especially seing M. Fox hath ministred you so much good matter prosequuting the matter .xj. leaues and more Your own frends wil say your allegations are but simple aÌ„d colde and in a maner altogether extrauagante and that ye might haue founde in M. Foxe other maner of stuffe as a nomber of Kinge Henry the seconde his constitutions and ordinaunces playne derogatorie to many of the Popes Lawes yea playne commaundemente that no man should appeale to Rome and that Peter pence should be no more payed to the Apostolicall see or that yf any man should be founde to bring in any interdict or curse against the Realme of England he should be apprehended without delaye for a traytour and so executed And finally that no maner decree or coÌ„maundemente proceding from the authority of the Pope should be receiued You shall there finde wil they say concerning the said Thomas his parson and doinges that he was no Martyr but a very rebell and traytour and that all his contention stode not vppon matters of faith religion true doctrine or sincere discipline but vpon worldly thinges as possessioÌ„s liberties exemptions superiorities and such like In deede these and suche other lyke thynges we finde in M. Foxe but he storieth these thynges with as good fayth and trouth as he doth all his other And here I would gladly for a while leaue M. Horne and take him in hand and shape him a full answere But in as much as this would require a long processe and for that this my answere allready waxeth loÌ„g I will forbeare the diligent and exact discussioÌ„ of the whole and wil open so much only to the vnlearned reader as may serue hiÌ„ for the true knowledge of the matter and for the discouering of M. Foxes crafty and vntrue dealing and withall for a full answere to these friuolouse and false arguments producted by M. Horne And here first not S. Thomas but the Kings stoutnes and sternnesse semeth to be repreheÌ„ded that would nedes haue an absolute answere of him and would not be contented with so reasonable an answere as he made Saluo ordine meo sauing my order No nor afterward with this exception Saluo honore Dei sauing the honour of God This modification or moderation may serue to any indifferent man that aduisedly considereth the kings articles proposed to S. Thomas such as might excuse him froÌ„ all stoutnes and stubbornes that M. Foxe and his aduersaries lay to him I intend not nowe to enter into any serious or deape examination of the sayd articles â–ª but this I wil say that yt is against al the olde canons of the Church yea and againste reason to that an Archbishop shulde be iudged of his
Eue had continued in state of grace they should neuer haue had children by any carnal copulatiō but otherwise Yea that there should haue bene no difference betwen the Male and the Female kinde Secondly he saied that the blessed Saintes in heauen doe not see the essence of God Whiche errour he learned of Petrus Abailardus againste whome S. Barnarde writeth and of Arnoldus Brixiensis of whome as I suppose Arnoldistae of whom we spake of be called Thirdly he said that the bodie of Christ is no otherwise in the Sacramente of the Aulter then in other bread and all other things Fourthly he said there was no hell Fifthly he denyed the resurrection of the flesh And yet is this Almaricus a worthy Bisshoppe and an holy Martyr in Maister Foxes madde Martyrologe Neither can he finde any matter why he was condemned but for teaching and holding againste Images whiche if it were true as it is false yet were he but a starke stinking Martyr I will nowe vnfolde and rippe vppe the heresies of some other condemned by Frederike that Maister Horne may see his own iudgement geuen against him and his fellowes especially against their hereticall Articles agreed vppon in their Schismaticall Conuocation and nowe after fower yeares offered to the Parliament to be confirmed and ratified geauen I saie not onely by the moste famouse Generall Councell aforesaied but also by his owne Supreme Head the Emperour Frederike and by his owne wordes and confession And here it shall be sufficient to set before yow the Waldenses onely For as a good fellowe ones said whiche had prouided a feast furnished with manye disshes to his friend maruailing at suche plentie but all was but swines fleshe which he had by his iolie cokerie dressed in suche diuersitie So all this rascall rablement of these huge monstruous names and sectes are in effecte nothing but the swinish secte of the Waldenses otherwise called the poore brethren of Lyons taking there their originall of one Waldo their vnlearned and blinde presumptuouse guide Whiche had in diuerse Countries diuerse names whereof some ye haue heard and were commonlie called in England as appeareth by our Actes of Parliamente and Chronicles and in some other Countries also Lollardes Wil ye then knowe what their Relligion and order was in Churche matters I remitte the Latine and learned Reader to Aeneas Syluius and to Paulus Aemilius and the English Reader to Maister Foxe him selfe Who at large to decke and beutifie his holy Canonisation setteth their errours and heresies foorth to his Reader And to be short there shal ye find that our holy English Cōuocatiō borowed their damnable Articles whereof we haue spoken of them and the whole order beside of this their gaie Gospelling Church Of this secte sprang among other the Albanenses whiche otherwise are called Albigenses of the people called Albij in the Countie of Tholous in Fraunce the whiche we haue before rehearsed Nowe the Arnoldistae can not be the schollers and disciples of Arnoldus de Villa noua being at this time and long after vnborne and so it seemeth that they are so called of Arnoldus Brixiensis and withal that as well Maister Horne as his Maister Illiricus from whome he fetched these Epistles of Arnoldus de Villa noua are out of the waye Maister Horne for imagining this Arnoldus to haue liued aboute the time of King Henrie the first And Illiricus for imagining Arnoldistas to be named of Arnoldus de Villa noua and to be condemned before he was borne Him selfe confessing that he liued aboute suche time as we before haue declared Maister Foxe also as greate an Antiquarie as he is as farre as I can learne confoundeth these two Arnoldus and maketh a great sturre for the auauncing of his newe Ghospel of this Arnoldus de villa noua being a false lying Prophet ▪ as I haue before shewed you And yt may be proued both by him and by Illyricus that he was an Heretique if he mainteyned suche errours as they specifie whereof nothing doth appeare in the foresaied Epistles And therfore I suppose yf any of them both mainteyned these errours yt was this Arnoldus Brixiensis Who for theis errours of the Waldenses as it may seme with his disciples is excommunicated by the generall coūcel as I tolde you before Now for the other secte of the Albanenses or Albigenses springinge of the loynes of the holye brother Waldo beside the cōmon and vsuall errours of the Waldenses they cōdēned matrimony ād lyued lyke brute beastes in most filthie and beastlie bytchery Who not withstanding multiplied in such sort and so desperatly suffred al kind of punishmēt ād death to for the maynteyning of theire heresies that they were set vpon and destroyed with an armie And yet are they preciouse martyrs with M. Foxe thoughe him self cōfesse that the chroniclers make them no better thē Turkes and infidelles and wold fayne for the honesty of his new ghospell and hys newe canonisation that men shoulde thinke yt were not so contrary to all the Chroniclers vpon his owne bare woorde as one that doth not nor euer shal be able to shewe any thinge worthye of any credite to the contrarye The desperate rage of theis wilde wodde Waldenses was suche as I haue sayde that they did not shūne but rather couitte deathe to make they re secte in the eies of the worlde more commendable as M. Foxes holye martyrs haue of late donne in Englande and els where and for this cause bothe the councell and themperour calleth them Patarenos For they so called them selues as in the olde tyme the Messalian heretikes called them selues for the like cause Martyrianos as men glorying that for their secte and heresie had suffred martyrdomme Now let Mayster foxe make an accompte of hys holy martyrs and see howe manie he canne fynde that haue not maynteyned the sayd errours of these Albigenses Paterans or Waldenses and he shall fynde his holie cataloge altogether voyde and empted So that the olde martyrs may take they re olde place in the Kalender againe And because Mayster Foxe doth so highlie esteme these men and so lightlye regardeth what so euer either the forsayde moste famous and lerned councell or the late councell of Trente hathe sayde or donne againste the doctrine of his holye Martyrs and wyll not belieue the catholikes when they truelye call them furiouse and madde martyrs let him at the leaste belieue this Emperour Friderike a newe greate Charles as Mayster Horne sayeth and let hym in fewe wordes heare a rownde and a full answere to all his vglie and madde martyrologe He then speaking of the sect of the folishe frontyke and wood Waldo sayeth In exēplum martyrū qui pro fide catholica c. They call them selues sayeth Fridericus as thowghe they followed the example of the Martyrs which died for the catholike fayth Paterans as men prompte and redie to suffer death howbeit these wretched Paterans hauing no
holie belief of the eternall deitie in this they re owne wickednes offende three together that is God they re neighbour and them selues God I saye whiles they do not knowe the faythe that they shoulde haue in God nor his counsayle They deceyue theire neighbours whiles vnder the pretēce of spirituall and ghostly feadinge they feade them with pleasaunt wicked heresie But they are most cruell to them selues whiles beside the losse of theire sowles as men making no accompte of lyfe but rashelye seeking death take a pleasure to bring theyr bodies to most payneful death the which they might by true knowledge and by a sownde and strong faythe auoyde and whiche is a most greauouse thing to be spoken they that remayne a lyue be nothing afrayde by they re example We can not staye and refrayne our selues but that we must plucke owte our sworde and take worthie vengeance vppon suche being enemies to God to them selues and to other persequuting them so muche the more earnestly by how muche the more they are iudged to spread abrode and to practise their wycked superstition nighe to Rome which is the head of all Churches Thus farre Friderike the Emperour Let nowe Mayster Foxe take this as a fytte ād worthie condemnation of al his stinking martyrs And take you this also Mayster Horne and digeste yt well and then tel me at your good leasure when ye are better aduised what ye haue wōne by this your supreame head or by what colour ye can make hym Supreame Head that confesseth the Church of Rome to be the Head of al Churches who also fealt the practise of the Popes Supreamacy aswel by excommunicatiō as by depryuation frō his empire that followed the sayde excommunicatiō the electours proceding to a new election at the Popes commaundemente As for Frideryke hym self for matters spirituall he acknowledged the Popes Supreamacy as ye haue heard and as yt appeareth in Petrus de vinea his Chaūceler that wrote his epistles though he thowght the Pope did but vsurpe vppon certaine possessions which Friderike notwithstāding his former othe made to the contrarie did afterwarde challenge The matter of S. Peters patrimony I will not medle withall as not greatly necessarye for our purpose the which when the Church of Rome lacked yet did not the Pope lacke his Supreamacie neither should lacke the sayde Supreamacie thowghe he should lacke the sayde patrimony hereafter or though his Bishoppricke were not indewed with one foote of land For it is no worldly power or temporal preeminence that hath sett vp the Popes primacy or that the Popes primacy consisteth in but it is a Supreme Authorytie ouer all Christes flocke such as to his predecessour S. Peter Christ him selfe gaue here on the earthe such as by generall Councels is confirmed and acknowledged and such as the continuall practise from age to age without intermission dothe inuincibly cōuince And for this Supreme gouernment ouer Christes flocke in Spiritual matters neither this Friderike neither any other Christian Emperour whatsoeuer except it were Constantius the Arrian euer striued or contended for with the Bishoppes of Rome To conclude therefore this onlye for this time I saye that your dealing with this Emperour Mayster Horne is to intolerable thus to misuse your readers and not to be ashamed so confidently to alleage this Emperour for the confirmation of your newe supreamacie Now thinck yow that Auentinus a man of our age and as farre as I can iudge a Lutheran and most certaynelie verie muche affectionated to thēperours against the Popes is of suche credite that because he sayeth yt therefore we muste belieue him that this Friderike was an other Charles the greate and moste profitable for the Christian common wealthe Howbeit let this also passe For the praise or dispraise of this Emperoure to oure principall matter which is whether the Quene be supreame head and Iudge of al causes ecclesiastical is but impertinent And therfore we shall now procede to the residue M. Horne The .127 Diuision pag. 79. a. In whiche time Henrie the .3 king of Englande held a solemne Councell in the whiche bothe by the sentence of the King and of the Princes not a fewe priuilegies were .435 taken awaie from the order of Priesthode at vvhat time the Popes Legate required a .436 tribute of all the Glergie but it was .437 denyed him Robert Grosthead vvhome yee call Saint Robert wrote vnto the Pope a sharpe Epistle because he grieued the Church of England with taskes and paiementes against reason of whiche when he sawe no redresse he with other Prelates of the lād cōplained vnto the King of the wast of the goodes and patrimonie of the Churche by the Popes neare kinsemen and other alient Bisshops whom the king auoided out of the Realme To vvhome also the Emperour Frederike vvrote that it vvas a shame for him to suffer any longer his Realme to be oppressed vvith the Popes tyrannie The .25 Chapter Of King Henrie the third Stapleton KING Henry the .3 toke away many priuileges from the order of Priesthode the clergie denied a tribute to the Popes Legate Roberte grostheade writeth sharply against the Popes exactions Frederike the Emperour writeth to the King that he shoulde not suffer his Realme to be oppressed with the Popes tyrrannie Ergo M. Fekēham must take an othe that the Quene is Supreme Head Yf these and such like arguments conclude Maister Horne then may you be bolde to blowe your Horne and triumphantly to reioyce like a Conquerour But nowe what if the matter of your argumentation be as yll or worse then the forme of yt Ye ought to proue that in this kings dayes the lyke regimente was for matters Ecclesiasticall as is nowe and that the kinge toke vppon him all supreamacy Ecclesiasticall The contrarie whereof is so euidente by all our Chroniclers and by the authours your selfe alleage and otherwise in this shorte declaration of king Henry the .3 ye do so friuolously trifle and excedingly lie as ye haue done and will doe in the reste that I muste beside all other matters by me before rehersed cōcerning the Donatists saye of you as S. Augustine sayd of them He sayd of the Donatistes that in theyr reasoning with the catholykes before Marcellinus Nimium patienter pertulit homines per inania vagantes tam multa superflua dicentes ad eadem toties conficta redeuntes vt gesta tātis voluminibus onerata pene omnes pigeret euoluere c. He suffred with ouer much patience those felowes wandring about trifles and so full of superfluous talke and returning so ofte to the selfe same matters fayned and forged that the Acts of that cōferēce were so lodē with such huge volumes that it would wery any mā to reade thē ouer ād by the reading to know how the matter was debated Yea their extraordinary vagaries were so thick ād so many that Marcellinus was fayn as Frāciscus
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
This to be so the Authoritie of Canons doth witnesse This the ecclesiastical history proueth This the holie Fathers confirme Lo you see M. Horne what the iudgement of Isidorus was aboue .900 yeres past howe iumpe it agreeth with the assertion of Catholiques now and how directly it ouerthroweth yours This therfore being so sure a Principle on our parte and so clerelie proued bethinke your selfe now M. Horne how your new Primacie wil be proued by this allegation Touching that you saie This Clergie in King Henries daies was not only of Diuines but also of the wisest most expert and best learned in the Ciuil and Canon Lawes that was or hath ben sence as D. Tonstal D. Stokesley D. Gardiner D. Thirlbie and D. Bonner by the euident falsehood whiche you practise in alleaging these witnesses a man may iudge with what fidelitie you haue handled the rest throughout your whole booke Who is ignoraunte that not one of these Reuerent Fathers did sincerely thinke that to be true which you here impute vnto them For whereas all vpright iudgement shoulde come of a mans owne free choise not stained or spotted either with the hope of priuate lucre and honoure or with the feare of great losse the one of those two things which of all other most forceably carieth men away from professing their owne conscience did stoppe those men from saying and vttering that which otherwise they would most gladly haue vttered sithens as they were put in hope of al promotion if they agreed with the Kings will of which they made I iudge the lesse accompte so disagreeing from the same they were certaine to loose bothe goods and life and also their good name in the shew of the worlde as who shoulde haue bene put to deathe by the name of Traitours whiche is the thing that all true subiectes doe chieflie abhorre Yet you knowe in suche sorte suffered a great many notable both for learning and vertue as D. Fisher Bishoppe of Rochester Syr Thomas More a great number of the Carthusians beside diuerse other of all estates You knowe also the matter then was not so sifted and tryed by learning as it hath bene since And we know they were the secrete snakes of your adders broode that induced the King to that minde not any of the Doctours here by you named who all againste their willes condescended therevnto Howe then are they broughte foorthe for witnesses of your heresies who for feare of deathe saied as you doe and that no longer then the foresaid impedimente laie in theyr waye For when the state of the worlde was otherwise that without feare of deathe they might vtter their minde freely who knoweth not that all they who liued to see those daies of freedome in all theire woordes and deedes protested that the Pope and not the King was head of the Churche vnder Christ Neuer hearde you M. Horne that when your owne brethren being arryued before D. Gardiner the Bishope of Winchester and then Chauncelour of England had saied they lerned theyr disobedience vnto the Pope out of his booke De vera obedientia c. then he aunswered that if they had bene good Scholers they would haue folowed theyr Maister in his beste and not in his worste doeinges Againe if they had erred through his Authority whē he was not so wel learned and grounded they should much more repēt and recāt through his Authority being nowe better lerned through longer studie and better grounded through longer experience And this Doctour Gardiner when he was moste of your side in this one matter yet he was so suspected of the Kinge for secrete conference with the Pope by letters to be sent by a straunger in the tyme of his embassye on this side of the Seas that as Master Foxe reporteth for this verie cause Kinge Henrie in all Generall Pardons graunted after that tyme dyd euermore excepte all treasons committed beyonde the Seas whiche was meant for the Bishoppes cause This ys that Doctour Gardiner who at Paules Crosse in a moste Honorable and full Audience witnessed not onely his owne repentaunce for his former naughty doings but also that King Henry sought diuerse tymes to haue reconciled hym selfe againe to the See of Rome as who knewe that he had vnlawfully departed from the vnytie thereof and had made hym selfe the Supreme Heade of the Churche of Englande altogether vniustly This is that Doctour Gardiner ▪ who lying in his deathebedde caused the Passion of Christe to be readen vnto hym and when he hearde it readen that Peter after the denying of his Maister went out and wepte bitterlie he causyng the Reader to staye wept him selfe full bitterlie and saied Ego exiui sed non dum fleui amarè I haue gone out but as yet I haue not wepte bytterlie And is nowe Doctour Gardiner a fitte witnesse for your secular Supremacy M. Horne Marcellinus the Pope being afearde of deathe dyd sacrifice vnto Idolles And the same Marcellinus repenting his vniuste feare dyd afterwarde sacrifice his owne bodie and soule for the loue of Christe suffring Martyrdome for his sake Will you nowe proue Idolles to be better then Christe by the facte of Marcellinus Or shall not the last iudgemente stande rather then the first What meane you then to alleage the iudgementes of Doctour Gardiner Doctour Thirlbey Doctour Tonstall and Doctour Bonner sith you knowe that all those chaunged their mindes vppon better aduise Or whie died Doctour Tonstalle in prisonne Or why lye the other learned godly Bisshops yet in prisonne if they are of your minde But if you knowe that they dissente vtterly from you and yet doe pretende to bring their Authoritie for you this fact declareth that you are not only a fond wrangler but also a wicked falsarie and that you knowe as well Saint Augustine whome you alleaged before so largelye and all the Councels and princes with al other Authours by you producted are none otherwise of your minde then are Doctour Thirlebie and Doctour Bonner whome you so impudentlie make to speake as Proctours in your cause albeit they are readie to shedde their bloude against this your opinion Once in maner the whole clergy of the Realme sinned most greuously by preferring the secular and earthly kingdome before the Magistrates of the heauēly kingdome But that sinne of theirs al those now abhor and haue before abhorred to whō God gaue grace to see the filthines and the absurdty thereof And surelye vntil the rest bothe of the clergy and of the layety do hartely repēt for that most filthy and absurd dede wherein they withdrewe the Supremacy from S. Peters successours and gaue it to the successours of Iulius Caesar vntill I say they repent for it and refourme that minde of theirs as much as lyeth in thē they cā neuer be made partakers of the kingedome of heauen But only they shal inherit the kingdome of the earth in whose Supremacy they put their cōfidence You Mayster Horn haue in dede great
cause to make much of this earthly Supremacy For had not the clergy and temporalty geuen that to kinge Henry .8 you and your heresies coulde haue had no place now in the throne of that Bishopprike which was ordayned not for Robert and his Madge but for chast prelates and suche as shoulde preferre the soule before the body the kingdome of heauen before the kingdome of the earthe Peter before Nero Christ before Antichrist For so I doubte not to say with the greate Clerke and most holy Bishop Athanasius that a Christian kinge or Emperour setting him selfe aboue bishops the officers of Christ in matters of the faythe is a very Antichrist Which Antichristian facte in dede hathe bene the first gate and entry for all those heresies to enter ▪ which the Prince him selfe then most abhorred and against the which bothe he had lately before made a lerned booke and did publishe after but in vayne for a stay thereof the six Articles In vayne I say for the order of dewe gouernement ones taken away the knotte of vnity ones vndone the heade being cut of howe coulde it otherwise be but false doctrine should take place a separation from the corps of Christendome shoulde ensewe and our Countrie a parte of the body fall to decaie in suche matters as belonged to the Heade to order direct and refourme This horrible sinne Maister Horne woulde make a vertue But all ages all Councels all Princes yea the holy Scriptures are directly against him and doe al witnesse for the Pope and Bishoppes against the Prince and lay Magistrat that to them not to these belongeth by right by reason by practise the Supreme and chiefe gouernement in al causes and matters mere Ecclesiastical and spiritual M. Horne The .145 Diuision pag. 87. a. To this .475 effect also vvriteth Petrus Ferrariensis a notable learned man in the Lavves saying Thou ignorāt mā thou oughtest to know that the Empire the Emperour ones in tymes past had both the swoordes to witte both the Temporal and Spiritual in so much that the Emperours then bestowed .476 al the ecclesiastical benefices through the 477 whole world and more they did choose the Pope as it is in C. Adrianus Dist. 63. And the same Petrus in an other place saith thus Marke after what sorte and how many vvaies those Clergymen do snare the Lay and enlarge their ovvne iurisdiction but alas miserable Emperours and secular princes which doe suffer this and other things you both make your selues sclaues to the Bisshoppes and ye see the vvorlde vsurped by thē infinit vvaies and yet ye study not for remedy because ye geue no heed to vvisedom and knovveleadge Stapleton YF your law be not better thē your diuinity we neade not much to feare our matter And so much the lesse yf that be true that a good mery fellowe and vnto you not vnknowen reading your boke of late sayd that he durst lay a good wager that yf ye were vppon the sodayne well apposed ye were not able to reade the quotations by your selfe in the margent alleaged out of this Petrus and withal that ye neuer readde that which ye alleage out of Quintinus or yf ye did ye do not vnderstande yt or at the leaste ye doe most wickedly peruerte yt But let this goe as merely spoken for thoughe ye neuer read the authour nor can redely at the first perchaunce reade your owne quotations the whole matter being by some of your frēds and neareste affinity brought ripe and ready to your hand we shal be wel cōtēt frō whēce so euer yt come so it come at length to any purpose and effect whereof I for my parte haue litle hope For what if in the old tyme the Emperours confirmed popes What if the cleargy vsurpe and intrude in many thinges vppon the seculer princes iurisdiction Yf ye may herof make a sequele that either the king of Englād is supreame head of the Church or that the vnlawful promisse made by the bisshops by their priesthod which ye esteme as much as yf they had sworne by Robin hode his bowe doth bynde them as a lawfull promisse I will say ye are sodenly become a notable lawyer and worthy to be retayned of councell in greate affayres I am assured of one thinge that howe so euer ye lyke him in this poynte yet for other poynts of this his boke that you alleage you like him neuer adeale As for the inuocation of Saints yea for the Popes Primacie by the which he sayth A periured man which otherwise is reiected may be by the Popes dispensation admitted to beare wytnes and that a clerke irregular can not be absolued but by the Pope Which followeth the very place by yowe alleaged with many such lyke not making very much to your lykinge Nowe what yf I should say vnto yowe that you and your authour to yf he sayth so say vntruely affirminge the Emperour to haue both the temporall and spirituall sworde And what if I should say that there is no more truth in that assertion than in the other that he bestowed all the benefices through the whole worlde For your chapter Adrianus that you alleage speaketh of the Emperour Charles the great who was not Emperour of the whole worlde nor of halfe Europa neither and therfore he coulde not bestowe the benefices of the whole worlde Yf ye wil say that your authour saith truly and ye haue translated truely for the text is per singulas prouincia◠I graunt yowe it is so but yet is it vnskilfully and ignorantly translated for ye shoulde haue sayed through out euery prouince or contrey subiect to the Romā empire For the Romans did call all countries that they had conquered Italie excepted prouinces and the people Prouinciales I say nothing nowe that this chapter rather enforceth then destroyeth the popes primacy For Charles had neither authority to bestowe the Ecclesiasticall benefices nor to choose the Pope but as he beinge a mere straunger before toke thempire at the popes hand so did he take also this speciall priuilege and prerogatyue M. Horne The .146 Diuision pag. 87. b. Like as Petrus Ferrariensis attributeth bothe the svvordes that is both the spirituall and the temporall iurisdiction to the Emperour So .478 Io. Quintinus Heduus a famous professour of the lavv in Paris and one that attributeth so much to the Pope as may be and much more than ought to be saith that In solo Principe omnis est potestas in the Prince .479 alone is al power and thereto 480. auoucheth this saying of Speculator De iurisdict omnium iudicum Quod quicquid est in regno id esse intelligitur de iurisdictione Regis that whatsoeuer is in a kingdome that is vnderstanded to be vnder the iurisdiction of the kinge To vvhich .481 purpose he citeth an auncient learned one in the Lavve vvhose name vvas Lotharius vvho saith he did say That the
Wherfore yf your authour had thus writen neither his tyme is so auncient nor his authoritie so great but that a man might haue sayde that he was wonderfully deceyued But it is not he but you that with your false sleight and craftie cōueiance deceyue your readers Your authour speaketh not of two councells the one summoned by the pope the other by the king but speaketh of bishops that held by fealty and homage lands of the king And then sayth that quoad feuda regalia concernīg theis fealties and royalties the king is aboue the bisshops as he is aboue all his other vassals And therfore if the pope on the one side send for a bisshoppe and the kinge on the other side send for him concerning his fealty and homage matters he ought to goe to the king otherwise he shoulde rather obey the pope thē the king as appereth sayth Quintine in the glose to the which he referreth hym self Theis wordes feuda and regalia haue ye sliely slipt ouer as though Quintinus had auouched the bishops subiectiō in Ecclesiastical matters You could not otherwise haue decked your margent with your gay and freshe lying note that the king is to be obeyed in Ecclesiastical causes and not the Pope And so are ye now sodainly become so spiritual and so good an ecclesiastical man that feuda and regalia are become matters ecclesiastical Which is as true as ye may be rightfully called an ecclesiastical man hauing a Madge of your owne to kepe your back warme in the cold winter nightes and by as good reason ye may cal her an ecclesiastical woman to M. Horn. The .149 Diuision pag. 88. a. The people doth amende or reforme the negligence of the Pastour Can. vlt. dist 65. Ergo the Prince also may do the same If the Bisshop wil not or doe forslovve to heare and to decide the controuersies of his Cleargy the Bisshop being slowe or tarying ouer longe nothing dooth hinder or stay saith the Canon to aske Episcopale Iudicium the bisshoply iudgement of the Emperour If it happen that the Priests be not diligent about the Aultar offices if concerning the temple neglecting the Sacrifices they hasten into kings palayces ▪ runne to wrastlinge places doe prophane them selues in brothelles houses and yf they conuert that which the faithful haue offred to the pleasures of them selues and of theirs wherefore shal not the Princes whome the Catholique Faith hath begotten and taught in the bosome of the Church cal againe and take vpon thē selues the care of this matter and so proueth at large by many examples out of the Histories and the Lavves that this care and charge in Ecclesiasticall .487 matters and causes belongeth to the Princes vnto the vvhich examples he addeth this In our Fathers tyme saith he Kinge Lewes .11 made a constitution that Archebisshoppes Bisshops Abbottes and who so euer hadde dignities in the Church or had the cure of other benefices should within fiue monethes resorte to their Churches and should not remoue any more frō thēse diligently there labouring in diuine matters and sacrifices for the faulfty of the king and his kingdome and that vnder a great paine of losing all their goods and lands Here Quintinus doth greuously complain of the dissolute and moste corrupt maners of the Cleargy vvhereto he addeth saying VVherefore than should not Princes cōpell this Iewde idle kinde of men to do their dueties Stapleton May the people M. Horne amende and reforme the negligence of the pastour And that by the Popes Lawe to Then belyke the headlesse people of Germany and your headlesse bretherne that of late haue made such ruffle in these lowe countres here shal finde some good defence for their doings to saue the reast from the gybet or from the sacke which haue not yet passed that way Then may yt seme a smal matter that the laye people haue by a late Acte of parliamente transformed and altered the olde relligion against the minde of all the Bisshops and the whole conuocation But your authour saieth Ecclesiae nihil est licentius Democratia There is in the worlde nothing more perniciouse to the Church of God then is such vnbrideled libertie of the people which must be taught and not followed as he alleageth out of Pope Celestin ād that but two distinctiōs before that distinction which your self alleage And what great reformation is it M. Horn that your distinction speaketh of Suerly none other but that yf it chaunce all the bisshops of one contrie to die sauing one and yf he be negligent in procuring the electiō and substitutiō of some other in their places that the people may goe to the bisshops of the contrey next adioyning and cause them to ordeine some new bisshops We are also content that yf the bisshops or others be negligent the prince may compell them to doe their dewty But then loke wel to your self For who is more negligent about the Aultars and worthy to be punished therfore thē they that throwe downe Aultars Who neglect the sacrifices but yow that deny the sacrifice and the presence of Christ in the Sacramēt Who be those but you and your fellowes that cōuerte to the pleasures of thē selues and theires that which the faithful hath offred to Christ in laying out the Church goods vpō your self which should haue no parte to thē being become by your mariage a laye man and in the mainteyninge ād purchasing for your vnlawful wyues childrē Now who be they that prophane thē selues in brothel howses let the old constitutions of the Churche tel vs. A man would litle think that ye would euer haue pleaded so agaīst your own self But what can you bring I would fayne know that is not against you in so badde a cause M. Horne The .150 Diuision pag. 88. b. If you delight in antiquites saith he no man doth doubt but that in the primatiue Church the Princes did iudge both of the Ecclesiasticall persones and causes and did oftentimes make good Lawes for the trueth against falsehood Arcadius ād Honorius religious Princes doe .488 depose a troublesome Bisshop both from his Bishoprik sea and name The .13 first titles of the first booke of Iustiniās Code collected out of the Cōstitutiōs of diuers Emperours doe plainly intreate and iudge of those things which appertain to the Bishoply cure For what perteineth more to the office of a Bishop than Faith thē Baptism then the high Trinity than the conuersation of Mōkes the ordeining of Clergymen and Bishops and than many like lawes which doubtles doe concerne our Religiō ād Church But the Nouel Constitutions of themperour Iustinian are full of such Lavves And least peraduenture some man might suspect that this vvas tyranny or the oppression of the Churche Iohn the Pope doth salute this Emperor the most Clemēt Son learned in the Ecclesiastical disciplines and the most Christiā amōgest Princes Epist. inter claras De summa Trin. C.
so haue you for all this ioly fetche fetched in nothing to your purpose but haue fished all this while in Braughton all in vayne Yet is there one thing more we loke for that is to haue an honester man and of better and more vppright dealing and conscience then ye are of to reporte Braughton And then we haue some hope that as you can proue nothing by him for your new primacie So shall we proue euen by your owne authour that by the common lawe of the realme the Pope was then the cheif head of all Christes Churche And me thincke thowghe in your texte there is nothing but the duskishe darke hornelight of an vnfaythfull and blinde allegation that yet in your margent there appereth a glistering day starre and that the sonne is at hande to open and disclose to the worlde by the bright beames and most cleare light of the catholyque faythe shyning in youre owne Authoure either your exceding malice or your most palpable grosse and darke ignorance Wherewith for your desertes and spitiful heart to the catholyke faith God hath plagued you no lesse then he did the Aegiptians Why M. Horne Hath Braughtō thē a Title de Papa Archiepiscopis alijs prelatis of the Pope Archbishops and other prelats What Is there nothing in him but a bare and naked title What sayeth Braughton in his text Doth he say that the Pope hath nothing to doe but in his owne diocese and no more than other Bishoppes haue Doth he say that he is not the head and the superiour of al other Bishopes Or doth he say as ye saie that all Ecclesiasticall iurisdiction commeth from the King only Or doth he say that the Kinge is aboue the the Pope and head of the Churche him selfe Wel. Ye haue seene the starre light in the margent Nowe shall ye see also to the vtter destruction of your newe primacie and to your great dishonestie for this your detestable dealing the bright daye light Ye tel vs out of Braughton that al aswel freemen as bondmen are subiecte to the Kinge his power You tel vs the King hath no Peere what of all this Tel me withall for what the title of the Pope and Archebishope serueth Verely it serueth to direct vs to your own confusion and shame Ye tolde vs euen in the other page of this leafe that Kinge Childebertus exacted of Pope Pelagius the confession of his faith whiche he voluntarily offered But suerly the cōfessiō of this matter wil not come frō you freely and voluntarily but it must be exacted from you and brought from you by the verie violence of the moste stronge and forcible truth Let vs then heare Braughtons owne wordes He saieth There is a difference and distinctiō betwen person and person For some there are that be in excellencie and prelacie and be rulers aboue other As in spirituall matters and those that appertaine to priesthood our Lorde the Pope and vnder him Archebishopes and Bishopes and other inferiour Prelates In temporall matters also Emperours Kinges and Princes for suche thinges as apperteine to the kingdom and vnder them Dukes Erles Barons and such other Againe he writeth thus in an other place Sunt enim causae spirituales c. There are saieth he spiritual causes in the which the seculer iugde hath no cognition neither can put them to execution because he hath no punishement for them For in these causes the iudgement apperteyneth to the ecclesiastical iudges who hath the gouernance and defence of priesthoode There be also Secular causes the knowledge and iudgemente whereof apperteyneth to Kinges and Princes who defende the Kingdome and with the whiche the Clergie shoulde not intermedle seeing that the iurisdictions of them are sondred and distincted vnlesse yt be when one sworde muste helpe the other I truste by this Maister Horne ye doe or may vnderstand what is meante when Braughton calleth the Kinge the Vicar of God and saieth there ought to be none greater then the Kinge in his kingdome Whiche rule woulde haue bene playner if ye had added the three woordes following In exhibitione iuris That is in ministring of euerie man ryght and iustice whiche is altogether ministred in mere prophane and ciuill matters vnder and by the Kinges Authoritie and whiche woordes are by you nipped quite of verie ministerlyke We will yet adde the third Authoritie out of Braughton because it doeth not onely make againste this newe vpstarte Supremacie but aunswereth also as well to the olde Cugnerius as to our newe Cugnerius M. Horne his fonde argumentes against the spirituall iurisction Braughton then after that he hath shewed that there is one iurisdiction that is called ordinarie and an other of delegates and holding by commission and that as well in the temporall as spirituall Courte and that these two iurisdictions be distincted and that the Iudges of eche sorte shoulde take heed that they doe not intrude vppon the other he telleth vs of some particularities of matters apperteyning to the Churche Iurisdiction First that none of the clergy may be called before a secular iudge for anie matter towching the ecclesiasticall courte or for any spirituall matter or suche as be annexed and coherent As when penance is to be enioyned for any sinne or trespase wherin the ecclesiastical Iudge hath the cognitiō and not the kinge for it doth not apperteine to the king or to the temporall Iudge to enioyne penaunce Neither can they iudge of matters coherent and annexed to spiritual things as of tithes and suche other as concerning mouables bequethed in a mans testament nor in a cause of matrimony Nor if a mā promise mony for mariage as he saith he hath before declared For in al theis things the clerke may bring the cause frō the tēporal to the ecclesiastical Iudge And so haue we found M. Horne by the common lawe in Braughtons time the Popes supreamacy in Englande and not that onely but also that aswel Braughton as Quintinus be hard against you and your Petrus Cugnerius for the minishing and defacing of the spiritual iurisdiction and for your vntruth in auowching that the medling with contractes of mariages enioyning of penaūce and suche like are nothing but temporal matters perteining to the kinges iurisdiction And thus in fine to be shorte where your proufes should be strongest there are they most acrased and feble ād your fowre lawyers with your Diuine proue nothing to your purpose but al against yt M. Horne The .152 Diuision pag. 90. a. Thus haue I sufficiently .498 proued that the Emperours and Kinges ought haue and may claime and take vpon thē suche gouernement in Spiritual and Ecclesiastical causes and matters as the Queenes Maiestye novv doothe In confirmation vvhereof I haue bene more large than othervvise I vvoulde but that the proufe hereof doeth reproue and fully aunsvveare the principall matter of your vvhole booke and therefore I maie vse more briefnesse in that vvhiche follovveth
I haue made proufe vnto you sufficient to remoue .499 your ignorance both of the matter and the vvaie vvherby to knovve confessed by you in your Minor Proposition And this haue I done by the selfesame meanes that you require in your issue I haue made proufe of the Supreame gouernment in Ecclesiastical causes to belong vnto Kings and Princes by the expresse .500 coÌ„maundement of God vvhere he did first describe and set foorth the duety and office of Kings I haue made the same more plaine and manifest by the .501 examples of the moste holy gouernours amongest Goddes people as Moyses Iosua Dauid Salomon Iosaphat Ezechias Iosias the Kinge of Niniue Darius and Nabugodonosor vvho expreste this to be the true meaning of God his commaundemente by theyr practise hereof so hyghly commended euen by the holy Ghost vvhervnto I haue added certaine prophecies forthe of Dauid and Esaie vvherby it is manifestly proued that the holy ghost doth loke for exact and challenge this seruice and .502 Supreme gouernment in church causes at princes handes I haue declared that the Catholike church of Christ did accept and repute these histories of the old TestameÌ„t to be figures and prophecies of the like gouernmeÌ„t and seruice to be required of the Kinges in the time of the nevve TestameÌ„t I haue coÌ„firmed the same by the manifest Scriptures of the .503 nevve TestameÌ„t VVherevnto I haue adioygned the testimonies of .504 auncient Doctours vvith certain exaÌ„ples of most godly emperors vvho being so taught by the most Catholik Fathers of Christs church did rightly iudge that the vigilaÌ„t care ouersight aÌ„d ordering of church causes vvas the chiefest and best part of their ministery and seruice vnto the Lord. I haue shevved plainly by the order of supreame gouernmeÌ„t in church causes practised set forth and allovved in the greatest and best CouÌ„cels both .505 General and Nationall that the same order of Gouernement hath bene claimed and put in vse by the Emperours and allovved and much commended by the vvhole number of the Catholike Bishops I haue made plaine proufe hereof by the continuall practise of the .506 like Ecclesiastical gouernment claimed and vsed by the kinges and Princes euen vntil the time that you your selfe did allovve confesse and preache the same many yeares togeather All vvhiche to your more contentation herein I haue proued by those Hystoriographers that vvrote not onely before the time of Martine Luther least ye might suspecte them of partialitie against you but also suche in dede as vvere for the moste parte .507 partiall on your side or rather vvholie addicte and mancipate to your holy Father as Platina Nauclerus Abbas Vrspurgensis Sabellicus Aeneas Syluius Volateranus Fabian Polychronicon Petrus Bertrandus Benno Cardinalis Durandus Paulus Aemilius Martinus Poenitentiarius Pontificale Damasus Polydorus Virgilius c. all your friendes and vvhome you may truste I vvarrauntâ— you on their vvoâ—rde being the Popes svvorne Vassalles his Chapplaines his Cardinalles his Chamberlaines his Secretaries his Librarie keepers his Penitentiaâ—ies his Legates his Peterpence gatherers his svvorne Monkes and Abbottes as vvell as you and some of them Popes them selues vvhich your friendes saie can .508 neyther lie nor erre from the truth And besides all these the fovver pointes of your issue according to your requeste proued at large for the better reducing of you from vvilfull and malicious ignoraunce to knovve and acknovvlege the inuincible trueth hereof I haue added to your petition a fift pointe vvhiche you tearme a vvoorke of Supererogation For to confirme my proufes vvithall I haue producted for vvitnesses your best learned although othervvise Papishe Ciuilian and Canon lavvyers vvho haue deposed directlie on my .509 side againste you Namely Doctour Tunstall D. Stokesley D. Gardiner D. Bonner D. Thirlbie D. Decius the Glossaries vppon the Lavv D. Petrus Ferrariensis D. Io. Quintinus to vvhome I mighte adde the Ciuilians and Canonistes that vvere in or tovvard the Arches in the last ende of King Henrie and all the time of King Edvvarde vvith all the Doctours and Proctours of or tovvardes the Arches at .510 this time VVherefore you vvill novv I trust yealde herein and recken your selfe vvell satisfied take vppon you the knovvledge hereof and to be readie to testifie the same vppon a booke othe for so haue you promised The conclusion of the three bookes going before with a briefe recapitulatioÌ„ of that which hath bene saied Stapleton NOwe doth M. Horne blow out of his iolye Horne a gloriouse and triumphant blaste to signifie to all the world what a renowned coÌ„queste he hath made vppon poore M. Fekenham He setteth forth his army to the vewe of the worlde wherby he sayeth he hath obteyned this famouse victorie furnished with a number of most holie gouernours amongest Gods people before the comming of Christ as Moyses Iosue Dauid the king of Niniue Darius and Nabuchodonosor furnished with the manifest scriptures of the newe testamente and the examples of the most godly Emperours with generall and nationall councelles with the coÌ„tinuall practise of the Churche with the Popes sworne vassales his chaplaines his cardinalles his chamberlaines his secretaries his librarie kepers his penitentiaries his legates his peterpence gatherers his sworne monks and Abbattes yea to confirme vp his proufes withal with the testimony of Doctour Gardiner D. Tonstal D. Bonner and D. Thirlbie And therfore he trusteth that M. Fekenham will nowe at length yelde and recken hym self wel satisfied and take the othe of the supremacy This is a Royall and a Triumphante conqueste in deede Mayster Horne if it be as you vaunte But yet I would muche soner beleue yt yf I hearde any indifferent man besides your self say as much For thowghe as I heare say you coulde handle your clubbe your buckler and your waster wel and cuÌ„ningly wheÌ„ ye were in CaÌ„bridge wherof ye wil not sticke as yt is reported now and theÌ„ to talke when ye are disposed to bragge of your yowthly partes there played yet to say the truth in this combate with M. Fekenham I see no such manlines in you Neither haue ye plaied so closely but that a man may easely reache you a rappe vppon the head armes or shoulders and cause you there to cratche and claw with your fingers where it ytcheth not Yea ye are beaten quite out of the field with your owne proufes and weapons And as for M. FekhenhaÌ„ ye haue not fastened vpon him as much as one blow What speak I of a blowe No not so much as a good phillip And therfore wheras ye so brauely bragge and so triumphauÌ„tlie vaunt that all is yours when in dede ye haue lost al I thinke good to put you in remembraunce of the great wise man that Atheneus writeth of who as often as any ship came to the haueÌ„ with marchandize would runne thither with al haste and welcome the mariners with great ioye and gratulation reioycing excedinglie and
not to be presumed without some euident signe thereof or els a tract of time to be instructed informed and taught that which we neuer lerned before M. Fekenham therefore ād al such as feare God who haue lerned in the ghospell to forsake father and mother wyfe and children goods and landes and al that in this worlde is dere for Christes sake that is for euery truth concerning Christian Religion such I say neither being inspired from God by soden reuelation neither by any of your preachings or writings being yet informed or instructed can not possibly though a thousand acts of parliament should commaund it declare in their conscience declare I say in their very conscience and hart thought that they beleue verely such supreme gouernement in the Prince as the act expresseth and intēdeth Mē may be perswaded to take the othe which is an externall fact by external respects of force feare or fraylty but perswaded to declare the othe in his conscience no man can be without an internall persuasion of hart and minde Cōtrary to this internall perswasion and consent whiche no power of Princes no force of acts no law or statut worldly can euer make who so euer declareth externallye by booke othe and worde of mouth that he so thinketh he incurreth manifestly the horrible crime of periurie ād that of double periurie which God wil neuer suffer vnreuēged without hartie repētance To this most strōg and inuincible reasō M. Horn answereth not a word but maketh his Reader beleue that M. Fekenham putteth a difference betwen testifiyng in cōscience and declaring in cōscience Which he doth not but thus Betwene testifiyng by boke othe and declaring in conscience he putteth a true difference as we haue said largely Now how well M. Horne hath pleaded to perswade M. Fekenhams conscience thou seest good Reader if thou haue diligētly read and cōferred his proufes and our confutation I doubt not but many Catholike men wil be perswaded in conscience at least neuer to take the othe whiche you so singularlie contrarie to all Christendome beside doe defende M. Fekenham And for the persuasion of my conscience in this matter I shall againe ioyne this issue with your L. That yf your L. or any other learned man of this whole Realme shal be able to proue that our Sauiour Christ in his Ghospel and Testament did committe the supreme gouernemēt of al spiritual and ecclesiastical causes in his Church not vnto his Apostles being Bishops and Priests but to Emperours and Empresses Kings and Quenes being for the whole time of Christes abode here vpō the earth Idolatours and Infideles and so continued for the space of .300 yeres after the assension of Christ Constantine the Emperour being the very first Christian Kinge that we reade of when your L. shal be hable to proue this either by sentence or halfe sentence woorde or halfe woorde of Christes Ghospel and last Testament Then I shal yelde in this seconde pointe and with moste humble thankes thinke my selfe well satisfied in conscience And when your L. shal be hable to proue that these woordes spoken of the Apostle Paule at Miletum vnto the Bishoppes of Ephesus Attendite vobis vniuerso gregi in quo posuit vos Spiritus Sanctus Episcopos regere Ecclesiā Dei quam acquisiuit sanguine suo Take hede therefore vnto your selues and vnto the whole flock of Christ wherof the holy Ghost hath appoincted or made you Bishops to gouerne and rule the Church of God whiche he hath purchased with his bloud VVhan your L. shal be hable to proue that these words do not make ful and perfect declaration that the holy Ghost had so appoincted al spiritual gouernment of Christes flocke vnto Bishops and Priestes But that kings Quenes or princes may haue some part of spiritual gouernmēt with them or rather take the supremacy and chiefe part of spiritual gouernmēt from them I shall then yeelde and thinke my self in conscience wel satisfied touching the saiyng of S. Paule M. Horne The .154 Diuision pag. 9 b. That our Sauiour Christe hath committed the Supreame gouernmēt in all Spirituall or Ecclesiasticall causes to the Magistrates and Princes is alreadie proued by perfect vvordes add vvhole .513 sentences of Christes Ghospell and last Testament and therfore if your staie hitherto hathe bene of conscience vnpersuaded through vvante of knovvledge and not of peruerse opinion mainteined vvith the vaine desire of glorie and reputation you must nedes yelde and be vvell satisfied in conscience You auouche this .514 Argument as inuincible The Emperours and Empresses Kings and Queenes vvere for the vvhole time of Christes aboade here vppon the earth idolatours and infidels and so continued by the space of .300 yeares after the Assention of Christe Constantinus the Emperour being the very first Christian King that vve reade of Ergo our Sauiour Christe did not committe the Supreme gouernemente in Spirituall or Ecclesiastical causes to Emperours Kings and Princes This Argument holdeth good neither in matter nor yet in fourme There vvas in the time of Christes abode here vppon earth if vve may beleue Eusebius and Nicephorus the Ecclesiastical historians a King in Edessa vvhose name vvas Agbarus This King beleued in Christ as Eusebius reporteth although as yet vveakelie In his Epistle vvhich he vvrote vnto Christe he saluteth Christ to be Iesus the good Sauiour he thinketh by the miraculouse vvorkes vvhich he hath heard done by Christ that he is either God him self or els Gods sonne and he offereth vnto Christ such fruits of thankefulnes as so yong and tender a faith might for the time bring forth And Christ in his rescript vnto Agbarus affirmeth that he vvas no infidel or idolatour saying Beatus es quòd in me credidisti cùm nō videris me Agbare thou art blessed because thou hast beleued in me whē thou hast not sene me Besides this your ovvn self haue affirmed oftētimes ād so doth your Popissh tales declare that the .iij. vvise mē that came forth of the East to vvorsship the nevv borne King of the Ievves vvere Kings and lie beried in the great doom at Collain as the Colonists make mē to beleue called yet amōgst the vulgar Papists the three Kings of Collain If there be any creditte to be geuen to the narration of Eusebius and Nicephorus touching Agbarus King of Edessa and to the cōmonly receiued opiniō of your Popissh church cōcerning the three Kings of Colain these foure vvere Kings in the time of Christes abode here in earth and yet not Idolatours nor infidels all the vvhole time of Christes aboade here but faithfull vvoorsshippers of Christe VVhereby the former parte of the matter in the Antecedent of your Argument is disproued Neither is that true vvhiche you put in the seconde parte that the Emperours and Kings continued Idolatours for the space of .300 yeares after Christes Assentiō For although for the most parte during that space they vvere such yet vvas there in that
time some Godly Princes that vvere othervvise geueÌ„ Eusebius in his Ecclesiasticall History maketh mention of one Philippus a moste Christian Emperour of vvhom and his sonne also being Emperour vvith him Abbas Vrspurgensis vvitnesseth that they vvere the first of al the Romaine Emperours that became Christians vvho also declared by theyr .515 deedes and vvorkes as Abbas saieth that they had in them the feare of God and the most perfect Christian faith Constantinus also the Emperour Father to Constantine the greate did moste diligently of all others seeke after Gods fauour as Eusebius vvriteth of him He did prouide by his gouernment that his subiectes did not only enioye greate peace and quietnes but also a pleasant conuersation in holines and deuotion towardes God Idolatours and dissemblers in Religion he banished out of his Courte and such as confessed Gods truth he reteined and iugded most worthy to be about an Emperour commaunding such to haue the guarde both of his person and dominion He serued and worshipped the only true God He condemned the multitude of Gods that the wicked had He fortified his house with the praiers of holy and faithful men and he did so consecrat his Court and Palaice vnto the seruice of God that his housholde companie was a congregation or Church of God within his palaice hauing Gods mynisters and what soeuer is requisit for a Christian congregation Polidorus in his Historie of Englande affirmeth also of this Emperour that he studied aboue al other thinges to encrease the Christian Religion vvho after his death vvas rekened in the nuÌ„ber of saincts To these fevve adde Lucius a king of our ovvn country vvho although he vvas not in might coÌ„parable to CoÌ„stantine the mighty Emperor yet in zeale tovvardes God in abolishing idolatry and false religion in vvinning and dravving his subiects by al meanes to the ChristiaÌ„ faith in mainteining aÌ„d defending the sincere Christianity to the vttermost of his povver he vvas equall vvith ConstaÌ„tine and in this pointe did excel him that he longe before Constantine brake the Ise gaue the onsette and shapt a patern for Constantine to follovv vvhereby to vvorke that in other parts vvhich he had achieued vvithin his ovvn dominioÌ„ This noble king of very loue to true Religion .516 as Polidore testified of him Procured him selfe and his subiectes to be baptised caused his natioÌ„ to be the first of al other prouinces that receiued the Gospell publiquely did drawe his people to the knowledge of the true God banished at ones al maner of prophane worshipping of Goddes and coÌ„maunded it to be leaft CoÌ„uerted the teÌ„ples of the Idolatours to be Churches for the ChristiaÌ„s And to be short he emploied and did bestowe al his seruice and power moste willingly to the furtherauÌ„ce and encrease of the ChristiaÌ„ ReligioÌ„ whiche he plaÌ„ted most sincerely throughout his countrey and so lefte it at his death almoste an huÌ„dreth yeres before Constantine vvas Emperour and therefore vntruely sayed of you that Constantine vvas the very first Christian king that ioyned his svvorde to the maintenaunce of Gods vvorde Sithe this king Lucius so longe before Constantine did not only these thinges that Polidore ascribeth vnto him but also did theÌ„ of his ovvn authority vvithout any .517 knovvledge or consent of the Pope Nor Eleutherius then Bishop of Rome to vvhome aftervvardes king Lucius did vvrite to see some of Caesars and the Romaine Lawes vvas any thing offended vvith the kinges doinges but greatly .518 commending him therein councelled him not to stand vppon the Romain lavves vvhiche saith the Pope might be reprehended but as he began vvithout them so to go on and dravv Lavves .519 alonely out of the Scripture vvhich aftervvardes more at large the Saxon kinges as 520. Iune and Aluredus did The epistle of Pope Eleutherius to king Luciê° is as follovveth Petistis à nobis c. You haue desired of vs that the Romayne Lawes aÌ„d the Lawes of Caesar might be sent ouer to you the which ye would haue vsed in your kingdome of Brytanny VVe may at al times reproue the Romaine Lawes and the Lawes of Caesar the lawe of God we can not For ye haue receyued of late by the diuine mercy in your kingdome of Brytany the Lawe and faithe of Christ. Ye haue with you in your kingdome both the old and newe testament take out of them the Lawe by the grace of God through the councell of your kingdome and by it through Gods sufferaunce shall ye rule your kingdome of Britanie for you are the Vicar of God in your kingdom according to the Prophet King The earth is the Lordes and all that therein is the compasse of the world and they that dwell therein And againe according to the Prophet king Thou hast loued righteosnes and hated iniquitie wherefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes And againe according to the Prophet Kinge geue the Kinge thy iudgement O God and thy righteousnes vnto the Kinges Sonne For it is not geue the iugement and righteousnes of Caesar for the Christian nations and people of your kingdome are the kinges sonnes which dwel and consiste in your kingdome vnder your protection and peace according to the Gospel euen as the henne gathereth together her chickeÌ„s vnder her winges The nations indede of the kingdom of Britany and people are yours aÌ„d whom being diuided you ought to gather together to concorde and peace and to the faith and to the Lawe of Christ and to the holy Church to reuoke cherishe mainteine protect rule and alwaies defende them both from the iniurious persons and malicious and from his enemies VVoe be to the kingdome whose King is a child and whose Princes banquet early a King I name not for his smal and tender age but for follie and wickednes and madnes according to the Prophet King bloud thirsty and deceitfull men shall not liue out halfe theyr daies By banqueting we vnderstand glotonie through glotonie riotousnes through riotousnes al filthie and euil thinges according to Kinge Salomon wisdome shal not enter into a frowarde soule nor dwell in the body that is subdued vnto sinne A kinge is named of ruling and not of a kingedome so longe as thou rulest well thou shalt be king which vnlesse thou doe the name of a Kinge shall not consist in thee and thou shalt lese the name of a King which God forbid Almighty God geue vnto you so to rule your kingdom of Britanie that ye may reigne with him for euer whose Vicar ye are in the kingdom aforesaid VVho with the Father c. Stapleton M Fekenham will nowe shewe three causes why he can not be perswaded in coÌ„science to take the othe The first is for that Christe appointed to his Apostles and theyr successours being bishoppes and priestes and supreamacie of spiritual gouernmente and not to Princes being in Christes time and so coÌ„tinuing idolators and
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
our Crede that M Fekenham here toucheth This is you say your self here M. Horne the propositiō of that part of the othe Al true subiects ought and must forsake al foraine iurisdictiōs powers superioritie praeeminences and authorities of euery foraine Prince and Prelate state or Potentate The propositiō of M. Fekenhā is that to beleue the holy Catholik Church is as much to say as to be subiect and obediēt to the Catholik Church But the Catholik Church cōprehēdeth al the corps of Christēdom as wel without the realme as within the realme subiect and obediēt to one head the Pope of Rome And this Pope of Rome is to you a foraine Prelate Power and Potentate as your self doth afterward expoūd it Ergo by vertue of the oth you force al the Quenes subiects to renoūce and forsake al the corps of Christēdom without the realm which is as I haue said the extreme cōtradictory to this Al true subiects ought and must beleue obey and be subiect to the whole corps of Christendom as well without the Realme as within You answer The Othe maketh no mētion in any one word of the Catholike Church But I replie In that you exclude al foraine power and authoritie you exclude also the Catholik Church which is no lesse forain to you thē is the Pope to whom that Church is subiect as the body to the head You saye the Othe speaketh of a foraine Prince Prelate and Potentate and so of the foraine power and authority of such a foraine state but I replie First that you belye the Othe For the Othe speaketh not of a forraine Prince Prelate and Potentate but of euery foraine Prince Prelate and potentate as but the second leafe before your selfe describeth this part of the Othe And so expresly you renounce as al Princes so all Prelates of Christes Churche whiche is the whole Catholike Church And so the Othe is plaine contradictory to this Article I beleue the Catholique Churche Secondarily I replie that the foraine authoritie of such a foraine state is in your sense the whole Churches authoritie subiect to the Pope of Rome And so ones again by the report of your Oth in renoūcing al forain autority you renoūce al the Churches authority without the realme of Englād as much to say you renoūce to beleue ād obey the Catholik church And as much to say you protest by oth to beleue and obey only the church within the realm of England Cōsider now good Reader whether this third part of the oth be not mere cōtradictory in effect to this article of our Crede I beleue the Catholike Church supposing that we must not onely beleue but also obey and be subiect to the Catholike Church Which is the Argumēt that M. Fekenham proposeth and is the demaund in M. Fekenhams issue To the which M Horne answereth neuer a whit But frameth a nother opposition such as in deede might well become a dremer in his dreme Againe betwen this Article of our Crede I beleue the Cōmuniō of Saints ād your othe I renoūce al foraine iurisdictiōs power superiority praeeminēce of euery foraine Prince and Prelate is a plaine and extreme cōtradiction For as to renoūce euery forain Prince bīdeth al the subiects of Englād to obey ōly the prince of that lād and no prince out of the lād in al tēporal causes ād things which part of the Othe no Papist in England euer refused to take and which for my part M. Barlow of Chichester can beare me witnesse I refused not but expreslie offered my self to take at what time vpō refusal of the other part he depriued me as much as laie in him of my prebend in that church so to renoūce euery forain Prelate as the othe expresly speaketh bindeth al the subiects of England to obey only the Prelates of that lād and not to obey any Prelate without the land what soeuer he be in any spiritual or Ecclesiasticall cause Which is as euery man may see the extreme cōtradictory to this Article of our Crede I beleue the Cōmunion of Saints Wherby is ment as M Fekenhā reasoneth and M. Horne denieth not nor can with any shame deny that euery Christian man ought to beleue a perfecte attonement participation and cōmunion to be emongst al beleuers and members of Christes Catholike Churche in doctrine in faith in religion and sacraments He confesseth also that it is not lauful for vs of the realm of England therin to dissent from the Catholik Church of Christ dispersed in al other Realms This is a most true and inuincible opposition betwene the Othe and the article or parte of our Crede most truly and learnedly set forth by M. Feck lewdly dissembled ād no whit answered by M. Horn. Now though you and your felowes M. Horne wil seme to expound by the authority of euery foraine Prelate the authority of the Pope only yet who seeth not what an heape of absurdities doo folow therof For first is the Pope euery forain Prelate or yf he be not why sweare you against euery forain Prelate Secondly is euery forain Prelate the Pope then haue we I trowe more Popes then one Thirdly why should yow rather meane by a forain Prelate the B. of Rome in Italy then the B. of Millayn in Lombardy the B. of Toledo in Spain the B. of Lisbona in Portugal the B. of Parys in Fraunce the B. of Ments in Germany or any other bishope in these lowe Countries here in Sicily in Polonia in Prussia or any other where without the Realm of Englād Or what is ther in the B. of Rome to make hī forain which is not also in al the forenamed bishops yea ī al catholik bishops beside those of the realm of Englād Fourthly when you renounce euery forain Prelat ▪ You doe plainly renoūce al Prelates whatsoeuer without the realm of Englād and so you renoūce al society cōmuniō ād Feloshyp of saints that is of faithful folk in the Church of Christ. Fiftly albeit the othe had expresly named or entended to renoūce the pope only yet in so doing they had renoūced al Catholik bishops beside And that not only because al Catholike bisshoppes are subiect to the Pope as to their head whereby renoūcing the Head you renoūce also the bodye vnder that Head but also because the faith the doctrin ād the religiō of the Pope of Rome is no other thē the faith doctrin ād religiō of al other Catholik bishops Neither is the faith of other Catholik bishops any other faith thē the Pops faith is Therfor who renoūceth by othe the Pope of Rome for a forain Prelat and his faith ād doctrine for forain he renoūceth also by othe the faith and doctrine of al other Catholik bishops without the Realme of England for forain Sixtly in renoūcing all power and Authority of euery forayn Prelat you renoūce the Lutherā and Sacramētary Superintēdents of Geneua of Zurich of Basil of Wittēberg
this allwaies your Consequent I say vpon one or diuers particulars to conclude affirmatiuely an vniuersal For what one Emperour or Prince amonge so many so longe a succession and in so diuers countres haue you brought forthe by whose example by sufficiente enumeration of all partes ▪ you might logiquely and reasonably cōclude the affirmatiue vniuersal that is the Supreme gouernement in al spiritual or ecclesiastical thinges or causes You haue not M. Horne brought any one suche Shewe but one and I will allowe you in all And come you nowe to charge M. Fekenham with thys foule and euil consequent What Thought you so by preuention to blame M. Fekenhā that you might escape therby the blame your selfe or thought you we shoulde haue forgotten to charge you herewith excepte your selfe by charging an other had put vs in minde thereof Vpon this imagined Conclusion of M. Feckenhams you induce a dilemma that whether the Conclusion folow or not folow yet he shal alwaies remayne in some absurdite But we say that as he neuer made that consequent so also that it foloweth not Then say you If the Conclusion folowe not cōsequētly vpon the Antecedent ▪ than haue ye concluded nothing at al by Christes diuinity that may further the matter ye haue taken in hande to proue To the which I answere That M. Feckenham hereby fully cōcludeth his principall purpose For Commission of Spiritual gouernement being geuen as he reasoneth and you expresly cōfesse to Bishops immediatly from God by Christ him selfe true God not only in some but euen in the principall spirituall causes as to fede the Church with true doctrine to preache the worde to bind and loose to minister the Sacraments it foloweth euidētly that the Prince is not the Supreme Gouernour in al Spiritual causes And that the Acte hath wrongfully geuen to the Prince the ful authorising for al maner of spiritual causes in any wise concerning any Spirituall or Ecclesiasticall iurisdiction to be vsed and exercised by persons when and as often and for such and so long time as it shal please the Prince to authorise them It foloweth I saye that the Acte hath wrongfully geuen al this to the Princes authorising seeing that God him selfe hath already geauen it to the Apostles and their successours Bishops and Priestes in his Churche without any cōmission or authorisatiō for any prince of the earth whatsoeuer God hath your self say M. Horn geuē to the Bisshops sufficiēt cōmission for the discharge of their cures It were therfore you say an horrible absurdity if they might not exercise any iurisdictiō ouer thē by that cōmissiō without a furder cōmission frō the Quenes highnes But bothe by the practise in king Edwardes daies at what time by the Kings letters patēts bishops had a special cōmissiō to minister the Sacraments and to preach the word frō the Prince and at the Princes pleasure as it hath before ben declared ād also by the plaine Act in the Quenes M. daies now reigning bishops can not exercise vse or execute any Spiritual iurisdiction without the Authorising naming and assigning of the Prince yea and that no oftener nor no longer then it shall please the Prince to Authorise them so that beeing a Bishoppe to daye to morowe by the Acte he shall be none if it please the Prince to dissauthorise him or discharge him Ergo by Maister Hornes own confession and plaine constante assertion bothe in King Edwardes dayes and now in the Acte an horrible absurdity is committed You haue saied M. Horne a great deale more against the Acte then euer M. Feckenham saied Beare therefore with him and vs I pray you yf to auoide such an horrible absurdity bothe he and we refuse the Othe of this acte Some reason I perceiue M. Sampson and D. Humfrey of Oxford had when they refused this othe being tendred vnto them by a Commission They saw it was in dede a most horrible absurdity so to weakē Gods authority that it must yet not of congruite but of necessite and by force of lawe be bolstered as of it selfe insufficient with the Princes authorising and letters patents The sawe it was a great impiety that bishops and Pastours by Gods lawe ordayned to suche offices should not oftener exercise their offices nor no lenger remaine in the saied offices then it should please the Prince for the time to Authorise them and allowe them Therefore these men them selues no doubte true subiectes to the Quenes highnes and well willers to her Maiest Person refused yet this Othe as is aboue saied But what a conclusion is this M. Horne how fowle an absurdity is it to take the Othe of supreme gouernemente in al spiritual thinges or causes in which Othe also you say nothing may be excepted for if you except any it is not al these are your owne wordes and yet to make nowe a limitatiō and to except so many and so principall causes ecclesiasticall in the which as you say also the Prince hath no gouernement at all but only the Bishops as hauing sufficient commission herein from God him selfe Whereas if there were in dede any limitation by the Acte expressed or intēded as there is not in dede any at all in the Authorising of mete persons to execute all maner of spirituall Iurisdictions it were yet open and manifest periury to sweare to a supreme gouernement in all causes without exception What yf you and your felowes intende not or meane not al maner spirituall causes Can this excuse them which sweare to all from manifest periury How many haue receyued the Othe which neuer vnderstode worde of any suche limitatiō If you meane in dede a limitatiō M. Horne procure thē that the limitation be put to the Othe expresly that men may sweare to no more then is intended Els if you intangle mens soules in open periury vnder a couert limitation assure your selfe you and al other the procurers hereof shal answer full derely to God for all the soules that hereby haue perished And assure your self that as the holy ghost infallibly threatneth he wil come as a quicke witnesse against al periured and forsworen persons Neither yet doth the limitatiō excuse thē frō periury which sweare Princes to be supreme gouernors in some spirituall causes who are in dede no gouernours at al in such causes nor euer had by the lawe of God any spiritual charge or Iurisdictiō cōmitted vnto them But yet if this limitation were annexed the periury were the lesse and the dealing were more playne though not therfore good In the meane while you which force men to sweare to al ecclesiastical causes and yet will except so many ecclesiastical causes how vnreasonably ād how absurdely do you write But of these your contradictory assertions I haue before spoken If I should here aske M. Horne ▪ what Authorite the parliament had to geue to the Prince all or any Iurisdiction at all in matters mere spiritual that parliament especially consisting only
of the lay the bishops and the whole Conuocation withstanding that gifte with al their power I beleue it would trouble him or any wise man els to geue any good reason therefore the obedieÌ„ce of a ChristeÌ„ maÌ„ to the Catholike Church which al Christians in their Crede doe professe presupposed If I should farder aske M. Horn again how he caÌ„ goe for a bishop and write him selfe as he dothe in his booke the B. of Winchester being called to that functioÌ„ only by the letters patents of the Prince without due CoÌ„secration or imposition of handes by any Bishop or bisshops liuing which impositioÌ„ of haÌ„des S. Paule euideÌ„tly practised vpoÌ„ Timothe aÌ„d the vniuersal Church hath alwaies vsed as the only aÌ„d proper meanes to order a bishop of the Churche I am wel assured neither he nor al his fellowes being all vnordered prelats shall euer be able to make any sufficient or reasonable answer answering as ChristiaÌ„ Catholike meÌ„ whereby it may appeare that they may goe for right bishops of Christes Church but that thei must remain as they were before or mere lay men or simple priestes Last of al take you yourself in dede M. Horn for a bishop If so theÌ„ may you preache the word minister the sacrameÌ„ts bind aÌ„d lose vpoÌ„ the coÌ„missioÌ„ geueÌ„ you by God in holy scripture without any furder coÌ„missioÌ„ of the prince If you may so do theÌ„ put the case the Q. Mai. that now is or any other king or Queene of England hereafter should forbid you to preach the word to minister the sacraments or to execute any other part of the bishoply functioÌ„ â–ª and by coÌ„mmissioÌ„ appoint some other to that functioÌ„ Wil you obey or wil you not If yea theÌ„ do you forsake your duty and charge coÌ„mitted vnto you by God If not theÌ„ by vertue of this Act you incurre the penalty therof To this questioÌ„ answer M. Horn if you be able and make if you caÌ„ Christs coÌ„missioÌ„ the holy Scriptures and this Act to agree both together that the keping of the one import not the breach of thother But this shal you neuer be able to do while you liue staÌ„ding to that which in this your booke you haue coÌ„fessed Thus you see euery way how in your own sayings you are intrapped ouertakeÌ„ and coÌ„founded And so must it nedes fal out with euery maÌ„ that with any truth or ê“bability laboreth to maintain an vntruth or absurdity As for your forged and presuÌ„ptuous limitatioÌ„ vpoÌ„ the words of th' Act and abridgiÌ„g of the Q. Ma. autoriti therin expressed I leaue that mater furder to be coÌ„sidered by the graue wisdom of the most Honorables Here remain yet some vntruthes by you auouched that would be coÌ„futed which because the answer alredy waxeth prolixe and long I wil but touch The holy Gospel saith whose syns ye retain shal be retained whose syns ye lose in earth their syns shal be loosed in heaueÌ„ CoÌ„trary to the plaine words of the gospel you wil haue no actual bindiÌ„g or losing by the priest in dede but a declaratioÌ„ aÌ„d an assuraÌ„ce that they are losed or bouÌ„d coÌ„trary I say not only to the words of the gospel but also to the doctrin aÌ„d practise of the vniuersal Church wher the priest hath euer said to the peniteÌ„t Ego absoluote c. I absolue thee aÌ„d saieth not I declare and assure thee that thou art absolued This is a plaine heresy not much vnlike to the NouatiaÌ„s whoÌ„ S. Ambrose coÌ„futeth sauing that their heresy is not so large as is yours For they but in certain crimes denied power of losing in the church referring that power in such cases oÌ„ly to God You deny to be in the church any power at al either of binding or of losing referring al the power to God only aÌ„d not coÌ„sidering how God is to be praised qui taleÌ„ potestateÌ„ dedit hoiÌ„b Who gaue such power to men Which the coÌ„mon Iewes had yet the grace to coÌ„sider in the high Bishop aÌ„d chief priest Christ Iesus our Sauiour An other of your hereticall vntruthes in this place also is that you denie the sacramente of confirmation and that the holie ghoste is not geuen by the imposition of the Bisshoppes hands We reade in S Luke that Christe at his ascension promised the holy ghost to them which was performed vppon whitsonday And what was that but their confirmationÌ„ We reade that S. Paule after he had baptized certain parsons in the which baptisme no doubte they receiued the holy ghoste he put his handes vppon them and they thereby receiued the holy ghoste And this was their confirmation The like is writen in the place here by M. Fekenham alleaged of the Apostles Peter and Iohn that put theire handes vppon those that before were baptized by Philip the Deacon and they thervppon receiued the holy ghoste The which did in the primitiue Churche worke in the Christians with inuisible grace and visible miracles at the time of their confirmatioÌ„ as yt now worketh by inuisible grace onely with a strengthening and confirming of the ghostly and spiritual giftes before receiued wherof the Sacrament hath his name And therfore the Bishoppes coÌ„mission for geuing by the imposition of theire handes the holy ghoste may be iustified aswell by the former authorities of scripture as by the authority practise and doctrine of the Churche that belieueth that the holy ghoste is geueÌ„ for the encrease of al spiritual strength in confirmation The .164 Diuision pag. 109. a. M. Fekenham Wherevnto I do adioyne this obiectioÌ„ following First for the time of the old lawe whiche as Paule saide was a very figure of the new Moses Aaron Eleazarus being Priests they had by the very expresse worde of God this iurisdiction ouer the people of God as to sit in iudgement vpon them and that not only in Ecclesiasticall but also in Politike and ciuill matters and causes they did visite them they did refourme them they did order correct aÌ„d punish them so oft as cause required and without al commission of any ciuill Magistrate Gouernour Kinge or Prince Besides that for the whole time of the olde Lawe there was an expresse Law made where by all Ciuill Magistrats and Iudges were coÌ„maunded in al doubtfull matters to repaire to the Bisshops and Priests and to staie vppon their determinations and iudgemeÌ„ts without declining on the righte hande or the lefte And if that any maÌ„ should disobey the determinatioÌ„ once geuen of the Priest Morietur homo ille like as it appeareth Deut. 17. M. Horne This adiuÌ„ct vvil not serue your turn for it is not possible to stretch it vvithout bursting to ioyn with that you must conclude You begin to ioyne your vvorke together vvith a saying of S. Paule vvhich he .587 neuer said you should haue noted the place vvhere S. Paul saith that the old Lavv vvas a very figure of the nevv There is no such
in this your false narration that nowe followeth Constantine you say was the very first emperor that gaue bishops authority to iudge and exercise iurisdiction ouer theire clergy What Emperour then I beseche you graunted to the Apostles authority to make suche Lawes and constitutions Ecclesiasticall as be nowe extante which haue in them diuers paynes and penalties as excommunication and depriuation against the traÌ„sgressours By what Emperours or other lay mans warrant did the bishops kepe so many Councelles as we fynd they kepte before this Constantines tyme Namely the .2 Synods kept against Paulus Samosatenus in Antioche the Councel of Carthage in Afrike vnder S. Cyprian the CouÌ„cells of Gangra against Eustachius of Ancyra againste the Manichees of Neocesarea against the ArchoÌ„tici the CouÌ„cels also vnder Victor the pope at Rome vnder Narcissus at HierusaleÌ„ vnder Palmas in Pontus vnder Ireneus in FrauÌ„ce vnder Bacchylus at Corinthe vnder Fabianus also and Cornelius at Rome and diuers other bishops in other CouÌ„tres all before the dayes of the first CouÌ„cel of Nice vnder CoÌ„stantin al without any CoÌ„missioÌ„ froÌ„ Princes of this worlde al grouÌ„ded vpoÌ„ their own supreme gouernmeÌ„t and IurisdictioÌ„ geueÌ„ vnto theÌ„ by th'expres word of God What warraÌ„t had they for the ecclesiasticall decrees by theÌ„ there ordeyned By what princes or lay mans coÌ„mission were Valentinus Paulus Samosatenus aÌ„d the whole rablemeÌ„t of forenamed heretiks coÌ„deÌ„ned aÌ„d excoÌ„municated By what coÌ„missioÌ„ did the blessed bisshop of Antiochia aÌ„d martyr Babylas forbid theÌ„perour that he should not enter into the Church amoÌ„g the ChristiaÌ„s If the bishops had nothing to do but to preach and minister SacrameÌ„ts and no iurisdictioÌ„ in heariÌ„g of causes before the time of this Constantine what did the bishops of Alexandria with a soleÌ„ne iudgmeÌ„t seate appointed withiÌ„ the Church ther for the bishops of that sea What warraÌ„t had Pope Victor for th'excoÌ„municating of the blasphemous heretike Theodotê° Yea what authority had he to excoÌ„municat the bishops of Asia so far froÌ„ hiÌ„ What warraÌ„t had Fabianus the pope of whom we haue spokeÌ„ to appoint theÌ„peror as we haue sayd to staÌ„d amoÌ„g the peniteÌ„ts as a parson excoÌ„municated By what commissioÌ„ made the blessed Pope aÌ„d martyr Antherus certaine lawes ecclesiastical and among other touching the translations of bishops But here M. Iewell will helpe yowe at a pinche like a trusty frende and with a newe shiâ—te wil pleade vppon the state inficial denying vtterly the old decretal epistles and among other this and will stand vppon no foggy or false ground as he saieth M.D. Harding doth but set his fast foting vppon a sure and an infallible reason against Antherus epistle making mention of the bishoppes Felix and Eusebius that were not borne al the time Antherus lyued But what if they were borne before him where is all this your great holde then Yf I should alleage Sabellicus though he be a very good Chronicler and well allowed or any other Latin man to make this epistle authenticall perchaunce ye would cry out against him and say that he were partiall aÌ„d a papist to I wil therfore prouide you a Grecian and a late Grecian to whom ye shal haue no cause to refuse as suspected and that is Nicephorus by whom it may wel appeare that the Grecians toke this Decree for authentical In him also shal ye find expresse mention of the sayd Eusebius and Felix Ye shall also there find a notable place of the authority of the sea of Rome that ye impugne that such translations must be authorised by the popes assent and confirmation Seing then Nicephorus is no papist why ye call him one of our owne writers I knowe not being no Latin maÌ„ but a Grecian and infected also with theire schisme and yet not withstanding in all other things catholyke and full against your newe heresies And for that respect I am content to take him for one of our writers And now woulde I see what vantage ye can take at his hande for the prouf of your fowle false paradoxe Yf ye will proue any thinge for the relief of your paradoxe ye must proue that no Christian bisshops vnder the Roman empyre had authority to iudge or exercise any iurisdictioÌ„ ouer theyr clergy but such as they had by commissioÌ„ and graunt from CoÌ„stantinus Let vs then heare Nicephorus him self that euery maÌ„ may see that ye can not possible stretche him without bursting to ioyne with that which you ought to conclude Qua verò imperator Constantinus obseruantia erga professionem fidei nostrae fuerit abundè illud quoque testatur quòd clericos omnes constitutione lata immunes liberosque esse permisit iudiciumque iurisdictionem in eos Episcopis si quidem ciuilium iudicum cognitioneÌ„ declinare velleÌ„t maÌ„dauit quod episcopi iudicassent id robur authoritatem sententiae omnino habere debere decreuit Firma quoque immutabilia esse voluit quae in synodis constituta essent quae ab episcopis iudicata forent vt ea â magistratibus rempublicam administrantibus militarique quae sub eis essent manu exequutioni mandarentur atque ad rem collata perficerentur constituit This thing also saieth Nicephorus doth abundantly testifie what honour and reuerence he did beare toward our faith that he ordeyned by a lawe of his making that all that were of the Clergie shoulde be free and exempted froÌ„ paying tribute and that in case they would refuse the iudgement of the temporall magistrates that the Bishops should haue the iurisdictioÌ„ vpon them and geue sentence in the cause And that the sayed episcopall iudgement should haue ful strength and authority He ordeined also that those thinges that were decreed in a synode of Bishopes should stande stronge and immutable and that the bishoply iudgement should be put in execution by his ciuil magistrates with the helpe of suche souldiers as they had vnderneath them Stretche this nowe M. Horne to your conclusion if ye can without bursting We haue here a Lawe of Constantine that those that be of the Clergie may choose whether they wil answere for any matter what so euer it be before a laie man They may if they wil cause the matter to be deuolued to the Bisshop but here is neuer a word of Ecclesiastical matters In such ConstaÌ„tine geueth the bishops no iurisdiction for they had it before Neither is there here any one woorde that the Bishoppes should neither summon Councelles nor make ecclesiastical Lawes without the Princes consent Here is a plaine ordinaunce that the lay Magistrates shal see that the Synodical Decrees shall be put in execution Wherby contrary to the conclusion that ye mainteine through out this your answere it well appeareth that the Princes part is onely to see that the Ecclesiasticall decrees made by the Bishops be kept and put in vre and not to haue any necessarie consente in the allowing or disallowing of them Which
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
were a true reporte that it can not be by any meanes wrested to serue M. Fekenhams purpose any whit at all For if it were true yet could he not conclude that because S. Ambrose forbad Theodosius thentrance into the Chauncel that Bishopes haue power to make Lawes and decrees to theyr flockes and cure and to exercise the seconde cohibitiue iurisdiction I nowe perceyue that Horace saying is true Breuis esse laboro Obscurus fio Whiles men seke breuitie they fal into obscuritie So perchaunce M. Horne might haue saied and truelie to M. Fekenham But that he saieth that M. Fekenham maketh a misreporte of the storie that he sayeth verie plainely but as falsely And therefore both to supplie this defecte and shape M. Horne a plaine and a ful answere I wil a litle more open this storie The people at Thessalonica in a sedition and an vprore slewe certaine of the magistrates wherevppon Theodosius though otherwise a good and a verie temperate man in al his doinges being entred into a great rage and choler commaunded the people of that Citie to be destroyed by his armie which in a furiousnes without anie consideration slewe suche as by chaunce they firste mette withal were they Citizens straungers or foreners were they giltie or were they vngiltie After a certaine tyme it chaunced that this Emperour came to Millane and being there after hys custome repayring to the Churche S. Ambrose mette hym and forbadde him to enter moste vehementlie reprouing hym for the sayed shawghter asking howe he coulde finde in his conscience eyher to lyfte vp hys handes to God defiled with suche a foule murther or with the same to receyue the holie bodie of Christe or to receyue with hys mouthe the preciouse bloude of Christe by whose furiouse and ragnge commaundemente so muche bloude had bene shedde Wherefore he woulde that the Emperour shoulde turne home againe and that he shoulde pacientlie suffer the bonde the which God had with his heauenly sentence allowed meaning this sentence of excommunication The Emperour as one browght vppe in Goddes Lawes obeyed hym and with weapinge teares departed where he continued eight monethes and neuer came all thys while to the Churche nor receyued the sacramente of Christes bodie The solemne feast of Christmasse being nowe come he was in great heuines and sorowe to consider that euery poore begger might goe to the Churche and he onelie was shutte owte And full bitterlie complayned and moned with him selfe that he was excluded not onelie from the Churche but from heauen also For he did well remember that Christe sayde plainlie that what so euer was bownde in earthe of Goddes Priestes shoulde be bownde also in heauen At lengthe after he had sent Ruffinus a noble man to entreat with S. Ambrose he went him self neither yet would presume to enter vntill S. Ambrose had absolued him and losed his bōdes which he did most humbly and penitently craue at his handes offering hym selfe to receyue suche farder penaunce as S. Ambrose shoulde enioyne hym Wherevpon S. Ambrose enioyned him for his penaunce to make a Lawe that suche capitall sentences and iudgmentes as shoulde seame to be made extraordinarilye and contrarye to the common order and custome of themperours should not be put in execution til .30 dayes after the sentēce That in this meane while the Prince might yf nede were better aduise him selfe either for the moderation or the abolishing of his cōmaundement Which law was presently made and subscribed with Theodosius handes and doth at this day remain to be sene in the Code The Emperour being at lēgth reconciled and suffered to enter into the church went vp into the chauncel to offer and there remained willinge to receiue the Sacramēt of Christes bodie as the Emperours were wonte to doe But S. Ambrose sent to him a deacō to warne him to depart into the body of the churche for that the inwarde temple was a place for the priestes only And thervpon he departed and thanked S Ambrose And comming afterwarde to Constantinople when he had done his offeringe in the chauncell woulde not tarrie but departed into the body of the Church though Nectarius the Patriarche there were not contente with yt and willed him to remaine still to whome he answered I haue scarsly nowe at lengthe learned the difference betwixte an Emperour and a priest By this story first ye vnderstande what a cauillor and what a quarreller M. Horne is to charge M. Fekenham with the vntrue reporte of this story For as for the first truth yt is S. Ambrose did not fynde faulte that he shoulde enter into the chancel neither M. Fekenham saieth so But sayinge he forbadde him to enter and addinge no more but these wordes the inwarde partes be for the Priestes caetera this caetera declareth that M Fekenhā meante not of the bare ingresse but of the ingresse and tarying withall accordinge to the story to the which he doth referre him selfe with this caetera And therfore as there is no cause why he shoulde vntruely reporte yt making nothing for his purpose nor againste you so consideringe the maner of his vtterance yt is truely reported and ye Mayster Horne shewe your selfe but a wrangler For the .2 poynte though in dede Theodoretus saieth as you reherse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is scarsly or hardlye yet the leauing owte of those two syllables is not any way beneficial to M. Fekenham or preiudiciall to your cause or worthie to be noted for any vntruth For yt is very true that Theodosius had learned a difference betwixt themperour and the priestes thoughe scarslye and hardlye and in longe time Nowe we haue proued M. Fekenham an honeste man and cleared him we geue you warninge to see to your self and that you prouide aswel for your selfe and your honesty which ye shall neuer doe Remēber I pray you what aduantage or what great honesty ye toke before for the alleaging of Theodosius doings Take hede I say least his story yet ones againe put you to as much shame I wil not tarry vppon other incidente though great matters As that this story geueth a sure recorde and testimony againste your synagoges or rather Barnes .1 aswell for the plucking downe of the chauncell and makinge no difference betwene the Priestes and the lay mens place .2 as also for taking away the oblation and presence of the blessed bodie and bloudd of Christe testified by this story In the which oblation the cheife office of the Prieste remaineth and for the which as being one principall cause in the auncient and primitiue Churche the Churches were not barnes or cockpittes as yours are now but semely and orderlie distincted with the Chauncel to the Priestes onlie and with the bodie of the Churche peculiarlie appointed to the people This I say I wil now leaue largelie to discourse vppon .3 and also that this Storie destroyeth your other heresie that Priests do not remit
beguiled him whiche he shuld haue perceiued if he had read Caluin with his own eyes I answer he was not deceiued by his collector but you are deceiued by your Collector For Caluin entreating of IurisdictioÌ„ Ecclesiasticall in the same Chapter in which the words recited by M. FekenhaÌ„ are coÌ„teined allegeth out of S. Ambrose his Epistle to the Emperour Valentinian that the foresaid Emperour Valentinian enacted by plaine Lawe as we haue shewed that in matters of Faith Bishoppes shoulde be Iudges And in the said Chapter and in the next also Caluine sheweth that S. Ambrose would not suffer Theodosius to coÌ„municate with other True it is therefore that as M. FekenhaÌ„ saith Caluine in that place intreateth of these Histories betwixt S. Ambrose and the Emperours Theodosius and ValentiniaÌ„ and you for denying it haue encreased the huge nuÌ„ber of your notorious vntruths Goe we now to the allegation yt selfe M. Horne complaineth that the first worde of the sentence which knitteth the same as a conclusion to that that goeth before is quite lafte out by M. Fekenham And yet when all is done yt is but a poore Quare that is wherefore which may be lefte owte withowte any preiudice of the sentence in the worlde and being put in neither helpeth M. FekeÌ„ham nor hindereth M. Horne Reade then good reader thus wherfore they that do spoyle and so forth And then make an accoÌ„pte what is won or what is lost by additioÌ„ or subtraction of this Quare Yet is the first part of the periode saieth M. Horne darkely traÌ„slated In dede the first word How how it commeth in I know not and yt semeth to be a litle ouersight of the author or some faulte of the scribe easie to be remedied and is to be translated thus they that do spoyle c. and afterward doe not onely corrupte but do also not lightly condemne and so forth the sense alwaies notwithstanding comminge to one And as for the coniunction turned into a pronoune yf ye reade damnant quòd honorem c. which is but a smal alteration the matter is sone amended And al this is litle or nothing preiudiciall to the whole sentence But I perceiue for lacke of substancial answere ye are driuen thus to rippe vp syllables and to hunte after termes As for the translating of the worde Magistratus whereby ye say Caluin meaneth the ciuill magistrate into the worde spiritual gouernmente whereby Mayster Fekenham as ye say hath altered the wordes and sense of Caluin for the wordes which is a matter but of small weight I will not greatly sticke with you but for the altering of the sense I fynde litle or none alteratioÌ„ For seing that Caluin doth answere theÌ„ that mainteined al iurisdictioÌ„ and punishment to appertaine to the ciuil magistrate and none to the church and bringeth in for an absurdity against theÌ„ that they that so thinke muste condeÌ„ne al the holy Bishops for taking vpon them the office and honour of a Magistrate by a false pretexte and title in as muche as this honour and office that olde Bishoppes toke vppon them was the authority of excoÌ„municatioÌ„ which is one priÌ„cipal power of spiritual gouernmeÌ„t there caÌ„ be no notable or preiudicial alteratioÌ„ of the sense it self which euery way coÌ„meth to one issue And therfore yt is true inough that Iohn Caluin sayth as by way of an obiection that which M. FekenhaÌ„ auowcheth him to say And there is no lie therin at al as ye imagine Neither are the Fathers slauÌ„dered by M. Fekenham as ye cauil but yf any slaunder be in this pointe Caluin is the Father of the slauÌ„der whose words or the very sense of theÌ„ M. Fekenham reporteth And for the same cause they do nothing ouerthrowe M. Fekenhams purpose being not originallye of hym proposed but owt of Caluin as an absurdity against certain that doe challeÌ„ge al iurisdictioÌ„ to the ciuill Magistrate And therfore you in attributing these wordes to M. FekenhaÌ„ as his peculiar wordes play with him as your Apology doth with Cardinall Hosius imputing to him the heresy of the Swenkefeldians that he reciteth not by his own words but by their own words I say theÌ„ these wordes make nothing against M. Fekenham but plainely against the othe that ye mainteine and against your acte of parliameÌ„te that vniteth al iurisdiction ecclesiasticall to the Croune and against M. Horne that mainteineth the saide statute Against whome now I make this argument borrowed of his own Apostle Iohn Caluin They which to honour the Magistrat do spoile the Church of this power meaning of excommunication do not only with false expositioÌ„ corrupt the senteÌ„ce of Christ but also do not scleÌ„derly coÌ„deÌ„ne so many holy Bishops which haue ben froÌ„ the time of the Apostles that they haue by false preteÌ„ce vsurped the honour and office of the Magistrate But our actes of parliameÌ„t geue al maner of ecclesiastical power and iurisdictioÌ„ to the Prince Ergo our lawes condeÌ„ne al the holy Fathers aÌ„d bishops and do falsly interprete Christes sentence What part of this argumeÌ„t caÌ„ ye deny The maior is your Apostle Caluins eueÌ„ according to your own english TraÌ„slatioÌ„ sene and allowed according to the order appointed in the Quenes Maiesties Iniunctions so that you caÌ„ by no meanes quarell against it The minor is notoriouse by the very tenour of the othe to the which so many haue sworeÌ„ or rather forsworen Wherefore the conclusion must nedes followe The parliamente geueth to the prince the Supreme GouernmeÌ„t in al ecclesiastical causes and the authorising of al maner ecclesiastical iurisdictioÌ„ You and your Maister Caluin do restrain this generality For excoÌ„municatioÌ„ you say beloÌ„geth neither to Prince nor Bishops but to the church Now seing you haue for this your opinioÌ„ no better authour then Iohn Caluin one of the archeheretiks of our time whether his authority though it be very large aÌ„d ample with you aÌ„d your brethern wil serue for the interpretatioÌ„ of the statute in the kings benche I referre that to other that haue to do therin On the other side sure I am yt wil not serue wheÌ„ ye come before the ecclesiastical bench of Christes catholike church nor of the LutheraÌ„ Churche no nor serue your M. Caluin neither And this his and your interpretation doth plainely condemne the late lawes of our realm and geueth M. Fekenham and all other a good and sufficient occasion to refuse the othe appointed by the statute as coÌ„deÌ„ning so many holy Bishops for exercising that iurisdiction that apperteined not to theÌ„ but to the Prince To the Prince I say by you M. Horne who doe geue to the Prince al maner of iurisdictioÌ„ coÌ„teined in the second kind of cohibitiue iurisdictioÌ„ in the which second kind excoÌ„munication is expresly coÌ„teined by your own Author Antoniê° Delphinus though you in reciting his wordes haue nipped quite away froÌ„ the middest the wordes expressing the same to beguile therby your
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
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
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