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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	epistle_n	example_n	specify_v	33	3	16.2310	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12940	A counterblast to M. Hornes vayne blaste against M. Fekenham Wherein is set forthe: a ful reply to M. Hornes Answer, and to euery part therof made, against the declaration of my L. Abbat of Westminster, M. Fekenham, touching, the Othe of the Supremacy. By perusing vvhereof shall appeare, besides the holy Scriptures, as it vvere a chronicle of the continual practise of Christes Churche in al ages and countries, fro[m] the time of Constantin the Great, vntil our daies: prouing the popes and bishops supremacy in ecclesiastical causes: and disprouing the princes supremacy in the same causes. By Thomas Stapleton student in diuinitie.	Stapleton, Thomas, 1535-1598.; Horne, Robert, 1519?-1580. Answeare made by Rob. Bishoppe of Wynchester, to a booke entituled, The declaration of suche scruples, and staies of conscience, touchinge the Othe of the Supremacy, as M. John Fekenham, by wrytinge did deliver unto the L. Bishop of Winchester.; Harpsfield, Nicholas, 1519-1575.	1567 (1567)	STC 23231; ESTC S117788	838,389	1,136

euery godly and faithfull person ought to shewe to the chief Pastour of the Churche And yf any thing fall out worthy of amendement it refuseth not to submitte them selues to the determination of the Church which can not erre C. A recta .24 q. 1. By which allegatiō they proteste to meane the Church of Rome For so in that place we reade out of the Aunciēt decretal epistle of Pope Luciꝰ .1 How thē do you proue M. Horn by this exāple the like gouernement in the Church causes as you now attribute to the Q. Mai. and as you take vpō you here to proue Graūte M. Horn to the See Apostolike now as the Court of Paris graūted thē and thē looke howe and with what conscience you may take the Othe which now you defend or by what reason you cā moue M. Fekēhā thereunto I would haue you ones brīg some exāple that made not playn against you and your whole booke M. Horne The .142 Diuision pag. 85. a. Pius the seconde sent his Legate the Cardinal of Cusa into the countreis of Sigismond Duke of Austria vvhich Legate when he woulde haue ordeined certain .465 Ecclesiasticall constitutions according to the Popes Lawe Sigismonde the Duke would not suffer that such a custome should come into Germany Aeneas Syluius vvho after he vvas made Pope vvas called Pius the seconde vvas of this minde before he vvas Pope that secular Princes might cal councels yea .466 maugre the Popes head and therefore commendeth that deuise of Charles the Frenche king which saith he is both a saulf and a short way to stil this mischiefe He meaneth to take avvay the Schisme and to restore vnity to the Churche Of the same .467 minde also vvas ●is Cardinal de Cusa as appeareth in his booke De Cōcordia Catholica saying By that which is a foresaide it is gathered that the holy Emperours alwaies made the Synodical cōgregations of vniuersal councels of the whole Chu●che and euen so I my selfe hauing sought throughly the Actes of al the vniuersal councels euen til the eight councel inclusiue celebrated in the time of Basil I haue found it to be true and so also in the same eight Synod in the fift Act therof we reade that the most reuerende priest Elias and Syncellus of the trone of Hierusalem in the hearinge of al spake thus Knowe you that in the tymes past they were the Emperours which gathered together Synods frō out of the whole vvorld ād they collected their deputies to the disposing of such maner causes VVhose steps therfore our Emperor folovving being also a worshipper of God hath made this vniuersal Synod Thus said he there ād I haue also redde in the litle glosse of Anastasius the library-keper of the Apostolical sea who translated the same Synode out of Greke vpon the same saying that the Emperours were vvont to gather vniuersal Synodes from al the vvorld c. The .36 Chapter Of Aeneas Syluius who was after Pope Pius .2 and of Cardinal Cusanus Stapleton YOu run stil at riot M. Horne bringing in your matters extraordinarely and impertinently and yet adioyned with one lye beside For your autor speketh not of the ordeining of any ecclesiasticall constitution by the Popes Legat but that themperor would not suffer him to receiue the profits of the Church he had in commendo neither any such custome to be brought into Germanye Ye are then in hande ones agayne that Princes maye call Councelles But when ye tell vs this owte of Aeneas Syluius and tell vs withall that before he was pope he was of that minde that secular princes might call Councelles if he were not also of that minde being pope why tell you this tale against your selfe Had you read M. Horne that notable letter of Recantation which this Aeneas Syluius in his riper yeares and later dayes after the example of S. Augustin retracting in like maner diuers thinges sent to the Vniuersytie of Collen sette forth fewe yeres past in diuers editions you woulde not for very shame if any shame be in you ones haue mentioned the testimony of this man In that Bulle of retractatiō forseing as he sayth him self the obiection that woulde be made he retracteth and reuoketh this errour which in his youthe at the Councel at Basill he had lerned that the Coūcel was aboue the Pope In which he declareth at large by what meanes by whose aduise and counsell he was first persuaded so to thinke howe also he was agayne brought backe from that errour and amonge other meanes by the persuasion of that most lerned Cardinall Iulianus sancti Angeli who firste at Basill was for the Councell against pope Eugenius but after as after him all other reconciled him selfe to the pope was his legate in the Councell of Florence where most lernedly he confuted the Grekes and reduced them al only Marcus of Ephesus excepted to the Catholike doctrine of the holy Ghoste and to the vnyte of the Romain Church and last of al serued him in embassy against the Turk He proueth by Scripture by natural Reason by Authorytie of the Doctours that Peter and his successours are the Supreme Vicairs of Christ that the Church to whome Christ gaue his peace must of necessytie haue that kinde of regiment by which peace may most be mayntained and preserued which only is the state of Monarchy where one Heade gouerneth the whole body and last by S. Hierom and S. Bernard that the bishop of Rome S. Peters Successour is that one Head After al which he cōcludeth Haec nos de Romani Pontificis Authoritate potestate sentimus cui cōgregare Concilia generalia dissoluere datum est qui etsi filius est propter regenerationem propter dignitatē tamen pater habetur sicut propter regenerationis causam venerari debet Ecclesiam tanquam Matrem ita propter praelationis causam praeest ei vt pastor gregi princeps populo Rector familiae This is our Iudgement of the Authoritye and power of the Bisshop of Rome To whome it belongeth both to summon general Councelles and to dissolue them Who though he be a childe of the Churche for his regeneration and newe birthe therein by baptisme yet he is for his dignity and office her Father And as he ought to Reuerence the Churche as his Mother because he was borne of her so he ruleth the Church also as a Pastour the flocke as a Prince his people and as a maister his family because he is made the Ruler of her Again in his very last words of that retractatiō thus he speaketh to the Vniuersity of Collē Haec nostra sententia est filij Haec credimus profitemur haec iam senes in Apostolatus apice constituti pro veritate asserimus si quae vel vobis vel aliis conscripsimus aliquando quae huic doctrinae repugnent illa tanquam erronea iuuenilis animi parum pensata iudicia

his own supreme Authority depose and set vp bisshops and Priests make Iniunctions of doctrine prescribe order of Gods seruice enact matters of religion approue and disproue Articles of the faith take order for administration of Sacraments commaunde or put to silence preachers determine doctrine excommunicat and absolue with such like which all are causes ecclesiastical and al apperteyning not to the inferiour ministerye which you graunt to Priestes and bisshops onely but to the supreme iurisdiction and gouernment which you doe annexe to the Prince onely This I say is the state of the Question now present For the present Question betwene you and M. Fekenham is grounded vppon the Othe comprised in the Statute which Statute emplieth and concludeth al these particulars For concealing whereof you haue M. Horne in the framing of your ground according to the Statute omitted cleane the ij clauses of the Statute folowing The one at the beginning where the Statute saith That no forayn person shall haue any maner of Authority in any spirituall cause within the Realme By which wordes is flatly excluded all the Authority of the whole body of the Catholike Church without the Realme As in a place more conuenient toward the end of the last book it shal by Gods grace be euidently proued The other clause you omitte at the ende of the said Satute which is this That all maner Superiorities that haue or maye lawfully be exercised for the visitatiō of persons Ecclesiasticall and correcting al maner of errours heresies and offences shall be for euer vnited to the Crowne of the Realme of Englande Wherein is employed that yf which God forbidde a Turke or any heretike whatsoeuer shoulde come to the Crowne of Englande by vertu of this Statute and of the Othe al maner superioritye in visiting and correcting Ecclesiastical persones in al maner matters should be vnited to him Yea and euery subiecte should sweare that in his conscience he beleueth so This kinde of regiment therefore so large and ample I am right wel assured ye haue not proued nor euer shal be able to proue in the auncient Church while ye liue When I say this kinde of regiment I walke not in confuse and general words as ye doe but I restrayne my self to the foresaid particulars now rehersed and to that platte forme that I haue already drawen to your hand and vnto the which Maister Fekenham must pray you to referre and apply your euidences Otherwise as he hath so may he or any man els the chiefe pointes of all being as yet on your side vnproued still refuse the Othe For the which doinges neither you nor any man else can iustly be greued with him As neither with vs M. Horne ought you or any mā els be greued for declaring the Truth in this point as yf we were discōtēted subiects or repyning against the obediēce we owe to our Gracious Prince and our Countre For beside that we ought absolutely more obey God then man and preferre the Truth which our Sauiour himself protested to be encouraging al the faithful to professe the Truth and geuing them to wit that in defending that they defended Christ himself before al other worldly respects whatsoeuer beside al this I say whosoeuer wil but indifferently consider the matter shal see that M. Horne himselfe in specifying here at large the Quenes Mai. gouernement by the Statute intended doth no lesse in effect abridge the same by dissembling silence then the Catholikes doe by open and plain contradiction For whereas the Statute and the Othe to the which all must swere expresseth A supreme gouernment in al thinges and causes without exception Maister Horne taking vpon him to specifie the particulars of this general decree and amplyfying that litle which he geueth to the Quenes Maiesty with copy of wordes ful statutelyke he leaueth yet out and by that leauing out taketh from the meaning of the Statute the principal cause ecclesiasticall and most necessary mete and conuenient for a Supreme Gouernour Ecclesiasticall What is that you aske Forsoth Iudgement determining and approuing of doctrine which is true and good and which is otherwise For what is more necessary in the Churche then that the Supreme gouernour thereof should haue power in al doubtes and controuersies to decide the Truthe and to make ende of questioning This in the Statute by Maister Hornes silence is not comprised And yet who doubteth that of al thinges and causes Ecclesiastical this is absolutelye the chiefest Yea and who seeth not that by the vertue of this Statute the Quenes Maiesty hath iudged determined and enacted a new Religiō contrary to the iudgement of all the Bisshops and clergy in the Conuocation represented of her highnes dominions Yea and that by vertue of the same Authority in the last paliament the booke of Articles presented and put vp there by the consent of the whole conuocation of the newe pretended clergy of the Realme and one or ij only excepted of al the pretended Bisshops also was yet reiected and not suffred to passe Agayne preachinge the woorde administration of the Sacramentes binding and loosing are they not thinges and causes mere Spirituall and Ecclesiasticall And howe then are they here by you omitted Maister Horne Or howe make you the Supreme gouernment in al causes to rest in the Quenes Maiesty yf these causes haue no place there Which is nowe better I appeale to al good consciences plainly to maintayne the Truthe then dissemblinglye to vpholde a falshood Plainly to refuse the Othe so generallye conceyued then generally to sweare to it beinge not generallye meaned But now let vs see how M. Horne wil direct his proufes to the scope appointed THE SECOND BOOKE DISPROVING THE PRETENSED PRActise of Ecclesiastical gouernement in Emperours and Princes of the first .600 yeares after Christ. M. Horne The .28 Diuision pag. 19. b. Constantinus of vvhose careful gouernmēt in Church causes I haue spoken somevvhat before tooke vpon him and did exercise the 70. supreme rule and gouernement in repressing al maner Idolatrie and false Relligion in refourming and promoting the true religion and in restreining and correcting al maner errours schismes heresies and other enormities in or about religion and vvas moued herevnto of duety euen by Gods vvorde as he him self reporteth in a vehemēt prayer that he maketh vnto God saiyng I haue takē vpō me and haue brought to passe helthful things meaning reformation of Religion being perswaded therevnto by thy word And publishing to all Churches after the Councel at Nice vvhat vvas there done he professeth that in his iudgement the chiefest end and purpose of his Imperial gouernement ought to be the preseruation of true religiō and godly quietnes in al Churches I haue iudged saith this godlye Emperoure this ought before all other thinges to be the ende or purpose wherevnto I should addresse my power and authority in gouernement that the vnitie of faith pure loue and agreemēt of religiō towardes the

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 natiō 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 Arrian● 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 Cōmunion of Christes Church had also geuen their confession opēly 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 insolēce of the euil ād to nourish the cōmon peace and trāquility Euē to ought he much more to study labour ād be careful not only to bring his subiects frō erours and false religiō but also to see thē 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 cōmāding the Bisshops to see it obserued that at euery Cōmuniō time before the receit of the same al the peple with a loud voice together do recite distīctly the Simbol or crede set forth by the 222 Nicē coūcel VVhē the Synode had cōsulted about the discipline and had agreed vpon such rules and orders as vvas thought most mete for that time ād churche and the King had cōsidered of them he doth by his assent and 223 authority cōfirme and ratify the same and first subscribeth to thē and then after hī 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 aūcient Fathers nor of the bisshops of Rome til novv in these later daies the insaciable ābitiō of the clergy and the ouermuch negligēce and vvātones of the Princes vvith the grosse ignorance of the vvhole laity gaue your holy father 224 the child of perditiō the ful svvay to make perfect the mystery of iniquity yea it may appe●e by an Epistle that Gregorius surnamed great B. of Rome vvriteth vnto this vvorthy King Richaredus that the B. of Rome did much cōmend this careful 225 gouernmēt 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 excellēcy shal leade after your sel● 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

Romaine and Ciuil Law so is it to be thought of Britaine And Polidorus writeth that Agricola th' Emperor Vespasians deputie gaue to the Britaines certain Romane lawes ād orders to be vsed and practised by them Neither is it likely but that before this time there was some copie of the Romaine lawes in Britain the yōg Noble men of the Realme being much geuē to be eloquēt in the Romain tong wherin Agricola did prefer thē before the Galles or French mē and being brought vp in Rome especially Coilus king Lucius father spēding al his youth there So that Lucius had no nede to send to Pope Eleutherius for Caesars lawes And if he had nede it is more likely he would haue sente to some other then to Eleutherius who with other blessed Popes at that time medled God wot litle with Caesars Ciuill lawes or with any other lawes of Pagan Princes But of al other things Eleutherus answer is most vnlikely For who would think him so vnwise and so vnskilfull that he would appoint the old and the new Testament only as sufficiēt to gouern and rule a cōmon welth by Which thīg was neuer yet practised in any Christiā coūtry nor cā possibly be practised the old law being al in a manner abolished and the new Testament cōsisting of such principles of the Christiā faith as be immutable ād not variable wheras politik lawes haue ben are and euer shal be and so must be according to many incidents alterable and variable This epistle then be it true or be it a counterfait doth as yet serue M. Horne to no great purpose but for any thing we haue brought out of this Epistle M. Horne perchance wil not him self greatly passe of it There is an other priuie treasure hiddē here for the which I suppose this Epistle is chiefly brought forth and that is to proue euē by the Pope Eleutherius him self that the King and not the Pope is the supreme heade in al causes Ecclesiasticall For Eleutherius saith that Lucius was Vicare of God in his Kingdome This this is the marke that M. Horne al this while hathe shot at this is the cause that this Epistle that hath so many hūdred yeares lyen dead is now reuiued by M. Horne Yea for this clause this Epistle was solemply alleaged in open parliament against the Popes Primacie And seeing that your new Diuinitie now is nothing but English and Parliament Diuinitie I will remitte you ones againe M. Horne to your owne Braughton who vseth the same woordes Which must nedes be as by him appeareth taken that the King is Gods Vicare in his Kingdome that is in the tēporall administration of Ciuile and not for Spirituall matters And therfore this Epistle doth as wel serue M. Horne to proue the Princes Primacie by as it serueth M. Iewel to proue that the seruice must be in the English tongue which is as true as that other where he saith that Lucius sente to Rome to Eleutherius for his aduice touching the ordering of his Church Wherein if M. Iewell meane that he sent to Rome before he was Christened then haue ye one witnes more against you But if he meaneth as it semeth he doth by his discourse of these letters that you specifie parte wherof he also reciteth and among other things that the King is Gods Vicare then is he also deceiued For in these letters king Lucius doth not aske his aduise in any Church matters but requireth only to haue Caesars lawes sent him appeareth by the tenour and purport of the said Epistle So that I perceiue this Epistle is an Instrument to set forth the new Ghospel many wayes but for such a Ghospel such a proufe is very mete We will therfore nowe passe forth to the residewe of your answere where you goe about to disproue M. Fekenham saying that Constantine the great was the first Christiā king The force and weight of his argument as I sayd doth not stande vppon this whether there were any Christian kings before Constantinus the great This is but a by matter and yet ye dwell vppon it and handle the matter seriously as thoughe all lay in the duste if there were any kinge Christened before Constantine But herein ye do but trifle with M. Fekenham who saieth not simply or absolutely that Constantin was the first Christiā king but the firste that ioyned his sworde to the maintenance of Goddes worde as in making sharpe Lawes againste Idolatours and heretikes and in making sharpe warre against Maxentius and Licinius that persecuted the Christians which thinges are not read of any king before him Againe if there were anie other Christian princes they were very fewe and of small dominion and rule As Abgarus who seameth by his own lettres to Christ to haue ben lorde but of one small and obscure towne As the .3 wise mē that are called kings to auaūce the honour of Christes natiuitie and are thought to haue ben either kings or Lordes in Arabia minore which may perchaunce be called kings aswel as those were called in holy scripture which did scorne and checke holy Iob. Yf there were any of greater renowne and dominion as king Lucius Philip themperour Constantius Constantinus father yet because either they did not ioyne theyr sworde to the mayntenaunce of Gods word or for that their successours were paynims and Infidells as it chaunced to the sayd Lucius and Philip there is the lesse accompt made of thē How so euer it be M. Fekēhā ought not to be reprehēded in this hauīg good authors that wrote so before him namely Eusebius Lactantius and S. Ambrose who all cal Cōstantinus the first Emperor that from the beginning of the world was christened Which thing belike they write for the causes by vs rehersed or some lyke Yea he hath S. Augustin to cōfesse so much as he did as M. Horn him self wil anon tel vs. But yet see good reader the wise and polityke handling of the matter by M. Horn. He goeth about to disproue M. Fekenham for sayinge there were no Christian princes in Christes tyme and for his relief brīgeth me forth Abgarus and the thre wise men but so as he semeth to take it but for a fable And therfore he sayth yf we may belieue Eusebius and Nicephorus againe yf there be any creditte to be geuen to the popish Church concerning the .3 kings and doth nothing vnderstād that the more he defaceth their kingdoms the more he defaceth his own answere and strengtheneth his aduersaries argument M Horn. The .155 Diuision pag. 94. b. Thus it is made manifest that bothe your argument faileth in truthe of .521 matter and you your self vvere beguiled through ignorāce by .522 vvante of reading But put the case that your antecedent vvere true yet is it a faulty fallax made à dicto secundùm quid ad simpliciter and the consequent follovveth not for that there is more conteined in the conclusion than the

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 trāsgressours 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 Coūcells of Gangra against Eustachius of Ancyra againste the Manichees of Neocesarea against the Archōtici the Coūcels also vnder Victor the pope at Rome vnder Narcissus at Hierusalē vnder Palmas in Pontus vnder Ireneus in Fraūce vnder Bacchylus at Corinthe vnder Fabianus also and Cornelius at Rome and diuers other bishops in other Coūtres all before the dayes of the first Coūcel of Nice vnder Cōstantin al without any Cōmissiō frō Princes of this worlde al groūded vpō their own supreme gouernmēt and Iurisdictiō geuē vnto thē by th'expres word of God What warrāt had they for the ecclesiasticall decrees by thē there ordeyned By what princes or lay mans cōmission were Valentinus Paulus Samosatenus ād the whole rablemēt of forenamed heretiks cōdēned ād excōmunicated By what cōmissiō did the blessed bisshop of Antiochia ād martyr Babylas forbid thēperour that he should not enter into the Church amōg the Christiās If the bishops had nothing to do but to preach and minister Sacramēts and no iurisdictiō in hearīg of causes before the time of this Constantine what did the bishops of Alexandria with a solēne iudgmēt seate appointed withī the Church ther for the bishops of that sea What warrāt had Pope Victor for th'excōmunicating of the blasphemous heretike Theodotꝰ Yea what authority had he to excōmunicat the bishops of Asia so far frō hī What warrāt had Fabianus the pope of whom we haue spokē to appoint thēperor as we haue sayd to stād amōg the penitēts as a parson excōmunicated By what commissiō made the blessed Pope ād 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 shi●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 ād 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 mā 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 iurisdictiō ouer theyr clergy but such as they had by commissiō and graunt from Cōstantinus Let vs then heare Nicephorus him self that euery mā 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 cognitionē declinare vellēt mādauit 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 frō paying tribute and that in case they would refuse the iudgement of the temporall magistrates that the Bishops should haue the iurisdictiō 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 Constātine 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

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

aduersari vvas not thē extāt The .508 Vntruth No Catholique denieth but the Pope can lie and svvear to as bad as any other The .509 Vntruth Most impudent Thei haue all deposed ō our side clene againste you and do yet to this daie some of thē stand against you The .510 vntruth Slaunderous to the learned of the Arche● Lib. 12. See M. Hornes marueylous Rhetorique Cap. 8. Cap. 9.10.11.12.13.14 15. Cap. 3. Fol. 16. b. In the foure first Chapters Cap. 5. Cap. 6. Cap. 7. Cap. 8. fo 122. c. Cap. 9. fo 127. se. Cap. 10. Cap. 11. Cap. 12. Cap. 13. Cap. 14. Elizab. An. 1. Cap. 15. Cap. 16. Cap. 17. Cap. 18. Cap. 19. Fol. 171. Fol. 174. Cap. 20. Cap. 1. Cap. 2. Cap. 3. Cap. 4. Cap. 5. Cap. 6. Cap. 7. Cap. 8. Cap. 9. Cap. 10. Vide fol. 240. b. 244. b. Itē fol. 48. Cap. 11. Cap. 12. Cap. 13. Cap. 14. Cap. 15. Cap. 16. Cap. 17. Cap. 18. Cap. 19. Cap. 20. Cap. 21. Cap. 22. Cap. 23. Cap. 24. Cap. 25. Cap. 26. Cap. 27. Cap. 28. Cap. 29. Cap. 30. Cap. 31. Cap. 32. 34. Cap. 33.35.36 38. Cap. 37. Cap. 39. 40. The secōd point The .511 vntruthe M. Fekenham maketh not this difference but a farre diuerse as shal appeare The .512 vntruthe It varieth very muche M. Horne novv begīneth to play the defendāts parte Cōstātine the firste Emperour that did ioign his sword to the maintenance of God his vvoord Act. 2. The .513 Vntruth Not one sentence hath ben broughte to proue that The .514 Vntruth M. Fekāhā auoucheth it not for suche as it shal appeare * A Protestāticall slaunder Li. 6. c. 34 The 515. vntruth In dissembling vvhat dedes and vvorkes those vvere Li. 1. de vit Const. Lib. 2. The 516 vntruth Polidorꝰ text vily mangled as shall appeare The 517. vntruth of al other most notorious and cōtrary to al historians vvhatsoeuer The .518 vntruth The epistle folowing reporteth no suche thinge The .519 vntruth No such thinge in the pop●s pretensed letters The .520 vntruth Kinge Iune neuer drew out suche lavves Three causes that stay● M. Fekēham frō● taking the Othe The first Attendite vobis vniuerso gregi in quo posuit vos spiritus sanctus episcopos regere ecclesiā Dei quam acquisiuit sanguine su● M. Horn imagineth that to be M. Fekenhams principal argument that is not Christes Image sent to Abgarus Niceph. l 17. c. 16 Vide Metaphrast Of the first Christiā Emperour Philip. Hovve corruptly ād vvretchedly M. Horne handleth the storie of themperour Philip. Euseb. lib. 6. cap. 25. histor ecclesiast Abbas Vrspergen The cause that moued M. Horne so to handle this story Beda li. 1. eccles hist ca. 4. misit ad eum Lucius Britānorū Rex epistolam obsecrans vt per eius mandatū efficeretur christianꝰ Idē prorsus Damasus in Pontificali Galf. Monumetēs Epistolas Eleuthe●io Papae direxi● petens vt ab eo christianitatem reciperet Li. 1. ca. 4. Galfr. Monum c. Asse●ius Meueuēs in annalibus Angl. Cēt. 1. de script Brit. Eluanū Meduinū ad Eleutheriū Ro. Pontificē misit cum quibus ille suos legatos remisit Fugatiū ac Damianū qui nouis ritib. ac selēni episcoporū dispositione eā formarēt Ecclesiā Graftō in the abridgemēt of the chronicles of England Naucler gener 6. Sabel enead 7. li. 5. Io. Laz. in epit hist. vniuers Ado in Chro. Tom. 1. Concil pag. 191. edit vlt. Polidorus lib. 2. Iste anno salutis humanae 182. regni vero 13. verae religionis amore ductus cū Eleutherio Romano Pontifice egit vt se ac suos ad Christianorū numerū coelesti sonte perfusos adiungeret Missi sunt eò Fugatius ac Damianus viri pietate singulari hij regē cum tota domo populoque vniuerso baptisarunt sublatoque c. See good reader the sincere and honest dealing of M. Horne A consideration of the cause that moued Lucius to send to Rome Niceph. li. 4. c. 19. Idem li. 3. cap. 36. Euseb. li. 5. cap. 16. Cōcernīg Pope Eleutherius letters to king Lucius Ievvell pag 86. in his reply * Nauclerus putat hunc fuisse Edeluulphum Alphredi patrem Generat 29. pag. 61. Alibi vocat eum Adulphū Gener. 41 pag. 280 Henricus Hunting Asserius Meneuēs Pol. li. 4. Pag. 89. Lib. 2. Dedit leges et Romana quae dam instituta vtēdae introduxit Vide Cornel tacit in vitae Agricolae How and vvherein King Lucius vvas Gods Vicare In his Replie fol. 19. This Epistle be it a true or a false epistle neyther maketh for M. Horne nor for M. Ievvel Concerning M. Fekenhās sayīg that Cōstātin the great vvas the first Christiā king Niceph. li. 2. cap. 7. Mihi verò oppidum quoddam est modicū quidē nec admodum celebre vtrique tamē nostrū per cōmodum Tobiae 4. Sicut beato Iob insultabant reges Solus aeuo vniuerso regenitus imperator atque sacris initiatus est in Christo Lib. 4. De vita Cōst ex transl Ioan. Portesij Lact. de falsa relig cap. 1. Amb. de obitu Theodosij Aug. ep 50 The .521 vntruthe It is true in matter as hath bene proued The 522. vntruthe mere slaūderous Epist. 50. Psalm 2. Psalm 71. M. Fekēhams argument falsely cōpared vvith the Donatists argumēt In his first Reproufe Fol. 74. b. 75 a Marke good reader that to reason from the order of the Apostles to our time is novve vvith M. Horne an ill fauored forme of arguīg M. Fekenhams saying cōfirmed by M. Horns ovvn allegation Vt describeretur vniuersus orbis Luc. 1. Murmurauit omnis congregatio filiorū Israel Exo. c. 16. The .523 vntruthe It is a good argument no Sophisticatiō at al. Heb. 7. The .524 vntruthe A plaine heresy The .525 vntruthe It is a Catholike and and vniuersall opinion of the Churche The .526 vntruth Notorious as it shal appere out of S. Augustine The .527 vntruthe The povver of the svvorde ruled the Ievves Synogoge not Christes Churche The .528 vntruthe Not that only but also to correcte to rebuke and to refourme The .529 vntruthe He dealt plainely and translated truly The 530. vntruthe For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles vvorde signifieth as properly to rule as to feede Cap. 4. Act. 24. Ioan. 21. Math. 24. The .531 vntruthe For he gaue in other places other povver and Authoryte Namely in his laste Supper Luc. 22. and also after his Ascension by the holy Ghost instructing them and their successors for euer Ioan. 14. 16. Math. 28. The .532 vntruthe It consisteth not in these .3 points only but in many moe as hath bene shevved The .533 vntruthe For S. Paule beside excōmunicated offenders as 1. Tim. 1. ordeined bishops as Tite and Timothee made orders in the Churche 1. Cor. 21. caet * A● though humilitie and gouernement could not stande together ād agre both in one person The .534