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.
and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the
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
Priestes are now the King did all those Ecclesiasticall matters and not by his Princely authoritie Againe the like you might haue alleaged of Carolus Magnus that he corrected most diligently the order of reading and singing in the Church that he brought first into Fraunce CantuÌ„ GregorianuÌ„ the order of singing left by S. Gregorie at Rome aÌ„d appoynted singers therefore and when they did not wel placed other in their romes and many other such like maters of the Church wherin that godly Emperor much busied himself and yet exercised no supreme gouernmeÌ„t ouer the clergy but was of al other Princes moste farre from it as it maye easely appeare to him that wil read in the Decrees Dist. 19. In memoriam â–ª where he protesteth obedieÌ„ce to the See of Rome yea though an importable charge should be laied vppon him by that holy See Also in the Decrees xj q. j. which Iuo also alleageth where he renueth out of the Code of Theodosius a law binding al his subiects of al nations Prouinces and Countries of what so euer qualitie or condition they were and in all maner causes if the defendante require an Ecclesiasticall iudgement it be not lawfull from the Bisshops sentence to appeale any higher And surely no Prince more recognised their duetifull obedience to the Spirituall Magistrate in spirituall causes then such as were most ready and carefull to aide furder and to their power directe all Spirituall matters Al this therefore proueth wel that Godly Princes doe furder and sette foorth Gods Religion by meanes semely to their vocation But here is no manner inckling that Princes doe or did euer beare the supreme gouernmeÌ„t in all Ecclesiastical matters to decide and determine to alter and change to sette vppe and plucke doune what Religion liked them by their Princelye authoritie and mere Soueraigntie M. Horne The .14 Diuision Pag. 9. a. Salomon .42 deposed Abiathar the high Prieste and placed Sadoc in his roome And he builded the Temple placed the Arke in the place appointed for the same Hallovved or dedicated the Temple offred sacrifices blessed the people directed the Priestes Leuites and other Churche officers in their functions according to the order before taken by his Father Dauid And neither the Priestes nor Leuites swerued in anie thing .43 pertaining to their office from that that the King commaunded them The .12 Chapter concerning the example of King Salomon THE weight of this obiectioÌ„ resteth in the deposition of Abiathar the high Priest Which thing M. Dorman and M. D. Harding say imployeth no more superioritie then if a man shoulde saye Q. Marie deposed M. Cranmer and yet was not shee the chiefe but an accessorie instrumente for the furtherance of th execution But Lord how M. Nowel here besturreth him self He fumeth and freateth with M. Dorman who shal coole him wel inowghe I dowbt not In the meane while I wil aske M. Horne and M. Nowel to one question M. Horne saieth a litle before that Iosue sacrificed burnte sacrifices and burnte offeringes that King Dauid sacrificed burnte and peace offerings that Salomon offered sacrifices Were trow ye Iosue Dauid and Salomon priests If so theÌ„ how bring you their examples to proue any thing for kings and Quenes that are no priestes If not then this phrase is verefied in that they caused the priests to whome the matter perteyned to offer sacrifices And so whereas M. Horn saieth of Iosue that he sacrificed burnte sacrifices whiche is agreable to the Latin Obtuliâ— holocausta M. Nowel saieth he commaunded sacrifice to be offered And why then I praye you M. Nowel may not this phrase also be taken after the said sorte that Salomon deposed Abiathar in procuring him by some ordinary way to be deposed for his treason As M. CraÌ„mer might haue ben though he were both deposed and burnt for his heresy But now M. Horn that SalomoÌ„ was but a minister and an executour herein the very words immediatly folowing the which because they serue plain against your purpose you craftely dissembled doe testifie Which are these And so Salomon put away Abiathar from beinge priest vnto the Lorde to fulfill the words of the Lorde whiche he spoke ouer the howse of Hely in Silo. And thus was SalomoÌ„ but the minister and executour of Gods sentence published before by Samuel the Leuite Beside that the deposing of Abiathar doth not imploye that SalomoÌ„ was the chief ruler in all causes Ecclesiastical which is the butte that ye muste shote at and theÌ„ must ye prouide an other bow for this wil not shote home Where you say farder that neither the Priests nor Leuites swerued in any thing perteyning to their office from that the King commaunded them you haue swerued very lewdly froÌ„ the text of holy Scripture and haue added to it those words perteyning to their office more then is expressed in the Scriptures and haue printed them in a distinct letter as the expresse wordes of the Scripture With such homly shiftes an euil cause must be furdered M. Horne The 15. Diuision Pag. 10. a. Iosaphat hath no smal commendation in the Scriptures for that he so studiously vsed his .44 princely authority in the reformation of Religion and matters apperteyning therunto He remoued at the first beginniÌ„g of his reigne al maner of false ReligioÌ„ and what so euer might because of offeÌ„ce to the faithful He sent forth through his kingdom visitours both of his Princes and also of the Priests and Leuits vvith the book of the Lavv of the Lord to the end they should instruct and teache the people and refourme all maner abuses in ecclesiastical causes accordiÌ„g to that book After a vvhyle he made a progresse in his ovvn person throughout al his countrey and by his preachers reduced aÌ„d brought again his people from superstitioÌ„ aÌ„d false religioÌ„ vnto the Lord the God of their fathers He appointed in euery tovvn throughout his kingdom as it vvere Iustices of the peace such as feared the Lord and abhorred false religioÌ„ to decide coÌ„trouersies in ciuil causes and in like sort he appointed and ordeined the high Priests vvith other Priests Leuits and of the chief rulers amoÌ„g the Israelits to be at Hierusalem to decide and iudge coÌ„trouersies of great vveight that should aâ—ise about matters of religioÌ„ and the Lavv. He did coÌ„maunde and prescribe 45. vnto the chief Priests and Leuits vvhat fourme and order they should obserue in the ecclesiasticall causes and controuersies of religion that vvere not so difficult and vveighty And vvhen any tokeÌ„ of Gods displeasure appeared either by vvarres or other calamity he gaue order to his subiects for commoÌ„ praier and enioyned to theÌ„ publike faste vvith earnest preaching of repentaunce and seeking after the vvil of the Lord to obey and folovve the same The 13. Chapter concerning the example of King Iosaphat YOV alleage for the supreame gouernement of King Iosaphat in spiritual matters as the Apology doth
the 2. of Paralip the 17. Chapter And as M.D. Harding and M. Dorman haue writen so say I that ye are they which frequent priuate hylles aulters and darke groues that the Scripture speaketh of Wherein you haue sette vp your Idolls that is your abhominable heresies We also confesse that there is nothing writen in holy Scripture of Iosaphat touching his Care and diligence aboute the directing of ecclesiastical matters but that godly Christiā Princes may at this day doe the same doing it in such sorte as Iosaphat did That is to refourm religiō by the Priests not to enacte a new religiō which the priests of force shal sweare vnto Itē to suffer the Priests to iudge in cōtrouersies of religion not to make the decisiō of such things a parliamēt matter Itē not to prescribe a new forme and order in ecclesiastical causes but to see that accordīg to the lawes of the Church before made the religiō be set forth as Iosaphat procured the obseruatiō of the olde religiō appointed in the law of Moyses Briefly that he doe al this as an Aduocat defendour and Son of the Churche with the Authority and aduise of the Clergy so Iosaphat furdered religiō not otherwise not as a Supreme absolute Gouernour cōtrary to the vniforme cōsent of the whole Clergy in full cōuocation yea and of al the Bisshops at once Thus the example of Iosaphat fitteth wel Christiā Princes But it is a world to see how wretchedly and shamfully Maister Horne hath handled in this place the Holye Scriptures First promysing very sadly in his preface to cause his Authours sentences for the parte to be printed in Latin letters here coursing ouer three seuerall chapters of the 2. of Paralip he setteth not downe any one parte or worde of the whole text in any Latin or distinct lettre but handleth the Scriptures as pleaseth him false translating māgling them and belying them beyonde al shame He telleth vs of the Kings visitours of a progresse made in his own person throughout all his contrey and of Iustices of the peace whereas the texts alleaged haue no such wordes at al. Verely such a tale he telleth vs that his ridiculous dealing herein were it not in Gods cause where the indignity of his demeanour is to be detested were worthely to be laughed at But from fonde coūterfeytīg he procedeth to flatte lying For where he saieth that Iosaphat commaunded and prescribed vnto the chief Priestes what fourme and order they shoulde obserue in the Ecclesiastical causes and controuersies of religion c. This is a lewde ād a horrible lye flatly belying Gods holy word thē which in one that goeth for a bisshop what can be don more abhominable No No M. Horne it was for greate causes that thus wickedly you concealed the text of holy Scriptures which you knew being faithfully sette down in your booke had vtterly confounded you and your whole matter now in hande For thus lo saieth and reporteth the holy Scripture of King Iosaphat touching his dealing with persons rather then with matters ecclesiastical In Ierusalem also Iosaphat appointed Leuites and Priests and the chief of the families of Israël that they should iudge the iudgement and cause of God to the inhabitants thereof How Iosaphat appointed the Leuites and priestes to these Ecclesiastical functiōs it shal appeare in the next Chapter by the example of Ezechias Let vs now forth with the Scripture And Iosaphat commaunded them saying Thus you shall doe in the feare of the Lorde faithfully and with a perfect harte But howe Did Iosaphat here prescribe to the Priestes any fourme or order which they should obserue in controuersies of Religion as M. Horne saieth he did to make folcke wene that Religion proceded then by waye of Commission from the Prince onely Nothinge lesse For thus it foloweth immediatly in the text Euery cause that shall come vnto you of your brethern dwelling in their Cyties betwene kinred and kinred wheresoeuer there is any question of the law of the cōmaundement of ceremonies of Iustificatiōs shewe vnto thē that they syn not against God c. Here is no fourme or order prescribed to obserue in controuersies of Religion but here is a generall commaundement of the King to the Priests and Leuits that they should doe now their duty and vocatiō faithfully and perfectly as they had don before in the dayes of Asa and Abias his Father and grandfather like as many good and godly Princes among the Christians also haue charged their bisshops and clergy to see diligently vnto their flockes and charges And therefore Iosaphat charging here in this wise the Priestes and Leuites doth it not with threates of his high displeasure or by force of any his own Iniunctions but only saith So then doing you shal not sinne or offende The which very maner of speache Christian Emperours and Kinges haue eftesones vsed in the lyke case as we shall hereafter in the thirde booke by examples declare But to make a short end of this matter euen out of this very Chapter if you hadde M. Horne layed forth but the very next sentence and saying of King Iosaphat immediatly folowinge you shoulde haue sene there so plain a separation and distinction of the spiritual and secular power which in this place you labour to confounde as a man can not wishe any plainer or more effectual For thus saith king Iosaphat Amarias the priest ād your bishop shal haue the gouernment of such things as appertayne to God And Zabadias shal be ouer such works as appertayne to the Kings office Lo the Kings office and diuine matters are of distinct functiōs Ouer Gods matters is the priest not as the Kings commissioner but as the priestes alwaies were after the exāple of Moyses But ouer the Kings works is the Kings Officier And marke wel M. Horne this point Zabadias is set ouer such works as belong to the Kings office But such works are no maner things pertayning to the Seruice of God For ouer them Amarias the priest is president Ergo the Kings office consisteth not aboute things pertayning to God but is a distinct functiō concerning the cōmon weale Ergo if the King intermedle in Gods matters especially if he take vpon him the supreme gouernmēt thereof euen ouer the priests themselues to whom that charge is committed he passeth the bondes of his office he breaketh the order appointed by God and is become an open enemy to Gods holy ordinance This place therefore you depely dissembled ād omitted M. Horne lest you should haue discouered your own nakednesse and haue brought to light the vtter cōfusion of you and your wretched doctrine Except for a shift you wil presse vs with the most wretched and trayterous translatiō of this place in your common english bibles printed in the yere 1562. Which for praesidebit shal gouerne doe turne is amonge you For your newe Geneuian bibles which you take I doubte not for the more corrected doe translate
with vs shal be chief ouer you M. Horne The 16. Diuision Pag. 10. b. Ezechias the king of Iuda hath this testimony of the holy Ghost that the like gouernour had not been neither should bee after him amoÌ„gest the kings of â—uda For he cleaued vnto the Lord and svverued not from the preceptes vvhich the Lord gaue by Moyses And to expresse that the office â—ule and gouernment of a godly king consisteth and is occupied according to Gods ordinaunce and precept first of al in matters of Religion and causes Ecclesiastical the holy Ghost doth commende this king for his diligent care in refourmiÌ„g religion He toke quite avvay saith the holy ghost al maner of Idolatry superstition and false religion yea euen in the first yere of his reigne and the first moneth he opened the doores of Gods house He calleth as it vvere to a Synode the Priestes and Leuits he maketh vnto them a long and pithy oration declaring the horrible disorders and abuses that hath been in religion the causes and vvhat euils folovved to the vvhole realme thereupoÌ„ He declareth his ful determination to restore and refourme religioÌ„ according to Gods vvil He commaundeth them therfore that they laying aside al errours ignorauÌ„ce and negligence do the partes of faithful ministers The Priestes and Leuits assembled together did sanctifie themselues and did purge the house of the Lorde from al vncleanes of false religion at the commaundement of the King .46 concerning things of the Lord. That don they came vnto the King and made to him an accompt and report vvhat they had don The King assembleth the chief rulers of the City goeth to the Temple be commaundeth the Priests and Leuits to make oblation and sacrifice for vvhole Israel He appoinâ—eth the Leuits after their order in the house of the Lorde â—o their musicall instruments and of the Priestes to play on Shalmes according as Dauid had disposed the order 47. by the couÌ„sell of the Prophetes He and the Prince commaundeth the Leuites to praise the Lorde vvith that Psalme that Dauid made for the like purpose He appointed a very solempne keaping and ministring of the Passeouer vvhereunto be exhorteth al the Israelites and to tourne from their Idolatrye and false religion vnto the Lorde God of Israel He made solempne prayer for the people The king vvith comfortable vvoordes encouraged the Leuites that vvere zelous and hadde right iudgement of the Lorde to offâ—e sacrifices of thankes geuing and to prayse the Lorde the God of their Fathers and assigned the Priestes and Leuites to minister and geue thankes accordinge to their offices in their courses and tournes And for the better continuance of Gods true Religion he caused a sufficient and liberall prouision to bee made from the people for the Priests and Leuits that they might vvholy cheerfully and constantly serue the Lorde in their vocation These doinges of the Kinge Ezechias touching matters of Religion and the reformation thereof saieth the holy ghost vvas his acceptable seruice of the Lord dutiful both to God and his people The 14. Chapter concerning the doinges of Ezechias HEre is nothing brought in by you or before by the Apology as M. Dorman and M. Doctour Harding doe wel answere that forceth the surmised souerainty in King Ezechias but that his powre and authority was ready and seruiceable as it ought to be in al Princes for the executioÌ„ of things spiritual before determined and not by him as supreame head newly establisshed So in the place by you cited it is writen that he did that which was good before the Lorde according to all things that Dauid his Father had done So that as Dauid did al such matters because the Prophets of God had so declared they should be done so is Ezechias folowing his Father Dauid vnderstanded to haue done not enactiÌ„g any religioÌ„ of his own but settiÌ„g forthe that which Gods Ministers had published Likewise in your other place according to the Kings and Gods coÌ„maundemeÌ„t So other where he did that which was good aÌ„d right before his Lord God and he sowght God with al his harte after the Lawe and commaundemente in al the works of the howse of God And as your selfe shewe he appointed the Leuits according as Dauid had disposed the order And you adde by the councel of the Prophetes as though Dauid had firste done it by the aduise or counsell only of the Prophetes and by his owne authoritie But the Scripture saith Ezechias did thus according as Dauid had disposed because it was the commaundement of God by the hande of his Prophetes So that in al that Ezechias or before Iosaphat did they did but as Dauid had don before That is they executed Gods commaundement declared by the Prophetes This is farre from enactinge a newe Religion by force of Supreme Authoritie contrarie to the commaundement of God declared by the Bisshops and Priestes the onely Ministers of God now in spirituall matters as Prophetes were then in the like M. Horne The .17 Diuision pag. 11 a. Iosias had the like care for religion and vsed in the same sort his princely authority in reforming al abuses 48 in al maner causes Ecclesiastical These Godly Kings claimed and toke vpon them the supreme gouernment ouer the Ecclesiasticall persons of all degrees and did rule gouerne and direct them in all their functions and .49 in all manner causes belonging to Religion and receiued thu witnes of their doings to witte that they did acceptable seruice and nothing but that which was right in Gods sight Therefore it follovveth well by good consequent that Kings or Queenes may claime and take vpon them such gouernment in things or causes Ecclesiasticall For that is right saith the holy Ghost they should than doe vvrong if they did it not The .15 Chapter of the doings of Iosias with a conclusion of all the former examples Stapleton KING Iosias trauailed ful godly in suppressing Idolatrie by his Kingly authority What then So doe good Catholike Princes also to plucke doune the Idols that ye and your brethreÌ„ haue of late sette vppe and yet none of them take them selues for supreme heads in all causes Spirituall And ye haue hitherto brought nothing effectuall to proue that the Kings of Israell did so wherefore your conclusion that they did rule gouerne and direct the Ecclesiasticall persons in all their functions and in all maner causes of religion is an open and a notorious lye and the contrarye is by vs auouched and sufficiently proued by the authority of the old Testament wherevppon ye haue hitherto rested and setled your selfe But now that ye in all your exaÌ„ples drawe nothing nigh the marke but runne at raÌ„don and shoot al at rouers is most euident to him that hath before his eye the verye state of the question whiche must be especially euer regarded of such as minde not to loosly and altogether vnfruitfully imploye their laboure and loose
both their owne and their Readers labour I pray you then good M. Horne bring foorth that King that did not agnise one supreme head and chiefe iudge in all causes Ecclesiasticall among the Iewes I meane the high Priest wherein lieth all our chiefe question Ye haue not yet done it nor neuer shal doe it And if ye could shew any it were not worth the shewing For ye should not shewe it in any good King as being an open breache of Gods lawe geauen to him by Moyses as these your doings are an open breach of Christ and his churches lawe geuen to vs in the new Testament Againe what president haue ye shewed of anye good King among the Iewes that with his laitie altered and abandoned the vsuall religion a thousande yeares and vpward customablie from age to age receiued and embraced and that the High Priest and the whole Clergie resisting and gainsaiyng all such alterations If ye haue not shewed this ye haue straied farre from the marke What euidence haue ye brought forth to shewe that in the olde Law any King exacted of the Clergie in verbo sacerdotij that they shuld make none Ecclesiastical law without his consent as King Henrie did of the Clergie of England And so to make the Ciuil Magistrate the Supreame iudge for the finall determination of causes Ecclesiasticall What can ye bring forth out of the olde Testamente to aide and relieue your doinges who haue abandoned not onely the Pope but Generall Councels also and that by plaine acte of Parliament I saye this partlye for a certaine clause of the Acte of Parliament that for the determination of anye thinge to be adiudged to be heresie reasteth only in the authoritie of the Canonicall Scriptures and in the first foure General Councels and other Councels general wherin any thing is declared heresie by expresse wordes of scripture By whiche rule it will be hard to conuince many froward obstinate heretikes to be heretikes yea of such as euen by the saied fower first and many other Councels general are condemned for heretikes Partly and most of al I saye it for an other clause in the acte of Parliament enacting that no forraigne Prince Spirituall or temporal shall haue any authoritie or Superioritie in this realme in any Spirituall cause And then I pray you if any Generall Councell be made to reforme our misbelief if we wil not receiue it who shall force vs And so ye see we be at libertie to receiue or not receiue any general Councel And yet might the Pope reforme vs wel inough for any thing before rehersed for the Popes authority ecclesiastical is no more forraigne to this realme then the Catholike faith is forraigne sauing that he is by expresse wordes of the statute otherwise excluded Now what can ye shewe that mere laie men should enioye ecclesiastical liuings as vsually they doe among you What good inductiō can ye bring from the doinges of the Kinges of the olde Lawe to iustifie that Princes nowe may make Bishoppes by letters patents and that for suche and so long time as should please them as either for terme of yeares moneths weekes or daies What good motiue cā ye gather by their regiment that they did visit Bishops and Priestes and by their lawes restrained them to exercise any iurisdiction ouer their flockes to visite their flocks to refourme them to order or correcte them without their especiall authoritie and commission therevnto Yea to restraine them by an inhibition from preaching whiche ye confesse to be the peculiar function of the Clergie exempted from all superioritie of the Prince What Thinke ye that yee can perswade vs also that Bishops and Priestes paied their first fruits and tenthes to their Princes yea and that both in one yeare as they did for a while in Kinge Henrie his dayes Verelye Ioseph would not suffer the very heathen Priestes which onely had the bare names of Priests to paye either tithes or fines to Pharao their Prince Yea rather he found them in time of famine vpon the common store Are ye able suppose ye to name vs any one King that wrote him selfe Supreame head of the Iewish Church and that in all causes as well Spirituall as Temporall and that caused an Othe to the Priestes and people the Nobilitie onelye exempted to be tendred that they in conscience did so beleue and that in a woman Prince too yea and that vnder paine of premunire and plaine treason too O M. Horne your manifolde vntruthes are disciphired and vnbuckled ye are espied ye are espied I say well enough that ye come not by a thousande yardes and more nigh the marke Your bowe is to weake your armes to feable to shoot with any your cōmendation at this marke yea if ye were as good an archer as were that famous Robin Hood or Litle Iohn Wel shift your bowe or at the least wise your string Let the olde Testament goe and procede to your other proufes wherein we will nowe see if ye can shoote any streighter For hitherto ye haue shotten al awrye and as a man may saye like a blinde man See now to your selfe from henseforth that ye open your eies and that ye haue a good eye and a good aime to the marke we haue set before you If not be ye assured we wil make no curtesie eftsones to put you in remembrance For hitherto ye haue nothing proued that Princes ought which ye promised to proue or that they may take vppon them such gouernment as I haue laid before you and such as ye must in euery parte iustifie if either ye will M. Fekenham shal take the Othe or that ye entende to proue your selfe a true man of your worde M. Horne The .18 Diuision pag. 11. b. You suppose that ye haue escaped the force of all these and such like godly Kings which doe marueilously shake your holde and that they may not be alleaged against you neither any testimonie out of the olde testament for that ye haue restrained the proufe for your contentation to such order of gouernment as Christ hath assigned in the Ghospel to be in the time of the nevv testament wherein you haue sought a subtil shifte For whiles ye seeke to cloke your errour vnder the shadovve of Christes Ghospel ▪ you bevvray your secrete heresies turning your self naked to be sene of al men and your cause notvvithstanding lest in the state it vvas before nothing holpen by this your poore shift of restraint So that vvhere your friendes tooke you before but onely for a Papist novv haue you shevved your selfe to them plainly herein to be a .50 Donatist also VVhen the Donatists troubled the peace of Christes Catholique Church and diuided them selues from the vnity therof as nor◠you doe The godlie Fathers trauailed to confute their heresies by the Scriptures both of the olde and nevve testament and also craued aide and assistaunce of the Magistrates and Rulers to refourme them to reduce them
honesty or dwelling so nighe Winchester schole so litle sight in the grammer Mennas had condemned Anthimus the Bishops and other cryed that forwith he should coÌ„deÌ„ne Seuerê° Petrus and Zoaras as he did a while after To whome Mennas answered that it was mete to coÌ„sult with themperour first which is very true for his great zeale to the faith aÌ„d for that he hadde the exequution of the sentence this is lyke your other knacke before that Dioscorus and other must be deposed And surely I woulde haue meruayled yf Mennas had takeÌ„ Iustinian for the supreame head who within fowre lynes after declareth the Pope to be the supreame head and that he did followe and obeye hiÌ„ in al things and coÌ„municated with them that did communicate with him and coÌ„demned those whome he did condemne Who also gaue Anthimus the heretik a tyme of repentance appointed by Pope Agapetus and proceded in SeÌ„tence against him according to the prescription of the Pope as Cyrillus proceded against Nestorius in the Ephesine Councel according to the limitation of Pope Celestinus M. Horne The .74 Diuision pag. 42. a. Such is the autority of Princes in matters Ecclesiastical that the Godly auncient Fathers did not only confesse that nothing moued in Church matters .207 ought to be done vvithout their authority but also did submitte theÌ„selues vvillingly vvith humble obedience to the directâ—on of the Godly Emperors by their lavves .208 in al matters or causes Ecclesiastical vvhich thei vvuld not haue done â–ª yf they hadde thought that Princes ought not to haue gouerned in Ecclesiastical causes The same zelous Emperour doth declare that the authority of the Princes lavves doth rightly dispose and kepe in good order both spiritual and temporal matters and driueth avvay all iniquity vvherefore he did not only gather togeather as it vvere into one heape tha lavves that he him selfe had made and other Emperours before him touching ciuil or temporal matters but also manye of those lavves and constitutions vvhich .209 his auncestours had made in Ecclesiastical causes Yea there vvas nothing perteyning to the Church gouernemente vvhiche he did not prouide for order and direct by his lavves and Constitutions vvherein may euidently appeare the aucthoritie of Princes not onely ouer the persons but also in the causes Ecclesiasticall He made a common and generall lavve to all the Patriarches touching the ordering of Bisshoppes and all other of the Clergie and Church Ministers prescribing the number of them to be suche as the reuenues of the Churches may vvell susteine affirming that the care ouer the Churches and other religious houses perteine to his ouersight And doth further inhibite that the ministers do passe foorth of one Churche to an other vvithout the licence of the Emperour or the Bisshoppe the vvhich ordinaunce he gaue also to those that vvere in Monasteries He .210 geaueth authoritie to the Patriarche or Bisshoppe to refuse and reiect although great suit by men of much authoritie be made He prescribeth in vvhat sorte and to vvhat ende the Churche goods shoulde be bestovved and threatneth the appointed paines to the bysshoppe and the other Mynisters if they trangresse this his Constitution He prescribeth in vvhat sorte the Bisshoppe shall dedicate a Monastery be giueth rules and fourmes of examination and triall of those that shal be admitted into a Monasterie before they be professed in vvhat sorte and orders they shal liue together He .211 prescribeth an order and rule vvherby to choose and ordeine the Abbat He requireth in a Monasticall personne diuinorum eloquiorum eruditionem conuersationis integritatem Learning in Gods woorde and integritie of life And last of all he chargeth the Archebisshoppes Bisshoppes and other churche Ministers vvith the publisshing and obseruing of this his constitution Yea his Temporal officers and Iudges also threatening to them both that if they doe not see this his Lawe executed and take the effecte they shal not escape condigne punishment He protesteth that Emperours ought not to be carefull for nothing so much as to haue the mynisterye faithfull tovvardes God and of honeste behauiour tovvardes the vvorlde vvhiche he saith vill easely be brought to passe if the holy rules vvhich the Apostles gaue and the holy Fathers kept and made plaine be obserued and put in vre Therefore saith he vve folovving in all things the sacred rules meaning of the Apostles do ordeine and decree c. and so maketh a constitution and lavve touching the qualities and conditions that one to be chosen and ordered a Bisshop ought to haue and prescribeth a fourme of triall and examination of the party before he be ordered adding that if any be ordered a Bisshop not qualified according to this constitution bothe he that ordereth and he that is ordered shall * lose their bisshoprikes He addeth furthermore that if he come to his Bisshoprike by giftes or revvardes or if he be absent from his Bisshoprike aboue a time limited vvithout the commaundement of the Emperour that he shall incurre the same penalties The like orders and rules he prescribeth in the same constitution for Deacons Diaconisses Subdeacons and Readers commaunding the Patriarches Archbisshops and bisshops to promulgate this constitution and to see it obserued vnder a paine He afâ—irmeth that this hath ben an auncient Lavve and doth by his authority renevv and confirme the same that no man haue priuate Chappels in their houses vvherein to celebrate the diuine mysteries vvherevnto he addeth this vvarning vnto Mennas the Archebisshop that if he knevv any suche to be and do not forbid and refourme that abuse but suffer this constitution of the Emperour to be neglected and broken he him selfe shal forfait to the Emperour fiftie poundes of gold Also that the ministers kepe continuall residence on their benefices othervvise the Bisshop to place others in their roomes and they neuer to be restored Stapleton We shall nowe haue a long rehearsall full three leaues of many Ecclesiasticall Lawes made by Iustinian the Emperour But who would thinke that M. Horne were eyther so folishe to make suche a sturre for that no man denyeth and the which nothing proueth his cause or to reherse such constitutions of Iustinian that partely ouerthroweth his Primacy partly displaceth him froÌ„ al bishoply and priestly office But what shal a man saye to them that be past all shame and haue no regard what they say or doe preach or write Or how is this world bewitched thus paciently to suffer such mens sermons and bookes yea and to geue them high credit to Tel me then and blushe not M. Horn whether ye be not one of them that for lacke of such qualities as IustiniaÌ„ according to the holie rules and Canons ye spake of requireth in a Bishop must lose your Bishoprik and those also that ordeined you Is not this one of the qualities that a Bisshoppe should haue no maner of wife when he is ordered Yea that his wife that he
blindnes aÌ„d superstitioÌ„ aÌ„d that heretiks only do se or the vnlerned oÌ„ly haue the pure worship of God But so it is That tyme coÌ„deÌ„neth this tyme. That ReligioÌ„ coÌ„deÌ„neth yours And therefore you must nedes either cal theÌ„ blind or coÌ„fesse your self bliÌ„d which you caÌ„ not possibly do because you are bliÌ„d in dede And why Forsoth because euer wheÌ„ you looke vp toward the former ages you put vpoÌ„ your eies a paire of spotted spectacles so that al that you se through those spectacles semeth also spotted fowle aÌ„d euil fauored vnto you And these spectacles are The coÌ„tempt of the Church traditioÌ„s A pride of your own knowledge in Gods word A lothsomnes of austere aÌ„d hard life to beare your own crosse with Christ. A preiudicat opinioÌ„ of preferriÌ„g Caluin MelaÌ„chtoÌ„ aÌ„d Luther before al the Catholik aÌ„d lerned fathers for so you cal theÌ„ of that age With such like If you wuld ones put of these foule spotted spectacles M. Horn theÌ„ wuld you neuer cal the time of Catholik aÌ„d lerned fathers a time of blindnes aÌ„d superstitioÌ„ but then would you se clerly your own blindnes and superstition Which with al my hart I pray God you may ones doe ere your dye M. Horne The .102 Diuision pag. 63. a. Although herein Lodouicê° Charles his son vvere somvvhat inferior to his father Yet notvvithstaÌ„diÌ„g he .327 reserued these Ecclesiastical causes to hiÌ„self aÌ„d vvith no lesse care be ordred the same although in some thiÌ„gs being a very mild PriÌ„ce he vviÌ„ked aÌ„d bare ouer much vvith the .328 ambitioÌ„ of the Popes Shortly after vvhaÌ„ as the forsaid Leo vvas departed vvas StepheÌ„ next elected Pope aÌ„d vvithout the coÌ„firmatioÌ„ of theÌ„perour tooke the Papacy vpoÌ„ hiÌ„ Al the histories agree that he came shortly after into FrauÌ„ce to theÌ„peror but vvherfore most of theÌ„ leaue vncertain Platina thinketh to auoid the hursey burley in the City that vvas after the death of Leo. Sabellicus thiÌ„keth theÌ„perors coronatioÌ„ to be the cause Nauclerus saith he weÌ„t in his own person vnto theÌ„peror Lodouik .329 about or for the Church matters vvhich 330 proueth that theÌ„perour had chief authority in ordering the Church busines But our English Chronicles as some vvriters affirme do plainly declare that his coÌ„ming into FrauÌ„ce vvas to make an excuse of his vnlaufull consecration against the decrees made to Charles by his predecessours AdriaÌ„ and Leo fearing therefore the sequele of the matter he first sent his Legats before hiÌ„ to be a preparatiue to his purgatioÌ„ and aftervvards came hiÌ„self to craue his pardoÌ„ And the rather to please theÌ„peror brought a most beautiful crovvn of gold for hiÌ„ and another for the Empresse 331 vvherof folovved as Naucle saith OiÌ„a quae petiit à pio Imperatore obtinuit he obteined whatsoeuer he asked of the godly emperor Novv vvheÌ„ StepheÌ„ had dispatched al his matters he retourned home and shortly after an other ecclesiastical cause happened for vvithin a vvhile the bishop of Reatina died and there vvas an other chosen And wheÌ„ the sea of Reatina saith Nauclerê° was void the Pope would not coÌ„secrat the elect Bishop onles he had first liceÌ„ce therto of themperor The circuÌ„stances of this story make the matter more plaine The erle Guido had vvriteÌ„ vnto Pope StepheÌ„ to coÌ„secrat that bishop vvhoÌ„ the Clergy and the people had elect but the Pope durst not enterprice the matter till he vvere certified of theÌ„perors pleasure and therupoÌ„ vvriteth agaiÌ„ vnto Th erle the tenor vvhereof folovveth after Gratianus report I haue red your letters wheriÌ„ you require me to coÌ„secrat the newly elect Bisshop of Reatin chosen by the coÌ„sent of the Clergy aÌ„d people least the Church should be long destitute of a propre pastour I am sory for the death of the other but I haue deferred the consecratioÌ„ of this for that he brought not with him themperors licence vt mos est as the maner is I haue not satisfied your mind herein leste that the Emperour should be displeased at my doing Therefore I require you for otherwise I ought not to medle to purchase the Emperours liceÌ„ce directed vnto me by his letters vt prisca consuetudo dictat as the auncient custome doth wil and then I will accomplishe your desier I praie you take not this my doing in euil parte VVherof it is manifeste inough saith Nauclerus that of the Emperours at that time the Bishops had their inuestitures although Anto doth glosse otherwise saying that perhaps this electe Bisshoppe was belonging to the Court who ought not to be ordered Not only the textes of many decrees in this distinction doth confirme this to be true but also Gratian him self and the glossars do in manie places affirme that this was the auncient custome and coÌ„stitution in the Churche that the electionâ— of the Bishoppes of Rome and of other Bishops also should be presented to the Emperours and Princes before they might be consecrated The .11 Chapter â–ª Of Lewys the first of SteueÌ„ .1 Paschalis .1 Eugenius .1 and Gregory the .4 Popes of Rome Stapleton LVdouicus sonne to Charles the great confirmed the popes election and had the inuestitures of bishops Be yt so M. Horn if ye wil what then Haue you forgotten that al that Authoryty was geueÌ„ to his father Charles the great by Adrian the pope and that he helde that onely of the Popes gifte Agayne many hundred yeares together ere this tyme Fraunce Italie Spayne England and many other contreis were vnder thempiere of Rome Would ye therfore inferre your argument froÌ„ that tyme to our tyme and make those countries nowe subiect to the Empire bicause they were then Yf ye doe litle thank shal ye haue for your labour And truely the argument holdeth aswel in the one as in the other And when al is done your cause of supremacie standeth as yt did before Yet is the fyne and clerkly handlyng of the matter by M. Horne to be withall considered who like a wanton spanell running from hys game at riot hunteth to fynde the cause why Pope Stephen whome the stories call an Angelicall and a blessed man came to this Emperour into FrauÌ„ce He telleth three causes out of three certaine and knoweÌ„ Authours aÌ„d then telleth vs that Nauclerus sayeth he came for Churche matters and so ful haÌ„dsomly concludeth thereby that the Emperour had the chiefe Authoritie therein which is as good an argument as if a man would proue the woman to whome Kyng Saule came and consulted with for certaine his affaires to haue bene aboue the King Your Authour Nauclerus doth specifie what these causes were that is to intreate themperour for his enemies and for the Romans that had done suche iniurie to Pope Leo of whom ye haue spoken and to pardon other that were in diuerse prisons in FrauÌ„ce for the great owtragiouse offences done against the Churche The good Emperour satisfied hys desire aÌ„d so he returned to
he hath both often talked vvith the MarchauÌ„ts that haue their trafique there and hath also dÃuers times enquired the matter by an interpretour of the inhabitaunts there borne they al say that his name is neyther Presbiter Ioannes nor Pretto Ianes but say they his name is Gyan that is mightie and they maruaile greatly what the Italians meane to call him by the name of Priesthode But this they say that al the suites or requestes euen of their greate Bishoppes are brought before the king him self and that all their benefices or Spiritual promotions be opteined at his handes .424 So that there beynge as Sabellicus telleth further an exceadinge great nomber of chiefe Prelates or Metropolitanes and vnder euerye one Prelate at the leaste tvventy Bishoppes all their sutes and causes Ecclesiasticall beyng brought vnto him and he the maker of all these Prelates Bishoppes and other Ecclesiasticall persons he is called ouer them all Clergy or Laie in all causes Ecclesiastical or themporall Gyan the mightie that is the supreme Ruler aÌ„d Gouernour aÌ„d eueÌ„ so hath .425 coÌ„tinued sitheÌ„ those partes vvere first Christened as they saye of Thomas Dydimus the Apostle vntill our tyme. But thys by the vvaye novv from them to retourne to our ovvne countrey The .20 Chapter Of the Armenians and of the Aethiopians in Preto Ianes lande Stapleton A MAN would thinke that Maister Horne was with some straunge spirituall meditation rauished when he interlaced this digression woorthy belike depely to be coÌ„sidered being here I can not tel whether more impertinently or more falsely betwene the doings of king Henrie and king Stephen that immediately succeded him full wisely wrenched and writhed in For he is now vppon the sodaine as a man rapt vppe and caried awaie not only into Spaine but into Greece Armenia Moscouia yea and Aethiopia too And then is he as sodainly in England againe About a foure hundred yeres past he was very busie and to busie too for his owne honestie with Spaine nowe after this long taciturnitie belike he hathe espied out there some notable matter for his purpose And what is it thinke ye good Reader Forsooth he commeth in as it were in a Mummerie and sendeth vs to Arnoldus de Villa Noua and telleth vs that we shall learne by him of the doing of Frederike king of Sicilie and Iames king of Spain in their Epistles writen by the said Arnoldus But what this Arnoldus was Heretique or Catholique what his bookes were and where and when they were printed and where a man shall finde any thing of him he telleth vs nothing Your brother Gesnerus M. Horn in his Bibliotheca maketh meÌ„tion of Arnoldê° a PhisitioÌ„ aÌ„d nuÌ„breth his bokes But of these epistles there is no word and maruel it is that such a notable worke shoulde escape hys handes Suerlye with much a doe I suppose I haue chaunced vppon hym what in your brother Illiricus and what in your other frende Gaspar Hedio that addeth Paralipomena to Abbas Vrsper gensis I haue by them some feeling of thys your greate ghostly rauishmeÌ„te aÌ„d feele at my fyngers endes that your Arnoldus if he were no better then Illiricus maketh hym was your owne deare brother that is an Heretike aswell as your self and also that in the vehemencye of thys your impertinente madde meditatioÌ„ you are caried away one hundred and fiftie yeares at the leaste from the tyme ye shoulde haue orderly prosequuted and as many myles from the matter yt self For thys Arnoldus is noted to haue writen lyke a blinde and a lewde lying prophete abowte the tyme of Clemente the fifte which was made Pope abowte the yeare of our Lorde .1306 This Arnoldus then taking vppon him to be a prophete sayeth that Antichrist should come within .34 yeres of his blinde prophesiyng Now here for hys part M. Horne also playeth the lying prophete and telleth vs of wonderfull epistles that his authour wrote one hundred yeares before he was borne Whiche epistles though they be very highe and mysticall yet there semeth to be no greate poynte of heresie in theÌ„ And what so euer reformation these kings wente aboute the epistles seme to geue a playn testimony for the Popes primacy and to fynde faulte with certaine religiouse persons that they despised the Churche of Rome and did disallow appeales to that See Yea where he telleth vs with a greate mighty assertion and sayeth Quòd concluditur infallibiliter quòd Antichristus apparebit in mundo ab hoc anno Domini .1354 infra immediatè sequentes 34. annos that is that it is an infallible conclusion that Antechriste shall appeare in the world within fowre and thyrty yeares immediatly folowing after the yeare of our Lorde .1354 He sayth withall that within the sayde 34 the Sarasyns should be destroyed and the Iewes should be conuerted iurisdictionem summi Pontificis per vniuersum orbeÌ„ dilatari and that the authoritie of the Pope should be spredde through owte all the worlde Well how so euer yt be Arnoldus de Villa noua seameth not greatly to furder M. Hornes primacy And it semeth to me that by ignoraÌ„ce he taketh one Arnoldus for an other In dede there was one Arnoldus Brixianus abowt thys tyme coÌ„demned for an Heretik by Eugenius the .3 as S. Bernarde Platina and Sabellicus doe write Your Brother Bale sayeth that he was condemned for that he sayde the clergy might vse no temporal iurisdictioÌ„ And so thys Arnoldus might haue serued your turne for the tyme and somwhat for the matter to after your accustomable reasoninge if the authority of heretikes maye serue the turne But let Arnoldus aÌ„d Spayne to goe for this tyme. for M. Horne hath other great couÌ„tries that about this time taketh hys part as Grecia Armenia Moscouia aÌ„d Aethiopia to which acknouledge they re Princes only to be theyr supreame gouernours in al things next vnto God which ye muste belieue without any proufe belyke because yt is shewed to M. Horne in thys his Spirituall reuelation For otherwise I am assured he shall neuer iustifie this most vntrewe saying And though perchaunce some of these couÌ„treis did not at this tyme shewe to the see of Rome suche obedieÌ„ce as they owght to haue done especially the GreciaÌ„s aÌ„d Moscouites that followe the religioÌ„ and order of the greke Church yet neither doth M. Horne proue nor euer shall be able to proue that the Churches of these couÌ„tries gaue any suche authoritie to they re princes but that they euer toke for spirituall causes they re patriarche and other Bishoppes for the supreame heades in all matters spirituall Maruayle nowe yt is that M. Horne can not loke vpon the Grecians and Armenians but with one blind eye bleared with affection to heresie and hatred to the Pope Otherwyse yf he woulde loke vppon them with the better and indifferente eie there were more cause whie he should regarde aswell the aunciente Greeke Churche which
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
not S. Paule say that Agar ād the mount of Sina did represent the olde Lawe and Ismael the Iewishe Synogoge as Sara and Hierusalem doe represente the ghospell and Isaac the Churche of Christe which is our mother as Saint Paule there saieth Doth not S. Paule there bidde the Church of the Gentiles that was before Christ barren and idolatrouse to reioyce for that she should passe the Iewes and the Synagoge in all vertue and in number of people And doth not he further say that as Ismaell persequuted Isaac so should the false Iewes the infidelles and heretikes persequute the true Churche of Christe And who is this Ismael yf ye be not that doe not onelye persequute the Catholiques but vilanouslye slaunder the whole Churches as Turkishe and idolatrouse and as voyde and barren of al true relligion Doth not the said S. Paule write also that our Fathers were all vnderneath a clowde and that all passed the sea and that all were baptized by Moyses in the clowde and in the sea and that thei all did eate one spirituall meate Doth not he also playnelye saye that these thinges chaunced to them in a figure Here here is the figure Maister Horn not of the carnall sacrifices only signifying the sacrifice of Christe but of two of our greatest Sacramentes yea and yf there be no moe in number then ye and your fellowes saye of all our sacraments Here S. Paule saieth plainely that those thinges that chaunced to the Israelites passing the read sea and eating Manna were shadowes and figures for vs that is the read sea of our baptisme the Manna and the water that flowed out of the Rocke of our Manna that is of the bodye and bloudde of Christ that the Christians receaue in the blessed Eucharistia As S. Ambrose S. Augustine and the other fathers do moste fully and amply declare Here might I by this figure inferre many things against your detestable doctrine and blasphemy blowen out againste our heauenly Manna in the forsayd sacrament but we will not goe from our matter Many like places of S. Paule I do here omitte which may iustifie M. Fekenhams sayinge of the which it pleaseth yow to pycke out that one that seemeth to yowe weakest and yet it is as strong or stronger thē any other For though S. Paule doth speake in that place of the sacrifice of Christ that was shadowed by the carnal sacrifices of the Iewes and goeth about to proue that by the sacrifice of the Lawe synne was not taken away but by the only sacrifice of Christ yet the reason that he layeth forth for the maintenaunce of his assertion can not be restrayned to the carnal sacrifices only but is a general rule to argue from the olde Testamente to the newe that is that the old Testamente was but a shadowe the newe testament is the very expres image of the celesticall and heauenly thinges And therfore Dionysius Areopagita Gregory Nazianzene and others say that the Church of Christ stādeth as it were in the midle betwene the state of the sinagog of the Iewes and the state that shal be in heauen whervppon it will follow that as those thinges that be done in the Church presently are a figure of those things that we shall see in heauen as S. Paule calling our present state in enigmate teacheth so those things that chaunced in the sinagog were a figure of those thīgs that now are don in Christes Church And as our present state walking by fayth is yet but in aenigmate in a darke representation but afterward we shall see the glory of God facie ad faciem face to face as S. Paule teacheth so the state of the olde lawe was accordinge to the Apostle also Paedagogia ad Christū an Introductiō to Christ and as Gregory Nazianzen calleth it Vallum quoddam inter Deum idola medium a certayne trenche or walle set indifferently betwene God and Idols so as we should passe from that to God as from the sampler to the veritie frō the figure to the thinge and frō the shadowe to the body And therfore among other things frequented in the Church the ecclesiastical Hierarchia or supreamacy as it is a lyuely and an expresse image of one God in heauē aboue so many and infinite nombers of holy spirits so no doubt it hath his shadowe in the olde testament And what other was he that M. Fekenhā here speaketh of but the high priest M. Horn And was not he the supreme iudge of all matters ecclesiastical In al which causes lay there not an appeale from all other priestes iudegments in doubtful cases to him keping his residence in Hierusalem euen as the course of all appeales in suche matters runneth nowe from all partes to the pope remayning in Rome This is euident by the place that maister Fekenham citeth where yt ys writen that yf any man stubbornelye and proudely disobeyed the priestes commaundement that he shoulde by the commaundement of the Iudge be putte to death The practise of this supreme iudge in causes Ecclesiasticall may be easely iustified by many examples of the olde testament namely by the doinges of the good kinge Iosaphat who in the state of the lawe beinge the figure renewed those thinges infringed and broken then by the idolatrouse and hereticall Iewes the true image whereof so longe kepte and reuerenced amonge the Christians is nowe broken by yowe and suche as yow are This Iosaphat placed at Hierusalem the leuites and priests and the chiefe of the famylyes of Israell to heare suche causes as shoulde be deuolued thither from all other quarters touching any question of the Lawe of God concerning matters of beliefe touching commaundements pertayning to the precepts moral touching ceremonies and touching iustifications that is iudicial precepts geuen for the keping and obseruation of Iustice. In all theis the Leuites and priests and the chief of the familyes were the Iudges Amarias the highe priest being chiefe ouer them al in theis and such other matters pertayning to God and to religion Thus lo at length ye see the shadowe and figure Maister Horne in the olde lawe mete together not onely for the sacrifice of Christe but for the highe and chiefe prieste also that should be amonge the Christians aboue all other states spirituall or temporall in all the world◠Neither can ye nowe either deny this plaine and euident figure or deny that there is any good sequele of argumente to be deriued from the figure of the olde Lawe to the newe testament And verely to leaue all other things that may be thereto iustly sayed you of all men can leste disallowe this kinde of collection and arguing whiche to iustifie your newe Laical primacy haue vsed the sayed argument your selfe Neither doe I buylde so muche vppon the figure nor make so greate accompte of yt as I doe of the drifte and force of very reason that muste dryue vs to condescende to the order of the Church
aduersari vvas not theÌ„ extaÌ„t 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 oÌ„ our side clene againste you and do yet to this daie some of theÌ„ stand against you The .510 vntruth Slaunderous to the learned of the Archeâ— 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. IteÌ„ 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 secoÌ„d 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 begiÌ„neth to play the defendaÌ„ts parte CoÌ„staÌ„tine 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. FekaÌ„haÌ„ auoucheth it not for suche as it shal appeare * A ProtestaÌ„ticall 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 Polidorê° text vily mangled as shall appeare The 517. vntruth of al other most notorious and coÌ„trary to al historians vvhatsoeuer The .518 vntruth The epistle folowing reporteth no suche thinge The .519 vntruth No such thinge in the popâ—s pretensed letters The .520 vntruth Kinge Iune neuer drew out suche lavves Three causes that stayâ— M. FekeÌ„ham froÌ„â— taking the Othe The first Attendite vobis vniuerso gregi in quo posuit vos spiritus sanctus episcopos regere ecclesiaÌ„ Dei quam acquisiuit sanguine suâ— 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 ChristiaÌ„ Emperour Philip. Hovve corruptly aÌ„d 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 BritaÌ„noruÌ„ Rex epistolam obsecrans vt per eius mandatuÌ„ efficeretur christianê° IdeÌ„ prorsus Damasus in Pontificali Galf. MonumeteÌ„s Epistolas Eleutheâ—io Papae direxiâ— petens vt ab eo christianitatem reciperet Li. 1. ca. 4. Galfr. Monum c. Asseâ—ius MeueueÌ„s in annalibus Angl. CeÌ„t. 1. de script Brit. EluanuÌ„ MeduinuÌ„ ad EleutheriuÌ„ Ro. PontificeÌ„ misit cum quibus ille suos legatos remisit FugatiuÌ„ ac DamianuÌ„ qui nouis ritib. ac seleÌ„ni episcoporuÌ„ dispositione eaÌ„ formareÌ„t EcclesiaÌ„ GraftoÌ„ in the abridgemeÌ„t 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 cuÌ„ Eleutherio Romano Pontifice egit vt se ac suos ad ChristianoruÌ„ numeruÌ„ coelesti sonte perfusos adiungeret Missi sunt eò Fugatius ac Damianus viri pietate singulari hij regeÌ„ 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. CoÌ„cerniÌ„g 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 AdulphuÌ„ Gener. 41 pag. 280 Henricus Hunting Asserius MeneueÌ„s Pol. li. 4. Pag. 89. Lib. 2. Dedit leges et Romana quae dam instituta vteÌ„dae 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. FekenhaÌ„s sayiÌ„g that CoÌ„staÌ„tin the great vvas the first ChristiaÌ„ king Niceph. li. 2. cap. 7. Mihi verò oppidum quoddam est modicuÌ„ quideÌ„ nec admodum celebre vtrique tameÌ„ nostruÌ„ per coÌ„modum Tobiae 4. Sicut beato Iob insultabant reges Solus aeuo vniuerso regenitus imperator atque sacris initiatus est in Christo Lib. 4. De vita CoÌ„st 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 slauÌ„derous Epist. 50. Psalm 2. Psalm 71. M. FekeÌ„hams argument falsely coÌ„pared vvith the Donatists argumeÌ„t 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 arguiÌ„g M. Fekenhams saying coÌ„firmed by M. Horns ovvn allegation Vt describeretur vniuersus orbis Luc. 1. Murmurauit omnis congregatio filioruÌ„ Israel Exo. c. 16. The .523 vntruthe It is a good argument no SophisticatioÌ„ 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 excoÌ„municated offenders as 1. Tim. 1. ordeined bishops as Tite and Timothee made orders in the Churche 1. Cor. 21. caet * Aâ— though humilitie and gouernement could not stande together aÌ„d agre both in one person The .534
Marcians oration .ij. or .iij. woordes that make moste againste you You pare awaye from the sentence that your selfe reherseth out of the fourthe Romaine councel the tayle of it immediatly following your own words that is Totam causam Dei iudicio reseruantes quite ouerthrowing your newe supremacy In like maner from the narration of the ambassadry of Pope Iohn you conceale the necessary circumstances of the same as you doe froÌ„ many otber narrations the which being truely set in doe vtterly destroye al your vntrue assertions After this sorte to these woordes of Iustinian the Emperour these things vve haue determined you choppe in of your owne by sentence and withal choppe awaye that which immediatly followeth sanctoruÌ„ Patrum Canones sequuti In this maner whereas throughout your booke one of your great matters to proue Emperours and Kinges supreme heades of the Churche is the inuesturing of bishops which yet neuerthelesse is but an impertinent matter you tell vs stil of this inuesturing and make a great busie nedelesse sturre about it but that the said Emperor or KiÌ„g as for example Charlemaine Otho the first and other receyued that priuilege from the See of Rome and againe that other Emperours and Kinges as for example themperour Henry the .5 in Germany and in England King Henry the first yelded afterwarde and gaue ouer the said inuesturing which things appere aswel by other Authors as by your owne that your selfe alleageth you passe them ouer with great silence For yf you had tolde these and such like stories of the inuesturing of Bisshops truely and fully then had your newe supremacy bene quite distroyed For the saied cause whereas you telle vs that Philip the Frenche kinge swore the Pope to certaine conditions you altogether dissemble what those conditions were For the same cause you leaue out of your Author Io. Anth. Delphinus in the midle of the senteÌ„ce a line or two Least that yf you had sincerely sette in those woordes they would haue ouerthrowen your fonde folishe and heretical paradoxe that the Authoritye to excommunicate appertayneth neither to Bishop nor Priest Wel to sette a side least we be to tediouse all other places of like corruption which plentifuly abunde euery where in your aunswere we will only touche of a greate number two or thre apperteining to our own domesticall stories You will proue to vs that King Henry the first was supreme head of the Churche of Englanda nd why trowe you Forsoth because the spiritual condescended in a Councel at London that the Kings officiers should punish Priestes for whoredome Is not this I praye you an importante and a mighty argumente to proue the Kings supremacye by which rather directly proueth the cleargies supremacye of whome the Kinge had this authoritye And yet such are your accustomable arguments as may sone appere to the reader But this is not the thinge we nowe seeke for but to knowe what kinde of whoredome it was that the Priests should be punisshed for Lo this though you alleage 7. marginal authors durste you not ones touche For yf you had you had withall proued your own whoredome aÌ„d such as is much worse then was theirs Againe you labour to proue by Browghton a temporal Lawier that by the Lawe of the realme the King was then taken for supreme head of the Church for that all are vnder the King and the Kinge is vnder God only but you most shamefully dissemble that the said Browghton speaketh but of the Kings authority in temporal things and that in the place by your self alleaged he saith that as Emperours and Kings are the chiefe rulers for temporal things so for spiritual things the Pope is the chief ruler and vnder him Archbisshops Bisshops and other But of al other Lyes this that we shal nowe shewe is one most Capitayne and notable Of al stories by you most miserably and wretchedly pinched pared and dismembred the storie of our first and noble ChristiaÌ„ King Lucius is most shamefully contaminated depraued and deformed The consent of al stories as wel Domesticall as externall yea as wel of Catholikes as of heretikes as farre as I can yet by diligente searche possibly finde is that the saied Kinge Lucius was châ—istened by the helpe aduice and instruction of Pope Eleutherius But you M. Horne beare such a spitefull and malitiouse hart to the Pope and to the See of Rome that contrarye to the narration of all other yea of your owne dere brother Bale the cheife antiquarye of Englishe Protestantes you auouche that he and his subiectes were baptized and that he reformed the Heathnishe religion and did other thinges that you reherse out of Polidore vvithout any Authoritie knovvledge or consent of the Pope And yet beside all other your owne authour Polidorus sayeth that he was christened and the prophane worshippinge of the false Gods was banyshed and other thinges done by the admonition helpe and aduice of the said Pope Eleutherius Ambassadours And therefore you rehersing Polidorus woordes of the saide Kinge Lucius moste falsly and lewdely doe cutte awaye from Polidorus his sentence by your selfe recyted all that euer Polidorus writeth of Pope Eleutherius and his Legats I truste Maister Horne that when any indifferente Reader hath well considered these and suche other like partes that euery where you playe in this your Aunswere and withall the cancred and maliciouse harte that you beare to the Apostolicall See of Rome which most euidently bursteth out in the handling of the foresayde story of Lucius he shall fynde good cause to take yowe as you are false and maliciouse and not to trust the reporte of such a partial writer yea of such an euident falsary But it is no newes for a man of your coate to be partial in Popes matters or to cal the Pope himself the childe of perdition or to terme his lawful doings Horrible practises as you doe But to auouche him to be a more periculous enemy to Christ then the Turke and that Popery is much more idolatrous then Turkery I thinke you are the first English protestant that euer wrote so Turkishly Such Turkish trechery might better haue bene borne in the lauishing language of your hotte spurred Ministers in pulpit then in the aduised writing of a prelate of the Garter in printe With the like discretioÌ„ you cal blessed S. Augustin of whome we Englishmen first receyued our Christendome in contempt and derision the Popes Apostle maligning in him the name of the Apostle of Englande and calling him beside together with the blessed Apostle of Germany and Martyr Bonifacius blinde guides and blinde bussardes But who so bolde as blinde bayarde or who can see lesse in other men then such as can see nothing in themselues And what doe you els herein but like a furious Aiax thinking to deface the Pope fall a whipping and rayling at his shepe such shepe I say as Christ committed to Peter whose successour
defence if any would charge me so chiefly for these two causes First for that many things in this booke pertaine to certaine priuat doinges betwixt M. Feckenham and M. Horne of the which I had no skil Secōdely for that a number of such priuate matters touching the state of the Realme occurred as to them without farder aduise I could not throughly shape any answer Howbeit afterward it so happened that by suche as I haue good cause to credit there came to my knowledge such Instructions as well for the one as for the other that I was the better willing to employ some study and paines in this behalfe Not for that I thinke my self better able thē other but for that I would not it should seme that there lacked any good wil in me either to satisfie the honest desire of my frēdes or to helpe and relieue suche as by such kinde of bookes are already pitefully inueigled and deceiued or to stay other yet standing that this booke be not at any time for lacke of good aduertisement a stombling stocke vnto them I haue therefore by such helpes as is aboue saied added my poore labour thereto and with some diligence in the reste shaped to the whole booke a whole and a full Reply Wherein I rather feare I haue saied to much then to litle But I thought good in a matter of suche Importance to be rather tedious to make al perfitte then shorte and compendious to leaue ought vnperfecte Before then that thou shalt enter good Reader into the Replie it selfe it shal be well to take some aduertisement with a certaine vewe by a shorte and summary comprehension of the whole matter Whereby bothe to the Cōtrouersy in hande thou shalt come better instructed and what in the whole worke is to be looked for thou shalt be aduertised M. Hornes Answer as he calleth it resteth in two partes In the first and chiefest he plaieth the Opponent laying forthe out of the holy Scriptures bothe olde and newe out of Councelles bothe Generall and Nationall out of Histories and Chronicles of all Countres running his race from Constantine the greate downe to Maximilian greate grādfather to the Emperour that nowe liueth taking by the way the kinges of Fraūce of Spaine and of our owne Countre of England since the Conqueste all that euer he could find by his own study and helpe of his frends partly for proufe of the like gouuernement of Princes in Ecclesiastical causes as the Othe attributeth nowe to the Crowne of Englande partly also for disproufe of the Popes Supremacy which the Othe also principally intendeth to exclude In the second and later parte he plaieth the defendant taking vpon him to answer and to satisfie certaine of M. Feckenhams Argumentes and scruples of conscience whereby he is moued not to take the Othe Howe wel he hath plaied bothe his partes the perusal of this Reply wil declare The doings of eche part vpon what occasion they rose thou shalt vnderstād in our Answer to M. Hornes Preface For the more lightsome and clere Intelligence of the whole that is and shall be saied to and fro I haue diuided the whole Processe into foure bookes keping the same order and course that Maister Hornes Aunswere did leade me vnto To the first parte of the Aunswere wherein he layeth forthe his proufes for defence of the Othe I Replie in three Bookes Comprising in the firste booke his Obiections out of Holy Scripture In the Second his Obiections out of the first six hundred yeres In the third his Obiections out of the later 900. yeares vntil our owne dayes Eche booke I haue diuided into seuerall Chapters as occasion serued In the seconde and third bookes where we enter the course of tymes I haue noted at the toppe of eache page in one side the yeare of the Lorde on the other side the name of the Pope Prince or Councell or other Principal matter in that place debated to th entent Gentle Reader that at the first sight euen by turning of a leafe thou mightest knowe both where thou arte and what is a doing both the Age and tyme which exceedingly lighteneth the matter and also the Pope Prince or Councel of that tyme. In these three bookes what I haue particularly done yf thou lyst shortly to see at the ende of the thirde booke thou shalt find a briefe Recapitulation of the whole To the second part of M. Hornes Answer I haue replied in the fourth Booke By perusing wherof it shal wel appeare both what strong and inuincible Argumentes M. Fekenham right lernedly proposed as most iuste causes of his sayed Refusall and also what seely shifts and miserable escapes M. Horne hath deuised to maintayn that obstinatly which he ons conceyued erroniously Especially this thou shalt find in such places of the fourth book where thou seest ouer the Head of the leaues in this letter The Othe The Othe Now good Reader as thou tendrest thy own Saluatiō and hopest to be a saued soule in the ioyful and euerlasting blisse of Heauē so cōsider and weigh wel with thy selfe the importance of this matter in hand First Religiō without Authority is no Religion For no true Religion saith S. Augustine can by any meanes be receiued without some weighty force of authority Then if this Religiō whereby thou hopest to be saued haue no Authority to ground it self vpon what hope of Saluation remayning in this Religiō canst thou cōceyue If it haue any Authority it hath the Authority of the Prince by whose Supreme Gouernement it is enacted erected and forced vpō thee Other Authoritye it hath none If then that Supreme Gouernement be not dewe to the Laye Prince but to the Spiritual Magistrate and to one chiefe Magistrate among the whole Spiritualty thou seest thy Religiō is but a bare name of Religion and no Religion in dede Again if this Supreme Gouernmēt be not rightly attributed to the Laye Magistrate in what state are they which by booke othe do sweare that it ought so to be yea and that in their Consciēce they are so persuaded Is not Periury and especially a wilful Continuance in the same a most horrible and dānable crime in the sight of God And doth not Gods vengeaunce watche ouer them which slepe in Periury I wil be a Quicke witnesse to Periured persons saith God by the Prophet Malachie Nowe if that Supreme Gouernement may dewly and rightly appertayne to our Liege Soueraigne or be any Principall parte of a Princes Royall power as Maister Horne stoutelye but fondely auoucheth or of his dutifull seruice to God which neuer Prince in the Realme of England before the dayes of king Hēry the .8 vsed or claimed which neuer Emperour Kinge or Prince whatsoeuer without the Realme of Englande yet to this present howre had or attempted to haue which the chiefe Masters of the Religion nowe Authorised in Englande doe mislike reproue and condemne namely Martin Luther Iohn Caluin Philip Melanchthon and the
withoute measure of bloudshedde by taking vppe of the Kings rentes in Gasconie and the Prouince by possessing by violence his principal townes Rhone Orleans Lions and suche other by murdering most traiterouslie his General Captaine the noble Duke of Guise haue shewed their godly obedience to their Soueraigne Princes For the better and more large deciphering of all these tragicall feates wrought by the Caluinistes in the Realme of Fraunce I referre you Maister Horne to an Oration made of this matter expresselye and pronounced here in Louaine and translated eloquently and printed in our Englishe tongue What loyall subiectes the Caluinistes in Scotland haue shewed them selues towarde their Queene and Soueraigne Knokes and his band the flight of the Nobles aÌ„d the murdering also of her most dere Secretary eueÌ„ within her graces hearing with other bloudy practises yet hot and fresh beareth open witnesse before al the worlde It is euident that beside and against the Princes authority your Religion M. Horne hath taken place there To come to the outragious enormities of the low Countries here what tongue can expresse what penne can deciphre sufficiently the extremity thereof These men liuing vnder a most Catholique moste clement and moste mighty Prince the loyaltie of their profession is suche they neither reuerence his Religion nor consider his clemencie nor feare his power but contrary to his open edictes and proclamations abusing his rare clemencie in remitting vnto them the rigour of the Inquisition proceede daylie to ouerturne the Relligion by him defended to prouoke his iuste indignation and to contemne his Princely power For a graunte beinge made of the mollification thereof for a season vntill the Kings pleasure were farder knowen at the humble suite of certaine GentlemeÌ„ put vp to the Ladie Regent the .5 of April in the yere .1566 which graunt also was expressely made vpoÌ„ conditioÌ„ that nothing should be innouated in matters of Religion in the meane while these men yet hauing an inche grauÌ„ted them tooke an elle and the rodde being cast aside fel streight to more vnthriftinesse then before For sone after flocked downe into these lowe Countries a number of rennegate preachers some out of Geneua and Fraunce some out of Germanie some Sacramentaries some LutheraÌ„s and some Anabaptists Who lacking not their vpholders and staies fel to open preaching first in Flaunders and then next in Antwerp the .24 of Iune of the said yeare .1566 After at Tournay and Valencenes in Holland and Brabant in al Townes wel nere except onely this noble Vniuersitie of Louaine which God only be praised therefore hath continued in al these garboiles troubles and disorders not only free from all spoiles of their Churches and Chappelles yea and of all Monasteries round about as few townes beside haue done namely Bruxels Bruges Lyle Mounts in Henaut Arras Douay and no towne els of importance as farre as I can remember but also hath remained free from all schismatical sermons in or about the towne Whiche of no great towne in all Brabant and Flanders beside can be said God onely be praised therefore for whose only glory I write it For as this towne and vniuersitie was aboue al other townes in al this Land moste spyted and threatened of these rebellious Protestantes by reason of the Doctours and Inquisitours here whose rigour they pretended as a cause of their malice so was it by Gods singular mercy from their speciall malice most singularly preserued To him onely be the glorie and honour thereof Els mans policie was no lesse and the power of resistance was greater in other townes then in this But God I trust hath shewed his singular mercie vppon this place to stoppe the gaping Rauens mouthes the hereticall broode as well of this lande as otherwhere which thirsted after the bloud of the learned Doctours and Catholique Students of this place To returne to our matter the sermons beginning at Antwerpe without the towne walles at the first fewe at the second and thirde preachings and so foorth greate numbers assembled The more halfe alwayes as gasers on and harkeners for newes then zealous Gospellers as they call them selues The number then bothe of the audience and preachers increasing a proclamation came from the court and was published in Antwerp the .vj. of Iulie that none of towne should repaire to suche forraine preachings vppon a paine This was so well obeyed that to the Kinges owne Proclamation printed and fastened vpon the South doore of S. Maries Church in Antwerpe it was in the very paper of the Proclamation vnderwriten by a brother of your Gospell M. Horne Syrs To morow ye shall haue a Sermon at suche a place and time As who woulde saye a figge for this Edicte and as the traiterouse brethern in Antwerp haue not sticked openlie to saye Schijâ—e op die Conning We will haue the woorde what so euer oure Kinge saie or commaunde to the contrarye How thinke you M. Horne Doe these men acknowledge their Prince Supreame Gouernour in all Spirituall causes But lette vs goe on To let passe the continuance of their preachings without the walles whiche dured aboute six or seuen wekes the Prince of Orenge gouernor of the towne labouring in the meane season a greate while but in vaine to cause them to surcease from their assemblies vntill the Kinges pleasure with the accorde of the Generall States were knowen they not admitting any suche delaie or expectation as them selues in a frenche Pamphlet by them published in printe without the name of the Author or place of the printing doe confesse foreseeing as thei said that no good would come thereof and therefore obeying the Magistrat as much as them listed found the meanes to bring their assemblies into the town it self so farre without the Kings or the Regents authoritye as if they had had no King at al out of the land nor Regent in the land But the meanes which they found to bring this feate to passe was singular and notable Wheras the .19 of August the Prince of Orenge departed froÌ„ Antwerp to Bruxels to the court that being then in the Octaues of the AssuÌ„ptioÌ„ of our Lady a special solemnitie in the chief Church of Antwerp town the brethren both for the Gouernors absence emboldened and in despite of that soleÌ„nity more enkendeled the .xx. of August beiÌ„g Tuesday toward eueniÌ„g at the Antemne time betwene v. and .vj. of the clock began first by certain boyes to play their PageaÌ„t mocking and striking by way of derision the Image of our Lady theÌ„ especially visited and honored for the honorable memorial of her glorious AssuÌ„ptioÌ„ At this light behauiour of the boies som stirre being made as wel by the Catholiks then in the Church as by the factioÌ„ of the Caluinists there also theÌ„ asseÌ„bled the Catholikes fearing a greater incoÌ„uenience began to depart the Churche and the brethren at the rumour therof increased very much HerevpoÌ„ incontineÌ„tly the Margraue of the towne the chief
vvil seeme somtime in general speach to attribute vnto her the onely Supremacy vnder God ouer her dominions and subiectes vvhich you meane not for vvithin a vvhile after in plaine vvordes you deny the same And your holy Father vvil geue you his curse for that being his svvorne Aduocate at the first entry into the plea you geue from him the vvhole title of his vniust claime to vvit the supreme gouernaunce ouer the Quenes highnes dominions and people You must novv therefore make some shifte and cal to remembraunce one sleight or other by some distinctioÌ„ vvhereby to auoide your holy Fathers curse that you may continue vnder his blessing You vvill expounde your meaning by restreyning the supreme gouernment of the Queenes maiesty onely in causes Temporal and not in causes or things Ecclesiasticall But thâ—s distinction commeth to late and vvil doe you no ease for that in both these kindes of causes you haue already graunted vnto her the only supreme gouernmeÌ„t and that as you verily think persuaded in conscience vvheruppon you offer to receiue a corporal Othe vpon the Euangelistes And this your graunt passed froÌ„ you by these vvords Ouer al maner persones borne vvithin her dominions of vvhat estate either Ecclesiastical or Temporal so euer they be In this that you graunt vnto her highnes thouly supreme rule ouer the Lay and Ecclesiastical personnes you haue also concluded therevvith in all causes both Ecclesiastical and Temporal vvhich is plainly and firmely proued by this argument follovving A supreme gouernour or ruler is one vvho hath to ouersee guyde care prouide order and directe the things vnder his gouernment and rule to that ende and in .20 those actions vvhich are appointed and doe properly belonge to the subiect or thing gouerned So that in euery gouernment and rule there are thre things necessarely coÌ„curraÌ„t the Gouernor the Subiect or mattier gouerned and the obiect or mattier vvherabout and vvherein the gouernement is occupied and doth consiste But the Quenes highnes by your ovvne confession is the only supreme gouernour ouer al manner persones Ecclesiastical borne vvithin her dominions Ergo Her highnes thonely supreme gouernour ouer such persones hath to ouersee guyde care prouide order and directe them to that ende and in those actioÌ„s vvhich are appointed and doe 21. properly belonge to Ecclesiastical persones And so by good consequent you haue renounced al foreine gouernment For this exclusiue Onely doth shut out all other from supreme gouernment ouer Ecclesiastical personnes and also yee doe .22 affirme the Quenes maiesty to be supreme gouernour in those actions vvhich are appointed and that doe properly belong to Ecclesiastical persones vvhich are no other but things or causes Ecclesiastical The 4. Chapter how princes be supreme gouernours ouer al ecclesiastical persons their subiects and yet not in al Ecclesiastical matters HEre is first a worshipfull reason and cause to marueyle at M. Fekenham that he shoulde by writing presently offer him selfe to receiue an othe because he neuer made mention of anie suche Othe before neither any suche was at anye tyme of him required Surelye this is as greate a cause to wonder at as to see a gose goe barefote But nowe will hee playe the worthye Logician and M. Fekenham wil he nil he shal be driuen by fyne force of a Logical definition to graunte the Quene to be supreme head in al causes ecclesiasticall for that he graunteth her to be supreame heade of al persons bothe ecclesiastical and temporal Because saieth he the supreame gouernour or ruler is he that ordereth and directeth al actions belonging and appointed to the subiects aÌ„d therby inferreth that the Quenes Maiesty is supreame and onely gouernour euen in those actions that belonge to ecclesiastical persons which are causes ecclesiasticall But as good skil as this man hath in Logike which is correspondent to his diuinity he hath browght vs foorth a faulty and a viciouse definition For a Supreame gouernour is he that hath the chief gouermente of the thiÌ„g gouerned not in those Actions that may any way properly belong to the Subiect or thing gouerned as M. Horn saith but in those Actions that belonge to the ende whereunto the gouernour tendeth Which may wel be althowgh he haue not the chief gouerment in al the actions of the thing gouerned but in suche actions as properly appertayne to him as a subiecte to that gouernour For in one man many rulers may and doe dayly concurre whiche in some sense may euery one be called his Supreame gouernours As yf he be a seruant the maister and if he be a son in that respect the Father and yf his father and maister dwel in a city the Maior also is his Fathers and maisters and so his cheif gouernour to for things concerning the ciuil gouernment of the city And of al these the prince chief and supreame gouernour as they be subiects Otherwise the prince doth not intermedle with the fathers office in duetifulnes dewe vnto him by his son nor with the maister for that gouerment he hath vppon his seruante no more then with the schole-mayster for the gouerment of his schollers and their actioÌ„s or the maister of the ship for the actions and doings of the mariners otherwise then any of these offende the positiue Lawes of the realme and so hath the prince to do with him as his subiecte or when he shal haue nede to vse them for the commen welth wherein as subiects and members of the said coÌ„men welth they must to hiÌ„ obey Much like it is with the Spiritual meÌ„ which be also meÌ„bers of the sayde coÌ„men welth aÌ„d therfore in that respect subiect to the priÌ„ce aÌ„d his lawes and so is it true that the priÌ„ce is supream gouernour of al persons aswel spiritual as teÌ„poral but that therfore he should also be Supreame gouernour in al their actions wil no more follow theÌ„ of the actions of them before rehersed Yea much lesse For the better vnderstanding whereof it is to be knoweÌ„ that before the comming of Christ Kinges wer there many but Christian Kinges none Many coÌ„men welthes wer there but no ChristeÌ„ coÌ„meÌ„ welth nor yet godly coÌ„moÌ„ welth properly to speke sauiÌ„g amoÌ„g the Iewes but ciuil and politik The end and final respect of the which ciuil commeÌ„welth was and is vnder the regimeÌ„t of some one or moe persons to whom the multitude coÌ„mitteh theÌ„self to be ordered and ruled by to preserue theÌ„selues from al inward and outwarde iniuries oppressions and enimies and further to prouide not only for their saftie aÌ„d quietnes but for their welth and abundance and prosperouse maintenance also To this ende tendeth and reacheth and no further the ciuile gouernment and to the preseruation tuition and furtherance of this end chiefly serueth the Prince as the principal and most honorable person of the whole state which thing is common as wel to the heathenish as to the Christian gouernment But ouer
and beside yea and aboue this is there an other gouernement instituted and ordeined by Christ in a spiritual and a mystical bodie of such as he graciously calleth to be of his kingdom which is the kingdom of the faithful and so consequently of heauen whereunto Christian faith doth conduct vs. In the which spiritual bodie commonly called Christes Catholike Churche there are other heades and rulers then ciuill Princes as Vicars Persons Bishops Archebishops Patriarches and ouer them al the Pope Whose gouernement chieflye serueth for the furtherance and encrease of this spiritual Kingdome as the ciuil Princes do for the temporal Now as the soule of man incomparably passeth the bodie so doth this kingdom the other and the rulers of these the rulers of the other And as the bodie is subiect to the soule so is the ciuill kingdome to the spiritual To the which kingdom as wel Princes as other are engraffed by baptisme and become subiects to the same by spiritual generation as we become subiects to our Princes by course and order of natiuitie whiche is a terrestrial generation Further now as euery man is naturallye bound to defend maintain encrease adorne and amplifie his natural countrie so is euery man bounde and muche more to employ himselfe to his possibilitie toward the tuition and defence furtherance and amplificatiō of this spiritual kingdome and most of al Princes them selues as suche which haue receiued of God more large helpe and faculty toward the same by reason of their great authority and tēporal sworde to ioyne the same as the case requireth with the spiritual sword And so al good Princes do ād haue don aiding and assisting the Church decrees made for the repression of vice and errors and for the maintenance of vertue and true religion not as supreame Gouernours them selues in all causes spirituall and temporall but as faithfull Aduocates in aiding and assisting the spiritual power that it may the soner and more effectually take place For this supreame gouernement can he not haue onlesse he were him selfe a spirituall man no more then can a man be a master of a shippe that neuer was mariner a Maior that neuer was Citizen His principall gouernemente reasteth in ciuill matters and in that respecte as I haue sayed he is supreame Gouernour of all persons in his Realme but not of al their actions but in suche sense as I haue specified and least of all of the actions of Spirituall men especially of those that are most appropriate to them which can not be onlesse he were him selfe a Spiritual mā Wherfore we haue here two Vntruths the one in an vntrue definitiō the other in saiyng that the Prince is the supreme gouernour in al causes spiritual yea euē in those that be most peculiarly belonging to spiritual men beside a plaine cōtradiction of M. Horne directly ouerthrowing his own assertion here The Bisshoply rule and gouernement of Gods Churche saith M. Horne consisteth in these three points to feed the Church with Gods woord ▪ to minister Christes Sacramēts ād to bind and lose To gouern the Church ▪ saith he after this sort belōgeth to the ōly office of Bishops ād Church ministers ād not to Kings Quenes and Princes The lyke he hath after warde Now then these being by his owne confession the actions that properly belōg to ecclesiastical persons and the prīces by his said cōfessiō hauing nothing to do therwith how is it thē true that the prince is the only supreme head ād gouernor in causes ecclesiastical ye in those that do properly belōg to persons ecclesiastical Or by what colour may it be defended that this saying is not plain contradictory and repugnante to this Later saying which we haue alleaged and whereof we shall speake more largelye when we come to the said place Thus ye see M. Horne walketh like a barefoted man vpon thornes not knowing where to tread The .6 Diuision Pag. 5. a. M. Fekenham And of my part I shal sweare to obserue and perfourme my obediēce and subiectiō with no lesse loyalty and faithfulnes vnto her highnes thē I did before vnto Quene Mary her highnes Syster of famous memory vnto whome I was a sworne Chaplaine and most bounden M. Horne Like an .23 vnfaithful subiect contrary to your Othe made to King Hēry and continued al the reigne of King Edvvarde you helpt to spoile Quene Mary of famous memory of a 24. principal parte of her royall povver righte and dignity vvhich she at the beginning of her reigne had enioyed and put in vre The same obedience and subiection vvith the like loyalty and faithfulnes yee vvil svveare to obserue and perfourme to Quene Elizabeth but she thāketh you for naught she vvil none of it she hath espied you and thinketh yee profer her to much vvronge Stapleton M. Horn would haue a mā on s bemired to wallow there stil. Neither is it sin to break an vnlawful othe but rather to cōtinew in the same as wicked King Herod did Now if M. Horne can ones by any meanes proue this gouernemente to be a principall parte or any parte at all of the Queenes royal power I dare vndertake that not only M. Fekenham but many mo that now refuse shal most gladly take the said Othe He wer surely no good subiect that would wissh her highnes any wrong neither can the maintenāce of the Catholik faith wherof shee beareth the title of a Defendor be coūted any iniury to her highnes Nether is it to be thought but if there had ben any wrong or iniury herein done to the Croune some Christiā Prince or other in the world would haue ere this ones in this thousand yeares and more espied it and reformed it too M. Fekenham The .7 Diuision Pag. 5 a. And touching the reste of the Othe whereunto I am required presently to sweare viz. That I doe vtterlie testifie and declare in my conscience that the Queenes highnes is the only supreame Gouernour of this Realme as well in al Spirituall or Ecclesiastical things or causes as Temporal I shal then of my parte be in like readines to receiue the same when your L. shal be able to make declaration vnto me how and by what meanes I may swere thereunto without commiting of a very plaine and manifest periurie which of my part to be committed it is damnable sinne and against the expresse woord of God writen Leuit. Cap. 9. Non periurabis in nomine meo nec pollues nomen Dei tui And of your parte to prouoke mee or require the same it is no lesse damnable offence S. Augustine in witnes thereof saith Ille qui hominem prouocat ad iurationē c. He who doth prouoke an other man to swere and knoweth that he shal forswere him selfe he is worse then a murderer because the murderer sleeth but the body and he sleeth the soule and that not one soule but two as the soule of him whom he prouoketh to periurie
and his owne soule also by ministring the occasion therof And the points of this Othe whereunto I can not presently swere without most plaine and manifest periurie are these foure following M. Horne As in that whiche goeth before you couertlie vttered manie vntruthes althoughe sometime yee stoumble on the trueth againste youre will so in the rest you fal to plaine and manifest vntruths least men shuld not perceiue what you are You were neuer required by me to svvere and therfore this is an impudent kind of dealing to saie vvherunto I am presently required to swere c. I had none authoritie nor coÌ„mission to require the Othe of you neither might I tender it vnto you without peril to mie selfe you being coÌ„mitted vnto me by the most honorable CouÌ„cel without whose order I could attempt no suche mattier You haue alreadie shevved in plaine matter although not in plainnesse of speache and that as you thinke and are persvvaded in coÌ„science that her highnes is the supreme gouernour so well in causes Ecclesiastical as temporal For hauing supremacie ouer the Ecclesiastical person the same being not othervvise person Ecclesiastical but in respect of Ecclesiastical functions things and causes annexed and proprelie beloÌ„ging to Ecclesiastical persons shee hath the Supremacie ouer the person in Ecclesiastical functions things and causes these being the only matter or obiect wherabout or wherein the rule ouer an Ecclesiasticall persone is occupied and dothe consiste This seemeth to be your glorie amongst your friendes that you make mee an offer to receiue this parte of the Othe when I shall be able to declare by what meanes you maie svvere without committing plain and manifeste periurie Mine abilitie herein shal appeare in mine ansvvere to your foure points God make you as readie to perform for duties sake as ye wil seme readie to offer wherbie to purchase to your selfe a glorious estimation But wherfore did you not make this offer vnto me either by woord or writing al the time of your aboad with mee You plaâ—e novve after your returne into .25 your holde as you did after the Parliament before you came oute of the Tovver to me VVhen you savve the end of the Parliament and vnderstood right well that the Othe was not like to be tendred vnto you than sent you copies of the booke deuised for the aunsvvere touching the Othe abroad to your friendes to declare your constancie and readines to refuse the Othe wherebie thei might be the rather enduced to continue their good opinion conceiued of you and also paie your charges weekelie in the Tovver sent vnto you .26 euerie Saturdaie by your seruaunt who wrote and deliuered the copies abroade as you tolde me your selfe Nowe you are returned againe into the Tower and perceiuing that your friends as you gaue theÌ„ iust cause haue some .27 mistrust of your reuolte and wauering inconstancie whereby your estimation and fame with their seruice to your God the bellie is decaied you haue deuised to set abroade the selfe same booke againe that you did before and to the selfe same ende altering or chaunging nothing at all sauing that you haue geuen it a nevve name and Title and seeme as in this place as though yee spake to mee by these woordes when your L. c. VVhen as in very deed there was neuer any suche woorde spoken or writen to mee and in the booke you deliuered to mee your speache is directed to the Commissioners and not to me in these words VVhen ye the Quenes highnes coÌ„missioners shal be able c. The fifth Chapter of other priuate doings betwene M. Fekenham and M. Horne YEt ones againe M. Horne taketh in hande M. FekenhaÌ„s grauÌ„t which may wel be grauÌ„ted aÌ„d by his great cuÌ„ning and skilfulnes wil thereof inferre as before that that may not be graunted But nowe he spitteth in his hande and taketh faster holde as he thinketh and seing the lightnes of his former reason would now geue greater weight to it with a newe fetch but yet as light and as weake as the other and employing manifest contradiction as before and to be answered as before For albeit a man is not called an Ecclesiasticall person but in respecte of some Churche cause and function which we freely graunt to M. Horne yet is he neuer a whit the nearer of his purpose vnlesse he caÌ„ proue that there were also no other respecte why he shoulde be vnder the Prince but for causes Ecclesiastical For as we haue said he is a subiect also as other laie men are and a member beside of the ciuil common welth in consideration whereof the Prince hath to doe with him and not properlie as he is a Spirituall man though bothe respectes be coÌ„currant in one person and he be named of the worthyer As if M. Robert Horne were a laie man and a Painter the Queene properlye hathe not to dooe with him as a Painter vnlesse it were for some lawe or order concerninge Painters but as Robert Horne her highnes subiecte and borne vnder her obeisance So should the Queene haue also to doe with you yea in case yee were the true Bishop of Winchester but not proprely as Bishop or for your Bishoply function for the whiche ye are immediatlye vnder your Archebishop and the Pope but considering you as a subiect otherwise or as Bishop either touching your temporalties and no farder For the which the true Bishops also doe to their Prince their Homage But what should I further reason with this man which as I haue saied hathe remoued the Prince from all superioritie concerninge the mere Bishoply or Priestly function and so with a notable contradiction hath full worshipfully coÌ„cluded against him selfe eased M. Fekenham also for taking any othe that the Quene is supreame head in al causes temporal and spiritual Here remayneth now for the residew nothing greatlye to be answered but only to shew how M. Horn doth accumulate a huge heap of vntruths as in notiÌ„g in M. FekeÌ„haÌ„ an impudent kind of dealing for writing whereunto I am presently required to sweare which may be truely verefied seing as M. Horne him self confesseth yt was so writeÌ„ in that copy that should haue bene deliuered to the commissioners at such tyme as they should haue presently tendred M. Fekenham the othe and in the same forme and fasshion delyuered to M. Horne and nothing altred in the later copy but that this worde commissioners is turned into the Lorde bisshop of Winchester neither doth M. Fekenham saye whereunto I am required presently to sweare of your L. as he saieth afterward when your L. shal be able c. And therefore there is no maner of impudency or vntruthe in the matter at all how so euer yt be this matter is nothing apperteyning to the state of the principal questioÌ„ and of smal importaunce nothing deseruing to be noted as an impudeÌ„t dealiÌ„g but rather this kind of speach agreeth with M. Horns dealing
here folowīg who speaketh of M. Fekenhā without any regarde so loosely and lewdely as to saye he maketh his belly his God that his frēds mistrusted his reuolting and wauering incōstācy that he sent foorth copies of the book as M. Horn termeth the shedule when he sawe the othe should not be tendred him and such lyke Where are nowe in this your false tale the dewe circūstāces that ye nedelessely required of M. Fekenhā most necessarie here to haue bene obserued of yow Suerly the rest is as true as that ye write of his seruante and of his charges wekely defrayde by his frēds and brought in by his seruāte which is as farre as I can vnderstande stark false Why doe ye not I pray you in these and your other blinde fonde folishe and false ghesses and surmises make your tale more apparāte and cowlorable clothing it with some cōuenient and dew circumstances that ye do so much harpe vppon against M. Fekenham Ye be now again blindly and lewdly harping vpō his revolte to slaunder and deface him Ye say he sent out his copies when he vnderstode right wel that the othe was not like to be tendered him How proue ye it good Sir He and other Catholiks made their certain accompte that after the end of the parliament the othe should haue ben offred thē what was the cause it was not exacted I certainly know not were it for the great plague that immediatly reigned and raged at London I pray God it were no plague to punish the straunge procedings in that parliament against his holy Church and to put vs in remembraunce of a greater plague imminēte and hanging ouer vs in this or in an other world onlesse we repent or were it by special order goodnes and mercy of the Quenes Maiesty I can not tel But this well I wote no gramercy to you sir who so sore thirsted and lōged for the catholiks bloud And therfore as sone as Gods plague ceased thought to haue your self plaged the Catholiks exactīg the Othe of M. Doctour Bonner Bisshop of Lōdon But lo here now began your and your fellowes the protestant bisshops wonderful plague and scourge that throwgh your own seking and calling this man to the othe the matter so meruelously fel out that ye and your felowes as ye were no church bisshops whose authority ye had forsaken and defied so you were also no parliament bisshops Vpō the which a pitiful case your state your honour your worship and bisshoply authority yea faith and al now restethe and dependeth A meruelouse prouidence of God that while ye could not be contente to spoile the true bisshops of their wordly estate and honor but must nedes haue their poore lyfe and al you your self were founde to be no bisshops no not by the very statutes of the realme But lette these thinges now passe and herken we to Maister Hornes blaste The 8. Diuision Pag. 6. b. M. Fekenham First is that I must by a booke Othe vtterlye testifie that the Queenes highnes is the onely supreme gouernour of this realme and that aswell in all Spirituall or Ecclesiasticall thinges or causes as Temporall But to testifie any thinge vppon a booke Othe no man may possiblye therein auoide periury except he doe first know the thing which he doth testifie and whereof he beareth witnesse and geueth testimonye And touching this knowledge that the Queenes maiesty is the onely supreme gouernour aswell in Spirituall or Ecclesiastical causes as in Tēporal besides that I haue no such knowledge I know no way nor meane whereby I shoulde haue any knowledge thereof And therefore of my part to testifie the same vppon a booke Othe beinge without as I am in deede al knowledge I cannot without committinge of plaine and manifest periury And herein I shal ioyne this issue with your L. that whē your L. shal be able either by such order of gouernment as our Sauiour Christe left behinde him in his Gospel and new testament either by the writing of such learned Doctours both Olde and new which haue from age to age witnessed the order of Ecclesiastical gouernmente in Christes Churche either by the general Councels wherein the righte order of Ecclesiastical gouernement in Christes Church hath beene most faithfully declared and shewed from time to time or elles by the continual practise of the like Ecclesiasticall gouernment in some one Church or part of all Christendom VVhan your Lordshippe shal be able by any of these fower meanes to make proufe vnto me that any Emperour or Empresse King or Quene may claym or take vpon thē any such gouernmēt in spiritual or ecclesiastical causes I shal herein yelde and with most humble thankes reken my selfe well satisfied and shal take vppon me the knowledge thereof and be ready to testifie the same vppon a booke Othe M. Horne The reason or argument that moueth you not to testifie vpon a book Othe the Q. Supremacy in causes ecclesiastical is this No man may testifie by Othe that thing vvhereof he is ignorant and knovveth nothīg vvithout committīg periury But you neither knovv that the Q. highnes is the onely supreme gouernour asvvel in causes Ecclesiasticall ▪ as Temporall neither yet knovv you any vvay or meane vvhereby to haue any knovvledge thereof Therefore to testifie the same vppon a booke Othe you can not vvithout committing of plaine and manifest periury For ansvveare to the Minor or seconde Proposition of this argument Although I might plainly deny that you are vvithout all knovvledge and vtterly ignoraunt both of the matter and the vvay or meane hovv to come by knovvledge therof and so put you to your prouf vvherein I knovv you must needes faile yet vvil I not so ansvveare by plain negatiue but by distinctiō or diuisiō of ignorāce And so for your better excuse declare in vvhat sort you are ignoraūt and vvithout al knovvledge There are three kinds of ignorātes the one of simplicity the other of vvilfulnes and the thirde of malice Of the first sort you cānot be for you haue had longe time good oportunity much occasiō and many vvaies vvhereby to come to the knovvledge hereof Yea you haue knovvē and profest openly by deede and vvorde the knovvledge hereof many yeers together For you did 28. knovv acknovvledge and confesse this supreme authority in causes Ecclesiastical to be in King Hēry the eight and his heyres vvhā your Abbay of Eueshā by cōmō cōsent of you and the other Mōks there vnder your couent seale vvas of your ovvn good vvilles vvithout compulsion surrendred into his handes and you by his authority refourmed forsooke your folishe vovve and many .29 horrible errours and superstitions of Monkery and became a secular Priest and Chaplaine to D. Bell and aftervvarde to D. Bonner and so duringe the life of King Henry the eight did agnise professe and teach opēly in your sermōs the kings Supremacy in causes Ecclesiastical This knovvledge remained stedfastly in you al
the time of kinge Edvvard also For although you vvere in the Tovver in his time that vvas not for any doubt you made of his Supremacy for that you stil agnised but for other points of religiō .30 touchīg the ministratiō of the Sacramēts vvhervnto you also agreed at the last promised to professe preach the same in opē auditory whersoeuer you should be apointed .31 VVherupō a right vvorshipful gentleman procured your deliuerāce forth of the Tovver and so vvere you at liberty neuer mēcioning any dout in this matter but agnising the Prīces supremacy in causes ecclesiastical VVherfore I may safly say that the ignorāce and vvāt of knovvledge vvhich you pretend in your Minor Propositiō is not of Sīplicity and therfore must nedes be of vvilfulnes or malice or mixt of both The vvay and meane vvherby to haue this ignoraūce remoued you assigne vvith this issue that vvhē I proue vnto you by any of the fovver meanes that any Emperour or empresse King or Quene may take vpō thē any such gouernmēt in spiritual or ecclesiastical causes thē you vvil yeelde take vpō you the knovvledge thereof and be ready to testifie the same by booke Othe Truely I haue often and many times proued this same that you require and by the self same meanes in such sort vnto you that you had .32 nothing to saye to the contrarie And yet neuerthelesse you continue still in your vvilfull and malicious ignorance vvhich causeth me to feare that this sentence of the holy ghost vvilbe verified in you In maleuolam animam non introibit sapientia Yet I vvil ones again proue after your desire euen as it vvere by putting you in remembraunce of those things vvhich by occasions in conference I often and many times reported vnto you vvhereof I knovv you are not simply ignoraunt The 6. Chapter defending M. Fekenham and others of wilful and malitious ignorance for not taking the Othe NOw are M. Fekenham and M. Horne come to cople and ioyne together in the principal matter M. Fekenham first saieth he neither knoweth this kīd of supremacy that M. Horn auowcheth nor yet any way how to achiue or obtain to any such knowledge M. Horne saith he might well put M. Fekenham to his prouf that he is not ignorāt But by the way I trow of some meritoriouse supererogation or as one fearing no ieberdy he aduentureth the prouf himself that M. Fekenham is not ignorant of this supremacy and further to binde M. Fekenham the deaper to him for his exceding kindnes wil shew for M. Fekenhams better excuse o gentle and louing hart that M. Fekenham is not ignorāt of simplicity but of wilfulnes and plain malice As touching this threfolde ignorance by M. Horne alleaged out of the bookes of S. Thomas as I wil not stycke with him for that distinction so onlesse he can proue by S. Thomas or otherwise that the ignorāce of this surmised supremacy includeth wilfulnes or malice in M. Fekenham or any such like parson the distinction may be true but the cause neuer a deale furthered Suerly yf ther were any ignorance in this point it were such as S. Thomas and other cal inuincicle ignorance by no study or diligence able to be put away and therfore pardonable But now the very authour brought forth by M. Horn so fully and effectually dischargeth M. Fekenham of al thre and chargeth M. Horne with the worste of them three that is wilfulnes and malice as he shal winne smal worship by alleaging of S. Thomas For S. Thomas saieth plainly that we are obliged and bound vpon paine of euerlasting damnation to belieue that the Pope is the only supreme head of the whole Church And leaste M. Horne may reiecte his authority which he can not wel doe vsing yt himself as a late Latin writer and to much affectioned to the Pope S. Thomas proueth his assertion by Cyrill and Maximus two notable and auncient writers amonge the Grecians Wherfore it foloweth that neither M. Fekenham nor M. Horn nor any other Christiā man can know the contrary being such an euident and a daungerouse falshod as importeth eternal damnation Nay saith M. Horn how can M. Fekenhā pretende ignorance herein when aswel in King Henry as King Edward his dayes he set forth in his open sermons this supremacy And so doe yow now good M. Horne and yet none more ignorant and farder from knowledge than yow For notwithstāding al your great brags and this your clerkly booke ye knowe not nor euer shall knowe but that the Pope is the supreame head of the Churche Wel ye may as ye doe most falsly and to your poore wretched sowle as well in this as in other pointes most daungerouslye belieue the cōtrary but knowe it you can not onlesse it were true For knowledge is only of true things and as the philosopher saith scire est per causas cognoscere And ye doe no more knowe it then the other matter that ye here also affirme of M. Fekenhā that he promised to professe and preache in open auditory in King Edwards dayes certaine points touching the ministration of the Sacraments contrary to his former opinion And vpon such promise was discharged out of the towre which yet ye know not to be true for it is starke false And I pray yow how fortuned it that his promisse so made to recante was neuer required of him being the onely thing that was sowght for at his handes The cause of his imprisonment then as I vnderstande by such as wel knoweth the whole matter was not abowte the ministration of the Sacraments but towching the matter of Iustification by onely faith and the fast of Lent lyke as it doth appere in the Archbishoppe of Caunterburies recordes he being therfore in a solempne sessiō holdē at Lābeth hal conuented before M. Cranmer then Archebisshop of Caunterbury and other commissioners appointed for that matter By the examination of the which recordes yow shal be conuinced of your vntruthe and errour therein as in al the rest I dowbt not by Gods helpe And touching the right worshipful gentleman ye meane of that is Sir Philip Hobbey which did as ye saye vpon M. Fekenhams promise and submission procure his deliueraūce out of the towre As it is very true he did so So it is false and vntrue that he did the same vppon any promise of recantation or of preaching in open auditory before made of his parte But the verye intente of the borowing of M. Fekenhā for a tyme out of the towre lyke as he saide him self was that he should dispute reason and haue cōferēce with certaine learned men touching matters of religion then in controuersie And according therunto the first day of disputation was betwixte thē and him at the right honorable my Lord erle of Bedfords house then lodged ouer the gate at the Sauoy The seconde daie was at the house of Syr William Cicill Knight
and that by your owne arguments and inductions as we shal hereafter euidently declare So that nowe M. Fekenham may seeme to haue good cause much more then before to rest in the sayed stayes and scruples I may not here let passe M. Horne that you cal this saiyng In maleuolam animam non introibit sapientia a sentence of the holy Ghost That it is no lesse we gladly confesse it But how dare you so pronounce of that saiyng being written in the booke of wisedome That booke you wot wel your brethern of Geneua accompt for no Canonical Scripture at al suche as onelye are the sentences of the holye Ghoste to speake absolutely and proprely but in the notes before that booke and certaine other which they cal Apocrypha doe call them onely bookes proceedinge of godlye men not otherwise of force but as they agree with the Canonicall Scriptures or rather are grounded thereon In whiche sence not onely those bookes but the writings also of the Fathers yea and of al other men may be by your sentence the sentence of the holy Ghoste And Brentius likewise in his Prolegomenis agreeth with the Geneuian notes against M. Horne Thus these fellowes iarre alwayes amonge them selues and in all their doctrines fal into such points of discorde that in place of vniforme tuninge they ruffle vs vppe a blacke Sanctus as the Prouerbe is Quo teneam vultus mutantem Prothea nodo The .9 Diuision Pag 8. a. M. Horne You require a proufe hereof that an Emperoure or Empresse King or Queene maie claime or take vppon them anie suche gouernment meaning as the Queenes Maiestie our Soueraigne doth novv chalenge and take vpon her in Spirituall or Ecclesiasticall causes .33 For ansvveare I say thei ought to take vppon them suche gouernment therefore thei maie laufullie doe it The former part is found true by the whole discourse of the holie Scriptures both of the olde and nevv Testament by the testimonie of the Doctours in Christes Church by the Generall Councels and by the practise of Christes Catholique Churche throughout al Christendome The .7 Chapter opening a plaine Contradiction of M. Hornes MAister Fekenham as well at his abode with you as sins his returne to the Tower at such time as he enioyed the free liberty thereof hath as I certaīly vnderstād declared to som of his friends that in your conference with him for a resolute answere to al the said scruples expressed in al the foure points ye did much lament that the right meaning of the Othe had not bene in ceason opened and declared vnto him When the only lack of the right vnderstanding therof hath ben the cause of such staies Wheras the Quenes Ma. meaning in that Oth is farre otherwise then the expresse words are as they lye verbatim like as it dothe well appeare by her highnes interpretation made therof in her iniunctions Of the whiche matter we shall be occasioned to entreate more at large herafter But now after two yeres breathing ye frame an other answere quite iarring from the first affirming that the Queene must take vpon her such kind of regiment without any mollifiyng or restraint And this ye will as ye say auouch by Scriptures Fathers Coūcels ād the cōtinual practise of the Church Both your saied answeres being so cōtrary one to the other what certaine and sure knowledge may M. Fekenham by right reason take and gather thereof to his cōtentation and satisfaction of his mind in these matters when by such diuersitie of answeres what other thing els may he iustly thinke then thus with him selfe That if you after so manye and so faire promises failed to open the very trueth vnto him in your firste aunsweare what better assurance should he conceiue of your truth in this your second answere For if by dissimulation the truthe of the matter was couertly hidde frō him in the first answere what better truth may he boldly look for in this your secōd answere thei being not both one but variable and diuerse S. Gregory Nazianzene saith Verū quod est vnū est mendatiū autē est multiplex The thīg saith he which is true is alwaies one ād like vnto it self wheras the lye the cloked and coūterfait thing is in it selfe variable and diuers By the which rule here geuē by so learned graue a Father I am here in the begīning put to knowledge by the varietie of your answeres that thei cānot be both true But if the one be true the other must be false and therof such a distrust iustly gathered that I may conclude none of them both to be true but both of them to be deceiuable and false For the proufe and trial of this my cōclusion I refer me to your scriptures Fathers Councels practise of the Churche that ye woulde seme to rest vpon whereby neuertheles you your self shall take a shameful foile and fall Wherefore goe on a Gods name and bring foorth your euidences The .10 Diuision Pag. ◠a. The holy Scriptures describing the condicions and propreties in a King amongest other doth commaund that he haue by him the booke of the lavv .34 .35 and doe diligentlie occupie him selfe in reading therof to the end he maie therby learne to feare the Lord his God that is to haue the feare of God planted within him selfe in his ovvne harte to keepe al the wordes and to accomplish in deed al the ordinaunces or as the olde translation hath it al the ceremonies by Cod cōmaunded that is to gouerne in such sorte .36 That he cause by his princely authority his subiects also to become Israelites To witte men that see knovv and vnderstand the vvill of God Redressing the peruersues of such as swerue from Gods ordinances or ceremonies Wherupon it is that God doth commaund the Magistrate that he make 37 diligēt examinatiō of the doctrine taught by any and that he do sharply punish both the teachers of false and superstitious religion with the folovvers and also remoue quite out of the waye all maner of euill The .9 Chapter concerning the Kings duetie expressed in the Deuteronomie GOE on I saie in Gods name M. Horne and prosequute your plea stoutlie God send you good speed And so he dothe euen suche as ye and the honestie of your cause deserue And at the very first entrie of your plea causeth you and your clerkly and honest dealing forth with to your high commendation so to appeare that euen the first authoritie that ye handle of all the holy Scripture plainlye discouereth you and causeth you to be espied and openeth as well your fidelity as the weakenes of your whole cause the which euen with your owne first blast is quite ouerblowen Your infidelity appeareth in the curtalling of your text and leauing out the wordes that immediatly goe before those that ye alleage beside your vnskilfulnes if it be not done rather of peruersitie and malice concurrant with your
infidelitie Your vnskilfulnes whiche is the least matter standeth in that ye saye the King is commaunded to haue by him the booke of the Lawe Your texte saith not so Syr but Describet sibi Deuteronomium legis huius in volumine He shal write out this second Lawe in a booke As Edmund Beck a man of your secte truely hath translated Wel let the King read in Gods name not onelye that booke but all the whole Bible beside It is a worthy and a commendable study for him But let him beware that this sweete honie be not turned into poyson to him and least vnder this pleasant baite of Gods worde he be sodainly choked with the topicall and pestiferouse translation wherewith ye haue rather peruerted then translated the Bible printed at Geneua and in other places and with your false daungerouse damnable gloses where with you haue corrupted and watered the same and made it as it were of pleasante wine most sowre vineger The onely remedy and help to eschewe and auoyde this daunger is to take this booke and other holy writings faithfully translated at the priests hands as they from tyme to tyme haue receiued them and after such order as your own texte appointeth saying When he is sette vpon the seate of his kingdome he shal write him out this seconde Law in a booke taking a copy of the Priests of the Leuiticall tribe Which later woordes ye haue because they make directly against you quite leafte out And then immediatly foloweth howe he shal busely read the sayde booke and so forth If this order had of Late yeares ben kept and that Princes and other had taken the Bible as it is and euer hath ben of the priestes of the Catholike Church orderly and lawfully succeding one the other as the Leuits did reade tawght and expounded as wel in Greke and Hebrewe as in Latin these errours and heresies should neuer haue taken so deape a roote as they haue now cawght Neither is this place onely meant that the King should take the bare lettre but rather the exposition withal of the said Priests For what were the King the better or any man else for the bare lettre if he had not also as ordinary a waye for his direction in the vnderstanding as he had prouided him for to receiue a true and an incorrupted copy Where of we may see the practise in al ages in the Catholik Churche whereof this place is the very shadowe and figure For as the Protestantes them selues are forced by plaine wordes to confesse that they know not the true worde or booke of God but by the Churche which from tyme to tyme delyuered these bokes euen so by al reason and learning they should also cōfesse that the Church can no more be deceiued in deliuering the sense of the saide word then in deliuering the worde it self Which seing they will not confesse for then were we forthwith at a point and ende with al their errours and heresies they must nedes continew in the same And so while euery man in the expositiō of scriptures foloweth his own head be it neuer so worldly wise or circumspect yet his own propre and peculiar separated from the common aduise and iudgement of the whole Church errours and heresies haue and doe daylie grow and wil neuer cease more and more to encrease and multiply onlesse we take forth the lessō I haue shewed you into this huge and infinite nōber where with the world is now most miserably ouerwhelmed Whereof the best remedy were the exact obseruation of this place that ye haue so wilily and sleightly slipte ouer But most of al an other sentence in the very said chapter and euen the next to this ye alleage that the King as sone as he is chosen shal bestow his study vpon the reading of the Deuteronomy Where Moyses saieth that in doubtful causes the people shoulde haue their recourse to the said priestes and to the iudge for the tyme beinge meaning the highe prieste of whome they shoulde learne the truthe and are commaunded to doe accordinglye euen vnder payne of death Which place wel weighed and cōsidered serueth to declare that I haue said that the King and others should receiue not only the letter which as S. Paule saieth doth kil but the true and sincere meaning withal wherein standeth the life of the letter as the life of mā with in his body yea the eternal lyfe wherof by folowing lewde lying expositions of holy write we are spoiled at the priests handes All which thinges serue directly for the primacy of them and not of Princes Nowe therefore goe on M. Horne and beinge at your first encountringe ouerblowen and discomfyted euen with your owne blaste thinke well whether it is lykely that ye shall hereafter bringe againste your aduersary any thīg wherby he should as ye haue falsly slaūdered him in a maner yelde and be resolued on your syde For as for the next place it enforceth no supremacy We frely graunte you that princes may sharply punishe teachers of false and superstitiouse religion and idolatry being thereof by the Priestes instructed which is the matter of your texte But then take head to your selfe Maister Horne For I saye to you that ye and your fellowes teache false and superstitiouse religion many and detestable heresies and so withal plaine Idolatry For heresie is called a very Idol aswel by scripture as in the exposition of the holy and learned fathers And thē are ye no simple Idolatour but one that mainteyneth a nomber of heresies with no lesse offence towardes God than was the offence of the Iewes that your place speaketh of when they sette vppe afterwarde their idolls And so haue ye geuen sentence against your selfe and haue tolde the Magistrate his office Neither thinck you that ye may illude your punishment by the cowlour of the late statutes of the realme which though in manye thinges serue for your wordelye indemnitye yet that ye may kepe your Madge and bisshoprike withall and maye not be punished for the obstinate defence of suche fylthye mariage and especiallye for the denyinge of the reall presence in the blessed Sacramente of the aulter and for many other things that your sorte daily write and preach I trowe it wil be hard for you to bring forth any acte of parliamente or any other conuenient and sufficient plea. And as I graunt this authority to punishe to the ciuil prince so that this inferreth a superiority in al causes aswel ecclesiastical as temporal I flatly deny and most of al that ye haue proued your assertion that princes ought to take vpon them such pretensed regiment whereof the very place by you induced sheweth as I haue said the plain contrary Now that you bring out of Glosa ordinaria that the Prince is commaūded by his Princely authority to cause his subiects to become Israëlites it may perhaps be in some ordinary Glose of Geneua his Notes
Bales or some such like but as for the olde ordinary Latin Glose I am right sure M. Horn it hath no suche thinge This therefore may wel stande for an other vntruthe As also that which immediatly you alleage out of Deuteron 13. For in al that chapter or any other of that booke there is no such worde to be founde as you talke of And thus with a ful messe of Notorious vntruthes you haue furnished the first seruice brought yet to the table cōcernīg the prīcipal matter How be it perhaps though this be very course yet you haue fyne dishes and dayntycates coming after Let vs then procede The .11 Diuision Pag. 8. b. M. Horne The beste and most Godly Princes that euer gouerned Gods people did perceiue and rightly vnderstande this to be Gods vvil that they ought to haue an especiall regarde and care for the ordering and setting foorth of Gods true Religion and therefore vsed great diligence vvith feruent zeale to perfourme and accomplishe the same Moyses vvas the supreme gouernour ouer Gods people and vvas .38 not chiefe Priest or Bisshop for that vvas Aaron vvhose authority zeale and care in appointing and ordering Religion amongest Gods people prescribing to al the people yea to Aaron and the Leuits vvhat and after vvhat sorte they should execute their functions correcting and chastening the transgressours is manifestly set foorthe in his booke called the Pentateuche The 9. Chapter concerning the example of Moyses MAister Horne willing to seame orderly to procede first bringeth in what scripture commaūdeth Princes to doe and then what they did But as his scripture towching the commaundemēt by him alleaged nothing reacheth home to his pretensed purpose but rather infringeth and plainely marreth the same as I haue saide and fully standeth on our syde So I dowbte nothing yt wil fare with his examples as of Moyses Iosue Dauid Salomon Iosaphat Ezechias Iosias and that they al come to short and are to weake to iustifie his assertion But here am I shrewdly encombred and in a great doubte what to doe For I coulde make a shorte but a true answere that these examples are fully answered alredy by M. Doctour Harding and M. Dorman and referre thee thither to thyne and myne ease gentle reader and to the sparing not onely of penne ynk and paper but of the tyme also whiche of al things is most preciouse But then I feare me woulde steppe forth yf not M. Horne a good simple plain man in his dealings yet some other iolye fyne freshe pregnant wytty fellowe yea and bringe me to the straits which way so euer I did tread Yf I shuld as I said sende the reader to them then should I heare a foole a dolte an asse that can say nothing of his own Then shoulde the cause be slaundered also as so poore and weake that it could beare no large and ample treatise yea with all that their answeres were such as I was asshamed of them and therefore wilylye and wiselye forbeared them with manye suche other triumphant trieflinge toyes Againe yf I shoulde repete or inculcate their answeres then woulde Maister Nowell or some other rushe in vppon me with his ruflynge rhetorike that he vseth againste Maister Dorman and Maister Doctour Hardinge withe a precise accompte and calculation what either Maister Dorman or Maister Doctour Hardinge borowed of Hosius or either of them two of the other And what I haue nowe borowed of them bothe or of either of them And I shoulde be likewise insulted vppon and our cause as feble and very weake slaundered also But on the one syde leaste any of the good bretherne shoulde surmise vppon my silence anye suche distruste I will compendiously as the matter shall require abridge their answeres and that Maister Horne shall thinke that our stuff is not al spente I shall on the other syde for a surplussage adioyne some other thinges to owre opponent accommodate So that I truste either answere shal be sufficient to atchieue our purpose againste Maister Horne Then for Moyses I saye with Maister Doctour Hardinge and Saint Augustyne that he was a prieste aswell as a Prince I say the same with Maister Dorman with Philo Iudeus with Saint Hierom and with Saint Hieroms Maister Gregorie Nazianzene And so consequently Maister Horne that Moyses example serueth not your turne onlesse ye will kinge Henry the eight and his sonne king Edward yea and our gracious Quene to be a priest to but rather quite ouerturneth your assertion And thinke you Maister Horne that the Quenes authority doth iumpe agree with the authority of Moyses in causes ecclesiastical Then maye she preach to the people as Moyses did Thē may she offer sacrifices as Moyses did Then may she cōsecrate Priests as Moyses did cōsecrate Aaron and others Then may it be said of the imposition of her hands as was said of Moyses Iosua the son of Nun was ful of the sprite of wisedom for Moyses hadde put his hand vpon him It must nedes therfore follow that Moyses was a priest and that a high priest which ye here ful peuishly deny I say now further with M. Dorman that put the case Moyses were no priest yet this example frameth not so smothely and closely to your purpose as ye wene For Moyses was a prophet and that such a prophet as the like was not agayne Geue me nowe Maister Horn Princes Prophetes geue me Princes and Lawe makers by speciall order and appointmente ordeyned of God to whose woordes God certainly woulde haue geuen as greate authority as he wolde and commaunded to be geuen to Moyses and then perchaunce I will say that ye saye somewhat well to the purpose Agayne Moyses was suche a speciall Prophet and so singularlye chosen of God to be heard and obeyed in all thinges that he is in the holy scripture euidentlye compared to Christ him selfe compared I say euen in the office of teaching and instructing Moyses in the Deuteronom foretelling the Iewes of a Messias to come saieth The Lorde thy God wil rayse thee vp a Prophet from among thy own nation and of thy brethern such a one as my self him thou shalt heare And this so spoken of Moyses in the olde Lawe is in the new testamēt auouched ād repeted first by S. Peter the chief Apostle and next by S. Stephen the first Martir and applied to Christ. If thē Christ must so be heard and obeied of vs as was Moyses of the Iewes no doubt as Christ is a Kinge a Prophet a Priest and a Bisshop to vs so was Moyses to thē a Prince a Prophet a Priest and a Bisshop As Christ is of vs to be heard and obeyed as wel in al matters Ecclesiasticall as Temporal for no temporal Lawe can haue force against the Law of Christ amonge Christen men so was Moyses to be heard and obeyed of the Iewes in matters and causes as well temporall as spirituall For why The Scripture is plaine Tanquam me
God And from suche Princes to all Princes indifferentlie to gather the like praeeminence in al points were no sure and sound gathering and collection Els if you wil haue your examples to proue and coÌ„firme then as Iosue circumcided so let the Prince baptise and as Iosue sacrificed vpon an Aulter so let the Prince in Cope and Surplesse celebrate your holy Communion Whiche two things as peculiar offices of Bisshops and Priestes M. Nowel excludeth flatly al Princes from yea and saith they oughte to be vntouched of Prince or other person Thus againe either ye iumble and iarre one from an other or els your Argument falleth downe right Choose whiche of both ye will M. Horne The .13 Diuision Pag 9. a. Dauid vvhom God appointed to be the pastour that is the King ouer Israel to feed his people did vnderstand that to this pastoral office of a King did belong of duetie not onelie a charge to prouide that the people might be gouerned vvith iustice and liue in ciuil honestie peace and tranquillitie publique and priuate but also to haue a speciall regarde and care to see them fedde vvith true doctrine and to be fostered vp in the Religion appointed by God him selfe in his lavve And therefore immediatlie after he vvas vvith some quietnes setled in his royall seat the first thing that he began to refourme and restore to the right order as a thing that appertained especially to his princelie charge and care vvas Gods religion and seruice vvhich had ben decayed and neglected long before in the time of King Saul For the better perfourmance vvhereof as the Supreme gouernour ouer al the estates both of the laitie and of the Clergie .41 in all maner of causes after consultation had vvith his chiefe Counsailers he calleth the Priestes and Leuites and commaundeth appointeth and directeth them in all manner of things and causes appertaining to their ecclesiasticall functions and offices He prepareth a semelie place for the Arke in his ovvne Citie He goeth vvith great solemnitie to fetch the Arke of the Lord. He coÌ„mauÌ„deth Sadâ—c aÌ„d Abiathar the Priests and the chief amoÌ„g the Leuites to sanctifie them selues vvith their brethren and than to carie the Arke vppon their shoulders vnto the place apointed He comptrolleth theÌ„ that the Arke was not caried before on their shoulders according to the lavv and therfore laieth to their charge the breach that vvas made by the death of Vsa He coÌ„maÌ„deth also the chief of the Leuits to apoint amoÌ„g their brethreÌ„ MusiciaÌ„s to play on diuers kinds of instâ—umeÌ„ts and to make melody vvith ioyfulnes He sacrificeth burnt aÌ„d peace offerings He blessed the people in the name of the Lord. He appointeth certain of the Leuites to minister continually before the Arke of the Lord to reherse his great benefits to the honour and praise of the Lord god of Israell And for that present time he made a psalme of gods praise and appointed Asaph aÌ„d his brethren to praise god thervvith He ordained the priests Leuites singers and porters and in some he apointed and ordered al the officers and offices required to be in the house of the Lord for the setting foorth of his seruice and religion The .11 Chapter concerning the example of Dauid BOTH M. Dorman and M. Doctor Harding affirme that the proceedings of King Dauid are nothing preiudiciall to the Ecclesiasticall authoritie in redressing of disorders before committed or doing suche things as are here rehersed No more then the reformatioÌ„ of Religion made by Quene Marie as M. D. Harding noteth which ye wot wel imployeth in her no such supremacie Beside that it is to be considered as M. D. Harding toucheth that he passed other Princes herein because he had the gift of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that yee and M. Nowell adde thereunto for the fortification of the said superioritie can by any meanes induce it The scripture in the sayed place by you and M. Nowel alleaged saith that Dauid did worke iuxta omnia quae scripta sunt in lege Domini according to all things writen in the lawe of God Wherevnto I adde a notable saying of the scripture in the said booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuites vt ingrediantur domum Dei iuxtaritum suum sub manu Aaron Patris eorum sicut praeceperat Dominus deus Israel Kinge Dauids appointmente was that the Leuites and Priestes shoulde enter in to the house of God there to serue vnder the gouernment Of whom I pray you Not of King Dauid but vnder the Spiritual gouernmeÌ„t of their spiritual father Aaron aÌ„d his successours The gouernour of them then was Eleazarus Where we haue to note first that Dauid appointed here to the Leuites nothing of him self but sicut praeceperat Dominus Deus Israël as the Lord God of Israel had before apointed Secondlye that King Dauid did make appointment vnto them of no strange or new order to be taken in Religion but that they should serue God in the TeÌ„ple iuxta rituÌ„ suuÌ„ after their owne vsage custome and maner before time vsed Thirdly and last King Dauids appointment was that they should serue in the house of God sub manu Aaron patris eorum as vnder the spirituall gouernmente of their Father Aaron and his successours the high Priests The whiche wordes of the scripture doe so wel and clearly expres that King Dauid did not take vpon him any spirituall gouernement in the house of God namely such as you attribute to the Quenes Ma. to alter Religion â–ª c. that I can not but very much muse and maruel why ye shoulde alleage King Dauid for any example or proufe in this matter But most of al that ye dare alleage the death of Oza Whiche is so directly against our lay men that haue not onely put their hands to susteine and staye the fal of the Arke as Oza did for which attempt notwithstanding he was punished with present deathe but haue also of their owne priuate authoritie altered and chaunged the great and weightie pointes of Christes Catholike Religion and in a maÌ„ner haue quite transformed and ouerthrowen the same and so haue as a man may say broken the very Arke it self al to fitters Let them not dout but that except thei hartely repeÌ„t they shal be plagued woorse then Oza was if not in this worlde yet more horribly in the world to come As for that you alleage of Dauid that he made Psalmes ordeined Priests Leuites fingers and porters c. thinke you he did al this and the rest of his owne authority because he was King of the people So you would your Reader to beleue But the holy Ghost telleth vs plainly that Dauid did all this because God had so commaunded by the hands of his Prophets And thus you see that by the declaration of the Prophetes Gods Ministers then as
is not Luther the same man to yow that Donatus was to them doth not one of your greatest clerks there with you now write that Wyclyff begatte Husse Husse begotte Luther and thē addeth a shameful blasphemous note this is the seconde Natiuitye of Christe The Donatists being charged and pressed by the Catholiks to shewe the beginning and continuance of their doctrine and the ordinary successiō of their Bisshops were so encombred that they could neuer make any conueniente answer And are not ye I pray you with your felowes protestāt bishops fast in the same myre If not answer then to my thirde demaunde in the Fortresse annexed to S. Bede The Donatists fynding faulte with Constantine Theodosius and other Catholik princes ranne for succour to Iulianus the renegate and highly commended him And doth not M. Iewel I pray you take for his president against the Popes primacy Constantius the Arrian against Images Philippicus Leo Cōstantinus and such like detestable heretiks by general councels condemned Do not your self play the like parte in the Emperour Emanuel as ye cal him and in other as we shal hereafter declare Now who are I pray you Donatists for the defacing and ouerthrowing of Aulters for vilaining the holy Chrisme and the holy Sacrament of the aulter Which they cast vnto dogs which straitwaies by the ordinance of God fell vpon them and being therin Gods ministers made them fele the smart of their impietie It were a tragical narration to open the great and incredible crueltie that the Donatists vsed toward the Catholiks and especially their horrible rauishment of religious Nonnes And yet were they nothing so outragious as your Hugonots haue bene of late in France and the beggarly Guets here in Flandres namely about Tournaye The Donatists said of the Catholiks Illi portant multorū Imperatorum sacra Nos sola portamus euangelia They bring vs many of the Emperours letters we bring the only ghospels And is not this the voyce of all Protestantes whatsoeuer Only Scripture only the gospel only the word of God And for the first parte what is more common in the mouthes of the Germayn Lutherans of the French Caluinistes and now of the flemmish Guets then this complaint that we presse them with the Emperours Diets with the Kings proclamations and with the Princes placarts To the which they obey as much as the Donatists when they haue power to resiste Wel we wil nowe leaue of al other conference and cōparisons and tarry a litle in one more The Donatists though they were most wicked Murtherers of others and of them selues also killing them selues moste wretchedly without any other outward violence don to them yet were they takē of their confederats for Martyrs Of whome thus writeth S. Augustin Viuebant vt Latrones moriebantur vt Circumcelliones honorabantur vt Martyres They liued like robbers by the high way they died like Circumcellions meaning thei slew them selues they were honored as Martyrs And now where lerned M. Foxe the trade to make his holy canonisation in his deuelish dirty donghil of his fowle heretical ād trayterous Martyrs but of those ād such like scholemaisters As of the Montanists that worshipped one Alexander for a worshipful martyr thowgh he suffred for no matter of religiō but for myscheuous murther And of the Maniches that kepte the day wherein their maister Manes was put to death more solemply then Easter day Haue ye not thē in M. Foxe Sir Iohn Oldcastle and Syr Roger Acton canonised for holy martyrs though they died for high treason yea their names al to be painted dasshed ād florished in the kalender with read letters I thinke because we shoulde kepe their daye a double feaste Whose and their confederates condemnation for conspiringe againste the Kinge the nobilitye and their countreye appereth aswell by acte of parliament then made as by the full testimony of all our English Cronicles Is not dame Elleanour Cobhā a stowte confessour in this madde martyrloge whose banishment was not for religion but for conspiringe King Henry the sixts death by wytchrafte and sorcery by the help and assistance of M. Roger Bolinbroke and Margaret Iordeman commonly called the Witche of Aey The which two were openly executed for the same But nowe is it worth the hearing to know how handsomly M. Foxe hath conceyued his matters wherein he plaieth in dede the wily Foxe and springleth with his false wily tayle his fylthy stale not into the doggs but into his readers eies And as the Foxe as some hūters say when he is sore driuen wil craftely mount from the earth and kepe himself a while vpon the eather of a hedge only to cause the howndes that drawe after him to leese the sente of the tracte euen so for all the worlde hath our Foxe plaied with his reader But I trust I shal trace him and smel him out wel inoughe First then though M. Foxes authority be very large and ample in this his canonisation and such as neuer any Pope durste take vpon him yea and though he hath authority to make martyrs yet I dowbte whether he hath authority to make Knights to for this Sir Roger Onley is neither a Sir but of M. Foxes making nor Onley neither But M. Roger Bolinbroke only put to death for the treason before specified as not onely his owne authours Fabian and Harding whome he doth alleage for the story of Dame Elleanour but al other also doe testifie Truthe it is that Harding writing in English meeter and speaking of this M. Bolinbroke endeth one of his staues with this worde Only which is there to signifie no name but to better and sweate the meeter and is as much to say as chiefly and principally meaning that Maister Roger was the principal worker in this nigromancy The meeters of Harding are these He waxed then strange eche day vnto the King For cause she was foreiudged for sorcery For enchantments that she was in working Against the Church and the King cursedly By helpe of one M. Roger only Whiche last woorde some ignorant or Protestant Printer hath made Oonly And then hath M. Fox added a Syr and a Martyr too and adorned him with no common inke to set foorth and beutify his Martyr withal And so of M. Roger Bolinbroke sorcerer and traitour by a cunning Metamorphosis he hath made Syr Roger Onlye Knight and Martyr Wel wil ye yet see further the craftie dubling of a Fox walking on the eather of the hedge Consider then that for Margaret Iordaman that notable witch least if he had named her and M. Bolinbroke by their own names he had marred al the rost he placeth an other woman that by his owne rule died fortie yeares after And yet can he not hit vpon her name neither but is faine to call her in steed of Ione Bowghton the mother of the Ladie Yong who in deed is one of his stinking hereticall and foolish Martyrs For she craked ful
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
though the thing it selfe be moste true Howe be it this admonition serueth Maister Horne and his brethren for manye and necessarye purposes to rule and maister their Princes by at their pleasure that as often as their doings like them not they may freely disobey and say it is not â–ª Gods word wherof the interpretation they referre to them selues And so farre it serueth some of them and the moste zealouse of them that nowe their Prince though Supreme gouernour and iudge in al causes Ecclesiastical may not by Gods worde appointe them as much as a Surplesse or Cope to be worne in the Churche or Priestlike and decent apparell to be worne of theÌ„ otherwise Yea some of them of whom we haue already spoken haue found a way and that by Gods woorde to depose the Quenes Maiesty from al manner of iurisdiction as well temporal as spiritual and that by Gods holy worde Whereof these men make a very Welshemans hose to say the truth and amonge other M. Horne him selfe for all his solemne admonition For we plainly say that this kind of supremacie is directly against Gods holy worde M. Horne The .22 Diuision pag. 15. b. And this to be Christes order and meaning that the Kings of the Nations should be the supreme gouernours ouer their people not only us temporal but also in Spirituall or Ecclesiasticall causes .57 the blessed Apostles Peter and Paule doe plainly declare The supremacie of Princes they set foorth vvhen they commaund euery soule that is euery man vvhether he be as Chrysostome saith an Apostle Euangelist Prophete Prieste Monke or of vvhat so euer calling he be to be subiect and obey the higher povvers as Kings and their Lieutenants or gouernours vnder them And they declare that this supreme gouernement is occupied and exercised in or aboute the praysing furthering and aduauncing of vertue or vertuous actions and coÌ„trary vvise in correcting staiyng aÌ„d repressing al maner of vice or vicious actioÌ„s vvhich are the propre obiect or matter herof Thus doth Basilius take the meaning of the Apostles saiyng This semeth to me to be the office of a Prince to aide vertue and to impugne vice Neither S. Paule neither the best learned among the aunciente Fathers did restreine this povver of Princes onely to vertues and vices bidden or forbidden in the second table of Gods commaundementes vvherein are conteined the duties one man ovveth to an other But also did plainely declare them selues to meane that the authority of Princes ought to stretche it selfe to the maintenaunce praise and furtheraunce of the vertues of the firste table and the suppression of the contrary vvherein onely consisteth the true Religion and spirituall Seruice that is due from man to God S Paule in his Epistle to Timothe teacheth the Ephesians that Kings and Rulers are constituted of God for these two purposes that their people may liue a peaceable life thourough their gouernmente and ministerie both in godlines vvhich is as S. .58 Augustine interpreth it the true and chiefe or propre vvorshippe of God and also in honestie or semelinesse in vvhich tvvo vvoordes Godlines and Honestie he conteined vvhat so euer is coÌ„maunded either in the first or second Table S. Augustine also shevveth this to be his minde vvhen describing the true vertues vvhich shall cause princes to be blessed novve in Hope and aftervvard in deed addeth this as one especiall condicion required by reason of their chardge and callinge If that saith he they make their power which they haue a seruaunt vnto Gods Maiestie to enlarge most wide his worshippe Seruice or Religion To this purpose also serue all those testimonies vvhiche I haue cited before out of S. Aug. against the Donatists vvho in his booke De. 12. abusiâ—e num gradibus teacheth that a Prince or Ruler must labour to be had in avve of his subiectes for the seueritie against the traunsgressours of Goddes Lavve Not meaning only the transgressours of the seconde table in temporall matters But also against the offendours of the first table in .59 Spirituall or Ecclesiasticall causes or matters VVhich his meaning he declareth plainely in another place vvhere he auoucheth the saiyng of S. Paule The Prince beareth not the sworde in vaine to proue therevvith against Petilian the Donatist that the povver or authority of Princes vvhich the Apostle speaketh of in that sentence is geuen vnto them to make sharpe Lavves to further true Religion and to suppresse Heresies and Schismes and therefore in the same place he calleth the Catholique Churche that hathe such Princes to gouerne to this effect A Church made strong whole or fastened together with Catholique princes meaning that the Church is vveake rent and parted in sonder vvhere Catholique Gouernours are not to maintaine the vnitie thereof in Churche matters by their authoritie and povver Gaudentius the Donatist found him selfe agreeued that Emperors shuld entremeddle and vse their povver in matters of religion affirming that this vvas to restreine men of that freedome that God had set men on That this vvas a great iniurie to God if he meaning his religion should be defended by men And that this vvas nothing els but to esteeme God to be one that is not able to reuenge the iniuries done against him selfe S. Augustine doth ansvvere and refute his obiections vvith the authoritie of S. Pauls saiyng to the Romaines Let euery soule be subiect to the higher powers c. For he is Gods minister to take vengeance on him that doth euill interpreting the minde of the Apostle to be that the authoritie and povver of Princes hath to deale in Ecclesiastical causes so 60 vvel as in Temporal And therfore saith to Gaudentius and to you al Blotte out these saiyngs of S. Paule 13. Rom. if you can or if you can not then set naught by them as ye doe Reteine a most wicked meaning of al these saiyngs of the Apostle leaste you loose your freedome in iudging or els truely for that as men ye are ashamed to doe before men crie out if you dare Let murtherers be punished let adulterers be punished lette all other faults be they neuer so heinous or ful of mischief be punished by the Magistrate we wil that only wicked faultes against religioÌ„ be exeÌ„pt from punishmeÌ„t by the lawes of kings or rulers c. Herken to the Apostles and thou shalt haue a great aduantage that the kingly power cannot hurt thee doe wel and so shalt thou haue praise of the same power c. That thing that ye doe is not only not good but it is a great euill to witte to cut in sunder the vnity and peace of Christ to rebelle against the promises of the Gospel and to beare the Christian armes or badges as in a ciuil warre against the true and highe King of the Christians The .18 chapter declaring how Princes haue to gouerne in cases of the first Tables answering to certain places out of the Canonicall Epistles of the
th'Apostles both S. Peter aÌ„d S. Paul so earnestly taught at that time obedieÌ„ce to PriÌ„ces This was the cause In the beginniÌ„g of the church som ChristiaÌ„s were of this opinioÌ„ that for that they were ChristeÌ„ meÌ„ they were exeÌ„pted from the lawes of the Infidel Princes and were not bound to pay theÌ„ any tribut or otherwise to obey theÌ„ To represse and reforme this wroÌ„g iudgmeÌ„t of theirs the Apostles Peter and Paule by you named diligeÌ„tly employed theÌ„ selues Whose sayings can not imply your pretensed gouernmeÌ„t onlesse yow wil say that Nero the wycked and heathennish Emperour was in his tyme the supreme head of al the church of Christ throughout the empire aswel in causes spiritual as teÌ„poral And yet in teÌ„poral and ciuil matters I graunt you we ought to be subiect not only to ChristiaÌ„s but eueÌ„ to infidels also being our princes without any exceptioÌ„ of Apostle euangeliste prophet priest or monk as ye alleage out of S. ChrysostoÌ„ As contrary wise the Christian prince him self is for ecclesiastical and spiritual causes subiect to his spiritual ruler Which Chrysostom hiÌ„self of al meÌ„ doth best declare Alij sunt termini c. The bounds of a kingdome and of priesthood saith ChrysostoÌ„ are not al one This kingdom passeth the other This king is not knoweÌ„ by visible things neither hath his estimatioÌ„ either for precious stones he glistereth withal or for his gay goldeÌ„ glistering apparel The other king hath the ordering of those worldly things the authority of priesthod cometh froÌ„ heaueÌ„ what so euer thou shalt bind vpoÌ„ earth shal be bound in heaueÌ„ To the king those things that are here in the worlde are coÌ„mitted but to me celestial things are coÌ„mitted wheÌ„ I say to me I vnderstaÌ„de to a priest And anon after he saith Regi corpora c. The bodies are coÌ„mitted to the King the sowles to the Priest the King pardoneth the faults of the body the priest pardoneth the faultes of the sowle The Kinge forcethe the priest exhorteth the one by necessity the other by giuing counsel the one hath visible armour the other spiritual He warreth against the barbarous I war against the Deuil This principality is the greater And therfore the King doth put his head vnder the priestes hands and euery where in the old scripture priestes did anoynt the Kings Among al other bokes of the said Chrysostom his book de Sacerdotio is freighted with a noÌ„ber of lyke and more notable senteÌ„ces for the priests superiority aboue the Prince Now theÌ„ M. Horn I frame you such an argumeÌ„t The Priest is the PriÌ„ces superiour in some causes ecclesiastical Ergo the PriÌ„ce is not the Priests superiour in al causes ecclesiastical The AntecedeÌ„t is clerly ê“ued out of the words of Chrysost. before alleged Thus. The Priest is superiour to the priÌ„ce in remissioÌ„ of syns by ChrysostoÌ„ but remissioÌ„ of sins is a cause ecclesiastical or spiritual Ergo the Priest is the PriÌ„ces superiour in some cause ecclesiastical or spiritual Which beiÌ„g most true what thiÌ„g caÌ„ you coÌ„clud of al ye haue or shal say to win your purpose or that ye here presently say that the Prince hath the care aswell of the first as of the seconde table of the commaundements and that S. Paule willethe vs to pray for the Princes that we may lyue a peaceable life in godlines aÌ„d honesty In the which place he speaketh of the heathennishe princes as appereth by that which foloweth to pray for them that they may be coÌ„uerted to the faith Or of al ye bring in out of S. Augustin either against the Donatists whereof we haue alredy said inough or that Princes must make their power a seruaÌ„te to Gods Maiesty to enlarge his worship seruice and religion Nowe as all this frameth full yllfauoredly to conclude your principle so I say that if S. Augustine were aliue he might truely and would say vnto you as he sayd vnto Gaudentius and as your self alleage against your selfe and your bretherne That thing that ye doe is not only not good but it is a great euil to witte to cutte in sonder the vnity and peace of Christ to rebell against the promises of the ghospell or to beare the ChristiaÌ„ armes or badges as in a ciuil warre against the true and the high King of the Christians he would say yf he were aliue vnto you that as the Donatistes did not deny Christ the head but Christ the body that is his Catholike Churche so doe you He would say that as the Donatistes secte was condemned by Constantin Honorius and other Emperours the high Kings of the Christians so are your heresies condemned not only by the Catholik Church but also by the worthy and moste renowned King Henry the fifte and other Kings as wel in England as else where also by the high Kings of the ChristiaÌ„s that is themperours as well of our tyme as many hundred yeares since And therefore ye are they that cutte in sonder the vnity aÌ„d peace of Christes Church and rebell against the promises of the Gospel M. Horne The 22. Diuision Pag. 17. a. Chrysostom shevveth this reason vvhy S. Paule doth attribute this title of a minister vvorthely vnto the Kings or ciuil Magistrates because that through fraying of the wicked men and commending the good he prepareth the mindes of many to be made more appliable to the doctrine of the word Eusebius alluding to the sentence of S. Paule vvhere he calleth the ciuill Magistrate Goddes minister and vnderstanding that Ministery of the ciuiâ— Magistrate to be about Religion and Ecclesiastical causes so .61 vvell as Temporal doth cal Constantine the Emperour The great light and most shril preacher or setter foorth of true godlines The one and only God saieth he hath appointed Constantine to be his minister and the teacher of Godlines to al countreis And this same CoÌ„stantin like a faithful and good minister did throughly set foorth this and he did confesse him self manifestly to be the seruaunt and minister of the high King He preached with his imperial decrees or proclamations his God euen to the boundes of the whole worlde Yea Constantine himselfe affirmeth as Eusebius reporteth That by his ministery he did put away and ouerthrowe al the euilles that pressed the worlde meaniÌ„g al superstition Idolatry and false Religion In so much saith this Godly Emperour that there withal I both called again mankiÌ„de taught by my ministery to the Religion of the most holy Law meaning the vvorde of God and also caused that the most blessed faith should encrease and growe vnder a better gouernour meaning than had beene before for saith he I would not be vnthankeful to neglect namely the best ministery which is the thankes I owe vnto God of duety This most Christian Emperour did rightly consider as he had bene truelye taught of the most Christian Bisshops of that tyme that as the Princes haue in charge the ministery and
kepeth a solemne festiuall daie of the holy Ghoste sodenly by the wicked Turks besieged and shortly after the city and the whole Greke empire came into the Turks hands and possession Wherein God seameth as before to the Iewes so afterwarde to the Grecians as yt were with pointing and notyfying yt with his finger to shewe and to notifie to all the worlde the cause of the finall destruction as well of the one as of the other people But what speke I of Grece we nede not ronne to so fare yeares or contries The case toucheth vs much nearer The realme of Boheame and of late yeares of France and Scotlande the noble contrey of Germany with some other that I neade not name be to to lyuely and pregnant examples of this your true but neadlesse and impertinente admonition For the whiche notwithstandinge seeinge ye deale so freelye and liberallye I thowght good also to returne you an other I suppose not neadlesse or impertinente for you and such other as doe prayse and commende so highly this Andronicus doinges And nowe might I here breake of from this and goe further forth sauing that I can not suffer you to bleare the readers eies as thowgh the Emperours Theodosius and Valentinianus sayings or doings shoulde serue any thinge for your pretensed primacy We saith Valentinian to the Emperour Theodosius owght to defende the faithe which we receiued of our auncetours withe all competente deuotion and in this our tyme preserue vnblemished the worthy reuerence dewe to the blessed Apostle Peter So that the most blessed bisshop of the cyty of Rome to whome antiquity hath geuen the principality of priesthod aboue all other may O most blessed father and honorable Emperour haue place and liberty to geue iudgement in such matters as concerneth faith and priests And for this cause the bisshop of Constātinople hath according to the solemne order of councells by his lybel appealed vnto hī And this is writē M. Horne to Theodosius him self by a commō letter of Valentinian and the Empresses Placidia and Eudoxia Which Placidia writeth also a particular letter to her said sonne Theodosius and altogether in the same sense Harken good M. Horne and geue good aduertisement I walke not and wander as ye doe here alleaging this Emperour in an obscure generality whereof can not be enforced any certayne particularity of the principal Question I goe to worke with you plainly trewlye and particularlye I shewe you by your own Emperour and by playn words the Popes supremacy and the practise withal of appeales frō Constantinople to Rome that it is the lesse to be marueled at yf Michael in the forsayde coūcel at Lions cōdescēded to the same And your Andronicus with his Grecians the lesse to be borne withal for breaking and reuoking the said Emperours good and lawful doings Neither is it to be thought that Theodosius thowght otherwise of this primacy But because ye hereafter wring and wrest him to serue your turne I will set him ouer to that as a more commodiouse place to debate his doings therein M. Horne The .26 Diuision Pag. 19. a. Hitherto I haue proued plainly by the holy Scriptures and by some suche Doctours as frō age to age haue vvitnessed th' order of ecclesiasticall gouernmēt in the Church of Christ yea by the confession testimony and example of some of the most godly Emperours thēselues that such .69 like gouernment in Church causes as the Queenes maiesty taketh vpō her doth of duty belōg vnto the ciuil Magistrates and Rulers and therfore they may yea they ought to claim and take vpon them the same Novv remayneth that I proue this same by the continual practise of the like gouernment in some one parte of Christendom and by the general counsayles vvherein as ye affirme the right order of Ecclesiastical gouernment in Christ his Church hath been most faithfully declared and shevved from tyme to tyme. Stapleton Hitherto you haue not brought any one thing to the substantial prouf of your purpose worth a good strawe neither scripture nor Doctour nor Emperour Among your fowre emperours by you named ye haue iugled in one that was a stark heretik but as subtily as ye thought ye had hādled the matter ye haue not so craftely cōueyed your galles but that ye are espied Yet for one thing are ye here to be cōmended that now ye would seame to frame as a certain fixed state of the matter to be debated vpō ād to the which ye would seme to direct your proufs that ye wil bring And therin you deale with vs better thē hitherto ye haue done seaming to seke by dark generalities as it were corners to luske and lurke in Neither yet here walke ye so plainly ād truely as ye woulde seme but in great darknes with a scōse of dymme light that the readers should not haue the clere vew and sight of the right way ye should walke in whom with this your dark sconse ye leade farre awrie For thus you frame vs the state of the Question M. Horne The 27. Diuision Pag. 19. b. The gouernment that the Queenes maiesty taketh most iustly vppon her in Ecclesiastical causes is the guiding caring prouiding ordering directing and ayding the Ecclesiastical state vvithin her dominions to the furtheraunce maintenaunce and setting foorth of true religion vnity and quietnes of Christes Church ouerseyng visitīg refourming restrayning amending ād correcting al maner persons vvith al maner errours superstitiōs Heresies Schismes abuses offences contempts and enormities in or about Christes Religiō vvhatsoeuer This same authority rule and gouernmēt vvas practised in the Catholik Church by the most Christiā Kings and Emperours approued cōfirmed and cōmended by the best counsailes both general and national The .20 Chapter Declaring the state of the Question betwene M. Horne and Fekenhā touching the Othe Stapleton HEre is a state framed of you M. Horne but farre square from the Question in hande For the Question is not nowe betwene M. Fekēham and you whether the Prince may visit refourme and correcte all maner of persons for al maner of heresies and schismes and offences in Christian Religion which perchaunce in some sense might somewhat be borne withal if ye meane by this visitation and reformation the outward execution of the Churche lawes and decrees confirmed by the ciuill magistrate roborated with his edictes and executed with his sworde For in such sorte many Emperours and Princes haue fortified and strenghthened the decrees of bisshops made in Councels both general and national as we shal in the processe see And this in Christian Princes is not denied but commended But the Question is here now whether the Prince or lay Magistrat may of him selfe and of his owne princely Authority without any higher Ecclesiasticall power in the Churche within or without the Realme visit refourme and correct and haue al maner of gouernmēt and Authority in al things and causes ecclesiastical or no. As whether the Prince may by
of the question betwene M. Horne and M. Fekenham here For S. Ambrose wil haue the conference and trial of the faith to appertain to Priests chiefly and onely For these wordes he spake against the yong Valentinian who being seduced in his minoritie as our late Soueraine King Edwarde was would haue the matter of faith to be tried in Palaice before him and his benche as matters of faithe are nowe in the Parliamente concluded Contrarywise M. Horne will haue the supreme iudgement of matters of faith to rest in the Prince and all thinges measured by that rule and square that the Prince prescribeth You see howe the iudgement of the Auncient Fathers accordeth with the opinion of vpstarte Protestants But will you knowe M. Horne what Constantine intendeth in that his exhortation made to the Bisshoppes He findeth fault and worthelye with suche as were faultye for their diuision and dissention in Relligion and doth referre them to holye Scripture that dothe euidentlye instructe vs of Gods minde But wherein your liegerdemaine bursteth out you shufle in of your owne this syllable All. a pretye knacke I promise you to swete your answeare withall It is true that we must measure and discusse our controuersies by Scripture and neuer resolue against Scripture So where there is no plaine Scripture there the Apostolicall traditions the decrees or Generall Councelles the authoritye of the vniuersall Churche make a good plea. And these Nicene Fathers added vnto the common Creede this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressinge liuely the vnitie of Christes Diuinitie in one substaunce with the Father though the word appere not in scripture and though the Arrians would neuer receiue or allowe it Eutiches the Archeheretique deniyng that Christ had two natures was wonte to aske of the Catholiques In what scripture lye the two natures To whom Mamas the Catholike Bishop answered where find you Homousion in the Scripture Well saith Eutiches in case it be not in the holy scripture it is fouÌ„d in the expositioÌ„ of the holy Fathers TheÌ„ replied Mamas EueÌ„ as HomousioÌ„ is not fouÌ„d in the scripture but in the Fathers expositioÌ„ and interpretatioÌ„ So is it with these wordes two natures of Christ which wordes are not in Scripture but in the Fathers Ye may hereby perceiue M. Horne that ye must not sequester and sonder the Scripture from the coÌ„mon allowed exposition of the Fathers nor geue iudgement in all causes by bare scripture only as ye woulde make vs beleue but take the faith and faithfull exposition of the Fathers withal In like sorte obiected the Eunomians against Gregory Nazianzen for the Godhead of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence bring you vs foorth this straunge and vnwriten God But Gregory Nazianzen answereth them and you withal M. Horne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The loue of the letter is a cloke to them of their wickednesse Thus you see M. Horne how wel Patrisas and howe like you are to your progenitours and auncetours auncient heretiques Arrians Eutychians and Eunomians Is this the grounde M. Horne that moued you among other Articles proposed to the fellowes of the new Colledge in Oxforde to make this one also vnto the which they shoulde sweare or rather forsweare that out of holy Scripture all controuersies might sufficientlye be conuinced I wish here if I speake not to late to that godly fouÌ„dation to the which being though vnworthy a member sometime thereof I ought of duety to wish the best rather to forsake as many God be praised haue done the comfortable benefit of that societie then by absolute subscribing to such a daungerouse Article a snare in dede against many Articles of our Faith to fall to the approuing of your heresies and so to forsake the Catholique societie of all Christendome and of that Churche wherein our Godlye founder Bishope Wicame of famous memorie liued and died Thus muche by the waye To returne to you M. Horne a vehement persequutour of that yong company I tel you again to make your maters more apparaÌ„t ye haue slilye shifted in this prety sillable All. The like part hath the Author of your Apologie plaied with S. Hierome turning him to their purpose and yours here against Traditions saying Omnia ea quae absque testimonio scripturarum quasi tradita ab Apostolis asseruntur percutiuntur gladio Dei All things say they which without the testimonies of Scriptures are holden as deliuered froÌ„ the Apostles be throughlye smitten doune by the sworde of Gods worde Where to frame the sentence to his and your minde ye haue by like authoritie set in this syllable All also M. Horne The .37 Diuision pag. 24. b. VVhen they had agreed of the chiefe pointes vvherefore they vvere assembled the Emperour him selfe calleth foorth Acesius a Bisshoppe at Constantinople of the Nouatians religion and .94 examineth him openlye touching these Articles vvherevnto the vvhole Councell had agreed and subscribed He vvriteth his letters to the Churche at Alexandria vvhere the controuersie touching the Diuinitie of Christ began declaringe that he him self together vvith the Bysshops in the CouÌ„cel had taken vpon him .95 the searching foorth of the truthe and therefore assureth them that al things vvere diligently examined to auoid all ambiguitie and doubtfulnes vvherfore he exhorteth and vvilleth them all that no man make any doubte or delaies but that cherefully they returne againe into the most true vvaye He vvriteth an other to all Bisshoppes and people vvhere so euer vvherin he commaundeth â–ª that no vvâ—itinge of Arius or monument conteyninge Arius doctrine be kept openly or secretly but be burnt vnder paine of death After that all the matters vvere concluÌ„ded and signed vvith their handes subscription the Emperour dissolueth the Councell and licenseth euery one of them to returne home to his ovvne bisshopricke vvith this exhortation that they continue in vnitie of faith that they preserue peace and concorde amongst them selues that from thence forth they abide no more in contentions and last of all after he had made a long oration vnto them touching these matters he commaundeth them that they make prayer continuallye for him his children and the vvhole Empire Stapleton There is no matter heere greatly to be stayed vppon The matter of Acesius proueth litle your purpose Onlesse perchaunce ye thinke that Constantine examined Acesius of his faith and heard his cause as King Henrie did Lambert the sacramentaries cause sitting vpon him as Supreme head and pronouncing by his Vicegerent Cromwell final sentence against him For the whiche sentence M. Foxe wonderfully reueleth with the King and reuileth him too which discourse if any man be desirous to see I remit him to M. Foxes madde Martyrologe The talke of Constantine with Acesius the Nouatian was onely priuate as both Socrates and Nicephorus doe reporte it Open examination no Writer mentioneth It is Maister Hornes vntruthe His Proclamation that no man should kepe Arius
the Actes of the thirde Synode that Simmachus the Pope did keepe at Rome vvherin the King doth not only auouche the decree of Simplicius but also addeth VVe maruaile that without vs anye thīg was accōpted seing that whiles our Priest meaning the bisshop of Rome Simplicius was on liue nothing ought to haue bene taken in hande without vs. The .16 Chapter of Simplicius Felix .3 and Symmachus Popes of Rome Stapleton IF Pope Simplicius by decree gaue the Prince Authority to confirme the chosen Pope what helpeth this your supremacy Nay doth it not much impayre the same For then al the Princes Authority in this behalfe dependeth of the Popes decree as of a Superiour lawe And so he is subiect both to the law and to the lawemaker And yet this is all that in this Diuision hath any maner inckling to iuduce the Prīces Supremacy in any cause ecclesiastical But yf M. Horn would haue loked but a litle further and vpō the first line of the next leafe he mought haue found in the said Synod that the see of Rome hath the priestly primacy ouer all the whole world And that Councels must be confirmed by that see with such other like matter For whereas this King Odoacer beside the decree touchīg the chosing of the Pope which as your self say he made at the Popes request made also an other concerning not alienating Church goods the whole Synod reiected and cōdemned it for these .ij. causes expressely First saith Eulalius a bisshop of Sicily whose sentence the other bisshops saying the same the whole Synode folowed because against the rules of the Fathers this Decree appereth to be made of Layemen though religious and godlye to whome that any authoritye was euer geuen ouer Ecclesiasticall goods it is not reade Secondlye it is not declared to be confirmed with the subscription of any bisshop of the Apostolike See Nowe whereas the holy Fathers haue decreed that if the Priestes of any whatsoeuer prouince keeping a Councel within their owne lymities shall attempt any thing without the authority of their Metropolitane or their bisshop it should be voyde and of none effect howe much more that which is knowen to haue bene presumed in the See Apostolike the Bisshop thereof not present which bisshop by the prerogatiue of the blessed Apostle Peter hauing throughe the whole worlde the Primacy of priesthood hath bene wonte to confirme the Decrees of Councels presumed I say of layemen though certayn bisshops agreing vnto it who yet could not preiudicat their Prelat of whom it is knowen they were consecrated is vndoubtedly voyde and of no effect neither any waye to be accompted amonge Ecclesiastical decrees Thus farre that Synod by your selfe alleaged M. Horne God rewarde you for geuing vs such good instructions against your selfe Or yf it came not of you but of your frende let him haue the thankes therefore But yf it so falleth out against your willes both yet God be praysed that as by sinne he worketh somtime a greater amēdement and turneth horrible temptations into a more confortable calmenesse then before the storme came so also by your vnhappy meaning hathe yet brought vs to a happye information of such doctrine as vtterly ouerthroweth your heresye For here you see M. Horne not only the laie Magistrat yea the King him selfe yea though he were religiouse and godly vtterly excluded from all authority in causes Ecclesiasticall whereby your phantasticall Primacie vanisheth cleane away but also that the Pope whome you cal a forraine power hath the Primacy the chiefty and supreame praeeminence of Priesthode not onely in Rome or the Romaine Prouince but saith this Synode by your self clerckly alleaged per vniuersum orbem throughout the whole worlde and then if you be a parte of the worlde he is your Primate too Thus much saith this Synode and thereby vtterly ouerthroweth the whole effect of the Othe in both those partes for the whiche the Catholikes refuse to swere vnto it Verely if ye goe on as you haue hitherto you wil surely be espied for a preuaricatour that is for a double faced Proctour secreatlie instructing your clients aduersarie but in face protesting to plead against him For better instructions no hyred aduocate coulde haue geauen vs then you the Counterpleader haue ministered vnto vs. M. Horne The .58 Diuision pag. 35. a. Next after Simplicius vvas Foelix the third chosen vvho after his confirmation sent many letters as vvell to the Emperour as to Acatius Bisshoppe of Constantinople about the matter betvvixt Iohn and Peter but vvhen he coulde not preuaile in his suite he made Iohn Bisshoppe of Nola in Campania One of the letters that Pope Foelix vvrote vnto Zenon the Emperour about this matter is put into the fift Synode of Constantinople vvherein the Pope after the salutation doth most humblye beseech the Emperour to take his humble suite in good parte He shevveth that the holy .162 Churche maketh this suite that he vvill vouchesafe to mainteine the vnitie of the Churche that he vvill destroye Heresies that breaketh the bonde of vnitie that he vvill expell Peter Mogge bothe oute of the Citie and also from Churche regiment that he vvould not suffer Peter being deposed to be admitted to the Communion of the Churche but that by his honorable letters he vvould banish him out of the bounds of Antioche And saith this Bisshop of Rome Foelix vnto the Emperour In his place appoint you one that shal beutifie the Priesthode by his woorkes Stapleton You procede still to bring authorities against your selfe This Peter was deposed I confesse But by whome M. Horne Not by the Emperour but euen by Pope Foelix as appeareth but one leafe before the place which your selfe alleage And in case it was to painefull for you to turne backe a leafe or two before yet might you haue vouchsaued to haue read the next lines before your own allegatiō In the which Foelix signifieth that he was so deposed and therfore requesteth th'Emperour to expel him and to place some other mete man for him whiche thing Popes doe at this day requiring Catholike Princes to remoue hereticall Bishops and to place good in their roome neither yet therfore are or euer were Princes accompted enacted or intituled Supreme gouernours in all causes Ecclesiasticall Your new Religion hath inuented this newe Title This Pope Foelix also excommunicated Acatius of Constantinople for bearing with this Peter Mogge as witnesseth Liberatus Whereby appeareth clerely the Popes Primacie ouer the ij chiefe Patriarches of the East Churche of Constantinople and Antioche And you againe are with your owne examples cleane ouerthrowen M. Horne The .59 Diuision pag. 35. b. Anastasius the Emperour .163 deposed Macedonius Bisshoppe of Constantinople as one that falsified the Ghospels as Liberatus saith Stapleton If this Macedonius falsified the Ghospel he was I wene worthy to be deposed But your Author vseth not this worde Deposed but he saieth he was expulsed Whiche might be being by an
ordinary and an vsual course by the Bishops first deposed But because the matter is not cleare on your side and if it were it did not greatly enforce by reason Anastasius him selfe was a wicked hereticall Emperour and so no great good deduction to be made from his doings I let it passe M. Horne The .60 Diuision pag. 35. b. About the election of Symachus Platina mentioneth vvhat great diuision and sedition arose in so muche that the parties vvere faine to agree to haue a Councell holden for the determination of the matter And there was a Councell appointed at Rauenna saith Sabellicus to the end that the controuersy might be decided according to right before the king Theodoriche before vvhome the matter vvas so discussed that at the last this Pope Symachus vvas confirmed Neuerthelesse this fyer vvas not thus so quite quenched but that foure yeares after it blased out sorer againe VVhereat the king saieth Platina beinge displeased sente Peter the Bisshoppe of Altine to Rome to enioye the See and bothe the other to be .164 deposed VVherevpon an other Synode vvas called of 120. Bisshops vvherein saith Sabellicus the Pope him selfe defended his ovvne cause so stoutlye and cunningly and confuted saith Platina al the obiections laid against him that by the verdict of them all he vvas acquited and all the fault laied to Laurence and Peter Stapleton What may be said for the doings of Princes in the election of the Clergie and how your examples agree not with our practise I haue already saied somewhat and that I say to this too But in the Diuision folowing we shall saye to this more particularlye M. Horne The .61 Diuision pag. 35. b. But to th entent it may the better appere vvhat vvas the Kings authority about these matters mark the fourth Romaine Synode holden in the time of this Symachus and about the same matter of his vvhiche although it be mangled and confusedly set forth in the Booke of Generall Councels bicause as it may seeme that they .165 vvould not haue the vvhole trueth of this dissention appaare yet vvil it shevv much that the Princes had .166 no small entermedling and authority in Synodes and Churche matters This Synode vvas summoned to be kept in Rome by the .167 commaundement of the most honorable Kinge Theodoriche He declareth that many and grieuous complaintes vvere brought vnto him againste Symachus Bisshoppe of Rome Symachus commeth into the Synode to ansvvere for him selfe geaueth thankes to the King for calling the Synode requireth that he may be restored to suche things as he had loste by the suggestion of his ennemies and to his former state and then to come to the cause and to ansvvere the accusers The more parte in the Synode thoughte this his demaunde reasonable Decernere tamen aliquid Synodus sine regia notitia non Praesumpsit Yet the Synode presumed not to decree any thing without the Kings knowledge Neyther came it to passe as they vvisshed for the King commaunded Symachus the Bisshoppe of Rome to ansvvere his aduersaries before he shoulde resume any thing And .168 so the King committed the vvhole debating and iudging of the mater to the Synode vvhich concludeth the sentence vvith these vvords Vvherfore according to the Kings will or cōmaundement who hath committed this cause to vs we refourme or restore vnto him to Symachus what right so euer he ought to haue within the Citie of Rome or without Stapleton Here hath M. Horne an other fetch to proue Princes to haue the chief interest in maters ecclesiastical as for the depositions of Bishops yea of the Pope him selfe And first he is angry that this mater in the boke of Councels is so mangled and confusedly set foorth But it is an other thorne then this that pricketh him that he will not disclose to all the worlde For to saye the truthe he seeth in his owne conscience that of all Councelles the selfe same Councell that he here alleageth dothe so set foorth the Popes Primacie that the grieuouse remembrance therof causeth him to speake he can not tel what Verelye if M. Horne had stepped foorth but one fote further and turned his eie vpon the next leafe there should he haue found a clercklie worke made by Eunodius in the defence of the Councell that he is in hand withall There should he haue founde most euident authorities for the Popes Supremacie vppon all states temporall and spirituall He should also finde the same booke to be confirmed by CC. and .xxx. Bishops assembled at Rome in a Synode Leaue of therfore M. Horne this complaint and complaine of that that grieueth you in dede and that is not of confusion but of the confession ye find there of all the Bishops concerning the Ecclesiasticall praeeminence liyng so open and thicke like a great block in your way that ye coulde not passe ouer to these your allegations that you haue here patched in but that you must needes stumble and breake your shinnes therat which grieueth you ful sore But let vs now see what good and holsome herbes ye being so cunning a gardener haue gathered out of this garden that as ye thinke lieth so vnhāsomlie and sluttishly Ye say first that this Councell was called by the cōmaundement of the right honorable King Theodoriche Make him as honorable as ye wil. But other then an Arrian shal ye not make of him Yf ye knew he was an Arrian your honour might haue bene better bestowed els where If ye knewe it not then is your reading to small I trow to furnish such a boke as this is And yet to say the truthe small reading will serue the turne too Ye say he called a Councell So he did But how did he call it Forsoth with the cōsent of the Pope Symachus though the Coūcel were called against him For when the Bisshops had tolde the King that the Pope him selfe ought to call Councels by a singular priuilege due to the See of Rome because to that See first the merite ād principality of S. Peter ād after the authority of Coūcels singulorum in Ecclesijs tradidit potestatem gaue power ouer euery thing in the Churches the Kinge made aunsweare that the Pope had declared his consente to it by his letters Yea and the Bishops not satisfied with the Kings so saiyng required a sight of the Popes letters which the King shewed vnto them out of hād The Pope also him self being present licensed the Bishops to examine his own matter And a litle after Affectu purgationis suae culmen humiliat For desire of purging himself he hūbleth his high authority or dignity Yet M. Horne addeth the Synode presumed not to decree any thing without the Kings knowledge Yf they had saied they ought not then had ye said somwhat But presume not and may not are two things farre a sonder Though yet in one sense in dede they might not nor ought not to haue proceded with
In these wordes orderly laied out as the Kinge spake them thou seest gentle Reader first that the King talketh not of this charge as M. Horn vntruly reporteth him meaning a charge ouer religion for the King expressely speaketh of the charge of his kingdome declaring that as he for negligence in his charge so the bisshoppes for negligence in their charge shal both increase the wrath of God Also that without his admonition which woordes M. Horne nipped quyte of in the middest the bisshop hath to preache to rebuke to punish and correct the transgressours of Gods lawe Such patched proufes M. Horne bringeth to pricke vp the poppet of his straunge fantastical primacye M. Horne The .65 Diuision pag. 37. b. After the death of Anastasius theÌ„peror Iustinê° reigned alone a right catholike Prince vvho immediatly sent messengers vnto the bishop of Rome who should both coÌ„firm the autority of the sea aÌ„d also shuld prouide peace for al churches so much as might be with which doings of theÌ„peror Hormisda the bishop of Rome being moued sent vnto theÌ„perour with coÌ„sent of Theodoricus Legats 178 Martinus Penitentiarius telleth the cause of this legacy vvas to entreate theÌ„peror to restore those bishops vvhich the vvicked Anastasius had deposed This godly emperor Iustinus saith Martin did make a lavv that the Churchs of the heretiks should be coÌ„secrated to the Catholik religioÌ„ but this Decree vvas made in Iohn the next Popes daies The vvhich edict vvheÌ„ the King Theodoriche being an Arian saith the same Martin and King of Italy herd he sent Pope Iohn saith Sabellicus vvith others in embassage vnto theÌ„peror to purchase liberty for the AriaÌ„s Iustinus receiued these Ambassadours honorably saith Platina and theÌ„peror at the leÌ„gth ouercome vvith the humble suit of the Pope vvhich vvas sauced vvith teares grauÌ„ted to hiÌ„ and his associats that the Arians shuld be restored and suffred to liue after their orders In this history this is not vnvvorthy the noting that the Pope did not only shevv his obedience and 180 subiectioÌ„ to the godly Emperor but also that the secular Princes ordeyned 181. Lavves ecclesiastical vvith the vvhich the Pope could not dispeÌ„ce For al this busines arose about the decree vvhich theÌ„peror had made in an 182. ecclesiastical cause or matter If the Popes authority in these causes had bene aboue the Emperours he needed not vvith such lovvlynes and so many tears to haue besought the Emperour to haue reuoked his decree and edict The 18. Chapter Of Iustinus themperour and Iohn the Pope Stapleton NOw hath M. Horn for this turne left FraÌ„ce and is returned to theÌ„perours again but so that he had ben as good to haue kept hiÌ„ selfe in FraÌ„ce stil. For though he decketh his margeÌ„t with the Pope is the Kings Ambassadour and again The Popes huÌ„ble sute for the ArriaÌ„ heretiks which yet is a stark lie as we shal anoÌ„ declare yet by that time the whole tale is told wherof this maÌ„ maketh a coÌ„fuse narratioÌ„ neither he nor his cause shal winne any worship or honesty thereby I wil therfore opeÌ„ vnto you geÌ„tle reader the whole story truly and faithfully and that by his owne authors Platina Sabellicus aÌ„d Martinê° This Anastasius was a wicked Emperor as M. Horne here coÌ„fesseth And yet two leaues before he made a presideÌ„t of his doiÌ„gs for deposing of bishops He defended Iohn the patriarch of CoÌ„staÌ„tinople a great heretik who by his assistaÌ„ce most iniuriously aÌ„d spitefuly haÌ„dled the Legats that Pope Hormisda sent to hiÌ„ exhorting hiÌ„ to forsake aÌ„d renouÌ„ce his heresy The said heretik Emperor Anastasius sent answere by the Legats to Pope Hormisda that it was theÌ„perours part and office to coÌ„mauÌ„de and not the Popes and that he must also obey theÌ„peror Surely a fair exaÌ„ple for your new supremacy After the death of this Anastasius strikeÌ„ with lightniÌ„g froÌ„ heaueÌ„ for his wiked heresy aÌ„d disobedieÌ„ce succedeth this Iustin a right Catholik priÌ„ce by M. Horns own words aÌ„d coÌ„fesioÌ„ who iÌ„coÌ„tineÌ„tly sent to Rome his ambassadours which should shew dew reuereÌ„ce of faith to the see Apostolike Or as Platina in other woords writeth qui sedis Apostolicae authoritatem confirmarent That shoulde confirme the authority of the Apostolike See And what was that I pray you M. Horne but to confirme the Popes primacy so litle set by before of the wicked Anastasius and the heretical bisshop Iohn of Constantinople And therefore gramercye that forsakinge Fraunce ye haue browght vs euen to Constantinople and to the Emperour there sending his ambassadour to Rome to recognise the Popes most highe authority Yow tel vs yet farder that the Pope Hormisda sent Legates to Iustinus And there you breake of sodeÌ„ly But what folowed Forsoth immediatly it foloweth in the very same senteÌ„ce which Iustinus receiued honorably the Popes Legats sendiÌ„g forthe to mete theÌ„ the more to honour theÌ„ a great multitude of MoÌ„ks and of other Catholik aÌ„d worshipful meÌ„ the whole clergy of CoÌ„staÌ„tinople and Iohn their bisshop coÌ„gratulating also At whose coming the Emperour thrust out of the City and the Churches the schismatikes called AcatiaÌ„s of their Author Acatius whome Pope Felix had excoÌ„municated Nowe goe forth Gods blessing of your heart God send vs many moe such aduersaries And to say the truth M. Iewel and your fellowes are not much worse to vs. But yet goe forward for I hope we shal be more deaply bound to this good Catholike Emperour anon and to you to for bringing to our haÌ„d without our farder traiuail such good and effectual matter for the Popes superiority This godly Emperor made a law say you that the Churches of heretiks should be coÌ„secrated to the Catholik ReligioÌ„ What did he M. Horn Happy are ye that he is fair dead and buried many years agoe for feare lest if he were now liuing your teÌ„ples aÌ„d synagogs would be shortly shut vp as they are nowe in Antwerpe and in al Flanders here God be praised But who telleth this Forsoth say you Martinê° PoeniteÌ„tiarius But lo how wisely this tale is told as though both Sabellicus aÌ„d Platina the Authors of your narratioÌ„ did not write the like King Theodoricke tooke not in good parte but eueÌ„ to the very harte these doings of Iustine And why M. Horne Because as ye say now like a true maÌ„ he was an ArriaÌ„ Say ye so M. Horne Doth the winde wagge on that side now For Theodoricus was not two leaues before The most honourable King Theodoriche and the Supreame Head of the Church of Rome to But who saith M. Horne that he was an Arrian Forsoth say ye Martin and forsoth say I the matter is ones againe fitly and clerkly handeled For not onely Martin but Platina and Sabellicus from whome ye fetche your storie write it also This Theodorike sendeth his Ambassadours to Iustine yea he sendeth Pope Iohn him selfe who with most humble suite sauced as you
write with teares entreateth the Emperour that the Churches might be restored to the Arrians The Pope was then belike an Arrian him selfe Surely the simple Reader can gather none other thing by you especially the same being dasshed in the margent to Ye haue not done well to tell half the tale and to tell it so suspitiouslye The cause then of his earnest suite was that otherwise Theodorike threatened to shutte vppe all the Catholique Churches in Italie and vnder his dominion Yea your Author Martinus writeth that he menaced to kill all the Catholikes in Italy whome he calleth Christianos This was the cause of his ernest suite not for the fauour he bore to the ArriaÌ„s but for the fauour he bore to the Catholiques and their Churches Iustinus receiued those Ambassadours as you truly say honorably And as Sabellicus writeth the Emperour was not onelye crowned of Pope Iohn but at his first coÌ„ming most humbly and reuereÌ„tly fel at his feet before him and honoured him But Iustinus did not so honorably entertaine him at Constantinople but Theodorike at his returne did deale with him as homly casting hiÌ„ into prison at RaueÌ„na where what for hunger what for lothsome filthines of the prison shortly after he died a Martyr About which time or a litle after he slew the honorable Senatours Symachus and Boetius Whiche thing al your three Historiographers doe write Where ye wil vs to note that not onely the Pope shewed his obedieÌ„ce and subiectioÌ„ to the godly Emperor but also that the secular Princes ordeined lawes ecclesiastical c. Your double note wil proue but a double vntruthe For the Pope in this supplicatioÌ„ obeied not the godly Emperour Iustine but the Arrian King Theodorike Neither was it obedience of dutie but a submission of charitie partly to qualifie the furie of the Arrian tyrant partely to saue harmelesse the whole nuÌ„ber of Catholikes in Italy which by th' Emperours edict should coÌ„sequently haue ben destroyed Againe this decree of Iustine was no ecclesiasticall mater coÌ„cerning any alteration of religion any deposing of Bishoppes any order of Church discipline or such like but oÌ„ly a decree for banishiÌ„g of Arrian heretikes and of ouerthrowing their Synagogs which maner of decree being of denouÌ„ced heretiks belongeth properly to the ciuile Magistrate and is an external or teÌ„poral mater no spirituall or ecclesiasticall cause namely such as we ioyne issue with you King Phillip hath banished heretikes out of this land and hath coÌ„maunded their Synâ—gogues to be ouerthrowen But he is not therfore taken for Supreme gouernour in al causes or in any cause ecclesiastical Neither do or euer did his subiects swere to any suche Title M. Horne The .66 Diuision pag. 38. a. VVithin a vvhile after this â—hon vvas Agapetus Pope vvhome Theodatus the King sent on his Ambassage vnto the Emperour Iustinianus to make a suit or treaty in his behalfe VVhen the Emperour had enterteined this Ambassadour vvith much honour and graunted that he came for touching Theodatus he earnestly both vvith faire vvordes and soule assailed this Pope to bring him to become an Eutychian the vvhich vvhen he could not vvinne at his handes being delighted vvith his free speache and constancy he so liked him that he foorthvvith .183 deposed Anthemius bisshop of Constantinople bycause he vvas an Eutychian and placed Menna a Catholike man in his roume Agapetus died in his legacy in vvhose roume vvas Syluerius made Pope by the meanes or rather as Sabellicus saieth by the commaundemente of the Kynge Theodatus the which vntil this time was woÌ„t to be done by the authority of the Emperours saith Sabellicus for the reuenge whereof Iustinianus was kyndled to make warres against Theodatus Syluerius vvas shortly after quarrelled vvithal by the Empâ—resse through the meanes of Vigilius vvho sought to be in his roome and vvas by the Emperours 184 authority deposed The vvhich act although it vver altogether vniust yet it declareth the autority that the Prince had ouer the Pope vvho like a good Bisshop as he vvould not for any threates do contrary to his coÌ„science and office so like an 185 obedieÌ„t subiect he acknovvleged the Princes authority being sent for came being accused vvas ready vvith huÌ„blenes to haue excused and purged him self and vvhan he could not be admitted thervnto he suffred him selfe 186 obedieÌ„tly to be spoiled of the Bissoplike apparaile to be displaced out of his office and to be clothed in a Monasticall garement The same measure that Vigilius did giue vnto Syluerius he himselfe being Pope in his place receiued shortly after vvith an augmentation for he vvas in like sorte vvithin a vvhile 187 deposed by the Emperours authority bicause he vvould not kepe the promise vvhich he had made vnto the Emperesse and vvas in most cruell vvise dealt vvith all vvhich cruelty vvas the rather shevved to him by the meanes and procurement as Sabellicus noteth of Pelagius vvhom Vigilius had placed to be his Suffragan in his absence The .19 Chapter Of Iustinian the Emperour and diuerse Popes and Bisshoppes vnder him Stapleton ALL this standeth in two pointes First that an other Pope Agapetus by name was againe sent in Ambassage of Theodatus the King But this as Liberatê° writeth was a tyrannical force made bothe to the Pope and to the whole Senat of Rome These Arrian and barbarouse Gothian Kings are no fit examples of gouernmente due to godly Catholik Princes And their vtter destructioÌ„ folowed immediatly after vnder Belisarius Iustinians Captain Such blessed presidents M. Horne hath fouÌ„d out to build his imagined Supremacy vpon The next point is in the deposing of two Popes by the Emperour Iustinian wherin we nede by so much the lesse to enlarge our aunsweare for that M. Horne freely and franckly of him selfe confesseth that they were vniustly deposed Againe that you say the Pope suffered him self obediently to be spoiled c. If your tale wer true that were you know but an homly obedience but now he suffred not that spoile as you imagine obediently but was brought to that point by a very craft and traine as in Platina and Liberatê° it may be sene This therfore may passe for an other of M. Horns vntruths So hard it is for such ProtestaÌ„t Prelats to tel a true tale With the like truth you write that the Pope like an obedieÌ„t subiect acknowleged the Princes autority And why Because forsoth he suffred himself to be cloistred vp by force of Belisarius or rather his wife the Emperours Captain If such patience parforce proue a subiection then is the true man an obediente subiecte also to the theefe when he yeldeth him vppe his purse in the high waie to saue his lyfe But we say if there had bene iuste cause to depose them yet neither themperour nor the Councel could lawfully haue deposed them And because good Reader thou shalt haue a shorte and a ready proufe and that framed to thy hand
the Emperour to condemne Theodorus Mopsuestenus a famous aduersary of Origen the vvhich he brought to passe by ouermuch fraude abusing the Emperour to the great slaunder and offence of the Church Thus in all these Ecclesiasticall causes it appereth the Emperor had the .192 chief entermedling vvho although at the last vvas beguyled by the false bisshops yet it is vvorthy the noting by vvhom this offence in the Church came vvhich appeareth by that that follovveth I beleeue that this is manifest to al men saith Liberatus that this offence entred into the Church by Pelagius the DeacoÌ„ and Theodorus the Bisshop the which eueÌ„ Theodorus him selfe did openly publishe with clamours crying that he and Pelagius were woorthy to be brente quicke by whome this offence entred into the worlde Stapleton M. Horne nowe will bringe vs a prety conclusion and prove vs because bishopes be at dissention and abuse the Prince assisting nowe the one parte nowe the other that the prince is supreame head Whereof will rather very well followe this conclusion Experience sheweth that princes the more they intermedled in causes of religioÌ„ the more they troubled the Churche the more they were theÌ„ selues abused and also misused others Therefore priÌ„ces are no mete persons to be supreme heads in such causes Examples hereof are plenty Constantin the great persuaded by the Donatistes most importunat suyt waded so farre ouer the borders of his owne vocatioÌ„ that as S. Augustin writeth à sanctis antistibus veniam erat petiturus it came to the point he should aske pardon of the holy bishops The same Emperour by the suit of the Arrians medled so far with bishops matters that he banished the most innocent most godly and most lerned bishop Athanasius whereof in his deathebed he repented willing him by testament to be restored Theodosius the first persuaded with the smothe toung of Flauianus the vnlawful and periured bishop of Antioch did take his parte wrongefully against the west bisshops and the greatest parte of ChristeÌ„dom wwhereof we haue before spoken Theodosius the seconde defended the Ephesine conuenticle against Pope Leo seduced by Dioscorus and Eutyches or rather abused by one of his priuy chamber Chrysaphius an Eunuche and wynked at the mâ—â—dering of holy Flauianus whome the Chalcedon Counâ—â—ll calleth Martyr Zenon the Emperour deceyued by Acatius of ConstaÌ„tinople banished Iohn Talayda the Catholike patriarch of Alexandria who appealed from the Emperoure to Pope Simplicius And nowe in like maner this Emperour Iustinian while he was ouer busy in ecclesiastical matters as one that toke great delight so noteth Liberatus to geue iudgment in such matters being deceiued by Theodorus of the secte of Acephali condemned Theodorus Mopsuestenus and Ibas two most catholike bishops and highly praysed in the Chalcedon Councel wherof sprong vp in the Church a moste lamentable tragedye for the space of many yeares as all writers doe pitefully report This same Iustinian also banished the good bishop of Constantinople Eutychius for not suffering him to alter Religion But he restored him againe in his deathbed as Constantine dyd Athanasius He woulde haue banished also Anastasius an other Catholyke bishop of Antioche because he would not yeld to his heresy of Aphthartodocitae Such examples ought rather to teach Princes not to intermedle with matters aboue their vocation trulye as muche as the sowle passeth the body then to geue them anye presidentes of supreame gouernemente yea IN ALL CAVSES as Mayster Horne and hys fellowes as long as Princes fauour them woulde geue vnto them M. Horne The .69 Diuision pag. 39. a. This Pelagius as yet vvas but Suffragan or proctour for the Pope vvho aftervvard in the absence of Pope Vigilius his maister crepte into his See in the middest of the broiles that Totylas King of the Gothes made in Italye vvhen also he came to Rome In the vvhiche Historie is to be noted the Popes .193 subiection to Totylas vvhome humblie on his knees he acknovvleaged to be his Lorde appointed thereto of God and him selfe as all the reste to be his seruaunte Note also hovve the King sent him Embassadoure vvhat charge and that by Othe of his voyage of his message and of his returne the King straightlie gaue vnto him hovve buxomelie in all these things he obeyed Hovve last of all tovvard the Emperour being commaunded by him to tell his message he fell doune to his feet and vvith teares bothe to him and to his Nobles he ceased not to make moste lamentable and humble supplication till vvithout speed but not vvithout .194 reproche he had leaue to returne home But least you should take these things to sette foorthe that Princes had onely their iurisdiction ouer the Ecclesiasticall personnes and that in matters Temporall and not in causes Ecclesiasticall marke vvhat is vvritten by the Historians Platina amongest the Decrees of this Pope Pelagius telleth and the same vvitnesseth Sabellicuâ— that Narses the Emperours other deputie Ioyntelye with Pelagius did decree that none by ambition shoulde be admitted to any of the holye Orders Pelagius moreouer vvriteth vnto Narses desiring him of his ayed against all the Bisshoppes of Liguria Venetiae and Histria vvhich vvould not obey him putting their affâ—aunce in the authoritie of the first Councell of Constantinople In vvhiche Epistle amongest other things he vvriteth on this vvise Your honoure must remember what God wrought by you at that time when as Totyla the tyraunt possessing Histriam and Venetias the Frenche also wasting all thinges and you woulde not neuerthelesse suffer a Bisâ—hoppe of Myllaine to be made vntill he had sente woorde from thence to the moste milde Prince meaning the Emperour and had reciued answere againe from him by writing what shoulde be done and so bothe he that was ordeined Bisshoppe and he that was to be ordeined were brought to Rauenna at the appointment of your high authoritie Not long after Pelagius 2. bycause he vvas chosen Inâ—ussu Principis without the Emperours comaundement and could not send vnto him by reason the tovvne vvas beseged and the huge risyng of the vvaters stopped the passage as soone as he might being elected Pope he sent Gregory to craue the Emâ—erours pardone â–ª and to obtaine his good vvill For in those dayes sayth Platina the Clergie did nothing in the Popes election except the election had bene allovved by the Emperour Stapleton M. Horne telleth vs a tale after his olde wonte that is without head or taile to abuse his ignorant reader with a confuse heape of disordered and false wordes Pelagius was sente by the Romans to King Totilas to entreat of peace and that he would for a time ceasse from warre and geue them truce Saying that if in the meane whyle they had no succour they would yelde the citye of Rome to him Pelagius coulde wynne none other answere at his hands buâ— that they should beate downe the walles receiue his army and stand to his
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
impudently in going about to make your Readers belieue that Richaredus and other Princes after him were takē for Supreme heades of the Church till now in these later daies and most blasphemously in calling the Pope for this mater the childe of perdition As wel might you for this cause haue called Gregorie so too Who is surnamed as ye here write the Great But God wotteth and the more pitie not very great with you and your fellowes Of al bookes his writinges beare most ful and plaine testimonie for the Popes singular praeeminence whiche thing is in an other place by me largely proued that though the matter here semeth to require somewhat to be said I neede not say any thing but onely remit the Reader to that place where he shal finde that S. Gregorie practised this Supreme authoritie as wel in Spain as other where throughout the whole Christened world But what saith S. Gregorie Forsothe that the King Richaredus by his carefull and continuall preaching brought Arrians into the true faith S. Gregorie saith wel And yet you wil not I trow say The Prince himself preached in pulpit to the Arrians What then Verelye that which he did by his Clergie and to the which he was a godly promoter that he is saied to doe him selfe As to preache to conuert heretiques to decree this or that and briefely to gouerne in causes Ecclesiastical All which the Prince in his owne person or of his owne authority neuer dothe But by his furderance such things being done he is saied sometimes as here of Saint Gregorye to doe them him selfe We might now passe to the next mater sauing that as ye without any good occasion or bettering of your cause bring in that Richaredus woorked these thinges without Pope Gregorie So it may be feared ye haue a woorse meaning and that ye doe this altogeather craftely to blemishe and deface Sainte Gregorye with the ignoraunte Reader Els tell me to what purpose write ye that Saint Gregorye was asshamed of him selfe and his owne slacknesse Why bringe you in these woordes of Sainte Gregorye What shall I aunsweare at the dreadfull doome when youre excellencye shall lead with you flockes of faithfull ones which ye haue broughte into the true faithe by careful and continuall preachinges I muste then either to refourme your ignorance if ye knew it not before or to preuent your readers circumuention by your wilye handeling of the mater like to be perchaunce miscaried if ye knewe it before admonish you and him that this is spoken of S. Gregorye in deede but as proceeding from a maruelouse humilitye and lowlines In like maner as he wrote to Sainte Augustine oure Apostle in the commendation of his doings wherein yet vndoubtedly he was a great doer him selfe many wayes as by the Historie of Bede clerely appeareth Otherwise though Richaredus doings be most gloriouse and worthy of perpetuall renoune yet shal S. Gregory match him or passe him Neither shal he altogether be voide of his worthy cōmendation concerning his care for the refourming of Spaine and repressing of heresies there either by his authority or by his learned woorkes Verely Platina witnesseth that by the meanes of this Gregorie the Gothes returned to the vnite of the Catholike faithe Whiche appeareth not at that time any otherwhere then in Spaine Hearken farder what Nauclerus one that you ofte reherse in this your booke writeth of him In super Beatus Gregorius c. Beside this Saint Gregorie compelled the Ligurians the Venetians the Iberians which had confessed their schisme by their libell to receiue the Decrees of the Councell of Chalcedo and so broughte them to the vnitye of the Churche He reduced them from Idolatrye partely by punnisshmente partlye by preaching the Brucians the people of Sardinia and the husbandmenne of Campania By the good and mightye authoritie of his writings and by Ambassadours sente in conueniente time he sequestred from the bodye of the Churche the Donatiste Heretiques in Affrique the Maniches in Sicilie the Arrians in Spaine the Agnoites in Alexandria Onely the Heresie of the Neophites in Fraunce rising by Symoniacall bribes as it were by so manye rootes was spreade farre and wide againste the whiche he valiauntlye foughte labouring mightelye against it to the Queene Brunechildis and to the Frenche Kinges Theodoricus and Theodobertus till at the lengthe a Generall Councell beinge summoned he obteined to haue it vtterlye banned and accursed This saith Nauclerus of other Countries Now what nede I speake of our Realme the matter being so notoriouse that by his good meanes by his studye and carefulnes we were brought from most miserable idolatrie to the faith of Christe And therefore as our Venerable Countreyman Bede writeth we maye well and oughte to call him our Apostle Rectè nostrum appellare possumus debemus Apostolum Quia cum c. For saith he wheras he had the chiefe Bisshoprike in all the worlde and was the chiefe Ruler of the Churches that long before were conuerted to the faithe he procured oure Nation that before that time was the Idols slaue to be the Church of Christ. So that we may well vse that saiyng taken from the Apostle All were it that he were not an Apostle to other yet is he our Apostle We are the seal of his Apostlesship in our Lord God It appeareth that S. Gregorie had to doe in Ireland also by his Ecclesiastical authoritie Thus much haue I here spoken of S. Gregorie either necessarily or as I suppose not altogether without good cause Surely not without most deape harte griefe to consider how farre we are gon from the learning vertue and faith whiche we nowe almost one thousande yeares past receiued at this Blessed mans handes Which altogether with our newe Apostle M. Horne heere is nothing but Grosse ignorance And this blessed and true Apostle of our English Nation no better then the child of perdition That is as he meaneth in dede a plaine Antichriste I pray God ones open the eyes of our Coūtrie to see who is in dede the true Antichrist and who are his messengers and forerunners thereby carefully and Christianly to shun as well the one as the other Christ is the Truth it selfe as him selfe hath said Who then is more nere Antichriste then the teacher of Vntruthes And what a huge number hath M. Horne heaped vs vppe in that hitherto hath bene answered being litle more then the third part of his boke Yea in this very Diuision how doe they muster Some of them haue already ben touched But now to the rest more at large let vs ouer runne the Diuision shortly againe First besides his false translation putting for repairing the order of Ecclesiasticall discipline to make a new fourme thereof as though that King altered the old Religion of his realme and placed a newe neuer vsed before in Christes Churche as M. Horne and his fellowes haue done in our Countrie beside this pety
sleight and diuers other before noted he hath so maimed and mangled the wordes of King Richaredus wherein the whole pithe of this Diuision resteth to make some apparence of his pretensed Primacie that it would lothe a man to see it and weary a man to expresse it Namely in the text where his Note standeth of a Princes speciall care for his subiectes The whole woordes of the King are these The care of a King ought so farre to be extended and directed vntill it be found to receiue the full measure of age and knowledge For as in worldly things the Kings power passeth in glorie so oughte his care to be the greater for the welth of his subiectes But now moste holy Priestes we bestow not onely our diligence in those matters whereby oure subiectes may be gouerned and liue most peaceablye but also by the helpe of Christe we extend our selues to thinke of heauenly matters and we labour to knowe how to make our people faithfull And verely if we ought to bend all our power to order mens maners and with Princely power to represse the insolency of the euill if we ought to geue all ayde for the encrease of peace and quiet muche more we ought to study to desire and thinke vppon godly things to looke after high matters and to shew to our people being now brought from errour the trueth of cleare light For so he dothe whiche trusteth to be rewarded of God with aboundant reward For so he dothe which aboue that is cōmitted vnto him doth adde more seing to such it is said what so euer thou spendest more I when I come againe will recompence thee This is the whole and ful talke of Richaredus the king to the Councel touching his duetyfull care aboute religion Compare this gentle Reader with the broken and mangled narratiō of M. horne and thou shalt see to the eye his lewde pelting and pelting lewdnesse Thou shalt see that the king protested his care in gods matters to be not his dew charge and vocatiō as a king but an additiō aboue that which was commytted wnto him and to be a work of supererogatiō and that he extēded him selfe of zeale aboue that which his duety ād office required Al which M. Horn left out bycause he knewe it did quite ouerthrowe his purpose He saieth againe of kyng Richaredus that he decreed in the Councel of his owne Authority commaundyng the bisshops to see it obserued which wordes also he hath caused to be printed in a distinct lettre as the wordes of his Author alleaged But they are his owne wordes and do proceede of his owne Authority not to be found in the whole processe of the Kings Oration to the Councell or in the Coūcel it selfe But contrariwise the Councell expressely saith of this Decree Consultu pijssimi gloriosissimi Richaredi Regis constituit Synodus The Synode hath appointed or decreed by the aduise of the most godly and gloriouse King Richaredus The Synode M. Horne made that Decree by the aduise of the King The king made it not by his own authority commaunding c. as you very Imperiously do talke Againe where you saie that S. Gregory did much commend the carefull gouernement of Princes in causes of Religion S. Gregory speaketh not of any suche gouernement at all It is an other of your Vntruthes Last of all where Saint Gregorie sayeth of humilitie as we haue before declared to the king Et si vobiscum nihil egimus Although we haue done nothing with you You to amplifie the matter enlardge your translation with a very lying liberalitie thus Although I haue medled and don nothing at all with you doing this altogether without mee For these wordes medle at all and dooing this altogeather without me is altogeather without and beyond your Latine of Saint Gregorie Whome you ouerreache exceeding much Making him not so muche as to meddle with the Kings doings and that the king did altogeather without him Which yet if Nauclerus your common alleaged Author be true of his woorde did verye muche with the King and furdered many wayes the conuerting of the Arrians in Spaine to the Catholique faith But so it is As in al your proufes you ouerreach mightely the force of your examples cōcluding Supreme gouernmente in all causes when the Argumente procedeth of no gouernemente at all but of execution and so foorth euen so in your translations wherein yet you looke singularlye to be credited scarse ones in tenne leaues bringing one sentence of Latine you ouer reache marueilouslye your originall Authorities Suche is your vntrue and false dealing not onely here but in a manner throughout your whole booke And nowe to ende this Seconde booke with a flourishe of Maister Iewels Rhetorique to sweete your mouth at the ende Maister Horne that so with the more courage we may proceede after a pause vppon this to the Thirde and Fourthe let me spurre you a question What M. Horne Is it not possible your doctrine may stande without lyes So many Vntruthes in so litle roome without the shame of the worlde without the feare of God Where did Christe euer commaunde you to make your Prince the supreme gouernour in all causes By what Commission by what woordes Or if Christ did not who euer els cōmaunded you so to do What lawe What Decree what Decretall what Legantine what Prouinciall But what a wonderfull case is this The Supreame gouernemente of Princes in al causes Ecclesiastical that we must nedes swere vnto by booke othe yea and that we must nedes belieue in conscience to be so auncient so vniuersal so Catholique so cleere so gloriouse can not now be founde neither in the olde Law nor in the new nor by anye one example of the first 600. yeares THE THIRDE BOOKE DISPROVING THE PRETENSED PRACTISE OF Ecclesiastical gouernmēt in Emperors and Kings as wel of our own Countre of Englande as of Fraunce and Spayne in these later .900 yeres from the tyme of Phocas to Maximilian next predecessour to Charles the V. of famous memory M. Horne The .79 Diuision Fol. 47. b. Next after Sabinianus an obscure Pope enemy and successour to this Gregory succeded Bonifacius 3. VVho although he durst not in playne dealing denie or take from the Emperours the authoritie and iurisdiction in the Popes election and other Churche matters yet he vvas the first that .228 opened the gappe thereunto for as Sabel testifieth vvith vvhom agree all other vvriters for the moste parte This Bonifacius immediatly vpon the entraunce into his Papacy dealte with Phocas to winne that the Church of Rome might .229 be head of all other Churches the which he hardely obteined bicause the Grecians did chalenge that prerogatiue for Constantinople After he had obteyned this glorious and ambitious title of the bloudy tyrant Phocas and that vvith .230 no smal bribes like vnto one that hauing a beame in his ovvn eie vvent about to pul the mote out of
office is an honorable office Wel let yt be honorable to I suppose for all that it shal not make hym supreame heade of the Churche withall And so hath M. Hornes argument a great foyle M. Horne The .90 Diuision Fol. 53. a. The bishops and Clergy vvhich vvere of the Prouince of Antioche vvhan Macarius vvas deposed by the iudgement of the Synode do make supplication vnto the Iudges the Emperours deputies and counsailours that they vvilbe meanes vnto the Emperour to appoint them an other Archbishop in the place of Macarius novve deposed Stapleton And wil ye play me the MacariaÌ„ styl M. Horne Good reader coÌ„sider of M. Horns dealings eueÌ„ in this couÌ„cel that I haue aÌ„d shal declare whether M. Horn doth not altogether resemble Macarius shameful practise in his allegatioÌ„s One of your reasons theÌ„ M. Horn to proue CoÌ„stantines supremacy by is that the Antiochians sewed to themperour to appoint an other Archbisshop in the place of Macarius The appointment of an Archbisshop imployeth no supremacy Diuerse Kings of England haue appointed bisshops and Archebisshops in their Realm And yet none euer toke vpon them either the name or Authority of a Supreme Gouernour in al causes Ecclesiastical vntil in this our miserable tyme heretikes by authority of Princes to establishe their heresies haue spoiled Gods Ministers and the Church of her dewe Authority and gouernement And I haue told you before M. Horne that this CoÌ„stantin himself hath disclaimed your supremacy of supreame iudgement in causes ecclesiastical Wherof also the very next matter immediatlye rehersed before the thing you alleage is a good and a sufficient proufe I wil therfore demaunde a question of you Ye see Macarius is deposed and that as you confesse here your selfe by the Iudgement of the Synod Might now themperour kepe him stil aÌ„d that laufully in his bisshoprik if he had so would or no If ye say he might not theÌ„ is he no Supreame Head Except ye wil say he was lawfully deposed as an heretike and therfore theÌ„perour could not kepe him in This also as yet maketh against your supremacy For theÌ„ the IudgemeÌ„t of the bisshops is aboue themperours power But I wil further aske you whether yf Macarius had bene hartely poenitent and had recanted his heresy to themperour might theÌ„ haue kept him in Now take hede ye be not brought to the streights which way so euer ye wind yourself Yf ye say he may as ye must yf ye wil haue themperour Supreme Gouernour in al causes ecclesiastical then is the whole CouÌ„cel against you vtterly denying him al hope of restitution though the Iudges at theÌ„perours coÌ„maundemeÌ„t being moued with mercy proposed this questioÌ„ to the Synod Yf ye say he may not then do ye your self spoile theÌ„perour of his Primacy Thus ye perceiue euery way ye are in the bryers being conuicted by the very place by your self proposed M. Horne The .91 Diuision Fol. 53. a. The Iudges make them aunsvvere that it vvas the Emperours pleasure that they should determine amongest them selues vvhom they would haue and bring their decree vnto the Emperour At the last the vvhole Synod doe offer their definition subscribed vvith their hands to the Emperour besechiÌ„g him to .274 examen and confirme the same The Emperour vvithin a vvhyle saith vve haue redde this definition and geue our consent thereunto The Emperour asked of the vvhole Synod yf this definition be concluded by vnifourme consent of al the Bishops the Synod ansvvered VVe al beleue so we be al of this mind God send themperour manye yeares Thou hast made al heretiks to flie by thy meanes al Churches are in peace accursed be al Heretiks In the vvhich curse the vvhole Synode curseth Honorius Pope of Rome vvith the great curse vvhome the Synode nameth in .17 Action one of the chiefest of these Heretiques vvho are here cursed The Emperour protesteth that his zeale to conserue the ChristiaÌ„ faith vndefiled .275 vvas the only cause of calling this Synode He shevveth vvhat vvas their partes therein to vvyt to weighe consideratly by Gods holy Scriptures to put away al noueltye of speche or assertion added to the pure ChristiaÌ„ faith in these latter daies by some of wicked opinioÌ„ and to deliuer vnto the Church this faith most pure and cleane .276 They make a coÌ„mendatory oration vnto theÌ„peror vvith much ioyfulnes declaring that this his fact about this Synod in procuring to his subiectes true godlynes and to al the Church a quiet state was the most comely thing the most acceptable seruice the most liberall oblatioÌ„ or sacrifice that any Emperour might or coulde make vnto God And declaring the humble obedience to his precept or sommons of the Bisshop of Rome vvho sent his Legates .277 being sicke him self and of them selues being present in their ovvne persones they doe most humbly beseche him to set his seale vnto their doinges to ratifie the same with the Emperial wryt and to make edictes and constitutioÌ„s .278 wherewith to confirme the Actes of this Councel that al controuersie in tyme to come may bee vtterly taken away Al vvhich the Emperour graunted vnto them adding his curse as they had done before so vvel against al the other Heretikes as also against Honorius late Pope of Rome a companion fautour and coÌ„firmer saith he of the others heresies in al pointes After this the Emperour directeth his letters to the Synode at Rome of the VVesterne Bisshoppes vvherein he commendeth their diligence about the confuting of the heresies He describeth the miserable estate the Churche vvas in by meanes of the Heresies for saith he the inuentours of Heresies are made the chiefe Bisshoppes they preached vnto the people contention in steade of peace they sovved in the Churche forâ—vves cockle for vvheate and all Church matters vvere troubled and cleane out of order And because these things vvere thus disordered and impietye consumed Godlines wee sette forwarde thyther whereunto it becommed vs to directe our goinge meaninge to seeke by al meanes the redresse of these disorders in Churche matters wee labour with earnestnes for the pure faith wee attende vppon Godlines and wee haue our speciall care aboute the Ecclesiasticall state In consideration vvhereof vvee called the Bisshoppes out of farre distaunte places to this Synode to sette a Godly peace and Quietnes in the Churche matters c. To this epistle of the Emperour Leo the seconde Bisshoppe of Rome maketh aunsvvere for Agatho vvas deade bye letters vvhereof this is the effecte I geue thankes vnto the Kinge of Kinges vvho hath bestovved on you an earthly Kingdome in such vvyse that he hath geuen you therevvith a mind to seeke much more after heauenlye thinges Your pietye is the fruite of mercy but your authoritye is the keper of Discipline by that the Princes minde is ioyned to Godde But bye this the subiectes receyue reformation of disorders Kinges ought to haue so muche care to refourme and correcte naughtynes
the wordes immediately folowing which are these Sicut praedictum est Quatenus secuÌ„dum sancta vniuersalia quinque Concilia statuta sanctorum venerabilium patruÌ„ ita eam nos custodiamus vsque in mortem To th entent that as we haue before saied saieth the Emperour we also may kepe the faith euen to deathe according to the fiue holy and generall Councels and according to the decrees of the holy Reuerent Fathers If you had put this clause to the office of Bishops M. Horn as the Emperour did al England should haue sene that you and your fellowes were no Bishops who so lightly and so impudeÌ„tly condemne the doctrine of the holy fathers and do allowe but fower generall Councels as your bretherne here in Antwerpe do allowe but three But it went against your conscience to tell that which should condemne your conscience Likewise in the princes seruice to God you saie the Emperour protested his zeale to conserue the Christian faith vndefiled but you leaue out againe what he saieth immediatly after secundùm doctrinam atque traditionem quae tradita est nobis tam per Euangelium quámque per sanctos Apostolos statuta sanctorum quinque vniuersalium Conciliorum sanctorúmque probabilium patrum According to the doctrine and tradition deliuered vnto vs aswel by the Gospell as by the holye Apostles and by the decrees of the fiue holye General Councels and of the holye approued fathers If you had told this parte of the princes duetye and had geuen the Emperour leaue to tell out his whole tale the Reader shoulde sone haue espied what damnable wretches yowe are that persuade Princes to professe the Gospell onelye with out regarde of former Councels and of the traditions of the holy fathers And then your two marginal notes either would not at al bene noted or at least to your vtter shame haue ben readen Other your nippinges and curtallinges of your places might here be noted As that in the Councels request to the Emperour for ratifieng their determination with his edict you leaue out ex more after the maner wherby is insinuated a customable practise of Emperours as we sawe before in Iustinian to procure by edictes and proclamations the execution of Councels As also in your long allegation of pope Leo his letters which al we graunt vnto you and you neuer the nerer we might note at the least half a dosen such nippinges and manglinges of the text But I thinck M. Horne all that hath ben saied being wel considered you looke for no greate triumphe for this fielde But are content to blowe the retrayte Be it so then M. Horne The .92 Diuision pag. 55. a. Bamba King of Spaine commaunded a Synod to be had at Toletum in the fourthe yeere of his reigne the occasion vvas this There had beene no Synode by the space of .18 yeeres before as it is saide in the preface to this Councell by meanes vvhereof the vvorde of God vvas despised the Churche disciplicine neglected all Godly order distourbed and the Churche toste and tumbled as a shippe vvithout a rovver and sterne meaning a Kinge to call them togeather in Synode By the carefull zeale of this Kinge beyng called togeather they consulte hovv to refourme errores about Faithe corruption of discipline and other disorders againste godlines and Religion And at the ende they doo geue great thankes vnto the noble and vertuous Kinge by vvhose ordinaunce and carefull endeuour they vvere .280 commaunded to this consultation vvho as they affirme of him comming as a nevve repayrer of the Ecclesiasticall discipline in these times not onely intended to restore the orders of the Councelles before this time omitted but also hath decreed and appointed yeerely Synodes to bee kepte hereafter Eringius kinge of Spaine commaundeth the Bishopps and other of his Clergie to assemble togeather at Toletum in one Synode the first yere of his reigne And called an other to the same place the fourth yeere of his reigne to consulte about reformation of the Churche discipline VVhen the Bishoppes and the residue of the Cleargy vvere assembled in their conuocation at the commaundemente of the king he him selfe vvith many of his nobilitie and counsailours commeth in to them he declareth the cause vvherefore he summoned this Synode he shevveth the miseries the vvhole countrey hath susteined and the plagues he declareth the cause to be Goddes vvrathe kindled by meanes of the contempte of Goddes vvorde and commaundement And he exhorteth them that they vvil vvith Godly zeale study â—o purge the land from prauity by preaching and exercise of Godly discipline and that zealously He doth exhort his Nobles that vvere there presente that they also vvould care diligently for the futherance hereof he deliuereth vnto the Synode a booke conteining the principall matter vvherof they should consulte And last of all he promiseth by his hande subscription that he vvil confirme and ratifie vvhat the clergy and nobility shall conclude touching these articles for the furtherance of godlines and Church Discipline Egita Kinge of Spayne .281 caused in his time also three Councelles to be hadde and celebrated at Toletum for the preseruation of Religion vvith the Church Discipline in sincerity and puritie vvho also confirmed and ratified the same vvith his Royal assent and authority The .6 Chapter Of three Kings of Spaine and of the three later Toletane Councels kept in their reignes Stapleton ALM. Hornes force is now sodenly remoued from Constantinople to Spaine where he now bloweth a larme againe But God be thanked for all this great fighte there is litle hurte donne Yea after all this tossing and turmoiling and after all his great sturre and broile againste the pope and the clergy he is vppon the soden becomme suche an entiere and so well affectioned frende to them that but I trowe vnwares and therfore worthy the lesse thanke he transporteth the supreame authority as well in temporall as spirituall matters from the king to the clergy For I beseache you M. Horne are not dyuers of the maters specified in the twelueth and thirtenth Councell at Toledo plaine Ciuile and Temporall As concerning the confirmation of King Ernigius royall Authoritie succeeding to Kinge Bamba being shorne a Monke Concerning the release and exoneration of the people from certaine grieuouse payementes and exactions Concerninge also the goods of certaine Traytours with such like Dothe not the Kinge praye the Prelates to discusse his requests with their iudgementes Doe not they confirme his royall Authoritie with their Synodicall Decree Doth not the Kinge in his booke offred to the Councell saye that he moste humblie and deuoutlye lyeth prostrate before their Reuerente assemblie Coram caetus vestri reuerentia humilis deuotusque prosternor Dothe he not desire them coÌ„cerning his other ciuil ordinaÌ„ces to put to their stroÌ„g and helping hand Doth he not plainly say that what so euer the holy assemblie of Bisshops decreeth to be obserued is by the gift of the
to the coÌ„tentes of theÌ„ And in ful testimony therof eche one set to hys haÌ„d aÌ„d subscriptioÌ„ The sayd AdriaÌ„ writeth to Tarasius the patriarche of CoÌ„staÌ„tinople that oÌ„lesse he had wel knowen Tarasius good syncere zeale aÌ„d catholike fayth touching Images aÌ„d the sixe general couÌ„cels that he would neuer haue coÌ„sented to the calling of any Councell Wherby ye see M. Horn that the Pope hath such a voyce negatyue in summonyng and ratifiyng of CouÌ„cels that if he only had draweÌ„ backe it had bene no lawful Councel According as the old Canon alleaged in the ecclesiasticall story commaundeth that without the Popes Authorityte no Councel ought to be kept and according as for that only cause diuers couÌ„cels were abolished as the Antiochian in the East and the Ariminense in the West And the sayed Pope Adrian saieth to Tarasius Vnde ipse Beatus Petrus Apostolus Dei iussu Ecclesiam pascens nihil omnino praetermisit sed vbique principatum obtinuit obtinet cui etiam nostrae beatae Apostolicae sedi quae est omnium Ecclesiarum Dei caput velim beata vestra sanctitas ex sincera mente toto corde agglutinetur Saynte Peter feding the Churche by Gods commaundemeÌ„t hath omitted nothing at all but euer hath had the principality and nowe hath to whome and to our blessed and Apostolyke see whiche is the Head of all Gods Churches I would wish your blessed holines wythe syncere mynd and withall your heart to ioyne your self The Emperour hym self sayth that the councel was called by synodical letters sente froÌ„ the most holy patriarch And a litle after by whose exhortatioÌ„ aÌ„d in a maÌ„ner coÌ„maundemeÌ„t we haue called you together saith th'Emperour to the bisâ—hops The Popes Legates are named first and subscribe first The Popes letters were read first of all in the Councel And that Tarasius him selfe confesseth Praerogatiua quadam For a certeyn prerogatiue dewe to the Pope Other places also of like agreablenes ye shal find here These be the letters M. Horn that ye speak of which as ye say theÌ„peror coÌ„mauÌ„ded to be read opeÌ„ly Wherwith that ye dare for shame of th' world ones to medle as also to talk of the story of Paulus aÌ„d Tarasius I can not but most wonderfully maruayle at This Paulus was patriarche of CoÌ„staÌ„tinople immediatly before Tarasius and voluÌ„tarily renouÌ„ced the same office and became a monke mynding to doe some penaÌ„ce the residue of his lyfe for that he had set forth the wycked doings and decrees of themperours against the images The Emperour was verye desirous to place Tarasius in hys roome but he was as vnwilling to receyue that dignity And wheÌ„ the Emperour vrged aÌ„d pressed hym vehemeÌ„tly he answered How caÌ„ I take vpon me to be Bishop of thys see being sondred froÌ„ the residew of Christes Church â–ª aÌ„d wrapped in excoÌ„munication Is not this then pretely aÌ„d gayly done of M. Horn to take this couÌ„cel as a troÌ„pet in hys hand to blowe and proclaime hym self to all the world an heretyke Pleade on a pase M. Horne as ye haue done and yow shall purchase your self at length great glory as great as euer had he that burnte the teÌ„ple of Diana to wyn to him self a perpetuall memorye To the which your glorious tytle for the encrease and amplifying of the same let your Vntruthes which are here thicke and threefolde be also adioyned That the Popes about this time deuised horrible practises to haue to them selues only the supreme authority that Irene Constantines Mother was an ignorant and a superstitious woman that the matters in the .7 Generall Councel were not iudged according to the Gospelles that there was nothing attempted or done in this Councell without the authority of the Emperour In all this I heare very bolde asseuerations but as for proufes I finde none And none wil be found when M. Horne hath done bis best this yeare nor the next neyther M. Horne The .94 Diuision pag. 57. a. Gregorius .3 sent into Fraunce for succour to Charles Martell yelding and .290 surrendring vp vnto him that vvhiche the Pope had so long sought by all subtile and mischieuous meanes to spoile the Emperoure and the Princes of This same Gregory the third saith Martinus PoeniteÌ„tiarius VVhan Rome was besieged by the king of Lombardy sent by shippe vnto Charles Martell Pipines father the Keyes .291 of S. Peters confession beseeching him to deliuer the Church of Rome from the Lombardes By the keyes of S. Peters confession he meaneth .292 al the preheminence dignitie and iurisdiction that the Popes claime to them selues more and besides that vvhich al other church ministers haue ouer and aboue all manner persons Ecclesiastical or Temporal as geuen of Christ onely to S. Peter for his confession and so from him to the Popes of Rome by lineall succession Seinge that this Pope vvho vvas passingly vvell learned both in diuine and prophane learning and no lesse godly stout and constant if you vvill beleeue Platina .293 yeldeth and commiteth all this iurisdiction and claime that he hath ouer all persons Ecclesiastical and Temporall so vvel in causes Ecclesiasticall as Temporall vnto Charles Martell a laie Prince and great Maister of Fraunce it appeareth that Princes may laufully haue the rule gouernment and charge in Church matters The heires and successours of this Charles Martell did keepe these keyes from rusting They exercised the same iurisdictioÌ„ and gouernmeÌ„t in Ecclesiastical causes that the Emperours and Kings had don from the tyme of ConstaÌ„tine the great vntil their tyme vvhich vvas almost .400 yeres For Carolomanus .294 sonne to King Pepin and nephevv to Charles Martel no lesse Princelike than Christianly exercised this his .295 Supreme authority in Ecclesiastical causes and made notable reformation of the Ecclesiastical state He summoned a Councel of his Clergy both Bisshoppes and Priestes .742 yere from the incarnation of Christ vvherein also he him selfe sate vvith many of his nobles and counsailours He shevveth the cause vvhy he called this Synode That they should geue aduise saith he howe the Lawe of God and the Churche religion meaning the order and discipline may be restored againe which in the tyme of my predecessours being broken in sonder fell cleane away Also by what meanes the ChristiaÌ„ people may attaine to the saluation of their soules and perishe not being deceiued by false priestes He declareth vvhat ordinaunces and decrers vvere made .296 by his authoriy in that Synode VVe did ordein Bishops through the Cities saith he by the couÌ„cel of the Priests aÌ„d my nobles aÌ„d did coÌ„stitute Bonifaciê° to be the Archbisshop ouer them .297 VVe haue also decreed a Synode to â—e caâ—â—eâ— together euery yere that the decrees of the Canons and the Lawes of the Churche may be repaired in our presence and the Christian Religion amended c. That the money vvhereof the Churches haue been defrauded
Gregory to the Physitian from all sinnes meaninge from the paynes of synnes He sent it to the two Noble men vt per quam omnipotens Deus superbientem perfidum hominem peremit per eam vos qui eum timetis diligitis praesentem salutem aeternam habere valeatis To th entent that as by that keye God miraculously shewe a proude and wretched man so by it you saieth he to them whiche feare God and loue God may haue also bothe present sauegarde and euerlastinge This was M. Horne the popes meaninges and intentes in sendinge to deuoute persons to Noble men and to princes such relikes of keyes from the Confession that is from the body or chappell of S. Peter And thus whereas M. Horne by his wonderfull inuentyue wytte had made a straunge metamorphosis of a Relique from S. Peters body into al the preeminence dignitie and Iurisdictiō of the Pope aboue other Churche Ministers they are nowe agayne by a happy reuolution God be thanked returned to their former shape and appere as they did before in their owne natural likenesse And that wythe more truthe a greate deale then Lucians Asse hauing trotted many yeres ouer downes and dales came at lengthe by eating of red roses to be Lucian him selfe agayne as it was before and as they saie it was neuer other But if M. Horne notwithstanding al this wil yet vphold his straunge metamorphosis and delight him selfe stil therin the rather bicause S. Gregory in al those places speaketh but of a keye and not of keyes as Gregory the .3 is saied to haue sente to Charles Martell then lo M. Horne for your ful satisfaction in this poynt yet an other place of S. Gregory wherein he sendeth euen keyes also Writing to Columbus a bishop of Numidia at the ende of his letters he sayeth Etiam Claues beati Petri in quibus de cathenis ipsius inclusum est tibi pro benedictione transmisi I haue sent you also by this bearer the keyes of S. Peter in which there is of his chayne 's enclosed for a benediction Lo M. Horne here are sent to a bishop of Numidia not the keyes from or of S. Peters Confession which you see are but keyes of or from his toumbe or body as to Charles Martell onely were sent but the very keyes of S. Peter him selfe But what Had that bishoppe therefore all the popes preeminence and Iurisdiction sent him Nay this notwithstandinge what Iurisdiction and supreme gouernement thys verye pope practised ouer Numidia and all Afrike to bothe in these very letters partlye appereth and more largely it maye appeare if you vóuchesafe M. Horne to reade that litle onely which in this matter I haue saied to your pewefelowe M. Iewell in my laste Returne of vntruthes vppon his moste lyinge Replie And here you heare S. Gregory saie he sent him these keyes pro benedictione For a benediction not for a Iurisdiction For a holy Relike not for a supreme dignitie For a deuoute remembraunce not for a princelye preeminence As you moste fondelye and ignorantlye do pronounce Yea and this you so folowe and pursewe from hence forewarde as the very grounde and foundation of all the Supreme gouernement whiche you woulde so fayne fasten vppon princes heads a thinge of them neuer yet so much as desired or dreamed of For lo vpon this ioyly grounde you buylde and say The heyres and successours of this Charles Martell did keepe these keyes from rustinge Verely I thinke in dede bothe he and his godly successours vsed that Relike and many other deuoutely and did not suffer it to ruste aboute them A poynt for this relike say you I saie They exercised the same iurisdiction and gouernement in Ecclesiastical causes that the Emperours and kings had done from the time of Constantine caet Verelye and so thinke I to But you see nowe Maister Horne at leste euery discrete Reader seeth that from the time of Constantin hytherto neuer Prince but heretikes as Constantius and Anastasius wythe a fewe suche gouuerned in causes Ecclesiasticall Namely in al things and causes as you by Othe make folke to sweare I should say forsweare But as touchinge thys Charles Martell and Carolomanus his sonne whom you call his nephewe and kinge Pipins sonne and their gouuernement in Ecclesiasticall causes gouuernement they had none nor exercised none You tel vs of such a thinge but you proue no such thinge The whole dealing of Gregory the .3 with Charles Martel and of pope Zachary with Carolomannus his sonne was onely that they shoulde take the Churche of Rome in to their protection beinge then the moste mighty princes in this parte of Christendom seinge the Emperours of Constantinople had by heresy as Leo then the Iconomache and other crueltyes rather forsaken it and oppressed it then succoured it and defended it And therefore of this facte of Gregory the .3 Sabellicus a moste diligente chronicler writeth thus Tum primùm Romanae vrbis Apostolicaeque sedis tutela quae ad Constantinopolitanos principes si quid grauius accidisset omnia sua desideria conferre consueuisset Gallorum est Regum facta Then began the Frenche princes to take vpō thē the protection of the Cyty of Rome and of the See Apostolike which had bene wonte before to referre al their griefes to the Emperours of Constantinople if any weightyer matter had befallē And againe Suscepit nihil grauatè pientissimū patrociniū Carolus Pōtificis rogatu Charles at the request of the pope toke vpon him willingly that most charitable or godly protection And this lo was that which Pope Gregory by sendīg keyes frō S. Peters Cōfessiō to Charles Martel did seke ād fewe for at his hāds M. Horn shooteth farre wide to imagine herin al the popes Iurisdictiō dignite and preeminēce to be sent away by ship into Frāce And as for Carolomanus of whose supreme gouernmēt M. Horn fableth here so much within .4 yeres after this great Authoryty exercised wēt to Rome offred hī selfe to the pope ād was shorē in for a Mōke And what or wherin cōsisted his Authoryty He summoned a Coūcel you say and many decrees were made there by his Authoryty Yea but why tel you not that pope Zacharias at the request of Bonifacius gaue to him ād to this Carolomanus a speciall Cōmissiō by his letters to cal this Synod ād to decree therin such things as Bonifacius should think behoueful for that time Why in your very narratiō do you euē in the middest of your allegatiō where you talk of this Bonifacius leaue out quite and nippe of these wordes Qui est missus S. Petri. Who is the Popes Legat Why deale you not trulye and why tell you not al Forsoth because truth is none in you and al maketh against you In Nauclerus you may see and reade at large the Popes Commission to Bonifacius and to the Prince for keping this Synod and for orderīg the same Yet
vvhich they had deuised This Emperour called an other Councel at Ticinum in Italy for the causes hereafter expressed The matters or causes vvich the honorable Emperour Ludouicus did commaunde his Bisshoppes to consider of are these touching the state of his kingedome of the conuersation of the Bishoppes Priestes and other Churchmen of the doctrine and preachinge to the people of vvritinge out of Bookes of restoring of Churches of ordering the people and hospitalles for strangers of Monasteries both for men and vvemen .338 VVhat so euer is out of order in these forenamed states eyther through the negligence of the guides or the slouthfulnes of the inferiours I am said he very much desirous to know and I coueite to amende or refourme them according to Goddes will and your holy aduise in suche sorte that neither I be found reprouable in Gods sight neither you nor the people incurre Gods wrathful indignation for these things how this may be searched found out and brought to perfection that I commit to be entreated by you and so to be declared vnto mee The lesser matters also whiche in general touche all but in especiall some and nede refourmation I will that ye make enquirie of them and make relation vnto me thereof as for exaumple if the rulers in the Countries neglecte or sell Iustice if they be takers or oppressours of the Churches widdowes Orphanes or of the poore Yf they come to the Sermons If they dooe reuerence and obey duelie their Priestes If they presume to take in hand any new opinions or arguments that may hurt the people c. The Bisshoppes after they had consulted vppon these matters doe make relation vnto the Emperour vvhat they had done shevving to him that they had founde some of the Bisshoppes and chiefe Ministers faultie and humblie praye the Emperour on their behalfe that he vvill of his goodnes graunt those some space to amende their faultes They complaine to the Emperour of Bisshops and Priests for lacke of Preaching and that Noble men and Gentlemen come not vnto those .339 fevv sermons that bee And so then recite many other enormities as about Tythes Incest and suche like especiallie in religious persons vvho for the moste parte are .340 cleane out of order And to bring these to their former order and state resteth say they in your disposition Thus dothe this King take vppon him and thus doe the Bisshoppes yeelde vnto him the .341 gouernemente as vvell of Ecclesiasticall as Temporall causes and thinges On this vvise did Lodouicus alvvaies exercise him selfe in so muche that for his carefull gouernemente in Churche matters he vvas surnamed Pius the Godlie as his Father beforehim vvas called Magnus the Greate Stapleton The principall tenour of the matters here conteyned standeth in the confirmation of the Popes election in calling councelles and confirming lawes ecclesiastical To all the whiche we neade no farre fetched or newe solution especially seing M. Horne hym self furthereth yt so wel as declaryng that all thinges were donne according to the holy Canons and sayinges of the holy Fathers and that many of theis matters towched the polityke gouernmente of the realme Yet let M. Fekenham now beware For M. Horne proueth yt high treason in the people and clergy for that Paschalis was made Pope wythowte themperours consent And so lo at the lengthe here is some face of antiquity for our newe actes of Parliamente Well found out and lyke a good lawyer M. Horne Yet I beseache you tel vs which wordes of all that you reherse imploye plaine treason I am assured there are none onlesse yt be these that they do no more offende againste hys maiesty ▪ as your self reherse out of Sabellicus And yf ye call thys treason and make no better prouf I thinke neither good grammarian nor any good lawyer wil take your parte For thowghe in latin laedere maiestatem be somtyme taken for treason yet yt is not alwayes neither can yt be englished treason but vpon the circumstances which declare the acte to be treason And how wil thys cruell exposition stande I pray you with your owne declaration in this leaf also that thys Ludouicus was a milde mercifull and moste gentle prince Beside thys it is not like he toke thys matter so heauely for that euen as Platina your authour here writeth out of Anastasius bibliothecarius a worthy authour ād lyuing about thys tyme thys Emperour released to this Pope Paschalis his right that he had in the election of Bishoppes geuē before to Charles by Adrian the Pope And here uppon might I aswell cōclude after your base and yet accustomable reasoning that the Princes of Englande should haue nothing to doe with the election of Bishopes Yet if there be no remedy let yt be highe treason to agnise the Popes election withowte the Emperours confirmation What is thys to the prince of Englonde that hath nothing to doe therwith or to M. Fekēham seing if al be true yet it maketh nothing for the Emperours supreamacy or againste the Popes supreamacy The denial wherof in dede the more pitie is taken for treason with vs but yet thankes be to God suche kinde of treason as a man maye lose his head and take no hurte by yt but muche good and that is to be a very true and a blessed martyr But now touching the particular doinges of this Emperour Ludouike you tel vs he bestowed Spirituall promotions and you tell vs but of one onely and instituted his brother Drogo the Chiefe Minister or Bishop at Mettes And here you leaue oute Canonicam vitam agentem clero eiusdem Ecclesiae consentiente ac eligente he instituted him being a man that lead a regular lyfe the clergye also of that Churche bothe confenting and choosing him This you leaue out to make the worlde beleue the Emperour bestowed Spirituall promotions of his owne supreme Authorytie absolutely And here you tel vs of a right belonging to the Emperial maiesty in confirming of the Pope And yet you forget that in the very leafe before you confesse this was made by decrees of Adrian and Leo Popes to Charles this mans Father And then was it not a right of Imperial Maiesty but a Priuilege frō the Apostolike Authoryte As for the Clemency of this Prince so much commended it was not as you imagine for any supreme gouernment but for his most fatherly defending aiding and succouring of the Church Namely in that most learned Councell holden vnder him at Aquisgrane of which presently you do talk very much prying out for som clause that might make for your suprem gouernmēt And at last finding none with a litle false translatiō you make the Synode to say of th'Emperour that he had the charge and ouersight of Christes Church Which al in Latine is but this one word Procuratorem A defendour a succourer a maintainour not a Supreme Gouernour with charge and ouersight You adde also the Synode was
furthered with his helpe otherwise itching forth a litle and a litle faine to finde somewhat and it wil not be For all that furthering that you so closely couer was nothing els but that to his great charges he furnished the Councel with a goodly store of bookes and greate plentye of the Fathers writings Out of which they collected a fourme of institution c. Not the Emperour A non after you talke of Monasteries for men and wemen but you leaue out Secundùm regulam S. Benedicti According to the Rule of S. Benet Your vnruly Religion coulde not beare so much as the RemeÌ„braunce of that holy Rule And al that you tell of the Emperors words to the Bishops in the CouÌ„cel of TioinuÌ„ the CouÌ„cel calleth it only CoÌ„monitoriuÌ„ an aduertisemeÌ„t or admonitioÌ„ No charge or CoÌ„missioÌ„ You note to the Reader certeyne enormyties recited in this GouÌ„cel But wote you what those enormytes were Forsoth these That the lay Nobilite quia ad electionis consortiuÌ„ admittuntur Archipraesbyteris suis dominari praesumunt quos tanquaÌ„ patres venerari debueruÌ„t velut subditos coÌ„teÌ„nunt Bicause they are admitted to haue a part in the ElectioÌ„ they presume to ouer rule their chief priestes And whom they oughte to reuerence as Fathers they contemne as subiects These were the enormyties there recyted M. Horne And do not you defende this very enormytie euen in this very place aÌ„d by this very Councel When will you leaue to bringe Authoryties against your selfe As touching the matter of Incest the Synod requireth of the Emperour that to bringe such offenders to open penaunce Comitum eius auxilio fulciantur they may be vpholded with the helpe of his Offycers Lo they require the Emperours helpe for execution And yet you conclude after your maner Thus dothe the kinge take vpoÌ„ him aÌ„d thus doe the Bishops yelde vnto him the Gouernement as wel of Ecclesiastical as TeÌ„poral causes and thinges And this you conclude a gouernement whiche in all your premisses was not so muche as named Your Conclusion is alwaies full and mightye But your proufes are voyde and fainte M. Horne The .104 Diuision pag. 66. a. Pope Leo .4 vvriteth his humble letters vnto Lotharius on the behalfe of one Colonus vvho vvas chosen to be Bishop of Reatina but he might not consecrate him vvithout the Emperours licence first obteined thereunto and therfore praieth the Emperour of his fauour tovvardes Colonus Vt vestra licentia accepta ibidem Deo adiuuante eum consecrare valeamus Episcopum That hauing your licence wee may haue authority by Goddes helpe to consecrate him Bishoppe there Vppon this vvoorde Licence The Glosser noteth the consente of the Prince to be required after the election be made .342 Nexte to Leo sauinge the .343 vvoman Pope Iohan vvas Benedictus .3 chosen vvho vvas ratified and confirmed by the Emperours authority vvho sente his Embassadours to Rome for that purpose This Pope is commended for his greates godline But he vvas ouer godly to liâ—e longe in that sea neuerthelesse he vvas not so godly as the moste of his successours vvere altogether vngodly as your .344 ovvne vvriters make reporte And to note this chaunge the better Nauclerus telleth of diuers vvonders hovv the Deuil appeared in an vgly shape and hurled stones at men as they vvent by set men togeather by the eares bevvrayed theeues and Priestes of their Lemmans and such like Hovv it rained bloud three daies and three nightes Hovv great Grassehoppers vvith six vvings and six fete and tvvo teeth harder then any stone couered the ground and destroyed the fruites not altogether vnlike those Grassehoppers that S. Iohn noteth in his ReuelatioÌ„ to come froÌ„ the bottoÌ„les pit after the starre vvas fallen After this folovved a great pestilence VVhich vvonders if they be true be not vnvvorthy the notiÌ„g considering the chaunge that follovved For hitherto stil from time to time although some Popes did priuily attempte the contrarye yet the Emperours .345 alvvayes kept the confirmation of the Pope the inuesturing of Bisshoppes and the ordering of many .346 other Ecclesiasticall matters till the next Pope began openly to repine at the matter and his successour after him to curse and some of those that folovved fell from chiding and cursing to plaine fighting for the same In the vvhiche combate though vvith much a doe at length they vvrong them selues from vnder the Emperours .347 obedience Yet alvvaies euen hitherto Princes haue had no litle interest in Ecclesiastical causes as hereafter shal appere The .12 Chapter Of. Leo .4 Benedictus .3 Nicolaus 1. Adrian .2 Martinus .2 Adrian .3 and of the .8 Generall Councell vnder Basilius the Emperour Stapleton WE goe on still with the Popes confirmation a matter as ye know nedelesse and such as might be spared sauing that M. Horne must take a foile euen of his owne allegation and Glosar Who as he saith the Princes consente is required after the election so he addeth Nisi aliud suade at scandalum vel praescripta consuetudo Onlesse saith he some offence or a prescribed custome moue vs to thinke otherwise Then is M. Horne in hand with Benedictus the .3 nexte Pope to the woman Pope Iohan who was confirmed by the Emperour But here M. Horne a man may doubt of this pointe whether this Benedictus was next to Pope Iohan. For if there was neuer such Pope Iohan then could not he be nexte to her And that it is rather a fable then a storie for al your great busines your Apologie and others make therein I thinke it hath ben already sufficiently proued Neither nede you to make so much wondering at the matter Except ye list to wonder at your selues whiche doe place the Popes Supreme authoritie in Princes be they men or women Yea and chyldren to And in so fewe yeares you haue had all three Man Childe And Woman The lesse meruaile had it bene if in so many hundred yeres we had had one woman pope which yet as I sayed is vtterly false as it hath bene sufficiently proued But touching this confirmation of popes and inuesturing of bishops which Adrian and Leo graunted to Charles the greate whych Ludouicus hys sonne gaue ouer againe which other princes coueted to haue after in their owne handes againe and which was denied them Gratian who hath collected the examples of both sydes geueth forth a true and an euident reason as well why to the one it was first graunted as also why to the other afterwarde it was most iustly denied Of the fyrst he sayeth The electioÌ„s of Popes and of other bishops to be referred to Princes and Emperours both Custome and lawe hath taught vs for the dissensioÌ„s of schismatiks and heretiks against whoÌ„ the Church hath ben defended oftentimes with the lawes of faithful Emperours The election therfore of the Clergy was presented to the Princes to the enteÌ„t that it being by their authority strengthened no heretike
make not for the commendation of the Popes moderation and humility yet yt maketh for hys supreame authority I obey sayeth the Emperour not to thee but to Peter whome thow doest succede But to th entent that you M. Horne with the Apologie and M. Foxe who alwaies like bestly swyne do nousell in the donge and vente vp the worste that may be founde against Popes and prelates may haue a iuste occasioÌ„ if any Charity be in you to coÌ„mende the greate moderation of this Pope Alexander 3. you may remember that this is he to whoÌ„ being in extreme misery through the oppressioÌ„ of the Almayne Army spoyling aÌ„d wasting al aboute Rome Emanuel then Emperour in the East sent embassadours promysing bothe a great hoste against the Almayne Emperour Friderike and also a vnioÌ„ of the Grecians with the Romain Church if he would suffer the Romain Empire so loÌ„ge diuided froÌ„ the time of Charlemayn to come agayne to one heade and Empire to whome also being then in banishment the sayde Emperour sent a seconde embassy with great quantytie of mony promysing to reduce the whole East Churche vnder the subiection of the West all Grece vnder Rome if he woulde restore to the Emperour of Constantinople the Crowne of the West Empire from the which Frederike seemed nowe rightlye and worthely to be depriued To all which this Pope notwithstanding the greate miseries he stode presentlye in and was daily like to suffer through the power of this Frederike answered Se nolle id in vnum coniungere quod olim de industria maiores sui disiunxissent That he woulde not ioyne that into one which his Forefathers of olde time had of purpose diuided You will not I trowe denie M. Horne all circumstances duely coÌ„sidered but that this was a very great aÌ„d rare moderatioÌ„ of this Pope AlexaÌ„der 3. more worthy to be set forth in figures aÌ„d pictures to the posteryty for sober and vertuous then that facte of him whiche Mayster Fox hath so blased oute for prowde and hasty Except your Charyties be suche as verely it semeth to be that you take more delight in vice then in vertue and had rather heare one lewde fact of a Pope then twenty good If it be so with you then is there no Charyte with you For Charyte as S. Paule describeth it Thinketh not euill reioyseth not vpon iniquyte but reioyseth with verytie It suffreth all thinges it beleueth all thinges it hopeth al thinges it beareth all thinges Contraryewyse you not only thinke but reporte alwaies the worst you reioyse and take greate pleasure vpon the iniquytie of such as you ought most of all men to reuerence you are sorye to haue the veryty and truthe tolde you You suffer and beare nothing in the Church But for the euil life of a fewe you forsake the CoÌ„munion and societie of the whole You beleue as much as pleaseth you and you hope accordingly And thus muche by the way ones for all touching your greate ambition and desire to speake euil of the Popes and to reporte the worste you can doe of them which you in this booke M. Horne haue done so plentifullye and exactlye throughe this whole processe of the Princes practise in Ecclesiastical gouernment as if the euill life of some Popes were a direct and sufficient argument to proue all Princes Supreme Gouernours in al thinges and causes Ecclesiasticall I coulde now shewe you other authorityes and places oute of your owne authours concerninge thys storye of Friderike the first making directlie againste you and wherein ye haue played the Cacus As where ye wryte by the authoritie of Vrspergensis that the Emperour sent for both theis Popes to come to hym mynding to examine both they re causes For yt followeth by and by not to iudge them or the cause of the Apostolique see but that he might learne of wise men to whether of them he shoulde rather obey And is not this thinke you M. Horne so craftely to cut of and steale away this sentence from your reader a preatye pageant of Cacus Namely seing your authour Nauclerus writeth also the like And seyng ye demeane your selfe so vnhonestly and vnclerkly in the principall matter who will nowe care for your extraordinarye and foolishe false excursions against the welthy pride the fearce power the trayterouse trecherie of Popes at that tyme Or for Erasmus comparing the Popes to the successours of Iulius Caesar Or for Vrspergensis owteries against their couetousnes and not againste the Popes authoritye As for S. Bernarde who you say founde faulte with the pompe and pride of Eugenius 3. how clerely he pronounceth that not withstanding for the Popes Primacy I referre you to be shorte to the Confutation of your lying Apologie Al this impertinent rayling rhetorike we freely leaue ouer vnto you to rayle and rolle your self therein til your toÌ„g be wery againe yf ye wil for any thiÌ„g that shal let you Only as I haue ofteÌ„ said I desire the Reader to marke that as wel this as other emperors were not at variaÌ„ce with the See Apostolike it self or set against the Popes Authority absolutely but were at variaunce with such a pope and such and were set against this mans or that mans election not renouncing the Pope but renouncing this man or that man as not the true and right Pope M. Horne The .117 Diuision pag. 76. a. About this tyme the King of Cicilia and Apulia had a dispensation from the Pope for money to Inuesture Archebisshops with staffe or crosier ringe palle myter sandalles or slippers and that the Pope might sende into his dominions no Legate onlesse the kinge should sende for him Stapleton Did the Kings of Sicilia procure a dispensation as ye say M. Horne from the Pope to inuesture bisshops and to receyue no Legate Who was then the supreame heade I praye you the Pope that gaue the dispensation or the King that procured yt Ye see good readers howe sauerlye and hansomly this man after his olde guise concludeth against him self M. Horne The .118 Diuision pag. 76. a. Our English Chronicles make report that the Kings of this Realme hadde not altogeather leafte of their dealing in Churâ—he matters but continued in parte their iurisdiction aboute Ecclesiasticall causes although not vvithout some trouble The Popes Legate came into Englande and made a CouÌ„cel by the assent of King VVilliam the Conquerour And after that in an .412 other CouÌ„cel at VVinchester were put down many Bisshops Abbatts and priours by the procuremeÌ„t of the King The King gaue to LaÌ„frauke the Archbisshoprike of Cantorb and on our Ladye daie the Assumption made him Archebisshope On whit Sonday he gaue the Archbisshoprike of Yorke vnto Thomas a Canon of Bayon VVhen Thomas shoulde haue bene consecrated of Lanfranke there fell a strife betvvixt them about the liberties of the Church of Yorke The controuersie being about Church matters vvas brought and referred
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
promising by othe to Aldrede Archbisshop of Yorke that crouned hiÌ„ at S. Peters alter in Westminster before the clergy and the people that he would defende the holye Churches and their gouernours But tel your readers good M. Horn I beseche you why that King WilliaÌ„ contrary to the auncieÌ„t order vsed euer before and since was not crowned of Stigandus theÌ„ liuing and being Archbishop of Canterbury but of the bishop of York Yf ye can not or wil not for very shame to betraie your cause tel you reader then wil I do so much for you Forsoth the cause was that the Pope layde to his charge that he had not receiued his palle canonically The said Stigandus was deposed shortly after in a Councell holden at Winchester in the presence of .ij. Cardinals sent froÌ„ Pope Alexander the .2 and that as Fabian writeth for thre causes The first for that he had holden wroÌ„gfully the bisshoprik whyle Robert the Archbishop was liuing The second for that he had receyued the palle of Benett bishop of Rome the fifth of that name The third for that he occupied the said Palle without liceÌ„ce and leful authority of the court of Rome Your author Polychronicon writeth in the like effect Neubrigensis also newly priÌ„ted toucheth the depositioÌ„ of this StigaÌ„dus by the Popes Legat in EnglaÌ„d aÌ„d reporteth that the Popes Legat Canonically deposed him What liking haue you now M. Horne of KiÌ„g WilliaÌ„s supremacy Happy are you with your fellowes the protestaÌ„t bishops and your two Archbisshops that the said WilliaÌ„ is not now king For if he were ye se cause sufficieÌ„t why ye al shuld be depriued aswel as StigaÌ„dê° And yet ther is one other thiÌ„g worse thaÌ„ this and that is schisme and heresy Who woulde euer haue thought good reader that the Pope should euer haue found M. Horne him selfe so good a proctour for the Papacy againste him self and his fellowes For lo this brasen face which shortly for this his incredible impudency will be much more famouse then freer Bacons brasen head of the which the schollers of Oxforde were wonte to talke so much doth not blushe to tel thee good reader to his owne confusion of the Popes Legates and the Councell kepte at Winchester And al this is ye wotte wel to shewe that Kinge William was supreme head in al causes as wel temporall as spiritual Then doth he pleade on foorth full lustely for the Pope for Kinge William heareth a certayne Ecclesiasticall matter beinge in controuersie and dependinge in the Popes cowrte betwene the Archebisshop of Yorke and the Archebisshop of Caunterbury the which cause the Pope had remitted to be determined by the King and the bishops Well said M. Horne and like the Popes faithfull proctour For hereof followeth that the Pope was the supreame head and iudge of the cause And the Kinge the Popes Commissioner by whose commaundemeÌ„t the cause was sent ouer to be heard in EnglaÌ„d And yet was Hubertus the Popes Legat present at the end this notwithstaÌ„ding M. Horne would now belike make vs belieue that King William also thrusted out Abbats and supressed Monasteries when yt pleased him For he telleth vs that by the KiÌ„gs iudgement Abbat Thurstan was chaunged and his monks scattered abrode but he had forgotte to set in also that his authour and others say that it was for slaying of certayne of his monkes and wounding of certayne other The monks also had hurt many of his men And your author of the PollichronicoÌ„ telleth that these moÌ„ks were scattered abrode by the kiÌ„gs hest by diuers bisshopriks and abbays which latter words ye leue out As also you do in your Author FabiaÌ„ who saith not they were scattred about as you reporte as though they had bene scattred out of their coates as of late dayes they were but he saieth they were spred abrode into diuers houses through Englande so that they chaunged but their house not their Religion And so this was no spirituall matter that the kinge did neither gaue he herein any iudgement in any spirituall cause Nowe if all other argumentes and euidences fayled vs to shewe that kinge William toke not him self for supreame gouernour in all maner causes as you moste vntruely and fondly auouche we might well proue it againste yowe by the storie of Lanfranke whome kinge William as ye confesse made archebishop of Canterburie Though according to your olde manner ye dissemble aswell the depryuation of Stigandus in whose place the king set Lanfranke as that Lanfranke receyuid his palle from Rome and acknowledged not the kinge but the pope for supreame head of the Church Which thing doth manifestly appeare in his learned boke he wrote againste your greate graundsier Berengarius Who as ye doe nowe denied then the transubstantiation and the real presence of Christes bodie in the Sacramente and called the Churche of Rome which had condemned his heresie as ye vse to doe the Church of the malignante the councell of vanitye the see of Sathan To whome Lanfrancus answereth that there was neuer anie heretyke anie schismatyke anie false Christian that before hym had so wyckedly babled againste that see And sayth yet farder in an other place of the sayd boke Quotquot a primordio Christianae Ecclesiae Christiani nominis dignitate gloriati sunt etsi aliqui relicto veritatis tramite per deuia erroris incedere maluerunt sedem tamen sancti Petri Apostoli magnificè honorauerunt nullamque aduersus eam huiusmodi blasphemiam vel dicere vel scribere praesumpserunt Whosoeuer from the begynning of Christes Church were honored with the name of ChristeÌ„ meÌ„ though some forsaking the Truth haue gone astray yet they honoured much the See of Peter neyther presumed at any time either to speake or to write any such blasphemy He saieth also that the blessed Fathers doe vniformly affirme that maÌ„ to be an heretike that doth dissent from the RomaÌ„ and vniuersal Church in matter of faith But what nede I lay furth to thee good Reader LanfraÌ„ks learned books or to goe from the matter we haue in hand ministred to vs by M. Horne coÌ„cerning this matter sent to be determined before the King Such as haue or can get either PolychronicoÌ„ or FabiaÌ„ I would wish them to see the very place and thaÌ„ wil they meruail that M. Horne would for shame bring in this matter agaiÌ„st the Popes primacy for the confirmation wherof ye shal find in LaÌ„franks reasoning before the King for his right vpoÌ„ the church of York somthing worth the noting for the Popes primacy Beside this he writeth that Lanfrank was a man of singular vertue coÌ„stancy and grauity whose helpe and couÌ„sel for his affaires the King chiefly vsed And therfore your coÌ„clusion that ye inferre of such premisses as ye haue specified which as I haue shewed do not impugne but establish the popes primacy is a very fond folish and false coÌ„clusion It appeareth well both
by Fabian and by Polychronicon that he would sometime like a cōquerour for his owne lucre and safetie both displace the English prelats as he did the Knights and Nobles of the realme to place his owne Normans in their roome and also haue a peece many times of his owne mind cōtrary to the precise order of the Canōs and lawes ecclesiastical And this not only Fabian and Polychonicon but before them both Williā of Malmesbury doth also witnes Such faults therfore of Williā Cōquerour ād of others that your authour and other reporte in discōmendation serue you notwithstāding such beggarly shiftes you are forced to vse for good argumēts ād substātial bulwarks to build your newe supreamacy vpō And nowe might I or anie wise mā much meruail to cōsider how that ye haue ladē and freighted this one page of your boke with no lesse then .6 quotatiōs of the Polychronicō and yet not one of them seruing for but rather againste you yea eche one ouerthrowing your purpose And therfore because ye would be the lesse espied as throughout your whole discourse so here ye neither name boke nor chapter of your authour Beside that it is vntrue that ye write as out of Polychronicon that the popes Legates kept a Councell before which was kept at Winchester For he speaketh of none other but of that where Stigādus that we spake of was degraded and afterward kept streighly in prison by Williā Conquerour And the Bishops and Abbats ye speake of were not deposed by the King but as your self write by the kings meanes and procuremēt Which was as Fabiā reporteth all to the entent he might preferre Normans to the rule of the Church as he had preferred his Knightes to the rule of the temporaltie that he might stand in the more suertie of the lande M. Horne The .119 Diuision pag. 77. a. In like maner did his sonne William Rufus vvho made Anselm Bishop of Yorke and aftervvard trāslated him to Cantorbury But within a while strife and cōtention fel betwene him and Anselm for Anselm might not cal his Synods nor correct the bishops but as the kīg would the king also chalēged the inuestiture of bisshops This king also forbad the paying of any mony or tribut to Rome as saith Polychronicon The like inhibition made Henry the first and 417. gaue Ecclesiastical promotions as his auncestours had doone vvherefore Anselme fel out vvith the kinge and vvould not consecrate suche Prelates as he beynge a Lay man had made but the Archebishop of Yorke .418 did consecrate thē and therefore Anselme .419 fledde the Realme In an other councel at London the spiritual condescended that the kinges officers should punish Priestes for whoordome The cause of this decree as it seemeth vvas that a Cardinall named Ioannes Cremensis that came to redresse the matter after he had enueighed againste the vice vvas him selfe the same nyghte taken tardy In the which councell also sayth Polydore the kinge prouided many thinges to bee enacted which shoulde greatly helpe to leade a Godly and blessed life After this the kinge called an other Councell at Sarisbury Sommoning thither so well the chief of the Clergy as the people and swore them vnto him and vnto VVilliam his sonne Whereupon Polydorus taketh occasion to speake of the order of our Parliamente though it haue a French name yet in deede to be a councell of the Clergy and the Laitie vvhereof the Prince hath a full ratifiyng or enfringing voyce And not only saith he this king did make Bisshoppes and Abbottes vvhich he calleth holy rites Lavves of religion and Church ceremonies as other likevvyse cal it ecclesiastical busynes but the Princes of euery natiō begane euery wher to claim this right vnto thē selues of namīg and denouncing of Bisshops the which to this daie they hold fast with toothe and nayle Also Martinus here noteth Vntil this time and frō thence .420 euē til our daies the king of Hungary maketh and inuestureth according to his pleasure Bisshops and other Ecclesiastical persons within his Dominions Stapleton Ye shal nowe good reader see a more euidente testimonie of M. Hornes meruelouse newe logike and diuinity wherof I spake euen now For ys not this a worthy and a clerkly conclusion The wicked king Rufus woulde not suffer the blessed and learned archbishop of Caūterbury Anselme to cal hys Synodes and correcte the Bishoppes he challenged the inuestiture of Bishoppes he woulde paye no tribute to Rome Ergo the Quene of Englande is supreame head of the Church of Englande The losenes and fondnes of thys argumente euery childe may sone espie By this argument he may set the Popes crowne vppon the head of the wycked and heathen Prince especiallie the tyrāte Licinius with whome Eusebius cōparing the good and Christian Emperour Constantine cōpartner with hym in the empire ād not in hys wyckednes writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First then he watched and obserued the Priestes of God that were vnder hys gouernemente and wheras they had nothing offended hym he by curiouse and subtyle working deuised pretensed matter to trouble and vex◠them When he could fynd no iuste matter to accuse them withall he made a proclamatiō that the Bishoppes for no maner of matter should assemble together and that yt shoulde not be lawfull to any of them to repayre to theire neighbours Churches or to call any Synode or place to consulte and debate vppon suche thinges as apperteyned to the commoditye of the Churche Thys was hys dryfte by the wich he sowght they re destruction For either the Bishoppes were in daunger to be punished ▪ yf they trāsgressed his law or yf they kepte the lawe they broke the order and custome of the Churche For they could not aduise thē selues in any weighty matters but in a Synode And thys wicked mā hated of God gaue thys commaundement that he might worke quite contrarye to the doeinges of good Constantyne whome God loued For he such was his reuerēce to God suche was his studie and endeuour to haue peace and agreemente assembled Gods priests together Th' other cōtrariwyse wēt about to dissolue those things that were wel ordeined and to breke peace ād agreemēt Thus farre Eusebius of the heathen tyran Licinius Ye play therfore M. Horn like a very spider that gathereth nothīg but poison out of sweet herbes and so doe you out of good chronicles Ye are like to the flie that loueth to dwell in the horse dong I would to God your Reader M. Horne would either aduisedly weigh what an ill King this Williā Rufus was by the most agreable consent of all writers and what straūge and wōderful tokēs were sene in his time ād how he ended his life being slaine by the glaūsing of an Arrowe as he was a hūting or the excellēt learning cōstancy and vertue of the B. Anselmus and the great miracles that
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
suffragans as S. Thomas was Againe to omitte other articles there is one that is quite contrarie to the Apostolical doctrine to the canons of Nice and other most auncient general councels finallie to the catholyke doctrin of Christes vniuersal Churche that is for appeales to be made from the Archdeacō to the bishop frō the bishop to the Archbishop ād in case ther be any defect of iustice there the matter to be browght to the king and by his cōmaundemēt to be ended in the Archbishops cowrt without any further proceding without the kinges cōsent wherby not only the popes supreme authority but the authority also of al general coūcels the which are the ordinary and necessary remedies in many cases did stād thē in the kīg of Englād his grace only to be accepted or to be reiected M. Fox reciteth the kings cōstitutiōs but as he leaueth out this ād many other ād reherseth but six of thē so in those six he maketh thre manifest ād opē lies For wher he saith the sayd decrees by him recited were cōdēned by the Pope ther were but thre of thē cōdēned that is the .1 the .3 ād the .4 The other thre the pope did suffer ād tolerat Againe what a decree was this that none that held of the king in capite no nor any of his seruāts shuld be excōmunicated onlesse the kīg were first cōsulted I trow M. Horn hīself ād his fellowes neither kepe this precise order nor wil allow it Well M. Fox full pretely leaueth out this cōstitutiō what cause moueth him I cā not tel Thīk ye nowe M. Fox that for those ād such like S. Thomas had not good cause to mollify the matter with saluo ordine meo saluo honore Dei ād whē that wold not be accepted to gaīsay altogether ād to appeale to the sea of Rome Ye wil say this notwithstāding they were no matters of fayth or religiō or true doctrine and that he is therfor far frō the cause and title of a martyr In dede it was if not wisely yet wilily ād like a crafty Fox done of you to scrape hī out of your blessed kalender For in good fayth place cā he haue none there onlesse all your late stinking martyrs geue place and yelde which are the deuils ād not Gods martyrs ād it were for none other thīg but for the denial of the Popes supreamacy The which supremacy is a necessary doctryne to be holdē of euery Christiā mā where vnuincible ignorāce is not vppō payn of dāmatiō and euerlasting separatiō frō the Catholik Church and the mēbers of the same Beside this there are many takē for blessed martyrs in the Church that died not for the faith or for doctrine beīg thē in any cōtrouersy but for iustice ād truth sake and for theyr vertuouse dealīg as is the good mōke Telemachius that seīg at Rome two swordplayers the on of thē redy to destroy ād kil the other vppō a great zeale came to thē and thought to haue parted thē ād so was slayn of thē him self wheruppō thēperour Honorius reckoned him amōg the martyrs ād made a lawe that there should be no more such kīd of play exercised in Rome The cause also of S. Iohn Chrisostoms troble proceded not directly frō matter of fayth or doctryne but for reprouīg thēpresse Eudoxia I omit S. Quilliā and S. Lābert both takē for martyrs and slayne for rebukīg adultery And to come nearer to our own cōtrey and to S. Thomas tyme S. Alphegius Archbisshop of Canterburie a litle before the Conquest that suffred him selfe to be slayne of the Danes rather then he would pille and polle his tenauntes to leauy an excessiue somme of money that the Danes required for his redemption Of whose vertue God synce hath geuen greate testimonie aswell by diuerse other miracles as by preseruinge his body so longe vncorrupted But the cheife and moste aunciente presidente of all in the newe testamente is S. Iohn the Baptiste who died for the lyke liberty and fredome of speache as S. Quillian and S. Lamberte did To these we may set Esaye and the other prophets of the olde testamente Howbeyt as I sayd in S. Thomas his cause is a necessarie doctryne also imployed that was either directly or indirectly blemisshed by these ordinaunces of the king concerning the Popes Supremacy Now what madnes were yt for me or any other to seke by words to sette forth this blessed mans qualities and Martyrdome when that God him self hath by so wonderfull and straunge yea by so certayne and notoriouse miracles aswell in the lyfe of his seruant as afterwarde geuen to the worlde suche a testimonie for him as all the deuills in hell and they re disciples in earth may rather gnashe theyr angrie teathe and enuie at then by any good meanes deny and deface yt True shall yt be also that S. Thomas heard long ere he returned into Englande by a celestiall and heauenlie voyce O Thoma Thoma Ecclesia mea gloriabitur in sanguine tuo O Thomas Thomas my Churche shall glory in thy bloud And true yt is that was writen incontinently after hys death that at the place of his passion and where he is buried paralitici curantur caeci vident surdi audiunt loquuntur muti claudi ambulant euadunt febricantes arrepti à daemonio liberantur à variis morbis sanātur aegroti blasphemi à demonio arrepti confunduntur quod à diebus patrum nostrorum non est auditum ▪ mortui surgunt Palsies are cured the blinde see the deaffe heare the dombe speake the lame walk the agues are healed ād such as are possessed of the Deuill are delyuered and diuers diseases holpen and blasphemers beinge taken and possessed of the deuill confounded and finally as our sayd authour not so muche an eare as an eie wytnes saith that which hath not ben heard of in our fathers dayes dead men are relieued againe These and manie other miracles shewen aswell in England as out of England were so notable and famouse that shortly after S. Thomas his Martyrdome not only the Erle of Flaunders but the Frenche King also came to Cantorburie in pilgrimage to pray at this blessed Martyrs tumbe The kinge of Fraunce offered there a chalice of golde and his graunt in writinge for a certayne quantitye of wyne yerely to be delyuered to the monks ther to be merie withall at the solempnitye or feaste of this blessed Martyr But what shal we say to kinge Henry him selfe what thowght he trowe ye of this blessed mans doings and death This parte of the story of all other is moste notable The king being in Normandy and hearing that S. Thomas was slayne toke the matter so heuely that for forty dayes he kept him self solitary in great mourning and lamentatiō in great abstinence setting a syde al the affayres of his great ād large dominiōs for greif and sorow And forthwith sent his ambassadours to
a notorious enemy to the See Apostolike namely to Nicolaus the first going drunke to bed was miserably slayne by his beds syde forsaken of al his freÌ„ds And thus much of the Greke Emperours and of the East Church only Valentinian excepted The first of al the Germain Emperours that notoriously disobeyed the See of Rome and that was therefore by the Pope excommunicated openly was Henry the .4 whome Gregory the seueÌ„th otherwise called HildebraÌ„d excoÌ„municated His end was as it hath before ben declared that being first deposed of his own son after much resistance and misery appealiÌ„g but to late to the See of Rome seing hiÌ„self forsaken almost of al the states of the Empire in affliction and extreme persecution died Friderik the first called Barbarossa a man that many yeres persecuâ—ed the Church of Rome aÌ„d therfore worthely excoÌ„municated of AlexaÌ„der .3 to whoÌ„ also he was forced at leÌ„gth to submit himself though against his wil afterward in Cicilia being strong and mery sodenly bathing him selfe in a ryuer he was loste Philip an Emperour made against the consent of Pope InnoceÌ„tius .3 and a persecuter therefore of the Pope in the towne of Bromberge reposing him selfe after diner in his pryuey chamber was slayne of the Countie Palatyne Otho the fourth deposed and excommunicated of the Pope for his enormious cruelties and iniuries coÌ„mitted in many places of Italy was of Philipe the French king assaulted in these lowe countries and put to flight and shortly after in Saxony died as a priuat man Frederike the second a prince brought vp in the Court of Rome and set in the Empire by the procuremeÌ„t of pope Innocentius the .3 became yet afterwarde a most cruel aÌ„d tyraÌ„nical persecutor not only of that See but of al the Clergy vnder his dominions This man being excommunicated of Innocentius .4 was poysoned in Apulia as some write or strangled as other write by his bastarde sonne Manfredus Not onely this Emperour him selfe but al his stocke after him perished by violent deathes or imprisonmeÌ„t His sonne and Heyr Conradus being excommunicated also of Innocentius .4 for the great outrages and oppressions by him commytted against the Church by the meanes also of the sayd Manfredus was poysoned in Apulia This Manfredus commyng by these trayterouse meanes to the kyngdomes of Apulia and Sicilia and afflictinge the Churche of Rome as his father and brother had done was excommunicated by Alexander the .4 and after of Charles the Frenche kynges broother whome Vrbanus the fourth made kyng of Sicilia and Apulia he was vanquished and slayn in the fyeld Conradinus sonne to Conradus and clayming after his fathers Titles was of this Charles also vanquished and put to death Entius likewise an other sonne of Friderike the .2 and one that had longe and many yeres in his fathers warres done great myschief to the See of Rome was at length takeÌ„ in battayle of the Bononyans and committed to perpetual prison Thus al the stock of this Frederike the .2 who had so greuously persecuted the Church of Rome was in few yers vtterly extinguished Which thing al historiaÌ„s do worthely note though some more sharply them other yet al herein agreing that for their desertes God plaged theÌ„ so notoriously in this worlde Lewys the fourth the last Emperour by maister Horne alleaged being excoÌ„municated twise of the See of Rome first of Iohn the .22 and after of Clement the .6 vnder whoÌ„ and in whose fauour those poetes and oratours Petrarcha and Dante 's Marsilius and Ockam the scholeman wrote against the Popes temporalties as he was a hunting was taken with a soden palsey fel from his horse and died Such endes had they in this life that most practised the supreme gouernement by M. Horn here defended And his best exaÌ„ples and proufes to proue his strange primacy haue bene drawen from the doyngs of these forenamed Emperours And verely like as in the old lawe Saul Achab IoraÌ„ Ochozias Ioas Amasias Ozias and Achas kynges of Iuda and Israel died al by violent and miserable deathes for disobeying the prophetes and priestes of God Samuel Elias Elizeus Micheas aÌ„d Esaie aÌ„d as their such deathes were manifest argumentes of Gods indignation and recounted for suche in holy scripture so these forenamed Emperours aÌ„d princes in Christes Church Constantius Mauritius ValeÌ„s Anastasius Constans Michael Henry the fourth Friderike Barbarossa Philip Otho .4 Friderike the second CoÌ„radus Conradinus Manfredus aÌ„d Lewys the .4 hauing such violent and miserable endes vppon their notorious disobedience to Christes vicaires in earth the bishoppes of the See Apostolike Liberius Gelasius S. Gregory the firste Martinus the firste Nicolaus the firste Gregory the .7 Alexander .3 Innocentius the .3 and .4 Alexander the .4 Iohn the â—2 and Clement the .6 are vnto vs professing the faith of this Church vndoubted argumentes of Gods iuste indignation and plage in their behalfes and may well serue for holsome presidentes to other Christen princes not to attempt the like But nowe to returne to M. Horne and to treade as he leadeth vs haue out of Germany into France an other while M Horne The .135 Diuision pag 81. b. In Fraunce king Charles .443 denied the Pope the tenthes of his Clergie But Philip de Valois that follovved reformed and tooke avvay many late vpstart Ecclesiasticall abuses in the Clergy and Prelates in his Realme of the vvhich diuerse complaints being made vnto the kinge he caâ—led a couÌ„cel at Paris and summoned thither the bishops as appeareth by his letters vvherein he complaineth that they haue enchroched from him and his officers a great many of rightes bringing in their nouelties not due and vnwonted grieues vnder the pâ—etence of Ecclesiastical causes whereby they haue broken the concorde of the Clergy and the Laity and therfore willing to prouide so much as he can by Goddes help an healthful remedy He requireth and neuerthelesse commaundeth them to appeare before him at Parys personally c. The Prelates appearing at the day assigned before the kinge in his Palayce Archebisshoppes Bisshoppes and making reuerence to the kinges maiestie being set down with his councel and certein Barons assisting him a certeine knight of the kinges councell spake publykely for the kinge in the presence of them al taking for his theme this texte Geue that vnto Caesar that belongeth to Caesar and that vnto God that is due vnto God c. The kinges admonition being made a great many complaintes vvere put vp vnto the king by his nobles and officers againste the Clergies vsurpation in medling vvith contractes of mariages in their priuileges of â—lerkes In citations to their Courtes in their excommunications in vvilles and hereditamentes in calling of prouinciall councells in making synodall Decrees aÌ„d statutes in medling vvith realties in pereÌ„ptory vvrites in examinations of mens beleues in enioyning of money penaunces In shauing of childreÌ„ and vnlauful persons making them Clerkes in vvhoordome and
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
Quapropter sancitum est vt nulli mortalium deinceps liceret pro quauis causa agere apud Romanum Pontificem vt quispiam in Anglia eius authoritate impius religionisque hostis publicè declararetur hoc est excommunicaretur quemadmodum vulgò dicitur néue exequi tale mandatum si quod ab illo haberet Sincerely translated thus they stande A Councel sayeth he was called at Westmynster wherin yt was thowght good to the king and his Princes for theire common weale in Englande yf a parte of the Popes authority were bounded within the lymytes of the Occean sea because many were dayly troubled and vexed for causes which they thowght coulde not be well hearde at Rome Wherfore yt was decreed that yt should be lawfull for no man to sue to the Pope for euery cause to haue any man in Englande by his authority publikely pronounced a wicked man and an enemie of religion that is as the people commonly terme yt to be excommunicated And that if any man haue any suche commaundement he doe not exequute yt The statute then doth not embarre as ye most shamefully pretend all suites to Rome nor all excommunications from the Pope but only that it should not be lawfull to sue to Rome and procure excommunications indifferently as wel in temporal as in spiritual matters as it seemeth many did then And this doth nothing acrase the Popes ordinarie authoritie Now that this is the meaning your Authour him selfe sufficiently declareth First when he speaketh but of a parte of the Popes authoritie then when he sheweth that men sued to Rome for suche causes as were thought could not be heard there which must nedes be temporall causes And therefore ye ouerhipped one whole line and more in your translation thinking by this sleight so craftely to conueie into your theeuish Cacus denne this sentence that no man should espie you And for this purpose where your Authour writeth pro quauis causa agere that is to sue for euery cause Ye translate to trie any cause As though it were al one to say I forbidde you to sue to Rome for euery cause and to saie I forbidde you to sue to Rome for any cause And as though your Authour Polidore had writeÌ„ pro quacunque causa agere to trie any cause at al. The statute therefore doth not cut of al suites but some suites that is for suche matters as were temporal or thought so to be WherevppoÌ„ it wil followe that for all spiritual matters the Popes iurisdiction remained vntouched and nothing blemished For these woordes of the statute that men shoulde not sue in euerie cause to Rome imploye some causes for the whiche they might sue to Rome And so for all your gaie Grammar and ruffling Rhetorique the Popes authoritie is confirmed by this statute whiche ye bring againste it And this King Richard confirmed it and was redie to mainteine it not by words only but by the sworde also And therefore caused to be gathered fiftene thousand fotemen and two thousand horsemen and sent them out of the realme to defende Pope Vrbane against his ennemie and Antipope Clement You on the other side in this your victoriouse booke haue brought a iolie sorte of souldiers to the field to fight against the Pope but when all is well seene and examined ye doe nothing but muster lies together against the Pope as he did men to fight for the Pope A farre of and vppon the sodaine an vnskilfull man would thinke ye had a iolie and a well sette armie but lette him come nigh and make a good view and then he shal finde nothing but a sorte of scar crowes pricked vppe in mans apparell M. Horne The .140 Diuision pag. 13. a. The Churche of Rome at this time vvas marueilouslie torne in sunder vvith an horrible Schisme vvhiche continued about fortie yeares hauing at ones three heades calling them selues Popes euerie one of them in moste despitefull vvise calling the other Antichriste Schismatique Heretique tyraunt thiefe traitour the sonne of perdition sovver of Cockle the child of Beliall c. Diuerse learned men of that time inueighed againste them all three as Henricus de Hassia Ioan. Gerson Theodorych Nyem Secretarie before this to Pope Boniface vvho proueth at lardge by .456 good reasons by the vvoorde of God and by the Popes Decrees that the refourmation of these horrible disorders in the Chuche belong to the Emperour and the Secular Princes Sigismunde the noble Emperour vnderstanding his duetie herein amongest other his notable Actes called a Councell togeather at Constantia and brought againe to vnitie the Churche deuided in three partes whiche Councell saithe Nauclerus beganne by the Emperours coÌ„maundemente and industrye in the yeare 1414 To the vvhiche Councel came Pope Iohn before theÌ„mperors coÌ„ming thinking to haue 457 outfaced the Councell vvith his pretensed authoritie till the Emperoure came vvho geauing to all men in the Councel free libertie to speake their mindes a great companie of horrible vices were laied straight way to his chardge To the vvhich vvhen he vvas not able to ansvvere he vvas .458 deposed and the other tvvo Popes also and an other 459 chosen chieflie by the Emperonâ—s meanes called Martin the fifte After these things finished they entred into communication of a reformation bothe of the Clergie and the Laitie to vvhiche purpose the Emperour had deuised a booke of Constitutions and also vvilled certaine learned Fathers there but specially the Bisshoppe of Camera a Cardinall there presente to deuise vvhat faultes they could finde and hovve they shoulde be â—edressed not sparing any degree neyther of the Prelates nor of the Princes themselues VVhiche the Bisshoppe did and compiled a little booke or Libell entituled A Libell for reformation of the Churche gathered togeather by Peter de Aliaco c. And offered to the Churche rulers gathered togeather in Constaunce Councel by the commaundemente of the Emperoure Sigismunde cet In this Libell of refourmation after he hathe touched the notable enormities in the Pope in the Courte of Rome in the Cardinalles in the Prelates in Religious personnes and in Priestes in exactions in Canons and Decretalles in collations of benefices in fastings in the Diuine Seruice in Pictures in making festiuall daies in making Sainctes in reading theyr legendes in the Churche in hallovving Temples in vvoorshipping Reliques in calling Councelles in making Relligious souldiours in refourming Vniuersities in studying liberal Sciences and knovvledge of the tongues in repairing Libraries and in promoting the learned After all these thinges being .460 Ecclesiasticall matters or causes he concludeth vvith the dueties of Princes for the looking to the reformation of these matters or any other that needeth amendement The sixth saieth he and the last consideration shall be of the refourminge of the state of the Laie Christians and chieflie the Princes of whose manners dependeth the behauiour of the people cet Let them see also that they
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
good to the Princes and states of the Empire that al Preachers and persones should at all high feastes preache vnto the people thereof faithfully This being done Maximilian sette forth a decree for the taking avvaie of the foresaied Ecclesiastical greuaunces vvherein he declareth that though of clemencie he haue suffered the Pope and the Clergie herein as did his Father Frederik Yet not withstanding sith that by his liberality the worshippe and seruice of God hath fallen to decaie it apperteineth vnto his dutie whom God hath chosen vnto the Emperial Throne of Rome that amongest all other moste great businesses of peace and warres that he also looke aboute him vigilantlie that the Church perishe not that Regilion decaie not that the worshippe of the seruice of God be not diminished c. In confideration vvhereof he prouideth that a man hauing in any Citie a Canonship or Vicarshippe enioy not any prebende of an other Church in the same Citie c. Making other decrees againste suinge in the Ecclesiasticall Courtes for benefices for defence of Lay mens Patronages for pensions against bulles and cloked Symonie c. After this the .468 Emperour and Levvys the French King concluded togeather to call a .469 generall Councell at Pise to the vvhich also agreed a great part of the Popes Cardinals Many saith .470 Sabellicus began to abhorre the Popes Courts saying that al things were defiled with filthy lucre with monstruous and wicked lustes with poisonings Sacrilegies murders and Symoniacal faiers and that Pope Iulius him selfe vvas a Symoniake a dronkarde a beaste a worldling and vnworthelye occupied the place to the destruction of Christendome and that there was no remedie but a General Councel to be called to helpe these mischiefes to the which his Cardinalles accordng to his othe desired him but they could not obteine it of him Maximilian the Emperour being the Authour of it with Lewes the Frenche King because the histories doe beare recorde that in times past the Emperours of Rome had wont to appoint Councels they appoint a Coūcell to be holdē at Pyse The .37 Chapter Of Maximilian the Emperour Great Granfather to Maximilian the Emperour which now liueth Stapleton THough Maximilian the Emperour redressed certaine grieuaunces that the Churches of Germanie suffred through paiements to the Romaine Court as did the French Kings about the same time yet did he not thereby challenge the Popes Supremacy but most reuerētly obeied the same as did this notwithstanding the French Kings also as I haue before declared Which to omitte al other arguments appeareth wel by his demeanour at his later daies in the first starting vppe of your Apostle I shoulde saye Apostata Martin Luther and also by the protestation of his nexte successour Charles the fift of famous memorie protesting openlye at his first dyet holden in Germanie at Wormes that he woulde followe the approued Relligion of his moste Noble Progenitours of the house of Austria of whome this Maximilian was his Graundfather Whose Relligion and deuotion to the See of Rome from time to time his nephew Charles in that assemblye extolleth and setteth forthe as a most honourable and worthy example Whiche in him howe great it was if nothing els yet your deape silence in this place of so noble an Emperour vnder whome suche importante concurrents befell geaue vs well to vnderstande For had there bene in him the least inkling in the worlde of any inclining to your factious sect he shoulde not thus haue escaped the famouse Chronicle of this your infamouse Libell And yet verely as wel you might haue broughte him and Ferdinand his brother yea and our late Gratiouse Soueraigne Queene Marie too for example of gouernemente in Ecclesiasticall causes as you haue broughte Maximilian his predecessour and a number of other Emperours before As for the Generall Councell that you saye Maximilian and Lewys the Frenche King called at Pyse it was neuer taken for anye Generall Councell nor Councell at all but a schismaticall assemblie procured against Pope Iulius by a fewe Cardinalles whome he had depriued of their Ecclesiasticall honour And it was called onely by the meanes of the Frenche King in despite of Pope Iulius for making league with the Venetians and for mouing Genua to rebelle againste him As for Maximilian he doubted in dede a while being for the said league offended with the Pope whiche waie to take but seeinge the matter growe to a Schisme he rased that Conuenticle being remoued from Pise to Millaine and agreed with Pope Iulius By whom also and by Leo the .10 his successoure this Conuenticle was dissanulled in a Generall Councell holden at Laterane in Rome To the whiche Councell at length as wel the Schismaticall Cardinalles as all other Princes condescended And thus euer if there be any thing defectuouse or faulty that you make much of and that maketh for you but if the faulte be refourmed and thinges done orderlye that you will none of for that is against you As for that you tell vs out of Sabellicus That many beganne to abhorre the Popes Courtes c. not telling vs withal where in Sabellicus that should appere his workes being so large it semeth to be a manifest Vntruth For neither in his Aenead 11. lib. 2. where by the course of time it shoulde be found neither in Rebus Venetis nor anye otherwhere can I yet finde it And therefore vntill you tell vs where that shamefull accusation was layed in and by whome we doe iustlie aunswere you that it sauoureth shrewdly of a lie And yet if all were true what proue you els but that then the Pope was an euill man and his Courte licentiously ordered Whereof if you inferre M. Horne that therfore the Prince in England must be Supreame Gouernour then on the contrarie side we may reason thus The Pope that now liueth is a man of miraculouse holinesse of excellente learning and no waies reprehensible His Court also is diligently refourmed and moste godly ordered as all that now know Rome can and do witnesse Ergo the Quenes Maiestie now nor no other Prince can or ought to be supreme Gouernour in al causes Ecclesiasticall M. Horne The .144 Diuision pag. 86 b. Maximilian the Emperour Levves the French Kinke and other Princes beyonde the seas vvere not more carefully bent and moued by theyr learned men to refourme by their authoritie the abuses about .471 Church matters then vvas King Henrie the eight at the same time King of England of most famous memorie vvho follovving the humble suits and petitions of his learned Clergie agreeing therevpon by vnifourme consent in their Conuocation toke vppon him that authoritie and gouernment in all matters or causes Ecclesiasticall vvhich they assured him to belong vnto his estate both by the vvoord of God and by the auncient Lavves of the Churche and therefore promised in verbo sacerdotij by their priesthoode not to doe any thing in their Councels vvithout his assent
c. And this Clergie vvas not onely of Diuines but also of the vvisest most expert and best learned in the Ciuil and Canon Lavves that vvas than or hath bene sence as D. Tonstall Bisshoppe of Duresme D. Stokesley Bisshop of London D. Gardiner Bisshop of VVynton D. Thirlebie Bisshoppe of VVestminster and after of Norvvich and your old Maister D. Bonner vvho succeded Stokâ—sley in the See of LoÌ„don and many others by vvhose aduise and consent there vvas at that time also a learned booke made and publisshed De vera differentia Regiae potestatis Ecclesiasticae vvhiche I doubte not but yee haue sene long sithen Neither vvas this a .472 nevv deuise of theirs to please the King vvithal or their opinioÌ„ only but it vvas aÌ„d is the iudgemeÌ„t of the most lerned 473 CiuiliaÌ„s and Canonists that vvheÌ„ the Clergy are faulty or negligeÌ„t it appertaineth to th' Emperor to cal general councelles for the reformation of the Churche causes as Philippus Deciuâ— a famous Lavvyer affirmeth And the Glossator vppon this Canon Principes affirmeth that the princes haue iurisdiction in diuers sortes within the Churche ouer the Cleargy when they be stubbourne ambitious subuerters of the faith falsaries makers of Schismes contemners of excommunication yea also wherein so euer the Ecclesiasticall povver faileth or is to vveake as in this Decree He meaneth vvhere the povver of the Church by the vvorde of doctrine preuaileth not therein must the Princes authority and iurisdiction take order for that is the plaine prouisâ— in the decree The vvordes of the decree are as follovv The seculer princes haue .474 oftentimes vvithin the Church the highest authority that they may fence by that power the Ecclesiastical discipline But with in the Church the povver of princes should not be necessary sauing that that thing vvhich the priests are not able to do by the vvorde of doctrine the povver of the prince may commaund or obteine that by the terrour of discipline The heauenlie kingdome dothe oftentimes preuaile or goe forvvarde by the earthlie Kingdome that those which being vvithin the Churche dooe againste the faithe and discipline maye be broughte vnder by the rigoure of princes and that the povver of the princes may lay vppon the neckes of the proude that same discipline whiche the profite of the Churche is not hable to exercise and that he bestowe the force of his authoritie whereby to deserue woorship Let the Princes of the worlde wel knowe that they of duety shall rendre an accoÌ„pt to God for the Churche VVhiche they haue taken of Christe to preserue For vvether the peace and discipline of the Churche be encreased by faithfull princes or it be loosed He doth exacte of them an accompt VVho hath deliuered his Churche to be committed to their povver The .38 Chapter Of kinge Henry the .8 our late Souerayne Stapleton WE are at lengthe by the course of tyme which M. Horne hath prosequuted deuolued to owre owne dayes and to the doinges of kinge Henry the eight for the confirmation whereof he hath fetched froÌ„ all partes of the world so long so many and yet al impertinente argumentes Belyke nowe for his farewell and to make vs vppe a plausible conclusion he will loke more narrowly and more substancially to the handling of his proufes and wil perhappe lyke a good oratour in the winding vp of his matter leaue in the readers heartes by some good and effectuall probation a vehemente impressioÌ„ and perswasion of his surmised primacie He hathe perchaunce reserued the beste dishe to the last and lyke a good expert captaine will set his strongeste reasons and authorities tanquam triarios milites in the rearwarde And so suerlye yt semeth he will doe in making vp his matters with fyue authorities that is of one Diuine and fowre Lawyers The diuine being a Spaniard and of his lawyers thre being straungers two Italians and one frenche man all being ciuillians of late tyme The fourth being our contryman and a temporall lawyer of our realme For the Diuine and our countriman the lawyer he stiâ—keth not to breake his araye and course of tyme the one lyuing aboute .900 yeares the other fowre hundred yeares sythence Let vs then coÌ„sider his proufes and whether he doth not according to his accustomable wonte rather featly floute hym then bring his reader any matter to the purpose You will nowe proue to vs M. Horne that king Henrie was taken and called the Supreame Head of the Churche of England and that lawfully And whie so I pray you Mary say ye because the conuocation promised hym by theire priesthod they woulde doe nothing in theire councelles withowte his consente Why M. Horne take you this promise to be of so great weight Dothe the consideration and estimation of priesthod weighe so deaply with you nowe Ye wil not be of this mynde long For ere ye haue done ye wil tell M. Fekenham that there was none of them al priestes and that there is but one onely prieste which is Christe Yet will ye say a promise they made Truthe yt is but vnlesse ye can proue the promise honeste and lawful which we vtterly deny then this promise will not relieue you And this is but one braunche of the vnlawfull supreamacie that king Henry practised therefore thowghe this doinge were tolerable and probable to yet vnlesse ye went to a further proufe ye shall wynne litle at M. Fekenhams handes I am content to passe ouer the residewe of his vsurped supreamacie for this tyme I demauÌ„d of you then what one thing ye haue hitherto browght for to perswade any reasonable man for this one pointe that is that the Bishoppes can determyne nothing in theire synodes to be forcible vnlesse the Prince agree also to yt Suerlye no one thing That Bishoppes voluntarely desired their good and catholyke Princes to ioyne with them yea and submitted sometimes the iudgmente of theire doinges of theire great humility to some notable Princes ye haue shewed and withall that in some cases yt is conueniente so to be donne But ye can full ill wynde vp your conclusion vppon this Which ye forseeing did shewe vs a tricke of your newe thetorike and fyne grammer turning conuenit into opoâ—tet making yt is conueniente and yt muste be so all one Ye will belyke take better handfaste nowe But wil ye now see his sure handfaste good Reader Suerly the first is not very fast as wheÌ„ he telleth vs owt of Decius aÌ„d owt of the glose of the CanoÌ„ law that princes may cal couÌ„cels and that in some cases they haue iurisdictioÌ„ in Church matters wherin we haue alredy sayde inowgh And how slenderly and loosely this geare hangeth with his assertion yt is opeÌ„ to the eye I trow he sticketh faster to his diuine theÌ„ to his lawyer and therefore he bringeth in Isidorus extraordinary .900 yeares almost owt of his race and course Here here as yt semeth
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
vntrue that he bringeth in Lotharius to confirme that which Speculatour said For he intreateth of Lotharius before he alleageth Speculator and doth not alleage Lotharius for that purpose ye speake of Fiftly and last Lotharius is not as ye pretende of this mynde that all iurisdiction cometh of the secular Prince For Lotharius meaneth not of the clergies iurisdiction which cometh not of the Prince but of the iurisdiction of Laye men which all together dependeth of the Prince M. Horne The .147 Diuision pag. 87. b. And vvriting of the Kings povver in Eccle. .483 matters or causes he citeth this Canon Quando vult Deus foorth of the decrees vvhereuppon he as it vvere commenteth saying Thus is the reason vvherefore it is leaful for the Prince some vvhiles to determine those things vvhich concerne the Church least the honesty of the mother he meaneth the Church should in any thing be violated or least her tranquilly should be troubled specially of them to vvhom she is committed meaning the Church Ministers Stapleton Leaue ones M. Horne this peuishe pinching and paring this miserable mayming and marring of your authours Your authour M. Horne geueth two rules the first for the authority and matters of the Church saying that in matter of fayth and synne the lawe of the Church is euer to be obserued and therto all princes lawes must yelde whiche rule he proueth at large And thus yow see your owne authour standeth agaiÌ„st you for one of the cheif matters of your booke wheriÌ„ ye wil in al matters to be determined by the Church that the princes coÌ„sent is to be had The .2 rule is touching the prince wherin he sayth that it apperteyneth to the kings and princes of the worlde to desire that the Church theyr mother of whome they are spiritually born be in their tyme in rest and quietnes And this is the reason and so forth as your self reherse What can ye gather of this that is sayde that somtyme the princes may determine of thinges touchinge the Church seyng as ye haue heard before this determination toucheth not fayth or synne nor can be vsed of them generally but sometymes for the quietnes of the Church M. Horn. The .148 Diuision pag. 87. b. If there be any other thing this chiefly is an Ecclesiasticall matter namely to call or conuocate Councelles saith Quintinus But this is the opinion saith he of many learned men that the Emperour may conuocate a general Councel so often and for any cause whan the pope and the Cardinalles be noted of any suspicioÌ„ and doo forslowe aÌ„d ceasse either for lacke of skil or peraduenture of some euil meaning or of both or els whan there is any schisme CoÌ„staÌ„tinus saith he called the first Nicene couÌ„cel the other three general CouÌ„cels Gratianus Theodosius and Martianus themperours called by their edict Iustinianus called the fifte general couÌ„cel at CoÌ„stantinople themperor CoÌ„staÌ„tine .4 did coÌ„uocat the sixt general CouÌ„cel agaiÌ„st the Monothelytes The authority of the kiÌ„g Theodorike coÌ„maunded the Bishops aÌ„d priestes forth of diuers prouiÌ„ces to assemble together at Rome for the purgatioÌ„ of Pope Symachus the first Carolus Magnus as it is in our histories coÌ„mauÌ„ded fiue CouÌ„cels to be celebrated for the Ecclesiastical state to wit Moguntinum Remense Cabilonense Arelatense and Turonense The Pope calleth the Bishops to Rome or to some other place the King dooth forbidde them to go or he commaundeth them to come to his Court or .484 Councell the Bisshoppes muste obey the kinges precept not onely in this case but in any other matter what so euer besides sinne for he that dooth not obserue his bounden fidelitie to the kinge whether he be a Bisshoppe Priest or Deacon is to be throwne foorth of his degree or place For the proufe vvhereof he citeth many Canons out of the decrees and concludeth thus to be briefe this is mine opinion whan the kinge calleth together the Prelates to a Councell and to reforme the state of the Church they are bounde to obey yea although the Pope .486 forbidde it Stapleton This is our olde matter of calling of CouÌ„cels by princes wherin you see you authour maketh no general or absolut rule as you doe but for certayne tymes and considerations for the which I will not greatly stande with yowe seinge that your authour confesseth that which we most stand for and ye stande most against that the prince in such couÌ„cels hath not the superiority but the cleargy For he saith I wil that princes be present at such Councelles but not president And therfor Quintinus wil not be aduocat for the bishops that by their priesthod promised that they woulde enacte nothing in their synodes without the kings consente Yet haue ye one prety knacke more in Quintinus to proue the king supreame head and not the pope For if the kinge on the one syde and the pope on the other side call the bisshops to a Councell the Bisshoppes muste obey the kinge and not the pope and not onely in this thinge but in all other thinges what so euer beside synne Happie is it that ye haue putte in beside synne for this putteth you quite beside your cusshion as they say and beside your matter and purpose For this is synne yea and one of the moste horrible kindes of synne that is a schisme for any prince or anie other to holde a councell contrary to the councell summoned by a lawfull Pope Such neuer had anie good successe as the ecclesiasticall stories euery where reporte And as Aarons rodde deuoured the roddes of Iamnes and Mambres and other sorcerers in Aegipte and as his rodde onely among all the roddes of the schismaticall and murmuringe people of Israell did geue forth yong slippes and braunches and for a memoriall was reserued in the tabernacle Euen so those councells that the pope gathered or allowed haue deuoured and abolished all other vnlawful and schismaticall conuenticles They onely florish and be in estimation and are and shal be for euer preserued in the tabernacle of Christes Catholyke Churche I will not walke in the larg felde of this matter that here lieth open The Frenche kinges doinges onely whereof ye talke shall be a sufficiente confirmation for our side and such stories onely as your self haue browght forth for the streÌ„gthniÌ„g as ye thought of your purpose As the couÌ„cel of Rhemes that the kiÌ„g Hugo Capet assembled deposing ther as ye write the bishop Arnulphus What was the issue M. Horn Did not Benedictus the .7 summone an other couÌ„cel eueÌ„ in the very same city aÌ„d restored Arnulphê° again Was not al that your fayre kiÌ„g Philip atteÌ„pted agaiÌ„st the pope Bonifaciê° in his couÌ„cels in FraÌ„ce brought to naught by a couÌ„cel suÌ„moned by the Pope as we haue before declared we haue also shewed how that the LateraÌ„ councell abolished the Pisane conuenticle that Lewes the Frenche king and others maynteyned as your self write
Childebertus the King of FraÌ„ce did .489 exact of Pelagius .2 the coÌ„fession of his faith and religion the which the Pope both speedely aÌ„d willingly did perfourme C. Sat agendum 25. q. 1. VVhan I was in Calabria saith Quintinus by chaunce I founde a fragment of a certain booke in Lombardye letters hauinge this inscription Capitula Caroli Then followeth an epistle beginning thus I Charles by the grace of God and of his mercy the Kinge and gouernour of the kingdom of Fraunce a deuout defendour of Goddes holy Churche and humble healper thereof To al the orders of the Ecclesiastical power or the dignities of the secular power greeting And so reciteth all those Ecclesiasticall Lavves and constitutions vvhich I haue vvriten before in Charles the great To al which saith Quintinus as it were in maner of a conclusioÌ„ are these woordes put to I will compell al men to liue accordinge to the Canons and rules of the Fathers Lewes the Emperour this Charles Sonne kept a Synode wherein he forbadde all Churchmen sumptuousnes or excesse in apparaile vanities of Ievvels and ouermuch pompe Anno Christi .830 He also set forth a booke touching the maner and order of liuing for the Churchmen I doubt not saith QuintiÌ„nus but the Church should vse and should be bounde to such lawes meaning as Princes .490 make in Ecclesiastical matters Pope Leo .3 saith he being accused by Campulus and Paschalis did purge himself before Charles the great being at Rome and as yet not Emperour Can. AudituÌ„ 2. q. 4. Leo .4 offereth him selfe to be refourmed or amended if he haue done any thing amisse by the iudgement of Lewes the Frenche Kinge being Emperour Can. Nos si incompetenter 2. q. 7. Menna whom Gregory the great calleth moste reuerende brother and fellow Bishop beiÌ„g now already purged before Gregory is .491 coÌ„maunded a freshe to purge himself of the crime obiected before Bruchinâ—ld the Queene of Fraunce Ca. Menna 2. q. 4. In which question also it is red that Pope Sixtus .3 did purge himselfe before the Emperour Valentinian Can. Mandastis So .492 also Iohn .22 Bisshop of Rome was compelled by meanes of the Diuines of Paris to recante before the Frenche King Philippe not vvithout triumphe the vvhich Io. Gerson telleth in a Sermon De Pasc. The Popes Heresy vvas that he thought the Christian Soules not to be receiued into glory before the resurrection of the Bodies Cresconius a noble man in Sicilia had authoritie or povver geuen him of Pelagius the Pope ouer the Bishoppes in that Prouince oppressing the Cleargie with vexations Can. Illud 10. q. 3. The whiche Canon of the law the Glossar doth interprete to be writeÌ„ to a secular Prince in Ca. ClericuÌ„ nullus .11 q. 3. The Abbottes Bishoppes and the Popes them selues in some time paste were chosen by the Kinges prouision Cap. Adrianus .63 dist And in the same CanoÌ„ Hinc est etiam .16 q. 1. Gregorius wrote vnto the Dukes Rodolph and Bertulph that they shoude in no wise receiue priestes defiled with whoredome or Symony but that they should forbidde theÌ„ froÌ„ the holy Ministeries § Verum .32 dist in whiche place the interpretours doo note that Laimen sometimes may suspende Cleargymen from their office by the Popes coÌ„maundement yea also they may excoÌ„municate whiche is worthy of memory Hytherto Quintinus a learned lavvier and a great mainteinour of the Popes iurisdiction hath declared his opinion and that agreable to the Popes ovvne Lavves that Princes may take vppon them to gouerne in Ecclesiastical .495 matters or causes Stapleton All this processe following tendeth to proue that princes haue a gouernemente in causes and matters ecclesiastical We might perchaunce stande with M. Horne for the worde gouernemente which I suppose can not be iustified by any thing he shall bringe forthe but we wil not For we nede not greatly sticke with him for the terme we wil rather consider the thing yt self First then ye enter M. Horne with an vntruth or two For properly to speake neither were any princes that you here reherse iudges in causes ecclesiastical thowgh they had therein a certain intermedling neither dothe the lawe ye speake of tel of any Bishoppes deposed by the Emperours Arcadius and Honorius but this â–ª onely that if any Bishop be deposed by his fellowe Bishoppes assembled together in councell howe he shal be ordered yf he be fownde afterwarde to attempte anie thing against the common wealth Concerning the doeinges of the Emperour Iustinian in matters ecclesiasticall we haue spoken at large alredie And if he were as ye terme him moste Christian amongest princes and learned in the ecclesiastical disciplines why doe you not belieue him calling Pope Iohn that ye here speake of heade of the Churche and that in the verie place by you alleaged What gouernance in matters ecclesiasticall I praye you was it in Kinge Childebertus if Pope Pelagius to auoyde slaunder and suspicion that he should not thinke wel of the Chalcedon Councell sent to the saied King at his requeste the tenoure of his faythe and beliefe Therefore you doe abuse your Reader and abuse also the woorde exacte whiche signifieth to constraine or compel And that dyd not the Kinge but only dyd require or demaunde Touching the Emperour Charles it is I suppose sufficiently answered alrerdye And if nothing were answered that youre selfe nowe alleage maie serue for a good answere For he maketh no newe rules or Constitutions in Churche matters but establissheth and reneweth the olde and saieth He wil compell all men to lyue according to the rules and Canons of the Fathers Neither doothe he call him selfe heade or Gouernoure of the Churche but a deuoute defender and an humble helper But when he speaketh of his worldlie kingdome he calleth him selfe the gouernour of the kingdome of Fraunce We nede now answere no further for Lewys the Emperour Charles the great his sonne then we haue already answered neither touching Leo the .3 Yf ye say that the Emperour was iudge in the cause of Leo the .4 I graunt you but not by any ordinarie authoritie but because he submitted him selfe and his cause to the Emperours iudgemeÌ„t as it appereth by his own text and the glose And it is a rule of the Ciuill Lawe that yf any man of higher Authority wil submit him selfe and his cause to his inferior that in such a case he may be his iudge But now at length it semeth you haue found a laie person yea a woman head of the Churche and that a reuerend Bisshop was coÌ„maunded to purge him self before her Whie doe ye not tel vs also who coÌ„maunded him It was not Brunichildis the Frenche Queene but Pope Gregorie that coÌ„maunded him And when I pray you Surely when he had purged him self before at Rome before Pope Gregory And why was he I pray you sent to the Queene Surely for no great nede but for to cause his
so haue you for all this ioly fetche fetched in nothing to your purpose but haue fished all this while in Braughton all in vayne Yet is there one thing more we loke for that is to haue an honester man and of better and more vppright dealing and conscience then ye are of to reporte Braughton And then we haue some hope that as you can proue nothing by him for your new primacie So shall we proue euen by your owne authour that by the common lawe of the realme the Pope was then the cheif head of all Christes Churche And me thincke thowghe in your texte there is nothing but the duskishe darke hornelight of an vnfaythfull and blinde allegation that yet in your margent there appereth a glistering day starre and that the sonne is at hande to open and disclose to the worlde by the bright beames and most cleare light of the catholyque faythe shyning in youre owne Authoure either your exceding malice or your most palpable grosse and darke ignorance Wherewith for your desertes and spitiful heart to the catholyke faith God hath plagued you no lesse then he did the Aegiptians Why M. Horne Hath Braughtō thē a Title de Papa Archiepiscopis alijs prelatis of the Pope Archbishops and other prelats What Is there nothing in him but a bare and naked title What sayeth Braughton in his text Doth he say that the Pope hath nothing to doe but in his owne diocese and no more than other Bishoppes haue Doth he say that he is not the head and the superiour of al other Bishopes Or doth he say as ye saie that all Ecclesiasticall iurisdiction commeth from the King only Or doth he say that the Kinge is aboue the the Pope and head of the Churche him selfe Wel. Ye haue seene the starre light in the margent Nowe shall ye see also to the vtter destruction of your newe primacie and to your great dishonestie for this your detestable dealing the bright daye light Ye tel vs out of Braughton that al aswel freemen as bondmen are subiecte to the Kinge his power You tel vs the King hath no Peere what of all this Tel me withall for what the title of the Pope and Archebishope serueth Verely it serueth to direct vs to your own confusion and shame Ye tolde vs euen in the other page of this leafe that Kinge Childebertus exacted of Pope Pelagius the confession of his faith whiche he voluntarily offered But suerly the cōfessiō of this matter wil not come frō you freely and voluntarily but it must be exacted from you and brought from you by the verie violence of the moste stronge and forcible truth Let vs then heare Braughtons owne wordes He saieth There is a difference and distinctiō betwen person and person For some there are that be in excellencie and prelacie and be rulers aboue other As in spirituall matters and those that appertaine to priesthood our Lorde the Pope and vnder him Archebishopes and Bishopes and other inferiour Prelates In temporall matters also Emperours Kinges and Princes for suche thinges as apperteine to the kingdom and vnder them Dukes Erles Barons and such other Againe he writeth thus in an other place Sunt enim causae spirituales c. There are saieth he spiritual causes in the which the seculer iugde hath no cognition neither can put them to execution because he hath no punishement for them For in these causes the iudgement apperteyneth to the ecclesiastical iudges who hath the gouernance and defence of priesthoode There be also Secular causes the knowledge and iudgemente whereof apperteyneth to Kinges and Princes who defende the Kingdome and with the whiche the Clergie shoulde not intermedle seeing that the iurisdictions of them are sondred and distincted vnlesse yt be when one sworde muste helpe the other I truste by this Maister Horne ye doe or may vnderstand what is meante when Braughton calleth the Kinge the Vicar of God and saieth there ought to be none greater then the Kinge in his kingdome Whiche rule woulde haue bene playner if ye had added the three woordes following In exhibitione iuris That is in ministring of euerie man ryght and iustice whiche is altogether ministred in mere prophane and ciuill matters vnder and by the Kinges Authoritie and whiche woordes are by you nipped quite of verie ministerlyke We will yet adde the third Authoritie out of Braughton because it doeth not onely make againste this newe vpstarte Supremacie but aunswereth also as well to the olde Cugnerius as to our newe Cugnerius M. Horne his fonde argumentes against the spirituall iurisction Braughton then after that he hath shewed that there is one iurisdiction that is called ordinarie and an other of delegates and holding by commission and that as well in the temporall as spirituall Courte and that these two iurisdictions be distincted and that the Iudges of eche sorte shoulde take heed that they doe not intrude vppon the other he telleth vs of some particularities of matters apperteyning to the Churche Iurisdiction First that none of the clergy may be called before a secular iudge for anie matter towching the ecclesiasticall courte or for any spirituall matter or suche as be annexed and coherent As when penance is to be enioyned for any sinne or trespase wherin the ecclesiastical Iudge hath the cognitiō and not the kinge for it doth not apperteine to the king or to the temporall Iudge to enioyne penaunce Neither can they iudge of matters coherent and annexed to spiritual things as of tithes and suche other as concerning mouables bequethed in a mans testament nor in a cause of matrimony Nor if a mā promise mony for mariage as he saith he hath before declared For in al theis things the clerke may bring the cause frō the tēporal to the ecclesiastical Iudge And so haue we found M. Horne by the common lawe in Braughtons time the Popes supreamacy in Englande and not that onely but also that aswel Braughton as Quintinus be hard against you and your Petrus Cugnerius for the minishing and defacing of the spiritual iurisdiction and for your vntruth in auowching that the medling with contractes of mariages enioyning of penaūce and suche like are nothing but temporal matters perteining to the kinges iurisdiction And thus in fine to be shorte where your proufes should be strongest there are they most acrased and feble ād your fowre lawyers with your Diuine proue nothing to your purpose but al against yt M. Horne The .152 Diuision pag. 90. a. Thus haue I sufficiently .498 proued that the Emperours and Kinges ought haue and may claime and take vpon thē suche gouernement in Spiritual and Ecclesiastical causes and matters as the Queenes Maiestye novv doothe In confirmation vvhereof I haue bene more large than othervvise I vvoulde but that the proufe hereof doeth reproue and fully aunsvveare the principall matter of your vvhole booke and therefore I maie vse more briefnesse in that vvhiche follovveth
of Martian the Emperour for calling of the Chalcedon Councell nextly alleaged M. Horns purpose is no whit furdered but Pope Leo his primacy euidently proued By the Actes also of the sayd Councell the popes and the bishops Supreme Iurisdiction in al ecclesiastical matters to be treated examined iudged and defined throughe out the whole Councel appeareth and M. Hornes purpose remayneth vtterly vnproued I haue farder out of the sayd Chalcedon Councell being the fourthe Generall and so one of the foure allowed in our Countre by Acte of parliament in the reigne of the Queenes Mai. present gathered euident and sundry argumentes for proufe of the Popes and bishops Supremacy in causes ecclesiasticall And here I require M. Horne or any mans els whatsoeuer to shewe howe it is possible without manifeste contradiction to allowe the Authorytie of this fourthe Generall Councel and to bannishe the Popes Authorytie which this whole Councel agnised or to geue to the Prince Supreme Authorytie in al ecclesiastical causes the same by this Councel resting in the bishops only not in the Prince at all In hath consequently ben shewed against M. Horne that his exāples of Leo and Zeno Emperours haue proued nothing lesse then his imagined Supremacy His next examples of three popes Simplicius Felix .3 and Symachus haue al proued so manifest testimonies for their owne Supremacy euen out of the bookes and places by M. Horne alleaged that in this matter he semeth a plaine preuaricatour and one secretly defending the cause which he seemeth openly to impugne Nowe in Fraunce M. Horne your lucke hath bene no better then before in the East Church and in Italy it was Your arguments in this behalfe haue bene to to pelting and miserable But the bishops Iurisdiction in all those matters hath bene as euident Your story of Iustinus the elder nextly by you alleaged but confusedly and out of measure mangled being wholy layed forthe hath plainely proued the popes Supremacy and nothing at al the princes Iustinian your next exaample and largely by you prosecuted hath neuer a whit proued your matter but for the Popes absolute Supremacy hath diuerse waies pronounced not onelye in his behauyour in the fifte Generall Councell but in his Edictes and Constitutions which you for your selfe so thicke haue alleaged In that place also I haue noted by diuerse exāples what euil successe Churche matters haue had whē Princes most intermedled Ther also by the way a Councell in Fraunce by M. Horne alleaged hath openly pronounced for the popes vniuersall Supremacy Your last examples taken out of Spayne haue nothinge relieued your badde cause but haue geuen euidēt witnesse for the Bishops Supremacy in ecclesiastical causes And thus farre haue you waded in the first .600 yeres after Christe without any one prouf for your newe Laicall Supremacy But for the popes and Bishops Supremacy in matters of the Church the Cōtinual practise of that first age and that in al Countres hath clerely pronounced as hath bene at large shewed In the third book as the race your runne is the longer ād triple to that ye ranne in before so is our cause the strōger and yours the febler or rather the wretcheder that in the cōpasse of .900 yeres that of so many Emperors kings and princes of so many Coūcels both General and National of so diuerse parts of the Christened worlde al the East part Italy Fraunce Spayne Germany and our own Countre of Englād yea of the Moscouites Armeniās and Aethyopiās to of all these I say not one Prince Councel or Coūtre maketh for you and not one prince Councell or Countre maketh against vs but all haue agnised the popes primacy and not one in the worlde of so many hundred yeres haue agnised or so muche as hearde of muche lesse sworen vnto the Princes Supreme Gouuernement in all Ecclesiasticall causes Your first proufe belyeth flatly the See of Rome and proueth nothing by any doing of Phocas the Emperour the Supremacy that you woulde proue The Kinges of Spayne and the Toletane Councelles haue made nothinge for you but haue clerely confounded you not only in the principal matters in hande but also in diuers other matters by your lewde heresies denied Your patched proufes and swarming vntruthes in your next narratiō touching certain Popes of Rome and of the Churche of Rauēna haue discouered the miserable wekenesse of your badde cause and nothing relieued yowe the Popes Primacy by your owne examples notwithstanding established Your fonde surmise against the Decree of Constantin .5 Emperour for the prerogatiue of the See Apostolike as it nothing furdered your matter in hande yf it had not bene made so it shewed wel the misery of your cause that to make your paradoxe to beare some credit you were fayne to discredit al the Historiās and writers of that matter calling them Papistes the Popes Parasites and fayners of that which they wrote The practise of Ecclesiasticall gouernement vsed in the sixt general Councel next by you alleaged cōfirmeth both in word and dede the Popes Primacy and the Bisshops Supreme iurisdiction in matters Ecclesiasticall and geueth forth no maner inckling of your imagined Supremacy In which only matter beside twenty vntruthes by you vttered there about you are as much confounded as in any other Councell or Countre before notwithstanding your great obiection of Pope Honorius to the which I haue there sufficiently aunswered Your talke of the three Kings of Spayne next ensewing and of the three Toletane Councells kept in their reignes doth so litle disproue the Supreme iurisdiction of Bisshops in Ecclesiastical causes that it maketh them Supreme iudges euen in ciuil causes So wide you are euer from prouing your purpose The .7 General Councel by you shortly noted doth amply and abundantly confirme the Popes Primacy and nothing in the worlde helpeth your purpose Charles Martel ād Carolomanus his sonne exercised no whit of your imagined Supremacy but haue cōfessed both clerely the Popes Primacy by their doings euē in the matters by your self treated Your most ignorant and ridiculous exposition made of the keyes of S. Peters Confession sent to this Charles and your extreme fonde argument deducted thereof hath vtterly shamed you yf any shame be in you Your slaunderous reproches against S. Augustine our Apostle and S. Boniface the Apostle of Germany and holye Martyr haue redounded to your owne shame and follye your cause thereby nothing in the worlde furdered No yf yt had bene all true which you hadde reported of them Charlemayne for all his callinge of Councelles confirmynge of the same and publishinge of Churche Lawes practised not yet anye like Gouuernement in Ecclesiasticall causes as you haue defended no nor anye Gouuernement at all but was lead and gouerned him selfe in all suche thinges of the Fathers and Bisshoppes then liuing especiallye of the See of Rome The whole Order also of the Councelles by you alleaged
hath plainelye condemned the prophane maner of determinyng causes Ecclesiasticall nowe vsed by mere laye men at the warrant of suche as yowe are But for the Popes Primacye none more clere then this Charlemaine bothe in his doinges as in the cause of Pope Leo the .3 and in his sayinges as in the booke so much by you and your fellowes alleaged and in the decrees it appeareth Lewys the first sonne to this Charlemayne practised no parte of your Supremacye but the Popes at that tyme hadde as full vse thereof as any Popes before or fithens the confirmation of the Pope before elected and chosen notwithstandinge of the which matter in that place I haue aunswered you sufficientlye There also you haue Maister Horne out of the Notable Epistle of Nicolaus .1 to Michael the Emperour and by the practise of the .8 Generall Councell at large declared vnto you both the Popes Primacye in all Spirituall matters and the Emperour or Princes subiection in the same by the Confession of the Emperour himselfe Basilius of Constantinople present in that Councel Arnulphus his example hathe nothinge holpen yowe The bedroll of certaine euill Popes by yow browght in onelye declareth your malice to Gods Vicares and furdereth nothinge your badde cause Your surmise adioyned of the cause of the calamities at that tyme hathe argued your greate folye and ignorance of the stories except we shall say that malice made you blinde Otho the first shewed such obediēce to the See of Rome yea to the naughty Pope Iohn the .12 that he is no fit exāple for the like gouernement in Princes as you maintayne but for the like obedience to the See Apostolike as Catholike Princes and Emperours haue alwaies shewed you coulde not haue brought a more notable or excellent example ād that proued out of the Authours by your selfe alleaged Hugh Capet the Frenche King and Otho the .3 Emperour haue euen in the matters by your selfe treated bene proued obediēt and subiect to the See Apostolike without any colour of the like gouernement as you would fasten vpon them Your great matter of Henry the .4 and Pope Hildebrād hath concluded flatte against you with a great number of your lewde vntruthes in that behalfe discouered and confuted The Popes Primacy in no matter more abundantly and clerely proued The matter of inuesturing bishops your chief matter to proue the Princes Supremacy in al Ecclesiasticall causes in Henry .5 Lotharius and Conradus Emperours hath proued your purpose no deale at al namely Henry .5 resigning vp all such pretensed right to pope Calixtus the .2 But in al these matters how beastly you haue belyed the stories I haue I trust sufficiently declared Frederike Barbarossa speaketh no woorde for your barbarous paradoxe he obeyed no lesse then other Emperors the See of Rome yea and at the last submitted himselfe to the Pope whō before he persecuted not as true Pope but as he thought an intruded Pope He neuer made question whether he ought to obeye the See Apostolike or no but only he doubted who was the true elected Pope and tooke parte with the worste side The question nowe in our dayes is farre vnlike And so are your proufes M. Horne farre and extreme wide from the purpose in hande Nowe for matters of our owne Countre and for Ecclesiasticall gouernement practised therin you are so ouertaken as in no Countre more It hath well appered by that I haue at large sayd and proued that longe and many yeres before the Conqueste at which time you onely beginne your course as well in Brytannie before the Saxons coming as in England after of thē it was so called the Popes Primacy was clerely confessed and practised euen as it is at this day amonge the Catholikes euery where As for the gouernement of William the Conquerour of William Rufus his sonne and of kinge Henry the first it hath bene proued so farre vnlike to that which you pretende of right to appertayne to the Crowne of Englande yea to all princes whatsoeuer that the Popes Supreme gouernement in spirituall matters is by their examples yea euen by the testimony of your owne Authours so expressely proued and so strongely established that a man may well wonder what wytte honestie or discretion you had ones to touche the remembraunce of them for proufe of so badde a cause Your patched adiuncte of the kinges of Hungary hath appeared a greate vntruth on your part and nothing for your purpose except lies can proue your purpose That which foloweth of the Armenians and of the Aethyopians proueth also moste euidently the Popes Supremacy in those Countries but proueth no whit your singular paradoxicall primacy Verely so singular that in no one parte of the vniuersall worlde it can be founde The doinges of King Stephen and kinge Henry the .2 haue proued the popes Supremacy in our Coūtre but that kinde of Supremacy as you imagine they make no proufe of in the worlde The Martyrdome of S. Thomas by the way also is defended against your ād M. Foxes lewed lying about that matter Henry the .6 Philip and Otho the .4 Emperors of Rome haue bene no fitte examples for the like gouernement now in England and your sely argumentes in that behalfe haue bene to to childish and feble Your proufes of kinge Richard the firste and of kinge Iohn haue appeared mere ridiculous Onely by occasion therof the lewed lying of M. Foxe hath bene partly discouered touchinge kinge Iohn Your matters of Fraunce about that time haue proued the popes primacy not the Princes By the discourse of Friderike the .2 his doinges as your principall cause hath taken a great foyle so a mayne number of other your heresies by your own Authours and your owne Supreme head condemned haue geuē a great cracke to al your Religion beside The time of kinge Henry the .3 condemneth alltogether the primacy in your booke defended and pronounceth clerely for the Popes Supremacy by sundry and open practises as Appeales to Rome depositions of prelates by the pope makinge of Ecclesiasticall lawes by his Legate and such other And for your parte in that place you haue vttered your greate ignorance euen in the latin tongue At that time also S. Lewys the Frenche kinge agnised no lesse the popes primacy in Fraunce and therefore can be no fitte example of such Supreme gouernement as by Othe M. Feckenham is required to sweare vnto The like also appeareth by the state of Apulia and Sicilia in those dayes As for kinge Edwarde the firste kinge of England the Popes primacy in his time was so well agnised in the realm of England that euen in temporal matters his Authorytie tooke place Your fonde surmise of the Statute of Mortemayne hath exemplified your lewde lying and encreased the number of your maniefolde vntruthes It hath not exemplified your pretended primacy neither any thinge furdered you for proufe of your matter Philip le
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
infidels to the time of CoÌ„stantin the great He proueth his assertioÌ„ by S. Paule speaking thus to the clergy Take hede therfore vnto your selues and vnto the whole flock of Christ wherof the holy ghost hath apoiÌ„ted or made you bishops to gouern aÌ„d rule the church of God which he had purchased with his own bloud Here againe M. Horne wraÌ„gleth with M. FekenhaÌ„ aÌ„d wresteth his saying yea and belieth him to as though he should auouche as an inuincible argumeÌ„t that which he speaketh of the infidel Princes whiche is not his principall argumente but incidently browght in the pithe of the argumente resting in the authority of S. Paule before specified And therefore thowgh Abgarus with the three Magi that came to honour Christes byrth with the Emperour Philippus and king Lucius were Christened yet is M. FekenhaÌ„s argumente framed vppon the authority of S. Paules words litle acrased or febled vnlesse M. Horn caÌ„ proue which he doth not nor caÌ„ not that these and other ChristiaÌ„ princes before CoÌ„stantine had the supremacy of al causes ecclesiastical For the kind and maner of their gouernment in spirituall matters M. Horne alleageth nothing and to say the truthe nothing can be alleaged And verie litle also wyll be founde for any matter ecclesiasticall that maye seeme to towche theyr personnes And yet that lytle that we fynde in stories maketh altogether aswell againste some other part of M. Hornes new relligion as against this new Supremacie As Christes Image printed in a lynen clothe by Christes owne hande and sent to this Abgarus by the which many yeares afterward the Citie of Edessa was miraculouslie preserued being besieged by Chosroes the king of the Persians Which Image also was afterward brought to Constantinople with much reuerence and honour and thereby many great miracles wrought as the Emperour of Constantinople Constantine doth write who was present when the Image was brought thither That litle also that we haue recorded in stories of the Emperour Philip and his sonne maketh altogether against your new religion and especiallie against your new primacie which is the matter that presentlye we haue to deale withal Shewe your Reader I beseeche you M. Horne what was that wherein by their woorkes and dedes they declared as you say that they had in them the feare of God and the most Christian faith Come on good M. Horne and declare vs this Surely good Reader there was neuer beare that came to the stake with worse will then Maister Horne wil come nigh this point For if he come ones nigh to it he shal forthwith declare him selfe void and empty of the Catholike faith for the denying of the Popes and clergies Supremacie wel to be proued euen by this story and void also of al feare of God for the wretched hewing and mangling of his Authour and for leauing out that for the which they are commended for their faith and fear of God The cause then whie Eusebius and after him Vrspurgensis so writeth is for that this Philip and his sonne being in the Churche vppon Easter eue and minding to be present at the Sacrifice and to communicate Fabian the Pope woulde not suffer them vnlesse they would first confesse theyr faultes and stande amonge the penytentes Wherevnto they obeyed most gladly declaring euen as M. Horne writeth by theyr dedes and workes that they had in them the feare of God and the most perfect Christian faith Where is now in you M. Horne the feare of God Yea where is your ChristiaÌ„ faith Besides confession of sinnes and a place of penitentes this storie hath also a testimonie of the sacrifice of the Churche and of the Popes and Clergies Supreamacie ouer the Prince which you so stoutlie denie making the Prince Supreme in al causes without exception And therefore without all faith and feare of God ye haue stollen away all this and conueied it from the sight of your Reader into your darke Cacus denne The like pageant yea and excedingly much worse plaie you with the storie of our most noble and first Christian King Lucius For here ye doe not onely by a slie sluttish silence dissemble the doings of Pope Eleutherius as ye did before of Pope Fabian but impudentelye auouche that King Lucius did all those things mentioned by Polidore of whiche the Christening of his whole Nation is the chiefe and so consequentlye that he was Christened without any knowledge or consent of Pope Eleutherius Bring foorth M. Horne but one Authour in Greke Latine or English good or badd new or old Catholike or Heretike vnlesse perchaunce you may shew some one of your late brethren that write so and yet after long search I can find none such that writeth as ye write and then am I content though this be of al other a most euident and a notoriouselie to remitte it you at our next reckoning whiche yet for the better keping of your accoÌ„pt I must not now let passe vnscored I neuer before readde it no I neuer readde any chronicler newe or olde vnlesse yt be some of your late bretherne or such Catholikes as write but very coÌ„peÌ„diously and as yt were abridgmeÌ„tes of thinges which doth not expressely write that king Lucius sent to Rome to Pope Eleutherius that he might be by his aduice and authority Christened but the negatiue thereof I neuer as I say read nor shal I trowe fynde any so madde and so maliciouse a writer as ye are to write yt againe I referre you for our owne countremen to Beda Who writeth that king Lucius wrote an epistle to pope Eleutherius that by his commâ—uâ—dement he might be christened I referre you to our Britishe chronicler translated by Geffrie of Monmoth and to one other of our owne contrey that wrote abowt .700 yeares sithens in lyke effect I referre me to HeÌ„ry of HungtingtoÌ„ to William of Malmesbury to Alphredus Beuerlacensis to Iohannes Londonensis to PolychronicoÌ„ to the chronicles of Englande that M. Foxe calleth Caxtons chronicles And to a number of other of our owne coÌ„try which partly I haue sene partly I haue not sene And to come to our owne time to Bale your cheif antiquary and to Grafton writing thus This Lucy sent louing letters to Eleutherius theÌ„ Bishop of Rome desiring him to sende some deuoute and learned man by whose instruction both he and his people might be tawghte the faith and religion of Christ. It were now superfluouse to ouerlade my answere or the Reader with the external and Latin writers as Nauclerus Sabellicus Platina Iohannes Laziardus Abbas Vrspergensis Ado but especially Damasus in vita Eleutherij aÌ„d a nuÌ„ber of the like which agree with our own chronicles Some perchaunce wil thinke that Mayster Horne would neuer be so impudent as to gainsay all theis wryters and chroniclers and that as he fetcheth all his narration towching Lucius owte of Polidorus so he hath at the leaste for this
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
antecedent doth comprehende vvhich is such an euill fauoured forme of argument that yonge studentes in the scholes vvoulde be ashamed therof The Donatistes made the like obiectiō against the catholique fathers vvherto S. Augustine maketh ansvvere The state of the Apostles time is otherwise to be thought of than this time all thinges muste be doon in their time In the Apostles time this prophecy was yet in fulfillīg wherfore do the Heathē rage ād the people muse vpō vaine thinges The kinges of the earth set them selues and the Princes consult together against the Lorde and his Christ. As yet that was not in hande which is spoken a litle after in the same psalme and nowe ye kings vnderstand be learned ye Iudges on the earth serue the Lorde in feare and ioy in him with reuerēce Therfore seing that as yet in the Apostles time kinges serued not the Lorde but still did deuise vaine thinges against God and his Christ that al the foresayinges of the Prophete might be fulfilled than truely impieties coulde not be inhibited by prīces Lawes but rather be mainteyned For such was the order of the times that both the Iewes shoulde kill the preachers of Christ thinking to doo God good seruice therin as Christ had forspoken and also the gentiles shoulde rage against the Christians that the martyrs might winne the victory thorough pacience But after that this began to be fulfilled which is writen And al the kinges of the earth shal woorship him and al the nations shal serue him what man onlesse he be not wel in his wittes wil say that Kinges ought not to haue a special regarde for the Church of Christ and al manner godlines amongest their subiectes Stapleton We haue declared that M. Fekenham his saying of Cōstantinus the great and the first Christian king may be born in a right good sense ād also that he speaketh therein agreable to most auncient and lerned writers And if he were deceyued as ye write by ignorance and want of reading which is of your part a mere slaūderous lye the pyth yet of his argument standing vppon the saying of S. Paule is nothinge therby blemished And of al men you may worse lay ignorance to his charge that haue vttered in this very parte and parcel of your answere not only so much grosse ignorance but so exceding and cākred malice especially in the story of king Lucius And here also yet ones againe to compare M. Fekenham with the Donatists for framing an argument frō the vse and exāples of the Apostles and of the primitiue Churche wherein beside your malice you bewraye your owne vnskilfulnes For this redoundeth altogether vppon you and your owne fellowes For wherein resteth all your eloquence against the Catholike Churche but that it is not conformable nowe to Christes and the Apostles tyme and to the primitiue Churche Namely touching inuocation of Saints suffrages for the dead touching adoratiō and eleuation of the blessed Eucharistia the minglinge of water and wyne receyuing vnder one kinde sole receyuing and a number of the like Yea and before that any Prince woulde say or doe for you you coulde M. Horne with your fellowes play the Donatists in dede and inueigh against the tēporalties of Bishops agaīst their lordely trayne and reuenewes because forsoth the Apostles were poore and vsed no such ioylyte But nowe who more ioyly then M. Horne himselfe or who more lordely then your Lordships are Again what is more vsual with M. Nowel a man I trowe of a rare Spirit then to make this tyme the tyme of the primityue Churche that we be the Pharisees and they forsoth the Apostles That nowe we may not prescribe with Antiquity Traditions or Consent of our Elders against them because the Scribes and Pharisees prescribed so against Christ and his Apostles What then Is Luther their Messias and Caluin their Paule But to returne to our matter Though already the Catholiks haue sufficiently answered to al these reasons yet now haue we gotten at your hands an answere for this and all the like that to argue frō the Apostles tyme to our tyme is a fallax à dicto secundū quid ad simpliciter that it is an yl fauored forme of argumente that yonge studientes in the scholes woulde be asshamed of and to be shorte that it is a reason of the Donatistes aunswered and confuted by S. Augustine It is alredy M. Horne sufficiently by vs declared that the Donatistes cause and S. Augustines aunswere to them hath no maner affinity with M. Fekenham his reason They denied that princes had any thing at al to doe in matters of the Churche or in punisshing those that breake the Ecclesiasticall lawes M. Fekenham denieth not but that Princes may lawfully punishe heretikes by lawes He confesseth also that Princes may wel and commendably medle as ministers ayders and as assisters by their temporal sworde for the furderance and mayntenance of Ecclesiastical matters but not to rule and prescribe as the chief gouernours of all causes Ecclesiastical I must tel you againe M. Horne There is great difference betwene staring and starke blind And as busie as ye are now again with the Donatists ye lacked a litle salt of discretiō in alleaging of this place of S. Augustine For this confirmeth M. Fekenhams former saying that in Christes ād the Apostoles tyme ther were no Christian Princes In the Apostles tyme saith S. Augustine as your self report his words Kings serued not the Lorde but did deuise vayne things against God and his Christ. And here might a man now that would follow your vayne and humour encounter with S. Augustine and obiect vnto him King Abgarus and the thre Kings that came to honour Christes natiuity ād such other But though they had ben greater Kīgs thē they were and that there had ben some few other lords or Kings to that did serue Christ yet would no wise man for the cause by me before rehersed quarrell with S. Augustine For a general rule is not by one exception or two notably blemisshed or impayred Such kinde of phrases are to be foūde aswel otherwhere as in holy scripture As wher it saith that the whole worlde was described by the Emperor Augustus And yet is it wel knowen that he had nothing to doe with a great part of the worlde It is writen also that all the people of Israel did murmure and yet all did not murmure Such kinde of phrases are verefied of the greater or the more notable parte M. Horne The .156 Diuision pag. 95. a. You frame an other reason vpon S. Paules vvords vnto the bisshops of Ephesus vvhereby to proue that al gouernement in spiritual or ecclesiastical causes belōgeth to Bisshops and Priests and not to Princes and Ciuil Magistrats thus you argue The holy ghost appointed al spiritual gouernement of Christes flocke vnto Bisshops and Priests as the vvords spokē by S. Paule doe make full and perfect declaration Ergo Kings Queenes
Supremacy to rest in the Clergy ād not in the Prince which must obey as well as the other And therefore it is not true that ye saye that M. Fekenhams cause is no deale holpen by this place nor your assertion any thing improued But let vs steppe one steppe farder with you M. Horne vpō the groūd of your present liberalytye lest as you haue begonne you pinche vs yet farder and take away all together from Bishops and Priestes Subiection you say and obedience to the word of God taught and preached by the Bishops c. is commaūded so wel to Princes as to the inferiour sort of the people If so M. Horne howe did a lay parliament vtterly disobey the doctrine of all their Bishoppes and enacte a new contrary to theirs What obediēce was there in that parliament so expressely required here by S. Paule and so dewe euen of Princes them selues as you confesse to their Bishoppes Will you say the Bishoppes then preached not Gods worde And who shal iudge that Shal a lay parliament iudge it Is that the obedience dewe to Bishoppes In case al the Bishops of a realme erred is there not a generall Councell to be sought vnto Are there not other Bishops of other Coūtries to be coūseled Is not al the Church one body In matters of faithe shal we seuer our selues frō our Fathers ād Brethern the whole corps of Christēdome beside by the vertue of an Acte passed by lay mē onely No bishops no Clerke admitted to speake and say his minde O lamentable case God forgeue our dere Countre this most haynouse trespasse Then the which I feare our Realme committed not a more greuous except the first breache in Kinge Henries dayes these many hundred yeares Yet one steppe farder The Prince must obey and be fedde at the Bishoppes hande you confesse What is that Is it not he must learne howe to beleue and howe to serue God Is it not the pastorall office as S Augustin teacheth to open the springes that are hidden and to geue pure and sounde water to the thirsty shepe Is not the shepeheardes office to strenghthen that is weake to heale that is sicke to binde that is broken to bringe home againe that is caste away to seke that is loste and so forthe as the Prophet Ezechiel describeth And what is all this but to teache to correct to instructe to refourme and amende all such thinges as are amisse either in faithe or in good life If so then in case the realme went a stray shoulde not they redresse vs which were pastours and shepheards in Christes Church If our owne shepheards did amisse was there in all Christendom no true Bishoppes beside no faithfull pastour no right shepeheard Verely S. Augustine teacheth at large that it is not possible that the shepheards shoulde misse of the true doctrine What soeuer their life or maners be But put the case so that we may come to an issewe Must then the Prince fede vs alter our Religion sett vp a newe stop the shepheards mouthes plaie the shepheard him self Is this M. Horne the obedience that you teach Princes to shew to their shepheards God forgeue them that herein haue offended and God in whose hands the harts of Princes are inspire with his blessed grace the noble hart of our most gracious Souerain the Quenes Maiesty that her highnes may see and consider this horrible and deadly inconuenience to the which your most wicked and blasphemouse doctrine hath induced her grace You are the woulfe M. Horne And therfore no marueile if you procure to tie the shepheard fast and to mousell the dogges The .158 Diuision Pag. 97. b. M. Fekenham And when your L. shall be able to proue that these wordes of Paule Mulieres in Ecclesijs taceant c. Let the wemen kepe silence in the Churche for it is not permitted vnto them there to speake but let them liue vnder obedience like as the Law of God appointeth thē and if they be desirous to learne any thing let them aske their husbands at home for it is a shameful and rebukeful thing for a woman to speake in the Church of Christ. When your L. shal be able to proue that these wordes of Paule were not as wel spoken of Quenes Duchesses and of noble Women as of the meane and inferiour sorte of Women like as these wordes of almightie God spoken in the plague and punishment first vnto our mother Eue for her offence and secondarily by her vnto al women without exception vidz Multiplicabo aerumnas c. I shal encrease thy dolours sorowes and conceiuings and in paine and trauaile thou shalt bring forth thy children thou shalt liue vnder the authority power of thy husbād and he shal haue the gouernment and dominion ouer thee Whan your L. shall be able to proue anye exception to be made eyther in these woordes spoken in the olde lawe by the mouth of God eyther in the wordes before spoken of the Apostle Paule in the newe than I shall in like māner yeelde and with most humble thankes thinke my selfe very well satisfied in conscience not onely touching all the afore alleaged testimonies but also in this seconde chiefe pointe M. Horne I doe graunte the vvoordes of the holie Scriptures in bothe these places to be spoken to al states of vvomen vvithout exception But vvhat make they for your purpose hovve doe they conclude and confirme your cause VVomen muste be silent in the Churche and are not permitted to speake That is as your ovvne Doctour Nicolaus de Lyra expoundeth it women muste not teache and preache the doctrine in the Churche neyther dispute openlye Therefore our Sauiour Christe dyd not committe to Kinges Queenes and Princes the Authoritie to haue and take vppon them .538 anye parte of gouernement in Ecclesiasticall causes As .539 though a younge Nouice of your Munkishe ordre shoulde haue argued Nunnes muste keepe silence and maye not speake in the Cloysture nor yet at Dynner tyme in the fraytrie therefore your deceyuer the Pope dyd not committe Authoritie to his Prouincialles Abbottes Priores and Prioresses to haue and take vppon them the gouernement vnder hym selfe in Munkishe and Nunnishe causes and matters VVhat man vvoulde haue thought Maister Feckēham to haue had so .540 little consideration although vnlearned as to vouche the silence of vvomen in the Churche for a reason to improue the Authoritie of Princes in Churche causes The .3 Chapter Of M. Fekenhams third reason taken out of S. Paule also .1 Cor. 14. Stapleton MAister Feckenham his thirde reason is that women are not permitted to speake in the Church and therefore they can not be the heads of the Church To this M. Horn answereth first that this place of S. Paul must be vnderstanded of teaching preaching and disputing and that therfore it wil not follow thereof that they may not take vpō thē any gouernment in Ecclesiastical causes And then being merily
disposed he saith this ArgumeÌ„t is much like as if a yong Nouice shuld reason thus NuÌ„nes must kepe sileÌ„ce in the Cloisture therfore the Prioresses haue not the gouernment in NuÌ„nish causes and matters CoÌ„cerning the first part of his answere I say that the argument is good aÌ„d sufficieÌ„t For if teaching preaching and disputing in matters of religioÌ„ be causes and matters ecclesiastical and if womeÌ„ be imbarred froÌ„ this then is there a sufficieÌ„t cause why M. Fekenham may not take this othe that a woman is supreme head in al causes spiritual aÌ„d ecclesiastical Namely to erect and enact a new and proper religioÌ„ throughout her realme by the vertue of her own proper and supreme gouernmeÌ„t For to this end M. Horn is the othe teÌ„dâ—ed It is to euideÌ„t It can not be dissembled Againe the said place of S. Paul is of the order and maÌ„ner of expouÌ„ding of scripture as it appeareth by the text If then S. Paul forbiddeth a woman to expouÌ„d scripture how can a woman take vpon her to be the chief iudge of al those that expouÌ„d the scripture I mean in that very office of expouÌ„ding Scripture in decreeiÌ„g determining and enacting what religion what beliefe what doctrine shal take place And such shee must nedes be if she be a supreme head Suche do you and your fellowes make her Such authority you M. Horn throughout all this boke attribute to your new supreme heads Emperours and KiÌ„gs by you alleaged You make them to preache to teache and to prescribe to the Bishops in their CouÌ„cels what and how they shal do in their ecclesiasticall matters If then by you a supreme Gouerner in ecclesiastical maters must be so qualified as to be present in Councels of Bishops to prescribe rules for the Bishops to follow to determine what they shal do and to coÌ„firme by royal asseÌ„t the decrees of bishops yea and to make them selues decrees and coÌ„stitutions ecclesiastical but a woman by S. Paule may not ones speake in the Church that is in the CoÌ„gregatioÌ„ or assembly of the faithful and by you a womaÌ„ may not preache teach or dispute vndoubtedly both by S. Paul and by your own coÌ„fession a womaÌ„ can not be a supreme Gouernour such as the Othe forceth meÌ„ to swere I say supreme gouernour in al ecclesiastical causes No nor in so many causes by a great deale as you pretend in this your booke other Kings and Princes to haue practised supreme gouernmeÌ„t in CoÌ„sider now M. Horne how it may staÌ„d with S. Paules doctrine that a woman may be a supreme gouerner in al ecclesiastical causes namely such as you in this boke would make your Reader beleue that al Emperours Kings and Princes hitherto haue bene Now put the case as we saw it viij yeres past that in a doubtful matter of doctrine and religion to be tried by scripture the whole number of bishops agree vpoÌ„ some determinate and resolute exposition with their Clergie and would by an Ecclesiastical law of CoÌ„uocation or Councel set forth the same Al their resolutioÌ„ and determination is not worth a rush by your Othe and by your maner of talke in this booke if the Prince doe not allowe and coÌ„firme the same And how this wil staÌ„d with S. Paul in this chapter tel vs I pray you presupposing as the statute requireth that the Princes allowing though she be a woman is necessary And now are ye come to thâ—s point and driueÌ„ therto by the force of this place to say that the place doth not proue but a womaÌ„ may haue some gouernmeÌ„t in ecclesiastical causes As though the QuestioÌ„ were now of some gouernmeÌ„t only and not of Supreme and absolute Gouernment in al maner thinges and causes ecclesiastical If therefore this place do proue that a womaÌ„ hath not the Supreme and absolute gouernement in all causes ecclesiasticall but that in some and them the chiefest she must holde her peace as yt doth euideÌ„tly and ye can not denie yt then is M. Fekenham free froÌ„ taking the othe of the supremacy and then hath S. Paule vtterly confuted that Othe and your whole booke withal This I say also as by the way that yf this chapter must be taken for teaching preaching and disputing as M. Horne saith and truely that M. Iewell went far wide froÌ„ S. Paules meaning when he applied yt to the coÌ„mon seruice of the Church whereof it is no more meaÌ„t theÌ„ of the coÌ„moÌ„ talke in tauernes As for M. Hornes secoÌ„d mery mad obiectioÌ„ no maÌ„ is so mad to make such an argumeÌ„t but hiÌ„self And therfore he may as long and as iolily as he wil triuÌ„ph with him self in his own folly Yet I would wish M. Horne to speake wel of Nunnes were it but for his grandsir Luthers sake and the heaueÌ„ly coniunctioÌ„ of him and a Nonne together Which vnhappy coÌ„iunction of that VulcaÌ„ and Venus engeÌ„dred the vnhappy brood of M. Horn aÌ„d his felowes But that this folish fond argumeÌ„t is nothing like to M. FekenhaÌ„s argumente yt may easely be proceiued by that we haue alredy and sufficiently sayde M. Fekenham The .159 Diuision pag. 98. a. The third chiefe point is that I must not only sweare vpon the Euangelists that no foraine personne state or potentate hath or ought to haue any power or authoritie Ecclesiastical or Spiritual within this Realme but also by vertue of the same Othe I must renounce all forraine power and authorities which for a Christian man to doe is directly against these two Articles of our Crede Credo sanctaÌ„ ecclesiaÌ„ CatholicaÌ„ I do beleue the holy catholik â—hurch Credo SanctoruÌ„ coÌ„munioneÌ„ I do beleue the coÌ„munioÌ„ of saints And that there is a participatioÌ„ and coÌ„munion amongest al the beleuers of Christes Church which of the Apostle Paule are called Saincts Adiuro vos per DominuÌ„ vt legatur haec Epistola omnibus sanctis fratribus And herin I do ioyne this issue with your L. that whaÌ„ your L. shal be able to proue by Scripture Doctor General CouÌ„cell or by the coÌ„tinual practise of any one Church or part of al ChristeÌ„dome that by the first Article I beleue the holy Catholik Church is meant only that there is a Catholike Church of Christ and not so that by the same article euery ChristiaÌ„ man is bound to be subiect and obedient to the Catholike Church like as euery member ought to haue obedieÌ„ce vnto the whole mystical bodie of Christ. And further when you shall be hable to proue by the second Article I dooe beleue the Communion of Saints is not so meante that a Christian man oughte to beleeue such attonement suche a participation and communion to be amongest al beleeuers and members of Christes Catholike Churche in doctrine in faith in Religion and Sacramentes but that it is laufull for vs of this Realme therein to dissent from the Catholike Churche of Christe dispersed in all other Realmes and that by a corporal Othe it is laufull for
they lie without al chaunge and alteratioÌ„ making of any word or sense thereof her Highnes in the interpretation set foorth in her IniuÌ„ctioÌ„s doth by very playn words claime the same spiritual gouernmeÌ„t here in this realme of the Church of England that her highnes father Kinge Henry and her brother king Edwarde did enioye and claime before her in the which iniunctioÌ„s and in the late acte of ParleameÌ„t also her highnes doth claime no more spiritual gouernmeÌ„t nor no lesse but so much in euery point as they had without all exception For answere his L. did still continue in the deniall thereof and that her Highnes meaning was not to take so much of Spiritual authority and power vppon her as they did with affirmation that he did moste certainly and assuredly know her highnes minde therein Then for some issue to be had of this matter seeing that the meaning of the Othe is not as the expresse words doe purport And seing that his L. did so well vnderstand her Highnes meaning therein and thereby the very righte sence therof I besought him that his L. would take some paines for truthes sake to penne the same wherevpon his L. did penne and write the interpretatioÌ„ of the said Othe as hereafter followeth I.A.B. do vtterly testifie and declare in my coÌ„science that the Q. Highnes is the only Supreme gouernor of this Realm and of al other her Highnes dominioÌ„s and countries as wel in al spiritual or ecclesiastical things or causes as teÌ„poral That is to haue the soueraingtie and rule ouer al manner persons borne within her Realmes dominions and couÌ„tries of what estate either Ecclesiastical or teÌ„poral so euer they be And to haue authority and power to visit the Ecclesiastical estate and persons to refourme order and correct the same and all maner errours heresies schismes abuses offenses coÌ„temptes and enormities Yet neuertheles in no wise meaning that the Kings and Queenes of this Realme possessours of this crowne may challenge authoritie or power of ministerie of diuine offices as to preache the worde of God to minister Sacramentes or rytes of the Churche appointed by Christe to the office of Churche ministers to excommunicate or to binde or loose Of the whiche fower pointes three belong onely to the Ecclesiastical ministers the fourthe is coÌ„mon to them with the congregation namely to excoÌ„municate And that no forain Prince Person Prelat State or PoteÌ„tate hath or ought to haue any iurisdiction Power Superioritie preheminence or authority ecclesiastical or Spiritual within this realme And therefore I doe vtterly renounce al foraine iurisdictions powers superiorities preheminences and authorities That is as no Secular or Laie Prince other than the King or Quenes possessours of the Croune of this Realme of what Title or dignitie so euer they be hathe or oughte to haue anye Authoritie soueraigntie or power ouer this Realme ouer the Prince or Subiectes thereof Euen so no manner of foraine Prelate or person Ecclesiastical of what title name so euer they be neither the See of Rome neither any other See hathe or ought to haue vse enioye or exercise any maner of power iurisdiction authority superioritie preheminence or priuilege spiritual or ecclesiastical within this realme or within any the Quenes highnes dominions or CouÌ„tries And therefore al suche foraine power vtterly is to be renouÌ„ced and I do ê“mise c. vt sequitur in forma iurameÌ„ti M. Horne These that ye terme Resolutions are none of .558 mine they are like him that forged them false feined and â—alitious They be your ovvne eyther ye could not or ye vvere ashamed to adioyne my ansvvere to your seely obiections and therfore ye feygned mee to vtter for resolutions your ovvne peuissh cauillations This report is false that I should affirme the Queenes Maiesties meaning in that Othe to be farre othervvise then the expresse vvords are as they lie verbatim This my constant assertion that her highnes mind and meaning is to take so much and no more of spiritual authority and povver vpon her than King Henry and king Edvvard enioyed and did iustly claime you vntruely feygne to be your obiectioÌ„ And that I should affirme of most certain and sure knovvledge her Maiesties mind or the very right sence of the Othe to be othervvise thaÌ„ it is plainly set forth is a malicious sclander vvherof I vvil fetche no better profe then the testimony of your mouth Ye coÌ„fesse that the interpretatioÌ„ folovving vvas peÌ„ned and vvriteÌ„ by me to declare the very right sence and meaning of the Othe vvâ—erein ye haue acquited me and coÌ„deÌ„ned your self of a manifest vntruth For the right sence and meaning declared in the interpretatioÌ„ that I made and you haue set forth doth .559 plainly shevve the cleane contrary if you marke it vvel to al that you here set forth in my name vnder the title of my resolutions to your scruples Furthermore in the preface to your fornamed points ye haue declared by vvord and vvriting that I did require you presently to svveare and by othe to acknovvledge her highnes to be the only supreme gouernour in al spiritual or ecclesiastical things or causes If this be true that you haue said it is manifest by your ovvn coÌ„fession that I declared her maisties meaning in that Othe to be none othervvise than the expresse vvords are as they lye verbatim For vvhen I shovve her meaning to be that ye should acknovvledge in her highnes the only supremacy I do declare plainly that she meaneth to exclude al other men froÌ„ hauiÌ„g any supremacy for this exclusiue only caÌ„ not haue any other sense or meaning And vvhaÌ„ I add this supremacy to be in al spiritual causes or things I shevve an vniuersal coÌ„prehension to be meant vvithout exception For if ye except or take avvay any thing it is not al. And you yourself tooke my meaning to be thus For ye chaleÌ„ge me in your second chefe point and cal for profe hereof at my hand vvhich ye vvould not do if it vvere not mine assertion and meaning For vvhy should I be driueÌ„ to proue that vvhich I affirme not or meant not Besides these in your vvhole trauaile folovving ye labour to improue this as you saie mine assertion to vvit that al spiritual iurisdiction dependeth vpon the positiue lavv of Princes If this be mine assertion as ye affirme it is and therfore bend al your force to improue it ye vvittnes vvith me .560 against your selfe that I declared her maiesties meaniÌ„g vvas to take neither more nor lesse authoritie and iurisdictioÌ„ vnto her selfe than king HeÌ„rie and King Edvvarde had for they had no more thaÌ„ al. And if her Maiestie take any lesse she hath not al. Touching therefore these false feined and slanderous resolutions as they are by you moste vntruly forged euen so vvhether this bee likely that in a yeres space vvel nigh I vvould not in all our daily coÌ„ference make .561 one reason or
a thīg most probable For ye make the very same resolutions to hym euen in this your answere also For doe ye not expressely say a fewe leaues before that princes neither do nor may claime to preache the word of God to minister the Sacramentes or to bynde and lose Do ye not say that this is a spirituall gouernement and rule belonging onely to the bishops and Church rulers Do ye not confesse within 4. leaues followinge the lyke And that Bisshoppes haue the spirituall Iurisdistion ouer theire flocke by the expresse worde of God and that thereby Princes haue not all maner of spiritual gouerment Is not this agreable to the resolutiōs that M. Fekenham saith he receyued at your handes Again M. Fenkenham addeth that in your said resolutions ye saye that the authority to excommunicate is not properly perteyning to Princes but apperteyneth to the whole cōgregation aswell as to them Doe ye not confesse I pray you the same twise in your answere immediatly following after this Why say you then that these resolutiōs are feyned by M. Fekenham Why should any man thinke that M. Fekēham should falsly charge you with these resolutiōs in priuat conference that your self in your own book doe so plainly and openly auouche Why should not men thinke also such other things as ye here charge M. Fekenham withall to be vntrue seing that ye doe so falsly accuse M. Feken for framing resolutions in your name that are your own in very dede Or why should any man trust you in these greate and weighty matters which ye hādle that ye speake ye cā not tel what bursting out into such open and fowle contradictions as yt would astone any wise man to consider them attributing to the Quenes Maie the supremacy in al spiritual causes or things without exception and yet your self excepting diuerse things spiritual and geuing the supremacy of them to the cleargy I woulde fayne know of you that so lately ruffled so freshly with your oppositiō contrary relatyue priuatiue and disparatyue and with your propositions contrary subcontrary subalterne and cōtradictory yf a man man may fynd a more fowle contradiction thē this I now laye before you out of your own booke You say first fol. 104. b. in fine When I adde this supremacy to be in all spiritual causes or things I shewe an vniuersall comprehensiō without exception For yf ye except or take away any thing it is not all Hereof ariseth this vniuersal affirmatiue Al spiritual causes without exceptiō are vnder the supreme Gouuerment of Princes Item you say fol 96. b. To feede the Church with Gods worde to minister Christes Sacramētes and to bind and lose fol. 97. a. Kings Queenes ād Princes may not neither doe clayme or take vpon thē this kind of spiritual gouernement and rule or any part thereof c. Hereof ariseth this particular negatiue Some spiritual causes are not vnder the Supreme Gouernement of Princes Now let vs cōsider in what kind of opposition these your two propositions do repugne Thus stande the oppositions All spirituall causes without exceptiō are vnder the Supreme Gouernemēt of Prīces Contrary No spiritual causes at all are vnder the Supreme gouerment of Princes Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some spiritual causes are vnder the Supreme gouerment of Princes Subcontrary Some spiritual causes are not vnder the supreme gouernement of Princes By this it appereth that your two propositions do stāde in the extremest kind of al oppositions which is Contradiction And though this be a poore sely and an insufficient shifte to make such resolutions yet is it the beste ye may nowe fynde to qualifie and mitigate the general words of the statute Which in dede are so general and peremptorie that they may in no wise be borne without some qualification Which is nowe so notoriouse that there is a qualification made in the Quenes Maie iniunctions that men should not take the general clause so largely as to collect thereby that the Kings or Quenes of our realm may challēge authority ād power of ministerie in the diuine offices in the Church Which doth agree with your resolutions and therefore there is no cause in the worlde why ye should deny them to be yours and say that they be falsly and slaunderouslye fayned vpō you by M. Fekēhā vttering his owne peuish cauillatiōs as ye say vnder the name of your resolutiōs Nowe though this be a necessary interpretatiō and moderatiō yet this doth not take away the scruple that remaineth staying M. Fekenhā and other to in taking the said othe for that this interpretatiō is not made by acte of parliament as the statute was Neither doth the Acte or Statute referre it self to any such Iniunctions to be made for the qualificatiō or restrayning of any thinge in the Acte or in any braunche thereof cōtayned no more then it doth to M. Horns book Neither hath any Iniūction by the lawe of our Realme any force to restrain weakē or mollifie the rigour or generality of an Acte of parliamēt And in case it had yet ther remain many other as great scruples Namely that swearing to all causes the prīcipal causes are excepted and so he that sweareth forsweareth and beside that al ecclesiastical authority aswel of the sea of Rome as of al general coūcels is euidētly abolisshed by the said statut And in as much as general Coūcels do beare ād represent the parson of the whole Church wherof the Pope is head no Christiā mā ought to receyue such othe imploying the denial of the authority of the Pope the head and of the whole body of the Churche beside The .162 Diuision pag. 104. b. M. Fekenham Hereunto I did make this obiection following These woordes of the first part of the othe I.A.B. doe vtterly testifie and declare in my conscience that the Q. Highnes is the only supreme gouernour of this Realme as well in all Spiritual or Ecclesiasticall thinges or causes as Temporal besides the particulars expressed in your L. interpretation made thereof they doe by expresse woordes of the acte geue vnto the Queenes highnes al maner of iurisdictions priuileges and preeminences in any wise touchinge and concerninge any Spirituall or Ecclesiasticall iurisdiction within the Realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bisshops therof to be exercised ouer their flocks and cures without her highnes Special commission to be graunted thereunto They hauing by the expresse worde of God commission of Spiritual gouernement ouer them Commission to lose and bind their sinnes Commission to shut and open the gates of heauen to them Commission to geue vnto them the holy ghost by the imposition of their handes And they hauing by the expresse woorde of God such a daungerous cure and charge ouer their soules that God hath threatned to require the bloud of such as shall perishe at their handes Notwithstanding these and many such other like cōmissions graunted vnto
Catholik good reader should haue brought a testimony out of this Author against M. Horne yt should haue ben with great contempte refused and reiected by and by But now seing M. Horne himself hath authorised him I trust he wil allowe him to be alleaged for our side also And then shall M. Horne take small coÌ„fort of any distinction to be found in him being one that auoucheth the popes supremacy as much as any man yea aboue al generall Councelles Yet M. Horne thinketh so to bewytche his reader as yt were with certayne magical incantations that he shoulde beleue this Anthony to be of his opinion We wil therfore for the better disclosing of M. Hornes iuggling gather so much out of Anthonius as we must necessarily do for the illustratioÌ„ of this matter This Anthonius diuideth as other scholemen doe al authority Ecclesiastical into the power of order and into the power of iurisdictioÌ„ The first power as he declareth doth reste in the interpreting of the sacred Scripture in the consecrating of the body and bloudde of Christ in ministring of Sacraments in geuing holy orders and beside other things in coupling of parsons together by mariage sacrameÌ„tally The power of iurisdictioÌ„ he defineth as M. Morn doth and doth diuide it into Cohibityue aÌ„d Not Cohibityue as M. Horn doth But for the residewe M. Horn plaieth the Medea as he did before with Quintinê° And besides maketh such expositions as neither his authour hath nor otherwise are true And as skilful a Logician as he pretendeth him self he neither followeth the order of his author nor yet the true order and trade of the rules of Logik that is first to define and theÌ„ to diuide But peruerteth and confoundeth aswel the order as the truth of al things Wel we wil walke also a litle disorderly to trace M. Horn in his own steppes The iurisdistion not cohibityue saith M. Horn is that iurisdiction or power that is exercised and worketh in the inward and secrete court of conscieÌ„ce that is the preaching of the Ghospel ministratioÌ„ of the Sacraments and the absoluing or reteyning of syns by the word of God in the publique ministery This sayth M. Horn but not his authour who referreth to the not cohibityue Iurisdiction only absolutioÌ„ in the secret Court of conscience Who saith also that preaching and expounding of holy scripture with the ministratioÌ„ of sacraments is no part of iurisdictioÌ„ ecclesiastical but beloÌ„geth to the keies of order Neither doth your authour call preaching and ministring of Sacramens the secret cowrt of conscience nor he caÌ„ iustly do it being a thing openly done sene and hearde but he so calleth priuate confession only because it is done priuatly and secretly betwene the party and the confessor And this no man doth vnwillingly for though a man may by commaundement of his bishop be allotted to a certayne parish and curate yet vnlesse he do submitte him self to his parrochial priest and open vnto him his synnes he can neuer be losed by him To confesse the which priuy and secrete faults he can not be forced but by his owne conscience And vnlesse he coÌ„fesse theÌ„ he can not be absolued To this coÌ„fession then it appertayneth that is sayd no maÌ„ is bownd or losed vnwillingly which you for the teÌ„der loue ye beare to priuat confession do altogether dissemble and not to preaching or ministring of SacrameÌ„ts as ye seeme to say Which preaching and ministring of Sacraments doe not appertayne to the not cohibityue iurisdiction as absolutioÌ„ doth but to the power or kaye of order which properly to speak is no IurisdictioÌ„ at al. The which as M. Horn doth confound so doth he imagine of his owne fantasticall braine that the iurisdiction cohibitiue hath two parts the one standing in excommunicatioÌ„ belonging neither to king nor bishoppe but to such as haue commission from the Church the other in hearing of causes in the external and publyke cowrte All this is but an heape of follies and lies For first his Authour doth not so diuide cohibityue iurisdiction as yt doth euidently appeare in hym and we shall anon more plainly open it Againe is not excommunication geuen and pronounced in publike and external cowrt vppon the hearing of causes there Why do ye then seuer and dismember excommunication from the hearing of causes ecclesiastical Now that excommunication should neither properly apperteine to the prince nor to bishops but to the whole Church and congregation is a fonde folish and frantyk imagination of M. Horne as euen also his Author Antonius in this very booke largely proueth And as it is not farre from heresy so perchaunce it is not farre from a premunire What meane you Maister Horne by this Churche The whole Churche can not assemble together And if you meane a generall councell whiche in dede representeth the whole Churche when shall we haue any man excommunicated For of suche councells very fewe syth the ChristiaÌ„ fayth was first receaued haue bene assembled And yet as fewe as they are diuerse of them haue alredy excoÌ„municated such heresies as ye mainteyn Yf ye meane of the particular Church where the party shall be denounced excommunicate then must we haue both men womeÌ„ and children solemply summoned to assemble when any excommunication is made For they be aswel parts of the Church as the wisest and the eldest parson of the parrishe And as euery part of your answere in this point imployeth a great folly so the greatest of all is to see yowe after this sort to handle your matters that ye haue now by this your wise reason frustrated and made voyde al the excommunications that haue bene made any day this .8 yeares and more either by your selfe yowre officers or by the arches or any other Ecclesiasticall cowrte in Englande And nowe may the poore honeste and catholyke woman of Winchester that vppon false excommunication if your owne doctrine be true hath bene kepte so many yeares in the Marshalsea goe home and serue yowe with a write vppon an action of false inprisonment either else shewe vs good M. Horne your commission to excommunicate that you haue receiued from the Church or congregation Commission ye haue none from the Quenes highnes for as you say she hath no such power her self from the congregation you haue none from the which two you deriue all cohibityue iurisdiction and from the Pope ye neither haue nor wil haue any From whence fetche ye then your cohibityue iurisdiction to excommunicate Now as I sayd take ye hede leaste to your greate folly be annexed also a daungerouse premunire As for M. Fekenham if he deny this and other Ecclesiastical iurisdiction to depende vppon the prince onely he doth constantly and agreably to him self and to a catholike maÌ„ but you neither agree with the catholik nor with your statute Law nor with your owne self The catholiks say that this iurisdictioÌ„ cometh not originally from the prince but being in the
that all iurisdiction as well Secular as Spirituall sprang from the King as Supreme head of all men By the said commission among other things the Bishops tooke their authoritie not only to heare Ecelesiastical causes iudicially but euen to geue holye orders also as appeareth by the tenour of the same They receiued also by vertue of the commission all manner of power Ecclesiastical and al this no longer then during the Kings pleasure And therefore within three moneths afterward all Bishops and Archbishops were inhibited to exercise any Ecclesiasticall iurisdictiō vntil the visitation appointed by the king were ended There was also an other inhibition made that no Bishoppe nor anye other Ecclesiasticall person should preache any sermon vntil such time as they were specially thereto licensed by the king And haue you not read or heard M. Horne that in the second yeare of king Edwarde the .6 letters were sent from the L. Protectour to the Bishop of Winchester D. Gardiner commaunding him in the kings behalfe and charging him by the authority of the same to absteine in his sermon from treating of any matter in controuersy cōcerning the Sacramēt of the Aulter and the Masse and only to bestowe his speache in the experte explication of the articles prescribed vnto him c Knowe you not that two yeres after that the said Bishop being examined before the kings Commissioners at Lambeth the tenth article there layed against him was that being by the King commaunded and inhibited to treate of any mater in controuersie concerning the Masse or the Sacrament of the Aulter did contrary to the saied commaundement and inhibition declare diuers his iudgementes and opinions in the same And that in his final pretended depriuation made at Lambeth the 14. of Februarie this as it is there called disobedience against the kinges cōmaundement is expressly layed against him Did not the king here take vppon him the very firste cohibitiue iurisdiction as you cal it Dyd he not abridge Christes commission geuen immediatly to Bishopes and limitte the exercise thereof to his owne pleasure and commaundement Againe were there not iniunctions geuen by the sayed king Edwarde to the Bishope of London D. Bonner with Articles thereto annexed for him to preache vpon And dyd not his great examination and depriuation ensewe thereof Looke in your felowe Foxe and you shall finde the whole set out at large If therefore by the Othe now tendred the Queenes highnes meaning is to take vpon her so much and no more of spiritual authority and power then king Henry and king Edwarde enioyed and did iustly claime for they had no more thē all which you auouche to be your constant assertion and the true meaning of the Othe see you not that by the othe euen the Authoritie of preaching Gods word which Authority and commissiō Bishops haue immediatly from God dependeth yet of a furder commission from the Prince which you cal an horrible absurditie See you not also that the Bishopes had al maner of ecclesiastical punishment geuen them by the princes commission without any suche commission made as you imagine touching excommunication Thus haue you taken awaye the very Scripturely visitation Reformation and Correction as you call it from the Bishoppes and from theyr commission geuen to them by the woorde of God and haue made it to depende vppon a further commission of the Queenes Hyghnes pleasure For that by letters patentes shee maye and hath inhibited for a season the Bishoppes of her realme to preache the worde of God as her brother kinge Edwarde before did And this you call M. Horne An horrible absurditie as it is in dede moste horrible and yet such as you see by vertue of the Othe our Princes bothe may and haue practised Woe to them that induced good Godly Princes therevnto For in dede hereof hath proceded the whole alteration of religion in our country And hereof it followeth that religion in our countrie shal neuer be setled or of long continuaunce excepte Princes alwaies of one minde and Iudgement doe Raygne Hereof it followeth that we shall neuer ioyne in Faithe and Doctrine with other christened Realmes and with the whole vniuersal Church except our happe be to haue a prince so affected as other Christen princes are Hereof it followeth that though our Prince be Catholike yet thys Authorytie standinge our Faythe is not Authorysed by Gods worde and the church but by Gods woorde and the Prince that ys by Gods woorde so expounded and preached as the prince shall commaunde and prescribe it Briefely hereof foloweth that the faith of England is no faith at al builded vpon the authority of God and his Ministers who haue charge of our soules but is an obediēce only of a temporal law and an opinion chaungeable and alterable according to the lawes of the Realme These are in dede moste horrible absurdities and moste dyrecte againste the vnitie of the Churche whiche aboue all thinges ought to be tendred and without the whiche there is no saluation This destroyeth the obedience of faithe and setteth vp onely a philosophicall perswasion of matters of Religion This cleane defaceth all true Religion and induceth in place therof a ciuil policie To cōclude this maketh a plaine and directe waye to al heresies For if euer which God forbidde any Prince of our land should be affected to any heresie as of Arrianisme or any such like the supreme Authority of the prince remaining as the Othe graunteth and as king Edward practised should not al the Bishops either be forced to preache that heresy or to leese their bishopriks other placed in their romes which to please the Prince ād to climbe to hònor would be quick enough to farder the procedings Any man of mean cōsideration may see these inconueniences and many moe then these which of purpose I leaue to speake of To returne therefore to you M. Horne whether you and your fellow Bisshops haue special cōmission from the Quenes Ma. for the exercise of your iurisdictiō I know not But I am most credibly informed ye haue none And as for excōmunicatiō ye wil haue none of her neyther wil ye acknowlege any such authority in her And therfore ye had nede to looke wel to your self and what answere ye will make if ye be ones called to an accompt either for this kind of doctrine so derogatory to the statutes and the Quenes M. prerogatiue that ye would seme to maintaine either for the practise of your iurisdiction without any sufficient Commission Remember now among other things M. Horne whether this dealing be agreable to your Othe by the which ye promised that to your power ye would assist and defend al iurisdictions priuilegies preheminences and authorities graunted or belonging to the Quenes Highnes her heires or successours or vnited and annexed to the imperiall Crowne of the realme Ye may thinke vpon this at your good leasure Remember also how you wil stand to this your
this allwaies your Consequent I say vpon one or diuers particulars to conclude affirmatiuely an vniuersal For what one Emperour or Prince amonge so many so longe a succession and in so diuers countres haue you brought forthe by whose example by sufficiente enumeration of all partes ▪ you might logiquely and reasonably cōclude the affirmatiue vniuersal that is the Supreme gouernement in al spiritual or ecclesiastical thinges or causes You haue not M. Horne brought any one suche Shewe but one and I will allowe you in all And come you nowe to charge M. Fekenham with thys foule and euil consequent What Thought you so by preuention to blame M. Fekenhā that you might escape therby the blame your selfe or thought you we shoulde haue forgotten to charge you herewith excepte your selfe by charging an other had put vs in minde thereof Vpon this imagined Conclusion of M. Feckenhams you induce a dilemma that whether the Conclusion folow or not folow yet he shal alwaies remayne in some absurdite But we say that as he neuer made that consequent so also that it foloweth not Then say you If the Conclusion folowe not cōsequētly vpon the Antecedent ▪ than haue ye concluded nothing at al by Christes diuinity that may further the matter ye haue taken in hande to proue To the which I answere That M. Feckenham hereby fully cōcludeth his principall purpose For Commission of Spiritual gouernement being geuen as he reasoneth and you expresly cōfesse to Bishops immediatly from God by Christ him selfe true God not only in some but euen in the principall spirituall causes as to fede the Church with true doctrine to preache the worde to bind and loose to minister the Sacraments it foloweth euidētly that the Prince is not the Supreme Gouernour in al Spiritual causes And that the Acte hath wrongfully geuen to the Prince the ful authorising for al maner of spiritual causes in any wise concerning any Spirituall or Ecclesiasticall iurisdiction to be vsed and exercised by persons when and as often and for such and so long time as it shal please the Prince to authorise them It foloweth I saye that the Acte hath wrongfully geuen al this to the Princes authorising seeing that God him selfe hath already geauen it to the Apostles and their successours Bishops and Priestes in his Churche without any cōmission or authorisatiō for any prince of the earth whatsoeuer God hath your self say M. Horn geuē to the Bisshops sufficiēt cōmission for the discharge of their cures It were therfore you say an horrible absurdity if they might not exercise any iurisdictiō ouer thē by that cōmissiō without a furder cōmission frō the Quenes highnes But bothe by the practise in king Edwardes daies at what time by the Kings letters patēts bishops had a special cōmissiō to minister the Sacraments and to preach the word frō the Prince and at the Princes pleasure as it hath before ben declared ād also by the plaine Act in the Quenes M. daies now reigning bishops can not exercise vse or execute any Spiritual iurisdiction without the Authorising naming and assigning of the Prince yea and that no oftener nor no longer then it shall please the Prince to Authorise them so that beeing a Bishoppe to daye to morowe by the Acte he shall be none if it please the Prince to dissauthorise him or discharge him Ergo by Maister Hornes own confession and plaine constante assertion bothe in King Edwardes dayes and now in the Acte an horrible absurdity is committed You haue saied M. Horne a great deale more against the Acte then euer M. Feckenham saied Beare therefore with him and vs I pray you yf to auoide such an horrible absurdity bothe he and we refuse the Othe of this acte Some reason I perceiue M. Sampson and D. Humfrey of Oxford had when they refused this othe being tendred vnto them by a Commission They saw it was in dede a most horrible absurdity so to weakē Gods authority that it must yet not of congruite but of necessite and by force of lawe be bolstered as of it selfe insufficient with the Princes authorising and letters patents The sawe it was a great impiety that bishops and Pastours by Gods lawe ordayned to suche offices should not oftener exercise their offices nor no lenger remaine in the saied offices then it should please the Prince for the time to Authorise them and allowe them Therefore these men them selues no doubte true subiectes to the Quenes highnes and well willers to her Maiest Person refused yet this Othe as is aboue saied But what a conclusion is this M. Horne how fowle an absurdity is it to take the Othe of supreme gouernemente in al spiritual thinges or causes in which Othe also you say nothing may be excepted for if you except any it is not al these are your owne wordes and yet to make nowe a limitatiō and to except so many and so principall causes ecclesiasticall in the which as you say also the Prince hath no gouernement at all but only the Bishops as hauing sufficient commission herein from God him selfe Whereas if there were in dede any limitation by the Acte expressed or intēded as there is not in dede any at all in the Authorising of mete persons to execute all maner of spirituall Iurisdictions it were yet open and manifest periury to sweare to a supreme gouernement in all causes without exception What yf you and your felowes intende not or meane not al maner spirituall causes Can this excuse them which sweare to all from manifest periury How many haue receyued the Othe which neuer vnderstode worde of any suche limitatiō If you meane in dede a limitatiō M. Horne procure thē that the limitation be put to the Othe expresly that men may sweare to no more then is intended Els if you intangle mens soules in open periury vnder a couert limitation assure your selfe you and al other the procurers hereof shal answer full derely to God for all the soules that hereby haue perished And assure your self that as the holy ghost infallibly threatneth he wil come as a quicke witnesse against al periured and forsworen persons Neither yet doth the limitatiō excuse thē frō periury which sweare Princes to be supreme gouernors in some spirituall causes who are in dede no gouernours at al in such causes nor euer had by the lawe of God any spiritual charge or Iurisdictiō cōmitted vnto them But yet if this limitation were annexed the periury were the lesse and the dealing were more playne though not therfore good In the meane while you which force men to sweare to al ecclesiastical causes and yet will except so many ecclesiastical causes how vnreasonably ād how absurdely do you write But of these your contradictory assertions I haue before spoken If I should here aske M. Horne ▪ what Authorite the parliament had to geue to the Prince all or any Iurisdiction at all in matters mere spiritual that parliament especially consisting only
exercuerunt Vtinam potius liceat perpetua obliuione eorum memoriam obruere I will not reaken vp the vnhappy combats that haue exercised the Church in our time about the sense of these words I would rather they might ones vtterly be forgotten And by and by he reiecteth the opinion of Carolostadius calling it insulâ—um coÌ„mentum a doltish deuise I say then of Caluin the bemoning of the matter betrayeth his meaning It is not his maner perdy to bemone the Papistes Protestants then nedes must they be whome Caluin there calleth blasphemous But here note good Reader what shiftes these fellowes haue when they are pressed to see the truthe M. Nowell laieth al the fault to false reporters and as Caluin pitied him and his felowes for inconsiderat zele so he pitieth Caluin againe for incoÌ„siderat beleuing of false reporters But what a foolish pitie this was on M. Nowells part and how vnsauerly he soluteth this obiection I leaue it to M. Dorman who will I doubt not sufficiently discouer his exceding foly herein Thus then M. Nowell But what shifte hath M. Horne Forsothe full wilely and closely he stealeth cleane away from the matter it self framing to M. Feckenham an argumente whiche the basest Logicioner of a hundred woulde be ashamed lo vtter And thus with folie on the one side and crafte on the other side willfulnes ouercometh heresie contineweth and the obiection is vnanswered Yet to presse it a litle more for such as haue eies and shut theÌ„ not against the light you shal vnderstaÌ„d that Iohn Caluin was offended not only with his brethern of EnglaÌ„d but also with those of Germany yea and of his own neighbors about him for attributing to Princes the spirituall gouernemeÌ„t which M. Horn auoucheth to be the principall parte of the Princes royall power In the booke and leafe before noted he saith Sed interea sunt homines inconsiderati qui faciuÌ„t illos nimis spirituales Et hoc vitium passim regnat in Germania In his etiam regionibus nimium grassatur Et nunc sentimus quales fructus nascantur ex illa radice quòd scilicet principes et quicunque potiuntur imperio putent se ita spirituales esse vt nullum sit amplius Ecclesiasticum Regimen Et hoc sacrilegium apud eos grassatur quia non possunt metiri suum officium certis legitimis finibus sed non putant posse se regnare nisi aboleaÌ„t omnem Ecclesiae authoritateÌ„ sint summi iudices tam in doctrina quà m in toto spirituali regimine But in the meane while there are vnaduised persons which doe make theÌ„ he meaneth Lay Princes to spirituall And this ouersight rayneth most in Germany In these Countres also it procedeth ouermuch And nowe we feele what fruytes springe vp of that roote verely that Princes and al such as do beare rule think theÌ„ selues nowe so spirituall that there is no more any Ecclesiastical gouernemeÌ„t And this sacrilege taketh place among theÌ„ bicause they can not measure their office within certayn and lawful boundes But are persuaded that their kingdome is nothinge except they abolish all Authority of the Church and become them selues the Supreme Iudges as wel in doctrine as in al kinde of Spirituall gouernement Hitherto Iohn Caluin If M. Feckenham or any Catholike subiecte of England had said or writeÌ„ so much you would haue charged him M. Horn with an vnkind meaning to the Prince aÌ„d to the State yea and say that he bereueth and spolyeth the Prince of the principall part of her royall power But now that Caluin saith it a man by you not onely estemed but authorised also so farre as is aboue sayd what saye you to it M. Horne or what can you possybly deuise to say He calleth yt plaine sacrilege that princes can not measure and limit their power but that they must become the supreme Iudges in all Ecclesiasticall gouernement And doe not you M. Horne defend that princes not onely may but oughte also to be the Supreme Gouernours in all Ecclesiasticall causes All I say nay you say your selfe without exception For if say you ye excepte or take away any thinge yt ys not all You theÌ„ M. Horn that auouch so sternly that the Prince must haue al supreme gouernement in matters Ecclesiasticall answer to your Maister to your Apostle and to your Idoll Iohn Caluin of Geneua and satisfie his complaynte complayning and lamenting that Princes wil be the Supreme Iudges as well in doctrine as in all kinde of Spirituall gouernement Answer to the zelous Lutherans and the famous lyers of Magdeburge who in their preface vpon the 7. Century complaine also ful bitterly that the lay Magistrats wil be heads of the Church wil determine dostrine and appoynte to the Ministers of God what they shall preache and teache and what forme of Religion they shall folowe And is not all your preaching and teaching and the whole forme and maner of all your Religion nowe in England enacted established and set vp by acte of parliament by the lay magistrats only the Ministers of God all the bishops and the inferiour clergy in the Conuocation howse vtterly but in vayne reclayming against it Speake speake Maister Morne Is not all that you doe in matters of Religion obtruded to Priestes and Ministers by force of the temporall Lawe Aunswere then to Caluines complaynte Aunswere to your bretherne of Germanie Yea aunswere to Philippe Melanchthon the piller and ankerhold of the ciuill Lutherans who saith also that in the Interim made in Germany Potestas politica extrametas egressa est The Ciuil power passed her boundes and addeth Non sunt confundendae functiones The functions of both Magistrats are not to be coÌ„founded Yea answer to Luther him selfe the great graÌ„dsir of al your pedegree He saith plainly Non est Regum aut Principum etiam veram doctrinam confirmare sed ei subijci seruire It belongeth not to Kings or Princes so much as to confirme the true doctrine but to be subiecte and to obeye it See you not here howe farre Luther is froÌ„ geuing the supreme gouernemeÌ„t in al Ecclesiastical causes to Princes Answere then to these M. Horne These are no Papistes They are your own dere brethern Or yf they are not defye them that we way knowe of what secte and company you are What wil you in matters of ReligioÌ„ stand post alone Wil you so rent and teare a sonder the whole Coate of Christ the vnity of his dere spouse the Church that you alone of England contrary not only to al the Catholik Church but also contrary to the chief M. of Geneua Iohn Caluin contrary to the Chief Maisters of the Zelous Lutherans Illiricus and his felowes contrrary to the Chief M. of the Ciuil Lutherans Philip Melanchton yea and contrary to the father of theÌ„ al Martin Luther briefly coÌ„trary to al sortes and sectes of Protestants you wil alone you only I say
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
whole as we haue don ye had destroyed your own pelting glose wherwith ye glosed Gregory Nazianzene For Chrysostom writing how the King submitteth his head to the priest euen as Gregory did and that the priestes authority is aboue the kīgs authority meaneth of an other matter thē preachīg as it euidētly appereth by his words ād so may he serue against your folish deuice for a good interpretour of Gregory Naziāzene Whom as I may wel take for a good interpretour So I merueil what he shal be that ye wil take for an indifferēt intetpretor of Chrysostomes sentēce For by your iudgemēt an indifferēt interpretor nedes must we haue to make his words and his meanīg agree ād yet your self stele close away without any furder answer or any interpretatiō at all geuen differēt or indifferēt The sentēce as Chrysost. vttereth it your weke stomack cā in no wise digest And al the world hitherto this .xi. hōdred yeres ād more God be thāked hath digested it wel inough tyl now of late your new Apostles Luther ād Caluī cā neither abide Chrysostō that saith ād most truly that the priest is a mediatour betwen God ād vs nor Christ hīself who faith to the priest whose syns ye bind vpō earth shal be boūd in heauē also Here we must nedes haue these new Apostles as indifferēt interpretors against Chrysostō and Christ hī self lest that Christes office to whō this mediatiō belōgeth only be takē away by the priest yea lest Christ be made inferiour to the priest Suerly if there were such daūger in the matter it were high time to loke wel vpō Chrysostom neither if this surmise were true shuld he be called by my iudgmēt any more the goldē mouth Chrysostom But God be thāked there is much more feare then neadeth Yea al this is but an hipocritical feare and sanctimony such as the wicked Kīg of Israel pretēded whē he tore and cut his apparel reading the King of Siria his letters that sent to him Naamā that he might be cured of his Leprosy But the Prophet He liseus was neuer a whit offended with those letters And as Heliseus was a mediatour betwē God ād Naamā for the curing of his bodily leprosy so is the priest a mediator betwē God ād his people for the curīg of their spiritual leprosy in their soule without any preiudice or blemish to Christes mediatiō For Christ is the only mediatour as both God ād mā that is as a meritorius and effectuall mediation valuable through it self the priest or prophet is mediator as mā only that is as a minister ād meanes ōly instrumētal not effectual called ād chosen to such office by Grace especial not of hī selfe but through his commissiō only effectual or valuable And so is Moses so are others also called in scripture mediatours I would now knowe of this scrupulouse consciensed man concerninge the other poynt whether in case a prince did appoint any one man in his realme to geue out his pardon in his name to such as were offendours and that no man shoulde ones loke to enioy any pardon but hauing recourse to this his deputy I say I woulde knowe whether by thys the prince shoulde be counted inferiour to his subiecte But what meane I to defende that renowmed auncient Father and his golden mouth against the foolish blast of so lewde an horners mouth What nede I seeke any defence for the wordes alleaged by M. Fekenham when that M. Horne is quite ouerblowen with his owne blast telling vs by his own allegation yea truely and out of the said Chrysostome that the king hath the administratiō of earthly things and beside this power hath no further authority The matter also of his Ministery sayth M. Horne is but earthly and outwarde Ergo say I for M. Fekenham the kinge is not supreame head in all causes Ecclesiasticall or spiritual What say I in all causes Nay not in one cause mere spirituall or Ecclesiasticall as hauing nothing to doe in any such but in worldly and earthly causes only And thus ye see howe wel theis two fathers Gregory Nazianzene ād Iohn Chrysostome the two greate pillers of the Greke Church may be easely drawen without any great force to helpe M. Fekenhams cause Here nowe by the way may be noted that M. Horne for al his great reading and for all the want of reading that he fyndeth in M. Fekenham hath wonderfully ouershotte him selfe and hath by his ouersight lost a ioly triumphante matter that he might haue had to haue triumphed vppon M. Fekēham He might haue sayd I pray you M. Fekēham was Iulian the wicked Apostata a sheepe of Christes flock being a renegate a panyme and a most cruel persequutour of the Christians What Did he shewe any reuerēce to the holy aulters Did he reuerently submit his head vnder the priestes hands This and much like rhetorik might M. Horn yf either his readinge or his remembraunce woulde haue serued haue here vttered against M. Fekenham And to say the truth M. Horn I must yelde and confesse that ye haue founde one companion now yea one Emperour I say that neither reuerenced aulters nor the priestes hands no more then ye doe now And therfore in dede lo this obiectiō yf it had come in time would haue dressed M. Fekenham But I trust seing the faulte is found and amended to your hand that ye wil fynd no great matter against him neither could greatly before being as it semeth his scribes fault putting in Iulianum for Valentem The .177 Diuision fol. 125. a. Novv sith in al these obiections hitherto ye haue brought foorthe .668 nothinge at al that eyther made not against your selfe or that maketh any vvhitte for you it is more then time yee dravve to Conclusion and bicause no good Conclusion can follovve of euil premisses yee vvere dryuen to conclude and finishe vp your obiection vvith the like patchinge vvresting and .669 falsifying your Authours as ye did before and therefore in the Conclusiō like to him that hauing no right to any claymed all to obteine somevvhat at the least Euen so you to prooue that your Bisshops and priestes haue al iurisdiction Ecclesiastical alleage a peece of a sentence out of Ignatius vvhich barely by it self recited geeueth not onely all that vnto the Bisshoppe but all thinges belonging to the Church besides and that no man may do any thing not so much as tol a bell to seruice or svveepe the Church but only the Bisshop must dooe all .670 alone VVhich conclusion some of your complices vvould so litle allovve as those vvhom yee vvuld ouerburden and yee your self might go play you as one that had naught to doo in any thinge perteining to the Church But to helpe the matter and to make Ignatius vvords plain vvithout absurditie you muste take vvith you the residue of the sentence that follovveth vvhich yee leaue out of The Sacrament of Thankesgeuing and .671
400. b. 407. b. 468. a. b M. Ievvels Regester 214. a. A Copie of M. Ievvels Rhetorike 142. b 192. b. 246. b. 399. b. M. Ievvel ouerthrovven by his ovvne Charles 240. b. M. Ievvels hipocrisie 407. a. 515. a. The Iesuites 533. a. b. Ignatius for the bisshops Superioritie 525. a. b. Image breakers condemned 223. a. 234. b. 260. b. Inuesturing of bisshops hovve it came to Princes handes and hovve it vvas taken from them 254. a. b. Geuen vp by Henrie the .5 282. b. Graunted by the Pope 389. b. 325. a. Geuen ouer in Hungarie 300. b. Iohn the Pope a Martir 167. b. Iohn the .22 Pope 336. a. b. King Iohn 312. seq Iosaphat 50. 51. Iosias 53. a. Iosue 45. b. Isacius themperour Heraclius his Lieutenant 196. a. Isidorus against the Princes Supreme Gouernement 365. seq Iustinus the elder 166. 167. Iustinian the first 169. and .14 leaues after Iustinian the second 201. a. b. K. S. Peters keyes 226. a. sequentib 242. a. Miracles done by keyes 226. a. VVhat the keyes vvere that vvere sent to Charles Martell 227. a. Knokes against the lineal succession of Princes 25. ◠L. LAnfrancus of Caunterburie 295. a ▪ Laie men in reformation of Ecclesiasticall matters maye not b◠present 131. b. 153. a. VVhie thei are present in Councelles 150. a. 255. b. In vvhat order thei sitte in Councelles 237. b. 238. a. Gods lavves and the Churche lavves 486. b. 487. a. Legates see Pope Leo the Great 133. Proufes for the Popes primacie out of Leo. 134. b. 135. 136. Leo the .3 Pope 240.241.242 Leo the .9 Pope 274 a. Levvys the first Emperour 249. Levvys the fourth Emperour 333.334 seq S. Levvys of Fraunce 324. a. b. Liberius no Arrian 112. a. A complainte for defacing of Libraries 292. a. Licinius the tyran 297. a. Lotharius Emperour 283. a. King Lucius of Britannie 397. seq Hovve king Lucius vvas Gods vicar 400. b. Luther condemneth the Princes Supremacie in Ecclesiastical causes 22 a. 508. Lutherans and Caluinistes at mutuall dissension 432.433.434 M. The Madgeburgenses denie Princes to be heads of the Church 22. a. Manfredus 325 a. Marsilius Patauinu◠an heretike 334. a. b. Martian the Emperour 140. b. 147. a. 251. b. 152. b. Martyrdome vvithout any cause of faithe 308. a. Maximilian the first 362. Hovve Christ and hovve the Priest is a Mediatour 522. a. b. Melanchthon vvil not haue Princes to iudge of doctrine 72. b. Sir Thomas Mores Opinion of the Popes Primacie 38. a. Mortal sinne 536 a. The statute of Mortmaine 327. a. b. Moyses vvas a Priest ▪ 43. b. N. The Nicene Councel 101. sequentib Called by Siluester 491. b. 492. a. Nicolaus the first Pope 257. Nilus of Thessalonica 384. a. b. M. Novvell put to his shiftes by M. Dorman 45. b. Maister Novvels boyishe Rhetorike 46. a. M. Novvels maner of reasoning reproued of M. Horne 402. b. Maister Novvels vvitte commended 481. Maister Novvels vnsauery solution 507. a. O. OEcumenius for the Sacrifice 407. Orders and decrees made by S. Paule beside the vvritē gospel 485. b. 486. a. 488. b. Origine cursed 170. a. b. The Othe 423. and seuen leaues folovving The Othe contrarie to an Article of our Crede 423. b. 24. a. sequent 427. The Othe againe 451.452 and manie leaues follovving Item fol. 509 ▪ and .510 Otho the first 268. sequent Otho the fourthe 311. a. b. Oxforde made an vniuersitie 292. b. P. PApiste Historians 203. a. b. The order of the Parlement aboute the Conqueste 299. b. Pastours 409. a. b. 417. a. Paterani 318. b. 319. b. Pelagius no english Monke 528. b. Penaunce enioined to Theodosius 498. a. b. Peterpence paied in Englande 293. a. Petrus de Corbario 336. b. 337. a. Petrus Cunerius 341. b. 342. a. Petrus Bertrandus 342. a. et b. Petrus de Aliaco 353. a. Philip le beau the Frenche Kinge 329. sequent Philip de Valois 341. sequent Philip the first Christian Emperour 39◠b. sequent Phocas 194.195 Pilgrimage in Charlemaines time 236. b. Pilgrimage to S. Thomas of Caunterbury 309. a. Praier for the dead and to Saintes in Constantines time 87. a ▪ Praier for the dead in Charlemaines time 236. b. Priestes haue Authoritie to expounde the Scripture 41. a. Priesthood aboue a kingdome 73. b. 74. a. Of the vvorde Priest and Priesthood 405. seq 472. a b. Princes Supreme Gouernement in Ecclesiasticall causes condemned of all sortes of Protestants out of England 21. b. 22. a. b. 208. a. Hovve Princes do gouerne in cases of the first Table 71. b. 72. a. Euill successe of Princes intermedlinge in causes ecclesiastical 171. Hovve Princes do strenghthen the Lavves of the Churche 176. b. 179. b. Priuileges graunted to Poules Church in London 322. a. The vneuen dealing of Protestantes 4. a. Protestants cōfounded about the matter of succession 8. a. Protestants like to Arrians 188. a. VVhy Protestantes can not see the Truth 247. b. The Protestants Church compared to the schismaticall temple of Samaria 430. b. 431. a. Polidore foulie falsified by M. Horne 350. a. b. Pope The Popes Primacie instituted by God 38. a. 320. a. Acknovvleadged by the late Grecians 76. b. Confessed by the Emperour Valentinian 81. a ▪ By Theodosius the first 115. b. 120. b. By the seconde Generall Councell 121. a. By S. Hierom. 125. a. Proued out of the third General Councel 129.130 Proued out of the fourth General Coūcel 149.150.152.153.154 a. Proued out of Synodus Romana by M. Horne Authorised 158.159.162 Confessed by Iustinus the Elder 166. By Iustinian the Emperour 175.176 Proued by the Councell of Braccara in Spaine 185 a. By the sixt Generall Councell 209. a. By the seuenth Generall Councell 223. b. By the booke of Carolus that Caluin and Maister Ievvell alleageth 240. b. By the true Charles 241. a. By the eight Generall Councell 259. a. By Basilius the Emperour of Grece 259. b. By Otho the first 268. a. b. 273. a. By hughe Capet the Frenche Kinge 272. a. By Frederike Barbarossa 286. b. Agnised in Britannie before the Saxons 291. a. b. 397. a. b. In England before the conquest 292. 293. By VVilliam Conquerour 294.306 b. By Lanfrancus 295. By the Armenians 303. b. 304. a. By the Aethyopians 304. b. 305. a. By Kinge Steuen 306 a. By Kinge Henry the .2 306.309 a. By Frederike the seconde 319. b. Practised in Englande in king Henrie the third his time 321. b. In Fraunce by S. Levvys 324. b. In Englāde by kinge Edvvard the first 326. a. b. By Philip the French Kinge 330 a. b. By Durādus M. Hornes Author 331. b. By Kinge Edvvarde the thirde 344. b. 345. a. By Charles the .4 Emperour 346. b. 347. a. b. By Kinge Richard the secōde 350.351 a. By Petrus de Aliaco M. Hornes Author 353. a. By Sigismunde the Emperour
353. b. By the Courte of Paris 355. b. By Aeneas Syluius and Cusanus M. Hornes ovvne Authors 357.358 By Isidorus 366. b. By BraughtoÌ„ M. Hornes lavvier 380. b. By Infidels 470. b. By the Sardicense Councell 515. b. By S. Augustine abundantly 529.530 More of Pope see in Councelles A note of good Popes amonge some badde 263.270 a b. The Popes Legates in Councelles 129.151.178 b. 207. a. 208. a. 211. b. 212. a. b. 224.231 a. 232. b. 234. b. 258. a. Hovve Emperours had to doe vvith the deposition of Popes 269. Gods Iudgement vpon such Princes as haue most repined against the Pope 338.339 Al the Popes Authorite sent avvay by shippe 225. b. Q. An humble Requeste to the Queneâ— Maiestie 213. b. Quintinus Heduus 371. sequent R. The Church of Rauenna reconciled to the See of Rome 199. b. 200. a. To denie the Real presence in the B. Sacrament heresy by the lavves of the Realme as muche novve as euer before 482. b. 483. a. Rebellion of Protestants in Boheme 15. a. In Germanie 25. b. In Fraunce 16. a. In Englande Ibidem In Scotlande Ibidem In FlauÌ„ders 17.18.19.20.21.432 seq Relikes from Rome 228.229 A briefe Recapitulation of the former three bookes 384. sequent M. Hornes Resolutions 440. a. b. Kinge Richarde the secoÌ„de 349. seq Robert Grosthead 323. a. Rome euer had the Primacy 154. a. Rome Head of al Churches 194. a. b. 319. a. More of Rome see in Pope The cause of the Romaine calamities .600 yeres past .264.265 VVhie Lucius sent to Rome for preachers 398. a. b. S. SAcrifice denied maketh a vvaie for Antichrist 408. b. Salomon 49. Sardicense Councel 515.516 Scottish protestants rebellious 16. Seuerinus Pope 196. Sicilian Princes 289. b. 310. b 325. a. Sigismunde Emperour 353. seq Siluester called the Nicene Councell 491. b. 492. a. Siluester the 2. vvas no Coniurer 280. a. b. Socrates a missereporter in some thinges 495. a. Sozomene three times falsified in one sentence by M. Horne 103. b. Spaine 185. sequent 197. sequentib 221. seq Matters appertaining to the Spirituall Iurisdiction 381. b. The Statute of Praerogatiuae Regis 509. b King Steuen 305. b. Steuen the 7. and 8. Popes 263. b. 264. b. Supreme Gouernement in Princes misliked of all protestants out of England 21. b. 22. a. b. 508. The definition of a Supreme Gouernour 28. b. Hovve the Prince is Supreme head ouer al persons 29. a. 32. b. The povver of the Princes svvorde 412.413 The svvorde of the Church 413. a. b. T. TElemachus martyr 308. The olde TestameÌ„ta figure of the nevve 461. b. 462. a. Theodosius the first 115.116 sequen 497. seque Theodosius the second 127.128.129.130 a. Theodorike the Arrian kinge of Italie 167. Theodorus of Rauenna 200. b. 201. a. Theodorus of Caunterbury 429. a. Theodorus Exarchus 204. a. S. Thomas of Caunterburie 307.308.309.310 The Toletane Councels condemne M. Hornes Primacie and diuers other his heresies 197.198 Totilas the Tyran 172. b. 173. a. TraditioÌ„s vnvvriteÌ„ to be regarged 106. The force of Truthe 415. a. The Turke muche beholding to Protestants 436. a. b. V. Valentinian the Emperour 113. seq 495. sequent Venial sinne 536.537.538 Visitations in Englande vvhether thei are altogether Scripturelie 480. a. 482. a. False Latin in M. Hornes visitation at Oxforde 480. b. The Pope vniuersal bishop 150. a. Vitalianus Pope 199. a. b. Vntruthes of M. Horne six hundred foure score and ten Per totum W. WAldo the heretike 318. VVebbe of Otterborne 481. b. VVestminster disputations 12. a. VVhitingames preface commending Goodmans traiterous Libel 26. a. VVilfrid of Yorke 4â—9 a. VVilliaÌ„ Conqueroâ—r 293.294 295.296 VVilliam Rufus 297.298 VVulstanus Bishop of vvorceter 292. b Z. Zacharias Pope 230. b. 231. a. 232. b. 233. a. Zenon Emperour 155.156 Faultes escaped in the Printing Leaf Syde Lyne Faulte Correction 15. 1. In the Margent Aene. Pius Aeneas Syluius 32. 1. In the Margent vvordes vvardes 40. 2. 1. The .9 The .8 43. 2. In the Margent Psal. 98. August in Psal. 98. 68. 2. 25. the for the 75. 2. 2. Emanuel Andronicus 105. 1. 32. In the Margent put An. 25. Hen. 8. cap. 19. 109. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149 2. 31. In the Margent Vniuersal Bisshop Put it out 152. 1. 1. yt yet 194. 1. 19. neither though   20. vvith diligence Yet not vvith such diligeÌ„ce 206. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vvhole sentence in some Copies is quite leaft vnprinted vvhich is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 2. In the Margent Romano Missae Romanae 232. 1. In the Margent Beda in martyrologio In martyrologio Bedae seu in additionibus ad idem 234. 1. In the margent To the allegation set Platina in Adriano 1. 241. 1. 31. In the MargeÌ„t dixerit direxit 246 1. 23. his this 262 1. 5. busyed being busyed 282. 2. 7. Emperours vvriters 249 2. In the margent Guil. Hunting Henr. Hungtingt 303 1. In the margent Epist. Epist. 195. 310 1. 31. In the MargeÌ„t ascrib ascribendum 321. 1. 27. an and. 355. 1. In the margent c. 2. cap. 12. Ibidem  In the margent 487. 497. 429 2. 8. not contrary not 380. 1. In the toppe of the page 1550. 1150. 492 2. In the margent mandatio mendacio Luc. 14. Aug. de ciuit Dei li. 21. cap. 5. Iul. Solinus ca. 48. Cornel. Tacit. li. 8. Aegesippê° lib. 4. M. Horns GraÌ„mer Aunsvver Fol. 42. col 1. Replie Fol. 180. col 1. Aunsvver Fol. 53. col 2 Replie Fol. 217. Aunsvver Fol. 79. col 1. Replie Fol. 322. col 2. Aunsvver Fol 83 col 1. Reply Fol. 350. col 2. An. 1566. Comp. Anglic Mar. 18. See more of this in this Replye fol. 480. b. M. Hornâ— Logike Ansvver fol. 108. a. Ansvver fol. 4. fol. 100. fol. 105. M. Horns Rhetorik Aug. cont Dona. post Collation cap. 34. M. Horns miserable peruertiÌ„g of his authours By addition 1. Ansvver fo 20. b. Reply fo 88. b. 2. Ansvver fo 22. â— Reply fo 98. b. 3. Ansvver fol. 24. b. Reply fol. 107. b. 4. Ansvver fol. 26. a. Replie fol. 115 b. 5. Ansvver Fol. 26 b Replie Fol. 116. b 6. Ansvver fo 30. a. Replie Fol. 128. b 7. Ansvver Fol. 32. b Reply Fol. 144 a 8. Ansvver fol. 53. b. Replie fo 216. b. 9. Ansvver fol. 81. a Replie fol. 334. a 10. Ansvver fol. 89. b Replie fol. 378 b By Diminution 1. Ansvver fol 19. b Replie fol. 33. a 2. Ansvver fol. 33. a Reply fo 147. a 3. Ansvver Fol. 36. Replie Fol. 162. 4. Ansvver fo 37. b. Replie Fol. 167. a. 5. Ansvver Fo. 4â— a. Reply fo Fol. 179. b 6. Ansvver fol 74. fo 78. a Replie fo Fol. 282. a. 306. a. 7. Ansvver fo 80 b. Reply fo 330. a. 8. Ansvver fo 106. a. Reply fo 448. a. 9. Ansvver fol. 77. a Replie
c. 18 Libe c. 18 Nice lib. 6. cap. 15. To. 1. coÌ„c pag. 961. col 2. Liberatus Cap. 18. In Synod Rom. 3. sub Symmacho Tom. 1. Conc. pag. 1004. col 2. * In the Nicene Councel Can. 4. 6. * Qui prae rogatiua beati Apostoli Petri per vniuersum orbeÌ„ primatum obtinens sacerdotij statutis synodalibê° consueuit tribuere firmitateÌ„ Act. 1. The 162 Vntruth These vvordes Apostolike and Catholique left out Vide Tom. 2. CoÌ„c pa. 13. in epist. Felicis ad Petrum Haec legat sancta Dei Apostolica et Catholica eccles vt ab ipsa propter praedictas causas deposituÌ„ ad coÌ„munioneÌ„ noÌ„ suscipias sed per diuinas apices vestrae serenitatis ab Antiochiae confinio propelliâ—e pro ipso auÌ„t coÌ„stituite vnuÌ„ operib sacerdotiuÌ„ ornantem etc. Tom 2. Conc. Act. 1. Synod 5. pag. 19. b. The .163 Vntruth As before Liberatus cap. 19. The 164 Vntruth Platina saieth not so but vt pulso vtroque sedem teneret The .165 Vntruth Slaunderouse and malitious The .166 Vntruth That couÌ„cell vvill shevve they had verye small The .167 Vntruth The King him selfe in the couÌ„cel declareth that not by his commaundement but by the Popes letters this Synod vvas suÌ„moned The .168 Vntruth Not so But because as the Councel protested it perteined not to him or to any mans els M. Horne complaineth but dareth not shew vvhere the thoro pricketh him Tom. 1 Conc. pa. 1009. Martinus Pol. Sabellicus Tom. 1. Conc. pa. 1007. col 1. Nec aliquid ad se praeter reuerentiaÌ„ de Ecclesiasticis negotijs pertinere pa. 1007. col 2 Vnde secuÌ„dum principalia praecepta quae nostrae hoc tribuunt potestati ei quicquid ecclesiastici intra sacraÌ„ vrbem vel foris iuris est reformamus totamque causam Dei iuditio reseruantes vniuersos hortamur c. Pa. 1008. col 2. The .169 Vntruth Such like gouernemente vvas neuer practised by any Catholique Emperour The .170 Vntruth Not by one good Bishop or godlye Father The .171 vntruthe Slaunderouse The .172 Vntruth Neither in FrauÌ„ce nor in Spaine shall you euer shevv it The .173 vntruth The Bisshoppes were not so at the Kings coÌ„maundement as M. Horne fancieth The 174. vntruth Notorious as shal appeare The 175. vntruth For not in approuing doctrin as M Horne here craftly vvuld inferre As Clodoueus and Childebert here so Charles the FreÌ„ch King that novv liueth called a Synod at Poyssy by Paris of late yers And yet is he not of his subiects takeÌ„ for the supreme Gouernor in al causes Ecclesiastical Aurelia 1. Tom. 1. Conc. pa. 1046. a. Turonense 2. Can. 22 Aurelian 1. in principio Ibidem To. 1. coÌ„ci pa. 1046. col 1. M. Horne to proue his supremacy alleageth a bishop deposed for lesse fornicatioÌ„ then him selfe vseth Vide Tom. 2. Concil pag. 149. col 1. Conc. Aurel 5. can 4. pag. 1. A Princes charge The 176. vntruth Crafy coÌ„nayauÌ„ce as shal appeare A bisshops iurisdictioÌ„ The .177 vntruth A parte of the SeÌ„tence nipped quyt of in the middest Tom. 2. Concil fol. 179. Conc. Matiscon 2. can 15. Matiscon 2. Tom. 2. Conc. pag. 179. Platina The 178. vntruth A parte of the SeÌ„tence brokeÌ„ of preiudicial The pope is the kinges Ambassadour the popes humble sute to theÌ„peror 179. for the AriaÌ„ heretiks The 179. vntruthe slaunderous The 180. vntruth This fact proueth no subiection on the popes parte The .181 vntruth The lavv of Iustinê° vvas no Ecclesiastical law at al. The 182. vntruth as before M Horns confuse narratioÌ„ The story trulye and fully opened Sabellic Plat. in Homisd 1. * As Platina vvel noteth Qui Apostolicae sedi debitaÌ„ venerationeÌ„ etc. Saâ—eâ— en 8 li. 2. pag. 454. M. Horns ovvn story coÌ„firmeth the Popes Primacy Platina in Hormisda 1. M. Horne calleth Theodorike now an ArriaÌ„ vvhiche before he calleth most honorâ—ble VVhat the Popes â—uit vvas to â—ustinus the Emperor Excepit Iustinus pontificem vententem multa veneratione dimissusque ad eius pedes adorauit Martinus Pol. col 98 Plat. in Ioan. 1. Niceph. lib. 17. cap. 9. The .183 Vntruth For Pope Agapetus deposed Anthymus and placed Menna in his room not iustinian The .184 Vntruth By violence banished not by authorite deposed The .185 Vntruth Ridiculouse The .186 Vntruth As shall appeare The 187. Vntruth By violence he vvas banished not by autority deposed See oure Returne Art 3. pag. 77. Liberaâ—us cap. 21. Tom. 2. Conc. in vitae Siluerij Platina in Siluerio Liratus c. 22 If ye will see more of these tvvo Popes se the coÌ„futatioÌ„ of the Apologie Act. 1. CoÌ„staÌ„t 5. syn to 2. Con. p. 71. c. 2. b. Definite saÌ„ctissimi ipuÌ„ alienuÌ„ esse nuduÌ„ ab oÌ„ni epis dign atque efficacia Ibid. p. 67. col 2. a. Agapetus AnthimuÌ„ coÌ„deÌ„nauit â—t oiÌ„ dign sacerd officio nudauitet oiÌ„ episcopat orthodoxonoiÌ„e Iustin. in authent in constit coÌ„t Anth. Vide 5. SynoduÌ„ CoÌ„st Act. 1. pa. 67. col 1. b. Et Liber c. 21. To. 2. Conci in vita Vigilij Liberatus Cap. 22. This Emperesse was aÌ„ Eutychian heretiâ—e Such exaÌ„ples oÌ„ly make for M. Horne The .188 vntruth The wordes of Liberatus fouly malmed in the middest The .189 Vntruth not with coÌ„missioÌ„ but to do it by their meanes vvithout vvhome by order of the canons he could neuer haue done it The .190 Vntruth False traÌ„slation GaudeÌ„s se c. BeiÌ„g gladde that him selfe gaue iudgemeÌ„t c. The Author thereby noteth the Emperours ambitiousnes The .191 Vntruth These vvordes pronouÌ„ced by the Emperors coÌ„maÌ„demeÌ„t are not in Liberatus Lib. c. 20. 23 Accepit abimpera potestateÌ„ super ordinationem DucuÌ„ ac tribunoruÌ„ vt remoue ret haereticos pro eis orthodoxos ordinaret Lib. c. 23. Cap. 23. Action 4. CoÌ„ 5. CoÌ„staÌ„ ca 11. The .192 vntruth The bisshops not the Emperour had the chief intermedliâ—g as it hath well appeared Euil successeâ— oâ— princes iÌ„â—ermedling iÌ„ causes ecclesiasticall August Epist. 166. Tripar l. 3. c. 8. 12. Niceph. li. 12. c. 24. CoÌ„ Chalc. Act. 1. 10. Lib. ca. 18. Cap. 23. 24. Concil Chalc. Act. 10. in fine Niceph. lib. 17. ca. 29.30 31. The .193 Vntruth This vvas no subiection in ecclesiastical maters but Rome being then coÌ„quered by Totylas Pelagius vithall the Citie submited them selues The .194 Vntruth Slaunderous as shall appeare The .195 Vntruth For the Decree of Narses vvas no ecclesiastical mater but an executioÌ„ of the churche CanoÌ„s made before * This proueth naughte els but that as Pelagius the firste hath ordeined the secâ—lar word helped when the spirituaâ—l could not preuaile Sabellic Aeneld 8. lib. 4. coÌ„cerniÌ„g pope Pelagius set Ambassadour to themperour Platina in Pelagio 1. Sabell Aenead 8 lib. 4. The .196 Vntruth In that Councell there is no suche thing The .197 Vntruth They declare that the due obseruatioÌ„ therof not the strength depeÌ„ded vpoÌ„ thos Princes good lavves Tripart li. 7. ca. 4.
not before theÌ„ He dothe not direct them prescribe to them or gouern them but is directed prescribed and gouerned of them Con. 133. The priÌ„ce hath supreame gouernemeÌ„t ouer al persoÌ„s .213 iÌ„ al maner causes The .212 Vntruth These lawes shew no suche principality The .213 Vntruth ImpudeÌ„t That set iÌ„ the margin vvhich is not iÌ„ the text The .214 vntruth That can not be found either in the Code or iÌ„ thautheÌ„ August Epist. 48. Const. 133. Solitaria vita atque in ea contemplatio res planè sacra est et quae suapte natura animas ad DeuÌ„ adducat Neque ijs tantum qui eam incolunt sed etiam omnibus alijs puritate sua apud DeuÌ„ interpellatione competenteÌ„ de se vtilitateÌ„ praebeat Vnde oliÌ„ eares Imperatoribus studio fuit habita nos non pauca de dignit honestate eoruÌ„ legibus coÌ„plexi sumus Sequimur eniÌ„ sacros in hoc canones et sanctos patres qui hoc coÌ„preheÌ„deruÌ„t legibus quaÌ„doquideÌ„ nihil noÌ„ peruiuÌ„ ad inquisitioneÌ„ maiestati èxistit imperatoriae quae coÌ„munem in oeÌ„s hoiÌ„es moderationeÌ„ et principatum à Deo percepit Sequimur sacros Canones sanctos patres Brach. 1.2 The .215 Vntruth He commaunded not in M. Hornes seÌ„ce That is as supreÌ„ gouernor but as the CouÌ„cel it selfe saith as Pijssimus filius noster Our most godlye Sonne The .216 Vntruth No suche thing in the CouÌ„cell nor that VvaÌ„banus called it at al Vide Brac. 1. tom 2. Conc. pag. 216. et 217 Can. 18. 23. The .217 Vntruth That is not in Sabellicus The .218 Vntruth False traÌ„slation instaurare formam is not to make a nevve fourme but to repaire the olde The dutiful care of a Prince about religion The .219 Vntruthe No suche vvoords in that sentence The .220 Vntruth The kiÌ„gs vvhole vvordes fouly maimed and mangled as shall appeare A Princes speciall care for his subiects The .221 Vntruthe No such vvords in the Councell The .222 Vntruth It vvas not of the Nicene CouÌ„cel but of the CoÌ„stantinople Councell The .223 Vntruth For not by authority of Supreame gouernemente as M Horne driueth it but only for the execution of it in his Dominions The 224. Vntruth Slaunderous and blasphemous Lib. Epist. 7. Epist. 126. The Pope at that time coÌ„meÌ„ded the Princes gouernement in causes Ecclesiasiastical The .225 Vntruth S. Gregory speketh not there of any gouernment at all The 226 Prince calleth Councels aÌ„d gouerneth ecclesiastical causes vvithout any doings of the Pope therein The .226 Vntruth auouched in the margin but not a whit proued in the Texte The .227 Vntruth S. Gregories vvordes excedinglye ouer reached Tom. 2. CoÌ„c p. 168 col 1. b. Pag. 168. Ante coÌ„municationem Corporis Christi Pag. 169. Secundum formam coÌ„cilij CoÌ„stantinop Sâ—mboluÌ„ fidei recitetur Et mox Et ad christi corpus et sanguineÌ„ praelibanduÌ„ pectora populoruÌ„ fide purificata accedant Deijs symbolis vide tom 2. Concil pag. 392. The Protestantes follovve the ArriaÌ„s in their carnal lecherie Can. 5. Tolet. 3. c. 1 M. Horns Madge must be sold for a slaue by this CouÌ„cel which M. Horne him selfe allegeth Illi vero canonicè multeres quideÌ„ ab Episcopis venuÌ„dentur et pretiuÌ„ ipsum pauperibus irrogetur Canon 5. A greate difference betvvixt the subscription of themperours aÌ„d of the Bisshops Sext. Syn. Const. act 17. 18. Georgius miserante Deo c. Definens subscripsi Subscriptio pijss christ dilecti CoÌ„st imperat Legimus et coÌ„sentimus act 18 Vt patet in dict tom 2 Concil Isidor videl Aera 627. Hoc est an 589 Beda li. 1. cap. 23. in Hist. gent. Angl. See the 4. Article the 9. pag. and certain folovving M. Horne goeth about craftely to disgrace and slauÌ„der Saint Gregory Greg. li. 7. Ep. 126. Greg. li. 6. Epist. 37. The worthy doiÌ„gs of S. Gregorie Nauclerus Generat 21. pa. 752 Plat. in Greg. 1. S. Gregorie our Apostle Lib. 2. c. 1. Greg. lib. 2 cap. 36. M. Horns Vntruths laid forth Tom. 2. Conc. pag. 167. col 2. Luc. 10. CoÌ„cil Tolet 3. Cap 2. Tom. 2. pag. 169. Col. 1. Vide Gregor lib. 7. epist. 126. Nauclerus vbi supra Platina M. Iewell â—n his Relie pa. 91 The .228 vntruth Slaunderous Sabel Plat. Paul Dia. Volater Naucler Martinus The .229 vntruth Not to be Head but to be so called The .230 vntruthe Slaunderous The order to be takeÌ„ here after in ansvvering the residewe of M. Hornes booke Plat. in Bonifa 3. Adoiâ— Chroni Beda de sex Aera Martinus Polonus Paulus Diaconus Sabel Acnea 8. l 6. Platina in Boni 2. Paul Dia. de gestis LoÌ„gobar li. 4. c. 11. Naucler Gener. 21. Martinus Polon Volateranus M Hornes folly The 231. vntruth as before The 232. vntruth Themperour by that decree is not left out * Novve M. Horne doth his kinde Sabel The .233 vntruth 4 popes came betwene aÌ„d 25. yeres * It was so vi non iure by force not by right Fol. 38. Bonifa 4. Theodat Bonifa 5. Honor. 1. Sabellicus Aenead 8. lib. 6. pag. 535. Tol. 4. The .234 vntruth The king folovved their directioÌ„ not they the Kinges in causes ecclesiastical The .235 vntruthe Not simply agreed vpon but fully and finally had decreed and determined Tol. 5. Tol. 6. Desinitis itaque etc. Tol. 7. The 236. vntruthe By the bisâ—hops decree not by the kinges decree Decreto nostro sancimus The .237 vntruthe For not by his Supreme Authority Studio Serenissimi Regis By the fauor and endeuour c. Tol. 8. * In that Othe there vvas I vvarrant you no Supreme gouernmeÌ„t c. * By the vertu of a Canon made in Tolet 7. The .238 vntruthe Not to assiste but in al poiÌ„ts to obey aÌ„d folovv the ordinaunces of the Synod The 239. vntruthe No such matter in the Councel Tol. 9. Tol. 10. Tol. 4. ca. 40. Tol. 6. c. 6. Tol. 8. c. 4. 5. 7 Tol. 9. c. 10 Tol. 10. c. 5. Tol. 4. ca. 8 Tol. 7. ca. 3 Tol. 10. c. 5 Tol. 4. in praefat Tol. 5. in praefat Tol. 6. c. 2. Tol. 6. in praefat Tol. 7. in praefat Tol. 8. in praefat Ibidem Tol. 8. c. 4. Nam dùm secundum Carnis assumptae mysterium Ecclesiae suae fuerit dignatus caput existere Christus meritò in membris eius intentio EpiscoporuÌ„ officia peragere cernitur oculorum Ipsi enim de sublimioribus celsitudine ordinis regunt disponunt subiectas multitudines plebium Tol. 8. ca. 4. Vide CoÌ„c 5 Con. 8. Distin. 631. cap. 21. The .242 vntruthe Slaunderous The 241. vntruth The Emperours neuer had it The 242. vntruthe Slaunderous and Rayling The .243 vntruth He brought it not but restored it c. As shal appeare The 244. vntruthe Notorious and facing The .245 vntruthe Their first strife vvas not about the Superiority but about Tria capitula Pontificall Anno. 620. The 246. vntruth It vvas not that
true The .477 vntruth False translation as shal appeare In form respons con ad verb. tanquam publ ex com n. 10. M. Horns impâ—rtineÌ„t arguments Practica IohaÌ„nis Petri Fer. In forma inter fieud cum reo coÌ„uento in act reali In forma iurameÌ„ti testium Numer 7. Informa responsi â—ei coÌ„uenti ad verbuÌ„ taÌ„quam publicè excoÌ„municatuÌ„ numero 11 Dict. cap. Adrianus dist 63. The .478 vntruth For he reproueth Ferrariensis The .479 vntruth He is of a plaine coÌ„trary minde In repetit lect de Christ. Ciuitatis Aristocratia The .480 vntruth He auoucheth not Speculator The .481 vntruth He citeth not Lotharius to that purpose The .482 vntruth Lotharius is not of the same minde ConcerniÌ„g Quintiâ—us Heduus M. Horn miserably misâ—seth his reâ—der vvith the alleaging of Quintinus M. Horn for his wretched handling of Quintinus coÌ„pared to Medea VVhat vvas the opinioÌ„ of Lothariê° of whom M. Horn speaketh and hovv it is to be vnderstaÌ„ded Quasi Principum nomine pontifices noÌ„ intelligantur Dist. 35 c. 4. Nos honorum ciuilium duntaxat extrae Ecclesiam populariumque dignitatum regem tenere fastigiuÌ„ intelligimus c. * Eduardi 3. An. 15. cap. 3. Clerkes peeres of the lande VVhy Speculator saith al that is iÌ„ the realm to be of the Kingâ— iurisdictioÌ„ Ecclesia vtruÌ„que gladiuÌ„ tenet vtramque pariter habet iurisdictioneÌ„ Nouimus vtrumque gladium soli Ecclesiae datum hoc est ecclesiae pontificem habere ius potestatem in spiritualia simul in omnia temporalia atque ex ijs decernere statuere ex causa posse cuius decretis standum Gibere deformem Flagitiosissimê° quidam postea tam infenso nebulone Quintinê° declareth M. Horn to be a liâ—â— in the story of kiÌ„g Philip valesius before rehersed Meus Sep. 1. An 1â—29 â—yue stâ—t vntruths of M. â—orn in lesse tâ—en 15 lynes The .483 vntruthe In that place he proueth the clergies povver not the PriÌ„ces in ecclesiastical matters Duabus regulis coÌ„cludaÌ„ prior est semper in fidei peccati materia ius Ecclesiasticum attendendum est in fore ciuili tumque cessat omne iuris imperatorij mandatum aboletur c. QuaÌ„do vult Deê° 23. q. 4. †Hovvâ— farre all this is true it hath at large ben shevved in the secoÌ„d book The .484 vntruth His Author speaketh not of tvvo Councels The king iâ— to be obeied in 485. Ecclesiastical causes and not the Pope The .485 vntruthe QuiÌ„tinus auouched no suche thinge The .486 vntruth That is meant in feudis regalibus which you haue quyte left out of Quintinus Interesse tameÌ„ volo reges tantuÌ„ non praeesse talibus sacerdotum coÌ„uentibus Num. 17. Al schismaticall couÌ„cels at fayne at the leÌ„gth to yelde to the popes couÌ„cells Fol. 70. Io. Mariê° de schism concil differ par 2. cap. 6. IdeÌ„ Quintinus Aristocrat fo 135. Paris 1552. Quatenus ad feuda regalia pertinet per glosam ca. reprehensibile 23. qu. 8. M. Horne leaueth out that vvhich serueth for the opening of the vvhole matter The .487 vntruth This chardge is not in Ecclesiastical matters but aboute Ecclesiastical persons in temporal matters as for external order to be kept and in execution of the Church Canons requiringe the PriÌ„ces ayde c. * VVho more corrupt then your nevve Clergy now of handycraft Ministers M. Hornâ— impertinent allegations Dist. 62. Docendus Dist. 65. Sî fortè Hovve handsomly M. H. pleadeth against him selfe L. QuicuÌ„que de Epis et Cler. The .488 vntruthe The place alleaged shevveth of no bisshops deposed by these Emperours The .489 vntruthe The King did not exact any thiÌ„ng The .490 vntruth He meaneth not so but such as being made in former Canons the Princes confirm aÌ„d promulge by their lavves also The .491 vntruth For concealinge vvho commaunded him vvhich vvas the Pope him selfe The .492 vntruth This is not in QuiÌ„tinus printed at Lyons An 1549. The Pope an 493. heretik compelled to recante before the French King The .493 vntruthe Slaunderous The .494 vntruth greate in false reasoniÌ„g For none of al these examples do proue the popes Primacy The .495 vntruth That hath not bene proued out of Quintinê° in such seÌ„ce as the Acte attributeth to the Prince L. quicunque de Episcopis et clericis QuicuÌ„que resideÌ„â—ibus sacerdotibus fuerit episcopali loco no mine detrusus si aliquid coÌ„tra quie teÌ„ publicaÌ„ moliri c. Dicta ep inter claras de suma Trininitate Vt noÌ„ vestrae innotescat sanctitati quia caput est omnium sanctarum ecclesiaruÌ„ Dict. ca. SatageÌ„duÌ„ 25. q. 1. SatageÌ„duÌ„ est vt pro auferendo suspicionis scandalo CoÌ„sideÌ„ter à nobis postulauit vt decuit quatenus c. Dict. c. Nos si incompetenter 2. q. 7. ibi in glos Lib. 14. Est receptum c. ff de iurisdic omniuÌ„ iudicum Causa 2. quest 4. cap. Mennam Reuerti illum purgatum absolutuÌ„que permisimus Vide marginaleÌ„ glosam ibidem Dict. c. mandastis ibidem Quod audiens ValeÌ„tinianus Augustus nostra authoritate Synodum congregari iussit mox Licet euadere aliter satis potuissem suspitionem tamen fugieÌ„s coram omnibus me purgaui Sed non alijs qui noluerint aut sponte hoc non elegerint faciendi formam dans In exemplar Lugdun An. 1549. in volum 14. A grosse errour of M. Iewel pag. 275. BraughtoÌ„ lib. 1. cap. de Papa Archiepiscopis alijs praelat The 496. vntruth The contrary appeareth plainely by Braughton as it shal be declared The 487. vntruth A parte of the sentence opening and ansvvering the vvhole obiection nipped quite of Hovv vvretchedlie M. Horne alleageth Brauhgton BraughtoÌ„ lib. 1. Homines quidaÌ„ sunt excelleÌ„tes prelati alijs principantur Dominus Papa in rebus spiritualibus quae pertinent ad sacerdotiuÌ„ sub eo archiepiscopi Episcopi alij praelati inferiores Item in teÌ„poralibus Imperatores reges c. EodeÌ„ libro Ergo non debet maior esse in regno suo in exhibitioneiuris Libro 4. Matters apperteining to the spiritual iurisdiction Braughton and Quintinê° be against Petrus Cugnerius that M. Horne before alleaged Prius fol. 82. The .498 vntruth You haue proued nothing lesse The 499. vntruthe You haue proued nothing sufficient to satisfie M. FeckeÌ„ham or anie meane man The 500. Vntruthe you haue shewed no such commaundement The 501. vntruthe None of your examples haue serued your turne The 502. vntruthe Your prophecies haue proued no such Supreme Gouernment The 503. vntruhe No Scripture of the nevve Testament hath proued the like gouernment c. The 504. vntruthe Your Auncient Doctours stand plaine againste you The 505. vntruthe The practise of all Councelles bothe Generall and Nationall hath vvitnessed the popes not the Princes Primacy The 506 vntruth Ye haue not proued the like gouernemeÌ„t by any one king or prince The .507 Vntruth Partiall thei could not be for your part being the
had before he was ordered Priest or Bisshop must haue bene a virgin and no widowe at the time of mariage Is not this one of the holye rules whiche the Apostles gaue and the holy Fathers kept and made plaine whiche Iustinian would haue obserued and put in vre Now againe for Priest Deacon or Subdeacon that marieth after he is ordered doth not Iustinian eueÌ„ in your owne constitution say that he must forth with be spoiled of all Ecclesiasticall function and office and become a laie man Loke nowe well aboute you Maister Horne and aboute your fellowes Protestante Bisshoppes and tell mee if this rule take place whether ye can shewe among them all any one Byshoppe And so by the merueilous handy woorke of God yee are neither Parliamente nor Churche Bishops What do ye tel me of Iustinians constitutions touching Monkes and monasteries and of the rules and fourmes that he prescribed to them He sayeth in dede that he hath a speciall care to see the monastical rules and fourmes according to the will of the holy Canones obserued He saith that throughe the pure and deuoute prayers of religiouse men all thinges doe prosper in the common wealth both in peace and in warre Yf then Iustinian threatneth punishment as ye truely say both to spirituall and temporall magistrates for not publishyng and causyng hys Constitutions made for religiouse men to be obserued howe sharply and roughlye woulde he deale with you your fellowes and maysters that by your preachinges haue caused so manye monasteries to be so pityfully ouerthrowen Howe should yow escape condigne punishment thinke you that make no better of these Iustinians and not hys but rather the holy Fathers rules concernyng the monasticall life then to call the sayde holy life a foolisâ—e vowe an horrible errour and a monkish superstition M. Horne The .75 Diuision pag. 43. b. VVhan this Emperour vnderstood by the complaints that vvere brought vnto him against the Clergy Monks and certein Bishoppes that their liues vvere not framed according to the holy Canons and that many of them vvere so ignoraunt that they knevve not the prayer of the holy oblation and sacred Baptisme Perceiuyng further that the occasion hereof vvas partly by reason that the Synodes vvere not kept accordinge to the order appointed partly for that the Bishoppes Priestes Deacons and the residue of the Clergy vvere ordered bothe vvithout due examination of the right faith and also vvithout testimony of honest conuersation Protesting that as he is mindeful to see the ciuil Lavves firmely kept euen so he ought of duty to be more carefull about the obseruation of the Sacred rules and diuine Lawes and in no wise to suffer them to be violated and broken He renueth the constitutions for the Clergy touching Churche causes saing Folowyng therefore those thinges that are defined in the sacred Canons we make a Pragmaticall or moste full and effectuall Lawe whereby we ordeine that so often as it shal be neadfull to make a Bishop c. And so goeth forvvarde in prescribing the forme of his election examination and approbation And shutteth vp the Lavve about the ordering of a Bishop vvith this clause If any shal be ordered a Bishop against this former appointed order bothe he that is ordered and he also that hath presumed to order against this fourme shal be deposed He decreeth also by Prouiso vvhat order shall be kept if it chaunce that there be any occasion or matter layd to the charge of him that is to be ordered either Bishop Priest Deacon Clergy man or els Abbot af any Monastery But aboue all things sayeth he vvee enact this to be obserued that no man be ordered Bishop by giftes or revvards for both the geuer taker and the broker if he be a Church man shal be depriued of his benefice or clericall dignity and if he be a Lay man that either taketh revvarde or is a vvorker in the matter betvvene the partyes vve commaund that he pay double to be geuen to the Churche He geueth lycence neuertheles that vvhere there hath bene somethyng geuen by hym that is ordered Byshoppe of custome or for enstallation that they may take it so that it exceede not the somme prescribed by hym in this Lavve VVe commaund therefore that the holy Archebishoppes namely of the elder Rome of Constantinople Alexandria Theopolis and Hierusalem if they haue a custome to geue the Bishoppes and Clerkes at their ordering vnder twenty pouÌ„des in gold they geue onely so muche as the custome alloweth But if there were more geuen before this Lawe wee commaunde that there be no more geuen then twenty poundes And so he setteth a rate to all other Ecclesiastical persons in their degrees and according to the habilitie of their Churches concluding thus Surely if any presume by any meanes to take more than we haue appointed either in name of customes or enstallations wee commaunde that he restore threefolde so much to his Churche of whom he tooke it He doth vtterly forbidde bishoppes and Monkes to take vpon them gardianship neuerthelesse he liceÌ„ceth Priestes DiacoÌ„s and SubdeacoÌ„s to take the same on theÌ„ in certein cases He coÌ„maundeth tvvo Synods to be kept in euery Prouince yerely He prescribeth vvhat and in vvhat order maters shal be examined and discussed in them Besides these he enioyneth and doth commaunde all Byshops and Priestes to celebrate the prayers in the ministration of the Lordes supper aÌ„d in baptism not after a vvhispering or vvhyst maner but vvith a cleare voyce as thereby the minds of the hearers may be sturred vp vvith more deuotion in praisyng the Lord God He proueth by the testimony of S. Paul that it ought so to be He concludeth that if the religious bisshops neglect any of these things they shal not escape punisshment by his order And for the better obseruing of this constitution he commaundeth the rulers of the prouinces vnder him if they se these things neglected to vrge the bisshops to cal Synods and to accomplissh all things vvhich he hath commaunded by this Lavv to be doon by Synods But if the Rulers see notvvithstanding that the bisshops be slouthfull and slack to do thies things then to sygnify therof to him self that he may correct their negligeÌ„ce for othervvise he vvil extremely punissh the Rulers them selues Besydes thies saith this Emperour vve forbid and enioyne the Religious bisshops Priests Deacons Subdeacons Readers and euery other Clergy man of vvhat degre or order so euer he be that they play not at the table plaies as cardes dyce and such like playes vsed vpon a table nor associat or gase vpon the players at such playes nor to be gasers at ay other open syghts if any offend against this decre vve commaund that he be prohibited from all sacred ministery for the space of thre years and to be thrust into a monastery After thies Constitutions made for the gouernmeÌ„t of the secular Clergy as you terme it in causes ecclesiasticall the