his own supreme Authority depose and set vp bisshops and Priests make Iniunctions of doctrine prescribe order of Gods seruice enact matters of religion approue and disproue Articles of the faith take order for administration of Sacraments commaunde or put to silence preachers determine doctrine excommunicat and absolue with such like which all are causes ecclesiastical and al apperteyning not to the inferiour ministerye which you graunt to Priestes and bisshops onely but to the supreme iurisdiction and gouernment which you doe annexe to the Prince onely This I say is the state of the Question now present For the present Question betwene you and M. Fekenham is grounded vppon the Othe comprised in the Statute which Statute emplieth and concludeth al these particulars For concealing whereof you haue M. Horne in the framing of your ground according to the Statute omitted cleane the ij clauses of the Statute folowing The one at the beginning where the Statute saith That no forayn person shall haue any maner of Authority in any spirituall cause within the Realme By which wordes is flatly excluded all the Authority of the whole body of the Catholike Church without the Realme As in a place more conuenient toward the end of the last book it shal by Gods grace be euidently proued The other clause you omitte at the ende of the said Satute which is this That all maner Superiorities that haue or maye lawfully be exercised for the visitatiō of persons Ecclesiasticall and correcting al maner of errours heresies and offences shall be for euer vnited to the Crowne of the Realme of Englande Wherein is employed that yf which God forbidde a Turke or any heretike whatsoeuer shoulde come to the Crowne of Englande by vertu of this Statute and of the Othe al maner superioritye in visiting and correcting Ecclesiastical persones in al maner matters should be vnited to him Yea and euery subiecte should sweare that in his conscience he beleueth so This kinde of regiment therefore so large and ample I am right wel assured ye haue not proued nor euer shal be able to proue in the auncient Church while ye liue When I say this kinde of regiment I walke not in confuse and general words as ye doe but I restrayne my self to the foresaid particulars now rehersed and to that platte forme that I haue already drawen to your hand and vnto the which Maister Fekenham must pray you to referre and apply your euidences Otherwise as he hath so may he or any man els the chiefe pointes of all being as yet on your side vnproued still refuse the Othe For the which doinges neither you nor any man else can iustly be greued with him As neither with vs M. Horne ought you or any mā els be greued for declaring the Truth in this point as yf we were discōtēted subiects or repyning against the obediēce we owe to our Gracious Prince and our Countre For beside that we ought absolutely more obey God then man and preferre the Truth which our Sauiour himself protested to be encouraging al the faithful to professe the Truth and geuing them to wit that in defending that they defended Christ himself before al other worldly respects whatsoeuer beside al this I say whosoeuer wil but indifferently consider the matter shal see that M. Horne himselfe in specifying here at large the Quenes Mai. gouernement by the Statute intended doth no lesse in effect abridge the same by dissembling silence then the Catholikes doe by open and plain contradiction For whereas the Statute and the Othe to the which all must swere expresseth A supreme gouernment in al thinges and causes without exception Maister Horne taking vpon him to specifie the particulars of this general decree and amplyfying that litle which he geueth to the Quenes Maiesty with copy of wordes ful statutelyke he leaueth yet out and by that leauing out taketh from the meaning of the Statute the principal cause ecclesiasticall and most necessary mete and conuenient for a Supreme Gouernour Ecclesiasticall What is that you aske Forsoth Iudgement determining and approuing of doctrine which is true and good and which is otherwise For what is more necessary in the Churche then that the Supreme gouernour thereof should haue power in al doubtes and controuersies to decide the Truthe and to make ende of questioning This in the Statute by Maister Hornes silence is not comprised And yet who doubteth that of al thinges and causes Ecclesiastical this is absolutelye the chiefest Yea and who seeth not that by the vertue of this Statute the Quenes Maiesty hath iudged determined and enacted a new Religiō contrary to the iudgement of all the Bisshops and clergy in the Conuocation represented of her highnes dominions Yea and that by vertue of the same Authority in the last paliament the booke of Articles presented and put vp there by the consent of the whole conuocation of the newe pretended clergy of the Realme and one or ij only excepted of al the pretended Bisshops also was yet reiected and not suffred to passe Agayne preachinge the woorde administration of the Sacramentes binding and loosing are they not thinges and causes mere Spirituall and Ecclesiasticall And howe then are they here by you omitted Maister Horne Or howe make you the Supreme gouernment in al causes to rest in the Quenes Maiesty yf these causes haue no place there Which is nowe better I appeale to al good consciences plainly to maintayne the Truthe then dissemblinglye to vpholde a falshood Plainly to refuse the Othe so generallye conceyued then generally to sweare to it beinge not generallye meaned But now let vs see how M. Horne wil direct his proufes to the scope appointed THE SECOND BOOKE DISPROVING THE PRETENSED PRActise of Ecclesiastical gouernement in Emperours and Princes of the first .600 yeares after Christ. M. Horne The .28 Diuision pag. 19. b. Constantinus of vvhose careful gouernmēt in Church causes I haue spoken somevvhat before tooke vpon him and did exercise the 70. supreme rule and gouernement in repressing al maner Idolatrie and false Relligion in refourming and promoting the true religion and in restreining and correcting al maner errours schismes heresies and other enormities in or about religion and vvas moued herevnto of duety euen by Gods vvorde as he him self reporteth in a vehemēt prayer that he maketh vnto God saiyng I haue takē vpō me and haue brought to passe helthful things meaning reformation of Religion being perswaded therevnto by thy word And publishing to all Churches after the Councel at Nice vvhat vvas there done he professeth that in his iudgement the chiefest end and purpose of his Imperial gouernement ought to be the preseruation of true religiō and godly quietnes in al Churches I haue iudged saith this godlye Emperoure this ought before all other thinges to be the ende or purpose wherevnto I should addresse my power and authority in gouernement that the vnitie of faith pure loue and agreemēt of religiō towardes the
a general councel for that beloÌ„ged to the Emperour vvho in that time vvas busie in the vvarres against the Saracens He waited saith Platina for the returne of the Emperour This Constantinus surnamed Pogonatus about the yeere of the Lord 680. calleth the Bishoppes out of all coastes vnto a general Councel in his letters of Sommons to Donus but committed to Agatho Bishop of Rome Donus beinge dead he admonisheth him of the contention betvvixt the sea of Rome and Constantinople he exhorteth him to laie aside al strife feruencie and malice and to agree in the trueth vvith other addinge this reason For God loueth the trueth and as Chrysostome saith He that wil be the chief amongst all he must be minister vnto all by vvhich reason made by the Emperour it may seeme that the pride of those tvvoo seates striuinge .260 for superioritie and supremacie vvas a great nourishment of the Schisme vvhich vvas chiefly in outvvarde shevve only for doctrine He protesteth that he vvill shevve him selfe indifferent vvithout parciallitye to anye parte or faction onely seekinge as Godde hath appointed him to keepe the Faith that he had receiued vvholye and vvithout blotte He exhorteth and commaundeth the Bishoppe of Rome not to be an hinderaunce but to further this Councell vvith sending such as are fitte for such purpose The bishop of Rome obeyeth the Emperours .261 commaundement And the like letters the Emperor sendeth to George Bishop of Constantinople and others The Emperour sat in the councell him selfe as President and moderatour of al that action hauing on his right hande a great company of his Nobles and of his Bishoppes on his lefte hand And vvhan the holy Ghospelles vvas broughte foorth and laide before them as the .262 iudges vvhose sentence they ought to follovve as it vvas also vvonte to be doone in the fornamed Councels The deputies for the bishoppe of Rome stande vppe and speake vnto the Emperour in moste humble vvise callinge him moste benigne Lorde affirminge the Apostolike seat of Rome to be subiect vnto him as the seruant vnto the Maister and beseechinge him that he vvil commaunde those that tooke parte vvith the bishoppe of Constantinople vvhich had in times paste brought in nevve kinds of speache and erronious opinions to shevve from vvhence they receiued their nevve deuised Heresies The Emperour commaundeth Macarius Archebishoppe of Antioche and his side to ansvveare for them selues And after diuerse requestes made by him to the Emperour and graunted by the Emperour vnto him the Emperour commaundeth the Synode to staie for that time The .5 Chapter Of the sixt Generall Councell holden at Constantinople vnder Pope Agatho Stapleton MAister Horne as he sayeth returneth againe to Agatho wherin he doth wel for this hath bene an extrauagant and an impertinent discourse But he returneth withall to his accustomable dealing sayinge that pope Agatho of his owne authoritie coulde not call a councell Which neither his authour Platina sayeth nor anie other nor he him self proueth He coulde M. Horne haue called a Councell and so he did call at Rome at this verie tyme a great Councell of an 1â—5 Bisshoppes our contreyman S. Wilfryde Archbisshoppe of Yorke and the Apostle of Sussex being one of them without the Emperor and such as this Emperour him selfe confesseth to be a general Councell But because the schisme of the Monothelites was deaply setled in Grece and was fast and depelye rooted by continuance of .46 yeares not onely in the Bisshoppes of the chiefe sees as Constantinople Alexandria Antiochia and others but also in the Emperours withall full godly and wisely that the Councell might be more effectuall and fruytful he thowght good to worke with the aduice and assistance of the Emperour and so he did And this his godly pollicy had his prosperouse successe accordingly Maister Horne will nowe recite to vs his collections oute of this Councell called the .6 Generall Councell that he hath gathered but how well and fytlye to proue his matter ye shal anone vnderstande for the confirmation of his newe erected primacy And first he glaunceth at the See of Rome surmising that because the Emperour exhorted the Pope to vnity the pride of Rome and of Constantinople striuing for superiority and supremacy was a greate nourishment of the Schisme This is a lewde and a false surmise For the Emperour in that place expressely telleth by the reporte of the Greeke Patriarches the cause of that stryfe to be quòd verba quaedam nouitatis intromissa sunt that certaine newe doctrine was brought into the Churche And will Maister Horne haue his vnproued surmise to waighe downe the Emperours plaine confession The malice you talke of Maister Horne is in your self â–ª It was not in Pope Agatho The Emperour protesteth you say to kepe the faith that he hadde receiued wholy and without blotte Woulde God all Christen Princes had done so You hadde hadde then Maister Horne no place in our countre to preache and sette forthe your damnable heresies You say farder The Bisshop of Rome obeyed the Emperours commaundement And this also you note verye solemnely in your Margin But both your text and your margin by your leaue lyeth For the Emperour in his letters to the Pope wherein he inuited him to this Councel saith plainely Inuitare rogare possumus ad omnem commendationem vnitatem omnium Christianorum necessitatem verò inferre nullatenus volumus Well we may moue you and praye you to fall to an vnity but force you by no meanes wil we Where then is this forceable commaundemeÌ„t that you imagine You woulde faine haue the Emperours very Imperiall ouer Popes and Bisshoppes You woulde as Auxentius the Arrian Bisshop did Laicis ius sacerdotale substernere bring vnder the Laye Princes foote the Priestly right and Authoritye You woulde haue them as the Arrians persuaded Constantius 〈◊〉 being sette to gouerne one thinge to take vpon them an other thing This with your predecessours hereticall Bisshoppes your prelatship also would Emperours shoulde take vppon them But they expresselye refuse so to doe they proteste the contrary they abhorre suche lewde clawebackes You adde farder that in the Councell the holye Gospelles was brought forthe and layde before them as the iudges This is a flatte vntruthe The Councel hath no such woordes I meane that the Gospels were Iudges No doubte but by the ghospels the Councel did iudge and determine the controuersies and had alwaies those holy books before theÌ„ as also a Signe of the Crosse and other relikes as Cusanus writeth But a Iudge must speake and pronounce a Sentence Such is not the Scripture but such are they that be as the Apostle saith Dispensatores mysteriorum Christi the dispensours of the mysteries of Christ the ordered teachers of his woorde the successours of his Apostles But you to make folke wene that Scripture alone were the only Iudge as though the booke could speake and geue sentence it selfe without a Teacher or
amongest their subiectes as to triumphe ouer their enemies for in so dooinge they make their authoritye subiecte to serue him bye whose gifte and protection they reigne VVherefore seinge that the holye mother the Churche which is the Body of Christe enioyeth by meanes of you her sincere and principall childe an inuincible soundnes Therefore it is writen of you moste mercifull Prince and of that same holye Churche dispersed throughout all the worlde Kinges shal be thy noursinge fathers and in like sorte it is writen the honour of the Kinge loueth iudgement in that you set much more by heauenly thā by earthly thinges and doe preferre without comparison the right faith before all worldly cares what other doe yowe herein than make right iudgement bonde and seruiceable to Goddes honour and religion and to offer vnto his diuine Maiestye an oblation and burnt Sacrifice of sweete sauour vppon the aultar of your harte God inspire encrease and replenishe your princelye harte with the light of the Catholique doctrine whereby the clowdes of the hereticall prauity may be driuen away I receyued most ioyfully the Synodical actes with your letters of highest authority by the Legates your humble seruauntes whiche were sente vnto the Councell from my predecessour Agatho at your commaundemēt VVherfore with thankes geuinge I crie vnto the Lord O Lord saue our most Christian Kinge and heare him in the day he calleth vpon thee By whose godly trauaile the Apostolike godly doctrine or Religion shineth through the world and the horrible darkenes of hereticall malice is vanished away For through your trauaile God assisting the same that mischiefe which the wicked crafte of the Deuill had brought in is ouerthrowne the benefit of the Christian Faith that Christe gaue to the saluation of man hath wonne the ouer hande The holy and greate Generall Councell whiche of late hathe beene congregate at Constantinople bye your .279 order and precepte wherein for the seruice and Ministerie sake that ye owe to God you had the chiefe rule and gouernemēt hath in al points followed the doctrin of the Apostles and approued Fathers I doe deteste therfore and curse al Heretikes yea Honorius also late Bishop of this sea who laboured prophanely to betray and subuerte the immaculate faith O holy Churche the mother of the faithfull arise put of thy mourninge weede and clothe thy selfe with ioyful apparaile beholde thy Sonne the moste constant Constantine of al Princes thy defendour thy helpe◠be not afraide hath girded him selfe with the swoorde of Goddes woorde wherewith he deuideth the miscreauntes from the Faithful hath armed him selfe in the coate armour of Faith and for his helmet the hope of Saluation This newe Dauid and Constantine hath vanquished the great Goliath thy boasting enemy the very Prince and chieftayne of all mischiefe and errours the Deuill and by his careful trauaile the righte faith hath recouered her brightnes and shineth thorough the whole worlde Stapleton In al this one leaf and an half and more there is nothing materiall but that may be auoyded by my former answere And as touching Pope Honorius we might yelde that for his owne person he was an heretyke and accursed to by the sentence of themperour the synode and the bisshop of Rome I meane either that the pope is not the head of the Church or that the Quene of England is supreame head there Neither of these shal he be able to proue by any collection that he can bringe of Honorius his heresy while he lyueth Yf he say I haue alredy declared out of the Councell at Rome in the tyme of kinge Theodoricus that the Councel yt self could not iudge the Pope I will graunte yt him and will neuer steppe backe from yt But then you muste Maister Horne take of the fathers there assembled the vnderstandinge withall that is onlesse he swarue and straye from the fayth Ye will nowe happelye replie a-againe and say how shal thē the pope whom ye make the vniuersall bishop of the whole churche direct the sayde churche in a true and a sownde fayth him self being an heretyke Or howe can yt be but the whole or the greater parte of the churche shall with the head miscarie also Or howe ys yt true that we heard at your handes euen nowe that the churche of Rome was neuer caryed away with any errrour in fayth Or howe is yt trewe that ye sayd that Peter had a pryuilege not onely for him self but for hys successours also which ye make the popes not onely not to erre them selues but also to confirme theire bretherne and to remoue all errour from them We answere that in case the Pope by his open lawe and decree made with the consent of his brethern in Synod or consistory promulged to be obserued throwghe christendomme do set forth any heresy that your replies are good and effectuall But suche a decree ye haue not shewed nor euer shall shewe For from making any suche lawe the blessed hande of God doth vpholde and euer hath vpholden the popes for his promise sake Promise I saye made to S. Peter not for his owne priuat person but for the safegard of the church which otherwyse must nedes haue a great wracke in the fayth if the Rock and head thereof shoulde publikly decree heresy In case therefore the pope be pryuately a close heretycke to him self or to other to without any open setting forth or proclaiming his errour by a common lawe as Honorius was if he were an heretike he is not proprely to be called an heretike as he is a Pope nor the church of Rome can be said to haue erred Neither the other inconueniences wil ensue that ye brought foorth But verely what soeuer Honorius in his owne person was yet certein it is that the See of Rome both in his tyme and euer after was alwaies clere of this heresy yea ād was a contynual persecutor thereof For both in the tyme of Honorius him self Pirrhus the patriarche of Constantinople was bannished by the Emperour Heraelius into Afrike at the suyte of the Churche of Rome as Platina Sabellicus and other do testifie for this heresye and also in the tyme of Theodorus the Pope within three yeres or there aboute after the decease of Honorius this Pirrhus came out of Afrique to Rome recanted there his Heresye and was by the Pope therefore reconciled though afterward againe ad proprium impietatis vomitum repedauit He retourned to the vomytte of his impietye This Pope also Theodorus wrote to Paulus of Constantinople a defender also of this heresye warnyng and rebukinge him thereof Al this was before the tyme of this generall Councell and of Pope Agatho And therefore notwithstanding the priuate erroure of Honorius whiche he neuer taughte or preached publiquely but onely in letters comming foorth in his name after his deathe was surmised to be suche yet Pope Agatho in his letters redde and allowed of the whole Councell moste truely sayed that
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
neuer calleth the Emperour supreame gouernour in all matters no not in any matter Ecclesiasticall He sayeth the Emperour is truly called Aduocatus vniuersalis Ecclesiae the Aduocat or protectour of the vniuersall Churche And wherein he declareth out of the .8 Generall Councel For sayth he as the Authoryte to define and determine those thinges that belonge to the right and vniuersall faythe of Christe is committed of God to Priestes so to gouerne to confirme and to preserue those thinges that are of God by the Priestes ordayned it is committed to the holy Empire And this he graunteth to the Emperour onely not to other seuerall princes and kinges bicause he speaketh onely herein of matters touchinge the vniuersall faith of the Church Wherein also he so farre preferreth the pope before the Emperour that he sayeth Si papa qui in Episcopatu fidei principatum gerit electum in fide errare inueniret declarare posset eum non esse Imperatorem If the pope who beareth the principalytie in the bishoply charge of Fayth should finde the Emperour elected to erre in the fayth he might pronouÌ„ce him no Emperor In the next chapter he proueth very wel out of the Chalcedon Councell the Councells of Milleuitum and of Cabylon that in matters properly ecclesiasticall belonging to bishops and clerckes Emperours and princes ought not to intermedle Nowe touching the intermedling of Emperours and princes with Councelles firste he sheweth by the examples of Riccharedus Chintillanus and Sysenandus kinges of Spayne in .iij. seuerall Councelles of Toletum which also we haue before shewed with what mekenes reuerence and humilite princes ought to come to Councells And wheras in many Synodes matters also of the common welthe were debated he declareth by the practise of Aunciente time that In Synodicis congregationibus c. In Synodall assemblyes of particular prouinces the office of the kinge is to mete there to exhorte and to strengtheÌ„ to obey and to execute the ecclesiastical coÌ„stitutions such as belonge to fayth or to the worshipping of God But in such coÌ„stitutions as belonge to the publike state of the common welthe he must together with the bishops define and determine In all which he ouerthroweth clerely your position M. Horne as you see And here after this in the next chapter immediatly foloweth the place by you alleaged By that which is aforesayd it is gathered that Emperors made alwayes the Synodal congregations of vniuersall Councels of the whole worlde c. For this he speaketh only of General Councels adding immediatly in the same sentence which sentence you quyte cutte of from the ende Locales verò nunquam eos legitur collegisse But prouinciall Synodes it is neuer read that Emperours called And in the nexte Sentence he concludeth howe he called the generall Councelles Non quòd coactiuè sed exhortatiuè colligere debeat Not that the Emperour should cal or gather those Councels by the way of force or coÌ„maundement but by the way of exhortation and aduise And this he exemplifieth very well by the Councell of Aquileia whereat S. Ambrose was present Vnto the which the bishops were so called by the Emperours Gratian ValeÌ„tinian and Theodosius as in their epistle the Councel agniseth vt episcopis honorificentia reseruata nemo de esset volens nemo cogeretur inuitus that dewe reuereÌ„ce beiÌ„g reserued to the bishops none was absent that listed to come nor none was forced that listed not to come Nowe the reason why the Emperour may cal only General Councels none prouinciall Cusanus addeth For saieth he when any generall daungers of fayth do occurre or any other thing that vniuersally troubleth the Church of Christ then ought the Emperour him self to attende as a preseruer both of the fayth and of the peace and theÌ„ he ought first of all to signifie to the bishop of Rome the necessyte of a Councel and requyre his consent for assembling a Councell in some certayne place As the Emperours MartiaÌ„ and Valentinian did to pope Leo for the ChalcedoÌ„ Councell InuitaÌ„tes atque rogantes Inuitinge him and desiringe him As Constantin the .4 did to pope Agatho for the .6 general Councell at Constantinople writing thus vnto him Adhortamur vestram paternam Beatitudinem We exhorte your fatherly blessednes vsinge all wordes of gentle intreaty and none of forceable commaundemente as we haue before largely declared To be short Cusanus concludeth al this Imperiall callinge of Councelles in these wordes Ista sunt cat These are the thinges that belonge to the Emperour touchinge the beginninge of a Councell that is to assemble it with exhortation and with sauegarde with all liberty with good custody all partialytie taken away and all necessyte of commaundement Nowe if you wil knowe what difference there is betwene the calling of the Pope and the calling of the Emperour to a Councel Cusanus declareth that also shortly by the practise of the first Councels thus Papa vt primus c. The Pope calleth a General Councel for of such he speaketh as the chief and as hauing a power to coÌ„maunde through the principality of his priesthood ouer all bisshops touching that assembly which coÌ„cerneth the vniuersal state of the Church in the which he beareth the chiefe charge By the which power committed vnto him he may commauÌ„d the faithful to assemble chiefly al priestes subiect vnto him But the Emperour exhorteth or counselleth the Bisshops and commaundeth the Laye Thus much your own Authour Cusanus M. Horne concerning the Emperours Authority in calling of Councels I suppose if you take his whole meaning your cause wil be but weakely relieued by him And I think you wishe nowe you had neuer alleaged him M. Horne The .143 Diuision pag. 85. b. Next vnto Frederike vvas Mâ—ximilian Emperour to vvhome the Princes of Germany put vp certaine greuaunces in Ecclesiasticall matters that anoied the Empire in number .10 Against Bulles Priuileges ElectioÌ„s reseruatioÌ„s expectatiues Annates vnfit pastours pardoÌ„s tythes aÌ„d the spiritual courtes c. beseching hiÌ„ to haue some redresse herin VVho being moued vvith the admonitions aduisementes and exhortations of the learned Clergy and the godly Princes at the length called a Councel at Triers and Colayn for the redresse of these and other enormities in the yeere of the Lord 1512. vvhich vvas the fourth yeere of the moste renoumed King of EnglaÌ„d King Henry the eight In this Councel amongest other thinges because there was a suspicion of a Schisme breedinge and of greauaunces in the Churche it vvas necessarily decreed that the Emperour and Princes electours vvith other Princes and states of the Empire should looke about them and vvel coÌ„sult by what means these greeues might be taken away most commodiouslie and the Schisme remoued and euill thinges reformed to edification It was decreed also against blasphemours to paie either a somme of money limited or to suffer death And that all men should knowe this decree it was thought
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
is his anker hold and for this cause aswell the whole allegation is here producted as also one peace of the same set in the first page of his whole boke as a sure marke to direct the reader by and as yt were a Sampsons poste for M. Horne to buyld his boke vppō But take good head M. Horne yt be not a true Sampsons poste and that it bring not the whole howse vpon your own head as yt doth in dede Wherunto good reader seing M. Horne hath chosen this as a notable allegation to be eied on setting the same in two notable places I woulde wishe thee also to geue a good eye thereunto and to see if it can anye way possible make for him I say then M. Horne that this allegatiō goeth no further then that the Prince by his cyuill and worldlye power shoulde assiste and maynteyne the Churche and her doctrine And that this allegation directly and rowndly proueth the contrarye of that for the whiche ye doe alleage yt that is that yt proueth the ecclesiasticall authoritie and not the cyuill to be cheif and principall in causes ecclesiasticall And that in effecte the whole tendeth to nothing else but that as I sayde the Princes shoulde defend the Churche I will not stande here in ripping vp of wordes with you or in the diuersity of reading and that some old copies haue who hath committed his Churche to be defended of theire power and that your hath deliuered to be committed seameth to stande in your translation vnhansomly I will saye nothing that credere and committere is all one in Latin Let this goe I finde no faulte with you for translation but for yl application Yf ye had brought this authority to proue that the prince should defende the Churche for the whiche ende and respecte it was writen I woulde say nothing to you But when ye will bleare our eies and make vs so blinde that we shoulde imagine by this saying of Isidore that the king is Supreame Head of the Churche or that his assente is necessarie to the Synodes of Bishops and coūcelles I wil say to you that the cōtrary wil be much better gathered of this allegatiō The very firste wordes wōderfully acrase your newe primacy and somwhat also your honesty peruersly trāslating nōnunquā which is somtime or now and thē into oftētimes But let yt be for nonnunquam sepe let them oftētymes haue the highest authoritye in the Churche Vnlesse they haue yt styll they can not be called the Supreame Heades in all causes ecclesiastical And so theis very words make a good argumēt againste your primacy But now M. Horne what is the cause whie they haue this high authority either somtimes or oftētimes Isidore straytwayes sheweth the cause that they may as your self translate fence by theire power the ecclesiastical discipline Ye heare thē the scope and final purpose of this allegation for Princes authority in matters ecclesiasticall that is to defende the Churche And therefore as I sayde yt is more sutely to reade tradidit defendendam then tradidit cōmittendā And for this cause the Emperours call them selues not capita Ecclesiae not the heades of the Churche sed aduocatos Ecclesiae but the aduocates of the Churche as your self tel of themperour Friderike Goe we now forth with Isidorus But first I aske of you M. Horne that make the Princes to be heades of the Churche and to haue so muche to doe in matters ecclesiasticall that the Bishops can decree nothing that shoulde be auaylable withowt they re special ratification for the setting forth of the which doctrine ye are content for this tyme that priestes shal be priestes and may sweare by their priesthod and not by theire aldermanship or eldership whether suche authority in Princes be absolutelie necessarie to the Churche or no Yf ye say no thē conclud you against your self ād your whole boke Yf ye say yea then conclude you against the truthe and againste your authour who sayeth that suche authority of Princes in the Church is not necessarie but for to punishe those that contemne the worde of doctrine the fayth and discipline of the Churche Of whome haue we receiued M. Horne the worde of doctrine the faythe and discipline of the Churche Of the Apostles and theire successours the Bishoppes or of the Princes I suppose ye will not saie of Princes Then must ye graunt that for these matters the primacy resteth in the clergy of whom the Princes thē selues haue receiued theire faith ād to whom in matters of faith and for the discipline of the Churche they must also obey and as case requireth set forth the doctrine of worde wyth theire temporal sworde Whiche if they do not but suffer throwghe theire slacknes the faythe and disciplyne of the Churche to be loosed God who hath committed his Churche to be defended by theire power wil exacte an accompte of thē as your authour Isidore writeth and your self do allege So that now we see euen by your own allegatiō in whom the superiority of Churche matters remayneth that is in the clergy And that Princes are not the heades but the ayders assisters and aduocates of the Churche with theire tēporal authority And to this ende all that euer ye haue browght in this your boke cōcerning the intermedling of Princes in church affaires cā only be referred And this your own allegatiō is aswel a sufficiēt answere to al your argumēts hitherto laid furth for the princes supremacy as a good iustification of the Clergies primacy Wherfore if you harken but to your owne allegation and will stande to the same as you wil your Readers to do placing it as I haue said in the fore fronte of your booke you must nedes stand also to the next parcell folowing making clerely for the Clergies superioritie in Ecclesiasticall causes These words I mean that withī the Church the power of Prīces shuld not be necessary sauing that that thing which the Priests are not able to do by the word of doctrine the power of the prīce may cōmaūd by terror of discipline And I doubt nothing but that we are able wel and surely to proue as wel by his other bookes as by his gathering of all the Councels together into one volume yet extāt that Isidorus thought of the Popes Primacy then as Catholiques doe now For an euident proufe wherof behold what this Auncient and learned Bisshop Isidorus writeth He saith Synodorum congregandarum authoritas Apostolicae sedi commissa est Neque vllam Synodū generalem ratam esse credimus aut legimus quae non fuerit eius authoritate congregata vel fulcita Hoc Authoritas testatur Canonica hoc Ecclesiastica historia comprobat hoc Sancti Patres confirmant The Authoritie of assembling Coūcelles is committed to the See Apostolike Neither doe we beleue or reade any General Councell to be ratified whiche was not either assembled or confirmed with her Authoritie
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
vs to renounce and refuse to haue communion with the Catholike Church so dispersed bycause it is a forrayne authoritie and power out of this Realme when soeuer your L. shal be hable to proue this by Scripture Doctour Generall Councell or yet by continuall practise of any one Church or parte of al Christendome Than shal I in lyke manner yelde in this third point and with most humble thankes shal thinke my selfe very well satisfied therein M. Horne This thirde chiefe pointe is .541 nothing els but a misshapened lumpe of vvordes conteining firste an argument grounded vppon a kinde of Opposition that no vvise or learned man euer redde of but is nevvelie forged and hammered out of your ovvne braine Then an issue to haue me prooue that thinge vvhiche beinge rightly vnderstanded no Christian doth doubte of or vvill denie And laste of all an huge heape of flatte and manifeste .542 Lyes againste the vvhole Realme to set a good face vppon an euill fauoured cause vvhich can finde no helpe or ease by plaine and simple truthe The vveightie burden that you are loden vvith and can not beare is that you must by Othe renounce all foreine povver and authoritie the cause that maketh you fainte and feeble is that it is directly againste tvvo Artiles of our Creede So that your feeble reason is grounded after your simple skill vppon the place ab oppositis pugnantibus Before I aunsvvere to the argument I vvill put the Reader in remembraunce of the diuision vvhiche you make chopping and chaunginge one .543 Article in tvvaine to make some shevve of an heinous matter Surely it vvere ouermuche detestable if you vvere moued to svveare but against one article of our Creede as yee vvere neuer moued by me either to or fro to svveare anie thinge at all There be three symboles or Creedes vvhiche haue bene allovved and receaued of Christes Catholique Churche The symbole of the Apostles of the Nicen Councell and of Athanasius The Apostolicall is so called bycause it vvas collected as some saye by the tvvelue Apostles and therefore conteineth as the commonly receiued opinion is in Christes Churche according to the number of the tvvelue Apostles but tvvelue Articles vvhiche are called in the vsuall speache of the Catholique Christians the tvvelue Articles of our Creede or beliefe If this I beleue the communion of sainctes be a seuerall Article from this I beleue the holy Catholique Churche as you doe phantasie then there muste needes be at the leaste thirtene Articles of the Creede contrarie to the .544 vniuersally receiued opinion of the Catholique Churche You vvere vvonte to staye your selfe muche vpon the custome of the Catholike Churche and vvoulde vrge stiflie although not so trulie the vniuersallie receiued opinion of the Catholique Churche as a matter that might not bee reiected or denied and hovve chaunceth it novve that you are become suche a chaungeling that cleane .545 contrarie to the vse of the Catholike Church vvhiche acknovvledged but tvvelue you vvil make thirtene Articles of the Creede at the leaste Besides thâ—s the Catholike Church in the tyme of Cyprian and Augustine and before also dyd not reken or iudge these to be tvvo seuerall Articles but did coumpte them one article concluding these vvordes the communion of Sainctes in this sentence I beleue a Catholique Churche of Christe recyting the Symbole vvithout rehearsall or mentioning the communion of Sainctes as it is plainely sette foorth by S. Cyprian and Augustine in theyr expositions of the Apostolicall Creede The matter meant by the communion of Sainctes is vttered in these vvordes I beleue the holy Catholike Churche of Christe VVherevnto hath bene added sence these auncient Fathers tâ—mes as it maie seme by the vvaie of explication communion of Sainctes to expresse in plainesse of speche that Christes Catholique Churche is nothing els but a felovvship and coÌ„munion of faithful ones vvhich are sainctes Novv let vs see hovv to svveare as this third chiefe point of the Othe setteth forth is directly against this article of our Creede I beleue the holy Catholike Church the communion of Sainctes All true subiectes ought and must renounce and forsake all foraine iurisdictions povvers superioririe prehemineÌ„ces and authorities of euery foraine Prince and prelate state or potentat This is the propositioÌ„ of that part of the Othe to the vvhich adioyne this proposition all true subiectes ought and must beleue an holy Catholike church of Christ the coÌ„munion of sainctes Espy novv vvhat opposition is betvvixt these tvvo propositions that they may not both matche together and be verified in one true and faithful subiect The one say you is directly against the other Then say I there is a direct oppositioÌ„ and repugnancy betvvixt them by due examination vve shal find out the oppositioÌ„ Trie the partes of these propositioÌ„s seuerally vvithout the verbe that coupleth them together and you shal not find any opposion either coÌ„trary relatiue priuatiue or disparat ioyne them together vvith the verbe that coupleth aÌ„d being propositions they are not one against the other coÌ„trary subcoÌ„trary subalterne nor 546. coÌ„tradictory aÌ„d therfore vntruly aÌ„d not lesse vnskilfully babled of you that the one is directly against the other vvhen a yong scholer that hath red but the rudimeÌ„ts of his Logik could haue sene and iudged that ther is in theÌ„ no oppositioÌ„ or repugnancy at al. To renouÌ„ce aÌ„d forsake .547 Antichrist and his church by othe or knovvlege and to beleue in Christ and rightfully by al maner of vvaies standeth neither directly nor in directly one against the other but are matched together and agreeth iuÌ„pe one vvith the other Surely your eyes vver not matches neither vvere your vvittes at home vvheÌ„ you spied out this repugnancy if you had not published this learned peece of vvorke your friendes should neuer haue knovven vvhat an huge heape of coÌ„ning and knouledge is hiddeÌ„ in that litle head of yours The demauÌ„d in your issue is easely proued by the descriptioÌ„ or definitioÌ„ of Christes true Catholike church The catholike Church of Christ is a multitud society and coÌ„munioÌ„ of sainctes and faithful ones that haue ben shal be and are novv one liue in the earth hovve and vvhersoeuer they be diuided and dispersed in time and place the vvhich multitude of saintes haue a participatioÌ„ in coÌ„munioÌ„ amoÌ„gst theÌ„selues of al good things geueÌ„ grauÌ„ted and grovviÌ„g froÌ„ god through Christ of spirit faith sacrameÌ„ts praier remissioÌ„ of syns and heaueÌ„ly blisse and are vnited to Christ their head by faith and fastened together amoÌ„gst theÌ„selues as meÌ„bers of one body vvith the boÌ„d of loue To this catholike Churche euery Christian man is bounde to bee subiect and obedient as a member ought and may be subiect and obedient to the body And vve doo teache and coÌ„fesse in this Church such an attonemeÌ„t participatioÌ„ and coÌ„munion among all the members in doctrine faith ReligioÌ„ and SacrameÌ„ts that neither this
nor any other Realme may laufully dissent froÌ„ this Church or renouÌ„ce and refuse to haue coÌ„munion therevvith as God be praised vve of this realme do novve shevve our selues by al ChristiaÌ„ meanes neuer more at any time to .548 agree and coÌ„sent in the vnity of this Catholike Church in necessary doctrine right faith true ReligioÌ„ and the right vse of Christes Sacramentes The foule .549 lies that you heape together vvherevvith shamefully to defoyle your ovvne neast and natiue couÌ„try neadeth none other coÌ„futatioÌ„ thaÌ„ only to make theÌ„ plaine to be seen and iudged of al meÌ„ that the Realme may be sory that euer it nestled so vnnatural and filthy a byrde and your friendes ashamed of so malicious and impudent a Liar This is a levvde .550 Lie that this Realme dissenteth froÌ„ the Catholike Church in the forenamed poiÌ„ts This is a .551 shameful Lie that by corporall othe or any other vvaies vve renounce and refuse to haue coÌ„munion vvith the Catholike Church of Christe And this is a monsterous .552 Lye that the catholike Church is a foraine authority aÌ„d povver out of this Realm VVho vvas euer so madde as ones to thinke or so doltish as to speake any thing againste the Catholike Church but specially to forsake it and that bicause it is a foraine povver and authority The Othe maketh no mention in any one vvorde of the Catholique Church it speaketh of .553 a foraigne Prince Prelate and PoteÌ„tate and so of the foraigne Povver and authority of suche a foraigne state VVherevpon M. FekenhaÌ„ coÌ„cludeth as it vvere by ReuelatioÌ„ in a MoÌ„kishe dreame vvithout rime or reason that therfore the catholike Church is forsakeÌ„ as though there vvere no differeÌ„ce betvvixt a foraine Prince or prelate and the Catholique Churche or that the Catholique Church might be called a foreine Povver or a forine authority to a ChristiaÌ„ Realm This is such a nevv kind of Diuinity is vvas neuer heard or redde of in any vvriter no not in the LegeÌ„d of GoldeÌ„ Lies The .4 Chapter defending M. Feckenhams thirde chiefe poynt and prouing euidently that the Othe destroyeth two Articles of our Crede And by occasion of the protestantes dissension in these lowe Countres heâ—e Stapleton THE effect of M. Fekenhams third poynt resteth in this that he caÌ„not vouchsafe to take the othe for that it is against two articles of the faith I belieue the holy catholâ—ke Church and I belieue the coÌ„munioÌ„ of Saints For the which argumeÌ„t M. Horn setteth vpoÌ„ him with great force both of diuinity and logike He maruaileth that M. FekeÌ„haÌ„ coÌ„trary to th'opinioÌ„ vniuersally receiued of al the catholik Church maketh of xij xiij articles of the crede making the coÌ„munion of saints an article of the faith which was none in the time of S. CypriaÌ„ and S. Augustine Then like a lustie logicioner he auoucheth that there is no way any coÌ„tradictioÌ„ to the catholike faith in taking an othe for the renouncing of al foraine power Last of al he setteth forth a definitioÌ„ of the catholike church Suerly M. Fekenham had nede beware now least M. Horne proue him an heretike for he can not be farre froÌ„ heresy that mainteineth an opinioÌ„ coÌ„trary to the vniuersal church But because ye charge him so hardly M. Horne we muste see wel to the matter and we muste coÌ„sider somwhat exactly whether there be no more articles then xij to be belieued And here though ye beare the countenance of a great Bishop I must be so bold to bring you to your cathechisme and to seuer euery thing into his owne proper kinde The first article then is I belieue in God The .2 I belieue in God the Father The .3 that he is omnipotente The .4 that he is the creatour of heaueÌ„ and earth The .5 I belieue in Iesus Christ The .6 I belieue he was coÌ„ceiued of the holy ghost The .7 That he was borne of the virgin Marie The .8 That he suffâ—ed vnder Pontius Pilatus and the .9 that he desceÌ„ded into hell The .10 that he rose fâ—oÌ„ death the .3 day The .11 that he asceÌ„ded into heauen and the .12 that he shall come to iudge the quicke and the dead Here haue ye alredie twelue articles the denial of any one of theÌ„ being opeÌ„ heresie And theÌ„ immediatly haue we yet certaine articles more As I belieue in the holy ghost I belieue the catholike church the coÌ„munioÌ„ of saints the forgiuenes of sinnes the resurrectioÌ„ of the fleshe and the life euerlasting Denie me yf ye dare M. Horne any one of these to be an article of our faith coÌ„teined by expresse words in the coÌ„mon crede I say nothiÌ„g here of many other articles that ye are aswel bound to belieue as these As that Christe is consubstantial to the Father that he hath two natures and two willes and that the holy Ghost procedeth from the Father and the sonne with such like The opinioÌ„ of many learned meÌ„ in the churche is M. Horne that there be fowrtene articles of the faith wherin aswel the diuines as the canonistes do coÌ„moÌ„ly agree And to omitte other couÌ„tries the bishops of EnglaÌ„d in their sinodes haue determined aÌ„d takeÌ„ order by diuerse coÌ„stitutions prouincial that aswel the articles of the faith accordiÌ„g to this nuÌ„ber as the .10 coÌ„mauÌ„demeÌ„ts should be quarterly expounded and declared to the people by theire curates in the vulgar tong Truth yt is that they are commonly called the .12 articles of the faith not because they are precisely but xij But because yt is thowght that the Apostles before they were dispersed abrode in the worlde to preache made eche one a parcel of the coÌ„mon crede And for that cause they are vsually called the .12 articles Or for that they be reducible to .12 principal articles to the which some do reduce theÌ„ or to .14 as they are vsually reduced in the Schooles In this sort the Article of the coÌ„munion of Saints may be coÌ„prehended in the Article of the holy Catholike Church Vnder the whiche as ye say S. CypriaÌ„ and S. Austine do coÌ„prehend it Yet in this point ye are deceiued that ye suppose the expositioÌ„ of the Crede to be made by S. Cyprian For it is not his expositioÌ„ but Ruffinus or some others as the thing it self sheweth most euideÌ„tlie Touching the .2 point we feare nothing your Logike nor your high cuÌ„ning wherby ye tel vs of an oppositioÌ„ contrary relatiue priuatiue and disparatiue and of Propositions coÌ„trary subcoÌ„trary subalterne and coÌ„tradictory Lesse Logike might haue serued M. Horne for ye do not soile M. FekeÌ„hams but your own Argument And then is it an easy matter for a man framing an argument of his own to frame also what solution it pleaseth him But let vs take M. Fekenhams true argument and we shal find a plaine contradictory which is the extremest of al oppositioÌ„s betwen the tenour of the Othe and betwen this Article of
our Crede that M Fekenham here toucheth This is you say your self here M. Horne the propositiō of that part of the othe Al true subiects ought and must forsake al foraine iurisdictiōs powers superioritie praeeminences and authorities of euery foraine Prince and Prelate state or Potentate The propositiō of M. Fekenhā is that to beleue the holy Catholik Church is as much to say as to be subiect and obediēt to the Catholik Church But the Catholik Church cōprehēdeth al the corps of Christēdom as wel without the realme as within the realme subiect and obediēt to one head the Pope of Rome And this Pope of Rome is to you a foraine Prelate Power and Potentate as your self doth afterward expoūd it Ergo by vertue of the oth you force al the Quenes subiects to renoūce and forsake al the corps of Christēdom without the realm which is as I haue said the extreme cōtradictory to this Al true subiects ought and must beleue obey and be subiect to the whole corps of Christendom as well without the Realme as within You answer The Othe maketh no mētion in any one word of the Catholike Church But I replie In that you exclude al foraine power and authoritie you exclude also the Catholik Church which is no lesse forain to you thē is the Pope to whom that Church is subiect as the body to the head You saye the Othe speaketh of a foraine Prince Prelate and Potentate and so of the foraine power and authority of such a foraine state but I replie First that you belye the Othe For the Othe speaketh not of a forraine Prince Prelate and Potentate but of euery foraine Prince Prelate and potentate as but the second leafe before your selfe describeth this part of the Othe And so expresly you renounce as al Princes so all Prelates of Christes Churche whiche is the whole Catholike Church And so the Othe is plaine contradictory to this Article I beleue the Catholique Churche Secondarily I replie that the foraine authoritie of such a foraine state is in your sense the whole Churches authoritie subiect to the Pope of Rome And so ones again by the report of your Oth in renoūcing al forain autority you renoūce al the Churches authority without the realme of Englād as much to say you renoūce to beleue ād obey the Catholik church And as much to say you protest by oth to beleue and obey only the church within the realm of England Cōsider now good Reader whether this third part of the oth be not mere cōtradictory in effect to this article of our Crede I beleue the Catholike Church supposing that we must not onely beleue but also obey and be subiect to the Catholike Church Which is the Argumēt that M. Fekenham proposeth and is the demaund in M. Fekenhams issue To the which M Horne answereth neuer a whit But frameth a nother opposition such as in deede might well become a dremer in his dreme Againe betwen this Article of our Crede I beleue the Cōmuniō of Saints ād your othe I renoūce al foraine iurisdictiōs power superiority praeeminēce of euery foraine Prince and Prelate is a plaine and extreme cōtradiction For as to renoūce euery forain Prince bīdeth al the subiects of Englād to obey ōly the prince of that lād and no prince out of the lād in al tēporal causes ād things which part of the Othe no Papist in England euer refused to take and which for my part M. Barlow of Chichester can beare me witnesse I refused not but expreslie offered my self to take at what time vpō refusal of the other part he depriued me as much as laie in him of my prebend in that church so to renoūce euery forain Prelate as the othe expresly speaketh bindeth al the subiects of England to obey only the Prelates of that lād and not to obey any Prelate without the land what soeuer he be in any spiritual or Ecclesiasticall cause Which is as euery man may see the extreme cōtradictory to this Article of our Crede I beleue the Cōmunion of Saints Wherby is ment as M Fekenhā reasoneth and M. Horne denieth not nor can with any shame deny that euery Christian man ought to beleue a perfecte attonement participation and cōmunion to be emongst al beleuers and members of Christes Catholike Churche in doctrine in faith in religion and sacraments He confesseth also that it is not lauful for vs of the realm of England therin to dissent from the Catholik Church of Christ dispersed in al other Realms This is a most true and inuincible opposition betwene the Othe and the article or parte of our Crede most truly and learnedly set forth by M. Feck lewdly dissembled ād no whit answered by M. Horn. Now though you and your felowes M. Horne wil seme to expound by the authority of euery foraine Prelate the authority of the Pope only yet who seeth not what an heape of absurdities doo folow therof For first is the Pope euery forain Prelate or yf he be not why sweare you against euery forain Prelate Secondly is euery forain Prelate the Pope then haue we I trowe more Popes then one Thirdly why should yow rather meane by a forain Prelate the B. of Rome in Italy then the B. of Millayn in Lombardy the B. of Toledo in Spain the B. of Lisbona in Portugal the B. of Parys in Fraunce the B. of Ments in Germany or any other bishope in these lowe Countries here in Sicily in Polonia in Prussia or any other where without the Realm of Englād Or what is ther in the B. of Rome to make hī forain which is not also in al the forenamed bishops yea ī al catholik bishops beside those of the realm of Englād Fourthly when you renounce euery forain Prelat ▪ You doe plainly renoūce al Prelates whatsoeuer without the realm of Englād and so you renoūce al society cōmuniō ād Feloshyp of saints that is of faithful folk in the Church of Christ. Fiftly albeit the othe had expresly named or entended to renoūce the pope only yet in so doing they had renoūced al Catholik bishops beside And that not only because al Catholike bisshoppes are subiect to the Pope as to their head whereby renoūcing the Head you renoūce also the bodye vnder that Head but also because the faith the doctrin ād the religiō of the Pope of Rome is no other thē the faith doctrin ād religiō of al other Catholik bishops Neither is the faith of other Catholik bishops any other faith thē the Pops faith is Therfor who renoūceth by othe the Pope of Rome for a forain Prelat and his faith ād doctrine for forain he renoūceth also by othe the faith and doctrine of al other Catholik bishops without the Realme of England for forain Sixtly in renoūcing all power and Authority of euery forayn Prelat you renoūce the Lutherā and Sacramētary Superintēdents of Geneua of Zurich of Basil of Wittēberg
history of venerable Bede Let any one of them al disproue the reasons there brought out of the Psalmes the prophets and of the Ghospel if he caÌ„ wherby it is clerly proued that that Church only which you cal papistry must be the true Church of Christ. I speake not this vpon any confidence of my owne doinges which I doe sincerely acknowleadge to be very simple and base but vpon the confidence of the cause which I doe assuredly knowe in this pointe to be so stronge that al the heretical assaultes you shal make against it shall neuer be able to shake it Thus of that Now wheras the Catholik Church requireth as M. Fek. sheweth a coÌ„munion of Saynts in one doctrine one fayth of Sacraments and other things the lack of this coÌ„munioÌ„ and participatioÌ„ of this one fayth doth bewray what your Church is which sore fayne would ye salue but with howe euideÌ„t and howe notorious a lye ye force not For what passiÌ„g aÌ„d shameful impudeÌ„cy is it for you to vaunt your self and your newe Ghospel to be at an attonement and agreemeÌ„t in religion seing that it is so euideÌ„t to al the world that the Lutherans and the Zuinglians be at the daggers poynte with their hot coÌ„tentioÌ„ in the sacrameÌ„tary matter If the Church nowe of England be Catholike then is the Saxonicall and Germanical Church hereticall As contrarywise if Luthers Church be catholik then is your Church heretical Howe can ye bragg as ye doe that you nowe agree and consent in the vnyte of this Catholyk fayth in necessary doctrine at home so much you say as neuer at any time more seinge that so late one of your owne protestant bishops in opeÌ„ parliameÌ„t stood against your boke of articles lately set forth as agreed vpoÌ„ in your coÌ„uocation And seing the sayd boke offâ—ed vp to be confirmed by parliament was reiected But what a perpetual shame is it to you M. Horn and all your holy brotherhood that yet to this howre the tragedy of your horrible dissension lasteth euen in the first foundation of your ragged Ghospell in these lowe Countries here of Brabant and Flaundres If you know not the case I will shortly certify you the newes In the towne of Antwerpe your brethren the Sacramentaries of Geneua had theire churches fairly built The Lutherans also had theire churches This was euident to the eye Our owne countremen the marchants ther can beare me witnesse Is this an agreement M. Horne that you must eche haue your Churches a parte your seuerall preachers your parted congregations that one muste be called the Martinistes Church of Martin Luther so called the other must be called the Caluinists Church of Caluin of Geneua But forth It came to the point in Antwerpe that the Caluinistes tooke armes against their Prince the .xiij. of Marche last being thursday A worthy monyment of their holy profession For wil you knowe the cause why Forsoth because the same daye in the forenoone certain of their brethern to the number of 200. and vpward were slayne in the fielde beside a number drowned in the ryuer and taken aliue nigh to Antwerpe by a power of the Lady Regent which said brethern with a great number more had made a profession which also for certain dayes they had put in practise to range aboute the Countrie and to ease al Churches and Churchmen of their goods mary yet of conscience not iniuring any laye man The quicke iustice done vpon such open robbers and theues the holy brethern of your sect not abyding foreseing that yf such pageants were longe played their partes were like to followe moued them immediatly as I said to take armes against their Prince in Antwerpe to require the kays of the gates the Churches of the Catholikes to be disposed at their pleasure the expulsion of al religious persons and priests c. All which things were graunted vnto them by the gouernor of the town vpon a dayes deliberation that al thinges might be done quietly And they thus for the space of .ij. nightes and one day ruled al the roste in Antwerpe What outrages in that small season they committed namely vpon the poore grey friers whose knowen vertues irked them most aboue al other orders I let passe The Saterday being the .x. of Marche in the morning wheÌ„ your brethern the SacrameÌ„taries M. Horn contynuing stil in Armes aÌ„d gapiÌ„g hourely for the satisfying of their gredy appetite thought presently to become Lordes of so riche a towne they sawe sodenly in Armes brauely and strongly appointed against them not only the Catholike marchaÌ„ts Italians Spanyardes Portugalles Burgunyons aÌ„d Antwerpians them selues but also they sawe M. Horne to their great greefe the very Martinistes or Lutherans betwene whom and you you pretend allwaies such agreement in Armes also against them And that morning lo M. Horne was the last ioyful houre that your SacrameÌ„tary brethern sawe in that towne For immediatly finding themselues to weake they were faine to yeld vp the attillery which vppon the soden two dayes before they had seasoned vpon and in stede of their beggarly and trayterous crie of which all Antwerpe before did ring in stede I say of Viue le Geus to crye full sore against their hartes Viue le Roy. God saue the kinge From that day forewarde your brethern went backewarde ValeÌ„cene the first and chief rebelling towne wythin ix dayes after was taken The preachers within xiiij dayes after that bothe Sacramentary and Lutheran haue voyded the towne yea the whole countre God be praised But this I tell you M. Horne that you may note howe the Lutheranes them selues stode in Armes against the Caluinistes Protestants against Protestants yea in the quarell of protestanticall prowes In like maner in the yere .1561 in Aprill the Senat of Francford being LutheraÌ„s banished out of their towne the renegat Caluinistes of Fraunce In the same yere the inhabitans of Breme being Caluinistes draue out the LutheraÌ„s If all this will not serue to proue a clere and playne dissensioÌ„ in matters of religioÌ„ against you theÌ„ behold an other argumeÌ„t inuincible M. Horne Your brethern the Sacramentaries in Antwerp haue published in print a ConfessioÌ„ of their false faith The Lutherans or Martinists haue printed also an other of theirs Both are coÌ„futed by the Catholike Doctors of this Vniuersity The first by FraÌ„ciscus Sonnius B. of Hartoghenbusch The other by Iudocus Tiletanus a learned professour of Diuinitie here The Lutherans pretend to be called by the Magistrates of Antwerp The Caluinists for lacke of such authority haue printed their ConfessioÌ„ CuÌ„ gratia priuilegio Altissimi With grace and priuilege of the highest And this lo was I trow a more Special Priuilege then M. Iewels was though he priÌ„ted his Replie to With Special Priuilege But such Priuileges of he highest euery rascal heretik can pretend no lesse then the Sacramentaries And this is a high Diuinitie the publishing wherof passeth al Princes Priuileges and must be set
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
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
of M. Fekenhams conscience whiche scruples rose and prycked his consciēce by and throughe such reasons and causes first vttered by talke and after by writing alleaged wherein I pray yow hath M. Fekenham offended you M. Horne so greuouslye that therfore he should be noted of so vntrue reporte that there is not almost one true worde in the title of his treatise that he should be noted of ambiguouse sleights yea and of malice to in prefixinge the sayed tytle to his Treatise And that he should conueigh vntrueth vnder coulorable and ambiguouse meaning as not obseruing the circumstance of time place and person What inconuenience is it I praie you though M. Fekenham wrote in the Tower that whiche he deliuered to M. Horne at Waltham What inconuenience followeth I praye you if he minded first to deliuer the same to his examiners in the Tower or els where as occasion should serue Is this sufficient to disproue him to condemne him to slaunder him of surmised vntruth It is rather to be thought of such as are not malitiouse to be plaine dealing not to dissemble with you but euen as he had penned the writing before so without any alteration to deliuer it Who neuerthelesse afterward hauing occasiō to exhibit and present the same writing to others did simplie without guile or deceipt signifie it to be deliuered vnto you at Waltham And was it not so Denie it if you can Euerie Childe by this may see how fonde and foolish this your cauil is But what is all this to the matter and thing now in hand It is as your selfe confesse but a circumstance But M. Horne now himselfe keepeth so little his owne rules and precepts of circumstance that beside the miserable and wretched peruerting and deprauing of his owne authors he doth so often and so malitiously omit and concele the due circumstances of things by him reported necessary for the full illustration and opening of the whole and entiere matter that concerning this fault which he vniustly and triflingly obiecteth to M. Fekenham he may most iustly haue the prick and price as they say But now that I remember and aduise my selfe a litle better I suppose I can not altogether excuse M. Fekenham for this title but must race out therof foure words and in steed of Lord Busshop of Winchester set in M. Robert Horne M. Fekenham dissembling and winking at the common error whereby in the estimation of many ye are both called and taken for the Bishoppe of Winchester whereas in deede ye are but an vsurper and an intruder as called thereto by no lawfull and ordinary vocation nor canonicall consecration of his great modestie and ciuilitie willing the lesse to exasperate yowe and others thowghe he well knewe ye were no right bysshop yet after the vsuall sort calleth and termeth yow Lorde Bysshop of Winchester But I must be so bolde by your leaue as plainelye and bluntelye to goe to worke with yowe as I haue done before with M. Grindall and M. Iewel yowr pewefellowes and to remoue from you this glorious glittering Pecoks taile and to call a figge a figge and a horne a horne and to saye and that moste truely that ye are no Lorde Byshoppe of Winchester nor els where but onely M. Robert Horne For albeit the Prince may make a Lorde at her gratious pleasure whome shee liketh yet can shee not make you Lorde Bisshoppe of Winchester considering yee are not Lorde but in respecte of some Baronage and temporalties belonging and annexed to the See of Winchester But you vsurping the See as you are no Bishoppe so for the consideration aforesaid yee are no Lorde nor Prelate of the Garter For yee can be no Prelate of the Garter being no Prelate at al that being a prerogatiue appropriate to the Prelate and Bishoppe of Winchester Now that you are no true Bisshoppe it is euident by that your vocation is direct contrarie to the Canons and Constitutions of the Catholik Churche and to the vniuersall custome and manner heretofore vsed and practised not onely in Englande but in all other Catholique Countries and Churches deliuered to vs from hande to hande from age to age euen from the firste graffing and planting of the faith especially in England For the whiche I referre mee to all autentique and aunciente recordes as well of Englande as of other Nations concerning the ordinarie succession of Byshoppes namelye in the foresayed See of Winchester For there was not no not one in that See that did not acknoweledge the Supremacye of the See of Rome and that was not confirmed by the same vntil the late time of Maister Poynet who otherwise also was but an vsurper the true Byshop then liuing and by no lawfull and Ecclesiasticall order remoued or depriued Yee are therefore the firste Bisshoppe of this sewte and race and so consequentlye no Byshoppe at all as not able to shewe to whome yee did ordinarilie succede or anye good and accustomable eyther vocation or consecration Whiche point being necessarilie required in a Bishoppe and in your Apostles Luther and Caluin and other lacking as I haue otherwhere sufficientlye proued though you by deepe silence thinke it more wisedome vtterlie to dissemble then ones to answere they being therewith pressed were so meshed and bewrapped therein that they coulde not in this worlde wytte what to saye thereto answering this and that they wist nere what nor at what point to holde them Yea Beza was faine in the last assemblie at Poisy with silence to cōfesse the inuincible truth But let it so be that your vocation was good and sound yet haue you disabled your self to occupie that roome and either ought not to be admitted or forthwith ought ye to be remoued for that ye are yoked or as ye pretende maried and as wel for the maintenāce therof as of many other abhominable errors in case you stand obstinately in them no doubt an Heretike That ye liue in pretensed Matrimonie with your Madge al the worlde knoweth colouring your fleshly pleasures vnder the name of an honorable Sacramēt by this your incest wretchedly prophaned and vilained Ye keep now your said Madge in the face of al the worlde without shame whiche in King Henries daies ye kepte in hucker mucker and lusky lanes as many other did of your sort especially M. Cranmer that occupied the See of Cāterburie who caried about with him his prety conie in a chest full of holes that his nobs might take the ayer You wil perchance stande in defence of your pretensed mariage and also of your other heresies and say they are no heresies at all and turne lecherie into wedlock as some of your sorte haue of late daies turned vppon good fridaie a Pigge into a Pike putting the said pigge in the water and saying goe in pigge and come out pike But then I referre you to the olde Canons of the Fathers to the writinges especially of S. Augustine of Epiphanius of Philaster and
other that among other heresies recite some of those that you openly and your fellowes maintaine Yf ye will reiect the poore Catholiques S. Augustine and Epiphanius also yet I trust you will not be against your owne famouse Apologie whiche saith that Epiphanius nombreth fourscore Heresies of the which it is one for a man after the order of Priesthode to marie and S. Augustine a greater nomber and so concludeth you and the residue to be heretikes If ye wil denie ye mainteine any of those heresies your preachings your teachings and writings beare full and open testimony against you What then haue you to iustifie your cause You wil happely forsake and abandon S. Augustines authoritie withal the olde Canons and Councels and flye vnder the defence of your brickle bulwarke of Actes of Parliament O poore and sely helpe o miserable shift that our faith should hang vppon an acte of Parliamente contrary as wel to all actes of Parliament euer holden in Englande before as to the Canons and Fathers of the Catholike Churche A strange and a wonderfull matter to heare in a Christian common welth that matters of faith are Parliament cases That ciuill and prophane matters be conuerted into holie and Ecclesiasticall matters Yea and that woorse is that Laie men that are of the folde onely not shepheards at all and therefore bounde to learne of their Catholique Bisshoppes and Pastours may alter the whole Catholique Religion maugre the heades of all the Bishoppes and the whole Conuocation This is to trouble all things this is as it were to confounde togeather heauen and earth But yet let vs see the prouidence of God These men that relinquishing the Church would hang only vpoÌ„ a Parliament are quite forsaken yea euen there where they loked for their best helpe For I praye you what warrant is there by acte of Parliament to denie the Real presence of Christes bodie in the holie Eucharistia Is it not for anye Parliament as well heresie nowe as it was in Quene Maries King Henries or anye other Kinges dayes What can be shewed to the contrarie Doth not Luther your first Apostle and his schollers defie you therefore as detestable Heretiques Nowe concerning Transubstantiation and adoration is it not well knowen thinke you that in King Edwardes dayes there was a preaty legerdemaine played and a leafe putt in at the printing which was neuer proposed in the Parliamente What Parliamente haue your Preachers to denye free will and the necessitie of baptizing children Againe I pray you is there any Acte to confirme your vnlawful mariage Doth not in this point the Canonicall Lawe stande in force as well nowe as in King Henries daies And so doth it not followe that yee are no true Bishoppe Beside is it not notoriouse that yee and your Colleages were not ordeined no not according to the prescripte I wil not say of the Churche but euen of the verye statutes Howe then can yee challenge to your selfe the name of the Lord Bisshoppe of Winchester Whereof bothe the Municipall and Ecclesiasticall Lawe dothe woorthelye spoyle you Wherefore as I sayed let vs dashe out these wordes and then no reasonable man shall haue any great cause to quarell against the Title of M. Fekenhams Treatise The .2 Diuision M. Horne The booke by you deliuered vnto mee touching the Othe was writen in the Tovver of London as you your selfe confessed and the true title therof doth plainly testifie in the time of the ParliameÌ„t holden Anno quinto of the Q. Maiestie Ianua 12. at which time you litle thought to haue soiourned with me the winter follovving and much lesse meant to deliuer me the scruples and staies of your coÌ„science in writing to be resolued at my hands And although you would haue it seeme by that you haue published abroade that the cause why you wrot was to be resolued my hande yet the trueth is as you your selfe reported that you and your Tovver fellovves hearing that the Statute moued for the assuraunce of the Queenes royall povver would passe and be establissed did conceiue that immediately after the same Session Commissioners shoulde be sente vnto you to exact the Othe VVhereuppon you to be in some readines to withstande and refuse the duetie of a good subiecte .8 not without helpe of the reste as may be gathered deuised the matter conteyned in the booke committed the same to writing and purposed to haue deliuered it for your ansvvere touching the Othe of the Supremacy to the CoÌ„missioners if they had come This may appere by the Title of that booke that you first deliuered to me which is worde for worde as follovveth The answere made by M. Iohn Fekenham Priest and prisoner in the Tower to the Quenes highnes Commissioners touching the Oth of the Supremacie In this Title there is no mencion of scruples and stayes deliuered to the Bisshoppe of VVinchester but of aunsvveare to the Queenes Commissioners I am not once named in the â—itle ne yet in the looke deliuâ—â—â—â— to mee neither is there one worde as spoken to me although in the 〈…〉 abroad you turne all as spoken to me â—n your booke published aâ—e 〈…〉 kinds of speaches To the L. Bishop of VVinchestâ— VVhen youâ— L. shal be able c. I shall ioyne this issue vvith your L. c. But it is farre othervvise in your booke deliuered to me namely To the Queenes highnes coÌ„missioners VVhen ye the Queenes highnes coÌ„missioners shal be hable c. I shal ioine this issue vvith you that vvhen any one of you the Queenes hignes coÌ„missioners c. From October at what time you were sent to me vnto the end of Ianuarie there was daily conference betvvixt vs in matters of Religion but chiefly touching the foure pointes which you terme scruples and stayes of conscience and that by worde of mouth and not by any writing In all which points ye vvere .9 so ansvvered that ye had nothing to obiect but seemed resolued and in a maner fully satisfied VVhervpon I made aftervvard relation of .10 good meaning tovvards you to certain honorable persons of the good hope I had coÌ„ceiued of your conformity At whiche time a certaine friend of yours standing by and hearing what I had declared then to the honorable in your coÌ„medacion did shortly after .11 reporte the same vnto you which as it seemed you did so much mislike doubting that your confederates should vnderstand of your reuolt .12 which they euer feared hauing experience of your shrinking froÌ„ them at .13 VVestminster in the coÌ„ference there the first yere of the Q. Maiestie that after that time I founde you alvvaies much more repugnaÌ„t and coÌ„trary to that wherin ye before times seemed in maner throughly resolued And also to goe from that you before agreed vnto By reason vvhereof vvhen in debating betvvixt vs you vsinge manye shiftes amongst other did continuallie quarell in Sophistication of vvordes I did vvill you to
of the matter as that the Catholiks being in possession of the truth froÌ„ time to time in the Churche continued and obserued were yet notwithstanding disuantaged and put to the prouf with much more iniury then if a man that had an huÌ„dred years and more quietly enioyed his LaÌ„ds should sodeÌ„ly be disturbed aÌ„d dispossessed thereof vnlesse he could proue his possessioÌ„ to hiÌ„ that had no right or interest to claime the same Which I say not for that the catholiks had not or did not shewe sufficient euidence but for the maner of the ordering and dealing therein the Catholiks being very much straited for shortnes of tyme beside that it was a fruytlesse and a superfluose enterprise For in so many great and weighty matters as now stande in controuersie and debate to what ende and purpose was yt to debate vppon these 3. matters only whether the seruice may be in the mother tong whether any one realme may alter and chaunge the rites and ceremonies in the Churche and make newe whether the masse be a sacrifice propitiatory seing that the first and the secoÌ„d question be no questions of faith and the .3 dependeth vpon the questions of transsubstantiation and the real presence which ought first to haue bene discussed and then this as accessory thereunto Againe what presidente or example can be shewed of such kinde of disputation to be made before the Laye men as Iudges Suerly howe daungerouse this matter is beside many folde recordes of Antiquity the miserable examples of our tyme doe sufficiently testifie especially at Monster in Germany Where by these meanes the Lutherans thrust oute the Catholiks and where euen by the very same trade ere the yeare wente abowte the Lutherans them selues were thrust owte by the Anabaptistes And then within a while after followed the pytiful tragedy plaied there by the sayd Anabaptists the worthy fruit of such disputatioÌ„s Now albeit these disputatioÌ„s were nothing neadful at al and much lesse for that in the parliameÌ„t time when this coÌ„ference was had the whol clergy whose iudgemeÌ„t should haue bene in this case of chieffest importaÌ„ce vniformly agreed aswel vpoÌ„ the real preseÌ„ce as traÌ„substantiatioÌ„ aÌ„d the sacrifice also with the supremacy of the Pope and made their huÌ„ble petitioÌ„n as became their vocatioÌ„ that the auÌ„cieÌ„t relligion might not be altered in the parliameÌ„t although they could neuer obtaine that their petition might there be read yet if they woulde nedes haue gonne forward with their disputations reason had ben that they should haue begonne with the chief and principal points and not with the dependant and accessory meÌ„bers or matters nothing touching faith and withal to haue suffred the Catholiks to haue replied to their aduersaries whiche they could not be suffered to doe least their aduersaries weaknes shuld as it would haue done in dede and now daily doth God be praised euidently and openly haue bâ—ne disciphered and disclosed Wherin whether the Catholiks were indifferently dealt withall I reporte me to all indifferent men Surely among all other things concerning the supremacy of the prince in causes Ecclesiastical the denial wherof is more extreamely punished by the law then any other matter of religion now in controuersy ther would haue ben much more mature deliberatioÌ„ especially considering that aboue .x. hundred yeares past in disputations of matters of faith whereto the Catholikes were prouoked in Aphrica the said Catholikes required that at the said disputations should be presente the Legates of the See of Rome as the chief and principal See of ChristeÌ„dom But let vs now returne to M. Horne M. Horne The .3 Diuision pag. 3. a. After this in February follovving certaine persons of vvorship resorted to my houâ—e â–ª partly to see me and partly to heare somevvhat betvvixt me and you And after that vve had reasoned in certaine pointes touching Religion vvherein ye seemed openly to haue little matter to stande in but rather did yelde to the moste in substance that I had saied neuer the lesse being after vvithdravven in some of their companies although yee did seeme openlye to consent and agree vvith me in that I had said Yet said you the matter it selfe is grounded here pointing to your breast that shall neuer goe out VVhiche being tolde me I did vehemently then challenge you for your double dealing and colourable behauiour saying that I thought you did not that you did of any conscience at al and therefore compted it but lost labour further to trauaile vvith such a one as had neither conscience nor constancy But you to shevv that ye did al of conscience shevved me both vvhat yee had suffred for the same in diuers manners and also hovv the same vvas grounded in you long before For proufe vvhereof ye offred to shevve me a booke of yours that ye had deuised in the Tovver and the same shortly after did deliuer vnto me not as your scruples and doubtes to be resolued at my hande vvherein ye seemed in our conference before had .14 resolued but only to declare that the matter had bene long before setled in you and this vvas the only and mere occasion of the deliuery of the said booke vnto me entituled as is before declared and not othervvise But as you haue cast a mist before the eyes of the readers vnder the speach of a deliuery in vvriting vvithout noting of any circumstance that might make the matter cleere vvherein you shevve your self to haue no good meaning euen so haue you set foorth resolutions of your ovvne deuise vnder my name because you are ashamed to vtter mine vvherevnto you yelded and vvere not able to ansvvere Stapleton How vnlike a tale this is that M. FekenhaÌ„ should either be resolued by M. Horn or being resolued should theÌ„ geue vp his matter in writing for none other cause theÌ„ M. Horn reporteth I durst make any indifferent man iudge yea a nuÌ„ber of M. Hornes own sect there is no apparance there is no colour in this matter And therefore I wil be so bold as to adde this to his other vntruthes where vnto I might set an other more notable straight waies ensuing that M. Fekenham should set forth resolutions of his owne deuise vnder M. Hornes name sauing that I leaue it to a place more appropriate where the matter shal be more conueniently and more fully discussed The 4. Diuision Pag. 3. b. M. Fekenham For asmuch as one chief purpose and intent of this Othe is for a more saulfgard to be had of the Quenes royal person and of her highnes most quiet and prosperous reigne I doe here presently therfore offer my selfe to receiue corporal Othe vpon the Euangelistes that I doe verely think and am so persuaded in my conscience that the Queenes highnes is thonly suprem gouernour of this realme and of al other her highnes DominioÌ„s and Countries according as thexpresse words are in the beginning of the said Othe And further I shall presently
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
Apostles Stapleton HERE is nothinge M. Horne that importeth youre surmised Supremacye The effecte of your processe is Princes haue authoritie to mainteine praise and further the vertues of the first table and to suppresse the contrary wherein onely coÌ„sisteth the true ReligioÌ„ and spiritual Seruice that is due froÌ„ maÌ„ to God And that he hath authority herein not only in the vertues or vices bidden or forbiddeÌ„ in the second table of Gods coÌ„maundements wherin are conteined the dueties one man oweth to an other This is grauÌ„ted M. Horn both of the Catholiks and of the soberer sort of Protestants for Carolostadius Pelargus Struthius with the whole rable of th' Anabaptists deny it that Princes haue authority both to further the obseruation and to punish the breach of Gods coÌ„maundements as wel in the first table as in the second that is as well in such actions as concerne our dutie to God him self as in the dutie of one man to an other But al this is as not onely the Catholike writers but MelaÌ„chthon him self and Caluin do expouÌ„d quod ad externam disciplinam attinet as much as apperteineth to external discipline and the Magistrate is the keper and defender of both tables saith Melanchthon but againe he addeth quod ad externos mores attinet as muche as belongeth to external maners behauiour and demeanour For in the first table are coÌ„teined many offences and breaches of the which the Prince can not iudge and much lesse are by him punishable As are all suche crimes whiche proprely belong to the Court of Conscience To wit misbelief in God mistrust in his mercy contempt of his commaundements presumption of our selues incredulitie and such like which al are offences against the first table that is against the loue we owe to God CoÌ„trarywise true belief confidence in God the feare of God and such like are the vertues of the first table And of these Melanchthon truely saith Haec sunt vera opera primae tabulae These are the true workes of the first table The punishing correcting or iudging of these appertaine nothing to the authority of the Prince or to any his lawes but only are iudged corrected and punished by the spiritual sworde of excommunication of binding of sinnes and embarring the vse of the holy Sacraments by the order and authoritie of the Priest only and spiritual Magistrate Which thing is euident not only by the confession doctrine and continuall practise of the Catholique Churche but also by the very writinges of such as haue departed out of the Churche and will seeme most to extolle the authoritie of Princes yea of your selfe M. Horne as we shall see hereafter Againe whereas the chiefe vertue of the first table is to beleue in God to knowe him and to haue the true faithe of him and in him in externall regimente as to punishe open blasphemy to make lawes against heretiques to honour and mainteine the true seruice of God Princes especially Christians ought to further aide and mainteine the same But to iudge of it and to determine whiche is the true faith in God how and after what maner he ought to be serued what doctrine ought to be published in that behalfe the Prince hath no authoritie or power at all Therefore MelanchthoÌ„ who in his CoÌ„mon places wil haue Princes to looke vnto the true doctrine to correct the Churches when Bishops faile of their duetie yea and to consider the doctrine it selfe yet afterward he so writeth of this matter that either he recanteth as better aduised or els writeth plaine contrary to him selfe For thus he saieth of the Ciuile Magistrates Non condant dogmata in Ecclesia nec instituant cultus vt fecit Nabuchodonozor Et recens in scripto cui titulus est Interim potestas politica extra metas egressa est Sicut Imperatori ConstaÌ„tio dixit Episcopus LeoÌ„tius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NoÌ„ sunt coÌ„fundeÌ„dae functiones c. Let theÌ„ make no doctrines in the Church neither appoint any worshipping of God as did Nabuchodonosor And euen of late in that writing which is entituled the Interim the Ciuile power hath passed her bounds and limites As ones Bishop Leontius said to Constantius the Emperour Thou being set to gouerne in one matter takest vpon thee an other matter The functions of both magistrates are not to be confounded In these woordes you see M. Horne Melanchthon taketh away all authoritie from Princes in iudging or determining of doctrine and wil not haue the functions of both Magistrates Spiritual and temporal to be confounded Yea M. Nowel himselfe with a great stomach biddeth vs shew where they deny that godly and learned Priestes might according to Gods woorde iudge of the sincerity of doctrine As though when the Prince and his successours are made supreme gouernours without any limitation it fal not often out that the bisshop be he neuer so lerned or godly shall not ones be admitted to iudge of true doctrine except the doctrine please the Prince As though there had not ben a statute made declaring and enacting the Quenes Ma. yea and her highnes successours without exception or limitation of godly and vngodly and yet I trowe no bisshops to be the Supreme Gouernour in all thinges and causes as well spiritual as temporal As though you M. Horne had not writen that in bothe the tables the Prince hath authority to erect and correct to farther and restrayne to allow and punishe the vertues and vices thereto appertayning As though the gouernour in al causes is not also a iudge in all causes Or as though it were not commonly so taken and vnderstanded of a thousand in Englande which haue taken that Othe to their gâ—eat damnation but if they repeÌ„t You therefore M. Horne which talke so confusely and generally of the Princes Authority in both tables doe yet say nothing nor proue nothing this general and absolute Authority in al thinges and causes as lustely without exception the Othe expresseth And therefore you bring in dede nothiÌ„g to proue your principal purpose to the which al your proufes should be directed Againe where you alleage S. Augustin that the worde Godlynes meÌ„tioned in S. Paule to Timothe shoulde meane the true chief or proper worship of God as though Princes hauing charg therof should also haue authority to appoint such worship when yet S. Paule speaketh there of no such or of any authority at al in Princes but onely that by their peasible gouernmeÌ„t we might with the more quiet atteÌ„d to Gods seruice you doe herein vntruly report S. Augustine or at the leste missetake him For the woorde godlines which S. Augustine will haue so to meane is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods seruice or religioÌ„ as himself there expresseth but the word of the Apostle to Timothee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlynes So aptly and truly you alleage your doctors But wil you know M. Horn why
gouernment in .62 all manner causes either Temporal or Spiritual euen so the chiefest or beste parte of their Seruice or Ministery to consist in the vvel ordering of Church matters and their diligēt rule and care therein to be the moste thankefull acceptable and duetifull Seruice that they can doe or ovve vnto God The .19 Chapter Answering to the sayinges of Eusebius and Nicephorus touching Constantin and Emanuel Emperours Stapleton I See you not M. Horne come as yet nere the matter I see not yet that Constantin changed Religion plucked down aultars deposed bisshops c. But that he was diligent in defending the old and former faith of the Christiās If S. Paul cal the ciuil magistrat a minister because through feare he cōstraineth the wicked to embrace the godly doctrin as by your saying S. Chrysostom cōstrueth it we are wel cōtent therewith And withal that the best ministery and seruice of the great Constantin rested in the settinge forth of Christes true religion and that he preached the same with his Imperiall decrees and proclamations as ye oute of Eusebius recyte Neither this that ye here alleage out of place nor al the residewe which ye reherse of this Constantin with whose doings ye furnishe hereafter six ful leaues can importe this superiority as we shal there more at large specifie In the meane season I say it is a stark and most impudēt lye that ye say without any prouf Cōstantin was taught of the bisshops that Princes haue the gouernment in al maner causes either tēporal or spirituall You conclude after your maner facingly and desperatlye without any proufe or halfe proufe in the worlde M. Horne The Diuision .24 Pag. 17. b For this .63 cause also Nicephorus in his Preface before his Ecclesiastical history doth compare .64 Emanuel Paleologus the Emperour to Constantin for that he did so neerly imitate his duetifulnes in ruling procuring and reforming religiō to the purenesse thereof VVhich among al vertues belōging to an Emperor is most seemely for the imperial dignity and doth expresse it most truely as Nicephorus saieth vvho maketh protestatiō that he saith nothing in the commendatiō of this Emperour for fauour or to flatter but as it vvas true in deede in him And so reherseth his .65 noble vertues exercised in discharge of his imperial duety tovvards God in Church matters saying to the Emperour who hath glorified God more and shewed more feruēt zele towards hī in pure religiō without feyning thā thou hast don who hath with such feruēt zeale fought after the most sincere faith much endaungered or clēsed again the holy Table whē thou sawest our true religion brought into perill with newe deuises brought in by cōterfaict and naughty doctrines thou diddest defende it most painfully and wisely Thou diddest shew thy selfe to be the mighty supreme and very holy anchour and stay in so horrible wauering and errour in matters beginning to fainte and to perish as it were with shipwrak Thou art the guid of the profession of our faith Thou hast restored the Catholik and Vniuersal Churche being troubled with new matters or opinions to the old state Thou hast banished frō the Church al vnlawful and impure doctrin Thou hast clēsed again with the vvord of trueth the tēple frō choppers and chaungers of the diuin doctrin and frō heretical deprauers thereof Thou hast been set on fier vvith a godly zeale for the diuine Table Thou hast established the doctrin thou hast made Cōstitutions for the same Thou hast entrēched the true religion vvith mighty defenses That vvhich vvas pulled dovvne thou hast made vp againe and haste made the same whole and sound again vvith a conueniēt knitting togeather of al the partes and mēbers to be shorte thou haste saith Nicephorus to the Emperour established true Religion and godlines vvith spiritual buttresses namely the doctrine and rules of the aūcient Father◠Stapleton Where ye say for this cause also c. This is no cause at all but it is vntrue as of the other Emperour Cōstantinus and much more vntrue as ye shall good reader straight way vnderstande But firste we will dissipate and discusse the myste that M. Horne hath caste before thyne eies and wherein him self walketh either ignorantly or maliciously or both Ye shal then vnderstande that among many other errours and heresies wherwith the Grecians were infected and poysoned they helde cōtrary to the Catholike faith that the holy ghost did not procede from the father and the sonne but from the father onely In which heresie they dwelt many an hundred yeare At the length abowte 300. yeares paste the Emperour of Grece called Michael Paleologus came to the generall Councell kepte at Lions Where the Grecians with the Latin Church accorded aswel in that point as for the Popes supremacy both in other matters and cōcerning the deuoluing of matters frō Grece to Rome by way of appeale This Michael being dead the Grecians reuolted to their olde heresie against the holy ghost and for the maliciouse spyte they had against the Catholike faith their Bisshops would not suffer him to be buried The author of the homely agaist Idolatry as it is entituled calleth this Emperour wrongfully Theodorum Lascarim and saieth most ignorantly and falsly that he was depriued of his Empire because in the Councel of Lions he relented and set vp images in Grece Whereas he was not put frō his Empire but from his royal burial as I haue said neither any word was moued in the said councell of Images nor any Images of newe by him were set vppe which had customably continued in the Greeke Churche manye hundred yeares before and so reuerently afterwarde continued euen till Constantinople was taken by the great Turke And yet this good antiquarye and chronographer will nedes haue the Grecians about a .700 yeares together with a most notorious lie to haue bene Iconomaches that is Image breakers Much other foolish blasphemouse babling is conteined in that Homilie Yea many other shamelesse lies are there to disgrace deface and destroy the Image of Christ and his Saints especially one Whereas he saith that the Emperour Valens and Theodosius made a Proclamation that no man shoulde painte or kerue the Crosse of Christ. And therevpon gaily and iolilye triumpheth vpon the Catholiques Whereas the Proclamation neither is nor was to restreine all vse of the Crosse but that it should not be painted or kerued vppon the ground Which these good Emperours not Valens for he was the valiaunt Capitaine and defendour of the Arrians but Valentinianus and Theodosius did of a great godly reuerence they had to the Crosse enact And yet as grosse as foule and as lowd liyng a fetche as this is M. Iewel walketh euē in the very same steppes putting Valens for Valentinian and alleaging this Edict as generall against al Images of the Crosse. And yet these Homilies the holy learned Homilies of the olde Fathers namely of Venerable Bede our
place of the Apostle doth interprete his meaning to be vnderstanded of the outvvard peace and tranquilitie furthered mainteined and defended by the Magistrates but chieflye of the invvarde peace of the minde and conscience vvhich can not be atteined vvithout pure religion as contrary vvise godlines can not be had vvithout peace and tranquility of mind and conscience This vvould be noted vvith good aduisement that S. Paul him selfe shevveth plainly prosperitie amongst Gods people and true religion to be the benefites and fruits in general that by Gods ordinance springeth from the rule and gouernment of Kings and Magistrates vnto the vveale of the people The vvhich tvvo although diuers in them selues yet are so combined and knitte together and as it vvere incorporated in this one office of the Magistrate that the nourishing of the one is the feeding of the other the decay of the one destroyeth or at the least deadlye vveakeneth them both So that one can not be in perfect and good estate vvithout the other The vvhich knot and fastening together of religion and prosperitie in common vveales the most Christian and godly Emperours Theodosius and Valentinianus did vvisely .68 see as it appeareth by this that they vvrote vnto Cyrill saiying The suertie of our common weale dependeth vpon Gods Religion and there is great kinred and societie betwixte these tweine for they cleaue together and the one groweth with the increase of the other in such sorte that true Religion holpen with the indeuour of Iustice and the common weale holpen of them both florisheth Seing therefore that we are constituted of God to be the kings and are the knitting together or iointure of Godlines and prosperitie in the subiects we kepe the societie of these tweine neuer to be sundred and so farre forth as by our foresight we procure peace vnto our subiects we minister vnto the augmenting of the common weale but as we might say being seruaunts to our subiects in al things that they may liue godly and be of a religious conuersation as it becommeth godly ones we garnish the common weale with honour hauing care as it is cōuenient for them both for it can not be that diligently prouiding for the one we should not care in like sorte also for the other But we trauaile earnestly in this thing aboue the reast that the Ecclesiasticall state may remaine sure bothe in suche sort as is seemely for Gods honour and fitte for our times that it may continue in tranquilitie by common consent without variaunce that it may be quiete through agreemente in Ecclesiasticall matters that the godlye Religion may be preserued vnreprouable and that the lyfe of such as are chosen into the Clergy and the greate Priesthood maye be clere from all faulte Stapleton And shal we now M. Horne your antecedent matter being so naught greatly feare the consequent and conclusion ye will hereof inferre Nay pardie For lo straite waye euen in the firste line ye bewray either your great ignoraunce or your like malice Not for calling this Emperour as ye did before Emanuell let that goe as a veniall sinne but for calling him Christian Emperour and willing him to be an example a spectacle a glasse for others as one that as yee sayed before refourmed Relligion to the purenesse thereof which saying in suche a personage as ye counterfaite can not be but a deadly and a mortall sinne Surely M. Fox of al men is depely beholding vnto you for if this be pure religion thē may he be the bolder after your solemne sentence once geauen bearing the state of one of the chief Prelates in the realme and of a Prelate of the garter withal to kepe still his holy daye that he hath dedicated to the memorie of his blessed Martyr M. D. Wesalian of whom we spake before And yet I wene it wil proue no great festiual daie for that he was an heretike otherwise also Well I leaue this at your leasure better to be debated vpon betwene you and M. Fox In the meane while to returne to the matter of your dealing wherof I spake yf ye knew not the state and truth of your Emperours doings ye are a very poore sely Clerke farre from the knowledge of the late reuerend fathers Bishop White and Bishop Gardiner and how mete to occupie such a roome I leaue it to others their discrete and vpright iudgemēts And now Sir if this be pure religion as ye say then haue ye one heresie more then any of your fellowes as farre as I knowe hath onlesse perhappes M. Foxe wil not suffer you to walke all post alone And then that I may a litle rolle in your railing rhetorike wherein ye vniustly rore out against M. Fekenham may I not for much better cause and grounde saye to you then ye did to him to make him a Donatist M. Horne let your friends now weigh with aduisemēt what was the erronious opinion of the Grecians against the holy Ghoste and let them cōpare your opiniō and guilful defences therof to theirs And they must nedes clap you on the back and say to you Patrisas if there be any vpright iudgmēt in thē Deming you so like your great graunsiers the Grecians as though they had spitte you out of their mouth Now for your conclusion that you bring in vppon this Emperours and Constantines example it is nedelesse and farre from the matter Whereby by the place of S. Paule before rehearsed and nowe eftsone by you resumed by Chrysostome in his expositions of the saied place and by Cyrillus you would haue vs seriously admonished that prosperitie of the common welth and true religion springeth from the good regiment of Magistrates whiche we denie not and that the decaye of religion destroyeth or deadlye weakeneth the other which is also true as the vtter ruine of the Empire of Grece proceding from the manifolde heresies especially that whereof we haue discoursed doth to wel and to plainly testifie And therefore I would wish you and M. Foxe with others but you two aboue all others with good aduisemente to note that as the wicked Iewes that crucified Christ about the holy time of Easter were at the very same time or thereabout besieged of the Romans and shortly after brought to such desolation and to suche miserable wretched state as in a manner is incredible sauing that beside the foreseing and foresaiyng therof by Christ there is extant at this daie a true and faithfull reporte Euen so your dearlings the Grecians whose errour but not alone but accompanied with some other that you at this daie stoutly defend yet especially rested in this heresie against the holy Ghost that ye terme with an vncleane ād an impure mouth pure religiō were in their chief city of Cōstātinople in the time of Cōstantinus son to Iohn nephew to Andronicus your Emanuels father euen about Whitsontide at whiche time the Catholique Churche in true and sincere faith concerning the holy Ghost
books vnder paine of deathe dothe not iustifie this supremacie by you imagined This was but an outewarde execution of ciuile punishmente in the assisting of the Nicene Decrees Nowe touching that you tell vs howe Constantine licenced the Fathers to departe if he saied Gramercy moste reuerend Fathers for your great paines and trauail nowe may you in Gods name resorte to your cures and flocke God speede you God prosper your iourney And if he bare their charges too that were poore Bisshoppes as he did in case he woulde not suffer them to depart till all matters were throughlye and finallye discussed What then What supremacy maketh al this Or how is this any thing like to the Supremacy now sworen vnto M. Horne The .38 Diuision pag. 24. b. Arius countâ—â—feiting a false and a feined confession of beliefe like an hypocrite â–ª pretending to the Emperour that it vvas agreable to the faithe of the Nicene Councel humbly beseching the Emperour that he would vnit and restore him to the .96 mother Churche and therefore hauing friends in the Emperours Court as suche shall neuer vvante fautours about the best Princes vvas brought into his presence vvhom the Emperoure him selfe examined diligentlye and perceiuinge no disagreement as he thought from the agrement made in Nicene Councell .97 absolued and restored him againe vvhervnto Athanasius vvho knevv Arius throughly vvould not agree and being accused therfore vnto th'Emperour vvas charged by letters from him that he should receiue Arius vvith these threates that if he vvould not he vvould .98 depose them from his Bisshoprike and commit him to an other place The Arrians heaped vp many and horrible accusations and slaunders vpon Athanasius vvhervpon the Emperour doth summon a Councell at Tyre and sendeth commaundement by his letters â—o Athanasius that vvithout all excuse he should appeare there for othervvise he should be brought vvhether he vvould or no. He vvriteth to the CouÌ„cel his letters vvherin he declareth the causes vvhy he called that CouÌ„cel He shevved vvhat he vvould haue and vvhat they ought to do aÌ„d prescribeth vnto theÌ„ the form aÌ„d rule wherby thei shuld iudge aÌ„d determin in that Synod Athanasius appeared appealed fled to the Emperour and declared the iniuries offered against him in that Councel The Emperour tooke vpon him the hearing of the cause sent his letters to the vvhole Synod commaunding them vvithout al excuse or delay to appeare before him in his palaice and there to shevv hovv vprightly and hovve sincerely they had iudged in their Synod as I haue shevved .99 before VVherein obserue diligently that the Emperor taketh vpoÌ„ hiÌ„ and no fault found thervvith to examine and iudge of the doings of the vvhol CouÌ„cel Thus far of CoÌ„stantine and his doings in the executioÌ„ of his ministerie and especially in perfourming that part vvhich he called his best part that is his gouernement and rule in Ecclesiastical matters vvherein it is manifest that by the practise of the Catholique Churche for his time approued and commended by all the Catholique Priests and Bishops in the Nicene Councell the supreme gouernment authority and rule in ,100 all maner causes both Ecclesiasticall and Temporall vvere claimed and exercised by the Emperour as to vvhom of right suche like povver and authority belonged and appertained Stapleton Beholde nowe an other Argument of M. Hornes imagined Supremacie Arius hypocriticallye dissemblinge his heresie and pretending his faithe to be agreeable to the Nicene faith humbly besecheth Constantine to vnite and restore him to the Mother Churche And so he was absolued and restored Truely here had ye hitte M. FeckenhaÌ„ home in dede had there bene any such thing in your Authour as in dede there is not nor can be onlesse Constantine had bene also a Priest In dede he released him from exile being before circumuented by a crafty Epistle of his and Euzoius together which in wordes semed to agree with the Nicene Councell but in meaning farre disagreed Yf ye call this vniting to the Mother Church your Mother hath a faire Childe and a cunning Clercke of you And yet were ye much more cunning if ye could finde any such disordinate and folish false phrases in any mans penne sauing your owne Neither can I tell in the worlde where to find or where ye found this peuish hereticall fond phrase onlesse it were of Arius him selfe of whome ye seme to take it And yet durst not he as starke an heretik as he was to hasard so farre as ye haue done In deede in his craftie and subtile letter so ambitiously and coulourably penned that Constantine supposed it agreed very well with the very definition of the Nicene Councell in the ende thereof he made sute vnto Constantine to be receiued againe into the Catholique CoÌ„munion in these wordes speaking for him selfe and Euzoius his mate Quapropter rogamus vntri nos per pacificam Dei cultricem pietatem tuam matri nostrae Ecclesiae iubeatis Wherefore we beseche your honour being a peaceable Prince and a true worshipper of God to commaund that we may be vnited to our Mother the Church Ye see good Reader if M. Horne hath any Author who and of how good credite he is euen no better then Arius him selfe And yet in this pointe is M. Horne worse then he and corrupteth and wresteth not onely the Catholique writers but Arius wordes too For Arius doth not desire Constantine to restore him as M. Horne faineth but to geue out his commaundemente that he might be restored and by whome was that M. Horne but by the Bishoppes And this thing Constantine him selfe well vnderstode and therfore though glad to see them as he thought to haue changed their minde yet not presuming as Sozomen writeth to receiue them into the Communion of the Churche before the iudgement and allowance of mete men according to the Lawe of the Churchâ— he sent them to the Bishops assembled then for an other matter in Councell at Hierusalem that they shuld examine his and his coÌ„panions faith Et clementem super eis sententiam proferrent and that they shoulde geue a merciful iudgement vpon them yf they did truely repent Ruffine also writeth agreable vnto this adding so that Alexander the Bisshop did therto assente Eusebius and other dissembling Catholik bisshops which were in hart Arians stil as it did afterward appere forthwith in the Councel receiued Arius into their communion But when he came to Alexandria he could not ther be receiued The Catholike bisshop Alexander of Alexandria yet liuing would not admit him Then remayning there a long tyme as excommunicated he desired saieth Theodoret to be by some meanes restored again and beganne to counterfeite the Catholike But when Alexander his bisshop and Athanasius his successor could not be so circumuented he attempted ones again the Emperours fauour And so by the means of Eusebius of Nicomedia an ArriaÌ„ bisshop in hart he was brought to the Courte
c. What then M. Horne was he therefore supreme gouernour in al causes ecclesiastical Yea or in this very cause was he thinke you the supreme gouernour If you had tolde vs some parte of that graue oration somewhat therein perhaps would haue appered either for your purpose or against it Now a graue oratiō he made you say but what that graue talke was or wherein it cōsisted you tel vs not Verily a graue oratiō it was in dede ād such as with the grauity thereof vtterly ouerbeareth the light presumption of your surmised supremacy For this amōg other thīgs he saied to those bisshops grauely in dede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such a mā therefore do you place in this bisshoply throne that we also which direct the Empire may gladly submitte oure heads to him and reuerence as a medicinable remedy the rebukes that he shall make ouer vs for men we are and must nedes falle somtyme So M. Horne woulde this Emperour haue a bisshop qualified and so was in dede this Ambrose then chosen passingly qualified that he shoulde tel and admonish boldely the Prince of his faultes and the Prince should as gladly and willingly obey him yea and submit his head vnto hī not be the supreme Head ouer hī as you most miserable clawbackes vnworthy of al priestly preeminēce would force modest prīces vnto This was the graue lessō he gaue to the bisshops as Constantin before to the Fathers of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a natural louing child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priestes as to his Fathers not to them as his seruauntes or subiectes in that respecte You say farder but you say vntruly to be alwaies like your selfe that this Emperour confirmed the true faith decreed in a Synod in Illyrico by his royal assent As though your Reader shoulde straight conceyue that as the Quenes Maiesty confirmeth the Actes of parliament with her highnes royall assent and is therefore in dede the Supreme and vndoubted Head ouer the whole parliament so this Emperour was ouer that Synod But Theodoretus your Author alleaged saieth no such thīg Only he saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thīgs that had ben decreed and established by the Bisshoppes he sent abrode to those that doubted thereof Other confirmatiō then this is not in your Author or any otherwhere mētioned And this was plain ministerial execution of the decrees no royall confirmatiō of them M. Horne The 41. Diuision Pag. 26. a. Theodosius vvas nothing inferiour to Constantine the great neither in zeale care or furtherance of Christes Religiō He bent his vvhole povver and authoritie to the vtter ouerthrovve of superstition and false Religion somevvhat crept in againe in the times of Iulianus and Valēs the vvicked Emperours And for the sure continuance of Religion refourmed he made many godly Lavves he defended the .107 godly bishop of Antioche Flauianus against the bishop of Rome and other bishoppes of the VVeste vvho did .108 falsely accuse him of many crymes and at the lēgthe by his careful endeuour in Churche matters and his .109 Supreme authoritie therein this moste faytful Emperour sayeth Theodoretus sette peace and quietnes amongest the Bishoppes and in the Churches He called a conuocation of the Bishops to the ende that by common consent al should agree in vnytie of doctrine confessed by the Nicen councel to reconcile the Macedonians vnto the catholique Churche and to electe and order a Byshop in the sea of Cōstantinople vvhiche vvas than vacant VVhen the tvvoo fyrste pointes could not be brought to passe as the Emperour vvished they vvent in hande vvith the third to consult amongest them selues touching a fitte Bisshop for Constantinople The Emperour to vvhose iudgement many of the Synode consented thought Gregorie of Nazianzene moste fitte to be Bisshop but he did .111 vtterly refuse that that charge Than the Emperour commaundeth them to make diligēt inquisitiō for some godly man that might be appointed to that rovvme But vvhen the Bisshops could not agree vppon any one the Emperour commaundeth them to bring to him the names of al such as euery one of them thought moste apt to be Bisshop vvriten in a paper together He reserued to him self saith Sozomenus to choose vvhome he liked best VVhen he had redde ouer once or tvvyse the sedule of names vvhich vvas brought vnto him after good deliberation had vvith him self he chose Nectarius although as yet he vvas not christened and the Bisshops maruailing at his iudgemēt in the choise .112 could not remoue him And so vvas Nectarius baptized and made bisshop of Constātinople vvho proued so godly a bisshop that all men deemed this election to be made by Themperour not vvithout some miraculous inspiration of the holy ghost This Emperour perceiuing the Church had ben long tyme molested and dravvē into partes by the Arianisme and like to be more greuously torne in sonder vvith the heresy of Macedonius a B. of Cōstātinople and knovving that his supreme gouernmēt and empire vvas geuē him of God to mainteine the common peace of the Church and confirmation of the true faith summoneth a Synode at Constantinople in the thirde yeere of his reigne vvhich is the second great and general councel of the fovver notable and famous oecumenical councels and vvhen al the bisshops vvhome he had cited vvere assembled he cometh into the councell house amongest them he made vnto them a graue exhortation to consulte diligently like graue Fathers of the matters propoūded vnto them The Macedonians depart out of the Cytie the Catholike Fathers agree conclude a trueth and send the canons of their conclusion to the Emperour .113 to be confirmed vvriting vnto him in these vvords The holy counsaile of bisshops assembled at Constātinople to Theodosius Emperour the most reuerent obseruer of Godlines Religion and loue towardes God VVe geue God thankes who hath appointed your Emperial gouernmēt for the common tranquility of his Churches and to establishe the sounde faith Sithe the tyme of our assembly at Constantinople by your godly commaundement we haue renewed cōcorde amongest our selues and haue prescribed certaine Canōs or rules which we haue annexed vnto this our writing we beseche therefore your clemency to commaunde the Decree of the Counsaile to be stablished by the letters of your holines and that ye wil confirme it and as you haue honoured the Church by the letters wherewith you called vs together euen so that you wil strengthen also the final conclusion of the Decrees with your own sentence and seale After this he calleth an other .114 Councel of bisshops to Constantinople of vvhat Religion so euer thinking that if they might assemble together in his presence and before him conferre touching the matters of Religion vvherein they disagreed that they might be reconciled and brought to vnity of Faith He consulteth vvith Nectarius and sitteth dovvn in the Councel house amongest them al and examineth those
that vvere in Heresie in such sort that the Heretikes vvere not onely asionied at his questions but also beganne to fal out amongest themselues some liking some misliking the Emperours purpose â–ª This done he commaundeth eche sect to declare their faieth in vvritinge and to bringe it vnto him he appointeth to them a daye vvhereat they came as the Emperoure commaunded and deliuered vnto him the fourmes of their faieth in vvritinge vvhen the Emperoure had the sedules in his handes he maketh an earneste praier vnto God for the assistaÌ„ce of his holy spirite that he may discern the truth and iudge rightly And after he had redde them al he condemneth the heresies of the Arians and Eunomians renting their sedules in sundre and alovveth only and confirmeth the faith of the Homousians and so the Heretiks departed ashamed and dasht out of countenance The .7 Chapter Of Theodosius the first and his dealing in causes Ecclesiasticall Stapleton THis Theodosius had no greater care to further true religioÌ„ then ye haue to slaÌ„der and hinder it and that by notable lying as it will al other things set a parte appere by the heape of lyes that in this story of this one Emperour ye gather here together And first that ye call Flauian the godly bisshop of Antioche For albeit he stode very stowtly in the defence of the Catholike faith and suffred much for it yet in that respecte for the which he is here by you alleaged he was not godly As one that came to his bisshoprike againste the canons and contrarye to the othe taken that he woulde neuer take vppon him to be bisshop of Antioche Paulinus lyuing and ministring by this meanes an occasioÌ„ of a greate schisme to the Church which continued many yeares And for this cause the Arabians the Cyprians the Aegiptians with Theophilus Patriarche of Alexandria and the west Churche with Pope Damasus Siricius and Anastasius would not receiue hiÌ„ into their coÌ„munioÌ„ Neither could he be setled quietly aÌ„d receiued as Bisshop vntil he had recoÌ„ciled hiÌ„self to the Pope and that his fault was by him forgeueÌ„ For the which purpose he sente to Rome a soleÌ„pne ambassade And so it appereth that the .2 lyne after ye adioyne a freshe lie that the bisshop of Rome did falsly accuse him of many crimes who layde to him no lesse crimes then al the world did beside which was periury and schisme Then as though ye would droppe lies or lie for the whetstone ye adde that by his supreame authority he set peace and quietnes in the Church for this matter shuffliÌ„g in by your supreame lyiÌ„g authority these words supreame authority which neither your author Theodoretus hath nor any other yea directly contrary to the declaratioÌ„ of Theodoretus who in the verye chapter by you alleaged reciteth the ambassade I speake of which is a good argumeÌ„t of the Popes Supremacy and may be added to other exaÌ„ples of M. Doctor Hardings and of myne in my Return c. agaiÌ„st M. Iewel in the matter of recoÌ„ciliatioÌ„ For as fauorable as themperour was to him and for al the Emperours supremacy the Emperour himself commauÌ„ded hiÌ„ to go to Rome to be recoÌ„ciled he being one of the foure patriarches And Flauianus was fayn also to desire Theophilus bisshop of Alexandria to sende some body to Pope Damasus to pacifie aÌ„d mollifie his anger aÌ„d to pardoÌ„ hiÌ„ who sent Isidorus for that purpose And as I haue said Flauianus hiÌ„self afterward sent Acatius and others his ambassadours Which Acatius pacified the schismes that had coÌ„tinued .17 yeres and restored as your own author Theodoretê° saith peace to the Church paceÌ„ saith he Ecclesiis restituit Which words though Theodoretus doth speake of theÌ„peror Theodo â–ª yet he speaketh the like of Acatiê° which ye guilefully apply to Theodosiê° oÌ„ly aÌ„d as falsely conclude therof that Theodosiê° therfore should be supreme head of the Church For so by that reason Acatiê° should also be supreme head of the Church Now foloweth M. Horns narratioÌ„ of certain couÌ„cels holdeÌ„ vnder this Theodosiê° so disorderly so coÌ„fusely so vnperfectly and so lyingly haÌ„dled as a maÌ„ may wel woÌ„der at it He maketh of two couÌ„cels kepte at CoÌ„staÌ„tinople three wheras the .1 aÌ„d .2 is al one beiÌ„g the secoÌ„d famouse general couÌ„cel aÌ„d properly to cal a couÌ„cell the third is none but rather a conference or talke The first CouÌ„cel which he telleth vs of was called he saith to electe aÌ„d order a bisshop in the sea of CoÌ„stantinople Which in case he caÌ„ proue theÌ„ distincted Councels was don in the CouÌ„cel general and in the secoÌ„de as he placeth it aÌ„d not in the first As also the electioÌ„ aÌ„d ordinatioÌ„ of Nectariê° He saieth that Gregory NaziaÌ„zene was neuer bisshop of CoÌ„stantinople but did vtterly refuse it Whereas after he had taught there .12 yeares to the great edifying of the Catholikes against the Arians not enioyinge the name of a Bisshop all this while he was at the lengthe sette in his bisshoply see by the worthy Meletius bisshop of Antioche and by the whole noÌ„ber of the bisshops asseÌ„bled at the general cuÌ„cell Though in dede he did not longe enioye it but voluntarily and much against this good Emperours mynde gaue it ouer to auoyde a schisme that grewe vppon his election For whome Nectarius that M. Horne speaketh of was chosen being at that tyme vnbaptized And so chosen by the Emperour as M. Horne saieth that the Bisshops though they meruailed at the Emperours iudgement yet they coulde not remoue him Wherein ye may note two vntruthes the one that M. Horne woulde gather Theodosius supremacy by this electioÌ„ Of the which electioÌ„ or rather naminge for the Emperour only pricked him I haue alredy answered in my Returne against M. Iewel and said there more at large And the bisshoppes with common consent of the whole Synod doe pronounce him and creat him bisshop as also intheir letters to Pope Damasus they professe The other that the Bisshops could not remoue him Yes M. Horn that they might aswel by the Apostolical the Nicene and other canons of the Churche as by the very plaine holye scripture and by S. Paule by expresse wordes forbidding it for that he was Neophytus Suerly of you that would seame to be so zelouse a keper of the sincere worde of God and so wel a scriptured man this is nothing scripturelye spoken And therefore this your sayinge muste needes make vppe the heape Yea and therefore they might lawfullye haue infringed and annichilated this election sauing that they bore with this good graciouse Emperour that tendred Christes Church and faith so tenderlye euen as Melchiades before rehearsed bore with the good Constantin Here may we now adde this also to the heape that ye woulde inferre this Soueraynety in Theodosius because the Fathers of this general Councel desired him to confirme their decrees and canons Which is a mighty great copiouse argumente with you throughout your
vvho returneth this ansvveare Neither sende you to vs nor wee to you bicause wee looke for an answeare from the Prince touching you Therfore saith Liberatus Cyril and Memnon seeking to reuenge theÌ„ selues did condemne Iohn and all those that stood with him who suffered manye displeasures at Ephesus thoroughe the pride of these twaine The Emperoure sendeth to the vvhole Councell his ansvveare in vvritinge on this sorte VVee allowe the condemnation of Nestorius Cyrillus and Memnon the other actes and condemnations whiche you haue made we disallowe obseruinge the Christian faithe and vprightnesse which we haue receiued of our fathers aÌ„d progenitours etc. Certain of the Bishops did satisfie the Emperour .130 whoÌ„ he commauÌ„ded to enter into the Church and to ordeine an other Bishop for Constantinople in the place of Nestorius These things thus done the Emperour dissolued the CouÌ„cel and coÌ„maunded the Bishops to depart euery man to his own couÌ„trie VVithin a while after the Emperour perceiuing the dissension betwixte Cyrill and Iohn to continue whiche he thought was not to be suffered called Maximianus and many other Bishoppes that were then at Constantinople with whome he coÌ„sulted how this schism of the Churches might be taken away VVhose aduise had the Emperour sent a noble man Aristolaus vvith his letters to Cyrill and Iohn commaunding theÌ„ to come to an agreement and vnitie betvvixte them selues othervvise he vvoulde .131 depose and banish them both VVherevpon follovved a reconciliation betvvene the tvvo bisshops and much quietnes to the Churches The .9 Chapter Of Theodosius the Second and of the Ephesine Councell the third Generall Stapleton HERE followeth now an other Emperour Supreme head of the Churche as well for calling of the firste General Councell at Ephesus as also for ordering and gouerning of it by his Lieutenaunt Yf M. Horne do or can shew any decree or determination in matter of faithe or any other Ecclesiastical matter made by Theodosius or his deputy then were it somewhat He sheweth no such thing nor can shew any such matter Al this ordering and gouerning is concerning the externall and outward matters and to see al things done quietly and orderly and by ciuile punishment to correct such as disobey the Councel All the which are no matters of spirituall gouernement Let vs then consider the particularities The calling of the Ephesine Councel by this Emperour Theodosius which yet was at the request of Cyrillus the Patriarch of Alexandria not by the Emperours owne authoritie M. Horne setteth foorth in these words geuing streight commauÌ„dement to al Bisâ—hops wheresoeuer that they should not faile to appeare As though the Emperour had so peremptorily cited them and summoned theÌ„ both as Princes and Ciuile Magistrates doe cite their subiectes for ciuil matters Whereas the history of Nicephorus by him alleaged geueth forth no token of such peremptory commaÌ„dement but rather of the contrary For the Emperour in his letters whereby he summoned them addeth this reason or threat to them that would draw backe Qui enim vocatus non alacriter accurrit non bonae is conscientiae esse apparet For whosoeuer being called hasteneth not verely he appereth to haue an euill conscience In which woordes he rather chargeth their conscience before God then their loyal obedience to him as Iosaphat did to the Priestes and Leuits of the olde Law as before hath ben shewed Neither vseth any other threat or force of commaundement to expresse so much as an ynckling of that gloriouse supremacye that M. Horne would so faine finde out Againe the ordering and gouerning as you call it of the Councell by Ioannes Comes the Emperours Lieutenaunte was suche as Cyrillus and al the Catholique Bishoppes of that Councell complained of Firste because he made no true relatioÌ„ to the Emperour what was in the Councel done Then because he laboured to haue Iohn of Antioche with his confederates reduced to the Communion of the holy Councel hauing brokeÌ„ the Canons To the which request the Councell resisted plainlye saiyng It is not possible to force vs hereto except both that which they haue done against the Canons be disanulled and also they become humble suppliauntes to the Councell as suche whiche haue offended When Iohn the Lieutenant could not winne his purpose this way by force of authority whiche those Bishops acknowledged none at all for any matter Synodicall to be concluded or decreed he went about by a sleight to compasse them He desired them to geue him in writing a confession of their faith and I saied he will cause the other to subscribe therevnto and so to agree with you This he did saieth the Councel that after he might make his vaunte and say I haue brought these bisshops to an attonement being at variaunce among them selues vpon worldly displeasures And the Councell espiyng this replied againe they woulde not geue the world occasion of reproche and shame And as for the coÌ„fession of their faithe which he required they answered We be not called hither as heretikes but we are come hither to restore the faith that hath bene despised which also we do restore And as for the Emperour he hath no nede nowe to lerne his faith he knoweth it wel enough and he hath bene baptised in it Thus we see the ordering and gouerninge whiche M. Hornes cause dependeth vpon of this LieutenaÌ„t and Emperour too was a mere tyraÌ„nical violeÌ„ce not such as other godly Emperours accustomed to vse before him as M. Horne auoucheth So did not Constantine in the Nicene CouÌ„cel Nor Theodosius this mans Grandfather in the Councell of Aquileia But this was such a tyrannicall gouernment that Cyrillus and the whole Synod writeth thereof thus We be all in greate vexation being kept in with the guardes of souldiars yea hauing them by our beddes side when we slepe specially we saith Cyrillus And the whole Councell beside is much weried and vexed and many are dead Many other also hauing spent all doe now sell their necessaries This lo was the honorable gouernement of M. Hornes supreame head By force of armes to extort a coÌ„sent Such a gouernour would the great Turke be or the Souldan if he ruled againe But suche rough paterns please verye well this rough and rude Prelate Similes habent labra lactucas Wheras therfore he calleth this Emperour Theodosius a verie godlie Emperour seing he calleth him not godly in this place but in respect of his actions hereafter to be by him rehearsed which are very lewd and naught as it hathe and shall yet better appeare it is a plaine vntruth what so euer he were in other thinges And therefore either he shoulde haue forborne so to call him at the least in this place or shoulde haue founde some better matter for him to haue practised his Supremacie vpon For al Maister hornes declaration resteth in this that he defended Iohn the Bishoppe of Antiochia and a fewe of his confederates the fautours of Nestorius
in nullo quidē quae facienda sunt de pijs dogmatibus quaestiones communicare Illicitum namque est eū qui non sit ex ordine sanctissimorum episcoporum ecclesiasticis immiscere tractatibus I haue sent saith themperour Theodosius the noble erle Candidinianus as my deputye vnto your holye Synode geuinge him in charge not to medle in anye poynte towchinge questions to be moued abowte godlye doctryne and Religion For yt is vnlawfull for him whiche is not of the order of holye Bisshoppes to entermedle with Ecclesiasticall matters But yet ye saye Iohn and his fellowes woulde not appeare before the Popes Legates A true man ye are in this point It was so in dede wherein his doinges were as good as yours and your felowes Protestante bisshops which being and that with a large saufe conducte called to the late Councel of Trente durst not ye knewe your cause so good shewe your face in such an ordinarie and learned consistory Ye knew ye were no more able to shewe good cause why ye haue deposed the Catholike Bisshoppes then coulde your Iohn why he deposed Cyrillus and Memnon And therefore he being called to geue a reckoning of those his doings before Pope Celestins Legates who were then president themselues for Cyrill and Memnon then both put vp their complaintes to the Popes Legats thē newly come from Rome to Cōstātinople and before the whole Coūcel of Bisshops durste not appeare But loe now out of your own place ād chapter an other opē proufe against you for the Popes ād the ecclesiastical primacy For not withstāding all that euer your Emperour and supreme head did and for al his allowing of Iohns wycked proceding the Popes Legats and the Councell with a more Supreme Authority resumed the matter into their hāds to whō also Cyrill and Memnon bisshops of Ephesus vniustly deposed offred their billes of cōplainte wherevpō Iohn was cited to appere who playd the night owlespart not able to abyde the cleare light of the Popes authority ād of so honorable a Councel And so haue ye cōcerning this Ephesine Councel spoken altogether as we saye ad Ephesios and very poore ayde are ye like to take at this Councels hands Nay ye are quyt ouerborē ād ouertilted therewith As it shall yet more at large appere to him that will vouchesafe to reade that I haue writen of this matter against M. Iewel in my Returne of vntruthes M. Horne The 45. Diuision Pag. 30. a. Eutyches stirred vp much trouble in these daies vvherefore he vvas cited to appeare before Flauianus Bisshop of Constantinople and other Bisshops assembled in a Synode to ansvveare vnto his heresies vvho vvoulde not appeare but fledde vnto the Emperour Theodosius and declareth vnto him his griefe The Emperour sendeth vnto the Synod vvith Eutiches one of his chiefe officers Florentius vvith this mandate Bicause wee study carefully for the peace of Goddes Churche and for the Catholike Faith and wil by Goddes grace haue the righte Faithe kepte whiche was sette foorth by the Nicene Councell and confirmed by the Fathers at Ephesus when Nestorius was cōdemned wee wil therefore there bee no offence committed aboute the aforenamed Catholique Faithe and bicause wee knowe the honourable Florentius to be a faithfull and an approoued man in the righte faith wee wil that he shal be present in your Synode bicause the conference is of the Faithe He vvas there asistaunt vnto the Fathers and .132 examined Eutyches openly in the Synode .133 diuerse times of his faithe and finally saide vnto him He that saithe Florentius doth not confesse in Christ twoo natures doth not beleeue aright and .134 so vvas Eutyches excommunicate deposed and condemned Eutyches rested not here but obteined that the Emperour did commaunde a nevv Synode to be had at Constantinople vvherein to examine the actes of the former vvhether that all thinges touching the proceding against Eutyches vvere don orderly and rightly or no. He appointeth besides Florentius diuerse .135 other of his nobles to be in this councel to see the doings thereof But vvhen Eutyches coulde not vvin his purpose in neither of these Synodes he procureth by friēdship of the Empresse Eudoxia and others that the Emperour should call a Synode againe at Ephesus to the vvhich Synode the Emperour prescribeth a fourme of proceding This Synode vvas a vvicked conuenticle vvherein the truth vvas defaced and Heresie approued the Emperour being seduced by Chrysaphius one of the priuy chamber and in most fauour vvithe him The .10 Chapter of Eutyches the Archeretike Stapleton AS Eutyches that false monke did so do ye flie frō your ordinarie Iudges to suche as be no Iudges in the matter Neither the presence of Florētius or any other the Emperours deputy in the councel maketh the Emperor as I haue sayd ād shewed before a supreame head And in as much as the Emperor sayth that because the cōferēce is of sayth he woulde his deputy to be present that is graunted whē matters of faith are debated not only to Emperours but to al Christē mē But hereof yt may be inferred that in Coūcels assembled for disciplin ecclesiasticall and not for faith thēperor and his deputy haue nothīg to do which infrīgeth the greatest part of your supremacy And which is plain both by the rules and by the practise of the Church expressed in the Coūcels of Chalcedon of Cabylon and of Milleuitum Now as we graunt the Emperours deputye may be present in the Councell where matters of faith are in debate so how he is present and to what ende and that he hath no authoritye to determyne and decide the controuersies we haue alredy proued by Theodosius him selfe To stoppe belyke this gappe ye imagin Florentius to play the Iudges parte as to examyne Eutyches openly in the Synod of his faith and how he belieued Examination Florentius vsed none but as any lay man beside might haue don he demaūded what he beleued which demaunding is not to determin what and how he ought to belieue Again where you adde diuerse tymes of his faith this is an other vntruth For Florentius in al that Synode neuer asked him but one question which you here alleage and that after the Synode hadde nowe condemned him But I suppose ye would fasten the Iudges part vpon him because he sayd to Eutyches he that doth not confesse in Christe two natures doth not belieue a right This might anie other mā haue sayd to and this is but a symple sentence And as simple as yt is ye thought not very simply but dubly and craftely yea altogether falsly minding to beare the ignorant reader in hād as thoughe this had bene the final sentence And therfore ye say and so was Eutyches excommunicated deposed and condemned But by whom I pray you Maister Horne By Florentius or Flauianus in the Councell And when and howe I praye youe Did not the Councell before these woordes of Florentius demaunde of Eutyches his
against the foorme of the Popes letters all the Bisshoppes of Aegypt of Asia of Illiricum Ponthus and Thracia very hotlye resisted affirming that the definition was otherwise perfect enoughe Which the Romaines and certaine of the Easte Bisshppes as earnestly denied Herevpon the iudges to make the matter come to an agrement made first a Committy in this sorte that of all the foresaide prouinces three should be chosen and they togeather with the Romaynes and six of the Easte Bisshoppes shoulde conferre a parte But this order beinge misliked and the greater nomber of Bisshoppes stil crying to haue it passe as it was first conceiued not passing vpon the forme conceiued in the Popes letters the iudges asked those that so cried whether they allowed the letters of Pope Leo or no When they answered Yea and that they had alreadye subscribed thereunto the Iudges inferred Lette then that be added to the definition which is in those leters coÌ„prised The Bisshops of Aegipt and other crying alwaies to the contrarye the debate was signified to the Emperour The Emperour sent back againe that they shoulde take the order of Committye appointed or yf that liked them not then they should make an other CoÌ„mittye by their Metropolitanes and euerye man declare his mynde that so the matter might come to an ende But saith the Emperour yf your Holynes will none of this neither then knowe you certainelye that you shall come to a Councell in the west partes seing you will not here agree And this also was that the Popes Legates before required And the Bisshoppes of Illyricum as excusing them selues cried Qui contradicunt Romam ambulent These which doe not agree let them walke to Rome Had Maister Horne and his fellowes bene in that case they woulde haue cryed what haue we to doe with Rome or with that forayne Prelate the Pope But the Bisshoppes and Fathers of those dayes knewe a better obedience to the See Apostolike And therefore in the ende the Popes Legates with a fewe other of the Easte preuailed against al the reste of Aegypt and Asia of IllyricuÌ„ Pontus and Thracia and endited the forme of their definitioÌ„ of the faith according to the tenour of Pope Leo his letters inserting his very words to their definitioÌ„ Otherwise as the Emperour and the Popes Legates before threatned they should al haue trotted to Rome and there haue finished the Councel Such was the Authority and preeminence of that Apostolike See of Rome and so wel declared in this fifte Action out of which M. Horne concealing the whole yssue order and cause of the debate thought only by a simple commyttye to proue his Supreme Gouernement in the prince Thow seest nowe gentle Reader that by the prince his owne confession by the Legates protestation and by the ende and yssue of the whole Action the Superiority rested in the Church of Rome and in a Councel to be had there in case they would not presently agree So harde it is for Maister Horne to bring any one Authority that maketh not directly against him and manifestly for vs. M. Horne The .53 Diuision Pag. 33. a. The Emperour cometh into the Synode place in his ovvne persone vvith Pulcheria his nobles and Senatours â–ª and maketh vnto the Synode an oration of this effect He careth for nothing so much as to haue all men rightly persuaded in the true Christian faith He declareth the occasions vvhy he sommoned the Synode He coÌ„maundeth that no man be so hardy hereafter to hold opinion or dispute of the Christian faith othervvyse than vvas decreed in the first NiceÌ„ couÌ„cel he chargeth theÌ„ therefore that all partaking coÌ„tenâ—ioÌ„ and couetousnes laide apart the onely truth may appeare to al men He declareth his coÌ„ming into the Synod to be for none other cause theÌ„ .151 to confirme the faith and to remoue from the people in tyme to come all dissention in Religion And last of al he protesteth his vvhole care and study that al people may be brought into an vnity and vnifourme agreement in pure religion by true and holy doctrine The chief Notarie humbly asketh of the Emperour if it vvil please him to heare their definition redde The Emperour vvilleth that it should be recited openly he enquireth of them al if euery man consented thereunto they ansvvere that it is agreed vppon by al their consentes VVhereunto they adde many acclamations commendâ—ng the vvorthines of his Emperial gouernmeÌ„t coÌ„cluding By the O worthy Emperor the right faith is confirmed heresies banished peace restored and the Churche refourmed After these acclamations the Emperour doth openly declare vnto the Synode a statute vvhich he maketh to cut of and put avvay from thencefoorth al maner occasion of contention about the true faith and holy Religion The vvhole Synode desireth the Emperour to dissolue the councel and to .152 geue theÌ„ leaue to departe vvhereunto the Emperour vvould not consent but .153 commaundeth that none of them depart Stapleton Here is nothing whervpon ye shoulde frame any conclusion of Supremacy Concerning Marcians oration we haue spoken somwhat before and nowe ye geue vs more occasion especially to note your true and accustomable faith in the true rehersal of your Authour For yf ye hadde not here maimed and mangled your owne allegation ye had made your self a ful answere for al this your bible bable to proue the Emperours supremacy for that they called or were present in the Councels We saieth this noble Emperour are come into this present Councel not to take vpon vs or to practise any power therein but to strenghten and confirm the faith therin following the example of the religious prince Constantine By which woordes he declareth that the Emperours authority and powre taketh no place in the Councel to determyn or define any thing which neither is founde of the doings of Constantine or this Marcian or of any other good Prince but only by ciuil penalties to confirme and strenghthen the decrees as did CoÌ„stantine and as this Emperour did also as appereth by his woordes spoken to the Synode in this sixt action by yow recited These woordes of Marcian ye haue cut from the residue of the sentence least otherwise it should haue by Marcian him selfe appeared that ye were but a glosar a Popes glosar I say as your brother Mollineus is when ye wrote of the fiue Bishops that otherwise must haue bene deposed CoÌ„cerning the staiyng of the Fathers that would haue departed whiche ye inforce as a thing material if ye had not followed your accustomable guise of dismembring your Author ye should haue found a small matter Ye haue saith Marcian to the Fathers ben much weried by your iourney and haue taken great paines Yet beare you and staye you for iij. or .iiij. daies loÌ„ger And our honorable Iudges being present moue you what matter your hart desireth and ye shal not faile of coÌ„uenient comfort But let no man depart til all
lawful to do Here shal ye find and heare Rome called the Head of all Churches Here shal ye find that Pope Leo gaue coÌ„maundement to his Legates that they shuld not suffer Dioscorê° to sit among th' other Bishops but to stand as a person accused and defendant and so the Legates tolde the Senatours and that in case they wold suffer the mater to go other wise that they should be excoÌ„municated and thervpon he was coÌ„maunded to sit in the middle a part from the rest Here shall ye finde that the learned Bishop of Cyrus Theodoretus deposed by Dioscorus and Maximus his own Patriarche was receiued and placed among the bishops because Leo had restored him Here shal ye find that nor laie men nor Priests haue voice in the Councel but Bishops only Here it appeareth why the Ciuil Magistrate is present in the Councell not to geaue sentence or to beare the greatest sway there in matters Ecclesiastical as M. Horne imagineth but as it appeareth by Theodosius the Emperours coÌ„mission geuen to the Earle Elpidius to see there be no tumulte and in case he see any troblesome or tumultuous person to the hurt and hinderance of the Catholik faith to imprison him and to certifie th'Emperour of him to see the maters procede orderly to be present at the iudgemeÌ„t geuing and to procure that the Councell spedily and circumspectly proue their matters In this SessioÌ„ ye shall find that not only Flauianus that godly Bishop and Patriarche of Constantinople wrongfully deposed by Dioscorê° appealed to Rome but that Eutyches also that Archeheretique iustlye condemned by Flauianus for his reliefe pretended an appellation made to Leo by him selfe In the second Session Leo his Epistle was read the Councell crieth out Petrus per Leonem loquutus est Peter hath spoken out of Leos mouthe But of all the thirde Session is so freighted with ample and plaine testimonies for the Ecclesiastical Primacy that I must rather seke to restrain and moderat them then to amplifie or enlarge them In this thirde Session Pope Leo is called the vniuersall Archebishop the vniuersall Patriarche the Bisshopee of the vniuersall Churche the Pope of the vniuersal Church the Catholike or vniuersal Pope And now must M. Iewel if he be a true man of his worde yelde and subscribe being answered euen by the verye precise woordes and termes of his owne thoughe peuishlye and folishly proposed question In this sessioÌ„ the Popes Legates pronouÌ„ce sentence against Dioscorus the Patriarche of Alexandria and doe by the Authority of Leo and S. Peter who is called there the Rocke and the top clyffe of the Catholike Churche depryue him of all priestlye ministery and bisshoply dignity for that he communicated with Eutyches being by a Councel condemned for that he presumed to excommunicate Pope Leo and being thrise perâ—mptorely summoned to the Councell woulde not come And how are ye now M. Horne and your felowes to be countted Bisshoppes that refuse the authoritye of the generall Councel of Trente and durst no more shewe your face there then durste Dioscorus at Chalcedo And can no better defende the deposition of the Catholik Bisshops in Englande then could Dioscorus the deposition of Flauianus at Ephesus And to say the truth ye can much lesse defende your self And where is nowe your acte of parliament that annichilatteh and maketh voyde al Ecclesiastical Authority sauing of such persons as are inhabitants within the realme Dioscorus was a foole that could finde no such defence for him selfe or else he neded not to haue passed a button for the Councel of Chalcedo Vnlesse happely we think we haue a special priuilege and as we be enuironed and as it were walled vp froÌ„ the world by the great OceaÌ„ sea as the poete writeth of vs Et penitus toto diuisos orbe BritaÌ„nos so we may take our selues to be exeÌ„pted and closed vp from the faith and religion of all Catholike people in the world But let vs goe foorth with owre matter Ye shal then find in this third session that the Popes Legate was presidente of the Councell for Leo and subscribed before all other In this session the whole CouÌ„cel calleth Leo the interpretour of S. Peters voyce to al people In this session the whole CouÌ„cel sayeth that Leo theÌ„ far of at Rome was presideÌ„t aÌ„d ruler of the CouÌ„cel as the Head is ruler of the body And that theÌ„perors were presideÌ„ts there most deceÌ„tly to adorne aÌ„d set forth the same endâ—uoring to renew the building of the Church of HierusaleÌ„ coÌ„cerning matters of faith as did Zorobabel and Iesus in the old lawe And this place only were sufficient to answere your whole booke and to shew either your ignorance or frowarde quarrelling in making such a sturre and busines for Princes authority in CouÌ„cels In this sessioÌ„ the whole synode saieth that the keping of the vineyard that is of the whole Church was committed of God to Lâ—o. In this session the whole Councel thowghe Leo his Legates were present and confirmed al thinges that there passed towching matters of faith doth yet neuerthelesse pray Leo him self also to confirme their decreâ—s And here might the Author of your Apologie Maister Horne if yt pleased him as merely haue iested and scoffed againste these .630 Fathers as he doth against the Fathers of the late CouÌ„cel at Trente for the clause salua Apostolicae sedis authoritate Here might be demaunded of these .630 Fathers what thei neaded in this case the matter being resolued vpon by the whole Councel yea by his own deputies to to sende to Rome to Pope Leo to haue their decrees yet further coÌ„firmed Here also might be demaunded of those 630. Fathers whether yt were not a mere foly to think the holy ghost posted to Rome that yf he staggered or stayed in any matter he might there take Councell of an other holy ghost better learned with such other childish or rather Iewish toyes Neither the CouÌ„cel only but Marcian alâ—o the Emperour prayed Leo to coÌ„firme that which there was concluded of the faith In this sessioÌ„ the Senators that ye would neades haue to be the cheif Iudges desire they may be taught of the fathers of this Councel such thinges as appertayne to the faith as of them that should geue a reckoninge aswel for their sowles as for their own sowles Nowe where as ye catche as yt were a certaine ankerhold of the supplication of Eusebius of Dorileum consider I beseache yow his supplication to the Councel too and weighe them bothe with the ballance of indifferente iudgemente I pray and most humbly beseche your holines holy father saith he to haue mercy on vs. And while the things passed betwixt Dioscorus and me be yt in fresh remeÌ„braunce decree you all those doings to be voyde and that those things which wrongfully passed against vs may not be preiudicial or hurtful to vs and that
the Popes Legates would not therto agree no nor Leo him selfe though the whole CouÌ„cel besought him but coÌ„firmed al other things that the CouÌ„cel had determined vpon and caused Anatoliê° the patriarch of CoÌ„staÌ„tinople to surcease froÌ„ this his ambitious claime and to coÌ„fesse his faut Last of al in a letter of Paschasinus one of the Popes Legates in that CouÌ„cel touching the condeÌ„nation of Dioscorê° this pope Leo is expresly called Caput Vniuersalis Ecclesiae Head of the vniuersall Church Many other things myght be gathered for this purpose as wel out of the Actes of this Councel as otherwhere especially that S. Gregorie writeth that of this holy Councell his predecessours were called Vniuersall Bisshppes M. Horne The .55 Diuision Pag 33. b. This Synode being finished the Emperour banished Dioscorus into the Cytie of Gangren VVhich thyng doon The noâ—les of the Cytie saith Liberatâ—s asseÌ„bled together to choose one both for life and learning worthy of the Bisshopricke for this waâ— .156 coÌ„maunded by the Emperours Decrees At the length Pâ—oteriuâ— vâ—â—s â—ade Bisâ—hop against vvhom the seditious people raysed one â—imotheus Helluâ—us or Aelurus vvho in conclusion murthered Proterius The catholique Bissoppes vvhich mainteined the Chalcedon councel made humble supplication vnto Leo the Emperour both to reuenge the death of Proterius and also .157 to depose Timotheus Hellurus as one not Lavvfully instituted in the Bishoprike on the contrary parte other Bishops make supplication vâ—to hâ—m in the defence of Timotheus and against the Chalcedon councel VVhen Leo the Emperour had considered the matter of both their supplications for good and godly consyderations he vvrote his letters to the Bisshops of euery city declaring both these causes and vvilling them to send him .158 their aduise vvhat vvas best to be done from vvhom he receiued anâ—vvere that the Chalcedon Councel is to be mainteined euen vnto â—eath vvherevpon the Emperour vvriteth to Sâ—ila his Lieutenaunt of Alexandria that he should maintein the Chalceâ—on Councell Stila did as the Emperour commaunded he expelled Timotheus Hellurus and .159 placed an other in his roume named Timotheus Sâ—lefacialius or Albus vvho liued quietly all â—he raigne of Leo and Zeno the Emperours til Basilicus gat the Empire vvho restored Timotheus the Heretique But vvhen Zeno recouered the Empire this Timotheus poisoned him selfe in vvhose place the Heretiques chose one Peter Mogge Afâ—er that Zeno the Emperour knevv of the crafty dealing of the heretiques he vvrote to his Lieuâ—enaunt Anthemius that he should depriue Peter Mogge and restore Timotheus to the bisshopricke and further that he should punish those that vvere the authours to enstall Peter Mogge Anthemius receiuing the â—mperours mandate did depose Peter Mogge as one that vvas but a counterfayt made bissop contrary to the lavves of the Catholique Churche and restored Timotheus Salefacialius vvho being restored sent certeine of his Clergy to the Emperour to render him thankes The .15 Chapter of Leo and Zeno Emperours Stapleton THis collection standeth in the banishing of Dioscorus and in the election and deposing of bishoppes Proterius was chosen vniuersorum sententia by the verdit of all the Citizens of Alexandria as the maner of choosing then was both before and after The Emperours commaundement was not the only cause thereof but the coÌ„maundement of the Councell for execution whereof the Emperour gaue forth his letters also For concealing whereof in your first allegatioÌ„ out of Liberatus you leaue out the worde Et Also where Liberatus saieth For this was also commaunded by the Emperours edictes The worde Also you leaue out to make your Reader beleue that the onely Absolute coÌ„maundement of the Emperour was the cause that Proterius was ordered bishop in the place of Dioscorus Whereas themperours edict came forth partly for auoyding of tumultes which the hereticall adhereÌ„ts of Dioscorus were likely to raise And which they raised in dede straight after the death of Marcian themperour and remouyng Proterius made Timotheus to sitte in hys place partly for executing the Chalcedon Councels Decree which was that a newe bishop should strayght way be ordered at AlexaÌ„dria in the roume of Dioscorus whom they had deposed Nowe Timotheus was an open heretike standing against the CouÌ„cel of Chalcedo and a murtherer withall of hys lawefull bishop Proterius and therefore no greate accompt to be made of the Emperours doings towards hym he being no bishop at al in dede Nowe where the Emperour coÌ„maunded an other to be put in his place it had bene well done if ye had placed also as your author doth the whole words and doings of themperour which was that Stila his deputy shuld set in aÌ„ other But wheÌ„ M. Horne when all the Bissops had answered that the Councel of Chalcedo was to be maintayned euen to death And that the foresayed Timotheus was vnworthy to be called either Bisshop or Chaistian man And howe M. Horne Decreto populi With the consente of the people which kinde of choosing Bishops was then no newe thinge in the Churche but vsed bothe before and after As for the banisshing of Dioscorus being before deposed of the Councell I think your self wil confesse yt to be no spirituall matter M. Horne The .56 Diuision pag. 34. a. After this Timotheus Ioannes de Talaida vvas choosen vvhereof vvhen Acatius Bisshop of Constantinople hearde he being offended vvith Iohn for that he had not sent vnto him synodical letters to signifie of his election as the maner vvas he ioyned him selfe vvith the fautours of Peter Mogge and accused Iohn vnto the Emperour as one not sounde in Religion nor fit for the Byshoprike Peter Mogge espying this oportunity dissembleth an vnity and recoÌ„ciliation and by his friends vvynneth Acatius vvho breaketh the matter to theÌ„perour and persvvadeth him to depose IoaÌ„nes de Talaida and to restore Peter Mogge so that the same Peter vvold first receiue and professe the HenoticoÌ„ that is the confessioÌ„ of the vnity in faith vvhich the Prince had set foorth vvherof this is the effect Zeno the Emperor to al Bishops and people throughout AlexaÌ„dry and Aegipt Lybia and PeÌ„tapolis For somuch as we know that the right and true faith alone is the begiÌ„ning coÌ„tinuaÌ„ce streÌ„gth and inuiÌ„cible shyld of our Empire we labour night aÌ„d day in praier study and with Lawes to encrease the Catholik and Apostolike Church by that faith Al people next after God shal bowe doune their necks vnder our power Seing therfore that the pure faith doth on this wise preserue vs and the Romain coÌ„mon wealth many godly fathers haue huÌ„bly beseched vs to cause an vnitie to be had in the holy Church that the meÌ„bers displaced and separated through the malice of the enemie may be coupled and knit together And after this declaring his faith to agree vvich the Nicen councel and those that condeÌ„ned Nestorius and Eutiches he sayth we curse those that thinke the contâ—ary After vvhiche curse declaring al the
the Kings consent or without against the Pope who hath no Iudge in this world but God only Neither cā he be iudged by his inferiours And so these Bishops told the King to his face And finally the King referreth the whole mater to the Synode and plainly protesteth that it was the Coūcels part to prescribe what ought to be done in so weighty a mater As for mee saith the King I haue nothing to doe with Ecclesiasticall maters but to honour and reuerence them I cōmit to you to heare or not to heare this matter as ye shall thinke it most profitable so that the Christiās in the City of Rome might be set in peace And to this point lo is al M. Hornes supremacy driuen The Bishops proceding to sentence doe declare that Pope Symachus was not to be iudged by any man neither bound to answere his accusers but to be committed to Gods iudgemēt And the reason the Coūcel geueth That it appertaineth not to the sheep but to the pastour to foresee and prouide for the snares of the wolfe And thē follow the words that you reherse which are no iudicial sentence but only a declaration that he should be taken for the true Bishop as before But to medle with the cause and to discusse it iudicially they would not because as they said by the Canōs thei could not And therefore immediatly in the same sentence that ye haue in such hast brokē of in the midle it followeth We doe reserue the whole cause to the iudgemente of God Sette this to the former parte by you recited being a parcell of the sayed sentence as ye must needes doe and then haue ye sponne a faire threade your selfe prouing that thing whiche of all things yee and your fellowes denye That is that the Pope can be iudged of no man And so haue ye nowe made him the Supreame Heade of the whole Churche and haue geauen your selfe suche a fowle fall that all the worlde will lawghe you to scorne to see you finde faulte with this Councell as mangled and confusedlye sette foorth whiche so plainelye and pithelye confoundeth to your greate shame and confusion all that euer yee haue broughte or shall in this booke bringe againste the Popes Primacye So also it well appeareth that if there were in the worlde nothing else to be pleaded vppon but your owne Councell and sentence by you here mangled and confusedly alleged M. Fekenham might vpon very good ground refuse the othe and ye be cōpelled also if not to take the othe for the Popes Primacy being of so squemish a conscience yet not to refuse his authority by your owne Author and text so plainely auouched M. Horne The .62 Diuision pag. 36. a. As it is and shall be most manifestly proued and testified by the oecumenicall or generall Councels vvherin the order of Ecclesiasticall gouernment in Christes Church hath ben most faithfully declared and shevved from time to time as your self affirme that such like gouernment as the Quenes Maiestie doth claime and take vppon her in Ecclesiasticall causes vvas practised .169 continually by the Emperours and approued praised and highly commended by .170 thousands of the best Bisshoppes and most godly fathers that haue bene in Christes Churche from time to time euen so shall I prooue by your ovvne booke of Generall Councels .171 mangled maimed and set foorth by Papish Donatistes them selues and other such like Church vvriters that this kinde and such like gouernment as the Quenes Maiestie doth vse in Church causes vvas by continuall practise not in some one onely Church or parte of Christendome vvhereof you craue proufe as though not possible to be shevved but in the notablest Kingdomes of al Christendome as .172 Fraunce and Spaine put in vre vvherby your vvilfull and malicious ignoraunce shal be made so plain that it shal be palpable to them vvhose eyes ye haue so bleared that they cannot see the truth The .17 Chapter of Clodoueus Childebert Theodobert and Gunthranus Kings of Fraunce Stapleton MAister Horne nowe taketh his iourney from Rome and the East Churche where he hath made his abode a greate while to Fraunce and to Spaine hoping there to find out his newe founde Supreamacye Yea he saieth He hath and will proue it by thowsandes of the beste Bisshops Vndoudtedly as he hath already founde it out by the .318 Bisshops at Nice by the 200. bisshops at Ephesus and by the 630. bishops at Chalcedo who stande eche one in open fielde against him so wil he finde it in Fraūce and in Spayn also If he had said he would haue found it in the new founde landes beyonde Spayn among the infidels there that in dede had ben a mete place for his new founde Supremacy Verily in any Christened coūtre by hī yet named or to be named in this booke he neither hath nor shall find any one Coūcel or bishop Prince or Prouīce to agnise or witnesse this absolute Supremacy that M. Horn so depely dreameth of And that let the Cōference of both our labours trie M. Hornes answer and this Reply As also who hath bleared the Readers eyes M. Horne or Maister Fekenham M. Horne The 63. Diuision pag. 36. b. Clodoueus about this time the first Christian King of Fraunce baptized by Remigius and taught the Christian faith perceyuing that through the troublesome times of vvarres the Church discipline had bene neglected and much corruption crepte in doth for reformacion hereof call a nationall councel or Synode at Aurelia and commaundeth the bisshoppes to assemble there together to consult of such necessary matters as vvere fit and as he deliuered vnto them to consulte of The Bisshoppes doe according as the Kinge .173 commaundeth they assemble they commende the Kings zeale and great care for the Catholique faith and Religion they conclude according to the Kings minde and doth .174 referre their decrees to the iudgement of the King vvhome they confesse to haue .175 the superiority to be approued by his assent Clodoueus also called a Synode named Conciliū Cabiloneum and commaunded the bisshops to consider if any thing vvere amisse in the discipline of the Church and to consulte for the reformation thereof and this saith the bisshops he did of zeale to Religiō and true faith Other fovver Synodes vvere summoned aftervvarde in the same City at sondry tymes by the commaundement of the King named Childebert moued of the loue and care he had for the holy faith and furtheraunce of Christian Religion to the same effect and purpose that the first vvas sommoned for This King Childebert caused a Synode of Bishoppes to assemble at Parys and commaunded them to take order for the reformation of that Church and also to declare vvhom they thought to be a prouident Pastour to take the care ouer the Lords flock the Bisshop Saphoracus being deposed for his iust demerites Stapleton M. Horne so telleth his tale here as yf this King Clodoueus had
curtesy and mercye Totilas being afterward in possession of the City â–ª and fearing warres froÌ„ the Emperour Iustinian sent Pelagius to Iustinian to trauaile with him for peace sending him withall worde that in case he would inuade Italye he would destroye Rome and plucke it downe faste to the ground Totilas toke an othe of Pelagius and hys other ambassadours to doe hys message faythfullie and to returne againe they re ambassade exployted Pelagius most pitefullye and withe manie teares layethe before Iustinian the miserable state and the vtter destructioÌ„ and desolation of Rome impedente onlesse he woulde forbeare warre with Totilas yea he aÌ„d hys fellowes fell vpon theire knees most humblye beseching him to haue compassioÌ„ of the citye But in fyne IustiniaÌ„ would not relent Wherevpon sone after their returne Rome was set al on fier by Totylas and no lyuing creature man woman nor childe suffered there to inhabite Prye nowe M. Horne and pycke out here what ye can to establishe your primacye your folye is to open to be in this matter withe many words refuted Here is no one matter Ecclesiastical and that ye see wel inowghe and therefore your selfe as faste as ye can wouâ—de steale away from yt and proue your matter otherwise But Sir ye shall not so steale awaye but beside the note of extreme folye to busie your selfe and your Readers with that which your self can not deny nothing to towch spiritual matters but that ye shal carry with you a lie or two Els tel vs why you wil haue vs to note the Popes subiection to Totylas seing that neither Pelagius was then Pope Vigilius yet liuing at CoÌ„stantinople neither was he any other way subiect then as to a Tyrant For Totilas who for his rage and crueltyes was called Flagellum Dei the Scourge of God at that tyme tooke Rome and entred with the conquest Pelagius did that homage to him to obtayne mercy for his poore Cytyzens And when Totylas seing him coming towarde him said What meaneth this ô Pelagius comest thou to me as a suppliant Pelagius answered sayinge Yea Sir I come to you seing God hath made you my Lorde But haue mercy I beseche you vpon â—our seruaunts haue mercy vpon the poore Captiue Cytie And this lo was the subiection of Pelagius made to Totylas which you wishe to be noted M. Horne as though it made any thing for the Popes subiection in spiritual matters Tel vs also whye ye write that he departed with reproche What reproche had he at Iustinians hand Your authour Sabellicus sheweth of none But see the mans folish wilynes In dede Sabellicus writeth that Pelagius was noted as a fauorer of Anthimus but then saith he withall that Pelagius did detest it of all thinges to seme to fauour him Wel to supply this defect of his superfluous liyng talk of Pelagiê° be briÌ„geth forth a decree against symony made by Pelagius and Narses th' Emperors deputy This is no mater of faith M. Horne no nor no new decree of maners but such as had bene decreed long before And therefore but an execution of the old Canons which Narses might medle withal wel inoughe There is then to make vp the mater yet ones againe a declaration concerning the interest of the Emperour in the election of Bishoppes and Popes too wherevnto at this time we nede not greatly to say any thing so much hath ben said hereof before M. Horne The .70 Diuision pag. 40. a. About the time of Pelagius the first his Papacy vvas there a Councel holden at Tovvers in FrauÌ„ce by the licence and consent of Arithbertus the King for the reformation of the Churche discipline vvherein appeareth that the Kings authoritie vvas .196 necessarily required to confirme and strengthen the discipline For vvhere they decree of the maides or vviddovves that shall not be maried vvithoute the consente of the parentes vvhiche is an especiall matter Ecclesiasticall they declare .197 the strength thereof to depend vpon the commaundement of the Prince Not onely say they the Kings Childebert and Clotharius of honourable memory kepte and preserued the constitutioÌ„ of the lawes touching this matter the which nowe the King Charibert their successour hath confirmed or strengthened by his precept Stapleton Nowe is Maister Horne reuolted to Fraunce againe but not to tarie there long For sodainly he returneth againe to Constantinople His short tale consisteth in two lyes First when he saieth the Kings authoritie was necessarily required to confirme the discipline of the Churche For that neither is in the Councell neither can be gathered out of it The second is that the CouÌ„cel declareth that the strength of their Decree being a speciall matter Ecclesiastical dependeth vppon the commaundemente of the Prince For the Councell declareth onely that those good Kings of Fraunce kept the Constitution of the Churche in that behalfe and forced by lawe the due obseruation thereof Like as Iouinian the Emperoure made it death by lawe to defile a Virgin or Nonne Though that sinne before was by the Churche condemned All this doth but multiplie woordes It proueth nothing your imagined Supremacye Mary if you will knowe M. Horne what this Councell by youre selfe alleaged maketh for the Popes Supremacie I will not lette to tell it you The Fathers of the Councell do saye What Priest is he that dare be so bolde as to doe contrarye to suche Decrees as come from the See Apostolique And a litle after And whose authoritie may take place if it be not theirs whome the Apostolique See sendeth and maketh his deputies or Referendaries Our Fathers haue euer kept that which their authoritie commaunded Thus you fight well for vs but nothing for your selfe M. Horne The .71 Diuision pag. 40. a. The Emperoure Iustinianus calleth the Bisshoppes of all Churches vnto a Generall Councell at Constantinople the vvhich is called the fifte oecumenicall Synode to represse the insolence of certaine Heretiques vvho taught and mainteined Heresies and Schismes to the greate disquieting of the Churche againste the doctrine establisshed in the foure forenamed General Councelles In the time of this Councell Menna the Bisshoppe of Constantinople departed out of this life in vvhose roome the Emperour placed Eutychius The Emperour gouerneth and directeth all things in this Councell as the Emperours before him had done in the other Generall Synodes as appeareth by the vvriting vvhiche he sente vnto the Bisshoppes vvherein he shevveth that the right belieuing godly Emperours his auncestours did alvvaies labour to cutte of the heresies sprong vp in their time by calling together into Synode the most religious Bisshops and to preserue the holy Church in peace and the right faith to be sincerely preached and taught He allegeth the'xaÌ„ples of CoÌ„staÌ„tinus Magnus Theodosius the elder Theodosius the yonger and Martianus the Emperours vvho saith he called the former generall Councelles vvere present them selues in their ovvne personnes did aide and helpe the true confessours and tooke great trauaile vppon
them that the righte faithe should preuaile and be preached Our forenamed auncestours of godlie memorie saith he did strengthen and confirme by their lawes those things whiche were decided in euerye of those Councelles and did expulse the Heretiques whiche went about to gainesaye the determination of the fower forenamed Generall Councelles and to vnquiet the Churches He protesteth that from his first entraunce he made these beginnings and foundation of his Emperiall gouernement to vvitte the vnitie in faith agreeable to the fovver Generall Councelles amongest the Churche ministers from the East to the VVest the restraigning of schismes and contentions stirred vppe by the fautours of Eutyches and Nestorius againste the Chalcedon Councell the satisfying of many that gainsaied the holy Chalcedon Councell and the expulsion of others that perseuered in their errours out of the holye Churches and Monasteryes To the ende that concorde and peace of the holye Churches and their Priestes being firmely kepte one and the selfe same faithe whiche the fower holy Synodes did confesse might be preached throughout Gods holye Churches He declareth hovv he had consulted vvith them by his letters and messengers about these matters and hovv they declared their iudgementes vnto him by their vvritinges not vvithstanding seeing certaine Heretiques continue in their heresies Therefore I haue called you saith he to the royall Cittie meaning Constantinople exhorting you being assembled togeather to declare once againe your mindes touching these matters He shâ—vveth that he opened these controuersies to Vigilius the Pope at his being vvith him at Constantinople And we asked him saith he his opinioÌ„ herein and hee not once nor twise but oftentimes in writinge and without writing did curse the three wicked articles c. VVe commauÌ„ded him also by our Iudges and by some of you to come vnto the Synode with you and to debate these three Articles together with you to the ende that an agreable form of the right faith might be set forth and that we asked bothe of him and you in writing touching this matter that eyther as wicked articles they might be condemned of all or els if he thought them right he should shewe his minde openlye But he answered vnto vs that he would doe seuerely by him selfe concerning these three points and deliuer it vnto vs. He declareth his ovvne iudgement and beliefe to be agreeable vvith the faieth set foorth in the fovver Generall Councelles He prescribeth vnto them the speciall matters that they should debate and decide in this Synode vvhereof the finall ende is saith he That the truth in euery thing may be confirmed and wicked opinions condemned And at the last he concludeth vvith an earnest and godly exhortation to seeke Gods glory only to declare their iudgements agreable to the holy Ghospell touching the matters he propoundeth and to doe that vvith conuenient spede Dat. 3. Nonas Maias Constantinopoli Stapleton Here M. Horne as he hath other Emperors and Princes so would he now beare Iustinian in hand also that he is and ought to be the Supreme head and gouernour in all causes euen Ecclesiastical and Spiritual But Iustinian if you will hearken to his lawes and Constitutions will tell you flatly that suche a heade agreeth not with his shoulders He wil not be made such a monster at your handes You shall finde him as very a Papist for the Popes Supremacy as euer was any Emperor before him or sence him For who I pray you was it M Horne that by opeÌ„ proclamatioÌ„s aÌ„d laws for euer to continue enacted that the holy Ecclesiasticall Canons of the foure first Councels shall haue the strength and force of an imperiall lawe Was it not Iustinian Who ys yt that embraceth the decrees of those holy Councells euen as he doth the holy and sacred scriptures And kepeth their CanoÌ„s as he doth the imperial lawes Who but Iustinian Who enacted also that according to the definitioÌ„ of those foure Councels the Pope of Rome shal be taken for the chiefe of all Priestes Iustinian Who yn an expresse lawe declared that no man doubteth but that the principality of the highest bisshoprike resteth in Rome Iustinian Who declared to Pope Iohn that he studied and laboured howe to bring to subiection and to an vnitye with the See of Rome all the priestes of the Easte Iustinian Who tolde him that there shall be nothing moued perteining to the state of the Churche be it neuer so open and certaine but that he would signify it to his Holinesse being head of all holy Churches Iustinian Who declared that in all his lawes and doings for matters ecclesiastical he followed the holy Canons made by the Fathers Iustinian Who published thys lawe that when any matter ecclesiastical is moued his laye officers should not intermedle but suffer the Bissoppes to ende yt accordyng to the Canons This selfe same Iustinian What great impudency then is it for you to obtrude him this title of supreme gouernour whiche so many of his expresse lawes doe so euidently abhorre What shame infamy and dishonour shoulde it be for him to accept any such title the Canons of the holy Catholike Church and his owne lawes standing so plainly to the coÌ„trary What would you haue him an heretike as you are Hath not he yn hys Lawes pronounced hym to be an heretike that doth not coÌ„municate in faith with the holy Churche especiallye with the Pope of Rome and the fowre patriarches Hath he not also in his said lawes shewed that the Pope of Rome hath the primacy ouer all priestes by the first fowre generall Councelles vnto the which the Pope and all other patriarches haue agreed Obtrude not therefore this presumptuous Title to this Emperour who of al other most shunned it Bring forth M. Horne what ecclesiasticall Constitutions and decrees you wil or can made of this Emperour IustiniaÌ„ Al wil not serue your purpose one iote This only of the diligent Reader being remembred that all such lawes he referred to the Popes iudgement that he made not one of his owne but followed in them all the former Canons and holy Fathers Last of all that he enacteth expresly that in ecclesiastical matters lay Magistrats shall not intermeddle but that bishops shall ende al such matters according to the CanoÌ„s These three thyngs beyng well remembred and borne awaye nowe tell on M. Horne and bring what you can of Iustinians Constitutions in ecclesiasticall matters The effecte of all your Argumentes yn thys Diuision resteth vppon thys poynte that Iustinian made Lawes for matters ecclesiasticall which thing I nede not further answer then I haue done Sauing partly that this lye of M. Hornes woulde not be ouerpassed wherein he imagineth all things here spoken to be done in the fifte generall Councell at Constantinople whereas a greate part of them were done in an other CouÌ„cel at Constantinople vnder this Emperour whiche M. Horne doth here vnskilfully confouÌ„de Partly also to shew yet ones again that Iustinian himself doth so expounde
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
matter to brue by litle and litle first he obteined to .231 be the chiefe ouer al the Bisshops then to couer vice vvith vertue and to hide his ambicion he condemned al ambicion in labouring Spirituall promocion and in the election of Bishoppes vvhere the confirmation before vvas in the Emperours bicause the Emperour gaue him an Iâ—iâ—he he toke an ell bicause he had giuen him a foote he vvould thrust in the vvhole body and tourne the right ovvner out For .232 leuing out the Emperour he putteth in the Princes of the Cities from vvhome he might as easely aftervvardes take avvay as for a shevve he gaue falsely that vnto them that vvas none of his to giue graunting vnto them the allovvance of the election but to him self the authority of ratifying or infringing the same choose them vvhether they vvould allovve it or no. And to shevve vvhat authoritie he vvould reserue to him selfe borovving of the tyrant speaking in the singuler nombre Sic volo sic iubeo so wil I so do I commaunde for the more magnificence in the plurall nombre he princely lappeth vp all the matter vvith volumus iubemus we will and commaunde VVhich vvordes like the Lavve of the Medes and Persians that may not be reuoked if they once passe through the Popes holy lippes must nedes stand allovve or not allovve vvho so list vvith full authoritie the matter is quite dashed But thankes be to God for al this the decre is abolished folovveth immediatly For .233 shortly after Isacius the Emperours Lieutenant in Italy did confirme and ratifie the election of Seuerinus the first of that name for saith Platina The electioÌ„ of the Pope made by the Clergie and people in those daies was but a vaine thing onlesse the Emperour or his Lieutenant had confirmed the same Stapleton WHeras ye say this Bonifacius lefte out the Emperour who had the confirmation of them before in his decree concernyng the election of Bishops and put in the princes of the citie and gaue falslie that to them which was none of his to geue yf ye mark the words of the decree wel the Emperour is not left out but lefte in as good case as he was before Onlesse ye think the Emperour is prince of no city or that all cities were at this tyme vnder the Emperour wheras euen in our Europa the Emperour had nothing to doe in England Fraunce Germanie Spaine no nor in manie places of Italie And I must put you in remembraunce that before this tyme when Iustinian was Emperour king Theodatus did confirme the electioÌ„ of pope Agapetus as you reherse out of Sabellicus Neither did the pope as of him self and of newe geue anie authority to princes in election more theÌ„ they had before But by his decree renewed the old order of electioÌ„ of bishops Which was wont to passe by the coÌ„sent of the clergie prince and people with the popes confirmation afterward Therefore ye say vntruly surmising that the decree of Bonifacius was in this poynt immediatly abolished Verely your example of Isacius the Emperours LieutenaÌ„t litle serueth your purpose who shortly after you say confirmed and ratified the election of Pope Seuerinus For first betwene this confirming of Seuerinus and the deathe of this Bonifacius foure Popes came betwene and wel nere .30 yeres Againe as touching this ratifieng and confirmation that Isacius the Emperours LieutenaÌ„t practised will you see how orderly it proceded Verely by mere violence by spoyling the treasure of the Church of S. Iohn Lateranes At the distribution of which treasure afterwarde so orderly obtayned by the Emperour Heraclius the Saracens fel out with the ChristiaÌ„s because they had no parte thereof with the Greke and Romayn Souldiours forsoke the Emperours seruice got from the Empire Damascus al Aegypt and at leÌ„gth Persia it self and embraced Mahomet then lyuing and his doctrine which synce hath so plaged all Christendome So well prospered the doinges of this Isacius and such holsome examples M. Horne hath piked out to furnishe his imagined supremacy withall M. Horne The .81 Diuision pag. 48. a Sisenandus the king of Spain calleth forth of all partes of his dominions the Bishops to a City in Spaine called Toletum The purpose and maner of the kynges doynges in that councel the Bishoppes them selues set forth first as they affirme They assemble together by the praecepts and coÌ„maundement of the king to consult of certaine orders of discipline for the Church to refourme the abuses that were crept in about the SacrameÌ„tes aÌ„d the maners of the Clergy The king vvith his nobles coÌ„meth into the couÌ„cel house He exhorteth theÌ„ to careful diligeÌ„ce that therby al errors and abuses may be vvypt a vvay clere out of the Churches in Spayn They folovve the kinges .234 directioÌ„ aÌ„d agree vpoÌ„ many holsom rules VVheÌ„ they haue coÌ„cluded thei besech the kiÌ„g to coÌ„tinu his regimâ—t to gouern his peple with iustice aÌ„d godlines And vvheÌ„ the King had geueÌ„ his assent to the rulers of discipline vvhich they had .235 agreed vppon they subscribed the same vvith their ovvn handes The like Synode Chintillanus king of Spaine did conuocate at Toletum for certain ceremonies orders and discipline vvhich vvas confirmed by his precept and .236 decree in the first yeere of his reigne And an other also by the same king and in the same place and for the like purpose vvas called and kept the second yere of his reigne Chinasuindus King of Spaine no lesse careful for Churche matters and Religion than his predecessours .237 appointeth his bisshops to assemble at Toletum in conuocation and there to consult for the stablishing of the faith and Church discipline vvhich they did Reccessiunthus King of Spaine commaunded his Bisshops to assemble at Toletum in the first yere of his reigne and there appointed a Synode vvherein besides the Bisshops and Abbottes there sate a great company of the noble men of Spaine The Kinge him selfe came in amongest them he maketh a graue and verye godlye exhortation vnto the vvhole Synode he professed hovve careful he is that his subiectes should be rightly instructed in the true faith and Religion He propoundeth the fourme of an Othe vvhich the clergy and others of his subiectes vvere vvonte to receiue for the assurance of the Kings saulfty He exhorteth them to ordeine sufficiently for the maintenance of godlines and iustice He moueth his nobles that they vvill .238 assist and further the good and godly ordinaunces of the Synode He promiseth that he vvil by his princely authority ratifie and maineteine vvhat so euer they shal decree to the furtherance of true Godlinesse and Religion The Synode maketh ordinaunces the clergy and nobility there assembled subscribeth them and the Kinge confirmeth the same vvith his .239 royal assent and authority He called tvvo other Synodes in the same place for such like purpose in the seuenth and eyght yeeres of
the bishopes M. Horne The .84 Diuision pag. 52. a. In the next session the order and fourme obserued as in the first the Emperour commaunded first of al Pope Agatho his letters to be redde in the vvhich letters is manifestly confessed by the Pope him selfe so vvel the Emperours .266 supreme gouernment in Ecclesiastical causes as the Popes obedience and subiection vnto him in the same For in the beginning he declareth vvhat pleasure and comforte he conceyued of this that the Emperour sought so carefully that the sincere Faith of Christe should preuayle in all Churches that he vsed such mildenes and clemency therein follovvyng the example of Christe in admonishyng him and his to geue an accompte of their Faith vvhich they preached that being emboldened vvith these comfortable letters of the Emperour he perfourmed his ready obedience in accomplishinge the Emperous praeceptes effectually That he made inquisition for satisfiynge of his obedience to the Emperour for apt men to be sent to the Councel the vvhich thing saith the Pope to the Emperour the studious obedience of our seruice would haue perfourmed soner had it not beeÌ„ letted by the great circuite of the Prouince and longe distances of place He protesteth that he sendeth his Legats according to the Emperours commaundement not of any sinister meaninge but for the obedience sake to the Emperour which saith he we owe of dutie He maketh a confession of his faith concerning the coÌ„trouersie adding the testimonies of many auncient fathers And he dooth protest that he vvith his Synod of the VVesterne Bishoppes beleueth that God reserued the Emperour to this tyme for this purpose That he the Emperour occupyinge the place and zeale of our Lorde Iesu Christe him selfe here in earth shoulde giue iuste iudgement or sentence on the behalfe of the Euangelicall and Apostolicall truthe Stapleton What exceding and intolerable impudency is this to be so bolde as to bringe forthe Pope Agatho his letters agaiÌ„st the Popes supremacy If a man woulde purposely and diligently seke ample and large proufes for the confirmation of thâ— same he shal not lightly fynde them more plentifull and more effectual then in this epistle reade and allowed of the whole Councel By the helpe saith Pope Agatho of S. Peter this Apostolik Church neuer swerued froÌ„ the truth into any errour Whose authority as chief of al the apostles al the Catholik Church of Christ al general Councels faithfully embracing did alwaies follow in all things Whose apostolike doctrine all the reuereÌ„d fathers embraced and the heretiks with false accusations most spitefully deface and persequute Of like authorities ye shal fynde great store aswel in this session as else where in this Councell Yea the whole Councell confesse that S. Peter was with them by his successour Agatho and that S. Peter spake by Agatho his mowthe And yf this wil not suffice themperour himself confesseth the like By these and the like testimonies yt is cleare that the Emperour himself toke the fathers to be the iudges in this controuersie and most of al the Pope To the which saying it is nothing repugnante that Pope Agatho according to the Emperours Letters did diligently and obediently as well sende his own deputies to the Councel as procured that other were also sent thither Yes saieth M. Horne In those letters is manifestly confessed by the Pope him selfe as wel the Emperours supreme gouernment in Ecclesiasticall causes as the Popes obedience and subiection in the same This is largely spoken M. Horne O that your proufes were as clere as your asseuerations are bolde Then were you in dede a ioylye writer But M. Iewell can tel you that bolde asseueration maketh no proufe For howe I praye you shewe you this out of the Popes owne letters You tel vs many thinges that the Pope sent his legates caused also other bisshops to repayre to the Councell and woulde haue caused more to come if great lettes had not hindered him And all this you saie to perfourme his ready obedience for satisfying of his obedience the studious obedience of his seruice and yet ones againe for the obedience sake which he owed of duty Here is I trowe obedience on the Popes parte enoughe and enough But here is not yet in ecclesiasticall causes Here is not yet the Emperours supreme gouuernement Here is not subiection in the same that is in Ecclesiasticall causes Then M. Horne hath affirmed foure thinges and proued but one And hath he trowe we proued that Verely as well as he hath proued the rest of the whiche he hath spoken neuer a worde For what obedience was this that the Pope so many times speaketh of Was it any other then that at the Emperours earnest request he sent his legates and summoned the bishops to the Councell Yes will M. Horn saye It was vpon the Emperours commaundement that he so did and not at his simple request Then remembre I praye you the Emperours wordes before alleaged in whiche he protesteth that he can only inuite and praye the Poâ—e to come to a Councell and that force him he would not And if the Emperours owne wordes suffise not then as you haue brought the Pope againste him selfe so I pray you M. Horne heare him speake nowe for him selfe And that in the selfe same letters where he talketh so muche of Obedience which you liked in him very well I assure you M. Horne you shall heare him so speake for him selfe that if he had by spirit of prophecy foresene this lewde obiection that you haue made he coulde scante in playner termes or more effectually haue answered you then nowe he hath by the waye of preuention confuted you For beholde what he saieth of the Emperours calling him and mouing him to assemble this Councell He saieth Nequaquam tam pia lateret intentio audientiuÌ„ humanáue suspicio perterreretur aestimantium potestate nos esse compulsos non plena serenitate ad satisfaciendum c. commonitos Diuales apices patefecerunt ac satisfaciunt quos gratia spiritus sancti imperialis liÌ„guae calamo de puro cordis thesauro dictauit Commonentis non opprimentis satisfaciâ—ntis non perterreÌ„tis non affligentis sed exhortantis ad ea quae Dei sunt secunduÌ„ Deum inuitantis Lest any that heare hereof shoulde be ignorant of this godly intention or the suspicion of man shoulde feare thinkinge as M. Horne here doth that we were forced by Authoryte and not very gently exhorted to answere caet the Imperiall letters haue declared and doe declare writen and directed from his Maiestyes pure harte throughe the grace of the holy Ghoste wherein he warneth not oppresseth he requyreth not threatneth not forceth but exhorteth and to Godly thinges accordinge to God inuiteth Lo M. Horn you are I trowe sufficiently answered if any thinge can suffyse you The Emperour forced not the Pope by waye of commaundement or supreme gouuernement as yowe allwaies imagyne but exhorted him He proceded not by
office is an honorable office Wel let yt be honorable to I suppose for all that it shal not make hym supreame heade of the Churche withall And so hath M. Hornes argument a great foyle M. Horne The .90 Diuision Fol. 53. a. The bishops and Clergy vvhich vvere of the Prouince of Antioche vvhan Macarius vvas deposed by the iudgement of the Synode do make supplication vnto the Iudges the Emperours deputies and counsailours that they vvilbe meanes vnto the Emperour to appoint them an other Archbishop in the place of Macarius novve deposed Stapleton And wil ye play me the MacariaÌ„ styl M. Horne Good reader coÌ„sider of M. Horns dealings eueÌ„ in this couÌ„cel that I haue aÌ„d shal declare whether M. Horn doth not altogether resemble Macarius shameful practise in his allegatioÌ„s One of your reasons theÌ„ M. Horn to proue CoÌ„stantines supremacy by is that the Antiochians sewed to themperour to appoint an other Archbisshop in the place of Macarius The appointment of an Archbisshop imployeth no supremacy Diuerse Kings of England haue appointed bisshops and Archebisshops in their Realm And yet none euer toke vpon them either the name or Authority of a Supreme Gouernour in al causes Ecclesiastical vntil in this our miserable tyme heretikes by authority of Princes to establishe their heresies haue spoiled Gods Ministers and the Church of her dewe Authority and gouernement And I haue told you before M. Horne that this CoÌ„stantin himself hath disclaimed your supremacy of supreame iudgement in causes ecclesiastical Wherof also the very next matter immediatlye rehersed before the thing you alleage is a good and a sufficient proufe I wil therfore demaunde a question of you Ye see Macarius is deposed and that as you confesse here your selfe by the Iudgement of the Synod Might now themperour kepe him stil aÌ„d that laufully in his bisshoprik if he had so would or no If ye say he might not theÌ„ is he no Supreame Head Except ye wil say he was lawfully deposed as an heretike and therfore theÌ„perour could not kepe him in This also as yet maketh against your supremacy For theÌ„ the IudgemeÌ„t of the bisshops is aboue themperours power But I wil further aske you whether yf Macarius had bene hartely poenitent and had recanted his heresy to themperour might theÌ„ haue kept him in Now take hede ye be not brought to the streights which way so euer ye wind yourself Yf ye say he may as ye must yf ye wil haue themperour Supreme Gouernour in al causes ecclesiastical then is the whole CouÌ„cel against you vtterly denying him al hope of restitution though the Iudges at theÌ„perours coÌ„maundemeÌ„t being moued with mercy proposed this questioÌ„ to the Synod Yf ye say he may not then do ye your self spoile theÌ„perour of his Primacy Thus ye perceiue euery way ye are in the bryers being conuicted by the very place by your self proposed M. Horne The .91 Diuision Fol. 53. a. The Iudges make them aunsvvere that it vvas the Emperours pleasure that they should determine amongest them selues vvhom they would haue and bring their decree vnto the Emperour At the last the vvhole Synod doe offer their definition subscribed vvith their hands to the Emperour besechiÌ„g him to .274 examen and confirme the same The Emperour vvithin a vvhyle saith vve haue redde this definition and geue our consent thereunto The Emperour asked of the vvhole Synod yf this definition be concluded by vnifourme consent of al the Bishops the Synod ansvvered VVe al beleue so we be al of this mind God send themperour manye yeares Thou hast made al heretiks to flie by thy meanes al Churches are in peace accursed be al Heretiks In the vvhich curse the vvhole Synode curseth Honorius Pope of Rome vvith the great curse vvhome the Synode nameth in .17 Action one of the chiefest of these Heretiques vvho are here cursed The Emperour protesteth that his zeale to conserue the ChristiaÌ„ faith vndefiled .275 vvas the only cause of calling this Synode He shevveth vvhat vvas their partes therein to vvyt to weighe consideratly by Gods holy Scriptures to put away al noueltye of speche or assertion added to the pure ChristiaÌ„ faith in these latter daies by some of wicked opinioÌ„ and to deliuer vnto the Church this faith most pure and cleane .276 They make a coÌ„mendatory oration vnto theÌ„peror vvith much ioyfulnes declaring that this his fact about this Synod in procuring to his subiectes true godlynes and to al the Church a quiet state was the most comely thing the most acceptable seruice the most liberall oblatioÌ„ or sacrifice that any Emperour might or coulde make vnto God And declaring the humble obedience to his precept or sommons of the Bisshop of Rome vvho sent his Legates .277 being sicke him self and of them selues being present in their ovvne persones they doe most humbly beseche him to set his seale vnto their doinges to ratifie the same with the Emperial wryt and to make edictes and constitutioÌ„s .278 wherewith to confirme the Actes of this Councel that al controuersie in tyme to come may bee vtterly taken away Al vvhich the Emperour graunted vnto them adding his curse as they had done before so vvel against al the other Heretikes as also against Honorius late Pope of Rome a companion fautour and coÌ„firmer saith he of the others heresies in al pointes After this the Emperour directeth his letters to the Synode at Rome of the VVesterne Bisshoppes vvherein he commendeth their diligence about the confuting of the heresies He describeth the miserable estate the Churche vvas in by meanes of the Heresies for saith he the inuentours of Heresies are made the chiefe Bisshoppes they preached vnto the people contention in steade of peace they sovved in the Churche forâ—vves cockle for vvheate and all Church matters vvere troubled and cleane out of order And because these things vvere thus disordered and impietye consumed Godlines wee sette forwarde thyther whereunto it becommed vs to directe our goinge meaninge to seeke by al meanes the redresse of these disorders in Churche matters wee labour with earnestnes for the pure faith wee attende vppon Godlines and wee haue our speciall care aboute the Ecclesiasticall state In consideration vvhereof vvee called the Bisshoppes out of farre distaunte places to this Synode to sette a Godly peace and Quietnes in the Churche matters c. To this epistle of the Emperour Leo the seconde Bisshoppe of Rome maketh aunsvvere for Agatho vvas deade bye letters vvhereof this is the effecte I geue thankes vnto the Kinge of Kinges vvho hath bestovved on you an earthly Kingdome in such vvyse that he hath geuen you therevvith a mind to seeke much more after heauenlye thinges Your pietye is the fruite of mercy but your authoritye is the keper of Discipline by that the Princes minde is ioyned to Godde But bye this the subiectes receyue reformation of disorders Kinges ought to haue so muche care to refourme and correcte naughtynes
his Predecessours kepte alwayes sownde and vnuiolated the faithe and did also in this verye Heresye laboure continuallye with the Bisshoppes of Constantinople Pyrrhus Paulus Petrus and Sergius to haue it suppressed and extinguisshed So that as I sayed though we graunte that Honorius was an Heretique for his owne priuate opinion yet that he or his Churche euer decreed or publiquely allowed that Heresye it can neuer truely be graunted And yet it seemeth verye straunge that if Honorius were an Heretique that Pope Agatho neyther in his letters reade in the whole Councell where learnedly and particularlye he confuteth and recyteth all the Bisshoppes that helde that heresye neyther yet in the letters of the Romaine Synode of one hundred and fiue and twentye Bisshoppes redde also in the Councell naming againe particularlie the Bisshoppes of that heresy in neyther of them I saye shoulde ones name Honorius For neyther coulde he be ignoraunte therof neyther coulde his dissimulation haue cloked the matter but rather haue muche hasarded his creditte and estimation both with the Emperour and with the whole Councell It is marueile also that Zonaras a Greeke Writer reakoning vppe of purpose all the Hereticall Bishoppes condemned in this sixt Generall Councell nameth not yet at all Honorius the Pope of Rome Farder it is verye likely that if he were so knowen an Heretique Venerable Bede liuing so shortlye after that time and recording in his Ecclesiasticall Historie diuerse of this Popes letters directed to oure Countrye shoulde somewhere touche this matter or shoulde not at the least so Authenticallie recite his doinges and writinges as he dothe of other Popes before him and after him Verelie in his letters recorded in Sainte Bede he commendeth highlye the bookes and woorkes of Sainte Gregory the first his Predecessour in the whiche his heresye if he helde any such is as by other Catholique Fathers reiected But of this matter I haue also spoken against Maister Iewell to the whiche this that I haue here saide and that to this may be added The Conclusion both here and there is that Honorius as Pope neuer decreed nor alowed this heresie or any other nor was not as Pope condemned And how it is to be vnderstanded that the Pope may erre and yet the Church of Rome not erre because it is by M. Rastell sufficiently declared against M. Iewel to that place I referre also the Reader Al things in al places must not be said to the vnfruitfull werinesse bothe of the writer and of the Reader Wheras now M. Horne enforceth his pretensed supremacy for that the Synode offred to the Emperoure their definitiō subscribed with their hands beseching him to examine and confirme the same marke him good Reader and eye him well For in these three wordes subscription examination and confirmation lye couched two vntruths besides two Legerdemaines One mete for a Macarian the other for a iolie fresh Grammarian Your text M. Horne where it maketh mention of this subscription neither speaketh of examination nor yet of confirmation And as for confirmation we could beare it wel inough sauing I know ye haue a shrewd meaning that would not well be borne withal And therefore for ones we wil be so bolde to put yowe to your prouf and desire you to shewe in this place any word of cōfirmation I knowe he did confirme and ratify this councel as yt appereth otherwher But wyth such a cōfirmation as the fathers could not vse that is banisshing the gainsayers putting them owte of his protection But nowe to your examination Why M. Horne After the Pope at Rome in his owne person with a .125 Bishops and after that his Legates with 289. Bishops at Constantinople haue resolutely and definitiuely determined the matter against the Monothelites hang al these doings vpon a new examination and approbation of the Emperour that if he like them not then all is dasshed Then haue the Fathers sponne a faire threde Then haue ye now at length after long searching and hunting in the acts of this Synode beatē out somwhat for your purpose in dede Goe on therfore M. Horne Proue this and then let your Emperour a Gods name haue set on his head not only his Emperiall but the Popes triple crowne too Shew your cardes then M. Horne The whole Synode say you offereth their defininitō subscribed with their handes to themperor beseching him to examin and cōfirme the same Wel said But now in what part of the Councell lie these words In so notable a mater and cōclusion as this is why do ye not send your Reader to the leafe or to the action at least And why is not this cōclusion with a ioly note dasshed into your margēt Surely the occasion being so good and the mater so importāt there must nedes be some greate stay that among so many ioly Notes this only is omitted Wote ye then what it is good Readers Forsoth a wōderful stay in dede For I assure you there are no such wordes in the Councel He hath all this while outfaced vs with a card of ten There is none other but this that Theodore the Deacon told th' Emperor that he had at hand ready the Coūcels definition to be read to him at his highnes wil ād pleasure Whervpon th'emperour by and by answered Let it be read And when it was read th'Emperour asked the Coūcel whether they wer al agreed to the definition thē read which when thei had al protested by many acclamations th'Emperour subscribed also thervnto not examinīg or triyng it in any maner at al but plainly protesting that he was ready to obey as wel al the former Coūcels as that and for their parts they shuld answer before God in the last iudgemēt whether they had said wel or euil Now whether recēsendā doth signify to be examined or to be recited ād rehersed there is no more to do M. Horne but to call a faire quest of Grāmarians your owne nigh neighbours at Winchester schole And if they geue sentēce for you thē let the Emperoure as I haue sayed weare the Popes threefolde Crowne Now for your other Macarian practise ye haue dissembled as wel the Bishops subscription which was as I haue shewed iudicially done definiendo the Popes Legates subscribing first as also th' Emperours which was only consentiendo by consenting and put to after all the Bishoppes had subscribed There is yet an other Macarian feat played here by M. Horne worth the notyng both for a trial of his honesty ād for the Readers edifiyng He hath made two special notes in his margin the one wherin consisteth the office of Bishops The other The princes most acceptable seruice to God Two good notes in dede and wel worth the noting if thei be vprightly noted The office of Bishoppes is as M. Horne alleageth to deliuer vnto the Churche the faith of Christe most pure and cleane But how he telleth not His feate is quite to nippe of
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
were there cōdemned for heretyks why do ye not tell vs also who were cheif in that Coūcell whiche were Theophilatius and Stephanus Pope Adriās Legates And here appereth the wretched dealing of the authour of your Apologye for hys duble lye aswell in that he would by thys Synode proue that a generall councell maye be abolished by a national as for saying this Councell did abolishe the Seuenth Generall Councell whereas it confirmed the said Generall Councell with a like Decree And with this the strongest part of your Apologie lyeth in the dust For wheras the chiefe and principall parte of it is to deface the Councel of Trent and to shew that by priuate authority of one nation the publike and cōmon authority of a Generall Councel might be well inough abrogated he could finde no colour of proufe but this your Councel of Franckford which now as ye heare dothe not infirme but ratifie and confirme the .2 Nicene Councell As made for the honoring and not for the vilaining of holy Images M. Horne The .98 Diuision pag. 59. a. Carolus Magnus calleth by his commaundemente the Bisshoppes of Fraunce to a Synode at Arelatum appointeth the Archebisshoppes of Arelatum and Narbon to be chiefe there They declare to the Synode assembled that Carolus Magnus of feruente zeale and loue tovvardes Christe doothe vigilauntlye care to establishe good orders in Goddes Churche and therefore exhorte them in his name that they diligentlye instructe the people vvith godlie doctrine and exaumples of lyfe VVhen this Synode had consulted and agreed of suche matters as they thoughte fitte for that time They decree that their doinges shoulde be presented vnto Carolus Magnus beseeching him that where anye defectes are in their Decrees that he supplie the same by his wisedome If anye thing be otherwise then well that he will amende it by his iudgemente And that whiche is well that he will .306 ratifie aide and assist by his authority By his commaundemente also vvas an other Synode celebrated at Cabellinum vvherevnto he called manye Bysshoppes and Abbotes vvho as they confesse in the Preface did consulte and collecte manye matters thoughte fitte and necesarie for that time the vvhiche they agreed neuerthelesse to be allovved and confirmed amended or .307 dissalovved As this Councel referreth al the Ecclesiastical matters to the 308 iudgement correction disalovving or confirming of the Prince so amongest other matters this is to be noted that it prohibiteth the couetousnesse and cautels vvherevvith the Clergie enriched them selues persuading the simple people to geue their lands and goods to the Churche for their soules helth The Fathers in this Synod complaine that the auncient Church order of excommunication doing penaunce and reconciliation is quite out of vse Therefore they agree to craue the Princes .309 order after vvhat sorte be that doth committe a publique offence may be punished by publique penaunce This Councel also enueigheth against and .309 condemneth gadding on pilgrimage in Church ministers Lay men great men and beggars al vvhich abuses saith the Synode after what sort they may be amended the Princes mind must be knowen The same Charles calleth an other Councel at Maguntia In the beginning of their Preface to the Councel they salute Charles the moste Christian Emperour the Authour of true Religiō and maintenour of Gods holy Church c. Shevving vnto him that they his moste humble seruants are come thither according to his commaundement that they geue Godde thankes Quia sanctae Ecclesiae suae pium ac deuotum in seruitio suo concessit habere rectorem Because he hath geauen vnto his holie Churche a gouernour godlye and deuoute in his seruice who in his times opening the fountaine of godlye wisdome dothe continuallie fede Christes shepe with holye foode and instructeth them with Diuine knowledge farre passing through his holy wisedome in moste deuoute endeuoure the other Kinges of the earth c. And after they haue apointed in vvhat order they diuide the states in the Councel the Bisshops and secular Priests by them selues the Abbottes and religious by them selues and the Laye Nobilitie and Iustices by them selues assigning due honour to euery person it folovveth in their petition to the Prince They desire his assistaunce aide and confirmation of suche Articles as they haue agreed vppon so that he iudge them worthy beseeching him to cause that to be amended which is found worthy of amendmēt In like sorte did the Synode congregated at Rhemes .312 by Charles more priscorū Imperatorū as the auncient Emperours were wont to do and diuers other vvhich he in his time called I vvould haue you to note besides the authority of this Noble Prince Charles the Great in these Church matters vvhich vvas none other but the selfe same that other Princes from Constantine the Great had and vsed that the holy Councel of Mogūtia doth acknovvledge and cōfesse 313 in plain speach him to be the ruler of the Church in these Ecclesiastical causes and further that in al these councels next to the cōfession of their faith to God vvithout making any mention of the Pope they pray and commaunde prayer to be made for the prince Stapleton The calling of Councels either by this Carolus or by others as I haue oft saied proueth no Supremacy neither his confirmation of the Coūcels and so much the lesse for that he did it at the Fathers desire as your self confesse But now Good Reader take hede of M. Horne for he would stilie make the beleue that this Charles with his Councell of Bishops should forbid landes and goodes to be geuen to the Church of any man for his soules helth and to be praied for after his deathe whiche is not so In deede the Councell forbiddeth that men shal not be entised and perswaded to enter into Relligion and to geue their goods to the Churche onely vppon couetousnes Animarum etenim solatium inquirere sacerdos non lucra terrena debet Quoniam fideles ad res suas dandas non sunt cogēdi nec circumueniendi Oblatio namque spontanea esse debet iuxta illud quod ait Scriptura Voluntariè sacrificabo tibi For a priest saieth the Councell shoulde seke the helth of sowles and not worldly gaines and Christians are not either to be forced or to be craftely circunuented to geue away theyr goods For it owght to be a willing offering accordīg as yt is writē I wil willingly offer sacrifice to thee and in the next canon yt is sayde hoc verò quod quisque Deo iustè rationabiliter de rebus suis offert Ecclesia tenere debet What so euer any man hath offred vnto God iustly and reasonably that muste the Church kepe styl Now for prayers for the dead ther is a special Canon made in this Coūcell that in euery Masse there shoulde be prayer made for suche as be departed owte of this worlde And yt is declared owte
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
whome he went about to poyson By reason of which outrages he was as I said denounced enemy to the Church of Rome by Alexander the .4 and shortly after Charles Kinge Lewys his brother was made King of Sicilie by Clemens the .4 paying to the Pope a tribute and holding of him by faithe and homage Such Supreme heads were your Conradus Conradinus and Manfredus As for Charles who only by the Popes Authority came to that dignity as I haue said it is not true that he as you say had all or most of the doing in the election or making of diuerse Popes For the Cardinalls only had the whole doing Truth it is that a strief and contention rising amonge the Cardinals for the election and many of them being enclined to serue Charles expectation they elected those which he best liked of But what can all this make to proue the Prince Supreme Gouernour in al ecclesiastical causes yea or in any ecclesiastical cause at al PriÌ„ces eueÌ„ now adaies find some like fauour sometimes at the electioÌ„ of Popes But thiÌ„k you therfore thei are takeÌ„ of their subiects for Supreme Gouernours c You may be ashamed M. Horne that your reasons be no better M. Horne The .130 Diuision pag. 79. b. Edvvard the first King of Englande about this time made the Statute of Northampton So that after that time no man should geue neither sel nor bequeath neither chauÌ„ge neither bye title assign laÌ„ds tenemeÌ„ts neither reÌ„tes to no maÌ„ of ReligioÌ„ without the KiÌ„gs leaue which acte sence that tyme hath beÌ„ more straightly enacted and deuised with many additioÌ„s thereunto augmeÌ„ted or annexed The which Law saith Polidore he made .442 bicause he was Religionis studiosissimê° c. most studiouse of Religion and most sharpe enemie to the insolency of the Priests The .27 Chapter Of King Edward the first of Englande Stapleton LEaue ones Maister Horne to proue that wherein no man doth stande with you and proue vs that either Kinge Edwarde by this facte was the Supreame Head of the Churche or that the Popes Primacie was not aswel acknowledged in EnglaÌ„d in those dayes as it hath ben in our dayes None of your marginal Authours auouch any such thinge Neither shall ye euer be able to proue it Your authours and many other haue plentiful matter to the contrarye especially the Chronicle of Iohannes Londonensis which semeth to haue liued aboute that tyme and seemeth amonge all other to haue writen of him verie exactlye Lette vs see then whether Kinge Edwarde tooke him selfe or the Pope for the Supreame Head of the Churche This King after his Fathers death returning from the holie Lande in his iourney visited Pope Gregorie the tenthe and obteyned of him an excommunication against one Guido de monte forti for a slawghter he had committed Two yeares after was the famouse Councell holden at Lions at the which was present the Emperour Michael Paleologus of whome we haue somewhat spoken And trowe ye Maister Horne that at suche tyme as the Grecians which had longe renounced the Popes authority returned to their olde obedience againe that the realm of Englande withdrewe it selfe from the olde and accustomable obedience Or trowe ye that the true and worthye Bisshops of England refused that Councell as ye and your fellowes counterfeite and parliament bisshops only haue of late refused the Councel of Trente No no. Our authour sheweth by a verse commonly then vsed that it was frequented of all sorte And the additions to Newburgensis which endeth his storie as the said Iohn doth with this King saith that plures episcopi coÌ„uenerunt de vniuersis terris de Anglia ibidem aderant archiepiscopi Cantuar. Ebor. et caeteri episcopi Angliae ferè vniuersi there came thither manye bisshops from al quarters and from EnglaÌ„d the Archbisshops of Canterburie and Yorke and in a maner all the other bisshops of the realme In this Kinges tyme the Pope did infringe and annichilate the election of the Kings Chauncelour being Bisshop of Bathe and Welles chosen by the monks and placed in the Archebisshoprike of Caunterbury Iohn Pecham In this Kings tyme the yere of our Lorde .1294 the prior of Caunterburie was cited to Rome and in the yeare .1298 appeale was made to the Pope for a controuersie towching the election of a newe Bisshop of Elie. Thre yeres after the bisshop of Chester was constrayned to appeare personally at Rome and to answere to certayne crymes wherewith he was charged Wythin two yeares after was there an other appeale after the death of the Bisshoppe of London towching the election of the newe Bisshoppe Yea the authority of the Pope was in highe estimation not onely for spirituall but euen for temporal matters also The Kinges mother professed her selfe a religiouse woman whose dowrie notwithstandinge was reserued vnto her and confirmed by the Pope For the greate and weightye matters and affaires standing in controuersie and contention betwene this King Edward and the Frenche Kinge the Pope was made arbiter and vmpier who made an agreament and an arbitrimente which being sente vnder his seale was reade in open parliamente at Westmynster and was well liked of all The Kinge and the nobility sendeth in the yeare of our Lorde 1300. letters to the Pope sealed with an hundred seales declaring the right of the crowne of England vpon ScotlaÌ„d and they desire the Pope to defende their right and that he would not geue a light eare to the false suggestioÌ„s of the Scots There are extant at this day the letters of Iohn Baliole and other Scots agnising the said superiority sent to this Kinge Edwarde In the foresaide yeare .1300 the Kinge confirmed the great Charter and the Charter of the Forest and the Archebisshoppe of Caunterburie with the other Bisshoppes pronounced a solemne curse vpon al suche as would breake the sayd liberties This Kinge was encombred with diuerse and longe warres aswell with Fraunce as Scotlande and therefore was fayne to charge the clergy and laity with many payments But in as much as Pope Bonifacius consideringe the wonderfull and intolerable exactions daylie layed vppon the clergy of they re princes had ordeyned in the councell at Lions that from thence forth the clergy shuld pay no tribute or taxe without the knowledge and consente of the see of Rome Robert Archbishop of Canterbury being demaunded a tribute for him self and his clergie stode in the matter not without his great busines and trouble And at the length vpon appellation the matter came to the Popes hearing The kinge had afterwarde by the Popes consente dyuerse payments of the clergy Many other thinges could I lay forth for the popes primacy practised at this tyme in Englande And is nowe M. Horn one onely Acte of Parliament made against Mortmaine of such force with yow that it is able to plucke froÌ„ the Pope his triple Crowne and set yt vppon the kynges head Yf
as your auÌ„cetours the old heretikes were woÌ„t to do in alleging of scripture aÌ„d the Fathers that is in chopping and paring of what it pleaseth you and as ye are cutte of your selues from the Churche so dismembre you also your authours allegations euen as S. Cyprian many yeres sytheÌ„ce hath described and painted you fotrh Firste then is there any one of al your authors that as ye moste wyckedly doe goeth abowt by this story either to make this king Supreame Heade of the frenche Church or to deface and disanul the Popes Primacie No truely Onlesse perchaunce yt be the authour that added to VrspergeÌ„sis I meane your owne deare brother Gaspar Hedio his addition aswell agreeing for matters of fayth with hys firste authour Vrspergensis as the legges and loynes of an horse wil agree with the head shoulders and vpper part of a mans bodie Yea beside his heresy he is to yong to be alleaged for authour authentical To be shorte the dealing of this kinge proueth nothing the lyke regiment that nowe is in our realme which is your peculiar matter and the only matter M. FekeÌ„ham resteth vppon and so for al your great sturre with burning the Popes Bulles and commauÌ„ding the Popes Legates to auoyd the realme ye goe fayre and farre froÌ„ the matter For where you say he wold suffer none of his clergy to goe to the Popes councels that was but of one only Councell called against him self Item where you say He caused the Popes bulles to be burned first not he but Familiares Regis the Kings frendes and courtiars did it and yet it was but one bulle neither and that of the kingss owne excommunication Againe where you saie he commaunded the Popes Legates to auoide the realme It was but one Legate about that one matter that he so commaunded With these many vntruthes by the Arte of Multiplication you entre your plea. Touching the matter it selfe the Kings grudge was but a priuate and a personall grudge and enmitie against Bonifacius no lasting or perpetual renuntiation of the whole Papal authoritie as it is euident by the discourse of al your owne Authors And therefore Bonifacius being dead who accursed the King and interdited the Realme bothe he and the Realme were released from curse and interdiction by Benedictus successour to this Bonifacius Yea Bonifacius yet liuing this King most plainly agnised the authoritie of the See of Rome appealing from this Bonifacius â–ª whom he toke not for the right Pope but an vsurper and an intruder to the See Apostolical vacant as he thought and to the next successour Ye heare Maister Horne notwithstanding the greate enmitie betwene the King and Pope Bonifacius that he appealeth to the See of Rome being as he thought vacant and that he is as I haue said â–ª absolued from the sentence of excommunication by Bonifacius his successour whiche altogether ye omitte But yet ye tell vs of Pope Clement the fift made as ye say pope by this King But here you ouerreache your Authour and water him with your olde lying glose Nauclerus neither saieth nor could truely saye that the king made him pope but saith he was made Pope by his intercessioÌ„ Neither your Authour Antoninus saieth it Ye saye he swore this pope to certaine condicions Why doe ye not name theÌ„ M. Horne Forsoth because in the naming of theÌ„ the fourme state and condition of this your new primacy in your faire Phillip woulde be full ilfauoredly acrased and defourmed Among other there were these three Prima est vt me perfectè reconcilies Ecclesiae sacrosanctae relaxando veniaÌ„ dando de adiutorio dato in captura Bonifacij Papae Secundum est vt censuras excommunicationis amoueas contra me meos sequâ—ces prolatas Tertium est quòd mihi concedas omnes decimas regni per quinquennium in reparationem expensarum multarum in bello inito contra Flandrenses First that ye will perfectly reconcile me to the Churche and release and forgeue me for that by my meanes Pope Boniface was taken prisoner Secondly that you wil reuoke the sentence of excommunication geuen against mee and my confederates Thirdly that you will graunte me for fiue yeres the tenth of al my realme to relieue me for the great charges and expences defraied in my warres against the Flemmings These conditions the king required the Pope to assure him of by Othe Then would M. Horne faine haue Pope Boniface taken for an heretique and saieth that King Phillip would haue had it so declared by the Councell holden at Vienna But the matter was taken vp M. Horne saith and to satisfie the King it was declared that Pope Bonifacius doings should not be preiudiciall to him and his heires And why haue ye M. Horne either wilily omitted the matters for the which the pope was coÌ„ditionated withal or haue so fondly told vs against your self of this Councell at Vienna Why but to coÌ„firme the popes primacy aÌ„d to declare your selfe also a lyer in saying the matter was taken vp c. For the CouÌ„cel assembled of .300 Bishops beside other prelats would in no wise agree to the kings request but declared the coÌ„trary to wit that Bonifacius was a catholike and an vndoubted Bishop as your owne authours Antoninus and Nauclerus specifie Yea Nauclere addeth Quo rex cogebatur contentus esse With the which determination of the Councel the kinge was constrayned to be contented At the coronation of the foresayde Clement were presente not only this Philip the Frenche king but the king of Arragone and as some write the kinge of Englande also Yet hath M. Horn one other prouf â–ª to proue Philip head of the Churche for that he deposed a Bishop for heresye and for that he claymed the inuestiture of Bishoppes As for the inuestitures let them goe for this time we haue sayd inough I suppose of that matter And as for deposing of a Bishope he deposed him not but vnder pretence of heresy saieth Nauclere he depriued him of all his temporaltyes and of his Bishopricke But why doe ye not M. Horne recite the whole senteÌ„ce of your authors Antoninus and Nauclerus For as for Blondus writing nothing of this mater that is of of the deposing of any Bishop or of the claimiÌ„g of the inuestitures for the which you seeme to alleage him ye doe but blindly allege and may blot hiÌ„ out again sauing that ye may truly put in that in the Councel which king Philip called in FrauÌ„ce he appealed as I haue told you to th'Apostolik See of Rome But why do ye not as I sayd shew the whole aÌ„d entiere senteÌ„ce of your authours fully to adorne your primacy withal whiche is that he toke a certayne Bishoppe laying to hys charge that he was a PateraÌ„ heretik spoyling hym of his Bishopryke and of al his goods aÌ„d that he spoyled also and robbed the Bishopprykes beinge vacante and that he would haue had the inuestitures of the Bishoppes Now
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
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
pointe Polidorus on his side Yf it were so though yt were a foolish and a fond shifte yet were yt somwhat colourable to shifte from him self so notable a lie But Polidorus writeth conformably to all other And as yt is true that Mayster Horne boroweth all the residewe of Polidorus so moste wretchedlie he dismembreth from the residewe of Polidorus narration all that towcheth Pope Eleutherius Lucius sayeth Polidore in the yeare of our Lorde .182 and the yeare of his reigne .13 of verie true loue to religion sent letters to Eleutherius the Pope to procure that he and his people might be made Christians Fugatius and Damianus men of singular vertue were sente thither which did baptise the kinge with al his courte and people All this hath M. Horne broken and cutte of from the myddle of the sentence and thereby hath mangled and torne the same as miserablie as euer did Medea her chylde for that he well sawe yt made notablye for the Popes primacy Whiche you shall well perceyue yf you doe deaplye consider the cause that moued the Kynge to sende so farre as to Rome A man woulde at the firste sight thinke the doinges of the king very straunge namely considering that abowt this time liued in Fraunce the great clearke and Bishoppe Ireneus with many other famouse men whose ayde he might haue craued for his necessary instruction in the Christian faith Neither did he lacke at home of his owne subiectes that could well as yt semeth haue serued his turne And yet no doubte this good kinge had a good and substantial grownde for his doinges It is then to be cōsidered that anon after the death of Christe and so euer after vntil Lucius time there were amonge the Christians a number of heretikes whiche as they bore the name of Christians so by they re heresies they loste the benefitte of their Christēdome as the Simonians the schollers of Simon Magus Menandrians the Saturninians the Basilidians the Nicolaites the heretikes called Gnostici for the excellent knowledge they pretended to haue aboue other mē the Cherinthians the Cerdoniās the Phrygians the Montanistes and Marcionites with diuerse other Eche secte contending theire owne false faith to be the true and the onely Christian faith yea manie of them were taken for Prophetes as Montanus and others Many suffred death for Christe with those that were catholike and that with great pacience Among them was a priest called Metrodorus a Marcionite Of the which secte euen in Lucius time a great number suffred in the persecution raised against the Christians Whereof the secte craked very muche and made thereof a great argument that they were in the true faith and a muche better argumēte then doth Mayster Foxe for his madde martyrs that died moste wilfullie for playne and open heresie Lucius then vnderstāding of this had good cause to be careful by whom he receiued his Christendome least chauncing vppō some false shrew and taking him for his instructour he might rather chaunge one errour for an other then put yt cleane away and for an Idolatour become a false Christian. The wante of this good choyse of Instructours was the cause why Valens the Emperour became an Arrian and suche an horrible bloudsucker of the catholikes This also was the cause that the Gothes ād Vādales were Arriās Who most cruelly afflicted and martyred thowsandes of Christians What was then the sureste way for Lucius to auoyde this daunger Dowbtles the very same that he toke that is to send to the Churche of Rome which neuer erred in faith and which was the principal Churche and with the which al other Churches muste agree by reason of the cheif principalitie of that Churche as Ireneus that blessed bishop and Martyr wrote euen in the tyme of this Lucius This principalitie I say hath so troubled M. Horne that he durst not truely reporte his owne authour yea so amased him that falling sodēly in a rage hath framed vs suche an open and maliciouse lie that who so euer wil hereafter truste him is well worthie to be beguiled And wil ye yet see an other as greate a madnes of this man As he moste shamefully denieth theis doinges of Lucius with Pope Eleutherius againste the vniforme cōsente of al historiographers so hath he fownde letters of Lucius with Eleutherius answere wherof no one of al the foresayde chroniclers maketh mention nor any other that I cā yet lerne of containinge matter altogether vnprobable and vnlikely and therefore mete after this fowrtene hundred yeares nowe at length to come owte of Trophonius and Cacus blinde denne and be set in M Hornes boke as a notable matter of antiquity to furnish and bewtify his new supremacie withal He layeth vs forth an epistle of Eleutherius but out of what authour he hath taken yt or in what library we shal fynde yt he will not tell vs. The best Author I wene that he can alleage for it wil be some recordes of parchement in the Guild Halle But then M. Iewel wil answere you for me M. Horne A Calues skinne is no sufficient warrant of truth Lies haue bene writen in letters of golde Wel make the best of it and iustifie it as you may As our cause can take no preiudice by it So you shal take much shame by it if not for the matter it selfe yet at the least for three or foure pretie lies that you adioyne to companie this notable Epistle For first there was neuer any Saxon king that made any notable Lawes called Iune There was one called Inas and he in dede with king Aluredus or Alphredus ordeined many Lawes but that they shoulde be suche Scripture lawes as Maister Horne saieth drawen alonely out of the Scripture it is Mayster Hornes vaine dreame And in case they had so great regarde to scripture onely and measured and squared their lawes and doings by scripture belike M. Horne will beginne to haue some better liking of Religious men and of the Popes Primacye also For it was this king Inas that gaue the Peter pence first to Rome and renouncing his Realme went to Rome and professed him self a Monke Both which things vndoubtedly by M. Horn he must nedes find in Scripture It is this Alphredus that was anointed and crowned King at Rome as we haue told before and therfore is called the Popes sonne adoptiue Now wheras ye bring this Epistle to proue that the king was christened without the Popes cōsent ād that the Pope was nothing offēded with the kīgs doings but greatly cōmended him therin neither the one nor the other can be proued by this Epistle This is a mete and cōuenient glose for such a worthy epistle In the which also there is no probability in the world For as other Coūtries that were subdued by the Romans especially such as were reduced into a forme of a Prouince and had their rulers and Lieutenaūts frō Rome as Britain had receiued the
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
and of al other protestaÌ„t prelats without the realm of EnglaÌ„d no lesse then the Catholike bishopes in Germany or any other where And so staÌ„d you post alone in matters of religioÌ„ not to be informed instructed or corrected in any doubtefull matter or peril of schisme As though you had a warraÌ„t froÌ„ the holy Ghost neither to faile in the faith nor at any time to haue PriÌ„ces that may fayle For al this you annex aÌ„d vnite to the Crown of EnglaÌ„d for euer SeueÌ„thly aÌ„d last in excludiÌ„g aÌ„d renouÌ„cing euery forain Prelat aÌ„d al power Authority aÌ„d IurisdictioÌ„ of euery forain Prelat you exclude aÌ„d renouÌ„ce the whol body of the Church without the realm which coÌ„sisteth most ê“perly aÌ„d most effectually of the bishops aÌ„d prelats the heads therof And as in teÌ„poral IurisdictioÌ„ the othe bindeth al the subiects of the Realm of EnglaÌ„d to obey the only kings and Quenes of that Realm which we doe grauÌ„t also most gladly so that if al princes in the worlde woulde ioyne together aÌ„d coÌ„clude a kind of regimeÌ„t appoint lawes aÌ„d enact statutes for the better ordering aÌ„d directing of the coÌ„mon wealth the subiects of EnglaÌ„d by vertue of this othe are bouÌ„d to renouÌ„ce al such power except our own priÌ„ce would allow theÌ„ and coÌ„desceÌ„d thervnto which thing is reasonable enough for al couÌ„tries nede not to be gouerned in external maters after one sort nor at al times a like the state therof beiÌ„g chaÌ„geable aÌ„d mutable eueÌ„ so in spiritual or Ecclesiastical IurisdictioÌ„ the othe so expressely renounceth al power aÌ„d Autority of forain prelats that if al prelats aÌ„d bishops of the world beside wolde mete together or otherwise agre iÌ„ one truth order or law ecclesiastical which hath ofteÌ„ ben don and may alwaies be done in general CouÌ„cels the subiects of EnglaÌ„d are bouÌ„d vnder pain of periury aÌ„d of a praemunire to renouÌ„ce al such orders lawes aÌ„d decrees or coÌ„cluded Truthes which is shortly to say to renounce and forsweare al obedieÌ„ce to the General Councels that is the whole corps of Christendome represented therin except it shal please the priÌ„ce aÌ„d prelats of our CouÌ„tre to agre to the same Which is to make our priÌ„ce aÌ„d our prelats either as superiours to al other priÌ„ces aÌ„d CouÌ„tries or at the lest as alienats aÌ„d straÌ„gers froÌ„ the whole body of ChristendoÌ„ beside as though we had a proper Christ a proper Ghospell aÌ„d looked for a proper heaueÌ„ in the which other christened NatioÌ„s should find no place And what is this els but by booke Othe flatly to renouÌ„ce the Catholik Church aÌ„d the coÌ„munioÌ„ of Saints both which in our Crede we professe to beleue These be M. Horn the horrible absurdities that doth necessarily folow of this part of the Othe And wheras M. Horn sayth it were ouer much detestable if M. Fecknam were moued to sweare but against one article of our Crede M. Horn muste nedes confesse this othe to be ouer muche detestable whereby not onely M. Fekenham but many other are moued and forced to sweare againste an especiall article of our Crede to wit Against our obedience to the Catholyke Churche The effecte of the Othe and the sence of that Article being cleane contrary one to the other The which that it may to the vnlerned Reader more plainely appeare in this Table following I haue opened the whole contrariety THE TABLE The Article of our Crede I beleue the Catholike Churche Hereof ariseth this proposition as M. Fekenham by a similitude setteth it forth and M. Horn alloweth it fol. 100. b. All Englishmen being Christians ought to admitte and receyue professe and obey the Authority of the Catholike Church that is of the bishops of all Christendome of whome the greatest part are forayne prelats to our Realme in matters of faith and doctrine touching the same The contrary hereof is No Englishmen though Christians may admitte professe or obey any Authority of any forain prelat without the Realme of England The tenour of one parte of the Othe as M. Horne reporteth it pag. 99. b. All true subiectes ought and muste renounce and forsake all forraine iurisdictions povvers superiority preeminences and Authorities of euery forayn prince and prelat state or potentat The equiualent of this part of the Othe is No true subiect of England though Christian ought or may admitte and receyue any forraine Authority power or Iurisdiction of any forayne prelat Thus then the equiualent proposition of the Othe matcheth iumpe with the contrary of the Article and staÌ„deth cleane opposite to the equiualent of the Article Thus. The equiualeÌ„t proposition of the Article of our Crede is  The equiualent of the Othe is Al Englishmen being ChristiaÌ„s ought to admit and receiue the autority of forain prelats the most part of ChristeÌ„dome being to vs foraine in matters of faith and Doctrine touching the same by them authorised Contrary No Englishmen thoughe Christians ought or may admitte and receyue any forayne Authoritye of any forayne prelat Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some Englishmen being ChristiaÌ„s ought to admitte and receyue the Authoritye of forayne prelats c. Subcontrary Some Englishmen being ChristiaÌ„s ought not to receiue and admit but to renounce and forsake al forayne authority of al forayn prelats c. By this it appeareth that the equiualent of the Othe is cleane contrary to the plaine sence of the Article of Our Crede sette forthe by M. Fekenham in the similitude of the members and the body and in the same similitude coÌ„fessed of M. Horne for good By this also it appereth that a true subiect taking the Othe meaning as he sweareth which if he doe not he forsweareth himselfe and a true Christian professing his Crede can not possibly stande together but are direct contrarye one to the other The one professiÌ„g obedieÌ„ce to the body of the Church coÌ„sistiÌ„g for the most and chiefest parte of forayne Bisshoppes as euery member must obey the whole body the other renouÌ„cing flatly all Authoritye of all forayne prelates as in dede no member of that Catholike body but as a schismaticall parte cutte of from the whole Then will it to our greate confusion of vs be verified which S. Augustine saieth Turpis omnis pars est suo vniuerso non congruens Filthye and shamefull is that parte which agreeth not with his whole And which is not only shamefull but most pernicious and daungerous of all what place shall then all General Councelles haue with vs Quorumest in Ecclesia saluberrima Authoritas whose Authority in the Church is most holesome saieth S. Augustin Verilye the Christen inhabitants of our Countre more then a thousande yeres paste had learned an other lesson For whereas the Pelagian heretikes hadde infected the Brittaynes with their pestiferous heresie the Brittaynes them selues being as venerable Bede recordeth neither willing to receaue their lewde doctrine neither able to refute theire wyly and wicked persuasions
power and Authority out of Englande For yf euery foraine prelat be renounced is not all power and Authority of the Church which dependeth only of Prelates and Bisshops accompted also forayne and for very forayne renounced It is so It is so Maister Horne The Othe runneth largely and expressely You can not you may not you shal not God geuing vs his grace bleare our eyes with vayn talke or make vs to say we see not that which we see we heare we feele we vnderstande You sawe you sawe your self M. Horne that the woordes of the Othe being taken as they lie verbatim as you say they must did expressely renounce the Catholike Churche And therefore Marke wel gentle Reader You M. Horne thinking and labouring to remoue this opinion from the Reader for though you thinke in very dede that nor Churche nor prelat but only the expresse liuely worde of God muste be heard and obeyed yet yow dare not as yet for very shame to expresse that detestable minde of yours the lusty braue Chalenge of Maister Iewel offering to yeld to any one sentence or any one old doctor withdrawing you perhaps not a litle therfro do tel hiÌ„ that the Othe maketh no mention in any one worde of the Catholike Church but it speaketh say you of a forain Prince and Prelate c. Wherein to auoyde the manifest absurditye you flatly belye the Othe For the Othe speaketh not M. Horne of a forain Prince and Prelate c. But the Othe expressly saith of euery forain Prince and Prelat c. Now wheÌ„ it renouÌ„ceth the power of euery forain Prelat it renounceth the power of al Catholik Bishops without the realm of England which al are forain Prelats to the realm of England whereupon in dede M. Fekenham coÌ„cludeth not as it were by reuelation in a Monkishe dream without ryme or reason as that grosse head of yours most vilely rayleth against such a sobre and discrete prelate but with good reason and plaine euidence that therefore the Catholik Church is by Othe renouÌ„ced Not as though there were no difference betwene a foraine Prince or Prelat and the Catholike Church as you ful peuishly make Maister Fekenham to reason but bycause there is no difference betwene euery foraine Prelate as the Othe speaketh and the Catholike Churche Seing as I haue often said the Catholyk Church consisteth of euery forayn Prelate without the realme of EnglaÌ„d much more then of al the prelates within the realme of EnglaÌ„d Yea though euery foraine prelate without the realme of England may and haue in many General councells prescribed ouer al the bishoppes of England yet all the Bishoppes of England nether haue or may at any tyme prescribe ouer euery foraine Prelate without the realme of England This othe therfore excludeth plainely the Authority of the Catholike Church and fighteth directly against all good reason and order Now the definitioÌ„ or descriptioÌ„ of the catholik Church such as ye bring is much lyke to a shooe that serueth euery fote or to a Welshmans hose that serueth euery legge Simon Magus Marcion Hebion Manicheus Photinus Arrius Nestorius and al other sects that euer were will graunt to this your definition and wil therby challenge the Church to their sect only as ye do to yours But herein your synagoge resembleth the faulse and schismatical teÌ„ple that Onias made in Aegypte and Sanaballites in Samaria in the mount of Garizim wherof the ghospel of S. Iohn speaketh though yt doth not so expresly name it And though God had specially appointed the temple of HierusaleÌ„ to be his true and holy temple and would al sacrifices to be offred there yet the Samaritanes toke their temple to be the true and the only temple where God would be honored in And sayed that all offerings and sacrifices should be made ther and not at Hierusalem The Iewes sayth Iosephus when they had vnlawfully maried when they had transgressed and violated the Sabbot day or eaten meates or don other things contrary to the Lawe fearing punishment for the same would fly to the Samaritanes and to the false bishop there and complaine to him that they were wrongfully vexed at Hierusalem and so did ioyne with the sayd schismaticall factioÌ„ at the temple of Garizim And there was sayth Iosephus continuall strief and contention betwene the Iewes and the Samaritanes eche parte with much sturre and busines preferring and auauncing their owne temple yea the matter went so farre and the Samaritanes waxed so hotte and feruent at the length that they offered them selues to die in the quarrell and defence of theire hill and temple And this controuersy bursting out at AlexaÌ„dria into a sedition was tried by the common consent of both parties by the kinge Ptolomeus Philomitor Eche of them making this offer that that party shuld suffer death whose proufs shuld be founde defectyue and insufficiente the issewe of the whole contention was that the king pronounced and gaue sentence for the Iewes bicause they proued the continual succession of their bishops at Hierusalem from the beginning and that the kings of Asia had euer honored and with great rewardes enriched that temple as Gods true temple Whervppon the proctours of the Samaritanes were by the kinges commaundement put to death whome notwithstaÌ„ding the Samaritans toke for as blessed martyrs as M. Foxe taketh any of his ragged rablement in his new holy maâ—tyrologe This schismatical synagog is the very patern of your Church M. Horne Sentence hath bene geuen against your synagoge by many good and catholike kings by many general councells And yt is a most euident yea and a blasphemous lie against the Saints in heaueÌ„ to say as ye doe that al the Saints and faythful ChristiaÌ„s that be or hath bene are of your Church What so euer visour ye put vppon your Church when we ones come to the cheif poynte to knowe the Church by and by the which the temple of Hierusalem was iustified I meane the continuall succession without any interruptioÌ„ of bishops in the sea of Rome and in al other openly knowen to be catholik Churches maynteyning that faith that ye namely in this boke impugne then it wil easely appeare what your Church is and howe vnperfytte your definition is that lacketh one infallible marke whereby ye may sone disseuer the false from the true Church to wytte the knoweÌ„ succession of bishops from age to age in all places of the Christened worlde al which the worde Catholike importeth and the which therfore you haue omitted bicause you are not in dede of the Catholik Churche and bicause those markes of vniuersalyte of Antiquite and of a knowen succession doe vtterly wante in that you call your Churche Els if you haue those markes and we haue not procure I pray you M. Horne that some one of your brethern I prouoke them al in this matter doe answere if he can to the Fortresse of our first fayth by me set forth and annexed to the
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
Church when fewe or no princes were christened the princes when they first receiued the fayth finding this iurisdiction in the Church so lefte yt and did rather encrease and amplify it theÌ„ in any part diminish the same The statute sayth that the prince is supreame head in al causes ecclesiastical by the statute also all iurisdictioÌ„ ecclesiastical is vnited and annexed to the crowne of the realm Ye say the statute must be takeÌ„ as the words lye Verbatim without any exception What then in the worlde may be thought more contrarie or repugnante either to the wordes of the statute or your own then when ye say For NomaÌ„ hath Authoritie to excommunicat but onely the Church Which is to say This power of excommunication belongeth to the Church only and not to the Prince adding also as a reason the prince hath no authority to excommunicate Is not this also a manifest derogatioÌ„ and impayring of the prerogatiue royal touching matters Ecclesiastical to imbarre the Prince al authority of excommunication May not M. Fekenham here returne wel vpon you your own wordes What sauftie meane ye to her person when ye bereue the same of a principall parte of her royal power What quietnes sâ—ke you to her parson when ye goe aboute to bring the subiectes to a misliking of her royall power which is a preparation of rebellion against her parson Nowe what cosonage this opinion yf ye obstinately mainteyne it hath with heresie the holy scripture may witnesse What commission had S. Paule of the Churche when he excommunicated the fowle fornicatour at Corinthe What is the rodde that he threatneth the Corinthians withal but this excoÌ„munication By what commission of the Church did he either excommunicate Himeneus and Alexander or denounce Anathema to him that loued not our Lord Iesus Christ What commissioÌ„ had S. Peter when Ananias and Saphira by him excommunicated died forthwith What commissioÌ„ had al the Bishops sythens namely Innocentius the Pope that excommunicated themperour Arcadius And S. Ambrose that excommunicated the Emperor Theodosius with a thowsand other that denounced excommunication without any such false imagined commission After your diuisioÌ„ fantastically by you framed ye come to the definitioÌ„ of Cohibitiue iurisdictioÌ„ wherin ye do not so much misse of your authors words as of his opeÌ„ meaniÌ„g comprehending vnder this general definition aswell excoÌ„munication as any other matter Neither are you contente to tel vs Delphinus definition but of your large liberalitye you adde an other neadlesse out of Quintinus but so that after your wont ye infarse of your own that all authoritye to iudge disceÌ„deth from the prince alone Which thing Quintinus saith not of Ecclesiastical but of temporal iurisdictioÌ„ as we haue declared before And therefore when ye infer by vertue of this iurisdiction saith Anthonius the Church ministers c. meaniÌ„g by the iurisdictioÌ„ coÌ„ming froÌ„ the Prince only ye lewdly lie aswel vpoÌ„ Anthonius as Quintinus For neither of them saith so but both the quite coÌ„trary Wherof doth follow that al that which ye reherse immediatlie as out of Quitinus nothing furthereth your pretensed supremacy And in case yt did as ye haue hitherto playde the peuishe and theuishe Cacus with your authours to blemish the Popes so now play you the like pageant to blemish the PriÌ„ces iurisdictioÌ„ For in the midle of your own allegatioÌ„ ye haue pared away certain words touching the foresaid excoÌ„munication In your author M. Horn after thefe words to confirme matters determined in the synod or councel followeth to excoÌ„municat and to reconcile to the Church excoÌ„municat parsons duely repenting to reserue cases and to release cases reserued to geue pardoÌ„s to chauÌ„ge and mitigate aÌ„d so forth as in your allegatioÌ„ is coÌ„tained After this ye say that this cohibitiue iurisdictioÌ„ may be exercised by such as are no priests I grauÌ„t you but what is that for your purpose For as your Authour sayeth so euen so he sayeth that at the leaste he muste haue the clericall tonsure or crowne without the which though he were a religiouse professed man he could not exercise this iurisdiction And this is a good and a sufficient argument if you will stande to your own Author Anthonius Delphinus why neither you nor your fellowes may lawfully practise any spirituall iurisdiction Farder the very next Chapter in this Antonius of whom M. Horne hath alleaged so much consisteth only in prouing that this seconde Cohibytiue Iurisdiction is in the Churche by Gods ordonaunce not by the Commission of Emperours And this he proueth expressely against such as M. Horne himselfe is I meane against the scholers of Luther against the present protestants of our daies calling their opinion and M. Hornes assertion here Impium errorem A wicked errour And thought Maister Horne to proue by the same Antonius in the next Chapter before that the second Cohibytiue iurisdiction depended of Princes Commission which in the Chapter following he doth of sette purpose confute O what is Impudency yf this be not M. Horne The .163 Diuision pag. 106. You tooke vpon you to proue that this .571 seconde kinde of Cohibitiue Iurisdiction vvith the appurtenances thereof as I haue rehersed vvas appointed by the expresse vvord of God immediatlie to Bisshoppes and Priestes vvithout further commission of Princes or other povver vvhich I denied Novve lette vs consider the force of your proufes and see hovve thei coÌ„clude your cause First yee saie that the woordes of the first parte of the Othe doe by expresse woordes of the Acte geue vnto the Q. highnes all maner of iurisdictions priuileges and preeminences in any wise touching and concerning any Spiritual or Ecclesiastical iurisdiction within the realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bishops therof to be exercised ouer their flockes and cures without her highnes special commission to be graunted therevnto they hauing by the expresse word of God commission of spiritual gouernment ouer them Your .572 euil dealing vvith the vvordes of the Acte of the Othe expresseth an vnkindely meaning to the Prince and the state for that either the Acte or the Othe debarreth or denieth expressely or conuertly the to Bishops of this realme to exercise ouer theyr flockes and cures vvithout her highnes special commission graunted thereto any spirituall iurisdiction assigned to a Bishoppe by the vvorde of God is altogether .573 vntrue The Statute geueth or rather restoreth to the Prince Iurisdiction and Authority to enquire after vvhat sorte the Ecclesiasticall state and personnes behaue them selues in their cures and chardges to refourme and corecte the disorders negligencies and enormities â—isinge amongeste them to the hinderaunce of theyr Office in theyr cures and chardges and in summe to order and prouide that they doe execute theyr Office accordinge to theyr calling in theyr cures and chardges This is not to debarre or denie theÌ„ the exercise of theyr office vvithout
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
iurisdiction in makinge of Lawes in visiting in reforming without the cōmissiō of any Laicall authority then is M. Fekenhās argument good and sufficient Thē haue we the practise of the Apostles and primatiue Church against this your newe Paradoxe Thē hath M. Fekēhā wrapped you vp also ād meshed you in a fowle contradiction as one that affirmeth the quite contrary dyuerse tymes before And yet because ye shal not carry ād steale away the matter so but be more fully answered I say ther was an ordinary ād ther was also an extraordinary authority in the Apostles The ordinary authority of the Apostles in the which we are now remaineth at this day ād shal remain for euer in the Church in the bishops their successours The extraordinary authority either died with thē or at lest cā not be vsually pleaded vpō The lyke argumēt as ye make here against the authority ād iurisdictiō of bishops M. Iewel ād your fellowes make against the Pope that thoughe S. Peter were head of the whole Church and was assured by the promisse of Christ that prayed for him that his fayth shulde not fayle yet can not al his successours the Popes challenge the same being a special prerogatiue gratiously geuē to him But here we must vnderstād that Peter was priuileged for his owne person and he was priuileged also in respect of the cōmon weale of the whole Church And therfore yf we respect S. Peters person the persō of his successor is not so priuileged but he may fal and erre in his own priuat opiniō and iudgemēt But if we respect the whole Church whereof he hath the rule then we say he can not erre in any decree or order that he shal publikely make for any matter of faith Least by this his opē errour the whole Church fal also into the same The prouidēce of God which a Diuine shuld alwaies haue an eie vnto suffreth not such an incōueniēce in his Church Again the Apostles had personal priuileges of more ample grace thē their successours haue And therfore by theis wordes what so euer ye shall bynde vppon the earth c. And by those other as my father sent me so I send you they had authority eche of them to preach throughout the whole world and in whatsoeuer part therof ād in this respect they were equal with S. Peter but their successours at Alexandria Antiochia ād Ephesus do not succede to thē nor inioy this extraordinary powre of preaching ād teachīg through out the world ād euery part therof but the ordinary ōly ād vsual power within their own Diocesse or Patriarchship The said extraordinary authority remaynīg with the popes only as the successours of S. Peter who was head of the Apostles not in the Apostleship for in that all the Apostles were equall but in bishoply Iurisdiction After lyke sort the Apostles had a certain peerlesse authority to speak in diuers tongs to prophecy to reuiue the dead to heale the sicke to cast out diuels and to do many other miracles This power doth not descēd to al their successours ordinately but now and thē to some certain to whō it pleaseth God to dispēce these graciouse gifts vnto As he hath don to many a blessed bishop syth the apostles time ād to many other euen in our daies as to the blessed Fathers of the society of Iesus in cōuerting the newe found Indiās frō paganisme to the faith of Christ and as also to our holy Father the Pope that nowe liueth as we are most certainly informed God hath abundātly geuē this heauēly gift of workīg miracles But we are out of this case we reasō of an vsual ād ordinary power that the apostles successors must nedes haue and haue as wel as they for the necessary gouernement of his Churche As to preach to the flocke of Christ to gouern ād to direct thē by good orders ād lawes to reform the offendours to excōmunicat the disobedient to improue rebuke or exhort with al lōg suffering ād good doctrin to visit thē to correct the vnquiet to cōfort the feble mīded to forbeare ād receiue the weak ād to haue a cōtinual paciēce in al mē By imposition of hāds to geue holy orders in the sacramēt of cōfirmatiō as Peter and Iohn the apostles did when they visited Samaria with many other things belōging ordinarily to all bisshops Nay saith M. Horne ther is no mentiō made of visitatiō in the eight of the Actes What shal we trifle cōcerning the word visitatiō if it be not ther in case the thīg it self be there Verely if the very word haue any force with you M. Horne you haue it plain in the next allegatiō of M. Fekenhā out of the .15 of the Actes where S. Paule said to Barnabas Let vs visite our brethern c aet But I pray you tell vs why were Peter and Iohn sent into Samaria but to confirme the Samaritanes and to geue the Sacramente of confirmation to those that were latelie baptized This Sacrament of Confirmation is one of the principall thynges the whiche the Bisshoppes do vse in their visitation Here M. Horne runneth to his olde shift yet on s againe and saith here was no sacrament geuen neither any holy Ghost at al. But the spirite of miracles as the gifte of tonges of healing prophecying and such like which are the gifts of the holy ghost and therefore called the holy Ghost And then doth M. Horne ieste at this sequele The Apostles gaue these giftes Ergo euery priest and bisshop may geue them nowe And then he addeth for his pleasure that there was neuer any monke in the Abbay of Westminster so ignorantly brought vp but knewe wel inough that the bisshops could do no such feate Truth it is that they receiued the holy Ghost and these outwarde giftes withal at their confirmation And as the Apostles only by the imposition of handes gaue these giftes as ye confesse so Confirmation to this day perteineth to the bisshops only that represente the Apostles Nowe that confirmation is no sacrament or that the holy ghost is not thereby geuen neither Chrysostomus whome ye recite nor any other auncient authour auoucheth And that those that were baptized were afterward cōfirmed by the bisshop ād receiued the holy Ghost when there were no visible signes S. Hierome plainely testifieth And S. Augustine confesseth it is a Sacrament as Baptisme is Of this holy Ghost that is geuen without any outward miracles speaketh M. Fekenham and no one worde of miracles Wherefore this misshapen argument that ye bring forth is yours and not his To the ouerthrowe of of the which folishe fonde argument I aunswere that there was neuer none so blinde or ignorantly brought vp in the monastery of Westminster that could not well perceyue that this is a very il fauored kinde of reasoning and such as was neuer vsed amonge the Catholikes As for his answere to M. Fekēham touching the second allegation
ovvn office vvithout any suit made to the Emperour to execute that vvhich belonged vnto them selues Themperour refused to iudge the quarreling accusations of the bisshops assembled at the Nicen Councel one quarreling and accusing an other and referred the iudgement of them to Christ. This vvas his modesty Policy and prudent foresight least by sifting those priuat quarrels he might haue hindred the common cause as I haue said before and is plainly to be .629 gathered of Ruffinus and Nicephorus and .630 not for that he thought his authority might not stretche so farre as to iudge the Priests and their matters as ye vvould haue it to seme for as he him self protesteth this aboue all other things to be the chief scope and ende of his Emperial authority namely that the Catholik Church be preserued in vnity of faith sincerity of loue coÌ„cord in godly ReligioÌ„ and that the diseases therein as Schismes Heresies c. might be healed by his ministery euen so forsoke he no occasion or meane vvhereby to vvork forth this effect of his ministery and office vvhether it vvere at some tyme by relenting and remitting somvvhat of his autority or by exercising the same to the vtmost in al matters and ouer al persones He thought it the best for this tyme by .631 relenting to beare vvith the vveakenes of those fathes thereby the better to encourage theÌ„ to staÌ„d fast and ioyntly against the coÌ„mon enemy for the furtherance of the truth But aftervvad vvhan the CouÌ„cel or Synod vvas assembled at Tyre by his coÌ„mmauÌ„demet aÌ„d that Athanasius had made coÌ„plaint vnto him of the vniust dealing of that councel to deface the truth themperour did exercise the ful authority of his ministery and called al the Bishops vnto hiÌ„ to this end that he by his 632 supreme authority might examine their doiÌ„gs aÌ„d iudge of the vvhole CouÌ„cel vvhether thei had iudged vprightly aÌ„d dealâ— sincerely or not This he did at the suite of the most godly bisshop Athanasâ—ê° vvho vvold not haue attributed this .633 authority to the Emperour if it had not apperteined to his iurisdiction to haue iudged the bisshops and their doinges â–ª vvither vvould the Catholique Fathers of that tyme haue suffered this and many other such like doinges of this most ChristiaÌ„ Emperour to haue passed vvithout some admonition or misliking if they had not acknovvledged the authority in him to be lavvful He commaunded the Bisshops euery vvhere to asseÌ„ble at his appointmeÌ„t vvher and vvhaÌ„ he vvould He sharply reproueth AlexaÌ„der Bishop of AlexaÌ„dria and Arius for the contention stirred vp by them He 634 iudged Cecilianus Bisshop of Carthage to be lavvfully coÌ„secrated and ordered and condemned the Donatistes And these Bisshoppes assembled at the Nicen Councell by his commaundement â–ª of vvhom ye speake acknovvledged the Emperour to haue authority to iudge them and their causes .635 or els they had doone folishly to offer their billes of complaint vnto him vvhome they thought had no authority or might not iudge and determine theÌ„ But in case it vvere true that the Prince might not iudge the Priestes nor their causes vvhat conclude you thereof You can not conclude your purpose for this is no more a good consequent Constantinus vvould not could lavvfully iudge the Priestes assembled at Nicen Councel Ergo .636 Bishoppes and Priests may cal councels make Lavves orders and decrees to their flocke and cures and exercise al maner iurisdiction cohibitiue Then this Yorke standeth but .iij. myles from Pocklington Ergo your pocket is ful of plummes The .10 Chapter Conteyning a defence of three exaÌ„ples brought forth by M. Fekenham touching three Emperours Constantin the greate Valentian the first and Theodosius the firste Stapleton ALthough that which M. FekeÌ„haÌ„ hath alredy layd forth out of holy scripture be sufficieÌ„t to shew aÌ„d proue that the superiority in al causes ecclesiastical doth not rest in laye princes but in the spiritual rulers yet will he nowe adde and adioyne therunto such a forcible argument that shall beate downe to the ground M. Hornes newe Laicall supremacy M. Horne with al his witte and cunning goeth about to auaunce his new supremacy and to depresse and abolish the other as contrary to scriptures and iniuriouse to the Emperours and princes Nowe to stoppe his lyinge mouth M. Fekenham bringeth forth thre of the worthiest Emperours that euer were and al thre lyuing when Christian religion most florished that by plaine wordes confesse the cleargies superiority in this behalf that is Constantine the great Valentinian the first and Theodosius the great This Constantine at the request of Siluester the pope called the first general councell at Nice where diuerse bisshops being at contention for certain matters offered their complaints to him To whom Constantine answered that where as God had made them priests he had geuen them authority to iudge ouer him And therefore they might well be his iudges But ye sayth he may be iudged of no man Good Lorde how farre discrepant is the iudgment of this our noble contry maÌ„ as our Chroniclers cal him and most worthy Emperour from the iudgement of M. Horn and his fellowes He disclaimeth flatly this newe superiority Yet you nowe after one thousand and almost thre huÌ„dred yeares by preaching and writing yea by premunire and the sword do maintaine the same This answere presseth M. Horne very sore and therefore he seketh euery corner to hide his head in and yet he can fynd no good or quiet resting place And firste he would fain take some holde in a by matter which is that Constantin did not cal the councel at Siluester his request because the councell was not in the tyme of Siluester but of Iulius I deny your argument M. Horne For it must neades be that the bishops reparing to Nice froÌ„ al quarters of Christendome should haue a conuenient time to come thither And Nicephorus writeth that the same Councel dured three yeares and more And then may it wel stand that Syluester died either after the summoning and before the full assemble of the bishops or at least before the end that so some part of it might falle in the time of Iulius notwithstanding that Marcus came betwene who sate in the See litle more then two yeres Neither doth your authours by yowe cited deny that it was called at Syluesters requeste nor any other of the auncieÌ„t writers that euer I read But I say further vnto you that as Constantine did cal it at his request so did he him self cal this councell the one by his spiritual the other by his teÌ„poral authority which in all good princes tyme doth euer serue the other The one as your own Author Cusanus teacheth by force of Authority and coÌ„maundement ouer al bishops ouer whom he is the head The other by way of exhortation of temporall ayde and succour as I haue before at large recited his wordes But to leaue
400. b. 407. b. 468. a. b M. Ievvels Regester 214. a. A Copie of M. Ievvels Rhetorike 142. b 192. b. 246. b. 399. b. M. Ievvel ouerthrovven by his ovvne Charles 240. b. M. Ievvels hipocrisie 407. a. 515. a. The Iesuites 533. a. b. Ignatius for the bisshops Superioritie 525. a. b. Image breakers condemned 223. a. 234. b. 260. b. Inuesturing of bisshops hovve it came to Princes handes and hovve it vvas taken from them 254. a. b. Geuen vp by Henrie the .5 282. b. Graunted by the Pope 389. b. 325. a. Geuen ouer in Hungarie 300. b. Iohn the Pope a Martir 167. b. Iohn the .22 Pope 336. a. b. King Iohn 312. seq Iosaphat 50. 51. Iosias 53. a. Iosue 45. b. Isacius themperour Heraclius his Lieutenant 196. a. Isidorus against the Princes Supreme Gouernement 365. seq Iustinus the elder 166. 167. Iustinian the first 169. and .14 leaues after Iustinian the second 201. a. b. K. S. Peters keyes 226. a. sequentib 242. a. Miracles done by keyes 226. a. VVhat the keyes vvere that vvere sent to Charles Martell 227. a. Knokes against the lineal succession of Princes 25. ◠L. LAnfrancus of Caunterburie 295. a ▪ Laie men in reformation of Ecclesiasticall matters maye not b◠present 131. b. 153. a. VVhie thei are present in Councelles 150. a. 255. b. In vvhat order thei sitte in Councelles 237. b. 238. a. Gods lavves and the Churche lavves 486. b. 487. a. Legates see Pope Leo the Great 133. Proufes for the Popes primacie out of Leo. 134. b. 135. 136. Leo the .3 Pope 240.241.242 Leo the .9 Pope 274 a. Levvys the first Emperour 249. Levvys the fourth Emperour 333.334 seq S. Levvys of Fraunce 324. a. b. Liberius no Arrian 112. a. A complainte for defacing of Libraries 292. a. Licinius the tyran 297. a. Lotharius Emperour 283. a. King Lucius of Britannie 397. seq Hovve king Lucius vvas Gods vicar 400. b. Luther condemneth the Princes Supremacie in Ecclesiastical causes 22 a. 508. Lutherans and Caluinistes at mutuall dissension 432.433.434 M. The Madgeburgenses denie Princes to be heads of the Church 22. a. Manfredus 325 a. Marsilius Patauinu◠an heretike 334. a. b. Martian the Emperour 140. b. 147. a. 251. b. 152. b. Martyrdome vvithout any cause of faithe 308. a. Maximilian the first 362. Hovve Christ and hovve the Priest is a Mediatour 522. a. b. Melanchthon vvil not haue Princes to iudge of doctrine 72. b. Sir Thomas Mores Opinion of the Popes Primacie 38. a. Mortal sinne 536 a. The statute of Mortmaine 327. a. b. Moyses vvas a Priest ▪ 43. b. N. The Nicene Councel 101. sequentib Called by Siluester 491. b. 492. a. Nicolaus the first Pope 257. Nilus of Thessalonica 384. a. b. M. Novvell put to his shiftes by M. Dorman 45. b. Maister Novvels boyishe Rhetorike 46. a. M. Novvels maner of reasoning reproued of M. Horne 402. b. Maister Novvels vvitte commended 481. Maister Novvels vnsauery solution 507. a. O. OEcumenius for the Sacrifice 407. Orders and decrees made by S. Paule beside the vvritē gospel 485. b. 486. a. 488. b. Origine cursed 170. a. b. The Othe 423. and seuen leaues folovving The Othe contrarie to an Article of our Crede 423. b. 24. a. sequent 427. The Othe againe 451.452 and manie leaues follovving Item fol. 509 ▪ and .510 Otho the first 268. sequent Otho the fourthe 311. a. b. Oxforde made an vniuersitie 292. b. P. PApiste Historians 203. a. b. The order of the Parlement aboute the Conqueste 299. b. Pastours 409. a. b. 417. a. Paterani 318. b. 319. b. Pelagius no english Monke 528. b. Penaunce enioined to Theodosius 498. a. b. Peterpence paied in Englande 293. a. Petrus de Corbario 336. b. 337. a. Petrus Cunerius 341. b. 342. a. Petrus Bertrandus 342. a. et b. Petrus de Aliaco 353. a. Philip le beau the Frenche Kinge 329. sequent Philip de Valois 341. sequent Philip the first Christian Emperour 39◠b. sequent Phocas 194.195 Pilgrimage in Charlemaines time 236. b. Pilgrimage to S. Thomas of Caunterbury 309. a. Praier for the dead and to Saintes in Constantines time 87. a ▪ Praier for the dead in Charlemaines time 236. b. Priestes haue Authoritie to expounde the Scripture 41. a. Priesthood aboue a kingdome 73. b. 74. a. Of the vvorde Priest and Priesthood 405. seq 472. a b. Princes Supreme Gouernement in Ecclesiasticall causes condemned of all sortes of Protestants out of England 21. b. 22. a. b. 208. a. Hovve Princes do gouerne in cases of the first Table 71. b. 72. a. Euill successe of Princes intermedlinge in causes ecclesiastical 171. Hovve Princes do strenghthen the Lavves of the Churche 176. b. 179. b. Priuileges graunted to Poules Church in London 322. a. The vneuen dealing of Protestantes 4. a. Protestants cōfounded about the matter of succession 8. a. Protestants like to Arrians 188. a. VVhy Protestantes can not see the Truth 247. b. The Protestants Church compared to the schismaticall temple of Samaria 430. b. 431. a. Polidore foulie falsified by M. Horne 350. a. b. Pope The Popes Primacie instituted by God 38. a. 320. a. Acknovvleadged by the late Grecians 76. b. Confessed by the Emperour Valentinian 81. a ▪ By Theodosius the first 115. b. 120. b. By the seconde Generall Councell 121. a. By S. Hierom. 125. a. Proued out of the third General Councel 129.130 Proued out of the fourth General Coūcel 149.150.152.153.154 a. Proued out of Synodus Romana by M. Horne Authorised 158.159.162 Confessed by Iustinus the Elder 166. By Iustinian the Emperour 175.176 Proued by the Councell of Braccara in Spaine 185 a. By the sixt Generall Councell 209. a. By the seuenth Generall Councell 223. b. By the booke of Carolus that Caluin and Maister Ievvell alleageth 240. b. By the true Charles 241. a. By the eight Generall Councell 259. a. By Basilius the Emperour of Grece 259. b. By Otho the first 268. a. b. 273. a. By hughe Capet the Frenche Kinge 272. a. By Frederike Barbarossa 286. b. Agnised in Britannie before the Saxons 291. a. b. 397. a. b. In England before the conquest 292. 293. By VVilliam Conquerour 294.306 b. By Lanfrancus 295. By the Armenians 303. b. 304. a. By the Aethyopians 304. b. 305. a. By Kinge Steuen 306 a. By Kinge Henry the .2 306.309 a. By Frederike the seconde 319. b. Practised in Englande in king Henrie the third his time 321. b. In Fraunce by S. Levvys 324. b. In Englāde by kinge Edvvard the first 326. a. b. By Philip the French Kinge 330 a. b. By Durādus M. Hornes Author 331. b. By Kinge Edvvarde the thirde 344. b. 345. a. By Charles the .4 Emperour 346. b. 347. a. b. By Kinge Richard the secōde 350.351 a. By Petrus de Aliaco M. Hornes Author 353. a. By Sigismunde the Emperour
vvas that the cause of his absence The .278 vntruth Ex more after the maner left out Esai 49. Psal. 98. The pope accursed for heresie by the sentence of the emperour the synod and the bishop of Rome The 279. vntruth No such woordes in the Latin text * Here is left out that the See Apostolike Beati Petri autoritate confirmat confirmeth vvith the Authoritie of S. Peter the 6. General Councell ConcerniÌ„g pope Honorius that M. Horn maketh an heretyke .218 patres in 5. synodo Romana Nisi à fide exorbitauerit Plat. in Honor. 1. Sabel Acnead 8. lib. 6. Tom. 2. Concil in gest Theodori pag. 228. Act. 4. CoÌ„cil 6. Const. pa. 291. c. 1. a. c. Act. 4. pag 209.300 304. Vide zonaraÌ„ Tom. 3 pag. 74. Beda li. 2. hist. geÌ„tis Angl. cap. 17.18 19. Art 4. fol. 112. 113. M. Rastel in his third booke against M. Iewel fol. 144. and .145 Tvvo legerdemanes of M. Hornes one mete for a MacariaÌ„ tho ther for a gay grammarian Act. 18. fol. 409. Col. 1. c. Hanc definitionem prae manibus deferimus vestro serenitatis proposito recensendam Acti 18. Fol. 398. Col. 2. Act. 18. pag. 401. Act. 18. pag. 401. Col. 2. c. Edvvard 6. Ann. 1. Tilet in Confutaet Confes. Minist Antvverp pag 15. b. Act. 18. vt supra Act. 18. pa. 404. Supra lib. 2. cap. 19. The .280 vntruthe The word coÌ„mauded is not in the text Aggregati sumê° vide tom 2 pag. 270. col 2. Tol. 12. Tol. 13. The 281. vntruth Of these .3 CouÌ„cels or of any ratifiing thereof by the kings Authorite or Royal assent in the Tomes of the CouÌ„cels there appereth nothing Tolet. 12. Vide Tom. 2. Concil Fol. 417. Tolet. 13. fol. 425 Votorum meorum studia vestris iudicijs dirimenda coÌ„mitteÌ„s pa. 425. 417. His votoruÌ„ meoruÌ„ in sinuationib quaesâ— vt fortia paternitatis vestrae adiutoria prorogetis Luce eniÌ„ clarius constat quod aggregatio sancta poÌ„tificuÌ„ quicquid censuerit obseruaÌ„duÌ„ per donuÌ„ spiritus sancti oiÌ„o est ad aeternitatem praefixum Tol. 13. fol. 426. c. 1. b M. Horne vnawares maketh the Clergie Supreme Iudges in Ciuile causes The .282 Vntruth Horrible and Slanderous The .283 Vntruth â–ª as before is proued The .284 Vntruth mere SlaÌ„derous The .285 vntruthe false traÌ„slation vt Ecclesâ—ae vniantur To vnite the Churches vvhich vvere in a schisme The .286 vntruthe As much in this Councel as in any other The .287 Vntruthe He saied not so The .288 vntruth The definition of the faithe was made vvithout the Emperours Authority M. Horns exceding impudeÌ„ci for alleaging for hiÌ„ the. 7. Generall Councell Qui venerandas imagines idola appellant anathema Act. 4. fol. 535. et act 7. fol. 603. Fol. 15. M. Horn is by this Councell declared an Heretique Act. 2. Nequaquam ad Synodum conuocaÌ„daÌ„ coÌ„sentiremus Dict. act 2. fol. 483. Col. 2. b. IbideÌ„ fol. 485. Col. Tripart lib. 4. cap. 9. Theodoret. lib. 2. cap. 22. Cuius hortatu veluti iussu vos congregauimus â—ct 1. fol 463. Tom. 2. Conc. fol. 608. Zonaras Tom. 3. Tom. 2. Concil fol. 464. Ecclesiae à reliquis ecclesiis auulsae anathemati subiectae Zonar ibidem M. Horns vntruths The .290 Vntruth Ioyned vvith a SlaÌ„der The .192 Vntruth Capitaine and notorious ioâ—ned vith extreme folly and grosse ignorance The .291 Vntruth False traÌ„slation as shall appeare The .293 Vntruth He yeldeth no iurisdiction at al in ecclesiast matters to the laye Prince The .294 vntruth He vVas brother to Pepin aÌ„d sonne to Charles Martell The .295 vntruth Carolomanus exercised no Supreme authority in ecclesiastical causes Synod Francica The .296 vntruth Not by his but by the bishops Authority The .297 vntruth VVhich is the Popes Legate left out Naucler The .298 vntruth For all that Carolomanus here did vvas don by the CoÌ„missioÌ„ of Pope Zachaâ—ias M. Horns great provves Al the Popes authoritye sent away by sea in a shippe Miracles done by keyes Coelius Rhodiginê° Lect. antiq lib. 17. cap. 28. Gregor li. 6. epist. 23. M. Horns meruelouse exposition of Saint Peters keyes Martinus Synodum pene .1000 episcoporuÌ„ Romae celebraÌ„do venerationeÌ„ sanctaruÌ„ imaginuÌ„ coÌ„firmat atque violatores generali senteÌ„tia anathematizauit Zonaras Tom. 3. M. Horn shevveth no author for his iolie exposition M. Horns boke is not set forth by the Quenes authoritye VVhat vvere the keyes that vver sent to Charles Martel Georg. Cassander in Ordine Romano P. Vrb. in scholijs in vitas PoÌ„t Damasi Tom. 2. Conc. pa. 434. col 2. c IbideÌ„ pag. 445. c. 2. Gregorius Secundino seruo Dei incluso lib. 7. epistol 53. Indict 2. Lib. 6. epist. 25. Lib. eodeÌ„ epist. 23. Lib. 7. epistol 53. Lib. 6. epistol 25. Lib. eodeÌ„ epist. 23. * Of this Miracle Vide Greg. loco citate Lib. 2. epist. 47. Indict 11. Art 4. fol. 10. 11. Sabellicus Aenead 8. lib. 8. Nauclerus Generat 25. p. 793. co 1. Nauc pa 790. 791. Masse coÌ„firmed aÌ„d M. Horn degraded by Carolomanus his supreme head Nauclerê° generat 25. pa. 79. The .299 vntruth Slaunderous and vylainouse The .300 vntruth His questioÌ„ vvas othervvise as shal appeare The .301 vntruth The contrary by that epistle appereth The .302 vntruth The churche vvas not then idolatrous The .303 vntruth Slaunderous and coÌ„trary to your own sayinges after Beda in martyrologio Art 3. fol 124. sequentibus M. Horns contradiction to him selfe Charles the great learned in the Latin and Greeke tonges Vide PoÌ„t in vitae Zachar. De synodo autem congregata apud Francorum prouinciam mediantibus Pipino Carolomano excellentissimis filiis nostris iuxta syllabarum nostrarum commonitionem per ageÌ„te vices nosiras tua santitate qualiter egistis cognouimus omnipotenti Deo nostro gratias egimus qui eorum corda coÌ„firmauit vt in hoc pio opere adiutores existerent et omnia optimè et canonicè peregisti tam de falsis Episcopis et fornicarijs et schismaticis quamque etiaÌ„ et c. Zacha ad Bonifac. Tom. 2. Concil fol. 450. Col. 2. Vvhy M. Horne is so outragius agaiÌ„st S. Bonifacius Leuit. 11. MeÌ„ waxeÌ„ mad with eating of svvines flessh bitteÌ„ vvith a madde dogge Lycosthen de Prodigijs Anno. 1535. In VVirtenbergeÌ„si ducatu c. Tom. 2. CoÌ„cil fol. 452. Col. 2 NaÌ„ et hoc flagitasti à nobis sanctissime frater in sacri canonis praedicatione quot in locis cruces fieri debeant Fol. 453. Col. 2. c. The .304 vntruth Slaunderous The .305 vntruth It appereth not so in any history Dist. 634. Magnitudine animi consilio doctrina et sanctitate vitae cuÌ„ quouis optimo pontifice comporari potest Sabell Aen. 8. li. 8 daÌ„nata est haeresis de abolendis imaginib Platina Theophilatius Stephanus Episcopi insignes Adriani nomine synoduÌ„ Franco ruÌ„ Germanorumque EpiscoporuÌ„ habuere in qua caet A duble vntruth of
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