with vs shal be chief ouer you M. Horne The 16. Diuision Pag. 10. b. Ezechias the king of Iuda hath this testimony of the holy Ghost that the like gouernour had not been neither should bee after him amoÌ„gest the kings of â—uda For he cleaued vnto the Lord and svverued not from the preceptes vvhich the Lord gaue by Moyses And to expresse that the office â—ule and gouernment of a godly king consisteth and is occupied according to Gods ordinaunce and precept first of al in matters of Religion and causes Ecclesiastical the holy Ghost doth commende this king for his diligent care in refourmiÌ„g religion He toke quite avvay saith the holy ghost al maner of Idolatry superstition and false religion yea euen in the first yere of his reigne and the first moneth he opened the doores of Gods house He calleth as it vvere to a Synode the Priestes and Leuits he maketh vnto them a long and pithy oration declaring the horrible disorders and abuses that hath been in religion the causes and vvhat euils folovved to the vvhole realme thereupoÌ„ He declareth his ful determination to restore and refourme religioÌ„ according to Gods vvil He commaundeth them therfore that they laying aside al errours ignorauÌ„ce and negligence do the partes of faithful ministers The Priestes and Leuits assembled together did sanctifie themselues and did purge the house of the Lorde from al vncleanes of false religion at the commaundement of the King .46 concerning things of the Lord. That don they came vnto the King and made to him an accompt and report vvhat they had don The King assembleth the chief rulers of the City goeth to the Temple be commaundeth the Priests and Leuits to make oblation and sacrifice for vvhole Israel He appoinâ—eth the Leuits after their order in the house of the Lorde â—o their musicall instruments and of the Priestes to play on Shalmes according as Dauid had disposed the order 47. by the couÌ„sell of the Prophetes He and the Prince commaundeth the Leuites to praise the Lorde vvith that Psalme that Dauid made for the like purpose He appointed a very solempne keaping and ministring of the Passeouer vvhereunto be exhorteth al the Israelites and to tourne from their Idolatrye and false religion vnto the Lorde God of Israel He made solempne prayer for the people The king vvith comfortable vvoordes encouraged the Leuites that vvere zelous and hadde right iudgement of the Lorde to offâ—e sacrifices of thankes geuing and to prayse the Lorde the God of their Fathers and assigned the Priestes and Leuites to minister and geue thankes accordinge to their offices in their courses and tournes And for the better continuance of Gods true Religion he caused a sufficient and liberall prouision to bee made from the people for the Priests and Leuits that they might vvholy cheerfully and constantly serue the Lorde in their vocation These doinges of the Kinge Ezechias touching matters of Religion and the reformation thereof saieth the holy ghost vvas his acceptable seruice of the Lord dutiful both to God and his people The 14. Chapter concerning the doinges of Ezechias HEre is nothing brought in by you or before by the Apology as M. Dorman and M. Doctour Harding doe wel answere that forceth the surmised souerainty in King Ezechias but that his powre and authority was ready and seruiceable as it ought to be in al Princes for the executioÌ„ of things spiritual before determined and not by him as supreame head newly establisshed So in the place by you cited it is writen that he did that which was good before the Lorde according to all things that Dauid his Father had done So that as Dauid did al such matters because the Prophets of God had so declared they should be done so is Ezechias folowing his Father Dauid vnderstanded to haue done not enactiÌ„g any religioÌ„ of his own but settiÌ„g forthe that which Gods Ministers had published Likewise in your other place according to the Kings and Gods coÌ„maundemeÌ„t So other where he did that which was good aÌ„d right before his Lord God and he sowght God with al his harte after the Lawe and commaundemente in al the works of the howse of God And as your selfe shewe he appointed the Leuits according as Dauid had disposed the order And you adde by the councel of the Prophetes as though Dauid had firste done it by the aduise or counsell only of the Prophetes and by his owne authoritie But the Scripture saith Ezechias did thus according as Dauid had disposed because it was the commaundement of God by the hande of his Prophetes So that in al that Ezechias or before Iosaphat did they did but as Dauid had don before That is they executed Gods commaundement declared by the Prophetes This is farre from enactinge a newe Religion by force of Supreme Authoritie contrarie to the commaundement of God declared by the Bisshops and Priestes the onely Ministers of God now in spirituall matters as Prophetes were then in the like M. Horne The .17 Diuision pag. 11 a. Iosias had the like care for religion and vsed in the same sort his princely authority in reforming al abuses 48 in al maner causes Ecclesiastical These Godly Kings claimed and toke vpon them the supreme gouernment ouer the Ecclesiasticall persons of all degrees and did rule gouerne and direct them in all their functions and .49 in all manner causes belonging to Religion and receiued thu witnes of their doings to witte that they did acceptable seruice and nothing but that which was right in Gods sight Therefore it follovveth well by good consequent that Kings or Queenes may claime and take vpon them such gouernment in things or causes Ecclesiasticall For that is right saith the holy Ghost they should than doe vvrong if they did it not The .15 Chapter of the doings of Iosias with a conclusion of all the former examples Stapleton KING Iosias trauailed ful godly in suppressing Idolatrie by his Kingly authority What then So doe good Catholike Princes also to plucke doune the Idols that ye and your brethreÌ„ haue of late sette vppe and yet none of them take them selues for supreme heads in all causes Spirituall And ye haue hitherto brought nothing effectuall to proue that the Kings of Israell did so wherefore your conclusion that they did rule gouerne and direct the Ecclesiasticall persons in all their functions and in all maner causes of religion is an open and a notorious lye and the contrarye is by vs auouched and sufficiently proued by the authority of the old Testament wherevppon ye haue hitherto rested and setled your selfe But now that ye in all your exaÌ„ples drawe nothing nigh the marke but runne at raÌ„don and shoot al at rouers is most euident to him that hath before his eye the verye state of the question whiche must be especially euer regarded of such as minde not to loosly and altogether vnfruitfully imploye their laboure and loose
great dissention kindled partly about a necessarie Article of our beliefe partly about a ceremony of the Churche Arrius incensed vvith ambitious enuie against Alexander his bisshop at alexandria vvho disputed in one of his lessons or treatises more subtily of the diuinity than aduisedly as the Emperour layeth to his chardge quarreled Sophistically against him and mainteined an horrible Heresis Besides this the Churches vvere also diuided amongest themselues about the order or ceremony of keeping the Easterday The Emperour sent Hosius vvith his letters as I sayd before into the Easte parties to appeace the furious dissentioÌ„ about both these matters and to reconcile the parties dissenting But vvhen this duetiful seruice of the Emperour tooke not that effect vvhich he vvished and hoped for then as Sozomenus vvriteth he summoned a councel to be holden at Nice in Bythinia and vvrote to al the chief Ministers of the Churches euery vvhere .84 commaunding theÌ„ that they should not fayle to bee there at the day appointed The selfe same also doth Theodoretus affirme both touching the occasion and also the summons made by the Emperour Eusebius also vvriting the life of Constantine shevveth vvith vvhat carefulnes the godly Emperour endeuoured to quenche these fiers And vvhen the Emperour saieth Eusebius savve that be preuailed nothing by sending of Hosius vvith his letters Considering this matter with him self said that this warre against the obscure enemy troubling the Church must be vanquished by an other meaning himselfe Therefore as the capitaines of Goddes army towards his voayge he gathered together a Synode oecumenical and he called the Bisshops together by his honorable letters and that they should hasten them selues from euery place These things touching the occasion and calâ—ing of this general counsaile by the Emperour are affirmed to be true also by Nicephorus the Ecclesiastical historian Yea the vvhole counsaile in their letters to the â—hurches in Aegipt and the East partes doe testifie the same Synode to be called by the Emperour saying The great and holy Synode was gathered together at Nice by the grace of God and the most religious Emperour Constantine c. The .4 Chapter Of Constantin the Emperour his dealing in the Nicene Councel and with Arius after the Councell Stapleton MAister Horne here entreth to a greate matter and maketh large promises both to proue his principall purpose effectually and to confounde M. FekeÌ„ham manifestly But he wil I trowe when he hath al sayed be as farre from them both as if he had helde his peace First to proue a Supreme gouernment in Constantin he telleth vs that Constantine summoned the great Councel at Nice in Bithynia but if he had set in out of Ruffinus Ex SacerdotuÌ„ Sententia by the wil minde and consent of the Priests that is of the bisshops then had he marred all his matter and therefore wilily he lefte it out If he had added also out of Theodoret whome he alleageth to proue that the Emperour summoned this CouÌ„cel why and wherefore the Emperour would be present at the Councel him self this imagined Primacy that Maister Horne so depely dreameth of would haue appeared a very dreame in dede The Emperor was present saith Theodoret bothe desirous to beholde the Number of the Bisshops and also coueting to procure vnyty among them These and such like causes doe the Ecclesiastical histories alleage But for any supreme gouernment that the Emperour should practise there as namelye that his Royall assent was necessary to confirme the CouÌ„cell or that without it Arius had not bene coÌ„demned and that he iudged the heresie or any such matter as you now M. Horne doe attribute to the Prince hauing your whole religion only by the Princes Authority enacted and confirmed for any such matter I say neither in this Councel nor in any other doe the Auncient histories recorde so muche as one word Your new Religion M. Horne hath set vp a new kinde of gouernment such as al the Christian worlde neuer knewe nor hearde of before Nowe that you say the occasion of this famous and most godly Councel was the dissension partly about a necessary Article of our beliefe partly about a ceremony of the Churche which ceremony you say after was of keeping the Easterdaye yf it be so as you say as it is most truely what saye you to your owne Apologie that saieth that the vsuall keeping of Easter daye is a matter of small weight and to your greate Antiquary Bale that saieth it is but a ceremony of Hypocrites Suerly Constantin made a greater accompte of this vniforme obseruation then so seeing that it was the seconde chiefe cause that caused him to summon this famous and most godly Councell â–ª as your selfe calleth it Seing also that he maketh them not much better then Iewes that priuately in his time kept Easter daye otherwise then Rome Afrik Italy Aegypte Spaigne Fraunce Grece Britanny and many other greate countries that he him selfe reakoneth vppe And here by the way falleth out in M. Iewel a lye or two saying that our Countre .700 yeres together kept their Paschal daye with the Grecians otherwise then we doe nowe Ye see I haue abridged .300 yeares and a halfe at the lest For Constantin wrote these wordes straight after the Nicene Councell ended which was kept in the yere of our Lorde .328 M. Horne The .35 Diuision Pag. 23. a. The Bishoppes as I said before vvhen they thought them selues or their Churche iniuried by others vvere vvont to appeale and flie vnto the Emperour as the .85 supreme gouernour in al matters and causes Temporall or Spirituall the vvhiche appeareth moste playne to be the practise of the Churche by these Bishops called vnto the Nicene counsaill For vvhen they came to Nice supposing them selues to haue novve good oportunity beyng nighe vnto the Emperour to reuenge their priuate quarelles and to haue redresse at the Emperours handes of suche iniuries as they thought theÌ„ selues to susteyne at others byshops handes eche of them gaue vnto the Emperour a Libell of accusations signifying vvhat vvronges he had susteyned of his fellovve Bishopes and prayed ayde and redresse by his iudgement The Emperour forseyng that these pryuate quarelings if they vvere not by some policy and vvyse deuise sequestred and layde aside vvould muche hynder the common cause tooke deliberatioÌ„ appointing a day against the vvhich they shuld be in a readines and commaunded them to prepare and bring vnto him all their libelles and quarelling accusations one against an other Mark by the vvay the craft and practise of Sathan to stay and ouerthrovv good purposes that euen the godly fathers and Bishoppes vvanted not their great infirmities preferring their ovvn priuate trifles before the vveighty causes of Gods Churche And the vvisdome zeale and humblenes of his moste Christian Emperour vvho so litle estemed his ovvn honour and authority that he vvold rather seeme to be inferiour or for the time no more than equal vvith
he hath both often talked vvith the MarchauÌ„ts that haue their trafique there and hath also dÃuers times enquired the matter by an interpretour of the inhabitaunts there borne they al say that his name is neyther Presbiter Ioannes nor Pretto Ianes but say they his name is Gyan that is mightie and they maruaile greatly what the Italians meane to call him by the name of Priesthode But this they say that al the suites or requestes euen of their greate Bishoppes are brought before the king him self and that all their benefices or Spiritual promotions be opteined at his handes .424 So that there beynge as Sabellicus telleth further an exceadinge great nomber of chiefe Prelates or Metropolitanes and vnder euerye one Prelate at the leaste tvventy Bishoppes all their sutes and causes Ecclesiasticall beyng brought vnto him and he the maker of all these Prelates Bishoppes and other Ecclesiasticall persons he is called ouer them all Clergy or Laie in all causes Ecclesiastical or themporall Gyan the mightie that is the supreme Ruler aÌ„d Gouernour aÌ„d eueÌ„ so hath .425 coÌ„tinued sitheÌ„ those partes vvere first Christened as they saye of Thomas Dydimus the Apostle vntill our tyme. But thys by the vvaye novv from them to retourne to our ovvne countrey The .20 Chapter Of the Armenians and of the Aethiopians in Preto Ianes lande Stapleton A MAN would thinke that Maister Horne was with some straunge spirituall meditation rauished when he interlaced this digression woorthy belike depely to be coÌ„sidered being here I can not tel whether more impertinently or more falsely betwene the doings of king Henrie and king Stephen that immediately succeded him full wisely wrenched and writhed in For he is now vppon the sodaine as a man rapt vppe and caried awaie not only into Spaine but into Greece Armenia Moscouia yea and Aethiopia too And then is he as sodainly in England againe About a foure hundred yeres past he was very busie and to busie too for his owne honestie with Spaine nowe after this long taciturnitie belike he hathe espied out there some notable matter for his purpose And what is it thinke ye good Reader Forsooth he commeth in as it were in a Mummerie and sendeth vs to Arnoldus de Villa Noua and telleth vs that we shall learne by him of the doing of Frederike king of Sicilie and Iames king of Spain in their Epistles writen by the said Arnoldus But what this Arnoldus was Heretique or Catholique what his bookes were and where and when they were printed and where a man shall finde any thing of him he telleth vs nothing Your brother Gesnerus M. Horn in his Bibliotheca maketh meÌ„tion of Arnoldê° a PhisitioÌ„ aÌ„d nuÌ„breth his bokes But of these epistles there is no word and maruel it is that such a notable worke shoulde escape hys handes Suerlye with much a doe I suppose I haue chaunced vppon hym what in your brother Illiricus and what in your other frende Gaspar Hedio that addeth Paralipomena to Abbas Vrsper gensis I haue by them some feeling of thys your greate ghostly rauishmeÌ„te aÌ„d feele at my fyngers endes that your Arnoldus if he were no better then Illiricus maketh hym was your owne deare brother that is an Heretike aswell as your self and also that in the vehemencye of thys your impertinente madde meditatioÌ„ you are caried away one hundred and fiftie yeares at the leaste from the tyme ye shoulde haue orderly prosequuted and as many myles from the matter yt self For thys Arnoldus is noted to haue writen lyke a blinde and a lewde lying prophete abowte the tyme of Clemente the fifte which was made Pope abowte the yeare of our Lorde .1306 This Arnoldus then taking vppon him to be a prophete sayeth that Antichrist should come within .34 yeres of his blinde prophesiyng Now here for hys part M. Horne also playeth the lying prophete and telleth vs of wonderfull epistles that his authour wrote one hundred yeares before he was borne Whiche epistles though they be very highe and mysticall yet there semeth to be no greate poynte of heresie in theÌ„ And what so euer reformation these kings wente aboute the epistles seme to geue a playn testimony for the Popes primacy and to fynde faulte with certaine religiouse persons that they despised the Churche of Rome and did disallow appeales to that See Yea where he telleth vs with a greate mighty assertion and sayeth Quòd concluditur infallibiliter quòd Antichristus apparebit in mundo ab hoc anno Domini .1354 infra immediatè sequentes 34. annos that is that it is an infallible conclusion that Antechriste shall appeare in the world within fowre and thyrty yeares immediatly folowing after the yeare of our Lorde .1354 He sayth withall that within the sayde 34 the Sarasyns should be destroyed and the Iewes should be conuerted iurisdictionem summi Pontificis per vniuersum orbeÌ„ dilatari and that the authoritie of the Pope should be spredde through owte all the worlde Well how so euer yt be Arnoldus de Villa noua seameth not greatly to furder M. Hornes primacy And it semeth to me that by ignoraÌ„ce he taketh one Arnoldus for an other In dede there was one Arnoldus Brixianus abowt thys tyme coÌ„demned for an Heretik by Eugenius the .3 as S. Bernarde Platina and Sabellicus doe write Your Brother Bale sayeth that he was condemned for that he sayde the clergy might vse no temporal iurisdictioÌ„ And so thys Arnoldus might haue serued your turne for the tyme and somwhat for the matter to after your accustomable reasoninge if the authority of heretikes maye serue the turne But let Arnoldus aÌ„d Spayne to goe for this tyme. for M. Horne hath other great couÌ„tries that about this time taketh hys part as Grecia Armenia Moscouia aÌ„d Aethiopia to which acknouledge they re Princes only to be theyr supreame gouernours in al things next vnto God which ye muste belieue without any proufe belyke because yt is shewed to M. Horne in thys his Spirituall reuelation For otherwise I am assured he shall neuer iustifie this most vntrewe saying And though perchaunce some of these couÌ„treis did not at this tyme shewe to the see of Rome suche obedieÌ„ce as they owght to haue done especially the GreciaÌ„s aÌ„d Moscouites that followe the religioÌ„ and order of the greke Church yet neither doth M. Horne proue nor euer shall be able to proue that the Churches of these couÌ„tries gaue any suche authoritie to they re princes but that they euer toke for spirituall causes they re patriarche and other Bishoppes for the supreame heades in all matters spirituall Maruayle nowe yt is that M. Horne can not loke vpon the Grecians and Armenians but with one blind eye bleared with affection to heresie and hatred to the Pope Otherwyse yf he woulde loke vppon them with the better and indifferente eie there were more cause whie he should regarde aswell the aunciente Greeke Churche which
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
behoueth vs al with al our harte to pray let them be feruente in the godly zeale of religion but they may not be heads of the Churche in no case for this Supremacy doth not appertayne to them These are no Papistes I trowe Maister Horne but youre owne deare brethern of Magdeburge in their newe storie ecclesiastical by the which they would haue al the worlde directed yea in that story whereof one parcel Illiricus and his fellowes haue dedicated to the Quenes Maiesty that beare the worlde hand they are the true and zelouse schollers of Luther In case ye thinke their testimony not to haue weight enowgh then herkē to your and their Apostle Luther who writeth that it is not the office of Kings and princes to cōfirme no not the true doctrine but to be subiecte and serue the same Perhaps ye wil refuse and reiecte bothe the Magdeburgenses and Luther to as your mortal enemies yow being a sacramentarye and such as take yow and your fellowes for stark heretiks A hard and a straunge case that now Luther cā take no place amōge a nōber of the euāgelical brethern What say yow then to Andreas Modreuiu◠Surely one of the best lerned of al your sect How lyke yow then him that saieth there ought to be some one to be taken for the chiefe and Supreame head in the whole Churche in al causes ecclesiastical Wel I suppose you wil challenge him to as a Lutherane Yf it muste neades be so I trust M. Caluin your greatest Apostle shal beare some sway with yow I know ye are not ignorante that he calleth those blasphemers that did call kinge Henry the eight Supreme heade of the Churche of Englande and handleth the kinge hī selfe with such vilany and with so spitefull woords as he neuer handled the Pope more spitefully and al for this title of Supremacy which is the key of this your noble booke Can ye now blame the Catholikes M. Horne yf they deny this supremacy which the heads of your owne religion aswel Lutherans as Zwingliās doe deny and refuse O what a straunge kinde of religion is this in Englande that not onely the Catholikes but the very patriarches of the new euangelical brotherhod doe reiecte and condemne Perchaunce ye wil saye Wel for al this there is no Englishe man of this opinion Mary that were wonderfull that if as we be sequestred and as it were shut vp from other countres by the great Ocean sea that doth enuyrō vs so we should be shut vp from the doctrine as wel of the Catholiks as also the Protestants of other cōtreis and that with vs the Lutherans and Zwingliās should finde no frendes to accompany them in this as wel as in other points But contente your self M. Horne and thinke you if ye do not alredy that either your self or many other of your brethern like the quenes supremacy neuer a deale in hart what so euer ye pretēd and dissemble in words Think ye that Caluin is so slenderly frended in Englād his bookes being in such high price and estimatiō there No no it is not so to be thought The cōtrary is to wel knowē especially the thing being not only opēly preached by one of your most feruēt brethren there in England euen since the Queenes maiesties reigne but also before openly and sharply writen against by your brethren of Geneua Especially one Anthonie Gilbie Whose wordes I wil as wel for my discharge in this matter somewhat at large recite as also to shew his iudgement of the whole Religion as well vnder King Henrie as King Edward and so consequently of the said Religion vnder our gracious Quene Elizabeth nowe vsed and reuiued that all the worlde may see that to be true that I said of the Supremacie as also that the feruent brethren be not yet come to any fixe or stable Religion and that they take this to be but simple as yet ād vnperfit In the time saith he of King Henrie the eight when by Tindall Frith Bilney and other his faithfull seruauntes God called England to dresse his vineyarde many promised ful faire whome I coulde name but what fruite followed Nothing but bitter grapes yea bryers and brambles the wormewood of auarice the gall of crueltie the poyson of filthie fornication flowing from head to fote the contempt of God and open defence of the cake Idole by open proclamation to be read in the Churches in steede of Gods Scriptures Thus was there no reformation but a deformation in the time of the Tyrant and lecherouse monster The bore I graunt was busie wrooting and digging in the earth and all his pigges that followed him but they sought onely for the pleasant fruites that they winded with their long snoutes and for their owne bellies sake they wrooted vp many weeds but they turned the ground so mingling good and badde togeather sweet and sower medecine and poyson they made I saye suche confusion of Religion and Lawes that no good thing could growe but by great miracle vnder suche Gardeners And no maruaile if it be rightlye considered For this Bore raged against God against the Diuell against Christe and against Antichriste as the some that he caste out againste Luther the racing out of the name of the Pope And yet allowing his lawes and his murder of many Christian souldiars and of many Papists doe declare and euidentlie testifie vnto vs especially the burning of Barnes Ierome and Garrette their faithfull preachers of the truthe and hanging the same daye for maintenaunce of the Pope Poel Abel and Fetherstone dothe clearelie painte his beastlines that he cared for no Religion This monsterous bore for all this must needes be called the Heade of the Churche in paine of treason displacing Christe our onely head who ought alone to haue this title Wherefore in this pointe O Englande ye were no better then the Romishe Antichriste who by the same title maketh him selfe a God and sitteth in mens consciences banisheth the woorde of God as did your King Henrie whome ye so magnifie For in his beste time nothing was hearde but the Kings Booke the Kings Procedings the Kings Homilies in the Churches where Gods woorde onelie should haue ben preached So made you your King a God beleuing nothing but that he allowed I will not for shame name how he turned to his wonte I will not write your other wickednesse of those times your murders without measure adulteries and incestes of your King and his Lordes and Commones c. Loe Maister Horne howe well your Protestante fellowe of the beste race euen from Geneua lyketh this Supremacie by plaine woordes saiynge that this title whiche you so stoutlye in all this your booke auouche displaceth Christe who owghte and that onely to enioye it And whereas ye moste vntruely saye heere that we make the Pope our God in earth Maister Gilbie saieth that you make your Prince a God in attributing to her this wrong title
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
put in practise wheÌ„ this of .71 Psalm should be fulfilled and al the kings of the earth shal worship Christ and all nations shall serue him c. As yet in the Apostles time this prophecy saith he was not fulfilled and now ye Kings vnderstand be learned ye that iudge the earth and serue the Lorde in feare with reuerence VVhen the Christian Emperours and Princes saith this Catholique Father shal heare that Nabuchodonozor after he had seene the marueilouse power of almighty God in sauing the three yong men from the violence of the fire walking therin without hurte was so astonied at the miracle that he him selfe beinge before this but a cruell Idolatour beganne forthwith vpon this wonderous sight to vnderstand and serue the Lorde with reuerent feare Doo not they vnderstande that thâ—â—e thinges are therefore writen and recited in the Christian assemblies that these should be exaÌ„ples to themselues of faith in God to the furtherance of Religion These Christian rulers therefore minding according to the admonition of the Psalme to vnderstand to be learned and to serue the Lord with reuerent feare do very attentiuely giue eare and marke what Nabuchodonozor after said for he saieth the Prophet made a decree or statute for al the people that were vnder his obeissaÌ„ce that who so euer should after the publicatioÌ„ therof speak any blasphemy against the almighty they should suffer death aÌ„d their goods be coÌ„fiscate Now if the Christian Emperours aÌ„d Kings do know that Nabuchodonozor made this decree agaiÌ„st the blasphemers of God surely they cast in their miÌ„des what they are bouÌ„de to decree in their kiÌ„gdoms to wit that the self same God and his SacrameÌ„ts be not lightly set by and coÌ„temned Thus farre S. Augustin By vvhose iudgement being also the iudgement of the catholik Church it is manifest that the order rule and gouernment in Ecclesiastical causes practised by the Kinges of the olde Testament being figures and prophecies of the lyke gouernment and seruice to be in the Kinges vnder the nevv Testament is the order of gouernment that Christ left behinde him in the Ghospel and nevv Testament and so directly confuteth your .52 erroneous opinion Stapleton Lo nowe haue we moe testimonies of S. Augustine to proue that for the which he hath alleaged many things out of S. Augustin alredy and the which no man denieth For what els proueth al this out of S. Augustine both now and before alleaged but that Christen Princes ought to make lawes and coÌ„stitutions euen as M. Horne him self expoundeth it fol. 12. b. for the furtherance of Christes Religion This thing no Catholike denieth And for my parte M. Horne that you may not thinke I haue now ben first so aduised vppon sight of your booke I haue forced that argument with many ExaÌ„ples of Godly Emperours and Princes in my dedicatory Epistle to the Quenes Maiesty before the translated history of venerable Bede Briefly al S. Augustins words force nothing els but that ChristeÌ„ Princes may make lawes to punish heretikes for that in dede was the very occasion why S. Augustin wrote al this and ought to fortifie the decrees of the Priests with the executioÌ„ of the secular power when obstinat heretickes wil not otherwise obey Thus it serueth our turne very wel But nowe that Maister Horne may not vtterly leese all his labour herein lette vs see howe these matters doe truely and trimly serue against his deare brethern and M. Foxes holy Martyrs to We saye with S. Augustin that Princes may punishe wicked deprauers of religion And we further say that ye are those We say with saint Augustine that Christian Princes may make a decree yea of death as did Nabuchodonosor against the blasphemers of God and carefully prouide that God and his sacrameÌ„ts be not lightly coÌ„teÌ„ned We say ye are as great blasphemers as euer Christes Church had we say ye be they that haue conteÌ„ned Christes Sacramentes making of seueÌ„ two and vsing those two after such sorte that the olde prouerbe may the more pitye in a maner take place as good neuer a whit as neuer the better We say further that not onely the generall Councell of Trente but that the whole Churche hath condemned your opinions by general and national Councelles manye hundred yeares synce And that Christian Emperours Christian Princes as well in other countries as in Englande especiallye the noble and worthye Kinge Henrye the fyfte haue made many sharpe lawes yea of death against heresies We do not nor neuer did disalowe these their doinges as repugnante either to the olde or new Testamente Why then cal you for this respecte the Catholykes Popishe Donatistes But will ye know Maister Horne who be in this point in very dede the Doltishe Deuelishe Donatists Hearken on well and ye shall heare The Donatistes as S. Augustyne reporteth sayde It was free to belieue or not to belieue and that faith shoulde not be forced Was not this I pray you the coÌ„moÌ„ song of the Luterans in Germany and Englande at their beginning Was not this your Apostles Luthers opinion that no man should be compelled to the faith And as there are many dissensions diuisions schismes betwixte you the Sacramentaries and the Lutherans so are you diuided also in this pointe For your M. Caluin writeth that a maÌ„ may laufully and by Gods law be put to death for heresie as he practised himself also burning Seruetus the Arrian at Geneua But al Luthers schollers in Germany are not so forward Yea some of your holy martyrs auouche that the King caÌ„ make no law to punish any maner of crime by death aÌ„d that al such lawes are contrary to the Gospel This was the opinioÌ„ of Sir Thomas Hytton priest and yet is he a blessed martyr in M. Foxe his holy KaleÌ„der aÌ„d we must kepe his feast the x. of March by M. Foxe Yet in a book of praiers set foorth by the brotherhod anon vpon his death he is appointed to the .23 of February and so either M. Foxe or they misse the marke Except the one day be of his Martyrdom and the other of his TranslatioÌ„ And whereas M. Fox saith that there remaineth nothing of the saide Sir Thomas in writinge but onely his name which is a lye and more to by a syllable and that I heare saye he is busye to sette forthe a freshe in printe yet ons againe his huge monstruous martyrloge I wil doe so much for him as minister him plenty of good stuffe I warrante you to set forthe and adorne at his next edition this worthy chaÌ„pioÌ„ withal I do therfore remit M. Foxe to Sir Thomas Mores books There lo is matter inough for M. Fox aÌ„d to much to for eueÌ„ by your own coÌ„fessioÌ„ he is no secret but an opeÌ„ daÌ„nable heretik aÌ„d a Donatist aÌ„d so I trowe no martyr but yet good inowgh aÌ„d as good as the residew of this worthy KaleÌ„der But now hath M. Foxe a
that it vvas agreed vpon by the vvhole Synode that Dioscorus should be deposed the Synode vvriteth vnto the Emperours Valentinianus and Martianus saiyng in this fourme Grieuous diseases neadeth both a stronge medicine and a wise Physition For this cause therfore the Lord ouer al hath appointed your godlines as the best and chiefe Phisition ouer the diseases of the whole world that you should heale them with fitte medicines And you most Christian Emperours receiuing commaundemeÌ„t froÌ„ God aboue other men haue geuen competent diligence for the churches framing a medicine of coÌ„cord vnto the Bishops .147 This thus in vvay of Preface said they declare vvhat they haue done touching Dioscorus they shevve the cause and reasons that moued them thervnto both that the Emperour shoulde consider his vvickednesse and also the sinceritie of their sentence Stapleton Now loe M. Fekenham must nedes yeld and geue ouer For euen the whole CouÌ„cel to the number of .630 Bishops doth confesse saith M. Horne the princes supremacy in causes ecclesiastical it is wel it is not yet in al causes Ecclesiastical And therefore this note is fastened in the Margente as it were with a tenpeny naile and yet al not worth a hedlesse pinne For I beseech you Maister Horne howe can this notable conclusion of yours take anye anker holde of any saiyngs of the Councell by you here alleaged How farre and how deaply your sharpe sight can pearce I know not But for my part I must confesse my selfe so blind that I can see no cause in the world why ye should furnish your margent with such a iolie note Wel I perceiue euery maÌ„ can not see through a milstone But yet eyther my sight and my braine to faileth mee or all this great prouf standeth in this that the Councell calleth the Emperours the best and chiefe physitions ouer the disseases of the world for framing a medicine of concorde to the Bisshops By my trowth it is wel and worshipfully concluded and ye were worthy at the least to be made a poticarie for your labour Sauing that it is to be feared if ye shuld procede on the body as ye doe nowe with the soule ye woulde kil manie a poore mans bodie with your olde rotten drugges as ye do now kill many a sowle with your pestiferous poysoned drawght of heretical potions they take at your hands But nowe to answere to you and to your so farre fette phisike I pray yow M. Horne why doe ye cut of the tayle of your owne tale Why do ye not suffer the fathers to speake their whole mind And to ruffle a litle in M. Iewells rhetorycke what were the fathers stayed with the choygnecoughe and forced to breake of they re matter and tale in the myddest Mark well gentle reader and thow shal see the whole CouÌ„cel of .630 bisshops set to schole and kept in awe and not suffred to vtter one worde more then M. Horne will geue them leaue For the next wordes that immediatly followe in the same matter are these Pontificibus coÌ„cordiae medicinaÌ„ machinantes vndique enim nos congregantes omne commodastis auxilium quatenus factae interimantur discordiae paternae fidei doctrina roboretur For yow say the fathers to the Emperours assembling vs from all places haue holpen al that may be to pacify and kil these diuisions and dissensions and that the fayth and doctrine of our fathers may be strenghthened What worde is here M. Horne that any thing towcheth your purpose Here is nothing but that the couÌ„cel was assembled by their good help which as I haue often declared serueth not your turne to make them supreame heads Nowe because throwgh their meanes the Councell came together in the whiche a quietnesse was set in religion the Councell calleth them physitions yea and the chiefe as they were chiefe in dede in respecte of their cyuill authoritie wherewythe they did assiste the Councel and did helpe by this ministerie of theirs not by anie iudicial sentence or other Ecclesiasticall acte which ye shal neuer shewe to quiet and pacefie the greate dissensions then raigning and raging And so were they phisitions in dede but the outwarde not the inward phisitions The fathers were the inwarde phisitions They made the verye potion for the disease And because we are ons entred into the talke of phisitions they were the very phisitions of the sowle The scripture saieth of the king regem honorificate honour the kinge yt saieth also of the phisition honora medicum Honour the phisition But what sayeth yt of the prieste The priestes sayeth S. Paule that gouuerne well are worthy of double honour againe obeye your rulers meaninge the Ecclesiasticall rulers for they watche to geue a reckoning for your sowles And the Ecclesiasticus sayeth humble thy sowle to the preste So that ye may see M. Horne the priestes to be the true and highest phisitions as farre passing and exceding the other physitions as the sowle passeth and excedeth the bodie and then must the spirituall primacye nedes remayne in them And that doe these Iudges here euen in this Action expressely proteste and confesse against you For they say touching the point of doctrine then in question Quod placuit reuerendo Concilio de sancta fide ipsum nos doceat Let the Reuerend Councel it selfe teach vs and infourme vs what is their pleasure touching the holy faith You see here they toke no suprem gouernemente in this cause ecclesiastical in determining I say the true faith as you will make Princes beleue they may and ought to doe they yet being the Emperours deputies but lerned humbly of the holy Councel what their determination in such matters was Thus at the length your great mighty â—ost is thwyghted to a pudding pryck Neither shal ye be able of al theis .630 bishops to bring one that mayntained your pretensed supremacy And when he proueth yt to you good reader by theis 630. bisshops or by anie one of them I dare say M. FekeÌ„ham wil take the oth and so wil I to For it is as true as the nobles gaue senteÌ„ce to depose Dioscorus and others Who is not as yet deposed and that wil I proue by M. Horne him self who sayth that in this actioÌ„ the whole synode agreed that Dioscorus should be deposed and so ful pretely doth he cal back that he sayd not fyftene lynes before and proueth him self against him self that their saying was no sentence M. Horne 51. Diuision Pag. 32. b. In the fourth Action vvhen the rehearsall of al things passed before vvas done the Iudges and Senate asketh if all the Bisshops agree vvhervnto they ansvvered yea yea The Synode had requested the Iudges and the Senate to make suite to the Emperour for fiue Bisshops vvhich othervvise .148 must be deposed as vvas Dioscorus vvhich they did and made this relation vnto the Synode That the Emperour perceiuing the humble suite of the Synod doth licence them to determine
chief part of this spiritual gouernement from the Church ministers As contrary vvise the Church ministers ought not to claime and take vpon them the supremacy of gouernement as the .535 Papistes of longe tyme haue done frō Kinges Queenes and Princes Stapleton M. Horn hath hitherto good-reader proceded altogether historically aswel in brīgīg forth his poore sely proufs against M. Fekenham as in his first aunswere to M. Fekenham by the story of King Lucius and others but nowe will he shewe you a copie of his high diuinitye and of his greate diuine knowledge in the soluting of theologicall argumentes M. Fekenham proueth by S. Paule that they are Bisshops and Priestes and not the Princes that gouerne Christes Church Nay saieth M. Horne here this is a naughty a duble and a deceitful sophistication in the worde priest ād in the worde to gouerne and he is angrie with M. Fekenham for the terme of priestes and wil nedes haue ministers placed for them But how chaunceth yt M. Horne that ye put not in also for bishops superintendēts Shal the inferiour clergy chaūge their papistical name and wil you reserue to your self stil the name of Bisshops because it is more lordelyke It is a wonderful thing to cōsider the practise of these protestants To make a way to their new diuinity they first began to alter the vsual names chaunging confession into knowledge penance into repentance Church into cōgregation Image into idole with many such like So to make a way to induce men to belieue that Order is no Sacrament and that there is no sacrifice in the Church they could not nor cā abide the name of priests Tyndal was much trobled in the framing of some other word for it First he translated for priests seniours but his folly being therein wel espied he trāslated afterward for seniours elders Which word elder doth no more signify a priest thē it signifieth an elderstycke M. Horn though he be wel cōtēted with the word elders as ye shal hereafter vnderstand yet here he wil haue them called Ministers and geueth vs plainely to vnderstand that though he vse the vnproper terme of priestes yet he meaneth ministers as though euery Priest be not a Minister although euery Minister be not a priest and so very oftē called in the holy scripture As wher it speaketh of those which do sacrifice in the clergy it calleth thē indifferētly priestes or ministers And therefore Moyses saith of the sonnes of Aarō that were priests Quādo appropinquāt altari vt ministrēt in sanctuario Whē thei draw nere to the aulter to minister in the sanctuary Ioel calleth the priests ministers of the aulters In Hieremy God saith that priests are his ministers S. Paule saith Omnis quidē sacerdos praesto est quotidie ministrās easdē semper offerēs hostias euery priest is redy dayly to minister euer offering the same hosts And in the new testament where it is writen ministrantibus illis ieiunantibus as they ministred to our Lord and fasted the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may wel be traslated as they made sacrifice according to Erasmus his iudegmēt Yf thē ministers serue the aulter aswel as priests what hath M. Horn gained by the shifting of the word priests into ministers Suerly this is a wōderful shifting ghospel that cā not stād but by shiftīg ād that must nedes shyft away this word priest which hath ben vsually frequēted ād cōtinued not only amōg vs in Englād sythēce the time we were first christened but amōg other natiōs as Dutchmē high Almaines Frēchmē Italiās ād Spaniards as it appeareth vnto thē that be skilfull in these tonges But to cal the Ministers of Christes Church by the name of Priestes is a kinde of speache saith M. Horne impropre though longe in vse and for such he protesteth to vse it as oft as he vseth the word Priest in that sence The proper priesthods he auoucheth to be only thre Of Aaron of Melchisedech ād of that other Order which is cōmō to all Christiās mē ād wemē But ô Lord what a blīd bussard hath malice and pride made you M. Horn Think you it an opiniō among the cōmon Papists only as you say to auouche a fourth kind of sacrificing priesthod What think you then of S. Augustin that lerned Father of Christes Church Was he a Papist to Or was he one also of the Apostolical clergy of the Romish Antichrist Harkē I pray you what his iudgemēt is herein He saith that in the Apoc. 20. ād in S. Peter 1. Pet. 2. where the princely priesthod cōmō to al Christē mē is spoken of Nō vtique de solis episcopis presbyteris dictū est qui propriè iā vocātur in Ecclesia sacerdotes sed sicut oēs c. It is spoken not of Bisshops and Priests alōne which nowe in the Church are properly called Priests but as we call al the faithful Christians because of the mystical ointment so we cal al the faithful Priests because they are the members of one Priest that is Christe Here you see M. Horn that it is an opiniō not only among the cōmon Papists but with S. Augustin also that ther are yet in the Church beside that Prīcely Priesthod that you spake of bishops ād priests ād that properly so called And dareth your impudēt mouth auouche that kinde of speache impropre which S. Augustin auoucheth to be properly so called and that in the Church of Christ to Goe M. Horne and tel your frendes this tale For your frēd I assure you he had nede to be more then his owne which wil beleue you in this most impudēt and most vnchristian assertion A priesthood there is M. Horn and that a proper priesthod of bishops and priests in the Church of Christ beside that of Aarō in the old law or of Melchisedech in Christes only person or of this prīcely priesthood cōmō to al Christiās who are no more properly priests thē thei are Princes and whose cōmō priesthod no more excludeth the proper priesthod of Bishops and priests in the Church thē doth their kingdō for kings in like maner al Christiās are called in the places of holy Scripture lastly noted exclude the proper kingdō of Emperours kings and other Princes To cōfute yet farder this Antichristiā solutiō and to proue that this propre priesthod is a sacrificīg priesthod wuld require some cōueniēt tract of tyme ād more thē we cā cōueniētly now spare for auoiding of tediousnes But what nede we seke farre for a solutiō or tarry long therin seing as cūning as M. Horne is hīself hath in his own solutiō proued the sacrifice of the masse For to goe no farder M. Horn then your owne chapter and allegatiō I reason thus Christe contineweth a prieste accordinge to the order of Melchisedech for euer the sacrifice of which order he shewed in his last Supper Ergo there is and euer shall be that sacrifice of
by S. Paules ovvn proufes in defence of that he had taught and by the vvitnesse of S. Ambrose and Chrysostom that the man to be bareheaded and the vvoman couered vvas .618 not a Lavve order and decree made by S. Paule to the Corinthes as you vntruly fable but Gods ordinaunce made plain set forth and taught by him that all thinges might be don in the Churche in comely order to Gods glory Of like sorte vvas the reformation and order vvhereof you speake about the more vvorthy receiuing the Lordes Supper The Apostle maketh thereaboute no nevve Lavve order or decree besides .619 the Ghospell but reproueth the Corinthians for that they did not about the receipte thereof obserue the lavve of the Gospell He blameth them in general that their Churche assemblies vvere not to the encrease but rather to the decrease of vertue in theÌ„ selues He reproueth theÌ„ that in stead of brothlery loue vnity and concorde there vvas Contâ—mpte Schisme and dissension amongest them He rebuketh them for that they made that Supper Priuate vvhich the Lorde him selfe had made and instituted to be commoÌ„ He reprehendeth them for Drunkennesse and that vvith the contempte of the poore And he sharpely shaketh them vp for that they abuse the Church contemning the right vse thereof Is not this Christes Lavve that the people should encrease in vertue Is not this Christes commaundement that the Christians should liue in brotherly loue vnitye and concorde Is not this Christes Institution that his Supper should be coÌ„mon and not Pryuat Doth not Christes lavv condeÌ„ne Drunkerdes and contempte of the poore And is not this Gods decree that his house should not be prophaned or abused If these be Gods ordinances as you can not deny them to be than are they .620 not Paules lavves orders or decrees neither by vvriting or vvorde of mouthe othervvise than that Paule vvas Gods mouth and scribe to vtter not his ovvne lavves besides the Ghospell but Gods ordinaunces comprehended vvithin his Ghospell So that vvhether being presente he taught them by vvorde or being absent by vvriting he neither vvritte nor spake other then he had receiued of the Lord. He promised say you to dispose other things at his comming It is true but not othervvise then he did these aboue mentioned He exhorteth say you the ThessaloniaÌ„s to abide in the traditions vvhich they had learned by vvoorde or by vvriting Yee say truth but he dothe not therby binde them to this as to a lavve order or decree made by him besides the Ghospell but hee monisheth them as S. Ambrose expoundeth his meaning To stand fast continue and perseuere in the tradition of the Gospell So that the traditions he speaketh of are not other then the Doctrine of the .621 Ghospel I maruaile not that ye .622 misreporte Sainte Paule saying that he made orders and decrees touching praying and preaching vnto the people in tongues vnknovven and that all vvemen should keepe silence in the Churche and congregation for it may seeme yee neuer readde the place but tooke it as you heard it reported If you had readde the place you might haue seene vvith your ovvne eyes that S. Paule speaketh no vvhitte of that matter in the thirteenth as yee vntruely auouche and in the fourtenth you should haue perceiued that he in plaine speach proueth you a lyar For that he .623 denieth that these vvere his orders or decrees affirming them to be the Lords commaundementes and so dothe Theophilact Gloss. ordinar and Lyra vvitnesse also vvith Paule testifying that these vvere his vvords and meaning These places thus rightly considered it may easilie appearâ— vnto the moste vnskilful hovv litle .624 your purpose is helpen by them and that these groundes doe saile you So that your vvhole shift being sifted is founde naughte bothe in matter and fourme M. Horne Three other places remaine of M. FekenhaÌ„s allegatioÌ„ The first but the .3 in order that men should pray and prophecy that is preache or expounde scripture theire heades vncouered and that the womeÌ„ should pray with their heades couered The second is of such orders as the Apostle Paule ordeyned touching the holy Sacrament of the Eucharistia The thirde that he ordeined manie thinges aswell by writing as withowt writing and in all this seaking for no coÌ„mission at any lay mans hand To the two first M. Horne saieth that they were no lawes of Paules made by his authority besides the ghospel to binde the Corinthians as M. FekeÌ„ham imagineth but they were Gods own ordinauÌ„ce For God had so ordeined to signifie the superiority in the man and subiection in the woman and yt was the very law of nature And for the .2 point he did ordein no new thing but did set forth onely Gods owne lawes and that is that his supper should be common and not priuate In condemning also according to Gods lawe drunckerds and the coÌ„tempte of the poore and such as against Gods decree prophaned or abused his house And S. Paule him self denieth that theis were his orders or decrees but saieth they were the Lords commaundements And to the thirde he saieth that whether S. Paule taught by writing or by worde he taught nothing but that he receiued of the Lorde neither for any promise he made to dispose things at his â—â—mming did he dispose any thing otherwise then he receiuid of the Lorde For al this your solemne answere ye haue soluted M. Fekenhams argumente neuer a whit which doth not contende in this place whether this ordinaunce may be called properly Paules or Gods ordinaÌ„ce or whether they were beside the ghospel or no or what kinde of traditions they were that Paule taught The argument resteth in this that theis lawes orders and decrees were set forth published and diuulged yea put in execution by visitatioÌ„s and otherwise without any warraÌ„t of ciuil priÌ„ce Neither doth M. FekenhaÌ„ say that theis ordinaunces were made besides the ghospel and deliuered to the Corinthians as ye say he imagineth Your self M. Horne doe but dreame this for those words of M. FekenhaÌ„ of decrees made beside the gospel are referred to the lawes made by the Apostles in their synod not to the orders apointed to the CorinthiaÌ„s And to those decrees of the Apostles you haue answered neuer a word but with a shorte vntrue answere of a scripturelike and an vnscripturelyke visitation and a longe bible bable againste the order of such visitation as the Catholik Church vseth you haue trained your Reader with idle talke nothing to the purpose By a like craft ye make yt the thirde pointe in M. Fekenham that which he speaketh of lawes and orders made by the Apostles where yt was his second allegation as yet by you vnanswered but altogether vnder the visour of a scripturely visitation dissembled For there ye sawe ful wel ye were so mette withall and so strained that ye had no sterting hole vnlesse ye woulde say that yt was Gods
dangerouse where you say That Paul gaue not his owne lawes beside the Ghospel but Gods ordinaunces comprehended within his Ghospell And againe That Paule whether being present he taught them by worde or being absent by writing he neither wrote nor spake other then he had receiued of the Lorde And last of al So that the traditions that Paule speaketh of are not other then the Doctrine of the Ghospell This is M. Horne as I said a Lutheran and a dangerous conclusion For by this rule you woulde frustrate al the lawes of the Church as Luther your Grādsir did which are not expressely cōprehended in the writen Ghospell For this beeing put that the very Apostles made no lawes or ordinaūces but such as they foūd before recorded in the Gospel then say you by what authoritie can the Prelates of the Churche at any time hereafter take vpon them to make such lawes as are not expressed in the Gospel To mete therfore with this wicked sequele ād to detect your lewd cōclusion I wil shortly touch a few moe exāples of such lawes and ordinaunces as th'Apostles made and not recorded made or ordeined otherwise in the Gospel First S. Paule to the Corinthes forbiddeth them to eate with drōckards with robbers with fornicatours with the couetous ād with idolators In the Gospel no such restraīt appereth Nay rather we see there Christ him self did eate with publicans and sinners Again to the Galathiās he cryeth out Behold I Paul say vnto you If ye be circūcided Christ profiteth you nothing What Gospel teacheth Paul so to say What Gospel doth cōdemne circūcision Nay rather saith not Christ in the Gospel I came not to vndoe the lawe but to fulfil it And yet not here only but to the Philippēses most earnestly he chargeth them to cast of the yoke of the law The like he doth to the Colossiās teaching thē to make no more accōpt of their Neomeniae and Sabbata Nowe for the precept that S. Paul geueth to Timothe that a Bisshop should be the man of one wife What Gospel prescribeth it or commaūdeth it To Titus also the lawes that he geueth to yōg wemen to widowes ād to old wemē Are not al these and many more which for breuities sake I omit mere cōstitutions and lawes of th'Apostls without any word made therof in the Gospel And what els intēded Christ I pray you M. Horne when he saied to his Apostles a litle before his Passion I haue many things yet to say vnto you but you are not able to beare them now Howbeit when the Spirit of Truth shall come he will teache you all Trueth then that by the spirite of Truth the holy Ghost they should learne and teache many Truthes which in the Ghospell where onely the doctrine and doings of Christ are recorded they had not learned And this holy Spirit he promised should remaine not with them only for their abode here in earth but with the Churche for euer To geue vs to vnderstand that as they so their Successours in the Churche from tyme to tyme should be taught of the holy ghost and teache vs againe al maner of Truthe Wherof vnuincibly foloweth not only that they taught and doe teache many moe things then Christ in the ghospel taught but also that those their doctrines and teachinges as proceding from the holy Ghost the Spirit of Truth are infallible sound and right holsome and of vs therefore vndoubtedly to be obeyed and beleued Wherby is ouerthrowē M. Horn your most damnable and wicked conclusion affirming the Apostles to haue made no lawes of their own besides the ghospel but only such as were Gods ordinaunces comprehended in the ghospel For nowe we see both by exāples of their doings and by vnuīcible reason out of the ghospel that they made lawes of their own besides the ghospel ād might both lawfully and assuredly so do they being alwaies prōpted of the holy Ghost therein and their lawes therfore being not theirs only but bearing also the force and value of Gods lawes so farre as is before declared Farder by this it appereth that as the Apostles thē so their successours now and alwaies heretofore had and haue full and sufficient authority to make ecclesiastical lawes or decrees ouer al their flocks from Christ himself without any iote of Commissiō frō the laye Prince or any other lay Magistrat And so your principall conclusion goeth ones again flatte down to the grounde The .169 Diuision pag. 116. b. M. Fekenham The which noble Emperour Constantinus for the repression of the Arians errours and heresies he did at the request of Syluester then Bishop of Rome cal the firste Councell at Nice where he had to the Bisshops there assembled these woordes Cùm vos Deus Sacerdotes constituerit potestatem tradidit iudicandi de nobis Et ideo nos à vobis recte iudicamur Vos autem cùm nobis à Deo dij dati sitis ab hominibus iudicari non potestis c. Valētinianus Imperator eùm ille rogatus esset ab Episcopis Hellesponti Bythiniae vt inter esset consilio respondit Mihi quidem cùm vnus de populo sim fas non est talia perserutari verum sacerdotes quibus haec cura est apud semetipsos congregentur vbi voluerit Theodosio Imperatori Ambrosius ingressu intra cancellos templi inter dixit inquiēs Interiora ô Imperator sacerdotibus solis patent c. Cul egit ob id gratias Imperator asserens se didicisse diserimen inter Imperatorem Sacerdotem M. Horne It is manifest that Constantin called the first Nicene Councel but very vnlikely that he did it at the request of Syluester because this Councel vvas .625 not in the time of Syluester but vvhiles Iulius vvas bisshop of Rome vvho by reason of his great age could not be there present in his ovvne person and therfore sent in his stede Vitus and Vincentius as the Ecclesiastical histories report and Epiphanius affirmeth that Constantine called this Councel at the earnest sute of Alexander Bisshop of Alexandria vvhereto Ruffinus addeth many other of the Cleargy also But if it be true as ye say that thēperour called the Councel at the request of the Pope than both those Papistes are 626 Liars vvhich affirme that the Pope called this Councel and your cause by your ovvn confession is much hindred for if the Emperour called the Councel and that at the request of Syluester the Pope as yee say or at the earnest suite of Alexander and other godlye Bisshops as Epiphanius and Ruffinus affirme It appeareth plainly that both the Pope and the other Catholik Bisshops did therby acknovvledge the .627 supreame povver and authoritie to sommon and cal Councels vvhich is a .628 principal parte of your purpose and of the Ecclesiastical iurisdiction cohibitiue to be in themperour and not in them selues for othervvise they might ād vvould haue don it by vertue of their
Scripture and out of certaine doctours for proufe of the Bishoppes Iurisdiction in matters Ecclesiastical Stapleton THIS parte of M. Fekenhams obiectiō being the very last conteineth vj. authorities two takē out of the holy scripture fowre out of the holy Fathers Gregory Nazianzene Chrysostom Ignatius and S. Augustine But in al this saieth M. Horne there is no one sentēce that may be drawē by any force to helpe M. Fekenhā his cause This is a shorte and a bolde asseueration M. Horne let vs then see by the examinatiō and discussing of your answere whether that M. Fekenhams allegation be no stronger thē ye imagine Thus saith thē God to the Prophete Hieremie Beholde I haue put my wordes in thy mowth beholde this day haue I set thee ouer the natiōs and ouer kingdoms to plucke vp to roote out to destroy and to throwe downe to builde and to plāte And Ezechiel the prophet crieth out Wo be vnto the shepherdes of Israell The weake haue ye not strengthened the sicke haue ye not healed neither haue ye bownde vp the brokē nor brought againe that which was driuē away neither haue ye sowght that which was lost Gregorie Naziangene speaketh vnto the Emperor in this sort Wil ye suffer me to deale truely with you Wil ye receiue the liberty of Gods word wil ye gladly take yt that Godds lawe doth subiecte you to our priestlie power ād to our lawful iudgmēt seates For certaīly God hath geuē vnto vs a power he hath geuē vs a prīcipality much more perfect thē is yours Or doth it seme to agree with iustice that the spirite should yelde to the fleshe that earthly things shoulde ouercome heauenly thinges and that worldly thinges shoulbe be preferred to godly thinges I knowe that ye are a shepe of my flocke I know that at the holy aulters ye do submitte your self vnder the Priestes handes with reuerence These three authorities M. Horne would remoue out of the way with one simple solution that neither Hieremie nor Ezechiel nor Gregorie Nazianzene spake of any other iurisdiction then of boldlie preaching Gods worde to the which the Emperour is subiecte and owght to obey And this is the proper iurisdictiō that belongeth to Bishoppes which yf they diligētly exercise they neade not feare Ezechiel his curses But ô Lorde God what maner of answere is this Namelie for one that taketh vppon him to be him selfe a pastour and a prelate of the Churche Is there no other M. Horne but preaching prelacy in Christes Churche It is to be wished that men woulde geue so good and so attētiue eare to theire spiritual pastours that by theire earnest preaching they woulde reforme them selues But what yf after many and ernest admonitiōs the party be neuer a whit the better but rather endured either to continewe his vitiouse liuing or his pestilent and vngodly teaching Shal not the pastour procede to excommunication Or yf the party be a spiritual man to deposition and depriuatiō Or thinke ye that all men do amēde by wordes onely Or thinke ye that the pastour is excused yf he procede no farther No no M. Horne your doctrine is insensible absurde and most repugnant to al the examples and practises that we fynde in the Church frō Christes time to our owne that I euer read or heard of and most euidētly cōfoūded by our prophete Hieremie In whose wordes we haue a liuely patterne of the bishoplie office practised by S. Paule and the Apostles by general and national councelles and by an infinite number of holy learned and auncient Bishoppes by S. Paule in the Corinthian and in Alexāder and Himeneus of whome we haue spoken before I would to God saieth S. Paule they that disquiet you were quite cutte of Heare M. Horne what he saieth of this authority Arma militiae nostrae non carnalia sunt sed potentia Dei ad destructionem munitionum consilia destruentes omnē altitudinem extollentem se aduersus sciētiam Dei et in captiuitatem redigentes omnem intellectum in obsequium Christi in promptu habentes vlcisci omnem inobedientiā The weapons of our warfare saieth he are not carnal but mighty throughe God to caste downe holdes casting downe the imaginatiōs and euery highe thing that is exalted against the knowledge of God and bringing into captiuity euery thowght to the obedience of Christe and hauing redie vengeance againste al disobedience You see how conformable S. Paules saying is to the saying of the prophete Whose sayinges ye cā not by any good interpretation restraine to preaching onely Whiche thing as yt is euident in S. Paule may also be gathered out of the words of Hieremie For immediatly after the wordes alleaged by M. Fekenham these wordes followe After this the worde of the Lorde came vnto me saying Hieremie what seest thou And I sayd I see a rod of an almond tree as Theodosio translateth or as the 70. haue I see a staf made of a nutte tree or as our common translation hathe I see a waking rodde This is the pastoral rod or staf M. Horne that prelates doe and haue euer vsed in excommunicating and deposing persons incorrigible This is the rod that S. Paule threatned the Corinthians withal What Saieth he wil ye that I shal come vnto you with a rodde or in loue and in the spirite of meekenes The barke of the almon is bitter but the fruite is most pleasante So the pastoral rodde though for the time it seemeth paineful and greauouse yet to them that thereby amende them selues it bringeth afterwarde great comforte And therefore it is writen Thy rodde and thy staffe haue conforted me And S. Paule saieth he excommunicated the fornicatour at Corinth to the destruction of the fleshe that the sprite might be saued in the daie of our Lord Iesus Which benefitte they shal enioye that by this pastoral rodde maie be brought to true penance and to the earnest amendment of theyr wickednes As contrarie wise they that by this rodde wil not be reformed but remain stil with Pharao wiful obstinat and hard hearted shal really feale that that the Prophet Hieremy sawe by a vision incontinently after he had seene the rod that is a sething pot prepared to boyle them in hel that neither by preaching nor by pastoral staffe will fal to earnest repentance And not they only but such Pastours also as either for negligence or feare forslowe to do theyr dewtie whether it be in the exercising of the pastoral word or els of the pastoral sworde and suche chiefly as take awaie from them and deny them theyr pastoral sword Which heresie tendeth to the vtter destruction of al ecclesticall power and discipline which power is as all other things of the newe testament are verie plainely shadowed by the old Testament Namely by these wordes of God spoken by Hieremy representinge the parson of the Christian Pastour expressed as yt were by the office of an husbandman or gardiner or
so It is your ovvne Argument Vide fol. 105. col â— in princip fol. 110. col 2. in fine Double authority in the Apostles ordinary and extra ordinary Luc. 221. M. Ievvel in his reply agaiÌ„st M. D. Harding Matt. 28. Marc. 16. Act. 20. Math. 18. Act. 16. 2. Tim. 4. 1. Thess. 5. 1. Tim. 5. Act. 8. Act. 15. The holy ghost is geuen in confirmation Hiero. cont Lucifer Si hoc loco quaeras qui in Ecclesia baptizatus nisi per manus episcopi non accipiat spiritum sanctum disce hanc obseruationeÌ„ ex â—a authoritate descendere quod post ascensum Domini spiritê° S. ad Apostolos desâ—endit multis in locis ideÌ„ factitatuÌ„ reperimus August Contra literas Petiliani lib. 2. Cap. 104. M. Hornâ— extraordinary rayling processe Li. 50. tit 4. de muneribus honoribus Act. 15. 2. Cor. 5. Ephes. 6. vvhether their visitations novve are al scripturely 1. Tim. 5. Habentes damnationem quiae primam fideÌ„ irritam fecerunt See the iniunctions False LatiÌ„ in maister Horns articles proposed to be subscribed in his visitation at Oxford Novvell fol 86. fac 2. A ministriÌ„g preacher that could not read his liceÌ„ce geuen him to preach See what clerkly and godly curats are novv in England Matt. 4. The truÌ„petouâ— minister at Otterborne 3. Reg. 12. Fecit prophana in excelsis et sacerdotes de extremis populi qui noÌ„ eraÌ„t de filijs Leui. Luth. super postil 1. Domin aduentus In vvhat sense a maÌ„ may call their visitations in England scripturely visitations or preachiÌ„gs Matt. 4. O detestable impiety The error agaiÌ„st the reall presence of Christ in the sacrameÌ„t is for any lavve made to the coÌ„trary to be taken for heresie as it vvas vvont to be An. â— Ed. 6. cap 1. An. 1. Eli. cap. 1. A man may fynd as good matter against the decrees of the Apostles as Luther fyndeth against the generall CouÌ„cells Prius fo 58 The .614 vntruthe The argument iâ— right good as it hath in the former diuision appeared The .615 vntruthe For M. Fekenham said not the matters done at Corinthe to haue bene done beside the Ghospel but the decrees of the Apostles so to haue bene done The .616 vntruthe for neither the Corinthes nor the Catholikes novv obiâ—cted in like sorte The .617 vntruthe S. Ambrose saith not of Gods lavve but secundum legem according to the lavve and he meaneth the old law Leuit 19. not the lavv of the Gospell The .618 vntruthe It vvas S. Paules lavv though Gods lavve also as shall appeare The .619 vntruthe If you meane the vvriten gospel as you seme to doe aÌ„d as you must do if you reason vvel The .620 vntruthe For they are bothe Gods ordinaunces and S. Paules to as shal appeare * yea by inspiratioÌ„ of the holy Ghost not of any vvriten Gospell The .621 Vntruth The Traditions that S. Paule speaketh of are other then the vvriten Gospel and that you meane The .622 Vntruth Missequoting is no missereporting The .623 Vntruth He denieth theÌ„ not to be his ovvn because they vvere the Lords coÌ„maundementâ— Bothe dâ— stand wel together as shal appeare The .624 Vntruth For M. Fekenhamâ— purpos was so much holpeÌ„ hereby that you neuer durste come nigh his Argument 2. Thes. 2. Concerning certaine decrees and orders made by S. Paule alleaged by M. Fekenham M. Horne being not able to ansvvere M. FekeÌ„haÌ„s 2. allegation dissembleth it altogether Act. 15. 16. 1. Cor. 11. 1. Cor. 16. 1. Thess. 4 Scitis quae praeceptae dederim vobis Iudic. 7. gladius domini Gedeonis CredideruÌ„t domino et seruo eius Mosi Ioan. 7. A distinctioÌ„ to be noted of God his lavves and the Churches lavves A differeÌ„ce betvvene the Apostles ordinances and those that properly are called Gods ordinances August 118. ad Ianuar Et ideo non praecepit quo deinceps ordine sumeretur vt Apostolis per quos Ecclesias dispositurus erat seruaret hunc honorem Ibidem Vnde intelligi datur quia multuÌ„ erat vt in epistolae totum illum agendi ordineÌ„ insinuaret queÌ„ vniuersa per orbem seruat Ecclesia ab ipso ordinatum esse quod nulla morum diuersitate variatur M Fekenham speaketh of one thiÌ„g and M H reasoneth agaiÌ„st an other thing Vide HeptacoloÌ„ L. Campestri coÌ„tra Luther Apologiam An. 1523. 1. Cor. 5. Lu. 5. 7 Gal 5. Mat. 5. Philip. 3. Coloss. 2. 1. Tim. 3. Tit. 2. Ioan. 16. 14. â—ibro 10. dist Eccl. cap. 2. Lib. 7. hist. Trip. ca. 12 Theod. li. 5. hist. Eccles ca. 18. The .625 vntruthe It vvas in the time of Syluester as shal appeare Nicep lib. 8. ca. 14. Sozom. lib. 1. ca. 17. Lib. 2. to .2 He. 68. Lib. 1. cap. 1. The .626 vntruthe slaunderous For both staÌ„d vvel together as shall appeare The .627 vntruthe As it shall appeare out of Cusanus M. Hornes ovvn Author The .628 vntruthe It is no part of ecclesiastical Iurisdistion as the Emperouâ— doth it The .629 vntruthe No such thing can be gathered of those Authourâ— The .630 vntruthe For if he thought not so as he saied it vvas no Policy but a sinne Lib. 1. cap. 2. Lib. 8. cap. 16. Euseb. lib. 3. De vita Constant. Sozom. lib. 1. cap. 4. The .631 vntruthe He relented nothiÌ„g but shevved his due Reuerence The 632. vntruthe Facing as hath before ben shevved in the .2 booke cap. 3. The .633 vntruthe Athanasius attributed no such Authority to the Emperour but of all meÌ„ denied it most vnto him See before fol. 94. and so forth The .634 vntruthe The Pope and the Bisshoppes Iudged it not the'mperor but vvith theiâ— leaue See before Fol. â—1 The 635. vntruthe this or els foloweth not Many are somtymes called to iudge betvvene parties vvho yet haue no Authoritye ouer the parties The .636 vntruthe This Ergo is your ovvne not M. Fekenhams Constantine acknowledgeth the cleargies superiority Ex. Ruff. lib. 10. eccles hist. cap. 2. Li. â— c. 26. Li. 3. c. 15. Vide fo 118 Synodus sexta iÌ„ sermone acclamatorio ad Imperatorem Act. 18. fo 403. co 1. Arrius diuisor atque partitor Trinitatis insurgebat continuò CoÌ„stantinus semper Augustus Siluester laudabilis magnam atque insigneÌ„ in Nicea Synodum congregabant Eusebius in Chroâ— Damas. in Pontif. Isidorus tom 1. CoÌ„cil in praefat Nic. CoÌ„c Platina in Siluestro Rhegino in Chron. PantaleoÌ„ in Chronograph Photius Patriarch CoÌ„st de 7. Conc. Oecum ad MichaeleÌ„ Bulg Principem Vide fol. 118. lib. 1. Malèdicta glosa quae destruit textum Aug. ad ConsentiuÌ„ de maÌ„datio Tom. 4 The policy of our newe euangelical schole Ruffinus li. 1. ca. 2. Nice li. 8. cap. 16. Cap. 4. fo 103. et 104. * Lib. 2. cap. 2. 3. fol. 90. sequentib Item fol. 94. et seq De officio eius cui mandata est Iurisdictio MaÌ„datam The .637 vntruth For that historie maketh much for M. Feck