though the thing it selfe be moste true Howe be it this admonition serueth Maister Horne and his brethren for manye and necessarye purposes to rule and maister their Princes by at their pleasure that as often as their doings like them not they may freely disobey and say it is not â–ª Gods word wherof the interpretation they referre to them selues And so farre it serueth some of them and the moste zealouse of them that nowe their Prince though Supreme gouernour and iudge in al causes Ecclesiastical may not by Gods worde appointe them as much as a Surplesse or Cope to be worne in the Churche or Priestlike and decent apparell to be worne of theÌ„ otherwise Yea some of them of whom we haue already spoken haue found a way and that by Gods woorde to depose the Quenes Maiesty from al manner of iurisdiction as well temporal as spiritual and that by Gods holy worde Whereof these men make a very Welshemans hose to say the truth and amonge other M. Horne him selfe for all his solemne admonition For we plainly say that this kind of supremacie is directly against Gods holy worde M. Horne The .22 Diuision pag. 15. b. And this to be Christes order and meaning that the Kings of the Nations should be the supreme gouernours ouer their people not only us temporal but also in Spirituall or Ecclesiasticall causes .57 the blessed Apostles Peter and Paule doe plainly declare The supremacie of Princes they set foorth vvhen they commaund euery soule that is euery man vvhether he be as Chrysostome saith an Apostle Euangelist Prophete Prieste Monke or of vvhat so euer calling he be to be subiect and obey the higher povvers as Kings and their Lieutenants or gouernours vnder them And they declare that this supreme gouernement is occupied and exercised in or aboute the praysing furthering and aduauncing of vertue or vertuous actions and coÌ„trary vvise in correcting staiyng aÌ„d repressing al maner of vice or vicious actioÌ„s vvhich are the propre obiect or matter herof Thus doth Basilius take the meaning of the Apostles saiyng This semeth to me to be the office of a Prince to aide vertue and to impugne vice Neither S. Paule neither the best learned among the aunciente Fathers did restreine this povver of Princes onely to vertues and vices bidden or forbidden in the second table of Gods commaundementes vvherein are conteined the duties one man ovveth to an other But also did plainely declare them selues to meane that the authority of Princes ought to stretche it selfe to the maintenaunce praise and furtheraunce of the vertues of the firste table and the suppression of the contrary vvherein onely consisteth the true Religion and spirituall Seruice that is due from man to God S Paule in his Epistle to Timothe teacheth the Ephesians that Kings and Rulers are constituted of God for these two purposes that their people may liue a peaceable life thourough their gouernmente and ministerie both in godlines vvhich is as S. .58 Augustine interpreth it the true and chiefe or propre vvorshippe of God and also in honestie or semelinesse in vvhich tvvo vvoordes Godlines and Honestie he conteined vvhat so euer is coÌ„maunded either in the first or second Table S. Augustine also shevveth this to be his minde vvhen describing the true vertues vvhich shall cause princes to be blessed novve in Hope and aftervvard in deed addeth this as one especiall condicion required by reason of their chardge and callinge If that saith he they make their power which they haue a seruaunt vnto Gods Maiestie to enlarge most wide his worshippe Seruice or Religion To this purpose also serue all those testimonies vvhiche I haue cited before out of S. Aug. against the Donatists vvho in his booke De. 12. abusiâ—e num gradibus teacheth that a Prince or Ruler must labour to be had in avve of his subiectes for the seueritie against the traunsgressours of Goddes Lavve Not meaning only the transgressours of the seconde table in temporall matters But also against the offendours of the first table in .59 Spirituall or Ecclesiasticall causes or matters VVhich his meaning he declareth plainely in another place vvhere he auoucheth the saiyng of S. Paule The Prince beareth not the sworde in vaine to proue therevvith against Petilian the Donatist that the povver or authority of Princes vvhich the Apostle speaketh of in that sentence is geuen vnto them to make sharpe Lavves to further true Religion and to suppresse Heresies and Schismes and therefore in the same place he calleth the Catholique Churche that hathe such Princes to gouerne to this effect A Church made strong whole or fastened together with Catholique princes meaning that the Church is vveake rent and parted in sonder vvhere Catholique Gouernours are not to maintaine the vnitie thereof in Churche matters by their authoritie and povver Gaudentius the Donatist found him selfe agreeued that Emperors shuld entremeddle and vse their povver in matters of religion affirming that this vvas to restreine men of that freedome that God had set men on That this vvas a great iniurie to God if he meaning his religion should be defended by men And that this vvas nothing els but to esteeme God to be one that is not able to reuenge the iniuries done against him selfe S. Augustine doth ansvvere and refute his obiections vvith the authoritie of S. Pauls saiyng to the Romaines Let euery soule be subiect to the higher powers c. For he is Gods minister to take vengeance on him that doth euill interpreting the minde of the Apostle to be that the authoritie and povver of Princes hath to deale in Ecclesiastical causes so 60 vvel as in Temporal And therfore saith to Gaudentius and to you al Blotte out these saiyngs of S. Paule 13. Rom. if you can or if you can not then set naught by them as ye doe Reteine a most wicked meaning of al these saiyngs of the Apostle leaste you loose your freedome in iudging or els truely for that as men ye are ashamed to doe before men crie out if you dare Let murtherers be punished let adulterers be punished lette all other faults be they neuer so heinous or ful of mischief be punished by the Magistrate we wil that only wicked faultes against religioÌ„ be exeÌ„pt from punishmeÌ„t by the lawes of kings or rulers c. Herken to the Apostles and thou shalt haue a great aduantage that the kingly power cannot hurt thee doe wel and so shalt thou haue praise of the same power c. That thing that ye doe is not only not good but it is a great euill to witte to cut in sunder the vnity and peace of Christ to rebelle against the promises of the Gospel and to beare the Christian armes or badges as in a ciuil warre against the true and highe King of the Christians The .18 chapter declaring how Princes haue to gouerne in cases of the first Tables answering to certain places out of the Canonicall Epistles of the
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
innocencie to be more euidently and clerely knowen Here by the waie I woulde aske M. Horne what authoritie Gregorie had to call this French Bishop to Rome Hath he not trow ye by his owne example proued the Popes Primacy And hath he not done the like in the matter of Pope Sixtus Verely his text saieth that the Councell which the Emperour Valentinian commaunded to be holden and before the whiche the Pope Sixtus purged him selfe was assembled by the saied Pope Sixtus authoritie and that he neaded not to haue made his purgation but made it voluntarilye to auoyde suspition not binding his successours to followe this exaumple but to be free and at their owne libertie But this matter I leaue to be handeld more at large by Maister Dorman against Maister Nowell who maketh to his seming gaie sporte therewith Then followeth in M. Horne the recantation of Pope Iohn wherof his Author Quintinus speaketh neuer a word and yet is it here placed in the midle of Quintinus matters and in a distinct letter And this patche as it discloseth the grosse errour of the English Apologie and of M. Iewell in his Replie imputing to this Pope that he denied the immortalitie of sowles so it proueth nothing in the world the laye Princes primacie no nor any heresie in Pope Iohn neither For if he mainteined any such errour it was before he was Pope And in case he thought so after he was auaunced to the See Apostolicall which can not be proued yet he did not cōmaūd yt to be publikly beleued by any definitiue sentence or open decree And therfore as gaily as ye haue garnished your margent with the Pope an Heretique compelled to recant before the French King neither you nor your Apologie nor M. Iewel shall take any greate woorshippe thereby but you must all three if M. Iewell and the Authour of the Apologie be two recante as well as he and beare him companie The Apologie and M. Iewel for slaūdering him with a wrong and a farre more grieuous error then he euer helde You as well for reporting this out of Quintinus who saieth it not as for your impertinent and foolish plea pleading thereby for your new secular primacie Which wil as well follow of this storie as it is true that Pope Iohn denied the immortalitie of soules The residue that followeth partly we haue answered as touching Cap. Adrianus .63 Distinct. Partly it may be answered in few wordes and that is that it maketh al directly for the Popes Primacie as from whom the laie men that M. Horne speaketh of had al their authority as appereth by his own exāples If he would haue proued any thing cōcludingly for his purpose he should haue concluded that the Pope tooke his authoritie of the laie men Now prouing the contrarye him selfe he ministreth good matter against him selfe M. Horne The .151 Diuision pag. 89 b. Besydes these Lavviers this vvas the common opinion of the chiefest vvriters of the cōmon Lavv of this realme as appeareth .496 by Braughton in these vvoordes Sunt sub rege c. Vnder the King are bothe freemen and bondemen and they be subiect to his power and are all vnder him and he is a certaine thing or creature that is vnder none but onely vnder God And againe in the Chapiter the title vvhereof is this Rex non habet parem c. The King hath no peere or equall in his Kingdome The King saith he in his Kingdom hath no equall for so might he lose his precepte or authoritie of commaunding sithe that an equall hathe no rule or commaundement ouer his equall as for the King himselfe ought not to be vnder man but vnder God and vnder the law because the Law maketh a King Let the King therefore attribute that vnto the Lawe that the Lawe attributeth vnto him to wit dominion and power For he is not a King in whom will and not the law doth rule and that he ought to be vnder the Law Cùm sit Dei Vicarius sith he is the Vicare of God it appeareth euidently by the likenes of Iesu Christe whose vicegerent he is in earth and vvithin a litle after he concludeth thus Igitur non debet maior esse eo in regno suo .497 Therfore there ought to be none greater then he in his kingdome The .40 Chapter Concerning Braughton Maister Hornes last Authour Stapleton HAppie is it that M. Horne writeth in English and to English men and not in Latine For surelye as oure Countrie hath shutte out the Popes authoritie yea ād al maner of ecclesiastical authority that it shal not passe the Ocean sea towarde it So may al other nations muche better exclude the authority of a temporall lawyer of our realme that it passe not the sayde Ocean sea toward them But because our Christian belief the more pity is become of late nothing else but a Parliamēt matter and a matter of commō lawe and seing we haue estraunged our self from the olde cōmon catholike faith into a late vpstart and into a priuate and national fayth of our owne and yet for some colour wil pretend it was at least the aunciente faythe of this realme I wil make none exceptiō againste M. Hornes plea but wil ioyne issue and cope with him euen with our own lawe and with his owne authour And that M Horne shall not say I deale with him hardly and pinchingly but freely and liberally I do here offer to be tried not by the Pope for feare of a premunire but by the Iudges of the kinges benche and by al other the Quenes May. Iudges yea by all the lawyers of the realme to that by the cōmon lawe of the realme in Braughtons time the king was not taken for the head of the Churche but the Pope And if M. Horne may proue the contrary to my assertiō by Braughton then dare I offerre in M. Fekenhams name that he shal take the othe and if he wil not I for my self dare promise so much ād wil performe it and shal be contēte withal that M. Horne for this his highe inuentiō shal be made sergeant of the quo if also Why saieth Mayster Horn what meane you to say so Do not I plainly alleage by Braughton his wordes that the kinge is vnder none but onely vnder God That the kinge hath no peere or equall That there ought to be none greater in his kingdome then the kinge Yea to conclude that he is the Vicar of God Are not these Braughtons wordes Do I misreherse them sayeth Mayster Horne And what will ye haue then more will he saie Forsoth Mayster Horne we loke for but three litle wordes more that is that ye proue vs owt of Brawghton that the kinge is the greatest in his realme and the Vicar of all not in matters cyuill which we willinglye graunte you but for matters ecclesiasticall Wherof ye haue not yet owte of Braughton browght so much as one worde And
but for the dead also And anon after speaking of the sacrifice of the Masse that you denie and shewing what excellencie in vertue the Bishope or priest ought to haue aboue other he saieth that he must in althings excel other for whō he maketh this intercessiō to God so far as it is mete that the ruler passe and exced the subiect For sayth he whē the priest hath called for the holy Ghost ād hath made the sacrifice which we ought most to reuerence and to tremble and feare at handling continually our common Lord I demaund among what states shal we place him How great integrity shal we loke for at his handes How great holines and deuotiō Cōsider what those hādes ought to be that shal minister such things Cōsider what tong he ought to haue that shal speak such words Cōsider finally that his soule ought to be of all other most pure ād holy that shal receiue so great ād so worthy a spirit At that time he meaneth of the cōsecratiō of the blessed sacrifice the angels are present with the priest and al the orders of the heauēly powers do make a shoute the place that is nigh to the alter is for the honor of him that is sacrificed replenished with the companies of angels Which a man may wel beleue by reason of so great a sacrifice as is then made Thus muche haue I shewed you M. Horne owt of that most learned light of the Greeke Church Ioannes Chrisostomus aswell to cause you to vnderstand your detestable heresie againste the priesthod of the newe testamente as that the priestes haue a dignity and a singular excellēt regimente aboue secular Princes They haue their spirituall sword that two edged sword I say that cutteth both bodie and soule and by excōmunication if the party repent not casteth both into the deape dongeon of hel And shall all this be counted no rule nor regiment M. Horne being in dede the cheif and the principal regimēt of al other It is yt is M. Horn the highest gouernmēt of al other and of greatest charge and importance And muche better may yt be said to this euāgelical pastour that was sayd to Agamēnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not mete for him all the night longe to slepe that hath so muche people and suche a charge to kepe Yea ye are forced your self M. Horn to cōfesse yt a spiritual gouernmēt and rule Wherby of necessity followeth the ouerturning and ouerthrowīg of your lay supremacie For these being the chief matters or things Ecclesiasticall as your selfe can not denie and the Prince hauing nothing to doe with them as you also confesse it can not be possible that the Prince should haue the Supremacy in al causes or things Ecclesiastical And so neither M. Fekenham nor any man els may take this othe for feare of euident and open periurie And of all madnes this is a madnes and a most open contradiction to remoue these things from the Prince as ye do and yet to attribute to him without anie exception the supremacy in al things or causes Ecclesiastical Yea and to vrge men by other to confesse the same Which kind of arguing is as wise as if a man woulde affirme God to be the maker of al things the geuer of all things the preseruer of al things and yet by and by to saye God can not geue the effect of grace to externall Sacramentes God can not preserue his owne blessed Mother from al actual or original sinne Whereof will followe that God in dede is not omnipotent or almightie those things being taken awaie from him wherein chieflie his almightie power consisteth For in such miraculous operations surmounting farre al power of men God most proprelie sheweth himselfe a God As in such actes and causes Ecclesiastical as binding and loosing preaching the worde ministring the Sacramēts c. consisteth specially and most proprely the rule and gouernement Ecclesiastical We nede not therfore wrastle with you herein any farther M. Horne seing you can so preatily geue your selfe a notable fall Yet one thing would I faine knowe more of you M. Horne if I may be so bolde and learne what you meane nowe at the length to come in with the supreme Authority and power of the sworde What meane you I say to define vnto vs the one kinde and sorte of gouerning the Churche of God in these wordes by the supreme Authoritie and power of the sword to guide care prouide direct and ayde Gods Church c In all your booke hitherto of such supreme Authoritie and power of the sworde you neuer spake worde Howe chaunceth it then the sworde commeth in nowe Doth the supreme gouernement of the Churche of God consiste in the power of the sworde Then howe was the Church of God gouerned .300 yeres and more before the time of Constantine the Emperour who was the very first as hath bene shewed that by the power of the sworde I saie by the power of the sworde guided cared prouided directed and aided Gods Churche Did the Churche of Christ want a Supreme gouernour all those .300 yeres and more Againe doe the Lawes of the Church take force by the power of the sword You with M. Nowell and with the Acte of Parliament do take away from the clergie the power and Authoritie to make Churche Lawes and Constitutions and you say and swere to that no Conuocation or Councel of Bishops shal or may haue force or Authoritie to decree any Cōstitution Ecclesiastical without the Princes consent licence and supreame authoritie For this purpose also you haue alleaged the practise of so many Coūcels both General and National to make proufe that by the supreame Authoritie of Emperours and Kings Canons and lawes of the Churche haue bene enacted and decreed not by the Bishops and Councels it selfe Wherin how shamefully you haue misreported the whole practise of the Churche I haue sufficiently shewed in the seconde and third Bookes But in all your so long processe you neuer yet openlie said that by the power of the sword suche Canons and Lawes tooke place And come you nowe to saye that all this proceded of the power of the sworde Where is then nowe become the libertie of the Ghospell that your graundsir Luther and all your protestant progenitors of Germany do in al their writings so much extolle maintaine and defende against the Secular swoorde of Ciuill Magistrates Againe you M. Horne that doe force the Scholers of Oxforde to sweare by booke Othe that Scripture onelye is sufficiente to conuince euerye trueth and to destroye all heresies you that will beleue nothing but that as plaine Scripture auoucheth vnto you tell vs I praye you where finde you in all Scripture that the Supreame Authoritie to gouerne the Churche of God is by the power of the swoorde What Did not the Apostles gouerne the Churche of Christe all the time of their abode here in earth And when
and beside yea and aboue this is there an other gouernement instituted and ordeined by Christ in a spiritual and a mystical bodie of such as he graciously calleth to be of his kingdom which is the kingdom of the faithful and so consequently of heauen whereunto Christian faith doth conduct vs. In the which spiritual bodie commonly called Christes Catholike Churche there are other heades and rulers then ciuill Princes as Vicars Persons Bishops Archebishops Patriarches and ouer them al the Pope Whose gouernement chieflye serueth for the furtherance and encrease of this spiritual Kingdome as the ciuil Princes do for the temporal Now as the soule of man incomparably passeth the bodie so doth this kingdom the other and the rulers of these the rulers of the other And as the bodie is subiect to the soule so is the ciuill kingdome to the spiritual To the which kingdom as wel Princes as other are engraffed by baptisme and become subiects to the same by spiritual generation as we become subiects to our Princes by course and order of natiuitie whiche is a terrestrial generation Further now as euery man is naturallye bound to defend maintain encrease adorne and amplifie his natural countrie so is euery man bounde and muche more to employ himselfe to his possibilitie toward the tuition and defence furtherance and amplificatiō of this spiritual kingdome and most of al Princes them selues as suche which haue receiued of God more large helpe and faculty toward the same by reason of their great authority and tēporal sworde to ioyne the same as the case requireth with the spiritual sword And so al good Princes do ād haue don aiding and assisting the Church decrees made for the repression of vice and errors and for the maintenance of vertue and true religion not as supreame Gouernours them selues in all causes spirituall and temporall but as faithfull Aduocates in aiding and assisting the spiritual power that it may the soner and more effectually take place For this supreame gouernement can he not haue onlesse he were him selfe a spirituall man no more then can a man be a master of a shippe that neuer was mariner a Maior that neuer was Citizen His principall gouernemente reasteth in ciuill matters and in that respecte as I haue sayed he is supreame Gouernour of all persons in his Realme but not of al their actions but in suche sense as I haue specified and least of all of the actions of Spirituall men especially of those that are most appropriate to them which can not be onlesse he were him selfe a Spiritual mā Wherfore we haue here two Vntruths the one in an vntrue definitiō the other in saiyng that the Prince is the supreme gouernour in al causes spiritual yea euē in those that be most peculiarly belonging to spiritual men beside a plaine cōtradiction of M. Horne directly ouerthrowing his own assertion here The Bisshoply rule and gouernement of Gods Churche saith M. Horne consisteth in these three points to feed the Church with Gods woord ▪ to minister Christes Sacramēts ād to bind and lose To gouern the Church ▪ saith he after this sort belōgeth to the ōly office of Bishops ād Church ministers ād not to Kings Quenes and Princes The lyke he hath after warde Now then these being by his owne confession the actions that properly belōg to ecclesiastical persons and the prīces by his said cōfessiō hauing nothing to do therwith how is it thē true that the prince is the only supreme head ād gouernor in causes ecclesiastical ye in those that do properly belōg to persons ecclesiastical Or by what colour may it be defended that this saying is not plain contradictory and repugnante to this Later saying which we haue alleaged and whereof we shall speake more largelye when we come to the said place Thus ye see M. Horne walketh like a barefoted man vpon thornes not knowing where to tread The .6 Diuision Pag. 5. a. M. Fekenham And of my part I shal sweare to obserue and perfourme my obediēce and subiectiō with no lesse loyalty and faithfulnes vnto her highnes thē I did before vnto Quene Mary her highnes Syster of famous memory vnto whome I was a sworne Chaplaine and most bounden M. Horne Like an .23 vnfaithful subiect contrary to your Othe made to King Hēry and continued al the reigne of King Edvvarde you helpt to spoile Quene Mary of famous memory of a 24. principal parte of her royall povver righte and dignity vvhich she at the beginning of her reigne had enioyed and put in vre The same obedience and subiection vvith the like loyalty and faithfulnes yee vvil svveare to obserue and perfourme to Quene Elizabeth but she thāketh you for naught she vvil none of it she hath espied you and thinketh yee profer her to much vvronge Stapleton M. Horn would haue a mā on s bemired to wallow there stil. Neither is it sin to break an vnlawful othe but rather to cōtinew in the same as wicked King Herod did Now if M. Horne can ones by any meanes proue this gouernemente to be a principall parte or any parte at all of the Queenes royal power I dare vndertake that not only M. Fekenham but many mo that now refuse shal most gladly take the said Othe He wer surely no good subiect that would wissh her highnes any wrong neither can the maintenāce of the Catholik faith wherof shee beareth the title of a Defendor be coūted any iniury to her highnes Nether is it to be thought but if there had ben any wrong or iniury herein done to the Croune some Christiā Prince or other in the world would haue ere this ones in this thousand yeares and more espied it and reformed it too M. Fekenham The .7 Diuision Pag. 5 a. And touching the reste of the Othe whereunto I am required presently to sweare viz. That I doe vtterlie testifie and declare in my conscience that the Queenes highnes is the only supreame Gouernour of this Realme as well in al Spirituall or Ecclesiastical things or causes as Temporal I shal then of my parte be in like readines to receiue the same when your L. shal be able to make declaration vnto me how and by what meanes I may swere thereunto without commiting of a very plaine and manifest periurie which of my part to be committed it is damnable sinne and against the expresse woord of God writen Leuit. Cap. 9. Non periurabis in nomine meo nec pollues nomen Dei tui And of your parte to prouoke mee or require the same it is no lesse damnable offence S. Augustine in witnes thereof saith Ille qui hominem prouocat ad iurationē c. He who doth prouoke an other man to swere and knoweth that he shal forswere him selfe he is worse then a murderer because the murderer sleeth but the body and he sleeth the soule and that not one soule but two as the soule of him whom he prouoketh to periurie
the 2. of Paralip the 17. Chapter And as M.D. Harding and M. Dorman haue writen so say I that ye are they which frequent priuate hylles aulters and darke groues that the Scripture speaketh of Wherein you haue sette vp your Idolls that is your abhominable heresies We also confesse that there is nothing writen in holy Scripture of Iosaphat touching his Care and diligence aboute the directing of ecclesiastical matters but that godly Christiā Princes may at this day doe the same doing it in such sorte as Iosaphat did That is to refourm religiō by the Priests not to enacte a new religiō which the priests of force shal sweare vnto Itē to suffer the Priests to iudge in cōtrouersies of religion not to make the decisiō of such things a parliamēt matter Itē not to prescribe a new forme and order in ecclesiastical causes but to see that accordīg to the lawes of the Church before made the religiō be set forth as Iosaphat procured the obseruatiō of the olde religiō appointed in the law of Moyses Briefly that he doe al this as an Aduocat defendour and Son of the Churche with the Authority and aduise of the Clergy so Iosaphat furdered religiō not otherwise not as a Supreme absolute Gouernour cōtrary to the vniforme cōsent of the whole Clergy in full cōuocation yea and of al the Bisshops at once Thus the example of Iosaphat fitteth wel Christiā Princes But it is a world to see how wretchedly and shamfully Maister Horne hath handled in this place the Holye Scriptures First promysing very sadly in his preface to cause his Authours sentences for the parte to be printed in Latin letters here coursing ouer three seuerall chapters of the 2. of Paralip he setteth not downe any one parte or worde of the whole text in any Latin or distinct lettre but handleth the Scriptures as pleaseth him false translating māgling them and belying them beyonde al shame He telleth vs of the Kings visitours of a progresse made in his own person throughout all his contrey and of Iustices of the peace whereas the texts alleaged haue no such wordes at al. Verely such a tale he telleth vs that his ridiculous dealing herein were it not in Gods cause where the indignity of his demeanour is to be detested were worthely to be laughed at But from fonde coūterfeytīg he procedeth to flatte lying For where he saieth that Iosaphat commaunded and prescribed vnto the chief Priestes what fourme and order they shoulde obserue in the Ecclesiastical causes and controuersies of religion c. This is a lewde ād a horrible lye flatly belying Gods holy word thē which in one that goeth for a bisshop what can be don more abhominable No No M. Horne it was for greate causes that thus wickedly you concealed the text of holy Scriptures which you knew being faithfully sette down in your booke had vtterly confounded you and your whole matter now in hande For thus lo saieth and reporteth the holy Scripture of King Iosaphat touching his dealing with persons rather then with matters ecclesiastical In Ierusalem also Iosaphat appointed Leuites and Priests and the chief of the families of Israël that they should iudge the iudgement and cause of God to the inhabitants thereof How Iosaphat appointed the Leuites and priestes to these Ecclesiastical functiōs it shal appeare in the next Chapter by the example of Ezechias Let vs now forth with the Scripture And Iosaphat commaunded them saying Thus you shall doe in the feare of the Lorde faithfully and with a perfect harte But howe Did Iosaphat here prescribe to the Priestes any fourme or order which they should obserue in controuersies of Religion as M. Horne saieth he did to make folcke wene that Religion proceded then by waye of Commission from the Prince onely Nothinge lesse For thus it foloweth immediatly in the text Euery cause that shall come vnto you of your brethern dwelling in their Cyties betwene kinred and kinred wheresoeuer there is any question of the law of the cōmaundement of ceremonies of Iustificatiōs shewe vnto thē that they syn not against God c. Here is no fourme or order prescribed to obserue in controuersies of Religion but here is a generall commaundement of the King to the Priests and Leuits that they should doe now their duty and vocatiō faithfully and perfectly as they had don before in the dayes of Asa and Abias his Father and grandfather like as many good and godly Princes among the Christians also haue charged their bisshops and clergy to see diligently vnto their flockes and charges And therefore Iosaphat charging here in this wise the Priestes and Leuites doth it not with threates of his high displeasure or by force of any his own Iniunctions but only saith So then doing you shal not sinne or offende The which very maner of speache Christian Emperours and Kinges haue eftesones vsed in the lyke case as we shall hereafter in the thirde booke by examples declare But to make a short end of this matter euen out of this very Chapter if you hadde M. Horne layed forth but the very next sentence and saying of King Iosaphat immediatly folowinge you shoulde haue sene there so plain a separation and distinction of the spiritual and secular power which in this place you labour to confounde as a man can not wishe any plainer or more effectual For thus saith king Iosaphat Amarias the priest ād your bishop shal haue the gouernment of such things as appertayne to God And Zabadias shal be ouer such works as appertayne to the Kings office Lo the Kings office and diuine matters are of distinct functiōs Ouer Gods matters is the priest not as the Kings commissioner but as the priestes alwaies were after the exāple of Moyses But ouer the Kings works is the Kings Officier And marke wel M. Horne this point Zabadias is set ouer such works as belong to the Kings office But such works are no maner things pertayning to the Seruice of God For ouer them Amarias the priest is president Ergo the Kings office consisteth not aboute things pertayning to God but is a distinct functiō concerning the cōmon weale Ergo if the King intermedle in Gods matters especially if he take vpon him the supreme gouernmēt thereof euen ouer the priests themselues to whom that charge is committed he passeth the bondes of his office he breaketh the order appointed by God and is become an open enemy to Gods holy ordinance This place therefore you depely dissembled ād omitted M. Horne lest you should haue discouered your own nakednesse and haue brought to light the vtter cōfusion of you and your wretched doctrine Except for a shift you wil presse vs with the most wretched and trayterous translatiō of this place in your common english bibles printed in the yere 1562. Which for praesidebit shal gouerne doe turne is amonge you For your newe Geneuian bibles which you take I doubte not for the more corrected doe translate
with vs shal be chief ouer you M. Horne The 16. Diuision Pag. 10. b. Ezechias the king of Iuda hath this testimony of the holy Ghost that the like gouernour had not been neither should bee after him amoÌ„gest the kings of â—uda For he cleaued vnto the Lord and svverued not from the preceptes vvhich the Lord gaue by Moyses And to expresse that the office â—ule and gouernment of a godly king consisteth and is occupied according to Gods ordinaunce and precept first of al in matters of Religion and causes Ecclesiastical the holy Ghost doth commende this king for his diligent care in refourmiÌ„g religion He toke quite avvay saith the holy ghost al maner of Idolatry superstition and false religion yea euen in the first yere of his reigne and the first moneth he opened the doores of Gods house He calleth as it vvere to a Synode the Priestes and Leuits he maketh vnto them a long and pithy oration declaring the horrible disorders and abuses that hath been in religion the causes and vvhat euils folovved to the vvhole realme thereupoÌ„ He declareth his ful determination to restore and refourme religioÌ„ according to Gods vvil He commaundeth them therfore that they laying aside al errours ignorauÌ„ce and negligence do the partes of faithful ministers The Priestes and Leuits assembled together did sanctifie themselues and did purge the house of the Lorde from al vncleanes of false religion at the commaundement of the King .46 concerning things of the Lord. That don they came vnto the King and made to him an accompt and report vvhat they had don The King assembleth the chief rulers of the City goeth to the Temple be commaundeth the Priests and Leuits to make oblation and sacrifice for vvhole Israel He appoinâ—eth the Leuits after their order in the house of the Lorde â—o their musicall instruments and of the Priestes to play on Shalmes according as Dauid had disposed the order 47. by the couÌ„sell of the Prophetes He and the Prince commaundeth the Leuites to praise the Lorde vvith that Psalme that Dauid made for the like purpose He appointed a very solempne keaping and ministring of the Passeouer vvhereunto be exhorteth al the Israelites and to tourne from their Idolatrye and false religion vnto the Lorde God of Israel He made solempne prayer for the people The king vvith comfortable vvoordes encouraged the Leuites that vvere zelous and hadde right iudgement of the Lorde to offâ—e sacrifices of thankes geuing and to prayse the Lorde the God of their Fathers and assigned the Priestes and Leuites to minister and geue thankes accordinge to their offices in their courses and tournes And for the better continuance of Gods true Religion he caused a sufficient and liberall prouision to bee made from the people for the Priests and Leuits that they might vvholy cheerfully and constantly serue the Lorde in their vocation These doinges of the Kinge Ezechias touching matters of Religion and the reformation thereof saieth the holy ghost vvas his acceptable seruice of the Lord dutiful both to God and his people The 14. Chapter concerning the doinges of Ezechias HEre is nothing brought in by you or before by the Apology as M. Dorman and M. Doctour Harding doe wel answere that forceth the surmised souerainty in King Ezechias but that his powre and authority was ready and seruiceable as it ought to be in al Princes for the executioÌ„ of things spiritual before determined and not by him as supreame head newly establisshed So in the place by you cited it is writen that he did that which was good before the Lorde according to all things that Dauid his Father had done So that as Dauid did al such matters because the Prophets of God had so declared they should be done so is Ezechias folowing his Father Dauid vnderstanded to haue done not enactiÌ„g any religioÌ„ of his own but settiÌ„g forthe that which Gods Ministers had published Likewise in your other place according to the Kings and Gods coÌ„maundemeÌ„t So other where he did that which was good aÌ„d right before his Lord God and he sowght God with al his harte after the Lawe and commaundemente in al the works of the howse of God And as your selfe shewe he appointed the Leuits according as Dauid had disposed the order And you adde by the councel of the Prophetes as though Dauid had firste done it by the aduise or counsell only of the Prophetes and by his owne authoritie But the Scripture saith Ezechias did thus according as Dauid had disposed because it was the commaundement of God by the hande of his Prophetes So that in al that Ezechias or before Iosaphat did they did but as Dauid had don before That is they executed Gods commaundement declared by the Prophetes This is farre from enactinge a newe Religion by force of Supreme Authoritie contrarie to the commaundement of God declared by the Bisshops and Priestes the onely Ministers of God now in spirituall matters as Prophetes were then in the like M. Horne The .17 Diuision pag. 11 a. Iosias had the like care for religion and vsed in the same sort his princely authority in reforming al abuses 48 in al maner causes Ecclesiastical These Godly Kings claimed and toke vpon them the supreme gouernment ouer the Ecclesiasticall persons of all degrees and did rule gouerne and direct them in all their functions and .49 in all manner causes belonging to Religion and receiued thu witnes of their doings to witte that they did acceptable seruice and nothing but that which was right in Gods sight Therefore it follovveth well by good consequent that Kings or Queenes may claime and take vpon them such gouernment in things or causes Ecclesiasticall For that is right saith the holy Ghost they should than doe vvrong if they did it not The .15 Chapter of the doings of Iosias with a conclusion of all the former examples Stapleton KING Iosias trauailed ful godly in suppressing Idolatrie by his Kingly authority What then So doe good Catholike Princes also to plucke doune the Idols that ye and your brethreÌ„ haue of late sette vppe and yet none of them take them selues for supreme heads in all causes Spirituall And ye haue hitherto brought nothing effectuall to proue that the Kings of Israell did so wherefore your conclusion that they did rule gouerne and direct the Ecclesiasticall persons in all their functions and in all maner causes of religion is an open and a notorious lye and the contrarye is by vs auouched and sufficiently proued by the authority of the old Testament wherevppon ye haue hitherto rested and setled your selfe But now that ye in all your exaÌ„ples drawe nothing nigh the marke but runne at raÌ„don and shoot al at rouers is most euident to him that hath before his eye the verye state of the question whiche must be especially euer regarded of such as minde not to loosly and altogether vnfruitfully imploye their laboure and loose
is not Luther the same man to yow that Donatus was to them doth not one of your greatest clerks there with you now write that Wyclyff begatte Husse Husse begotte Luther and thē addeth a shameful blasphemous note this is the seconde Natiuitye of Christe The Donatists being charged and pressed by the Catholiks to shewe the beginning and continuance of their doctrine and the ordinary successiō of their Bisshops were so encombred that they could neuer make any conueniente answer And are not ye I pray you with your felowes protestāt bishops fast in the same myre If not answer then to my thirde demaunde in the Fortresse annexed to S. Bede The Donatists fynding faulte with Constantine Theodosius and other Catholik princes ranne for succour to Iulianus the renegate and highly commended him And doth not M. Iewel I pray you take for his president against the Popes primacy Constantius the Arrian against Images Philippicus Leo Cōstantinus and such like detestable heretiks by general councels condemned Do not your self play the like parte in the Emperour Emanuel as ye cal him and in other as we shal hereafter declare Now who are I pray you Donatists for the defacing and ouerthrowing of Aulters for vilaining the holy Chrisme and the holy Sacrament of the aulter Which they cast vnto dogs which straitwaies by the ordinance of God fell vpon them and being therin Gods ministers made them fele the smart of their impietie It were a tragical narration to open the great and incredible crueltie that the Donatists vsed toward the Catholiks and especially their horrible rauishment of religious Nonnes And yet were they nothing so outragious as your Hugonots haue bene of late in France and the beggarly Guets here in Flandres namely about Tournaye The Donatists said of the Catholiks Illi portant multorū Imperatorum sacra Nos sola portamus euangelia They bring vs many of the Emperours letters we bring the only ghospels And is not this the voyce of all Protestantes whatsoeuer Only Scripture only the gospel only the word of God And for the first parte what is more common in the mouthes of the Germayn Lutherans of the French Caluinistes and now of the flemmish Guets then this complaint that we presse them with the Emperours Diets with the Kings proclamations and with the Princes placarts To the which they obey as much as the Donatists when they haue power to resiste Wel we wil nowe leaue of al other conference and cōparisons and tarry a litle in one more The Donatists though they were most wicked Murtherers of others and of them selues also killing them selues moste wretchedly without any other outward violence don to them yet were they takē of their confederats for Martyrs Of whome thus writeth S. Augustin Viuebant vt Latrones moriebantur vt Circumcelliones honorabantur vt Martyres They liued like robbers by the high way they died like Circumcellions meaning thei slew them selues they were honored as Martyrs And now where lerned M. Foxe the trade to make his holy canonisation in his deuelish dirty donghil of his fowle heretical ād trayterous Martyrs but of those ād such like scholemaisters As of the Montanists that worshipped one Alexander for a worshipful martyr thowgh he suffred for no matter of religiō but for myscheuous murther And of the Maniches that kepte the day wherein their maister Manes was put to death more solemply then Easter day Haue ye not thē in M. Foxe Sir Iohn Oldcastle and Syr Roger Acton canonised for holy martyrs though they died for high treason yea their names al to be painted dasshed ād florished in the kalender with read letters I thinke because we shoulde kepe their daye a double feaste Whose and their confederates condemnation for conspiringe againste the Kinge the nobilitye and their countreye appereth aswell by acte of parliament then made as by the full testimony of all our English Cronicles Is not dame Elleanour Cobhā a stowte confessour in this madde martyrloge whose banishment was not for religion but for conspiringe King Henry the sixts death by wytchrafte and sorcery by the help and assistance of M. Roger Bolinbroke and Margaret Iordeman commonly called the Witche of Aey The which two were openly executed for the same But nowe is it worth the hearing to know how handsomly M. Foxe hath conceyued his matters wherein he plaieth in dede the wily Foxe and springleth with his false wily tayle his fylthy stale not into the doggs but into his readers eies And as the Foxe as some hūters say when he is sore driuen wil craftely mount from the earth and kepe himself a while vpon the eather of a hedge only to cause the howndes that drawe after him to leese the sente of the tracte euen so for all the worlde hath our Foxe plaied with his reader But I trust I shal trace him and smel him out wel inoughe First then though M. Foxes authority be very large and ample in this his canonisation and such as neuer any Pope durste take vpon him yea and though he hath authority to make martyrs yet I dowbte whether he hath authority to make Knights to for this Sir Roger Onley is neither a Sir but of M. Foxes making nor Onley neither But M. Roger Bolinbroke only put to death for the treason before specified as not onely his owne authours Fabian and Harding whome he doth alleage for the story of Dame Elleanour but al other also doe testifie Truthe it is that Harding writing in English meeter and speaking of this M. Bolinbroke endeth one of his staues with this worde Only which is there to signifie no name but to better and sweate the meeter and is as much to say as chiefly and principally meaning that Maister Roger was the principal worker in this nigromancy The meeters of Harding are these He waxed then strange eche day vnto the King For cause she was foreiudged for sorcery For enchantments that she was in working Against the Church and the King cursedly By helpe of one M. Roger only Whiche last woorde some ignorant or Protestant Printer hath made Oonly And then hath M. Fox added a Syr and a Martyr too and adorned him with no common inke to set foorth and beutify his Martyr withal And so of M. Roger Bolinbroke sorcerer and traitour by a cunning Metamorphosis he hath made Syr Roger Onlye Knight and Martyr Wel wil ye yet see further the craftie dubling of a Fox walking on the eather of the hedge Consider then that for Margaret Iordaman that notable witch least if he had named her and M. Bolinbroke by their own names he had marred al the rost he placeth an other woman that by his owne rule died fortie yeares after And yet can he not hit vpon her name neither but is faine to call her in steed of Ione Bowghton the mother of the Ladie Yong who in deed is one of his stinking hereticall and foolish Martyrs For she craked ful
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
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
not Constantines the great his example Who being an Ethnike became a Christian and to the vttermost of his power set forth Christes religion in al the Empire what then your conclusion of supreame regiment wil not necessarily folow thereof And when Eusebius calleth him as it were a common or vniuersal bishop I suppose ye meane not that he was a bisshop in dede For your self cōfesse that princes and Bisshops offices are far distincted and disseuered and that the one ought not to break in to the office of the other And if ye did so meane Eusebius himself would sone confounde yow if ye reherse Constantines whole sentence that he spake to the Bisshopes For thus he saith to the bisshops Vos quidem eorum quae intus sunt in Ecclesia agenda ego verò eorum quae extra sunt Episcopus à Deo sum constitutus You are bisshops saith he of those things that are to be don within the Churche I am bisshop of outwarde thinges Which answere of his may satisfie any reasonable man for all that ye bring in here of Constantine or al that ye shall afterward bring in which declareth him no supreme iudge or chief determinour of causes Ecclesiastical but rather the contrary and that he was the ouerseer in ciuile matters And the most that may be enferred therof is that he had the procuration and execution of Church maters which I am assured al Catholiks wil graūt But now whereas ye charge M. Fekenham partly with subtil partly with fowle shiftes this is in you surely no subtyle but a blonte and a fowle shamelesse shifte to shifte the Idols into the Image of Christe and his saints and whereas Constantine put doune the paynims Idols to make the simple belieue that the reformation which he made was such as your reformation or rather deformation is For to leaue other things to say that Constantine forbadde to set vp Images is an open and a shamelesse lye for he set vp the Crosse of Christe that is so owtragiously and blasphemously vylayned by you euery where in the steade of the idolles he decked and adorned the Churches euery where with holy Images the remembraunce of Christes incarnation and for the worship of his saints therby to sette forth the truth and the worship of God and to conuert al nations from Idolatrie and deuelishe deceite M. Horne The Diuision 21. Pag. 15. Our sauiour Christ meante not to forbidde or destroy touchinge the rule seruice and chardge of Princes in Church causes that vvhich vvas figured in the lavve or prophecied by the Prophetes For he came to fulfil or accomplish the lavve and the Prophetes by remouing the shadovve and figure and establishing the body and substance to be seene and to appere clearly vvithout any mist or darke couer yea as the povver and authoritie of Princes vvas appointed in the Lavv and Prophets as it is proued to stretch it selfe not only to ciuile causes but also to the ouersight maintenance setting foorth and furtherance of Religion and matters Ecclesiastical Euen so Christ our Sauiour .56 confirmed this their authoritie commaunding all men to attribute and geue vnto Caesar that vvhich belongeth vnto him admonishing notvvithstanding al Princes and people that Caesars authority is not infinit or vvithout limits for such authority belōgeth only to the King of al Kings ▪ but bounded and circumscribed vvithin the boundes assigned in Gods vvorde and so vvill I my vvorde to be vnderstanded vvhen so euer I speake of the povver of Princes Stapleton M. Horne goeth yet nedelessely foreward to proue that Christ did not destroy the rule of Princes in Churche causes figured in the olde Lawe and now at length catcheth he one testimonie out of the new Testament to proue his saiyng which is Geue vnto Caesar that belongeth vnto him Which place nothing at al serueth his turne but rather destroyeth I will not say any figure of the old Testament but M. Hornes foolish figuratiue Diuinitie For it is so farre of that of this place M. Horne may make any ground for the Ecclesiasticall authoritye of Princes that it doth not as much as inferre that we ought to pay so much as tribute to our Princes but only that we may paie it For the question was framed of the captious Iewes not whether they ought but whether they might lawfully paie any tribute to Caesar. Whiche was then an externall and an infidell Prince For if M. Horne will say those woordes importe a precise necessitie he shall haue muche a doe to excuse the Italians Frenchmen Spaniardes and our Nation which many hundred yeares haue paid no tribute to Caesar. But I pray you M. Horne why haue you defalked and curtailed Christes aunswere Why haue you not set forth his whole and entier sentence Geue to Caesar that belongeth to Caesar and to God that belongeth to God which later clause I am assured doth much more take away a supreme regiment in al causes Ecclesiastical then necessarily by force of any wordes binde vs to paie yea any tribute to our Prince And wil ye see how it happeneth that Hosius a great learned and a godly Bishoppe of Spaine as M. Horne him selfe calleth him euen by this verye place proueth against the Emperour Constantius and telleth it him to his face that he had nothing to doe with matters Ecclesiasticall Whose woordes we shall haue an occasion hereafter to rehearse Yea S. Ambrose also vseth the same authoritie to represse the like vsurped authoritie of Valentinian the yonger This ill happe hath M. Horne euen with his first authoritie of the new Testament extraordinarie and impertinentlie I can not tell howe chopped in to cause the leaues of his boke and his lies to make the more mouster and shew But nowe whereas this place serueth nothing for any authoritie Ecclesiasticall in the Prince and least of all for his preeminent and peerlesse authoritie in all causes Ecclesiasticall as M. Horne fansieth Yet least any man being borne doune with the great weight of so mightie a proufe should thinke the Princes power infinite M. Horne to amende this inconuenience of his greate gentlenes thought good to preuent this mischief and to admonish the Reader therof and that his meaning is not by this place to geaue him an infinite authoritie or without limites but such onely as is bounded and circumscribed within the boundes of Gods worde and least ye should mistake him he would himself so to be vnderstanded Which is for al this solemnitie but a foolish and a friuolous admonitiō without any cause or groūd ād groūded only vpō M. Horns fantistical imaginatiō and not vpon Christ as he surmiseth Who willeth that to be geauen to Caesar that is Caesars and to God that is Gods but determineth and expresseth nothing that is to be geuen to Caesar but only paiement of money And yet if we consider as I haue saied what was the question demaunded it doth not determine that neither
booke all in fewe words easie to be answered and auoyded For this kind of confirmation is not nor euer was required as though their ordinaunces were voyde and frustrate without it as al that ye now doe haue don or shal doe in your synodes and conuocations without the ratification of the Quenes Maiesty Which thiÌ„g for decrees of the Churche ye doe not ye haue not nor euer shal be able to proue But to this ende were the Emperours required to confirme Councels that the willing and towarde people might haue the better lyking in them and be the more allured carefully and exactly to obserue them vpon the good lyking of their prince And withal that the frowarde and malignaÌ„te people that make no great accompte of the censures of the Churche because yt doth not presently touche the body or any temporal losse might for feare of ciuil and temporall punishement be brought the soner to keepe and obserue theÌ„ And this litle short but so true an answere as ye shal neuer with al your cuÌ„ning honestly shift it of may suffice to euacuate and emptye a great part of your boke resting in this point But to shew in this place ones for al how emperors haue dealed aÌ„d may deale in General CouÌ„cels either for calling them or for confirming them or for their demeanour in them I wil put certayne points or Articles and note thereby what the practise of the Churche hath bene in this behalfe to th entent that the Reader maye knowe what it is that we defende and what had bene your part to haue proued least walking alwaies in generalities we spende words without fruit and bring the cause to no certaine issew And this I professe to take of one of your own special authors M. Horne the Cardinal of Cusa out of whoÌ„ you alleage afterwarde a longe processe as one that made wholy for you And in very dede he speaketh as much for the Emperour and for his prerogatiue in ordering of generall Councels as he could possibly finde by the continual practise of the Church from Constantines tyme down to his which was to the late Councell of Basil vnder Sigismunde the Emperour in the yere 14.32 The first poiÌ„t theÌ„ is that KiÌ„gs aÌ„d PriÌ„ces ought to be careful and diligeÌ„t that Synods aÌ„d CouÌ„cels may be had as the especial aduocates of the Church and as of greatest power to procure quiet paisible passage to CouÌ„cels abyding there aÌ„d returniÌ„g home againe ExaÌ„ple in an admonitioÌ„ of S. Gregory to Theodorike the FreÌ„che King exhorting to see a Synod called in his realme for the repressing of Simony The seconde point is that to such Synods Princes ought to come with all mekenesse reuerence and humility and with gentle exhortations Examples are Riccharedus SisenaÌ„dus and Chintillanus KiÌ„gs of Spayne as we shal hereafter more largely declare in certain of the Toletane Councels The third point is that as KiÌ„gs and PriÌ„ces for their own prouinces do cal prouincial Synods so the Emperorus for the whole corps of ChristeÌ„doÌ„ do cal General CouÌ„cels NoÌ„ ê™ coactiuè sed exhortatoriè colligere debeat Not that by force or coÌ„straint but by way of exhortatioÌ„ he ought to cal theÌ„ Examples are the Councel of Aquileia vnder S. Ambrose the 4. General Councell vnder Pope Leo the sixt vnder Agatho the 7. vnder AdriaÌ„ the first with the rest as of eche in their places we shal declare The fourth that the Emperor in case of a general schisme ought first to certifie the Pope of the necessity of a Councel and require his consent to haue it in some certain place assembled So did ValentiniaÌ„ and MartiaÌ„ the Emperours to Pope Leo for the Chalcedon So did Constantin the 4. to Pope Agatho for the sixt general Councel The fift point is that the Pope summoneth and calleth al general CouÌ„cels far otherwise theÌ„ do the Emperours For the Pope as the chiefest and as hauiÌ„g power to coÌ„maund ouer al other bisshops for the principality of his priesthood by the power coÌ„mitted to him ouer the vniuersal Church hath to coÌ„maund al faithful ChristiaÌ„s especially bisshops and priests to assemble and mete in Councel But the Emperour exhorteth and inuiteth bisshops but coÌ„maundeth the lay to a Councel And the Canons do coÌ„mauÌ„de that without the Authority of the bisshop of Rome no Councel caÌ„ be holdeÌ„ Not so in the Emperor For the Ephesin coÌ„ueÌ„ticle was disanulled because Leo his legates were reiected though Theodosiê° the yoÌ„ger did coÌ„firm it and allow it So the great CouÌ„cel of AriminuÌ„ was coÌ„demned because Pope Damasus sent not thither though Constantius themperour summoned it and allowed it And the greate CouÌ„cel of Sardica preuailed because by Pope Iulius it was called and allowed though CoÌ„staÌ„tius theÌ„ Emperor resisted it and refused it And thus much for the first beginninges of the CouÌ„cel Now in the CouÌ„cel it self what is the Princes part aÌ„d what the bisshops it shal appeare Let theÌ„ the sixt point be that at the Councel being the Princes office and care ought to be to prouide that altumult aÌ„d dâ—sorder be auoyded and to remoue such as are to be remoued â–ª So did the iudges in the ChalcedoÌ„ CouÌ„cel remoue Dioscorê° froÌ„ the beÌ„ch aÌ„d admit Theodoret the one by pope Leo coÌ„deÌ„ned the other recoÌ„ciled So when the parties waxed warm they did their best to briÌ„g theÌ„ to a calm So did also CoÌ„staÌ„tiÌ„ in his own person in the first Nicene Councel as M. Horne hath himself alleaged and as Eusebius reporteth Seuenthly the Lay Magistrates or Princes being placed in the Councel in the roomes of Emperours and kings Non habent vocem Synodicam sed solum audire debent haue no voice as a parte of the Synod but oÌ„ly are there to heare This practise is clere in al the Councels as it shall appere in the particulars hereafter The iudges therefore and Princes delegates mencioned in the Chalcedon and other Councels are in the Councels much after a sorte as the Speaker in our Parliaments To open and set forth to the Councel all matters to be treated vpon To appointe by the aduise of the Councel the next metings to breake of the present session to promulge the Councels SeÌ„tence and such like matters as belong to more orderlye and quiet proceding in al things Eightly the force and Vigour of the Sentence in CouÌ„cel dependeth only of the Bisshops which make the CouÌ„cel non ex Imperiali commissione and not of the Emperours Commission whose Authority is inferiour to the Synod saieth Cusanus And so the Continuall practise will proue Ninthly the Emperour the Princes and their Oratours do subscribe as witnesses of that is done but as iudging and determining only the bisshops in all Councels haue subscribed Tenthly for the ende and consummation of all Councels the Emperours and Princes ought to prouide that such things as are decreed and determined by the holy Councels
the Actes of the thirde Synode that Simmachus the Pope did keepe at Rome vvherin the King doth not only auouche the decree of Simplicius but also addeth VVe maruaile that without vs anye thīg was accōpted seing that whiles our Priest meaning the bisshop of Rome Simplicius was on liue nothing ought to haue bene taken in hande without vs. The .16 Chapter of Simplicius Felix .3 and Symmachus Popes of Rome Stapleton IF Pope Simplicius by decree gaue the Prince Authority to confirme the chosen Pope what helpeth this your supremacy Nay doth it not much impayre the same For then al the Princes Authority in this behalfe dependeth of the Popes decree as of a Superiour lawe And so he is subiect both to the law and to the lawemaker And yet this is all that in this Diuision hath any maner inckling to iuduce the Prīces Supremacy in any cause ecclesiastical But yf M. Horn would haue loked but a litle further and vpō the first line of the next leafe he mought haue found in the said Synod that the see of Rome hath the priestly primacy ouer all the whole world And that Councels must be confirmed by that see with such other like matter For whereas this King Odoacer beside the decree touchīg the chosing of the Pope which as your self say he made at the Popes request made also an other concerning not alienating Church goods the whole Synod reiected and cōdemned it for these .ij. causes expressely First saith Eulalius a bisshop of Sicily whose sentence the other bisshops saying the same the whole Synode folowed because against the rules of the Fathers this Decree appereth to be made of Layemen though religious and godlye to whome that any authoritye was euer geuen ouer Ecclesiasticall goods it is not reade Secondlye it is not declared to be confirmed with the subscription of any bisshop of the Apostolike See Nowe whereas the holy Fathers haue decreed that if the Priestes of any whatsoeuer prouince keeping a Councel within their owne lymities shall attempt any thing without the authority of their Metropolitane or their bisshop it should be voyde and of none effect howe much more that which is knowen to haue bene presumed in the See Apostolike the Bisshop thereof not present which bisshop by the prerogatiue of the blessed Apostle Peter hauing throughe the whole worlde the Primacy of priesthood hath bene wonte to confirme the Decrees of Councels presumed I say of layemen though certayn bisshops agreing vnto it who yet could not preiudicat their Prelat of whom it is knowen they were consecrated is vndoubtedly voyde and of no effect neither any waye to be accompted amonge Ecclesiastical decrees Thus farre that Synod by your selfe alleaged M. Horne God rewarde you for geuing vs such good instructions against your selfe Or yf it came not of you but of your frende let him haue the thankes therefore But yf it so falleth out against your willes both yet God be praysed that as by sinne he worketh somtime a greater amēdement and turneth horrible temptations into a more confortable calmenesse then before the storme came so also by your vnhappy meaning hathe yet brought vs to a happye information of such doctrine as vtterly ouerthroweth your heresye For here you see M. Horne not only the laie Magistrat yea the King him selfe yea though he were religiouse and godly vtterly excluded from all authority in causes Ecclesiasticall whereby your phantasticall Primacie vanisheth cleane away but also that the Pope whome you cal a forraine power hath the Primacy the chiefty and supreame praeeminence of Priesthode not onely in Rome or the Romaine Prouince but saith this Synode by your self clerckly alleaged per vniuersum orbem throughout the whole worlde and then if you be a parte of the worlde he is your Primate too Thus much saith this Synode and thereby vtterly ouerthroweth the whole effect of the Othe in both those partes for the whiche the Catholikes refuse to swere vnto it Verely if ye goe on as you haue hitherto you wil surely be espied for a preuaricatour that is for a double faced Proctour secreatlie instructing your clients aduersarie but in face protesting to plead against him For better instructions no hyred aduocate coulde haue geauen vs then you the Counterpleader haue ministered vnto vs. M. Horne The .58 Diuision pag. 35. a. Next after Simplicius vvas Foelix the third chosen vvho after his confirmation sent many letters as vvell to the Emperour as to Acatius Bisshoppe of Constantinople about the matter betvvixt Iohn and Peter but vvhen he coulde not preuaile in his suite he made Iohn Bisshoppe of Nola in Campania One of the letters that Pope Foelix vvrote vnto Zenon the Emperour about this matter is put into the fift Synode of Constantinople vvherein the Pope after the salutation doth most humblye beseech the Emperour to take his humble suite in good parte He shevveth that the holy .162 Churche maketh this suite that he vvill vouchesafe to mainteine the vnitie of the Churche that he vvill destroye Heresies that breaketh the bonde of vnitie that he vvill expell Peter Mogge bothe oute of the Citie and also from Churche regiment that he vvould not suffer Peter being deposed to be admitted to the Communion of the Churche but that by his honorable letters he vvould banish him out of the bounds of Antioche And saith this Bisshop of Rome Foelix vnto the Emperour In his place appoint you one that shal beutifie the Priesthode by his woorkes Stapleton You procede still to bring authorities against your selfe This Peter was deposed I confesse But by whome M. Horne Not by the Emperour but euen by Pope Foelix as appeareth but one leafe before the place which your selfe alleage And in case it was to painefull for you to turne backe a leafe or two before yet might you haue vouchsaued to haue read the next lines before your own allegatiō In the which Foelix signifieth that he was so deposed and therfore requesteth th'Emperour to expel him and to place some other mete man for him whiche thing Popes doe at this day requiring Catholike Princes to remoue hereticall Bishops and to place good in their roome neither yet therfore are or euer were Princes accompted enacted or intituled Supreme gouernours in all causes Ecclesiasticall Your new Religion hath inuented this newe Title This Pope Foelix also excommunicated Acatius of Constantinople for bearing with this Peter Mogge as witnesseth Liberatus Whereby appeareth clerely the Popes Primacie ouer the ij chiefe Patriarches of the East Churche of Constantinople and Antioche And you againe are with your owne examples cleane ouerthrowen M. Horne The .59 Diuision pag. 35. b. Anastasius the Emperour .163 deposed Macedonius Bisshoppe of Constantinople as one that falsified the Ghospels as Liberatus saith Stapleton If this Macedonius falsified the Ghospel he was I wene worthy to be deposed But your Author vseth not this worde Deposed but he saieth he was expulsed Whiche might be being by an
ordinary and an vsual course by the Bishops first deposed But because the matter is not cleare on your side and if it were it did not greatly enforce by reason Anastasius him selfe was a wicked hereticall Emperour and so no great good deduction to be made from his doings I let it passe M. Horne The .60 Diuision pag. 35. b. About the election of Symachus Platina mentioneth vvhat great diuision and sedition arose in so muche that the parties vvere faine to agree to haue a Councell holden for the determination of the matter And there was a Councell appointed at Rauenna saith Sabellicus to the end that the controuersy might be decided according to right before the king Theodoriche before vvhome the matter vvas so discussed that at the last this Pope Symachus vvas confirmed Neuerthelesse this fyer vvas not thus so quite quenched but that foure yeares after it blased out sorer againe VVhereat the king saieth Platina beinge displeased sente Peter the Bisshoppe of Altine to Rome to enioye the See and bothe the other to be .164 deposed VVherevpon an other Synode vvas called of 120. Bisshops vvherein saith Sabellicus the Pope him selfe defended his ovvne cause so stoutlye and cunningly and confuted saith Platina al the obiections laid against him that by the verdict of them all he vvas acquited and all the fault laied to Laurence and Peter Stapleton What may be said for the doings of Princes in the election of the Clergie and how your examples agree not with our practise I haue already saied somewhat and that I say to this too But in the Diuision folowing we shall saye to this more particularlye M. Horne The .61 Diuision pag. 35. b. But to th entent it may the better appere vvhat vvas the Kings authority about these matters mark the fourth Romaine Synode holden in the time of this Symachus and about the same matter of his vvhiche although it be mangled and confusedly set forth in the Booke of Generall Councels bicause as it may seeme that they .165 vvould not haue the vvhole trueth of this dissention appaare yet vvil it shevv much that the Princes had .166 no small entermedling and authority in Synodes and Churche matters This Synode vvas summoned to be kept in Rome by the .167 commaundement of the most honorable Kinge Theodoriche He declareth that many and grieuous complaintes vvere brought vnto him againste Symachus Bisshoppe of Rome Symachus commeth into the Synode to ansvvere for him selfe geaueth thankes to the King for calling the Synode requireth that he may be restored to suche things as he had loste by the suggestion of his ennemies and to his former state and then to come to the cause and to ansvvere the accusers The more parte in the Synode thoughte this his demaunde reasonable Decernere tamen aliquid Synodus sine regia notitia non Praesumpsit Yet the Synode presumed not to decree any thing without the Kings knowledge Neyther came it to passe as they vvisshed for the King commaunded Symachus the Bisshoppe of Rome to ansvvere his aduersaries before he shoulde resume any thing And .168 so the King committed the vvhole debating and iudging of the mater to the Synode vvhich concludeth the sentence vvith these vvords Vvherfore according to the Kings will or cōmaundement who hath committed this cause to vs we refourme or restore vnto him to Symachus what right so euer he ought to haue within the Citie of Rome or without Stapleton Here hath M. Horne an other fetch to proue Princes to haue the chief interest in maters ecclesiastical as for the depositions of Bishops yea of the Pope him selfe And first he is angry that this mater in the boke of Councels is so mangled and confusedly set foorth But it is an other thorne then this that pricketh him that he will not disclose to all the worlde For to saye the truthe he seeth in his owne conscience that of all Councelles the selfe same Councell that he here alleageth dothe so set foorth the Popes Primacie that the grieuouse remembrance therof causeth him to speake he can not tel what Verelye if M. Horne had stepped foorth but one fote further and turned his eie vpon the next leafe there should he haue found a clercklie worke made by Eunodius in the defence of the Councell that he is in hand withall There should he haue founde most euident authorities for the Popes Supremacie vppon all states temporall and spirituall He should also finde the same booke to be confirmed by CC. and .xxx. Bishops assembled at Rome in a Synode Leaue of therfore M. Horne this complaint and complaine of that that grieueth you in dede and that is not of confusion but of the confession ye find there of all the Bishops concerning the Ecclesiasticall praeeminence liyng so open and thicke like a great block in your way that ye coulde not passe ouer to these your allegations that you haue here patched in but that you must needes stumble and breake your shinnes therat which grieueth you ful sore But let vs now see what good and holsome herbes ye being so cunning a gardener haue gathered out of this garden that as ye thinke lieth so vnhāsomlie and sluttishly Ye say first that this Councell was called by the cōmaundement of the right honorable King Theodoriche Make him as honorable as ye wil. But other then an Arrian shal ye not make of him Yf ye knew he was an Arrian your honour might haue bene better bestowed els where If ye knewe it not then is your reading to small I trow to furnish such a boke as this is And yet to say the truthe small reading will serue the turne too Ye say he called a Councell So he did But how did he call it Forsoth with the cōsent of the Pope Symachus though the Coūcel were called against him For when the Bisshops had tolde the King that the Pope him selfe ought to call Councels by a singular priuilege due to the See of Rome because to that See first the merite ād principality of S. Peter ād after the authority of Coūcels singulorum in Ecclesijs tradidit potestatem gaue power ouer euery thing in the Churches the Kinge made aunsweare that the Pope had declared his consente to it by his letters Yea and the Bishops not satisfied with the Kings so saiyng required a sight of the Popes letters which the King shewed vnto them out of hād The Pope also him self being present licensed the Bishops to examine his own matter And a litle after Affectu purgationis suae culmen humiliat For desire of purging himself he hūbleth his high authority or dignity Yet M. Horne addeth the Synode presumed not to decree any thing without the Kings knowledge Yf they had saied they ought not then had ye said somwhat But presume not and may not are two things farre a sonder Though yet in one sense in dede they might not nor ought not to haue proceded with
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
sleight and diuers other before noted he hath so maimed and mangled the wordes of King Richaredus wherein the whole pithe of this Diuision resteth to make some apparence of his pretensed Primacie that it would lothe a man to see it and weary a man to expresse it Namely in the text where his Note standeth of a Princes speciall care for his subiectes The whole woordes of the King are these The care of a King ought so farre to be extended and directed vntill it be found to receiue the full measure of age and knowledge For as in worldly things the Kings power passeth in glorie so oughte his care to be the greater for the welth of his subiectes But now moste holy Priestes we bestow not onely our diligence in those matters whereby oure subiectes may be gouerned and liue most peaceablye but also by the helpe of Christe we extend our selues to thinke of heauenly matters and we labour to knowe how to make our people faithfull And verely if we ought to bend all our power to order mens maners and with Princely power to represse the insolency of the euill if we ought to geue all ayde for the encrease of peace and quiet muche more we ought to study to desire and thinke vppon godly things to looke after high matters and to shew to our people being now brought from errour the trueth of cleare light For so he dothe whiche trusteth to be rewarded of God with aboundant reward For so he dothe which aboue that is cōmitted vnto him doth adde more seing to such it is said what so euer thou spendest more I when I come againe will recompence thee This is the whole and ful talke of Richaredus the king to the Councel touching his duetyfull care aboute religion Compare this gentle Reader with the broken and mangled narratiō of M. horne and thou shalt see to the eye his lewde pelting and pelting lewdnesse Thou shalt see that the king protested his care in gods matters to be not his dew charge and vocatiō as a king but an additiō aboue that which was commytted wnto him and to be a work of supererogatiō and that he extēded him selfe of zeale aboue that which his duety ād office required Al which M. Horn left out bycause he knewe it did quite ouerthrowe his purpose He saieth againe of kyng Richaredus that he decreed in the Councel of his owne Authority commaundyng the bisshops to see it obserued which wordes also he hath caused to be printed in a distinct lettre as the wordes of his Author alleaged But they are his owne wordes and do proceede of his owne Authority not to be found in the whole processe of the Kings Oration to the Councell or in the Coūcel it selfe But contrariwise the Councell expressely saith of this Decree Consultu pijssimi gloriosissimi Richaredi Regis constituit Synodus The Synode hath appointed or decreed by the aduise of the most godly and gloriouse King Richaredus The Synode M. Horne made that Decree by the aduise of the King The king made it not by his own authority commaunding c. as you very Imperiously do talke Againe where you saie that S. Gregory did much commend the carefull gouernement of Princes in causes of Religion S. Gregory speaketh not of any suche gouernement at all It is an other of your Vntruthes Last of all where Saint Gregorie sayeth of humilitie as we haue before declared to the king Et si vobiscum nihil egimus Although we haue done nothing with you You to amplifie the matter enlardge your translation with a very lying liberalitie thus Although I haue medled and don nothing at all with you doing this altogether without mee For these wordes medle at all and dooing this altogeather without me is altogeather without and beyond your Latine of Saint Gregorie Whome you ouerreache exceeding much Making him not so muche as to meddle with the Kings doings and that the king did altogeather without him Which yet if Nauclerus your common alleaged Author be true of his woorde did verye muche with the King and furdered many wayes the conuerting of the Arrians in Spaine to the Catholique faith But so it is As in al your proufes you ouerreach mightely the force of your examples cōcluding Supreme gouernmente in all causes when the Argumente procedeth of no gouernemente at all but of execution and so foorth euen so in your translations wherein yet you looke singularlye to be credited scarse ones in tenne leaues bringing one sentence of Latine you ouer reache marueilouslye your originall Authorities Suche is your vntrue and false dealing not onely here but in a manner throughout your whole booke And nowe to ende this Seconde booke with a flourishe of Maister Iewels Rhetorique to sweete your mouth at the ende Maister Horne that so with the more courage we may proceede after a pause vppon this to the Thirde and Fourthe let me spurre you a question What M. Horne Is it not possible your doctrine may stande without lyes So many Vntruthes in so litle roome without the shame of the worlde without the feare of God Where did Christe euer commaunde you to make your Prince the supreme gouernour in all causes By what Commission by what woordes Or if Christ did not who euer els cōmaunded you so to do What lawe What Decree what Decretall what Legantine what Prouinciall But what a wonderfull case is this The Supreame gouernemente of Princes in al causes Ecclesiastical that we must nedes swere vnto by booke othe yea and that we must nedes belieue in conscience to be so auncient so vniuersal so Catholique so cleere so gloriouse can not now be founde neither in the olde Law nor in the new nor by anye one example of the first 600. yeares THE THIRDE BOOKE DISPROVING THE PRETENSED PRACTISE OF Ecclesiastical gouernmēt in Emperors and Kings as wel of our own Countre of Englande as of Fraunce and Spayne in these later .900 yeres from the tyme of Phocas to Maximilian next predecessour to Charles the V. of famous memory M. Horne The .79 Diuision Fol. 47. b. Next after Sabinianus an obscure Pope enemy and successour to this Gregory succeded Bonifacius 3. VVho although he durst not in playne dealing denie or take from the Emperours the authoritie and iurisdiction in the Popes election and other Churche matters yet he vvas the first that .228 opened the gappe thereunto for as Sabel testifieth vvith vvhom agree all other vvriters for the moste parte This Bonifacius immediatly vpon the entraunce into his Papacy dealte with Phocas to winne that the Church of Rome might .229 be head of all other Churches the which he hardely obteined bicause the Grecians did chalenge that prerogatiue for Constantinople After he had obteyned this glorious and ambitious title of the bloudy tyrant Phocas and that vvith .230 no smal bribes like vnto one that hauing a beame in his ovvn eie vvent about to pul the mote out of
sent his Legates to the Emperour Fredericus .1 and desired him that he vvould .400 take vppe and end this contention by his authoritie The Emperour commaundeth them both to come vnto him at Ticinum vvhere foorthvvith he summoned a Councell to be holden about this matter .401 minding to examine bothe their causes and by searching to trye vvhose cause vvas the most honest Rouland .402 being afrayed to haue the matter come to this triall getteth to VVilliam of Sicilia the Emperours mortall ennemie and vvithin tvvelue daies putteth on his Cope and nameth him selfe Alexander for he purposed belike to make a conquest of the matter He alleaged his election to be good out of all doubt and that he sent for the Emperours aid and not for his arbitrement and therfore thought not good to bring his case into doubtfull question The Emperour being offended vvith him for that he vvould not obey his appointment sent tvvo Bisshops to cite him to come vnto the Councell by the name of Cardinall and not Pope But Rouland refused confuting their citation vvith this Maxime or Principle Romanum Pontificem à nemine iudicari debere The Pope ought not to be iudged of anye man But vvhen these Legates from the Emperour came to Octauian he straight vvaies obeyed and they brought him to Papia .404 Vspurg saith that Rouland vvas oftentimes monisshed to come and did contemne all those monitions The Emperour faite in the Councel as Radeuicus FrifingeÌ„sis vvho vvrote his actes vvitnesseth â—ad made an oration vnto the Bishoppes vvherein he declareth and that by the example of his auncestours Constantinus Theodosius Iustinianus and of later time of Carolus Magnus and other that the povver and authority to call Councelles vvhere the Churche is trouâ—led vvith any schismes or other perillous distourbance belongeth to the Emperour Notvvithstanding he coÌ„mitted the desining of the coÌ„trouersie to theyr vvisedome and .405 gaue them therevnto authoritie The Councell debateth the cause and consulteth vvith men learned in the Lavve and so concludeth that Octauians election vvas good and adiudgeth him to be the righte Bishoppe of Rome VVheÌ„ they had thus tryed out the matter Fredericus the Emperour saith Platina Confirmat Octauianum Pontificem Confirmed Octauian Pope .406 The Emperour vvithin a vvhile after sente Octauianus nevv confirmed Pope tovvardes Rome vvho dyed in the iourney After vvhose death the Emperour called an other councell at VVirtzberge as Auentinus vvriteth vvherein vvere a great number of Archebishoppes and other Bishoppes aÌ„d also many of the nobles and states of the Empyre In this Councell a statute or Decree vvas made by common consente That from hence foorth none shoulde be Pope onelesse he were created by the consent of the Emperour accordinge as the custome had bene of longe and auncient time This vvorthy Emperour vvhom the Chronicles call Christianissimum moste Christian for his zeale tovvardes Goddes Churche endeuored not vvithout great perill to him selfe and his estate to reteine the iurisdiction due to the Princes and thereby to refourme the horrible disorders that vvere grovven so highe that they ouervvhelmed the Church as in lyke sorte diuers other Emperours end Kinges bothe before and after had attempted but in vayne for the vvealthy pride the fierce povver and .407 trayterous treachery of the Pope and his Prelates vvas so mighty violent and subtile that there vvas no earthly povver able to vvithstande or matche vvith them And therefore Erasmus compteth the Popes of this time and those that folovved to be the Vicars and sâ—ccessours of Iulius Caesar of Alexander the Great of Croesus the ryche and of Xerxes the mighty rather then of Christe the onelye Emperour and gouernour of the Churche Bernarde calleth Eugenius .3 in his great pompe and pride rather the successour of Constantinus the highe Emperour then of Peter the humble Apostle and Abbas Vrspurg vvho lyued at this time vvhen the Popes had spoyled the â—mperour and other Princes vvelnighe of .408 all iurisdiction rulinge all by theyr ovvne Decretalles novve aboute this time set foorth .409 as they listed maketh a lamentable complainte of the horrible pryde and couetousnesse of the .410 vvhole clergy and coÌ„cludeth vvith these vvords Gaude mater nostra Roma c. Reioyce O our mother Rome bycause the seluses of the hidden treasures in the earthe are opened that riuers aÌ„d heapes of mony maye flowe vnto thee in great abundance Be glad of the iniquitie of the sonnes of meÌ„ bicause mony is geuen to thee for the recompence of so great euilles Be mery and iocund for discordes sake which is thy helper bicause she is rushte out of the infernall pit that plentiful rewardes of money might be heaped vpon the thou hast that which thou hast alwaies thyrsted after synge pleasant balades for throughe mennes malitiousnesse not by thy Godlinesse thou hast ouercome the worlde The .18 Chapter Of Frederike Barbarossa and of Alexander the .3 Stapleton MAister Horne good Reader as he hath hitherto so doth he styll playe Cacus parte This Cacus stole Hercules Oxen and because he woulde not haue them espied where they were by the track he drewe theÌ„ into his caue by the tayles backward Whiche thing Hercules seing did nothing mistrust they shoulde be there but yet as he passed by with the droue of his beastes the beasts that were in the denne lackinge theyr company beganne as the maner is to bellowe wherby all this thefte was discried This boke of M. Hornes is the very denne of Cacus into the which by a pretye sleight he conueyeth in hys stories and other proufes as a man maye say by the taile backewarde that is not keeping the righte and customable waie and order in making true and faithfull allegations but craftelie and peruersely cutting and chopping away some parte of them which partely lying in this his Cacus denne and as it were bellowing for his companie bewrayeth all M. Hornes slie dealings So haue ye hitherto found it and so shall ye still good Reader finde it and loe we haue at hande a ready proufe Frederike saith M. Horne seing the horrible vices of the Romisâ—h Church commaundâ—d that no Legate of the Church of Rome should come into Germanie c. First Maister Horne what horrible vices of the Romissh Churche were those you speake of It is verely naughte els tâ—en a horrible lye of your schismatical mouth The beginning of the sentence of the whiche you haue taken the taile onely is this Adrian the .4 our Countrieman and Frederike the first were fallen at great variaunce The Pope complained saith Nauclerus your own Authour that liuing betwene the swordes of the Romaines and William of Sicilie he was forsaken of the Emperoure contrarye to his great promises and so vexed for the Emperours sake that he could not reast at Rome The Emperoure on the other side pretended many things and namely the crowning of William the King of Sicilia Iamque ad id
iustice for that he bestowed spiritual lyuings vpon none but suche as he knewe Onlesse ye did proue withall that he knewe none but honest men But will you see what Nauclerus your owne Author writeth hereof He saith of this Otho This man was praysed of many religious persons and of the clergy for a defendour of Iustice when yet he was altogether a dissembler Nam omnia beneficia tam Ecclesiastica quà m secularia familiaribus suis quos secum ex Saxonia Anglia duxerat contulit For he bestowed all promotions as well Ecclesiastical as temporall vppon his nere acquaintaunce such as he brought with him out of Saxony and out of Englande Lo M. Horne this For he bestowed which you brīg to proue a supreme gouerment Nauclerus reporteth to proue a partial regiment That he telleth to his shame you drawe it to his honour Again what patrone of Iustice call you him that wrongfully toke frō the Church of Rome her olde and rightful possessions and was therfore excommunicated and deposed of Innocētius .3 and Frederik .2 made Emperour in his place And that notwithstanding the diet of Otho his faction holden at Norimberg which you vntruly cal a Synod Neither was it there debated of the Popes Authority in Ecclesiastical matters which is our present matter but only whether the Pope might depose the Emperour which is not now any part of our matter in hande M. Horne The .124 Diuision pag. 78. b. In England as Henry his father had doone before him so folovved Kinge Richard in geuing Ecclesiastical promotions in calling coūcels and ordering other Ecclesiastical matters yea ▪ euen in his absence being in Syria by one that represented his person therin the B. of Ely who called and made a councel at westminster as the kīgs procurator and the Popes Legat ād .432 spake by the Kings power But in this matter kīg Iohn did more then any of his predecessours vvhich purchased him much hatred vvith the Pope and his Monkes The .23 Chapter Of King Richarde the first and King Iohn Kings of England Stapleton NOw M. Horne is returned from Appulia Sicilia Germany and Italy into Englād againe And why thinke you Forsoth to proue him self like a good and faithfull proctour to the Pope that the Pope was the supreame head of the Churche of England Else let him wisely shewe why he telleth that the bisshop of Elie was the Popes Legate But chiefly why he bringeth in or is not asshamed to lay forth for his supremacy Kinge Iohn and to say that he did more in this matter than any of his predecessours Ye say truthe M. Horne he did in dede and being excommunicated of the Pope for his misorder and outragious doinges against the Churche and the whole lande interdicted he gaue ouer to the Pope his crowne and kingdome and receiued it againe at the Popes handes And because this matter shoulde not be kepte in silence which wisedome perchaunce and policie to woulde haue had so kepte Maister Foxe blaseth out the matter at large and laieth forth before all men the copie of the letter obligatorie concerning the yeldinge vp of the crowne into the Popes handes and of certayne money yearelye to be paide I will not nor neede not trauayle in the curiouse triall and examination of the circumstances of the cause but this only wil I say to M. Foxe and to you M. Horne that yf ye proceede on as ye beginne ye are worthy to haue a rewarde at the Popes hande either for that ye are but a dissembling counterfeyte protestante and the Popes pryuie frende or yf ye be angrie with that so wise and skylfull a reasoner that ye speake ye wotte nere what And while ye go about to set the Popes crowne on the Quenes head ye take her crowne and sette yt on the Popes head So that it litle serueth you to tel vs that Kinge Iohn purchased him much hatred with the Pope and the Monks Ye might haue put in and with all the nobilitye and commons to yea moste of all with God and good men to But this is your and your fellowes trade especiallie Maister Foxes in the setting forth of this Kinges storie to lye extremely to bring thereby the clergie into hatred and enuie as in thys storie among other thinges he hath done touching the poisoning of this King by a monke of Swinstead abbey And perchaunce ye M. Horne meante some like matter when ye speake of the monks that hated him But because I can not certainly lay this to you I wil let you goe for a while and be a litle in hand with M. Fox and opē vnto thee good Reader that thou mayst the better vnderstande his substātial dealing and handling of stories and the better beware of his gay gloriouse painted lies what is the common consent of our best chroniclers in this point First then this is a manifest lie that ye say M. Foxe the chroniclers moste agree in this that he was poysoned by the monke at Swinstead Which thing I could easely proue by reciting specially what euery authour writeth concerning the maner of his death But M. Foxe himself hath we thank him prouided that we neade not trauayle so farre for lo he bringeth in Polidorus saying he died of sorowe and heuines of harte Radulphus Niger saying he died of surfeting in the night Roger Houeden saying he died of a bluddie flixe Matheus Parisiensis saying that by heuines of minde he fel into a feruente agewe at the abbey of Swinstead which he encreased with surfeting and nawghty diet by eating peaches and drinkinge of newe Ciser or sydar Then adde ye farder Maister Foxe that some saye he died of a colde sweate some of eatinge apples some of eating peares and some of eating plummes So haue ye here good reader fowre chroniclers by name and at the least fowre other vnnamed that make no mention of any poyson Now could I bring the Polichronicon and Fabian which reciting the sayed Polychronicon saieth that the King died of the fluxe Here also could I bring in that those that write of his poysoning write very diuersly nothing agreing with your authour in the kind of poyson And also that they rehearse it rather as a common tale then for any assured storie or truthe Many other thinges could I bring in but what needeth yt when we haue by hys owne tale store ynoughe of witnesses agaynst him Yet will I adde one more but such a one as ought to be to M. Foxe in steade of a greate sorte that one I say of whome by all that I can iudge for he hath not vouchsafed ones to name him M. Foxe hath taken all his declaration concerning the election of Stephen Langton and of all the greate busines that issued thereof yea the writyng obligatorie touching the resigning of the crowne into the Popes handes Whiche lyeth in our authour worde for worde as M. Foxe hath translated it This
may serue you also for that ye alleage concerning Robert groshead sauing that I may adde this withall that he were a very Groshead in dede that would belieue you either when ye say to M. Fekenham whome ye call S. Robert seing M. Fekenham speaketh no woorde of this Robert no more then he doth of Robyn goodfellowe or that this story should make against the Popes primacie seing that your owne authour Fabian saith that this Robert being accursed of the Pope Innocentius appealed from his courte to Christes owne cowrte A manifeste argument of the popes supremacy As for Frederyk the Emperours episte to Kinge Henry what so euer he writeth against the Pope ye would be loth I suppose it shuld take place in EnglaÌ„d For then farewel your goodly Manours as WalthaÌ„ FarnhaÌ„ aÌ„d such other Neither were your geÌ„tleman Vssher like to ride before you barehead but both he and you to goe a foote or rather your self to go barefoted al alone M. Horne The .128 Diuision pag. 79. a. Levves the Frenche King called S. Levves vvho as Antoninus saith was so instructed euen from his infancy in all the wisedom of diuine and good orders that there was not found his like that kept the law of the high God c. made a lawe against those that blasphemed the name of the Lorde adioyning a penalty of a whote yron to be printed in the transgressours forehead Also in the yere of the Lorde .1228 He made a Law against the Popes fraudes concerning the preuentions and reâ—eruations of the reuenues and dignities Ecclesiastical complayning that the Pope had pulled from him the collations of all Spirituall promotions ordeining that from hence foorth the election of Bisshops Prelates and al other whatsoeuer should be free forcible aÌ„d effectual to the electors Patrones aÌ„d collatours of theÌ„ Also the same yere he set forth an other Law agaiÌ„st Simony coÌ„plainiÌ„g of the bieyng aÌ„d selliÌ„g of ecclesiastical dignities He made also certain godly Lavves against vvhoredome and FornicatioÌ„ Laste of all in the yeere of the Lorde .1268 he set foorth the Lavve commonly called Pragmatica Sanctio vvherein in amongest other Ecclesiastical matters against the Popes pollinges he saith thus Item in no case we wil that exactions or greuous burdens of money being laide on the Churche of our Kingdome by the Courte of Rome whereby our Kingedome is miserably impouerished be leuied or gathered nor any hereafter to be layed excepte only for a reasonable godly and moste vrgent cause of necessity that can not be auoided aÌ„d that the same be don by our expresse .438 biddinge and commaundement of our own accord .439 The .26 Chapter Of S. Lewys the French King Of Manfred and Charles King of Sicilia and Apulia Stapleton LEwes his Lawe against those that blasphemed the name of God maketh not him supreame head of the Churche Ye mowght haue put in as your authour doth those also that blaspheme the name of his blessed mother But the mention of this woulde haue greaued some of your sect that haue compared our Ladie to a saffron bagge making her no better then other women And what yf you or your confederats had liued then that say it is Idolatrie to pray to her and to praye her to pray for vs to her sonne Iesu Christe shoulde not ye haue had suppose you great cause to feare the printe of the hotte yron ye speake of As for the collations of spiritual promotions this Lewys bestowed none such as his predecessours by especial licences and priuileges had graunted vnto them froÌ„ the bisshops of Rome And that as I haue ofte said proueth no superiority of gouernemeÌ„t in Ecclesiastical matters except by the same reason you wil make euery Patrone of a benefice to be supreme gouernour in all Ecclesiasticall matters to his owne Vicar and Curate The embarringe of Exactions from the Courte of Rome is nothing derogatorye from the Spiritual power or Iurisdiction of the Churche of Rome For they are not vtterly embarred but the excesse of theÌ„ is denied aÌ„d in any reasonable godly or vrgent cause of necessity they are graunted as your selfe alleage But to better a litle your badde cause you haue with a double vntruthe ended your allegation For where the King saieth Nisi de spontaneo expresso coÌ„sensu nostro not without our voluntary and expresse consent you turne it by our expresse bidding and commaundement and that it might seme to haÌ„ge of the Kings pleasure only you leaue out ipsarum Ecclesiarum regni nostri and of the Churches of our kingdom But what nede we lese more time in making more ample answer seing it is moste certaine that this Kinge and his realme acknowleadged the Popes Supremacye as muche then as euer since euen to this daye For where was your newe great Charles Friderike the seconde deposed from his Empire by Pope Innocentius the fourth but at Lyons in Fraunce And in whose Kinges dayes but of this Lewys Who defended many yeares together the Popes of Rome Innocentius the .4 Alexander the .4 Vrbanus the .4 and Clement the .4 againste the Emperour Frederike who therefore by treason went about to destroye him but this Kings Lewys Who warred him selfe in person againste the Sarracens at Thunys at Clement the Popes request but this Lewys Who also before that making his voyage into the holy laÌ„de against the SouldaÌ„ tooke benediction and absolution of Pope Innocentius the .4 lying theÌ„ at the Abbye of Cluny in Fraunce but this Lewys And did not the sayed Clement make by his Authoritye Charles this Lewys his brother King of Sicilia and Apulia And wil you make vs nowe beleue M. Horne that this Kinge was suche a Supreme Gouernour as you imagine Princes ought to be or that in his tyme the Popes Supremacy was accompted a forrayne power in Fraunce as it is with you in Englande No. No. M. Horne Seeke what age and what Countre you wil you shal neuer finde it while you liue M. Horne The .129 Diuision pag. 79. b. Conradus Conradinus and Manfredus .440 stil kepte the priuilege of the foresaide Ecclesiastical matters in Sicilia and Apulia Shortly after this tyme Charles the King of Sicilia and Apulia had .441 al or most of the dooing in the elelection and making of diuerse Popes as of Martyn .4 Celestyn .5 Boniface .8 c. Stapleton To these matters of Sicilie I haue already more then ones answered and doe now say again that this priuilege consisted only in inuesturing of bisshops graunted by Alexander the .3 and after reclaymed by Innocentius the .3 Whereby it wel appereth that this allegation maketh rather with the Popes Primacy then against it but most of all in this place For Pope Alexander the .4 declared this Manfredus the Romain Churches enemy as he was in dede and a traytour also both to Conradus his brother and to Conradinus his nephewe both inheritours to that kingdome both
Mortmaine had bene so straightly sene vnto some hundred yeares before ye should haue fownde your reuenewes I suppose very slender and poore But ye beinge as good a Lawier as ye be either diuine or Chronicler think belyke your self to be out of the gōneshotte ād that Mortmaine reacheth onely to men of relligion And yt semeth so he and his mate may be wel prouided for M. Horne forceth litle howe litle other haue and whether they haue ought or nought Suerly M. Horn it semeth to me straunge that you being a man of the Churche and knowinge that the Clergy hath vppon the great truste that good mē haue had of their vpprightnes and vertue bene endewed with great possessions which in dede should be and commonly haue bene imployed vppō the nedy according to the mynd of the doners shuld fynd fault with Mortmaine and with that which good and well disposed men haue voluntarily offered to the Church to be well and charitably bestowed But I perceyue why ye are an enemy to Mortmaine For nowe haue you and your Madge lyue catle of your owne for the which you haue more care to prouide then for any Mortmaine for your successours in the see But as I was about to tell yow ye must vnderstande that the statute of Mortmaine doth not reache to religious men onely but to bisshops and other spirituall men yea to lay men also And was made aswell for the commodity of spiritualty as temporalty to saue aswell to the one as to thother theire wardes eschetes and other commodities that by mortifying of Lands are wont to followe Well as litle vnderstandinge as maister Horne hath of Mortmaine and as farre as yt is from his principall matter yet will he tell vs also out of Polidore a cause of this Lawe of Mortmaine And then as he is wont he telleth vs a cause fantasied of him selfe Trueth it is that Polidore sayeth that the kinge made this Lawe to represse the riot and excesse of the Clergy but Polidore was a straunger and vnskilful in the Lawes of our realme and therfore he did not fully vnderstand the matter thinking as M. Horn doth that Mortmaine touched the clergy only and yet he sayth it not precisely but vt fertur as yt is sayd It is true also that he sayeth this kinge was moste studiouse of relligion but that he sayeth this in respecte of Mortmaine can not be induced and is nothinge but M. Hornes vayne gheasse and lewde vntruth M. Horne The .131 Diuision pag. 80. a. At this time Philip le Beau the Frēch kīg begā his reign brought vp in the studie of diuinity vnder Aegidius the Romain diuine by .423 vvhose admonitions and also of other diuines the Kinge beinge instructed in his duety aboue al other thinges endeuoured him selfe about the reformation of Religion and ordering of Ecclesiastical matters VVheruppō looking to the state of the Cleargy he .424 deposed a certain Bishop for Heresie ād gaue his Bishoprik to an other and besides claymed the inuestiture of al other Bishops in his dominions and calling Councelles at home in his ovvne Realm woulde suffer none of his Cleargy to goo to the Popes .425 Councelles He caused the Popes .426 Bulles to be burned He cōmaunded the Popes .427 Legates to auoyde his realm He commaunded that no money should be caried out of the Realme to the Pope He sette foorth a Law that no mā shuld goo to Rome out of his kingdom He called a Coūcel at Paris and caused to be gathered thither all the Prelates and Barons of Fraunce to iustifie his doinges He shewed vnto thē why he tooke vppō hī to cal a Coūcel He enueighed against the Pope for heresie Symonie Homicide Pride Ambitiō c. ād that of right he ought therfore to be deposed He demaundeth of the Coūcel vnto whom they be lawfully sworne ād of whō they haue receiued their dignities They al answere that they are al the beneficiaries of hī alone ād that mindful of their Faith and the Kīges estate they would suffer death for his glory power and saulfegard Thervppō he setteth foorth a pragmaticall sanctiō or forceable law to diminishe the dignity of the Pope Many other Ecclesiastical Lavves he made agaīst the Ievves agaīst the Tēplars agaīst adultery c. He .428 made also Clemēt the fifth Pope and svvor hī to certain cōditiōs before hand by vvhose importune meanes also the General coūcel of Viēna vvas holdē In which Coūcel he laboured to haue Pope Boniface cōdēned for an Heretique affirminge that he would proue hī so But the matter vvas .429 takē vp ād to satisfie the king it was decreed that all the processes of Bonifacius against the kīg were vniust and the kinges doinges in any poīt agaīst the Pope shuld not be preiudicial to hī or to his heyers The .28 Chapter of Philip le Beau the Frenche kinge Stapleton A man would thincke that nowe at length M. Horne had fownde some good and effectuall matter for his newe primacy He layeth on suche lode againste the Pope aswell in his texte as in his ioly ranck and rewe of his marginall authours that nowe at the least M. Fekenham must yelde ād subscribe But yet for al this M. Horne I must be playne with yow and tell yow that if ye had shewed your reader the whole and entiere story out of any one of all your owne authours for all ye haue so clerkly and cunningly ordered and placed them with Paulus Aemilius thē with Antoninus Nauclerus Blondus then with Platina and after this with Nauclerus Antoninus Sabellicus and forwith with Nauclerus againe with Sabellicus with Aemilius and after al this with Appendix Vrspergensis and eftsone with Antoninus Nauclerus and finallie with Antoninus againe the whole primacy shuld as it dothe in dede notwithstanding haue remayned with the Pope and not with your Philippe le Beau make him as beau and as faire as ye cā Your souldiers be very thicke and warlyk placed but they stryk neuer a stroke for yowe but that that is all againste yowe Neither wil I here for it nedeth not intermedle with the iustice of the cause of either side Let the fault light where it shuld light and let this Bonifacius be as badde as ye make him thowghe your authour Paulus Aemilius a most worthy Chronicler by the common verdit of all learned writers and auauncing Fraunce as highe as he may with the saufgarde of trueth and veritie thinketh rather the epistles writen betwene the kinge and the Pope wherin eche one chargeth the other with many faultes to be counterfeite then true and authenticall For these matters I wil not at this tyme towche you but for your notable and yet accustomable infidelity in the wretched and miserable mangling and mayming of your owne authors I must nedes say somwhat vnto you Ye doe thē in this reporte of stories as your self and your cōpanions do and
vntrue that he bringeth in Lotharius to confirme that which Speculatour said For he intreateth of Lotharius before he alleageth Speculator and doth not alleage Lotharius for that purpose ye speake of Fiftly and last Lotharius is not as ye pretende of this mynde that all iurisdiction cometh of the secular Prince For Lotharius meaneth not of the clergies iurisdiction which cometh not of the Prince but of the iurisdiction of Laye men which all together dependeth of the Prince M. Horne The .147 Diuision pag. 87. b. And vvriting of the Kings povver in Eccle. .483 matters or causes he citeth this Canon Quando vult Deus foorth of the decrees vvhereuppon he as it vvere commenteth saying Thus is the reason vvherefore it is leaful for the Prince some vvhiles to determine those things vvhich concerne the Church least the honesty of the mother he meaneth the Church should in any thing be violated or least her tranquilly should be troubled specially of them to vvhom she is committed meaning the Church Ministers Stapleton Leaue ones M. Horne this peuishe pinching and paring this miserable mayming and marring of your authours Your authour M. Horne geueth two rules the first for the authority and matters of the Church saying that in matter of fayth and synne the lawe of the Church is euer to be obserued and therto all princes lawes must yelde whiche rule he proueth at large And thus yow see your owne authour standeth agaiÌ„st you for one of the cheif matters of your booke wheriÌ„ ye wil in al matters to be determined by the Church that the princes coÌ„sent is to be had The .2 rule is touching the prince wherin he sayth that it apperteyneth to the kings and princes of the worlde to desire that the Church theyr mother of whome they are spiritually born be in their tyme in rest and quietnes And this is the reason and so forth as your self reherse What can ye gather of this that is sayde that somtyme the princes may determine of thinges touchinge the Church seyng as ye haue heard before this determination toucheth not fayth or synne nor can be vsed of them generally but sometymes for the quietnes of the Church M. Horn. The .148 Diuision pag. 87. b. If there be any other thing this chiefly is an Ecclesiasticall matter namely to call or conuocate Councelles saith Quintinus But this is the opinion saith he of many learned men that the Emperour may conuocate a general Councel so often and for any cause whan the pope and the Cardinalles be noted of any suspicioÌ„ and doo forslowe aÌ„d ceasse either for lacke of skil or peraduenture of some euil meaning or of both or els whan there is any schisme CoÌ„staÌ„tinus saith he called the first Nicene couÌ„cel the other three general CouÌ„cels Gratianus Theodosius and Martianus themperours called by their edict Iustinianus called the fifte general couÌ„cel at CoÌ„stantinople themperor CoÌ„staÌ„tine .4 did coÌ„uocat the sixt general CouÌ„cel agaiÌ„st the Monothelytes The authority of the kiÌ„g Theodorike coÌ„maunded the Bishops aÌ„d priestes forth of diuers prouiÌ„ces to assemble together at Rome for the purgatioÌ„ of Pope Symachus the first Carolus Magnus as it is in our histories coÌ„mauÌ„ded fiue CouÌ„cels to be celebrated for the Ecclesiastical state to wit Moguntinum Remense Cabilonense Arelatense and Turonense The Pope calleth the Bishops to Rome or to some other place the King dooth forbidde them to go or he commaundeth them to come to his Court or .484 Councell the Bisshoppes muste obey the kinges precept not onely in this case but in any other matter what so euer besides sinne for he that dooth not obserue his bounden fidelitie to the kinge whether he be a Bisshoppe Priest or Deacon is to be throwne foorth of his degree or place For the proufe vvhereof he citeth many Canons out of the decrees and concludeth thus to be briefe this is mine opinion whan the kinge calleth together the Prelates to a Councell and to reforme the state of the Church they are bounde to obey yea although the Pope .486 forbidde it Stapleton This is our olde matter of calling of CouÌ„cels by princes wherin you see you authour maketh no general or absolut rule as you doe but for certayne tymes and considerations for the which I will not greatly stande with yowe seinge that your authour confesseth that which we most stand for and ye stande most against that the prince in such couÌ„cels hath not the superiority but the cleargy For he saith I wil that princes be present at such Councelles but not president And therfor Quintinus wil not be aduocat for the bishops that by their priesthod promised that they woulde enacte nothing in their synodes without the kings consente Yet haue ye one prety knacke more in Quintinus to proue the king supreame head and not the pope For if the kinge on the one syde and the pope on the other side call the bisshops to a Councell the Bisshoppes muste obey the kinge and not the pope and not onely in this thinge but in all other thinges what so euer beside synne Happie is it that ye haue putte in beside synne for this putteth you quite beside your cusshion as they say and beside your matter and purpose For this is synne yea and one of the moste horrible kindes of synne that is a schisme for any prince or anie other to holde a councell contrary to the councell summoned by a lawfull Pope Such neuer had anie good successe as the ecclesiasticall stories euery where reporte And as Aarons rodde deuoured the roddes of Iamnes and Mambres and other sorcerers in Aegipte and as his rodde onely among all the roddes of the schismaticall and murmuringe people of Israell did geue forth yong slippes and braunches and for a memoriall was reserued in the tabernacle Euen so those councells that the pope gathered or allowed haue deuoured and abolished all other vnlawful and schismaticall conuenticles They onely florish and be in estimation and are and shal be for euer preserued in the tabernacle of Christes Catholyke Churche I will not walke in the larg felde of this matter that here lieth open The Frenche kinges doinges onely whereof ye talke shall be a sufficiente confirmation for our side and such stories onely as your self haue browght forth for the streÌ„gthniÌ„g as ye thought of your purpose As the couÌ„cel of Rhemes that the kiÌ„g Hugo Capet assembled deposing ther as ye write the bishop Arnulphus What was the issue M. Horn Did not Benedictus the .7 summone an other couÌ„cel eueÌ„ in the very same city aÌ„d restored Arnulphê° again Was not al that your fayre kiÌ„g Philip atteÌ„pted agaiÌ„st the pope Bonifaciê° in his couÌ„cels in FraÌ„ce brought to naught by a couÌ„cel suÌ„moned by the Pope as we haue before declared we haue also shewed how that the LateraÌ„ councell abolished the Pisane conuenticle that Lewes the Frenche king and others maynteyned as your self write
Childebertus the King of FraÌ„ce did .489 exact of Pelagius .2 the coÌ„fession of his faith and religion the which the Pope both speedely aÌ„d willingly did perfourme C. Sat agendum 25. q. 1. VVhan I was in Calabria saith Quintinus by chaunce I founde a fragment of a certain booke in Lombardye letters hauinge this inscription Capitula Caroli Then followeth an epistle beginning thus I Charles by the grace of God and of his mercy the Kinge and gouernour of the kingdom of Fraunce a deuout defendour of Goddes holy Churche and humble healper thereof To al the orders of the Ecclesiastical power or the dignities of the secular power greeting And so reciteth all those Ecclesiasticall Lavves and constitutions vvhich I haue vvriten before in Charles the great To al which saith Quintinus as it were in maner of a conclusioÌ„ are these woordes put to I will compell al men to liue accordinge to the Canons and rules of the Fathers Lewes the Emperour this Charles Sonne kept a Synode wherein he forbadde all Churchmen sumptuousnes or excesse in apparaile vanities of Ievvels and ouermuch pompe Anno Christi .830 He also set forth a booke touching the maner and order of liuing for the Churchmen I doubt not saith QuintiÌ„nus but the Church should vse and should be bounde to such lawes meaning as Princes .490 make in Ecclesiastical matters Pope Leo .3 saith he being accused by Campulus and Paschalis did purge himself before Charles the great being at Rome and as yet not Emperour Can. AudituÌ„ 2. q. 4. Leo .4 offereth him selfe to be refourmed or amended if he haue done any thing amisse by the iudgement of Lewes the Frenche Kinge being Emperour Can. Nos si incompetenter 2. q. 7. Menna whom Gregory the great calleth moste reuerende brother and fellow Bishop beiÌ„g now already purged before Gregory is .491 coÌ„maunded a freshe to purge himself of the crime obiected before Bruchinâ—ld the Queene of Fraunce Ca. Menna 2. q. 4. In which question also it is red that Pope Sixtus .3 did purge himselfe before the Emperour Valentinian Can. Mandastis So .492 also Iohn .22 Bisshop of Rome was compelled by meanes of the Diuines of Paris to recante before the Frenche King Philippe not vvithout triumphe the vvhich Io. Gerson telleth in a Sermon De Pasc. The Popes Heresy vvas that he thought the Christian Soules not to be receiued into glory before the resurrection of the Bodies Cresconius a noble man in Sicilia had authoritie or povver geuen him of Pelagius the Pope ouer the Bishoppes in that Prouince oppressing the Cleargie with vexations Can. Illud 10. q. 3. The whiche Canon of the law the Glossar doth interprete to be writeÌ„ to a secular Prince in Ca. ClericuÌ„ nullus .11 q. 3. The Abbottes Bishoppes and the Popes them selues in some time paste were chosen by the Kinges prouision Cap. Adrianus .63 dist And in the same CanoÌ„ Hinc est etiam .16 q. 1. Gregorius wrote vnto the Dukes Rodolph and Bertulph that they shoude in no wise receiue priestes defiled with whoredome or Symony but that they should forbidde theÌ„ froÌ„ the holy Ministeries § Verum .32 dist in whiche place the interpretours doo note that Laimen sometimes may suspende Cleargymen from their office by the Popes coÌ„maundement yea also they may excoÌ„municate whiche is worthy of memory Hytherto Quintinus a learned lavvier and a great mainteinour of the Popes iurisdiction hath declared his opinion and that agreable to the Popes ovvne Lavves that Princes may take vppon them to gouerne in Ecclesiastical .495 matters or causes Stapleton All this processe following tendeth to proue that princes haue a gouernemente in causes and matters ecclesiastical We might perchaunce stande with M. Horne for the worde gouernemente which I suppose can not be iustified by any thing he shall bringe forthe but we wil not For we nede not greatly sticke with him for the terme we wil rather consider the thing yt self First then ye enter M. Horne with an vntruth or two For properly to speake neither were any princes that you here reherse iudges in causes ecclesiastical thowgh they had therein a certain intermedling neither dothe the lawe ye speake of tel of any Bishoppes deposed by the Emperours Arcadius and Honorius but this â–ª onely that if any Bishop be deposed by his fellowe Bishoppes assembled together in councell howe he shal be ordered yf he be fownde afterwarde to attempte anie thing against the common wealth Concerning the doeinges of the Emperour Iustinian in matters ecclesiasticall we haue spoken at large alredie And if he were as ye terme him moste Christian amongest princes and learned in the ecclesiastical disciplines why doe you not belieue him calling Pope Iohn that ye here speake of heade of the Churche and that in the verie place by you alleaged What gouernance in matters ecclesiasticall I praye you was it in Kinge Childebertus if Pope Pelagius to auoyde slaunder and suspicion that he should not thinke wel of the Chalcedon Councell sent to the saied King at his requeste the tenoure of his faythe and beliefe Therefore you doe abuse your Reader and abuse also the woorde exacte whiche signifieth to constraine or compel And that dyd not the Kinge but only dyd require or demaunde Touching the Emperour Charles it is I suppose sufficiently answered alrerdye And if nothing were answered that youre selfe nowe alleage maie serue for a good answere For he maketh no newe rules or Constitutions in Churche matters but establissheth and reneweth the olde and saieth He wil compell all men to lyue according to the rules and Canons of the Fathers Neither doothe he call him selfe heade or Gouernoure of the Churche but a deuoute defender and an humble helper But when he speaketh of his worldlie kingdome he calleth him selfe the gouernour of the kingdome of Fraunce We nede now answere no further for Lewys the Emperour Charles the great his sonne then we haue already answered neither touching Leo the .3 Yf ye say that the Emperour was iudge in the cause of Leo the .4 I graunt you but not by any ordinarie authoritie but because he submitted him selfe and his cause to the Emperours iudgemeÌ„t as it appereth by his own text and the glose And it is a rule of the Ciuill Lawe that yf any man of higher Authority wil submit him selfe and his cause to his inferior that in such a case he may be his iudge But now at length it semeth you haue found a laie person yea a woman head of the Churche and that a reuerend Bisshop was coÌ„maunded to purge him self before her Whie doe ye not tel vs also who coÌ„maunded him It was not Brunichildis the Frenche Queene but Pope Gregorie that coÌ„maunded him And when I pray you Surely when he had purged him self before at Rome before Pope Gregory And why was he I pray you sent to the Queene Surely for no great nede but for to cause his
so haue you for all this ioly fetche fetched in nothing to your purpose but haue fished all this while in Braughton all in vayne Yet is there one thing more we loke for that is to haue an honester man and of better and more vppright dealing and conscience then ye are of to reporte Braughton And then we haue some hope that as you can proue nothing by him for your new primacie So shall we proue euen by your owne authour that by the common lawe of the realme the Pope was then the cheif head of all Christes Churche And me thincke thowghe in your texte there is nothing but the duskishe darke hornelight of an vnfaythfull and blinde allegation that yet in your margent there appereth a glistering day starre and that the sonne is at hande to open and disclose to the worlde by the bright beames and most cleare light of the catholyque faythe shyning in youre owne Authoure either your exceding malice or your most palpable grosse and darke ignorance Wherewith for your desertes and spitiful heart to the catholyke faith God hath plagued you no lesse then he did the Aegiptians Why M. Horne Hath Braughtō thē a Title de Papa Archiepiscopis alijs prelatis of the Pope Archbishops and other prelats What Is there nothing in him but a bare and naked title What sayeth Braughton in his text Doth he say that the Pope hath nothing to doe but in his owne diocese and no more than other Bishoppes haue Doth he say that he is not the head and the superiour of al other Bishopes Or doth he say as ye saie that all Ecclesiasticall iurisdiction commeth from the King only Or doth he say that the Kinge is aboue the the Pope and head of the Churche him selfe Wel. Ye haue seene the starre light in the margent Nowe shall ye see also to the vtter destruction of your newe primacie and to your great dishonestie for this your detestable dealing the bright daye light Ye tel vs out of Braughton that al aswel freemen as bondmen are subiecte to the Kinge his power You tel vs the King hath no Peere what of all this Tel me withall for what the title of the Pope and Archebishope serueth Verely it serueth to direct vs to your own confusion and shame Ye tolde vs euen in the other page of this leafe that Kinge Childebertus exacted of Pope Pelagius the confession of his faith whiche he voluntarily offered But suerly the cōfessiō of this matter wil not come frō you freely and voluntarily but it must be exacted from you and brought from you by the verie violence of the moste stronge and forcible truth Let vs then heare Braughtons owne wordes He saieth There is a difference and distinctiō betwen person and person For some there are that be in excellencie and prelacie and be rulers aboue other As in spirituall matters and those that appertaine to priesthood our Lorde the Pope and vnder him Archebishopes and Bishopes and other inferiour Prelates In temporall matters also Emperours Kinges and Princes for suche thinges as apperteine to the kingdom and vnder them Dukes Erles Barons and such other Againe he writeth thus in an other place Sunt enim causae spirituales c. There are saieth he spiritual causes in the which the seculer iugde hath no cognition neither can put them to execution because he hath no punishement for them For in these causes the iudgement apperteyneth to the ecclesiastical iudges who hath the gouernance and defence of priesthoode There be also Secular causes the knowledge and iudgemente whereof apperteyneth to Kinges and Princes who defende the Kingdome and with the whiche the Clergie shoulde not intermedle seeing that the iurisdictions of them are sondred and distincted vnlesse yt be when one sworde muste helpe the other I truste by this Maister Horne ye doe or may vnderstand what is meante when Braughton calleth the Kinge the Vicar of God and saieth there ought to be none greater then the Kinge in his kingdome Whiche rule woulde haue bene playner if ye had added the three woordes following In exhibitione iuris That is in ministring of euerie man ryght and iustice whiche is altogether ministred in mere prophane and ciuill matters vnder and by the Kinges Authoritie and whiche woordes are by you nipped quite of verie ministerlyke We will yet adde the third Authoritie out of Braughton because it doeth not onely make againste this newe vpstarte Supremacie but aunswereth also as well to the olde Cugnerius as to our newe Cugnerius M. Horne his fonde argumentes against the spirituall iurisction Braughton then after that he hath shewed that there is one iurisdiction that is called ordinarie and an other of delegates and holding by commission and that as well in the temporall as spirituall Courte and that these two iurisdictions be distincted and that the Iudges of eche sorte shoulde take heed that they doe not intrude vppon the other he telleth vs of some particularities of matters apperteyning to the Churche Iurisdiction First that none of the clergy may be called before a secular iudge for anie matter towching the ecclesiasticall courte or for any spirituall matter or suche as be annexed and coherent As when penance is to be enioyned for any sinne or trespase wherin the ecclesiastical Iudge hath the cognitiō and not the kinge for it doth not apperteine to the king or to the temporall Iudge to enioyne penaunce Neither can they iudge of matters coherent and annexed to spiritual things as of tithes and suche other as concerning mouables bequethed in a mans testament nor in a cause of matrimony Nor if a mā promise mony for mariage as he saith he hath before declared For in al theis things the clerke may bring the cause frō the tēporal to the ecclesiastical Iudge And so haue we found M. Horne by the common lawe in Braughtons time the Popes supreamacy in Englande and not that onely but also that aswel Braughton as Quintinus be hard against you and your Petrus Cugnerius for the minishing and defacing of the spiritual iurisdiction and for your vntruth in auowching that the medling with contractes of mariages enioyning of penaūce and suche like are nothing but temporal matters perteining to the kinges iurisdiction And thus in fine to be shorte where your proufes should be strongest there are they most acrased and feble ād your fowre lawyers with your Diuine proue nothing to your purpose but al against yt M. Horne The .152 Diuision pag. 90. a. Thus haue I sufficiently .498 proued that the Emperours and Kinges ought haue and may claime and take vpon thē suche gouernement in Spiritual and Ecclesiastical causes and matters as the Queenes Maiestye novv doothe In confirmation vvhereof I haue bene more large than othervvise I vvoulde but that the proufe hereof doeth reproue and fully aunsvveare the principall matter of your vvhole booke and therefore I maie vse more briefnesse in that vvhiche follovveth
and Princes may not claime or take vpon thē any part of Spiritual gouernement much lesse take the supremacy and chief part of spiritual gouernement from them For ansvveare I deny this argument for it is a naughty and deceiptful .523 Sophistication called Fallacia aequiuocationis There is equiuocatiō in this vvord Priests and so in these vvords to gouerne ād rule the Church of God This vvorde Priest hath diuers significatiōs vvhich are to be obserued least the simple readers be confirmed or brought into errour thorough the equiuocatiō therein The Scripture speaketh of a priesthood after the order of Aaron after vvhich order you vvil not cōfesse Apostles and the Bisshops their successours to be Priests an other kind of Priesthod is after the other of Melchisedech and Christ only vvithout any successour in that priesthood vvas the alone Priest of that order The third kind is an holy and princely Priesthod of the vvhich order not only the Apostles and their true successours but also Kings Queenes Princes and al maner of faithful Christians are Priests There is in common opinion amongest the Papists a fourth kind vvhich is a massinge and sacrificīg priesthod after vvhich order Christes Apostles ād the true mynisters of his Church vvere 524. neuer priests for that order belōgeth only to the Apostolical Clergy of the Romishe Antichrist Yf your meaning therefore be that Christ left any kinde of gouernement or rule of his Church to Bisshops and Priests after this popishe order your opiniō is .525 hereticall and your assertion vtterly false Therefore vvhere I shal aftervvardes in my speaking cal the ministers of Christes Church Priestes I geue you to vnderstand that I doe therein but follovv the vsuall and accustomed kinde of speache vvhich is .526 impropre although in longe vse Likevvise to gouerne and rule the Chureh of God is of tvvo kindes and sortes the one is by the supreme authority and povver of the .527 svvorde to guide care prouide direct and ayde Gods Church to further mainteine and setfoorth the true Religion vnity and quietnes of Gods Churche and to ouersee visit refourme restraine amende and correcte all maner persons vvith al maner errours superstitions heresies schismes abuses offfences contemptes and enormities in or about Gods Church VVhich gouernement and rule apperteineth onely to Kings Queenes and Princes and not to the Apostles Bisshops and Priestes vvhereof S. Paule speaketh nothing at al in this sentence by you alledged to the Bisshops of Ephesus The other sorte is to feede the flocke of Christ vvith the Spiritual foode of Gods vvord vvhich is the .528 only rule and gouernement that belongeth to the Apostles Bisshops and Ministers of Christes Churche and of none other maner rule speaketh S. Paule to the Bisshoppes of Ephesus vvhich he maketh most plaine both by the expresse vvords of the sentence auouched and also by the vvhole circumstance of the same place The vvord that S. Paule vseth doth proprely signify to feede as the sheapeherd feedeth his sheepe ād by a figuratiue speach to guide gouerne or rule and therefore if you vvould haue dealt 529 plainly ād haue vttered S. Paules meaning according to his propre speache vvhere you say To gouerne and rule doubling the vvoordes as it vvere to amplifie the matter that the truth might lesse appeare you ought to haue said to feede the Church of God for that is the Apostles 530 propre saying and so the old translatour of Chrysostome doth translate it vppon the Epistle to the Ephesians and also expounding this same place of the Acts of the Apostles vt pascatis Ecclesiā to feede the Church S. Peter making the like exhortation to this of S. Paule to the Bisshops dispersed vseth that self same vvord saying Pascite quantum in vobis est gregem Christi Feede so muche as you may the flocke of Christ. Christ him selfe also teaching Peter and all other Bishops vvhat manner of rule and gouernement as properly geuen them by Gods vvoorde they should haue in the Church doth expresse it vvith the selfe same vvoorde saying Pasce agnos meos feede my Lambes To rule and gouerne the L. household faithfully and prudently Christ expoundeth to be nothing els in general than to geue meate vnto his family in due season Neither did our sauiour Christ geue .531 other povver authority or commission vnto his Apostles and so to all other Bishops as properly belonging and onely to the Bishoply office then this As my Father sente me so I sende you receiue the holy ghost whose sinnes yee remit they are remitted whose sinnes yee retaine they are reteined goo therefore and teache all nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost teachinge them to obserue al thinges that I haue commaunded you So that the Bishoply rule ād gouernement of Gods Church cōsisteth .532 in these three points to feade the Church vvith Goddes vvoorde to minister Christes Sacramentes and to binde and lose al vvhich three partes Christ cōprehendeth vnder this one saying to geue meat to the Lords family in due season And S. Paule in these vvoords to feed the Churche of God The circumstaunce of the sentēce vvhich you alledged foorth of the Actes doth also shevve in the example of Paule him selfe vvho vvas inferiour to none of the Apostles and Church mynisters in any point that he claimed or tooke vppō him none other rule or gouernement than .533 of feedinge Goddes Church vvith the spirituall foode of the Ghospell He setteth foorth the execution of his ovvne office and by that example moueth the Bishoppes of Ephesus to the like sayinge I haue serued the Lorde with all humblenes of minde I haue leaft nothinge vndoone that might be profitable to you but I haue declared and taught you openly and priuely the repentaunce and faith in God and Iesus Christe I receyued an office of ministery from the Lorde Iesus to testifie the ghospel of Gods grace and to preache the Kingdome of God I haue hidden nothing of Gods councel from you Take heede therefore to your selues and to Christes flocke as I haue done whereof the holy Ghost hath appointed you Bisshoppes as he did me to feede the Church of God as you knovv and see that I haue done This that you cal to gouerne and rule vvas vvith Paule to serue with lowlines to mynister with watchefulnes to preache teache and testifie the Ghospel and the kingdome of God publikely and priuately and to shevv to the flocke al the Councel of God touching their saluation keepinge nothinge thereof from them To gouerne the Churche of God after this sorte belōgeth to the only office of Bishops and Church ministers and not to Kinges Quenes and Princes vvho .534 may not neither doo clayme or take vpō them this kind of spiritual gouernement and rule or any part thereof vvith the bisshops neither do they take the supremacy and
deale plaiÌ„ly in translating to gouerne and rule the Church for that S. Paules worde doth properly signifie to fead as the sheepheard feadeth his sheepe neither doth yt signifie to gouerne and rule but by a figuratiue speache By this reason M. Horne might aswell proue that Agamemnon was no king nor ruler whome Homer calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pastour or shepheard or Dauid to be no kinge or ruler whome the scripture so calleth also Thou shalt saieth the scripture feade my people of Israel thou shalt be captaine ouer Israel Againe whome I haue coÌ„maunded to feade my people And in an other place He fead theÌ„ in the innoceÌ„cy of his heart with many like phrases occurrent in the scripture M. FekeÌ„ham therfore dealt plainely when he translated to gouerne and rule eueÌ„ as Erasmus doth traÌ„slate it out of the Greke which hath regere non pascâ—re that is to rule and not to feade And your brother EdmuÌ„de Beke that translated the Bible printed at LondoÌ„ in the yere .1549 though he turne bishops into ouerseers and church into coÌ„gregation yet he translateth these words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to rule the coÌ„gregatioÌ„ By likelihod M. Horne thiÌ„keth that there is no true rule or gouernmeÌ„t but where the sword beareth rule wherein he thiÌ„keth as wel and reasoneth as substaÌ„cially as doth M. Iewell auouching that S. Peter was not head of the Church because he toke vp his lodgiÌ„g with a poore taÌ„ner Ye think to grosly aÌ„d basely M. Horn of the Churches autority The Church hath his rule aÌ„d gouermeÌ„t yea his sword to which may aswel and as truely be verefied in the Church regimâ—Ì„t as in the cyuill regimente Yea the Church regimente is incomparably the higher and by so much as the excelleÌ„cy of the soule is aboue the body Neither doth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to fede as the sheepherd feadeth his shepe derogate anie thing of the Ecclesiastical dignity but rather doth encrease and amplifie it The pastorall office of the feelde shepperd doth most liuely signifie set out and expresse to vs the office the greatnes and the excellency of this pastorall charge The Ecclesiasticall pastour hauing as great an accoÌ„pt to make to his Maister Christ for hys spiritual flocke that is the soules of the peple coÌ„mitted to him as hath the feeld shepherde for his sheepe This is the spiritual Iacob watching carefully day and night both in colde and heate vppoÌ„ his flocke that must make good to his maister what so euer by thefte is imbeciled or by wild beastes deuowred The shepeherd M. Horne doth not onely feede his sheepe and carefully choseth owte suche grownde and pastour as is moste conueniente and holsome for them but besides that sondreth the whole and sownde from the infected and rotteÌ„ he greaceth and tarreth them he byndeth he cutteth them he hath a staf with a hooke to draw theÌ„ in when they stray he hath a staf to beat away the wolfe he hath a folde to close and shutte them vp saufe from the incursioÌ„s of the woulf aÌ„d other rauening beasts And what doth all this but resemble and expresse vnto vs the pastorall office of Bishops and prelates Who owght to tell the people what is good and bad what is trueth what is falshod what is heresye what is Catholyke fayth but these pastours Where was then thys lesson of late when laye men only by acte of parliamente toke vpon them to teache the whole clergye Did not then lesse men then kinges Quenes and Princes who may not you say nowe clayme or take vpon them this kinde of spiritual gouernement and rule to fede the Churche with Goddes worde take vpon theÌ„ to fede all the realme with such doctrine as it pleased the parliament to allowe the parliament I say of lay men onely not one Bishop amonge them you being neither by the lawe of God which no realme caÌ„ alter neither yet by the lawe of the realme any Bishoppes at all but onely the Quenes Commissioners in matters of the Churche And what can be more vnseamely and more vnnatural theÌ„ thus the sheepe to feade the sheepherd and not the shepheard to fede the shepe O what times o what maÌ„ners are these To proceede what higher Authoritye can there be in the world theÌ„ by baptisme to make a Christian sowle theÌ„ by pronuncing the solempe wordes appointed by Christe to cause to be presente the body and bloudde of Christe And that same to minister to the deuoute and wel disposed people when so euer they call for yt What rule and regimente is comparable to the rule and regimente of the ecclesiastical shepherde in the taking or excluding any out of his spiritual folde that is in binding and losing in forgeuing or retaininge of synnes in making owte excommunication or in the releasing of the same vppon dewe repentaunce â–ª Herken herken good M. Horne what that noble prelate Chrysostomus writeth of this gouernment Etenim qui terram incolunt c. There is sayeth Chrisostomus a power geueÌ„ to them that dwell and be coÌ„uersante in the earth to dispeÌ„se and dispose heaueÌ„ly thinges which power God would not geue neither to angelles nor archangelles For yt was not spoken to them what so euer ye binde in earthe shal be bownde in heaueÌ„ and what so euer ye lose in earth shal be losed in heauen The worldly Princes haue also an authority to binde but only touching the body but these bondes of the priestes bynde the sowle also and do reache euen as farre as heauen So that what so euer the priestes do benethâ— in the worlde the same God doth ratifie aboue in heauen and the Lord doth confirme his seruants sentence And he saith anon after If the kinge doth honour any of his subiectes so farre that he geueth him authoritie to imprison or release out of prison whom he wil this fellowe shal be counted most fortunable and a most happy man But the priest hath receiued from God a much greater power and by so muche the greater as heauen excelleth the earth or the soule the bodie And by and by It is a madnes saieth he to despise this principalitie without the whiche we can not be partakers of our saluation or of such good thinges as are promised vs. For if no man can enter into the kingdome of heauen vnlesse he be regenerated by water and the holy Ghoste and he that doth not eate the fleashe of our Lorde and drinke his bloud is berefie of euerlasting lyfe and all these thinges are not done but by theyr holy handes I saie by the handes of the Priestes Howe maie it be that without theyr helpe a man maie either shunne hell fier or obtaine the rewarde of the croune reserued in heauen Againe he writeth that the priest is the ambassadour from al the worlde to desire God to be merciful not only for the sinnes of the lyuing
or where I pray you vsed they the power of the Sword Or because they vsed not that power wer they not therfore the suprē Gouernours Had they not a power and iurisdiction Ecclesiasticall Saint Augustine affirmeth Doctores Ecclesiarum Apostoliomnia faciebant praecipiebant quae fierent corripiebant si non fierent orabant vt fierent The teachers of the Churches the Apostles did al things They cōmaunded things to be done they rebuked and vsed discipline yf things were not done And they prayed that things might be done This declareth that a gouernmēt and iurisdictiō thei vsed beside the bare preaching of the word But this gouernement saith M. Horne was not by the power of the sword which belōgeth only to Kings and Princes Lerne now then M. Horne that the Church of Christ hath a power aboue the sword ād that as the Iewish Synagogue was ruled with the sworde the transgressours of the lawe being punished by death so the Churche of Christ is ruled by the Spiritual keies committed to the Apostles and their successours and the transgressours of the Churche lawes are punished with the spiritual sworde of that iurisdiction S. Augustine saith Phinees the Priest slew the adulterers with the sword which truely was signified to be done in this time with degradations and excommunications when as in the Church discipline the visible sworde should cease Lo M. Horne The visible sword is no part of the Church discipline nowe It was among the Iewes a greate part of their discipline Marke that it was no parte of the Churche discipline I doe not denie as the Donatistes did that because in the Apostles time Princes vsed not the swoorde vppon Heretiques and disobediente Christians therefore they should not now vse it But I saie the Princes sworde is no parte of the Churche discipline I say with S. Augustine this visible sword in the Church discipline ceaseth If the Prince vse the sworde it is no Ecclesiasticall gouernement nor it is not the supreme gouernment The Bishop hath a farre superiour gouernment and a more terrible sworde to strike withall Of the whiche S. Augustine saith Ipsa quae damnatio nominatur quam fecit episcopale Iudicium qua poena in Ecclesia nulla maior est potest c. That punishment which is called condemnation which is made by the iudgement of the Bisshoppe then the whyche punyshment there ys in the Churche no greater may yet yf yt please God turne to a holesome correption And agayne of the Churche discipline he sayeth where by the Churche not by anie Prince the stubborne and disobedyent offender ys pronounced an Ethnicke and a publicayne Grauius est quà n si gladio feriretur si stammis absumeretur si feris subrigeretur This is a more greeuous punishment then if he were stryken with the sword then if he were spent vp in flames of fyere then if he were rent with wilde beastes You see then the Church hath a greater power to punishe withall then the princes sworde And to proue vnto you euidently that the Princes sworde can be no part of Ecclesiastical or Spiritual gouernement I will wishe you to marke but this one reason The Churches power iurisdiction and gouernement extendeth to the soule ouerseeth guideth and ruleth the soule of man not the bodie or any thing appertaining to the bodie But the Princes swoorde can not reache to the soule of man Ergo the Princes sworde can not be any fitte meane to gouerne as the Churche doothe or to beare the Supreme gouernment in Church matters The Maior or first Proposition is clere and confessed not onely of al Diuines but of all Christian men that know what the Churche and the soule meaneth The Minor is also cleare if by nothing els yet by this onelye place of the Ghospell where oure Sauiour saith Feare not them that kill the bodie post haec non habent amplius quid faciant and then haue no more to doe As muche to saie whose swoorde can not reache to the soule Or as an other Euangelist writeth Whiche can not kill the soule And what is more repugnaunt to reason then to teache that the Prince his sword whyche can not hurte the soule shoulde be the supreame Gouernoure of the Churche all whose power is ouer the soule Whereof I reason thus The Prince can not punnishe the soule of man Ergo he hathe no iurisdiction ouer it Item he can not relieue it or release it being in the boundes and distresse eyther of infidelitie or of sinne Ergo he can not be the supreame guider and gouernour of it Onely the Bisshoppes and Priests doe punishe the soule by excommunication and binding of sinnes Onely the Bisshoppes and Priestes I saie Maister Horne those that are proprelie called Priestes can release absolue and make free the soule of man from the boundes and fetters of infidelitie and sinne Ergo they onelye haue the true and proper gouernmēt ouer the soul If ouer the soule Ergo in al Spiritual or Ecclesiastical causes which al tende to the soule helth and to the only gouernment of the same I graunt for preseruation of externall quiet vnitie and peace in the Church the Princes sword walketh and punisheth the body of mē in the church But this is no Church disciplin in the which as S. Austine teacheth the visible sword ceaseth this is no Churche gouernemente described vnto vs in the Ghospell and practised of the Churche Ministers of all ages and times But this is a Ciuill gouernemente aiding not gouerning the Churche in times of extreme frowardenesse and obstinacie of Heretiques and missebeleuers This dothe as all other worldlye things doe serue the Churche of God as the bodie serueth the soule for execution of Churche lawes for repressing of schismes and seditions and for the maintenaunce also of dewe obedience in those men whose frailtie or malice is suche that they more feare the temporall swoorde then the spirituall and are moued more with externall dammages then with Ecclesiasticall censures briefelie suche as feare more the torment of the bodie then the losse of their soules And standeth it nowe with your truthe and honesty to say that the supreme gouernment of the Church standeth in the power of the sworde But why as I sayed before say you it now at the length which before you neuer saied but rather so extolled the princes supreme gouernement that you made him an accurser of heretikes a maker of Church lawes and constitutions a principal confirmer of al Councelles yea and a preacher of Gods wordes to And neuer spake worde of the sword but couertly concealed that pointe vntill nowe Why M. Horne but because the euidence of holy Scripture alleaged by M. Feckenham forced you thereunto The place I say of the Actes where S. Paule confesseth that the Bishopes and priestes properly so called M Horne as S. Augustine telleth you were appoynted of the holy Ghost to feede and to rule
they lie without al chaunge and alteratioÌ„ making of any word or sense thereof her Highnes in the interpretation set foorth in her IniuÌ„ctioÌ„s doth by very playn words claime the same spiritual gouernmeÌ„t here in this realme of the Church of England that her highnes father Kinge Henry and her brother king Edwarde did enioye and claime before her in the which iniunctioÌ„s and in the late acte of ParleameÌ„t also her highnes doth claime no more spiritual gouernmeÌ„t nor no lesse but so much in euery point as they had without all exception For answere his L. did still continue in the deniall thereof and that her Highnes meaning was not to take so much of Spiritual authority and power vppon her as they did with affirmation that he did moste certainly and assuredly know her highnes minde therein Then for some issue to be had of this matter seeing that the meaning of the Othe is not as the expresse words doe purport And seing that his L. did so well vnderstand her Highnes meaning therein and thereby the very righte sence therof I besought him that his L. would take some paines for truthes sake to penne the same wherevpon his L. did penne and write the interpretatioÌ„ of the said Othe as hereafter followeth I.A.B. do vtterly testifie and declare in my coÌ„science that the Q. Highnes is the only Supreme gouernor of this Realm and of al other her Highnes dominioÌ„s and countries as wel in al spiritual or ecclesiastical things or causes as teÌ„poral That is to haue the soueraingtie and rule ouer al manner persons borne within her Realmes dominions and couÌ„tries of what estate either Ecclesiastical or teÌ„poral so euer they be And to haue authority and power to visit the Ecclesiastical estate and persons to refourme order and correct the same and all maner errours heresies schismes abuses offenses coÌ„temptes and enormities Yet neuertheles in no wise meaning that the Kings and Queenes of this Realme possessours of this crowne may challenge authoritie or power of ministerie of diuine offices as to preache the worde of God to minister Sacramentes or rytes of the Churche appointed by Christe to the office of Churche ministers to excommunicate or to binde or loose Of the whiche fower pointes three belong onely to the Ecclesiastical ministers the fourthe is coÌ„mon to them with the congregation namely to excoÌ„municate And that no forain Prince Person Prelat State or PoteÌ„tate hath or ought to haue any iurisdiction Power Superioritie preheminence or authority ecclesiastical or Spiritual within this realme And therefore I doe vtterly renounce al foraine iurisdictions powers superiorities preheminences and authorities That is as no Secular or Laie Prince other than the King or Quenes possessours of the Croune of this Realme of what Title or dignitie so euer they be hathe or oughte to haue anye Authoritie soueraigntie or power ouer this Realme ouer the Prince or Subiectes thereof Euen so no manner of foraine Prelate or person Ecclesiastical of what title name so euer they be neither the See of Rome neither any other See hathe or ought to haue vse enioye or exercise any maner of power iurisdiction authority superioritie preheminence or priuilege spiritual or ecclesiastical within this realme or within any the Quenes highnes dominions or CouÌ„tries And therefore al suche foraine power vtterly is to be renouÌ„ced and I do ê“mise c. vt sequitur in forma iurameÌ„ti M. Horne These that ye terme Resolutions are none of .558 mine they are like him that forged them false feined and â—alitious They be your ovvne eyther ye could not or ye vvere ashamed to adioyne my ansvvere to your seely obiections and therfore ye feygned mee to vtter for resolutions your ovvne peuissh cauillations This report is false that I should affirme the Queenes Maiesties meaning in that Othe to be farre othervvise then the expresse vvords are as they lie verbatim This my constant assertion that her highnes mind and meaning is to take so much and no more of spiritual authority and povver vpon her than King Henry and king Edvvard enioyed and did iustly claime you vntruely feygne to be your obiectioÌ„ And that I should affirme of most certain and sure knovvledge her Maiesties mind or the very right sence of the Othe to be othervvise thaÌ„ it is plainly set forth is a malicious sclander vvherof I vvil fetche no better profe then the testimony of your mouth Ye coÌ„fesse that the interpretatioÌ„ folovving vvas peÌ„ned and vvriteÌ„ by me to declare the very right sence and meaning of the Othe vvâ—erein ye haue acquited me and coÌ„deÌ„ned your self of a manifest vntruth For the right sence and meaning declared in the interpretatioÌ„ that I made and you haue set forth doth .559 plainly shevve the cleane contrary if you marke it vvel to al that you here set forth in my name vnder the title of my resolutions to your scruples Furthermore in the preface to your fornamed points ye haue declared by vvord and vvriting that I did require you presently to svveare and by othe to acknovvledge her highnes to be the only supreme gouernour in al spiritual or ecclesiastical things or causes If this be true that you haue said it is manifest by your ovvn coÌ„fession that I declared her maisties meaning in that Othe to be none othervvise than the expresse vvords are as they lye verbatim For vvhen I shovve her meaning to be that ye should acknovvledge in her highnes the only supremacy I do declare plainly that she meaneth to exclude al other men froÌ„ hauiÌ„g any supremacy for this exclusiue only caÌ„ not haue any other sense or meaning And vvhaÌ„ I add this supremacy to be in al spiritual causes or things I shevve an vniuersal coÌ„prehension to be meant vvithout exception For if ye except or take avvay any thing it is not al. And you yourself tooke my meaning to be thus For ye chaleÌ„ge me in your second chefe point and cal for profe hereof at my hand vvhich ye vvould not do if it vvere not mine assertion and meaning For vvhy should I be driueÌ„ to proue that vvhich I affirme not or meant not Besides these in your vvhole trauaile folovving ye labour to improue this as you saie mine assertion to vvit that al spiritual iurisdiction dependeth vpon the positiue lavv of Princes If this be mine assertion as ye affirme it is and therfore bend al your force to improue it ye vvittnes vvith me .560 against your selfe that I declared her maiesties meaniÌ„g vvas to take neither more nor lesse authoritie and iurisdictioÌ„ vnto her selfe than king HeÌ„rie and King Edvvarde had for they had no more thaÌ„ al. And if her Maiestie take any lesse she hath not al. Touching therefore these false feined and slanderous resolutions as they are by you moste vntruly forged euen so vvhether this bee likely that in a yeres space vvel nigh I vvould not in all our daily coÌ„ference make .561 one reason or
argumēt out of the Scriptures or other authority in the maintenaunce of mine assertion and to resolue you in the same I referre to the iudgemēt of all the Papistes in the Realme that knovv both me and you Againe though ye doe denie that I so did and therefore do report none there bee many both vvorshipful ād of good credit yea and some of your ovvn deer friendes also that are vvitnesses of our talke and can tell vvhat reasons I haue made vnto you bothe out of the Scriptures and other authorities and proofes out of the Churche histories suche as ye coulde not auoide but vvere forced to .562 yelde vnto And vvhether I should so do◠or not I might referre me vnto the testimonie of your ovvn mouthe both thā and sithē spoken to diuerse that can vvitnesse the same that ye affirmed this although vntrulie that you neuer found anie that so much ouerpressed you as I did vvhich your saing although most vntrue yet it shovveth that somevvhat I saied to confirme mine assertion and to confute yours The sixt Chapter concerning the Resolutions that M. Horne gaue to M. Fekenham to the .4 forenamed poyntes Stapleton THIS processe following standeth vppon certain resolutions of M. Hornes as M. Fekēhā saieth But M. Horne denieth thē And therefore being quaestio facti as they cal yt and the doubte restinge vpon priuate talke that passed betwene them I cā geue no certaine iudgmēt but must referre yt to the discrete consideratiō of the indifferēt reader Yet so muche as I know I wil say and that is that I vnderstande by suche as haue had at seueral times cōmunicatiō with the sayde M. Fekenhā and emong other thinges of this conference heard M. Fekenhā say that touching theis resolutions he hath thē of M. Daniel thē secretary to M. Horne his hand writing redie to be shewed at all tymes If yt be so yt is likely that M. Daniel can and wil testifie the truth in case he shoulde be required of whose hand writing M Fekenhā saieth he hath also certaine other thinges copied out But yet because the euent of things to come are vncertaine let vs imagine an vnlikely case that is that M. Daniel wil deny these forsaied writings to be of his hād and that thē M. Horne will much more sharply and vehemētly crie out against these resolutions then he doth now that they are none of his but lyke to him that forged them false feyned and maliciouse with much other like matter that he laieth forth for his defence nowe Suerly then though M. Fekenham were lyke to haue therbye no great preiudice in the principal matter for whether these resolutions be true or false the principal point is neither greatly bettered nor much hindred by them yet should M. Fekenhā perchaunce greatly impayre his honesty and good name therby Let vs thē as I said thinck vpō the worst and whether that M. Fekenham as he hath as ye haue heard much good defence for the principall pointe so he may in this distresse fynde any good reliefe for the defending and sauing vpright of his honesty Ye wil perchaūce good reader now thinck that M. Fekenhā is in a very hard ād strayt case and that yt were a great difficulty to find any apparāt or honest help for him And yet for al this ther is good and great helpe at hāde For I wil be so bolde my self for ones to take vppō my self to make a sufficient proufe that these resolutions are not M. Fekenhams but M. Hornes owne And yf his secretary will not serue I wil bring forth one other witnes that shal be somwhat nerer him and that M. Horne can not nor shall for all the shiftes that euer he shall make refuse and that is Mayster Horne him selfe and no worse man For thoughe I be not very priuie and certaine what passed betwixt M. Horne and M. Fekēham at Waltham yet of the contentes of this his printed answere to M Fekenham I am assured and so consequentlie that these are his resolutions confessed more then ones or twise by his owne mowthe and penne Consider therfore good reader the state of the question touching theis resolutions Is yt any other then that as M. Fekenham auowcheth M. Horne tolde him for a resolute answere that the Quenes Mai. meaning in the othe is farre otherwise then the expresse wordes are in the statute as they lie verbatim And that thinges are therefore with some gentle vnderstanding to be interpreted and mollified And therfore that thoughe the wordes of the statute be general and precise that she onely is the supreame gouernour of the realme aswell in all spiritual or ecclesiasticall thinges or causes as temporall Yet in no wise the meaning is that the kinges or Quenes may challēge authority or power of ministerie of diuine offices as to preache the worde of God to minister Sacramētes to excommunicate to bynde or lose To this effect come M. Hornes resolutions in the interpretatiō of the Othe made by him at M. Feckenhams request as M. Fekenham saieth But M. Horne doth flatly denie that euer he made anie suche moderation or mollification and laieth forth manie reasons to perswade the Reader that M. Fekenham hath slaundered him He saieth the right sense of the othe is none other then yt is plainely set forth he saith that the supremacie is onely in the Quenes highnes for this exclusiue onely cā not haue any other sense or meaning He saith moreouer when I adde this supreamacie to be in all spiritual causes or thinges I shewe an vniuersal comprehension to be meante withowt exception for yf ye excepte or take away any thinge yt is not all Are not theis your owne words M. Horne do not then so generall and peremptory wordes of the statute especially your precise exposition adioyned thervnto expresly geue vnto the Quenes Mai. not only a simple and parted authority but the cheifest the principaleste and a general or vniuersal authority in al thinges and causes whatsoeuer as to preach to minister the sacraments and to lose and bynde aswell as in other matters Is it not euident that theis are things spiritual and ecclesiastical Do ye not attribute without exception as we haue declared by your owne words the supremacy to the Quene in al causes and thinges spirituall How then can it be possible but that by a necessary consequent ye doe also attribute to her the supremacy in the causes Ecclesiastical before rehersed And think yowe then M. Horne that M. Fekenhā and his fellowes may take the othe with sauf conscience And think you that though the pope had no authority in the realme the Quenes Mai. might haue so large and ample authority the holy scripture being so playn to the contrary Is it not likely therfore that in your conference with M. Fekenham ye did forsee this mischief and therfor though ye deny it here so stifly that ye gaue him in dede such resolutions as be here specified Suerly it is
a thīg most probable For ye make the very same resolutions to hym euen in this your answere also For doe ye not expressely say a fewe leaues before that princes neither do nor may claime to preache the word of God to minister the Sacramentes or to bynde and lose Do ye not say that this is a spirituall gouernement and rule belonging onely to the bishops and Church rulers Do ye not confesse within 4. leaues followinge the lyke And that Bisshoppes haue the spirituall Iurisdistion ouer theire flocke by the expresse worde of God and that thereby Princes haue not all maner of spiritual gouerment Is not this agreable to the resolutiōs that M. Fekenham saith he receyued at your handes Again M. Fenkenham addeth that in your said resolutions ye saye that the authority to excommunicate is not properly perteyning to Princes but apperteyneth to the whole cōgregation aswell as to them Doe ye not confesse I pray you the same twise in your answere immediatly following after this Why say you then that these resolutiōs are feyned by M. Fekenham Why should any man thinke that M. Fekēham should falsly charge you with these resolutiōs in priuat conference that your self in your own book doe so plainly and openly auouche Why should not men thinke also such other things as ye here charge M. Fekenham withall to be vntrue seing that ye doe so falsly accuse M. Feken for framing resolutions in your name that are your own in very dede Or why should any man trust you in these greate and weighty matters which ye hādle that ye speake ye cā not tel what bursting out into such open and fowle contradictions as yt would astone any wise man to consider them attributing to the Quenes Maie the supremacy in al spiritual causes or things without exception and yet your self excepting diuerse things spiritual and geuing the supremacy of them to the cleargy I woulde fayne know of you that so lately ruffled so freshly with your oppositiō contrary relatyue priuatiue and disparatyue and with your propositions contrary subcontrary subalterne and cōtradictory yf a man man may fynd a more fowle contradiction thē this I now laye before you out of your own booke You say first fol. 104. b. in fine When I adde this supremacy to be in all spiritual causes or things I shewe an vniuersall comprehensiō without exception For yf ye except or take away any thing it is not all Hereof ariseth this vniuersal affirmatiue Al spiritual causes without exceptiō are vnder the supreme Gouuerment of Princes Item you say fol 96. b. To feede the Church with Gods worde to minister Christes Sacramētes and to bind and lose fol. 97. a. Kings Queenes ād Princes may not neither doe clayme or take vpon thē this kind of spiritual gouernement and rule or any part thereof c. Hereof ariseth this particular negatiue Some spiritual causes are not vnder the Supreme Gouernement of Princes Now let vs cōsider in what kind of opposition these your two propositions do repugne Thus stande the oppositions All spirituall causes without exceptiō are vnder the Supreme Gouernemēt of Prīces Contrary No spiritual causes at all are vnder the Supreme gouerment of Princes Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some spiritual causes are vnder the Supreme gouerment of Princes Subcontrary Some spiritual causes are not vnder the supreme gouernement of Princes By this it appereth that your two propositions do stāde in the extremest kind of al oppositions which is Contradiction And though this be a poore sely and an insufficient shifte to make such resolutions yet is it the beste ye may nowe fynde to qualifie and mitigate the general words of the statute Which in dede are so general and peremptorie that they may in no wise be borne without some qualification Which is nowe so notoriouse that there is a qualification made in the Quenes Maie iniunctions that men should not take the general clause so largely as to collect thereby that the Kings or Quenes of our realm may challēge authority ād power of ministerie in the diuine offices in the Church Which doth agree with your resolutions and therefore there is no cause in the worlde why ye should deny them to be yours and say that they be falsly and slaunderouslye fayned vpō you by M. Fekēhā vttering his owne peuish cauillatiōs as ye say vnder the name of your resolutiōs Nowe though this be a necessary interpretatiō and moderatiō yet this doth not take away the scruple that remaineth staying M. Fekenhā and other to in taking the said othe for that this interpretatiō is not made by acte of parliament as the statute was Neither doth the Acte or Statute referre it self to any such Iniunctions to be made for the qualificatiō or restrayning of any thinge in the Acte or in any braunche thereof cōtayned no more then it doth to M. Horns book Neither hath any Iniūction by the lawe of our Realme any force to restrain weakē or mollifie the rigour or generality of an Acte of parliamēt And in case it had yet ther remain many other as great scruples Namely that swearing to all causes the prīcipal causes are excepted and so he that sweareth forsweareth and beside that al ecclesiastical authority aswel of the sea of Rome as of al general coūcels is euidētly abolisshed by the said statut And in as much as general Coūcels do beare ād represent the parson of the whole Church wherof the Pope is head no Christiā mā ought to receyue such othe imploying the denial of the authority of the Pope the head and of the whole body of the Churche beside The .162 Diuision pag. 104. b. M. Fekenham Hereunto I did make this obiection following These woordes of the first part of the othe I.A.B. doe vtterly testifie and declare in my conscience that the Q. Highnes is the only supreme gouernour of this Realme as well in all Spiritual or Ecclesiasticall thinges or causes as Temporal besides the particulars expressed in your L. interpretation made thereof they doe by expresse woordes of the acte geue vnto the Queenes highnes al maner of iurisdictions priuileges and preeminences in any wise touchinge and concerninge any Spirituall or Ecclesiasticall iurisdiction within the Realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bisshops therof to be exercised ouer their flocks and cures without her highnes Special commission to be graunted thereunto They hauing by the expresse worde of God commission of Spiritual gouernement ouer them Commission to lose and bind their sinnes Commission to shut and open the gates of heauen to them Commission to geue vnto them the holy ghost by the imposition of their handes And they hauing by the expresse woorde of God such a daungerous cure and charge ouer their soules that God hath threatned to require the bloud of such as shall perishe at their handes Notwithstanding these and many such other like cōmissions graunted vnto
them for the more better discharge of their cure and that by the mouth of God thei may not exercise any iurisdictioÌ„ ouer theÌ„ they may not visit theÌ„ they may not reforme theÌ„ they may not order nor correct them without a further coÌ„mission froÌ„ the Q. hignes Suerly my good L. these thinges are so strauÌ„ge vnto me and so contrary to al that I haue rede that I am not hable to satisfie my conscieÌ„ce therin Your L. aunswer vvas that for as much as al Spiritual iurisdictioÌ„ and authority to make Lawes and to iudge the people in courtes Ecclesiastical to visit theÌ„ to reforme theÌ„ to order aÌ„d correct theÌ„ doth depeÌ„d only vpoÌ„ the positiue Lawes of Kings and Princes aÌ„d not vpoÌ„ the Law of God therfore neither did the Apostles of Christ neither the Bishops and their successours may exercise any iurisdictioÌ„ vpoÌ„ the people of God iudge theÌ„ visit theÌ„ refourme order aÌ„d correct them without authority and coÌ„missioÌ„ of the King and Prince M. Horne It is very true that after ye had quarelled muche in sondry thinges touching vvoordes and termes expressed in the Act of Parliament and in the interpretation of the Othe Yee did neuerthelesse finally agree in the vvhole matter thereof finding onely doubt in one point of mine assertioÌ„ namely touching iurisdiction Spirituall or Ecclesiastical al vvhich you affirmed contrary to mine assertion to be committed by Christe to Bishops and priestes as pâ—oprely apperteyning to their office and calling vvithout further commission or authority from Princes or any other povver The distinction that I made of Ecclesiastical iurisdiction I vvil first repete and than put mine ansvveare to your argumentes Spiritual Iurisdiction is diuided into tvvo sortes the one is called Cohibytiue the other not Cohibityue That vvhich is called not Cohibityue is that iurisdiction or povver that is exercised and vvoorketh in the invvarde and .563 secrete courte of conscieÌ„ce that is .564 the preachinge of the Ghospell ministration of the SacrameÌ„tes and the absoluing and reteininge of sinnes by the vvoorde of God in the publique mynistery This therfore they call not Cohibityue bicause in the Court of conscience no man is bound or lovvsed vnvvillingly or against his vvill To exercise this kind of IurisdictioÌ„ neither Kinges nor ciuill Magistrates neither any other persone may challendge or take vppon him onlesse he be lavvfully called thereunto Iurisdiction Cohibityue hath .565 tvvo partes the one consisteth in the exercise of excommunication and circumstaunces thereunto required by Christes institution the vvhich povver or Iurisdiction belongeth to the Church onely and .566 not to the Prince Bishoppe or Priest for no man hath authority to excommunicate but onely the Churche and those vvho receiue authority therevnto by commission from the Church The other kinde of Cohibitiue Iurisdiction is a povver or authority that consisteth and is exercised in foro causarum in the courte of causes and apperteineth ad externum publicum forum to the externall and publike Courte and is defined to be saith Antonius an authority or povver to declare the Lavv geue sentence and to iudge in all controuersies pertayninge to the Courte vvhat is euery mans righte and in summe to doo those thinges that iustice dooth require accordinge to the Lavves Ioannes Quintinus defineth Iurisdiction to the same effect but openeth the nature therof more plainely saying IurisdictioÌ„ is an office and authority to declare the Law that is to admynister iustice and equity and to gouern the people with right aÌ„d Lawes whaÌ„ I name an office saith he I meane that iurisdictioÌ„ hath in it selfe a necessity to declare the Lawe for office is that which euery man is bound to doo to declare the lawe is to exercise iudgementes wherevppon commeth iurisdiction be meaneth that iurisdiction hath the name and is so called of exercising iudgementes iudgementes are exercised onelye of theÌ„ that haue iurisdictioÌ„ that is power to iudge Iurisdiction consisteth only in the contentions or debating of matters in Courte or iudgements This authority to iudge dooth discende nowe from the .567 Prince alone in whome only is all power By vertue of .568 this iurisdiction saith Antonius the Churche ministers accordinge to theire offices rightly enioyned vnto them may lawfully visite enquire of mens manners punishe the faulty send foorth apparitours or sommoners cyte the sturdy and stubborne represse their malepartnes call and sommon meete personnes to the Synode prouinciall or generall confirme the matters decreed in the Synode or CouÌ„cell .569 pardone faultes chaunge or mitigate the penauÌ„ce enioyned for confessed faultes condemne Heretiques and their writinges examine all mens writinges who so euer before they be set foorth or published and after due examination iudge whether they conteyne sounde or pestilent doctrin ordeine Decrees Lawes ceremonies and rytes constitute Bisshoppes and other Church ministers also depose degrade make them irreguler and vnhable to haue holy orders determine illegitimation in personnes for maryage bestowe Ecclesiasticall benefices and exact tythes and annates These and many other thinges may be lavvfully doone by those that haue the povver of this Cohybitiue Iurisdiction which is not saith he properly signified by the name of the keyes for although it may be named in some respect a Church key yet it differeth very much from the keyes of the first Courte that is of the Courte of Conscience For the vse of those keyes that are occupied in the Courte of conscience belongeth onely to the Euangelicall Priestes But this Iurisdiction may lawfully be exercised of those that are not ministers of the woorde and Sacramentes and are not Priestes As the tvvo former partes of Ecclesiastical iurisdiction haue their vertue povver and institution of Christe immediatly euen so this third part vvhich is saied to consist in foro causarum vvith those things vvhich may be vsed or exercised by vertu thereof doth depende vpon the .570 positiue Lavves of Christian Magistrats or vvhere such vvanteth vpoÌ„ the positiue rules and orders of that Church vvhere such orders must be practised and not immediatly vpon the Lavve of God The .7 Chapter Howe M. Horne restraineth the Othe to one kinde of iurisdiction thereby to auoide M. Fekenhams vnuincible Argument taken out of Gods woorde Stapleton AMonge other obiections that M. Fekenham made against the supremacy in the conference at Waltham this was one That Bisshops had their warrante and commission for their exercise of their spiritual function and office by the expresse woorde of God therefore he could not with quiet conscience allowe the othe that geueth the Prince supremacy in all causes spiritual with al priuileges and preheminences in any wise touching any spirituall iurisdiction He misliketh that Bisshops hauing such commission by Gods worde may not visite and reforme their cures without a further coÌ„missioÌ„ from the Queenes highnes M. Horne thinketh to wipe al this away with a distinction borowed as he saith of one IoaÌ„nes Antonius Delphinus If any
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
saying that the expresse woordes of the Statute doe not geue to the Prince all maner of iurisdictions The Acte saith so expresselie in these wordes And that your Highnes c. shall haue ful power and authoritie by vertue of this Act c. to assigne name and authorise when and as often as c. And for suche and so long time as it shal please your Highnes c. suche persons c. as your Maiestie c. shal thinke meete to exercise vse occupie c. all maner of iurisdictions priuileges and praeeminences in any wise touching or concerning any Spirituall or Ecclesiasticall iurisdiction within these your Realmes c. and to visite refourme redresse order correct and amend all suche errours heresies schismes abuses offences contempts and enormities whatsoeuer which by any maner Spiritual or Ecclesiastical power authoritie or iurisdiction can or may lawfully be refourmed ordered redressed c. Here in these woordes you see M. Horne ful power and authoritie is geuen to the Prince to authorise any man at his or her pleasure to execute or exercise AL manner of IVRISDICTIONS in any wise concerning any SPIRITVAL IVRISDICTION Item to redresse and correct all enormities whatsoeuer which by any maner Spiritual or Ecclesiastical power AVTHORITIE or iurisdiction can or may lawfully be redressed and corrected Here M. Horne is no exception of cohibitiue or not cohibitiue Iurisdiction Dare you then to restraine the Act of Parliament to the only second kind of Cohibitiue Iurisdiction a kinde of Iurisdiction by your selfe inuented But marke howe you haue confounded your selfe You denie these generall tearmes to be found in the gift of Spâ—ritual Iurisdiction made by the Act But you say it is afterward found And where afterward Forsoth say you In that part where the Act afterward geueth power to the Prince to execute the Iurisdiction NOW VNITED and annexed to the CROWNE by mete delegates to be assigned c. Marke wel what you haue said You auouch the same iurisdiction which is by the Prince to be assigned and authorised in all maner c. as before you haue heard the same so Generall and vniuersall Iurisdiction I saye you auouche to be vnited and annexed to the Crowne If that so generall Iurisdiction as hath ben saied be vnited vnto the Crowne whie denie you that the expresse words of the Statute doe geue to the Prince all maner of Iurisdictions Are you not contrary to your selfe The Prince hath power to execute all maner Iurisdiction by meete delegates by him assigned by your owne confession and the plaine woordes of the Act. The same Iurisdiction so by the Prince to be executed is vnited to the Crowne you say Ergo all maner of Iurisdictions are vnited to the Crowne you saye It is vnited to the Crowne Ergo it is geuen to the Prince Thus by your owne wordes you are confounded and proued vntruely and wrongfully to reproue M Fekenham for missereporting the Othe in that thing which bothe the Tenour of the Othe hath and your own confession agniseth You thinke this general gifte may be auoyded by the limitation that you say is added But you report the Othe vntruly That limitation is not added to these general wordes For it goeth before these general words in a former braÌ„che of this Statute And your selfe confesse that these general wordes are sette after the gifte or restitutioÌ„ of spiritual Iurisdiction made to the Prince in the which that limitation as you say is fouÌ„de And how caÌ„ theÌ„ I pray you that which weÌ„t before be a limitation of that which came after Who seeth not your extreme foly herein and the miserable shifts that you are driuen vnto Now you coÌ„fessing the same general and vniuersall IurisdictioÌ„ of which by vertue of th'Acte the Prince hath the assigning aÌ„d authorising to be vnited to the crown which is to be in the Prince and reprouing M. Feckenham for so saying doe find fault also with his reason why he should so say and do cal his reason or argumeÌ„t a foul sophisticatioÌ„ His reason as your self reporteth it is this Princes haue not theÌ„ selues al maner of ecclesiasticall IurisdictioÌ„s ergo they can not geue and coÌ„mit the same to others That they haue not al maner of IurisdictioÌ„s your self denieth for they haue saie you only the forinsecal and Courtly Iurisdiction or as you call it the secoÌ„d cohibitiue IurisdictioÌ„ and not any spiritual IurisdictioÌ„ touching the secret Courte of CoÌ„science Thus the AntecedeÌ„t you graunt being forced therto by the Scriptures by M. FeckenhaÌ„ alleaged Why deny you then the CoÌ„sequent You pretend for your denial a limitation to be made in the Acte of those generall wordes al maner in any wise and any spiritual Iurisdiction but that is now found to be but a fable by reason that this limitatioÌ„ goeth before in an other braunche of the Acte and these generall wordes do folow afterward as your self also confesse But to make a limitatioÌ„ before the thing to be limited is spokeÌ„ of is agaiÌ„st al order and course of writing or reason Yet your vrge this to your Reader againe and again saying that the matter or obiect wherin or wherabout these spiritual IurisdictioÌ„s to be by the Prince assigned are exercised is limited aÌ„d added in these expresse wordes for the visitation c. which wordes are not added to the general gifte of assigning and authorising all maner c. For they goe before that generall gifte neither do or caÌ„ they limit that generality going as I haue oft said before it I desire the Reader for better trial hereof to coÌ„sider and peruse the Act it self Thus theÌ„ this limitatioÌ„ that you preteÌ„d being but a mere forged and fained matter the argumeÌ„t of M. FeckenhaÌ„ staÌ„deth sure and you your self worthy of smal thanke euen at their haÌ„des which deuised that braunche of the Acte for restrayning and limiting the general power and IurisdictioÌ„ geueÌ„ to the prince to the only forinsecal and Courtly IurisdictioÌ„ which you cal the second kinde of cohibitiue IurisdictioÌ„ You see by that which hath bene saied the Acte geueth to the prince al together without exception This shifte therefore failing you you frame to M. FecknaÌ„ such an argumeÌ„t as he neuer made but such as you haue in dede throughout your booke ful many made I meane vpoÌ„ one or diuers particulars to coÌ„clud affirmatiuely an vniuersal which you say is an euil consequent For what other haue al your proufes or coÌ„clusioÌ„s ben through out your booke hitherto theÌ„ these Suche a prince called a Councell or inuestured Bishoppes or deposed Bishoppes or made constitutions ecclesiasticall ergo such and suche a prince were the supreme Gouernours in al ecclesiastical causes I say not you haue proued they did so absolutely by their own PriÌ„cely authority You haue missed in al your proufes as well appereth to any indifferent Reader and peruser of bothe our writinges But I saie in case you had proued your AntecedeÌ„ts good was not
iudgements and trialles forinsecal also by excommunication depriuation or such like ecclesiastical punishmeÌ„ts without a new commission from the Prince and to bringe nor reason nor authority nor Scripture nor Doctour nor couÌ„cel nor exaÌ„ple in Christes Church at any time practised for the coÌ„firmatioÌ„ of yt but only a decree of laye men contrary to their own Pastours and bishops it is such a kind of persuasioÌ„ as wel may be forceable to the haÌ„d aÌ„d the mouth to extort froÌ„ theÌ„ an outward coÌ„sent for feare of displeasure but to the hart and coÌ„scieÌ„ce of a ChristeÌ„ maÌ„ professing obedieÌ„ce to Christ and his dere Spouse the Church aÌ„d perfourming the same it shal neuer be able to perce vnto As for the Sequele of M. FeckeÌ„haÌ„s argumeÌ„t whereof you say the most simple caÌ„ iudge as though it were but a simple sequele to infer vpoÌ„ the Bishops authority in the old law the IurisdictioÌ„s of the bishops in the new Testament or vpon the example of Eleazar to inferre forinsecall as you call it iurisdiction in bishoppes it appereth by that hath ben said both that the deductioÌ„ froÌ„ the old law to the new is right good and such as your self most pleÌ„tifully haue vsed in the first part of your book yea so far that you charge M. Fekn though vntruly for a Donatist for seeming to auoid such kind of prouf and also it appereth that a vaine thing it were for bishops now after the example of Eleazarus to haue the directing feeding and ordering of Gods people if thei had not withal power and authority to cal back such as goe a stray to punish the offenders to visit their cures to refourme disorders to make lawes for order to be kept c. in vain I say seing that the one without the other neither was at any tyme auaylable neither can by any reason possibly be auailable M. Fekenham The .165 Diuision pag. 110. a. The seconde in the newe Testament like as our Sauiour Christe did committe and leaue the whole Spiritual gouernement of his people and Churche vnto his Apostles and to the Bisshoppes and Priestes and the successours of theÌ„ So they did practise al Spirituall gouernment ouer them they did execute and geue iudgement in the Churche of Christe they did refourme order and correcte all disorder therein and that without all commission ayde or authority of any Temporall Magistrat King or Prince for the space of three hundreth yeres in the primatiue Churche of Christe vnto the time of Constantine he being the first Christian Kinge and Emperour which did ioyne his sworde to the maintenaunce of Gods worde M. Horne Like as the Apostles had in commission povver from Christe our Sauiour to vvhome al povver vvas geuen both in heauen and in earth so faithfully they executed the authâ—rity and charge committed vnto them not seeking their ovvne honour by vsurpation but the glory of Christ by the abasing them selues euen vnto the death Their commission regestred by S. Mathevv appeareth in these vvordes Goe and teache al the nations baptizing them in the name of the father and of the sonne and of the holy ghost teaching them to kepe all things which I haue commaunded you Hovv faithfully they exercised this authority according to the commission S. Luke shevveth in his Chronicle called the Actes of the Apostles and setteth forth one notable example hereof in Paules oration made to the Elders of Ephesus called to Miletum He taketh them to witnesse that he kept nothing backe from them that might be for their profit but shewed them al the councel of God It is much 592 maruail that Paul shevved al Gods councel vnto them and yet made no mention of any Forinsecal iurisdiction as geuen them by the commission of Gods vvorde The godly Bisshops that succeded the Apostles for manye yeres after follovved the doctrine and examples of the Apostles yet .593 neuer exercising iurisdictioÌ„ Forinsecal neither iudging reforming ordering or correcting othervvise than bye preaching publikely or priuately vvithout especial consent and commission of their Churches during the time thei had no Christian Prince or Magistrate ConstaÌ„tinus as I haue said vvas not the first Christian King But he vvas the very first Emperour as your ovvne vvriters doe vvitnesse that .594 gaue Bisshops authority to iudge and exercise iurisdiction ouer their Clergy and that gaue to the Bisshop of Rome povver and .595 authority ouer other Bisshops as iudges haue the King ouer them and that gaue to him povver and iurisdiction ouer al other Churches if that Donation be not forged vvhich Gratian citeth And Petrus Bertrandus a Bisshop a Cardinal and one of your best learned in the Canon and Ciuil lavves in his treatise De origine iurisdictionum affirmeth that Theodosius and Carolus Magnê° did 596 graunt vnto the Churche al iudgementes For the proufe vvhereof he auoucheth diuerse decrees and .597 addeth That such grauntes were afterwards abrogated The .9 Chapter Of Spirituall Iurisdiction exercised by bisshops without Princes commissions and before Constantines time Stapleton MAister Fekenham bringeth now forth certain autorities of the new testament for the iustifying of his purpose as that Christ committed to his Apostles and to their successours the whole spiritual gouernement and that they did practise and exercise the same .300 yeres together without any maner of commission from Princes eueÌ„ to the tyme of CoÌ„stantin the great M. Horn thinketh it a sufficient answere with stoute asseueration voyde of al maner of probation to auouche that they had a commissioÌ„ he dareth not say now of their Princes being al or almoste al infidels but of their Churches Yea well and sone saide M. Horne but yf ye would withall haue layde before your reader but one authour old or new good or badde vnlesse perchaunce ye may bring some of your own fellowes and but one example for these .300 yeres we would the better haue born with you Now ye tel vs the Apostles did preach and baptise and other such extraordinary matters leauing the thing vnproued wherein lieth al the question betwene yow and M. Feckenham Your assertion is altogeather incredible and a very peeuishe fantasticall imagination that no man of the clergy or Laiety these 300. yeres was excoÌ„municated for any manner of offence no priest was forbydde to minister the Sacraments or deposed for his defaults by his bishoppe but by a speciall commission of the prince or whole Churche Ye may aswel pul downe the towre of London M. Horne with your litle finger as ye shall be able to proue this fonde assertion But yet before CoÌ„stantinus the great his time ye think your self cock sure Let vs then see howe sure ye are euen of this your onely example Verely I suppose that no man lyuinge vnlesse he hath a brasen face would for shame of the worlde thus demeane him self in so graue and weighty matters and linck so many Lies together as lynes as you doe
and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the
first councel of Nice so is it as vntrue that these be his vvoordes vvhich you haue cited in his name for they be the saiynges of Athanasius and not of Hosius VVherein ye haue done Athanasius threefolde vvronge first to attribute his vvritinges to an other then also to cause him therein to beare false vvitnesse .655 against him self and thirdly in that ye haue left out the first vvoorde of his sentence vvhich is a materiall vvoorde and bringeth in this his saying as a reason of that vvhich goeth before Athanasius findeth him self greeued that both he and many other Godly Bisshops for the truth it selfe suffered much cruelty and vvere vvrongfully condemned not according to the order of the Ecclesiastical iudgement but by the cruel threates of the Emperour Constantius beinge an Arrian and a fierce mainteinour of the Arianisme VVho notvvithstanding subtilly couered his vngodly dealing vnder the pretense of a iudgment or sentence past by Bisshops in Synode or conuocation vvhich he called Episcopale iudicium a Bisshoply iudgement But sayth Athanasius Constantius can not so hide him selfe seeing that there is at hand that can plainly bewray his wilines for if this be the iudgement of Bisshoppes what hath the Emperour to doo therewith But if on the coÌ„trary side these things be brought to passe through Caesars threates what neadeth men that haue but the name of Bisshoopes c. There are tvvo thinges necessarily to be considered for to vnderstande rightly the true meaning of Athanasius in this place by you alledged first vvhat vvas required to that vvhich he calleth the iudgement belonging to Bisshoppes or the Bisshoply iudgement Than vvhat vvas the dooinges of Constantius pretending a iudgement of Bisâ—hoppes Liberius the Bisshop of Rome as Athanasius reporteth in this same Epistle requireth in a Synod ecclesiastical that it be free from feare farre from the palaice where neither the Emperour is present neither the Earle or Capitaine thâ—usteth in him selfe nor yeat the Iudge dooth threaten He meaneth that it be free from feare threates and vvithout this that the Emperour or Rulers do limitte or prescribe to the Bisshops vvhat they should iudge This appeareth more plainly by S. Ambrose vvho also speaketh of the lyke matter yea vnder the same Prince sayinge CoÌ„stantinus set foorth no Lawes before hande but gaue free iudgmeÌ„t to the Priestes The selfe same also did CoÌ„stantius in the begiÌ„ning of his regine but that which he wel begoÌ„ was otherwise ended For the Bishops at the first had writteÌ„ the sincere faith but when as certaine meÌ„ vvil iudge of the faith vvithin the Palaice he meaneth after the opinioÌ„ of the Courtiers and prescription of the Prince othervvise it vvas not vnlavvful to iudge of matters concerning faith vvithin the Princes Palaice the Prince also beynge present for the firste Nicen councell vvas holdeÌ„ vvithin the Emperours Palayce aÌ„d he him self vvas present amoÌ„gest theÌ„ They brought this to passe that those iudgements of the Bisshops vvere chauÌ„ged by Circumscriptions Then is required in a Synode saith he that the only feare of God and the institutions of the Apostles doo suffice to al thinges Next that the right faith be approued and Heresies vvith the mainteiners thereof be cast out of the couÌ„cel and than to iudge of the persones that are accused of any faulte So that the Bisshoply session or iudgement must haue freedome must iudge by the only vvoorde of God must haue the Bisshops that doo iudge to be of the right faith and must first examine the Religion and faith of the partie accused and then his faith Constantius vvho notvvithstanding that he did preteÌ„de a bissoply iudgmeÌ„t vsed none of these obseruances but the cleane coÌ„trary for as Athanasius coÌ„playneth in this Epistle themperour vvrought all togeather with treates menassing the Bisshops other to subscribe against Athanasius or to departe from their Churches VVho so gaynsaid the subscription receiued to revvarde either death or exile He without any ê‘suasioÌ„ vvith reasons coÌ„pelleth al meÌ„ by force aÌ„d violence in so much as many Bisshops afterwards excused them selues that they did not subscribe of their own voluÌ„tary but vvere coÌ„pelled by force VVhereas saith he the faith is not to be set foorth vvith svvoordes or dartes or by vvarrelike force but by couÌ„sailing and persuading He in the steade of Gods vvord vsed his ovvn vvil appointing and prescribing vvhat shuld be determined ansvvering the godly bisshops vvho obiected against his vnorderly doings the Ecclesiastical CanoÌ„ at quod ego volo pro Canone sit Let my vvil stand for the CanoÌ„ Pretending a iudgmeÌ„t of Bisshops he doth vvhat so euer liketh him self VVhereas Hosius saith cyted by Athanasius in this Epistle Themperour ought to learne these things of the Bisshops and not to coÌ„mauÌ„d or teache theÌ„ vvhat to iudge in this kind of iudgmeÌ„t for the Prince shuld not shevve him self so busy or curious in Ecclesiastical things that his vvil aÌ„d pleasure shuld rule or guyde theÌ„ in steade of Gods vvoord and the godly CanoÌ„s of the fathers CoÌ„staÌ„tius vvould haue no other bisshops but AriaÌ„s vvhich vvere no bisshops in deede as Athanasius saith and much lesse apt to iudge of the matter touchiÌ„g a principal article of our faith or of the faithful bisshop Athanasiê° and takiÌ„g his heresy as an vndoubted truth that might not be called into questioÌ„ he sought by al meanes to haue Athanasiê° coÌ„deÌ„ned and al bisshops to refuse his coÌ„munioÌ„ and to coÌ„municate vvith the Arians These disorderly dealiÌ„gs of theÌ„perour Athanasiê° coÌ„deÌ„neth as directly agaiÌ„st the order of Ecclesiastical sessioÌ„ or Synode hovv so euer he preteÌ„ded vnder the colour of the bisshoply iudgemeÌ„t to abuse his ovvn povver and authority after his ovvne luste against vvhom he vvoulde You vvould haue it seeme to the ignorauÌ„t that Athanasius mynd in this place vvere to denie that Princes should .656 medle or deale in Ecclesiasticall thinges or causes vvhich is farre froÌ„ his meaning for he him self vvith many other godly bisshops as I haue shevved before did acknovvledge the Princes authority herein and in this same epistle he him self coÌ„fesseth this Emperours authority to cal couÌ„cels and citeth Hosius also vvho enclineth to that purpose both of them confessing that Constans and Constantinus TheÌ„perours did cal al the bisshops to the councel vvhich he calleth SardiceÌ„se consilium about the accusations and crimes laid in against Athanasius And Theodoretus affirmeth that this Emperour CoÌ„stantius called a Synode at Millaine about such like matter at vvhose calling the faithful bishops assembled parentes regio edicto obeying the Kinges Summons vvhich they vvould not haue done if it had beene vnlavvful for him to haue had any dooings about councelles But vvhen he abused his authority in the councel as though his povver had beene absolute vvithout limites or boundes vvilling them yea compelling them to doo after his vvill against good consciencience they vvould not obey him Quin etiam palam praesentem regem coarguebaÌ„t impij iniusti
as Ezechiell expresseth his dutie by the office of a Shepherde As the husbandman doeth not onelie donge and fatte hys grounde as the gardiner doeth not onelie water hys garden but bothe of them rooteth out vnprofitable herbes weedes and rootes And as the shepherd doth not only bring his flocke to good and holsome pastours but hath his tarre to tarre them his staffe to beate awaye the rauenouse beastes and birdes his knyfe to launce them and his place to seauer and shutte vp the infected from the sownd and whole Euen so it is not inough for the spiritual gardiner as it were by Gods worde to water the harde stonie hartes of the sinners and with the same as it were to fatte the leane and barren harte of man but he must also when the case so requireth weed out of Christes gardē the wilful and the obstinat as it were brambles briers and thistles choking the good groūd and plāte in their place other good graffes And must not only with his tōge as it were with his barkīg dog but with hys pastorall staffe also dryue awaye the wolfe from the flocke partly by excommunication partly by depriuation And he must in this part remember that Christe had his whip also to whip and scourge thē out of the tēple that prophaned the same The spiritual pastour hath beside preaching authority also to bind and lose the sinnes of hys flocke so that if he lose thē Christ loseth them if he bindeth them Christ also bindeth thē Of this and of the like authority meaneth Gregory Naziāzene ād not of bare preaching This is the power that he speketh of this is the lauful iudgemēt seat of the church this is a prīcipality aboue al worldly princes power These so ample words go further M. Horne then preaching vnlesse men preache also with theyr hands aswel as with their mouthes For Naziāzen writeth that the Emperor with reuerēce submitteth himself vnder the Priestes hands at the holy alters What Are aulters holy What an holie deede haue ye then and your fellowes done M. Horne that haue throwen doune all aulters whiche haue continued euen sithens we were first christened And by hauing of the which Chrysostomus proueth that our Ilelande of Britanie had receiued Christe and his Ghospell Wherevppon it wil followe that in taking away of them ye haue taken away Christes fayth withall as in dede ye haue for a great parte of the same as appeareth by your dayly doinges and your wicked articles in your Synagoge of late vnlawfully agreed vppon especially touching the reall presence of Christes body in the Sacrament For the vnblouddy offering of the which to our inestimable comforte the aulters do serue in Christes Catholike Church To the receiuyng wherof no man can be admitted but by the spiritual Pastor no not the Emperor him selfe whom as wel as the poorest man he may exclude from the same if he thinke it expedient As appeareth by the storie of the Emperour Theodosius by vs rehersed which is the thing that Naziāzene also doth here though obscurely signifie as also absolution to be receyued by the handes of the spiritual Pastour To enioye the which the greatest Prince in the world submitteth his head vnder the pastors hands as appeareth by our authour here and by other auncient Fathers namely S. Ambrose and S. Augustin Wherefore ye do very fondly to make this great and high iudgemēt seate nothīg but prechīg And yet if it were so M. Fekēhams allegation taketh place and is sufficient to acquite and discharge him from the othe For what prīcipality so euer it be that our author speaketh of assured we are it is an ecclesiastical authority or principality We are againe aswel assured as it here appereth and ye graunt it also that this power excelleth any temporall principality Ergo we may infer that the prince is not supreme head in al causes or things ecclesiastical M. Horne The .176 Diuision pag. 124. b. Chrysostome in the homily by you cited condemning the presumptuousnes of the King Ozias in enterprising to offer incense vvhich belonged by Gods commaundement only to the Priest doth compare the obiect or matter of both their Ministeries togeather affirming that the Priestly dignity respecting the matter vvhereabout it is exercised which is heauenly and spiritual doth farre exceede the other for the matter thereof is but earthly and outvvarde His vvordes maketh his meaning plaine The kingly thron saith he hath the administratiō of earthly thīgs and hath not beyonde this power any further authority But the throne of the Priest is placed in heauē ād he hath authority to pronounce of heauēly businesses who saith these thinges the King of heauen him self what so euerye lowse on earth shal be lowsed in heauen also what may be compared with this honour Heauen taketh of the earth principal authority to iudge For the iudge sitteth in the earthe the Lorde Christe followeth the seruaunt and what so euer this seruaunt iudgeth in the inferiour partes that same he Christ approueth in Heauen Therefore the Priest stādeth a meane or mediatour betwixt God and mans nature bringing vnto vs the benefites that come from thense from Heauen c. These vvoordes of Chrysostome if they haue not an indifferent interpretour that vvil make his vvordes by iuste circumstaunce to serue his meaning and not to bind his meaning to his bare vvords vvil make Heauē to .662 receiue authority of the earth vvil proue Christ to be inferiour to the Priest and the Priest to haue the mediation betvvixt God and man by meanes vvhereof vve may receiue the Graces that cummeth from Heauen vvhich mediation belongeth .667 onely to Christe Stapleton I commend you M. Horn This is one of the honestest partes that you haue plaied in al your answere You haue truely set forth Chrysostomes words and at large for the former part I would haue wisshed that ye should haue set in also thre or foure lines more that immediatly doe follow wel I wil supply the residewe least ye waxe to proude of this litle praise Therefore the Priest saith Chrysostomus standeth a meane or a mediatour betwixt God and mās nature bringing to vs the benefits that come frōthence frō heauē and cayring our petitions thither reconciling our Lord when he is angrie to both natures and deliuering vs when we offend oute of his hands And therfore God hath subiected the Kinges head vnder the Priests hāds teachīg vs that this Prīce the Priest is greater then he For why that that is the inferiour taketh blessing of that which is the better So far Chrysostomus As ye began liberally and freely in supplying the former parte of the sentēce of Chrysostomus So I meruel that ye breake of so sone and went not through with it But yet I haue the lesse meruel cōsidering that this was not don by chaūce or casualty but of a set and a shrewde wily purpose For yf ye had set out at large the
whole as we haue don ye had destroyed your own pelting glose wherwith ye glosed Gregory Nazianzene For Chrysostom writing how the King submitteth his head to the priest euen as Gregory did and that the priestes authority is aboue the kīgs authority meaneth of an other matter thē preachīg as it euidētly appereth by his words ād so may he serue against your folish deuice for a good interpretour of Gregory Naziāzene Whom as I may wel take for a good interpretour So I merueil what he shal be that ye wil take for an indifferēt intetpretor of Chrysostomes sentēce For by your iudgemēt an indifferēt interpretor nedes must we haue to make his words and his meanīg agree ād yet your self stele close away without any furder answer or any interpretatiō at all geuen differēt or indifferēt The sentēce as Chrysost. vttereth it your weke stomack cā in no wise digest And al the world hitherto this .xi. hōdred yeres ād more God be thāked hath digested it wel inough tyl now of late your new Apostles Luther ād Caluī cā neither abide Chrysostō that saith ād most truly that the priest is a mediatour betwen God ād vs nor Christ hīself who faith to the priest whose syns ye bind vpō earth shal be boūd in heauē also Here we must nedes haue these new Apostles as indifferēt interpretors against Chrysostō and Christ hī self lest that Christes office to whō this mediatiō belōgeth only be takē away by the priest yea lest Christ be made inferiour to the priest Suerly if there were such daūger in the matter it were high time to loke wel vpō Chrysostom neither if this surmise were true shuld he be called by my iudgmēt any more the goldē mouth Chrysostom But God be thāked there is much more feare then neadeth Yea al this is but an hipocritical feare and sanctimony such as the wicked Kīg of Israel pretēded whē he tore and cut his apparel reading the King of Siria his letters that sent to him Naamā that he might be cured of his Leprosy But the Prophet He liseus was neuer a whit offended with those letters And as Heliseus was a mediatour betwē God ād Naamā for the curing of his bodily leprosy so is the priest a mediator betwē God ād his people for the curīg of their spiritual leprosy in their soule without any preiudice or blemish to Christes mediatiō For Christ is the only mediatour as both God ād mā that is as a meritorius and effectuall mediation valuable through it self the priest or prophet is mediator as mā only that is as a minister ād meanes ōly instrumētal not effectual called ād chosen to such office by Grace especial not of hī selfe but through his commissiō only effectual or valuable And so is Moses so are others also called in scripture mediatours I would now knowe of this scrupulouse consciensed man concerninge the other poynt whether in case a prince did appoint any one man in his realme to geue out his pardon in his name to such as were offendours and that no man shoulde ones loke to enioy any pardon but hauing recourse to this his deputy I say I woulde knowe whether by thys the prince shoulde be counted inferiour to his subiecte But what meane I to defende that renowmed auncient Father and his golden mouth against the foolish blast of so lewde an horners mouth What nede I seeke any defence for the wordes alleaged by M. Fekenham when that M. Horne is quite ouerblowen with his owne blast telling vs by his own allegation yea truely and out of the said Chrysostome that the king hath the administratiō of earthly things and beside this power hath no further authority The matter also of his Ministery sayth M. Horne is but earthly and outwarde Ergo say I for M. Fekenham the kinge is not supreame head in all causes Ecclesiasticall or spiritual What say I in all causes Nay not in one cause mere spirituall or Ecclesiasticall as hauing nothing to doe in any such but in worldly and earthly causes only And thus ye see howe wel theis two fathers Gregory Nazianzene ād Iohn Chrysostome the two greate pillers of the Greke Church may be easely drawen without any great force to helpe M. Fekenhams cause Here nowe by the way may be noted that M. Horne for al his great reading and for all the want of reading that he fyndeth in M. Fekenham hath wonderfully ouershotte him selfe and hath by his ouersight lost a ioly triumphante matter that he might haue had to haue triumphed vppon M. Fekēham He might haue sayd I pray you M. Fekēham was Iulian the wicked Apostata a sheepe of Christes flock being a renegate a panyme and a most cruel persequutour of the Christians What Did he shewe any reuerēce to the holy aulters Did he reuerently submit his head vnder the priestes hands This and much like rhetorik might M. Horn yf either his readinge or his remembraunce woulde haue serued haue here vttered against M. Fekenham And to say the truth M. Horn I must yelde and confesse that ye haue founde one companion now yea one Emperour I say that neither reuerenced aulters nor the priestes hands no more then ye doe now And therfore in dede lo this obiectiō yf it had come in time would haue dressed M. Fekenham But I trust seing the faulte is found and amended to your hand that ye wil fynd no great matter against him neither could greatly before being as it semeth his scribes fault putting in Iulianum for Valentem The .177 Diuision fol. 125. a. Novv sith in al these obiections hitherto ye haue brought foorthe .668 nothinge at al that eyther made not against your selfe or that maketh any vvhitte for you it is more then time yee dravve to Conclusion and bicause no good Conclusion can follovve of euil premisses yee vvere dryuen to conclude and finishe vp your obiection vvith the like patchinge vvresting and .669 falsifying your Authours as ye did before and therefore in the Conclusiō like to him that hauing no right to any claymed all to obteine somevvhat at the least Euen so you to prooue that your Bisshops and priestes haue al iurisdiction Ecclesiastical alleage a peece of a sentence out of Ignatius vvhich barely by it self recited geeueth not onely all that vnto the Bisshoppe but all thinges belonging to the Church besides and that no man may do any thing not so much as tol a bell to seruice or svveepe the Church but only the Bisshop must dooe all .670 alone VVhich conclusion some of your complices vvould so litle allovve as those vvhom yee vvuld ouerburden and yee your self might go play you as one that had naught to doo in any thinge perteining to the Church But to helpe the matter and to make Ignatius vvords plain vvithout absurditie you muste take vvith you the residue of the sentence that follovveth vvhich yee leaue out of The Sacrament of Thankesgeuing and .671
true The .477 vntruth False translation as shal appeare In form respons con ad verb. tanquam publ ex com n. 10. M. Horns impâ—rtineÌ„t arguments Practica IohaÌ„nis Petri Fer. In forma inter fieud cum reo coÌ„uento in act reali In forma iurameÌ„ti testium Numer 7. Informa responsi â—ei coÌ„uenti ad verbuÌ„ taÌ„quam publicè excoÌ„municatuÌ„ numero 11 Dict. cap. Adrianus dist 63. The .478 vntruth For he reproueth Ferrariensis The .479 vntruth He is of a plaine coÌ„trary minde In repetit lect de Christ. Ciuitatis Aristocratia The .480 vntruth He auoucheth not Speculator The .481 vntruth He citeth not Lotharius to that purpose The .482 vntruth Lotharius is not of the same minde ConcerniÌ„g Quintiâ—us Heduus M. Horn miserably misâ—seth his reâ—der vvith the alleaging of Quintinus M. Horn for his wretched handling of Quintinus coÌ„pared to Medea VVhat vvas the opinioÌ„ of Lothariê° of whom M. Horn speaketh and hovv it is to be vnderstaÌ„ded Quasi Principum nomine pontifices noÌ„ intelligantur Dist. 35 c. 4. Nos honorum ciuilium duntaxat extrae Ecclesiam populariumque dignitatum regem tenere fastigiuÌ„ intelligimus c. * Eduardi 3. An. 15. cap. 3. Clerkes peeres of the lande VVhy Speculator saith al that is iÌ„ the realm to be of the Kingâ— iurisdictioÌ„ Ecclesia vtruÌ„que gladiuÌ„ tenet vtramque pariter habet iurisdictioneÌ„ Nouimus vtrumque gladium soli Ecclesiae datum hoc est ecclesiae pontificem habere ius potestatem in spiritualia simul in omnia temporalia atque ex ijs decernere statuere ex causa posse cuius decretis standum Gibere deformem Flagitiosissimê° quidam postea tam infenso nebulone Quintinê° declareth M. Horn to be a liâ—â— in the story of kiÌ„g Philip valesius before rehersed Meus Sep. 1. An 1â—29 â—yue stâ—t vntruths of M. â—orn in lesse tâ—en 15 lynes The .483 vntruthe In that place he proueth the clergies povver not the PriÌ„ces in ecclesiastical matters Duabus regulis coÌ„cludaÌ„ prior est semper in fidei peccati materia ius Ecclesiasticum attendendum est in fore ciuili tumque cessat omne iuris imperatorij mandatum aboletur c. QuaÌ„do vult Deê° 23. q. 4. †Hovvâ— farre all this is true it hath at large ben shevved in the secoÌ„d book The .484 vntruth His Author speaketh not of tvvo Councels The king iâ— to be obeied in 485. Ecclesiastical causes and not the Pope The .485 vntruthe QuiÌ„tinus auouched no suche thinge The .486 vntruth That is meant in feudis regalibus which you haue quyte left out of Quintinus Interesse tameÌ„ volo reges tantuÌ„ non praeesse talibus sacerdotum coÌ„uentibus Num. 17. Al schismaticall couÌ„cels at fayne at the leÌ„gth to yelde to the popes couÌ„cells Fol. 70. Io. Mariê° de schism concil differ par 2. cap. 6. IdeÌ„ Quintinus Aristocrat fo 135. Paris 1552. Quatenus ad feuda regalia pertinet per glosam ca. reprehensibile 23. qu. 8. M. Horne leaueth out that vvhich serueth for the opening of the vvhole matter The .487 vntruth This chardge is not in Ecclesiastical matters but aboute Ecclesiastical persons in temporal matters as for external order to be kept and in execution of the Church Canons requiringe the PriÌ„ces ayde c. * VVho more corrupt then your nevve Clergy now of handycraft Ministers M. Hornâ— impertinent allegations Dist. 62. Docendus Dist. 65. Sî fortè Hovve handsomly M. H. pleadeth against him selfe L. QuicuÌ„que de Epis et Cler. The .488 vntruthe The place alleaged shevveth of no bisshops deposed by these Emperours The .489 vntruthe The King did not exact any thiÌ„ng The .490 vntruth He meaneth not so but such as being made in former Canons the Princes confirm aÌ„d promulge by their lavves also The .491 vntruth For concealinge vvho commaunded him vvhich vvas the Pope him selfe The .492 vntruth This is not in QuiÌ„tinus printed at Lyons An 1549. The Pope an 493. heretik compelled to recante before the French King The .493 vntruthe Slaunderous The .494 vntruth greate in false reasoniÌ„g For none of al these examples do proue the popes Primacy The .495 vntruth That hath not bene proued out of Quintinê° in such seÌ„ce as the Acte attributeth to the Prince L. quicunque de Episcopis et clericis QuicuÌ„que resideÌ„â—ibus sacerdotibus fuerit episcopali loco no mine detrusus si aliquid coÌ„tra quie teÌ„ publicaÌ„ moliri c. Dicta ep inter claras de suma Trininitate Vt noÌ„ vestrae innotescat sanctitati quia caput est omnium sanctarum ecclesiaruÌ„ Dict. ca. SatageÌ„duÌ„ 25. q. 1. SatageÌ„duÌ„ est vt pro auferendo suspicionis scandalo CoÌ„sideÌ„ter à nobis postulauit vt decuit quatenus c. Dict. c. Nos si incompetenter 2. q. 7. ibi in glos Lib. 14. Est receptum c. ff de iurisdic omniuÌ„ iudicum Causa 2. quest 4. cap. Mennam Reuerti illum purgatum absolutuÌ„que permisimus Vide marginaleÌ„ glosam ibidem Dict. c. mandastis ibidem Quod audiens ValeÌ„tinianus Augustus nostra authoritate Synodum congregari iussit mox Licet euadere aliter satis potuissem suspitionem tamen fugieÌ„s coram omnibus me purgaui Sed non alijs qui noluerint aut sponte hoc non elegerint faciendi formam dans In exemplar Lugdun An. 1549. in volum 14. A grosse errour of M. Iewel pag. 275. BraughtoÌ„ lib. 1. cap. de Papa Archiepiscopis alijs praelat The 496. vntruth The contrary appeareth plainely by Braughton as it shal be declared The 487. vntruth A parte of the sentence opening and ansvvering the vvhole obiection nipped quite of Hovv vvretchedlie M. Horne alleageth Brauhgton BraughtoÌ„ lib. 1. Homines quidaÌ„ sunt excelleÌ„tes prelati alijs principantur Dominus Papa in rebus spiritualibus quae pertinent ad sacerdotiuÌ„ sub eo archiepiscopi Episcopi alij praelati inferiores Item in teÌ„poralibus Imperatores reges c. EodeÌ„ libro Ergo non debet maior esse in regno suo in exhibitioneiuris Libro 4. Matters apperteining to the spiritual iurisdiction Braughton and Quintinê° be against Petrus Cugnerius that M. Horne before alleaged Prius fol. 82. The .498 vntruth You haue proued nothing lesse The 499. vntruthe You haue proued nothing sufficient to satisfie M. FeckeÌ„ham or anie meane man The 500. Vntruthe you haue shewed no such commaundement The 501. vntruthe None of your examples haue serued your turne The 502. vntruthe Your prophecies haue proued no such Supreme Gouernment The 503. vntruhe No Scripture of the nevve Testament hath proued the like gouernment c. The 504. vntruthe Your Auncient Doctours stand plaine againste you The 505. vntruthe The practise of all Councelles bothe Generall and Nationall hath vvitnessed the popes not the Princes Primacy The 506 vntruth Ye haue not proued the like gouernemeÌ„t by any one king or prince The .507 Vntruth Partiall thei could not be for your part being the