Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	faith_n	word_n	write_a	3,171	5	10.6412	5	false

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

saith first that the Apostles and Priests gathered them selues togeather to consult vpon the matter He saith that S. Peter spake first his mind and S. Iames being Bishop there ▪ confirmed his sayings S. Luke also calleth these decrees the decrees of the Apostles and Priests speaking no worde of the whole congregation And when the contention for keping Moses Law waxed hotte at Antiochia the Churche there sent Paulus and Barnabas and others to Hierusalē but not to the whole congregation but to the Apostles and Priests Truth it is that it appeareth also in S. Luke that by cōmon consent of the Apostles of the Priests and of the whole congregatiō Iudas and Barsabas were elected to accompanie S. Paul and Barnabas in their iourny to Antiochia ād to present to the Christians there ▪ the Decrees of the Councel but that the decree was made by the whole cōgregation that doth not appeare but only that they did as meete it was reuerently consent imbrace and receiue it as the Catholike Princes and al their people that be Catholik do allow imbrace and reuerēce the late Synod holden at Trent where were present the Ambassadours of al the said Catholike Princes and yet had they there no absolute voice or consent touching the definition of the questions there debated and determined Nay not the laie men onely but the very Priests them selues haue no necessary cōsent which standeth in the Bishops only as the whole practise of the church sheweth frō the Apostles time Therfore in the fourth General Coūcell of Chalcedō the Bishops cryed Synodus Episcoporum est non clericorum A Synod or Councel consisteth of Bishops not of the inferiour clergy And againe in the same Councel Petrus a priest protested no lesse saying Non est meum subscribere Episcoporum tantùm est It is not my parte to subscribe it belōgeth only to Bishops Thus subscriptiō wherin necessary consent is expressed is confessed to pertayne to bishops only not to Priests And therfore yt is very likely that theis that you call Elders were not single priestes but bishops also Wherein as I will not cōtende so though yt were true that the whole cōgregatiō gaue their voice yet the supremacy in the sayed and other matters remayned not in them but in the Apostles ▪ as may wel appere by this very place to him that wil but reade and consider the text of S. Luke M. Fekenham The .167 Diuision pag. 111. b. The Apostles also hearing at Hierusalem that Samaria had receiued the woord of God they did sende Peter and Iohn to visite thē to confirme them in faithe and that they might receiue the holy Ghost by the imposition of their handes Paule and Barnabas did agree betwixt them selues to visite al those Cities and bretheren which they had cōuerted to the faithe The woordes of the Scripture are these Dixit ad Barnabam Paulus reuertentens visitemus fratres per vniuersas Ciuitates in quibus praedicauimus verbum Domini quomodo se habeant In the which visitation the Apostle Paule Electo Sila perambulabat Syriam Ciliciam confirmans Ecclesias praecipiens custodire praecepta Apostolorum Seniorum By the whiche wordes it right well appeareth howe the Apostles and Priestes at Hierusalem ouer and besides the Ghospell whiche they taught they did make certaine Decrees Lawes and ordinaunces the whiche the Apostle Paule in his visitation gaue commaundement to the Syrians and Siliciās to obserue and keepe What Lawes and orders did the Apostle make and appoint vnto the Corinthians that men should neither pray nor preache in the Churche with their heades couered What reformation and order did he make and appoint vnto them for the more honourable receiuing of the Sacrament and that partly by writing and partly by woorde of mouthe saying Caetera cùm venero disponam and in his seconde Epistle to the Thessalonians he saith Fratres state tenete traditiones quas didicistis siue per sermonem siue per Epistolam nostram What orders and Decrees did the Apostle Paule make touching praiyng and preaching vnto the people in tongues vnknowen and that all women shoulde keepe silence in the Churche and Congregation These and many suche other like Lawes orders and Decrees were made for the reformation of the people in the Churche of Christ by Christes Apostles by Bishops and priestes as the successours of them and that without all commission of any Temporal Magistrate Emperour King or Prince Constātinus being the first Christian Emperour like as I haue saide M. Horne Your vvhole drifte in this parte is to proue that Bishoppes and Priestes may visite geue the holy Ghoste by the imposition of their handes and make lavves orders and decrees to their flockes and cures Your proufe consisteth in the example of the Apostles and this is your argument The Apostles visited gaue the holy Ghost and made Lavves orders and decrees vnto their flockes and cures Ergo Bishoppes and Priestes haue authoritie and may make Lavves visit and geue the holy Ghost to their flockes and cures The insufficiency of this consequent doth easely appeare to those that doo consider the state and condicion of the Apostleship and compare thervvith the office of a Bishop or Priest The Apostles did might and could doo many thinges that Bishoppes and Priestes neither may nor can do The matter is more plaine than that needeth any proufe But as the sequele faileth in forme so let vs consider the matter vvhervpon ye grounde the sequele that your frindes may see vvhat foule shiftes ye are driuen to make for the maintenaūce of an vniust claime That the Apostles did visite their cures and flockes you proue by tvvo places of the Actes in the first place ye .603 feine the Scriptures to say that it saieth not for in the eight of the Actes there is no menciō made of any visitatiō the other place speaketh only of a .604 Scripturely visitatiō and nothing at al of your Forinsecall or Canon Lavve visitation The Canon Lavves visitation is to be exercised by a great number of such persons as the Scripture .605 knovveth not And the matter vvherabout that visitation is occupied for the moste parte is directlye .606 againste the Scriptures The personnes that may lavvfullye visite in youre Canon Lavve visitation are Popes Legates from the side Legates sent and borne Legates and messengers of the Apostolik sea Patriarches Archebishoppes Bishoppes Archdeacons Deanes Archepriestes Abbottes and other inferiour personnes hauing iurisdiction All Archebishoppes whiche are Legates borne haue authority to visit their prouinces by double right to wit by right Legatine and by right Metropolitane ād so they may visit twyse in the yere All these visitours muste beginne their visitation with a solemne Masse of the holy ghost The Bishoppe and euery ordinary visitour must beginne his visitation at his Cathedrall Churche and Chapter He must come into the Church where he visiteth and first kneele downe and

faithe Yea did not they tell him Thou must confesse this and curse all doctrine contrary to this faith Nowe when Eutyches would not and said as ye say in many thinges he would not because the holy scripture hadde no suche matter then did the Councel curse him And after this curse Florentius spake the woordes by you rehersed Afterwarde was he cursed again and depriued of his priestly honour not by Florenrius but by his owne bisshop Flauianus as it is conteined in the chapter by you quoted Yea that more is a playn place withal of the Popes primacy to For both Flauianus sent this his Sētēce to Rome and Eutyches thus cōdemned cōplayned by his letters vpon Flauianus and appealed to Pope Leo. But Eutyches rested not here saieth M. Horne In dede in Eutyches we haue a paterne of you and your felowes that wil be ruled by no lawe or order of the Church This Eutyches being first three seueral tymes cyted by his owne bisshop and Patriarche Flauianus would not appeare before him but by the meanes of one Chrysaphius his Godde childe a buskyn gentleman aboute the Emperours preuy chamber brought the matter to the Prince Then a prouincial Synode being called by the Emperour and Eutyches condemned he appealed from the Emperour to Pope Leo. Being by him also condemned he woulde not yet yelde No in the generall Councel of Chalcedon being thrise summoned by the whole Councell of 630. Bisshoppes his pride and obstinacy was suche that he woulde not appeare nor being there with ful cōsent condemned would yet yelde thereunto And al because the .ij. natures of Christ in one person which he denied was not expressely found in the Scriptures In all these except his only appealing to Rome he shewed him selfe as right an heretike as any that nowe liueth But this is a wōderful foly or rather madnes in you to procede on and to alleage farder matter of Theodosius doinges for calling other Councels in the mayntenance of Entyches at Constantinople and Ephesus and by and by to declare that the said synode of Ephesus was a wicked conuēticle as it was in dede and as Leo calleth it Non iudicium sed latrocinium No iudgement but a tyrannical violence and al thinges there done against Flauianus afterwarde reuersed by Pope Leo a most certain argument of his supremacye And yet ye cal your Emperour a godly Emperour neither shewing of his repentaunce nor of any his good doinges Thus ye see how pitefully euery way ye are caste in your own turne M. Horne 46. Diuision Pag. 30. b. Leo the first Bisshop of Rome a learned and a godly bisshop although not vvithout al faultes maketh hum●le supplicatiō vn●o Theodosius the Emperour and vnto Pulcheria that there might be a general Coūcel called in Italy to abolishe the wicked errour in Faith confirmed by the violence of Dioscorus The selfe same Bisshop of Rome with many bisshops kneeling on their knees did most humbly beseeche in like sort Valentinianus the emperour that he woulde vouchesaulfe to entreate and exhorte Theodosius the Emperour to cal an other Synode to reuoke those euil actes and iudgementes which Dioscorus had caused to be don in the condemnation of Flauianus Bisshop of Constantinople and others In vvhich examples it is manifest that the bisshops of Rome did .136 acknovvledge the supreme gouerment direction and authority in calling of Councels vvhich is .137 one of the greatest amongest the ecclesiastical causes or matters to be in the Emperours and Princes and not in them selues The .11 Chapter Of Pope Leo the great and first of that name Stapleton IT is well and clerkly noted of you M. Horne that Leo being a godly and a learned bisshop was not yet without all faults It was wel spied of yow least men should think he was borne without originall synne which I dowbt whether yowe wil graunt to Christes mother or take him for Christ him self For who I beseache yowe is without all faultes But what a holy vertuous and godly man this Leo was I let passe to speake though very much might be said therin bicause the good or euil life of a Pope or any other man is not material to the doctrin which he teacheth or to the matter we haue now in hand But verely for his right faith true doctrine and found belefe for the which you seme to taxe him I wil with ij shorte saynges onely of ij generall Coūcels shortly note to the Reader both what an absolute doctour this Leo was and what a malapert comptroller you are The Chalcedō Councell of 630. bishops do expressely and plainely professe their Iudgement of this blessed father Leo in their solemne subscription in these wordes Nos summè orthodoxum esse sanctissimum patrem nostrum Archiepiscopum Leonem perfectissimè nouimus We most perfitly know that our most holy father Leo the Archebishop is of right iudgement in religiō in the highest degree Loe M. Horne those fathers so many and so lerned with one consent do saye Not that they thinke or beleue but that they knowe and that not superficially or slenderly but perfectissimè most perfytly most exactly most assuredly And what knowe they so surely Forsothe that their most holy father Leo is Orthodoxus a right beleuer a true Catholike a sounde teacher of Gods people And not onely so after a common or meane sort but Summè Orthodoxum Catholike and right beleuing in the highest degree without any blotte or blemish in that respecte After suche a Sentence so protested and pronounced of suche so many so lerned and so auncient fathers aboue vnleuen hundred yeres paste in suche and so solemne an assembly for the absolute and vndoubted commendation of that excellent prelat whence crepe you with your lewde surmise or with what face dare you deface him With the like constāt and absolute cōmendatiō without any surmised exceptiō at al in an other general Coūcel the next after this he is called by the cōmon voyce of the East Bisshops Illuminator Columna Ecclesiae A geuer of light and a piller of the Churche You come to late M. Horne to blotte or to blemish the Reuerēt memory of so blessed so lerned and so much commended a father His light so shyneth that no horne can dymme it His doctrine is so strōge that no surmise can weaken it The more you kicke at this piller the more you breake your shinne The more you deface him the greater is your owne shame Therefore as your glosing here was causelesse so surely your meaning is gracelesie Verely suche as if ye had expressed it woulde forthwith haue disgraced and quyte ouerthrowen your false conclusion immediatly folowing freighted allmost with as many lies as lynes For touching his suyte to the Emperour to haue a Councell called you must vnderstande M. Horne that the bare calling of Councells suche as Emperours haue vsed is not one of the greateste amonge Ecclesiasticall causes nor to speake properlye

office is an honorable office Wel let yt be honorable to I suppose for all that it shal not make hym supreame heade of the Churche withall And so hath M. Hornes argument a great foyle M. Horne The .90 Diuision Fol. 53. a. The bishops and Clergy vvhich vvere of the Prouince of Antioche vvhan Macarius vvas deposed by the iudgement of the Synode do make supplication vnto the Iudges the Emperours deputies and counsailours that they vvilbe meanes vnto the Emperour to appoint them an other Archbishop in the place of Macarius novve deposed Stapleton And wil ye play me the Macariā styl M. Horne Good reader cōsider of M. Horns dealings euē in this coūcel that I haue ād shal declare whether M. Horn doth not altogether resemble Macarius shameful practise in his allegatiōs One of your reasons thē M. Horn to proue Cōstantines supremacy by is that the Antiochians sewed to themperour to appoint an other Archbisshop in the place of Macarius The appointment of an Archbisshop imployeth no supremacy Diuerse Kings of England haue appointed bisshops and Archebisshops in their Realm And yet none euer toke vpon them either the name or Authority of a Supreme Gouernour in al causes Ecclesiastical vntil in this our miserable tyme heretikes by authority of Princes to establishe their heresies haue spoiled Gods Ministers and the Church of her dewe Authority and gouernement And I haue told you before M. Horne that this Cōstantin himself hath disclaimed your supremacy of supreame iudgement in causes ecclesiastical Wherof also the very next matter immediatlye rehersed before the thing you alleage is a good and a sufficient proufe I wil therfore demaunde a question of you Ye see Macarius is deposed and that as you confesse here your selfe by the Iudgement of the Synod Might now themperour kepe him stil ād that laufully in his bisshoprik if he had so would or no If ye say he might not thē is he no Supreame Head Except ye wil say he was lawfully deposed as an heretike and therfore thēperour could not kepe him in This also as yet maketh against your supremacy For thē the Iudgemēt of the bisshops is aboue themperours power But I wil further aske you whether yf Macarius had bene hartely poenitent and had recanted his heresy to themperour might thē haue kept him in Now take hede ye be not brought to the streights which way so euer ye wind yourself Yf ye say he may as ye must yf ye wil haue themperour Supreme Gouernour in al causes ecclesiastical then is the whole Coūcel against you vtterly denying him al hope of restitution though the Iudges at thēperours cōmaundemēt being moued with mercy proposed this questiō to the Synod Yf ye say he may not then do ye your self spoile thēperour of his Primacy Thus ye perceiue euery way ye are in the bryers being conuicted by the very place by your self proposed M. Horne The .91 Diuision Fol. 53. a. The Iudges make them aunsvvere that it vvas the Emperours pleasure that they should determine amongest them selues vvhom they would haue and bring their decree vnto the Emperour At the last the vvhole Synod doe offer their definition subscribed vvith their hands to the Emperour besechīg him to .274 examen and confirme the same The Emperour vvithin a vvhyle saith vve haue redde this definition and geue our consent thereunto The Emperour asked of the vvhole Synod yf this definition be concluded by vnifourme consent of al the Bishops the Synod ansvvered VVe al beleue so we be al of this mind God send themperour manye yeares Thou hast made al heretiks to flie by thy meanes al Churches are in peace accursed be al Heretiks In the vvhich curse the vvhole Synode curseth Honorius Pope of Rome vvith the great curse vvhome the Synode nameth in .17 Action one of the chiefest of these Heretiques vvho are here cursed The Emperour protesteth that his zeale to conserue the Christiā faith vndefiled .275 vvas the only cause of calling this Synode He shevveth vvhat vvas their partes therein to vvyt to weighe consideratly by Gods holy Scriptures to put away al noueltye of speche or assertion added to the pure Christiā faith in these latter daies by some of wicked opiniō and to deliuer vnto the Church this faith most pure and cleane .276 They make a cōmendatory oration vnto thēperor vvith much ioyfulnes declaring that this his fact about this Synod in procuring to his subiectes true godlynes and to al the Church a quiet state was the most comely thing the most acceptable seruice the most liberall oblatiō or sacrifice that any Emperour might or coulde make vnto God And declaring the humble obedience to his precept or sommons of the Bisshop of Rome vvho sent his Legates .277 being sicke him self and of them selues being present in their ovvne persones they doe most humbly beseche him to set his seale vnto their doinges to ratifie the same with the Emperial wryt and to make edictes and constitutiōs .278 wherewith to confirme the Actes of this Councel that al controuersie in tyme to come may bee vtterly taken away Al vvhich the Emperour graunted vnto them adding his curse as they had done before so vvel against al the other Heretikes as also against Honorius late Pope of Rome a companion fautour and cōfirmer saith he of the others heresies in al pointes After this the Emperour directeth his letters to the Synode at Rome of the VVesterne Bisshoppes vvherein he commendeth their diligence about the confuting of the heresies He describeth the miserable estate the Churche vvas in by meanes of the Heresies for saith he the inuentours of Heresies are made the chiefe Bisshoppes they preached vnto the people contention in steade of peace they sovved in the Churche for●vves cockle for vvheate and all Church matters vvere troubled and cleane out of order And because these things vvere thus disordered and impietye consumed Godlines wee sette forwarde thyther whereunto it becommed vs to directe our goinge meaninge to seeke by al meanes the redresse of these disorders in Churche matters wee labour with earnestnes for the pure faith wee attende vppon Godlines and wee haue our speciall care aboute the Ecclesiasticall state In consideration vvhereof vvee called the Bisshoppes out of farre distaunte places to this Synode to sette a Godly peace and Quietnes in the Churche matters c. To this epistle of the Emperour Leo the seconde Bisshoppe of Rome maketh aunsvvere for Agatho vvas deade bye letters vvhereof this is the effecte I geue thankes vnto the Kinge of Kinges vvho hath bestovved on you an earthly Kingdome in such vvyse that he hath geuen you therevvith a mind to seeke much more after heauenlye thinges Your pietye is the fruite of mercy but your authoritye is the keper of Discipline by that the Princes minde is ioyned to Godde But bye this the subiectes receyue reformation of disorders Kinges ought to haue so muche care to refourme and correcte naughtynes

lawe in the newe testament that Christian mē should eate neither puddīgs nor any thing strāgled which ye thought belike to be a great incōuenience and therfore ful closely and in greate hucker mucker ye passed yt ouer And yet might ye haue freshely reasoned the matter therto yf your stomacke would haue serued you with telling vs visum est spiritui sancto nobis I● semeth to the holy Ghost and to vs. And is not this Gods lawe thē also good M. Horne This geare I perceiue your weake stomacke could not wel digest For yf yt could and you withal could digest orderlie plainely and truely any good answeare ye should haue at length answered your selfe and shoulde haue founde yt as true that the ordināces cōcerning the head couered or vncouered and cōcerning the blessed Sacramēt be ād may as wel be called the ordināces or cōmaundemēts of S. Paule as the other are called praecepta Apostolorū the cōmaundemēts of the Apostles And what should we reason longe in this matter seing that S. Paule him selfe calleth theis praecepta mea my precepts or cōmaundements And sicut tradidi vobis as I haue deliuered vnto you And doth not S. Paule say plainely that he ordayned to the Churches of Galatia Collets or gatheringes of Almes to be made euery Sonday And saieth he not of him selfe that he gaue precepts to the Thessalonians Which yet he writeth not in his epistles but referreth thē to their former knowledge of deliuered doctrine by word of mouthe Otherwise yf ye wil so precisely vrge the matter we must now no lōger cal the old law the law of Moses we must no lōger name the prophecies of Hieremie Ezechiel or Daniel no more the ghospel of S. Math. S. Luke S. Mark or S. Iohn we must no lōger say the sword of God and of Gedeō nor the people belieued God and his seruante Moses But God be thāked these things wil stande together wel inough with a good cōstructiō and by a diuers relatiō Neither are they more cōtrary thē whē Christ said my doctrine is not my doctrine but my Fathers that sent me Yf we cōsider the prīcipal author of these lawes thē are thei Gods ordināces ād not Pauls or the Apostles by whose graciouse inspiratiō ād suggestiō they wer made S. Paule ād the Apostles were but ministers ād in that respect they may be called their lawes euen as the ministers by their ministery do truly forgeue and remitte sinne We must yet further cōsider here two things The first that some lawes there be of the Churche that are properly called Gods lawes as these that the Apostles set forth in holy scripture which Christe him selfe taught thē as concerning baptisme the holy Eucharistia and some other thinges Some other lawes there are that the Apostles set forth but not suche as they receiued at Christes own hāds and by his mouth but by his holy spirite after his ascension whiche are for that cause called Christes ād Gods lawes as for that the Apostles had al their authority to make suche lawes of him they are called also the lawes of the Apostles Namely these that were made in the first coūcel at Hierusalē the which M. Fekenhā alleageth for his purpose And betwixt these two ther is a great differēce For Christ gaue by him selfe fewe precepts and and of those matters onely that were necessary for our saluatiō And therfore they may by no humaine authority be infrīged or abolished But the precepts of the Apostles touching the gouernaūce of the Churche though no man cā by priuate authority breake thē yet may they and are many of thē by the authority of the Church abolished Namely such as were made for certain and special respectes and not to cōtinewe for euer but for a time As was the decree of the Apostles made at Hierusalem touching the eating of puddinges and thinges strangeled So we see the Sabboth day turned into the sonday So we see that though Christ celebrated his holy maundy of the blessed Eucharistia at night and gaue yt to his disciples after supper and in both kindes yet the Church vseth it fasting and for lay mē vnder one kinde For thoughe Christe cōmaunded vs to receiue which no man can dispense withall yet for the maner and fashion saieth S. Augustin he cōmaūded nothing but reserued that honour to the Apostles by whō he intēded to directe the Churches Who therfore also toke order for yt especially S. Paule among the Corinthians according as he promised I wil dispose other things when I come Which is the place M. Fekenham groundeth him self vpō against you And therevpon S. Augustine thinketh that whiche is vniformely and generally vsed throughout Christendome touching the order in the administration of this Sacrament to haue ben ordeined by S. Paule which he could not so conueniently prescribe and appoint in his Epistle So that ye see that though it be true these orders and lawes may be called Gods ordinaūces and lawes yet they are and may also well be called the lawes and ordinaunces of the Apostles And thus M. Fekenhams Argument standeth as before in his ful force euery way And all your talke concerning the Lords supper is quite from the purpose You tell vs that all was Gods Law that S. Paule appointed in the saide Epistle to the Corinthians Which if it were so yet ye reason not against M. Fekenham who speaketh not of those things that he tooke order for in his Epistle but of those things that he toke order for at his comming Whereof he said Caetera cùm venero disponam Other things I wil set in order when I come Which as they were done without writing as many things also that he deliuered by tradition to the Thessalonians as M. Fekenham rehearseth out of S. Paule so were they done against your fond conclusion that is without any other warrant of any lay persons Neither is the ordinaunce of praying and preaching the head vncouered proprely Gods law for then had it bene indispensable And then had you and your fellowes that preache with your cappe on your heades nede to thinke vpon some good answeare for the violating of Gods Law And wemen come to the Church to be maried with their heads open whiche might not be suffred if it were directly against Gods law And though S. Paul geueth this reason of superioritie and subection because as it seemeth it was a custome or maner proper to the Iewes yet both among the Romaines and other Gentils in S. Paules time and also throughout al Christendome at this daie the opening and discouering of the heade is a token of subiection and of duetifull honour to our Magistrates and other Superiours Wherefore if we consider the Scripture well we shall finde that S. Paule and the Apostles gaue many precepts in their Epistles of which in the written Gospell nothing is mentioned or ordeined And so your Lutheran Conclusion wil appeare starke false and

in nullo quidē quae facienda sunt de pijs dogmatibus quaestiones communicare Illicitum namque est eū qui non sit ex ordine sanctissimorum episcoporum ecclesiasticis immiscere tractatibus I haue sent saith themperour Theodosius the noble erle Candidinianus as my deputye vnto your holye Synode geuinge him in charge not to medle in anye poynte towchinge questions to be moued abowte godlye doctryne and Religion For yt is vnlawfull for him whiche is not of the order of holye Bisshoppes to entermedle with Ecclesiasticall matters But yet ye saye Iohn and his fellowes woulde not appeare before the Popes Legates A true man ye are in this point It was so in dede wherein his doinges were as good as yours and your felowes Protestante bisshops which being and that with a large saufe conducte called to the late Councel of Trente durst not ye knewe your cause so good shewe your face in such an ordinarie and learned consistory Ye knew ye were no more able to shewe good cause why ye haue deposed the Catholike Bisshoppes then coulde your Iohn why he deposed Cyrillus and Memnon And therefore he being called to geue a reckoning of those his doings before Pope Celestins Legates who were then president themselues for Cyrill and Memnon then both put vp their complaintes to the Popes Legats thē newly come from Rome to Cōstātinople and before the whole Coūcel of Bisshops durste not appeare But loe now out of your own place ād chapter an other opē proufe against you for the Popes ād the ecclesiastical primacy For not withstāding all that euer your Emperour and supreme head did and for al his allowing of Iohns wycked proceding the Popes Legats and the Councell with a more Supreme Authority resumed the matter into their hāds to whō also Cyrill and Memnon bisshops of Ephesus vniustly deposed offred their billes of cōplainte wherevpō Iohn was cited to appere who playd the night owlespart not able to abyde the cleare light of the Popes authority ād of so honorable a Councel And so haue ye cōcerning this Ephesine Councel spoken altogether as we saye ad Ephesios and very poore ayde are ye like to take at this Councels hands Nay ye are quyt ouerborē ād ouertilted therewith As it shall yet more at large appere to him that will vouchesafe to reade that I haue writen of this matter against M. Iewel in my Returne of vntruthes M. Horne The 45. Diuision Pag. 30. a. Eutyches stirred vp much trouble in these daies vvherefore he vvas cited to appeare before Flauianus Bisshop of Constantinople and other Bisshops assembled in a Synode to ansvveare vnto his heresies vvho vvoulde not appeare but fledde vnto the Emperour Theodosius and declareth vnto him his griefe The Emperour sendeth vnto the Synod vvith Eutiches one of his chiefe officers Florentius vvith this mandate Bicause wee study carefully for the peace of Goddes Churche and for the Catholike Faith and wil by Goddes grace haue the righte Faithe kepte whiche was sette foorth by the Nicene Councell and confirmed by the Fathers at Ephesus when Nestorius was cōdemned wee wil therefore there bee no offence committed aboute the aforenamed Catholique Faithe and bicause wee knowe the honourable Florentius to be a faithfull and an approoued man in the righte faith wee wil that he shal be present in your Synode bicause the conference is of the Faithe He vvas there asistaunt vnto the Fathers and .132 examined Eutyches openly in the Synode .133 diuerse times of his faithe and finally saide vnto him He that saithe Florentius doth not confesse in Christ twoo natures doth not beleeue aright and .134 so vvas Eutyches excommunicate deposed and condemned Eutyches rested not here but obteined that the Emperour did commaunde a nevv Synode to be had at Constantinople vvherein to examine the actes of the former vvhether that all thinges touching the proceding against Eutyches vvere don orderly and rightly or no. He appointeth besides Florentius diuerse .135 other of his nobles to be in this councel to see the doings thereof But vvhen Eutyches coulde not vvin his purpose in neither of these Synodes he procureth by friēdship of the Empresse Eudoxia and others that the Emperour should call a Synode againe at Ephesus to the vvhich Synode the Emperour prescribeth a fourme of proceding This Synode vvas a vvicked conuenticle vvherein the truth vvas defaced and Heresie approued the Emperour being seduced by Chrysaphius one of the priuy chamber and in most fauour vvithe him The .10 Chapter of Eutyches the Archeretike Stapleton AS Eutyches that false monke did so do ye flie frō your ordinarie Iudges to suche as be no Iudges in the matter Neither the presence of Florētius or any other the Emperours deputy in the councel maketh the Emperor as I haue sayd ād shewed before a supreame head And in as much as the Emperor sayth that because the cōferēce is of sayth he woulde his deputy to be present that is graunted whē matters of faith are debated not only to Emperours but to al Christē mē But hereof yt may be inferred that in Coūcels assembled for disciplin ecclesiasticall and not for faith thēperor and his deputy haue nothīg to do which infrīgeth the greatest part of your supremacy And which is plain both by the rules and by the practise of the Church expressed in the Coūcels of Chalcedon of Cabylon and of Milleuitum Now as we graunt the Emperours deputye may be present in the Councell where matters of faith are in debate so how he is present and to what ende and that he hath no authoritye to determyne and decide the controuersies we haue alredy proued by Theodosius him selfe To stoppe belyke this gappe ye imagin Florentius to play the Iudges parte as to examyne Eutyches openly in the Synod of his faith and how he belieued Examination Florentius vsed none but as any lay man beside might haue don he demaūded what he beleued which demaunding is not to determin what and how he ought to belieue Again where you adde diuerse tymes of his faith this is an other vntruth For Florentius in al that Synode neuer asked him but one question which you here alleage and that after the Synode hadde nowe condemned him But I suppose ye would fasten the Iudges part vpon him because he sayd to Eutyches he that doth not confesse in Christe two natures doth not belieue a right This might anie other mā haue sayd to and this is but a symple sentence And as simple as yt is ye thought not very simply but dubly and craftely yea altogether falsly minding to beare the ignorant reader in hād as thoughe this had bene the final sentence And therfore ye say and so was Eutyches excommunicated deposed and condemned But by whom I pray you Maister Horne By Florentius or Flauianus in the Councell And when and howe I praye youe Did not the Councell before these woordes of Florentius demaunde of Eutyches his