Bisshoplye or priestly office that faring like a mad mā he speaketh he wot nere what and euen there where with his egle eies he findeth fault with other mens blindnes he sheweth him self most blind bussard of al. For he may as wel find fault with Moses Law and by the supreme authority of his new Papacy he may laugh to scorne Moses to as wel as Bonifacius and cal hī blind bussard also for his madd lawes forbidding the eating of the Camel the Hare the Swine the Egle the Goshauke the Crow the Rauen the Owle the carmorāt and such like He might also as well make him selfe pastime and ieste merely at the Canons of the sixth General Councel that he so lately spake of forbidding the eating of puddings and things suffocated And perchaūce the questiō of beasts bitten with madde dogges hath more matter in it then M. Horne doth yet withal his Philosophy cōsider or that some of his good brethren in Germanye haue of late considered fealing as it were the smart of this their ignorance which feading vpon swines flessh bitten of a madde dogge waxed as madde as the dog and falling one vpon an other most pitifully bitte and tore one the others flessh As for the questiō cōcerning the Nūne M. Horne hath no great cause to mislike Nowe in case Bonifacius had demaunded of Pope Zacharie whether a lewde lecherouse false Fryer might lurke and luske in bedde with a Nunne and then cloke their incest vnder the name of holy wedlock ād that Pope Zacharie had geuen as honourable an answere as his late Apostle frier Luther hath donne aswel by hys bokes as by hys damnable doings then lo had Bonifacius ben the true and sincere Apostle of Iesus Christe And then should he haue ben M. Hornes Idole Neither did Bonifacius demād these matters because he was ignorante or in anye greate doubte but to worke more suerly And the Pope in hys answere telleth hym that he was well sene in all holy scripture As for the question how many crosses a mā should make in his body is not Bonifacius but your question For the question was of crosses to be made in saying the holy canō of the masse The name of the which holy canon ye can no more abyde then the deuill the signe of the holie crosse of whome ye haue learned thus to mangle your allegatiōs and to caste away both crossing and canō wythal M. Horne The .96 Diuision pag. 58. a. Adrianus the first Pope being muche vexed through his ovvne .304 furious pride by Desiderius king of Lombardy sendeth to Carolus Magnus and requireth him of his ayde against the Lombardes promising to make him .305 therfore Emperour of Rome Charles cōmeth vāquisheth Desiderius and so passeth into Rome vvhō the Pope receiued vvith great honour geuing to him in part of recompence the title of most Christian king and further to augment his beneuolence tovvardes Charles desired him to sende for his Bishops into Fraunce to celebrate a Synode at Rome vvhere in vvere gathered together of Bishops Abbottes and other Prelates about .154 In vvhich coūcel also Carolus him selfe vvas present as saith Martinus Gratianus maketh report hereof out of the Churche history on this vvise Charles after he had vanquished Desiderius came to Rome ād appointed a Synode to be holdē there with Adrian the Pope Adrian with the vvhole Synode deliuered vnto Charles the right and povver to elect the Pope and to dispose the Apostolique sea They graunted also vnto him the dignity of the aunciēt bloud of Rome VVerby he vvas made a Patriciā and so capable of the emperial dignity Furthermore he decreed that th'Archbishops ād bishops in euery prouīce shuld receiue their inuestiture of him so that none shuld be cōsecrate onles he were cōmēded ād inuestured Bishop of the Kinge VVo so euer woulde doo contrary to this decree should be accursed and except he repēted his goodes also should be cōfiscate Platina addeth Charles and the Pope the Romaines ād the Frēche sweare the one to the other to keepe a perpetuall amity and that those shuld be enemies to thē both that anoyed the one The 10. Chapter Of Charlemayne and of Adrian and Leo Bishops of Rome Stapleton THat Adriā was vexed by king Desiderius throwgh hys owne furiouse pryde who was a very vertuouse learned man is nothing but your follishe furiouse lying as also that he promised to Charles to make hym Emperour if he would ayde and helpe hym No history saieth so except M. Hornes pēne be an history Now what doth it furder your cause that thys Charles had the righte and power to electe the Pope and the inuesturing of Bishops seeing he helde yt not of hys owne right and tytle but by a speciall and a gratiouse graunte of the Pope and hys Synod as your self alleage Nay verely this one exāple cleerly destroyeth al your imagined Supremacy and al that you shall bringe hereafter of the Emperours claime for the electiō ād inuesturing of Bishops For the diligēt Reader remēbrīg this that the first Original ād Authority hereof sprong not of the Imperial right or power but of the Popes special graunte made to Charlemayn the first Emperour of the west after the trāslatiō therof must also see that al that you bring hereafter of th' Emperors claime in this behalfe proueth no Primacy in the Prince but rather in the Pope from whō the Authority of that facte proceded by which facte you would proue a primacy Horne The .97 Diuision pag. 59. a. Not longe after Charles perceiuing the Churches to be muche molested and dravvne in ◠partes vvith the Heresy of Foelix calleth a councell of al the Bishoppes vnder his dominions in Italy Fraunce and Germany to cōsulte and conclude a truthe and to bring the Churches to an vnity therein as he him selfe affirmeth in his Epistle vvriten to Elepandus Bishop of Tolet and the other Bishoppes of Spaine VVee haue commaunded sayth Charles a Synodall councel to be had of deuout Fathers from al the Churches thoroughout our signiouries to the end that with one accorde it might be decreed what is to be beleued touching the opiniō we know that you haue brought in with newe assertions suche as the holy Catholike Church in old time neuer heard of Sabellicus also maketh mention of this Synode vviche vvas conuocated to Frankeforth ad Caroli edictum at the commaundement of Charles Stapleton This gere serueth for nothing but to proue that Carolus called a councell and here M. Horne sayeth Sabellicus also maketh mention of this Synode cōuocated to Frāckford Your also M. Horn is altogether superfluous seing that ye named no other author before that spake of thys Synode for Sabellicus is here poste alone Well let it be Charles that called the Synode but why do ye not tell vs what was donne there as doth Platina and your owne authour Sabellicus also declaring that suche iconomaches and image breakers as ye are
hath forvvarned and the Apostle Paule to Timothe doth vvitnesse Therefore beloued let vs furnishe our selues in harte and minde with the knowledge of the truth that we may be able to vvithstande the aduersaries to trueth and that thorough Goddes grace Goddes vvorde may encrease passe through and be multiplied to the profitte of Goddes holy Churche the Saluation of our soules and the glory of the name of our Lorde Iesus Christ. Peace to the preachers grace to the obedient hearers and glory to our Lord Iesus Christe Amen Stapleton Many Lawes Ecclesiasticall are here brought forth set forth by this Charles with his great care that reached euen to the singer porter or sextē wherunto ye might adde that he made an order that no man should minister in the Churche in his vsuall apparell and that he him selfe frequented the Churche erlye and late yea at night prayer to But this addition perchaunce woulde not all the best haue liked your Geneuicall ministers Then layeth he me forth an iniunction of this Charles in matters Ecclesiasticall But consider his style Maister Horne What is it Supreame Gouuernour or head of the Churche in all matters and thinges Ecclesiasticall No but a deuoute and an humble mainteyner of the Churche Consider againe the order of his doinges Maister Horne which are to sette forthe iniunctions to kepe the clergie within and vnder the rules of the Fathers But from whence trowe we toke Maister Horne all this longe allegation of Charles his Constitutions He placeth towarde the ende of his allegation in the margin Ioan. Auentinus out of whome it may seme he toke that later parte But as for the former part thereof whence so euer M. Horne hath fetched it it is founde in dede among the Constitutions of Charles set forthe xx yeres paste But there it is sette though as a Constitution of Charles yet not as his owne proper lawe or statute but expressely alleaged out of the Aphricane Councell For so vsed godly Princes to establishe the Canons of the Churche with their owne Constitutions and lawes And in that Councell whence Charles toke this Constitution where it is saied that Scriptures onely shoulde be reade in the Churches it is added Vnder the name of Scriptures And it is farder added We will also that in the yearly festes of Martyrs their passions be reade Which thinges M. Horne here but M. Iewell a great deale more shamefully quyte omitted in his Reply to D. Cole falsely to make folcke beleue that in the Churche only Scriptures should be read But what neade I nowe seke furder answere when M. Horne of his owne goodnes hath answered hym selfe as ye haue hearde good reader sufficientlie alredy And I haue before noted of this Charles and of his submission to bishoppes and namely to the bishop of Rome so farre that no Emperour I trowe was euer a greater papiste then he was or farder from this Antichristian supremacy that M. Horne and his felowes teache For no lesse is it termed to be of Athanasius that lerned father as I haue before declared M. Horne The .101 Diuision pag. 62. a. This noble Prince vvas mooued to take vpon him this gouernement in ecclesiastical matters and causes not of presumptiō but by the vvoorde of God for the dischardge of his princely duety as he had learned the same both in the examples of godly kings commended therfore of the holy ghost and also by the instructions of the best learned teachers of his time vvhereof he had greate stoare and especially Alcuinus an Englisheman of great learninge vvho vvas his chiefe Scholmaister and teacher vvhome as Martinus telleth Charles made Abbot of Tovvers Amongst other many and notable volumes thu Alcuinus vvriteth one entituled De Fide sanctae indiuiduae Trinitatis vvhich as moste meete for him to knovv he dedicateth to Charles the Emperour He beginneth his epistle dedicatory after the salutatiō and superscriptiō thus Seeinge that the Emperial dignitie ordeined of God seemeth to be exalted for none other thinge thē to gouern and profite the people Therfore God doth geue vnto them that are chosen to that dignitie power and wisedome Power to suppresse the proude and to defend the humble against the euil disposed wisdome to gouerne and teache the subiectes with a godly carefulnes VVith these twoo giftes O holy Emperour Gods fauour hath honoured ād exalted you incomparably aboue your auncestours of the same name and authoritie c. VVhat than what must your carefulnes moste deuoutly dedicated to God bringe forthe in the time of peace the warres being finished when as the people hasteneth to assemble togeather at the proclamation of your commaundemēt he meaneth that he expresseth aftervvard by this assembly or cōcourse the councel that vvas novve in hand assembled as he saith Imperiali praecepto by the Emperours precept And waiteth attentiuely before the throne of your grace what you wil cōmaunde to euery persone by your authoritie what I say ought you to doo but to determine with al dignitie iuste thinges which beinge ratified to set them foorth by cōmaundement and to geue holy admonitions that euery man may retourne home mery and gladde with the precept of eternal Saluation c. And least I should seeme not to helpe and further your preaching of the Faithe I haue directed and dedicated this booke vnto you thinkinge no gifte so conuenient and woorthy to be presented vnto you seeinge that al men knowe this most plainly that the Prince of the people ought of necessitie to knowe al thinges and to preache those thinges that please God neither belongeth it to any man to knowe better or moe things than to an Emperour whose doctrine ought to profite all the subiectes c. Al the faithful hath great cause to reioyce of your godlines seing that you haue the priestly power as it is mete so to bee in the preaching of the worde of God perfect knowledge in the Catholique faith and a most holy deuotion to the saluatiō of men This doctrine of Alcuinus vvhich no doubte vvas the doctrine of all the catholike and learned fathers in that time confirmeth vvell the doinges of Charles and other Princes in callinge councelles in makinge decrees in geuing Iniunctions to Ecclesiasticall persons and in rulinge and gouerninge them in .325 all Ecclesiasticall thinges and causes If the gouernement of this moste Christian Prince in Ecclesiastical matters be vvel considered it shall vvell appeare that this Charles the great vvhome the Popes doo extolle as an other great Constantine and patron vnto them as he vvas in deede by enriching the Churche vvith great reuenues and riches vvas no vvhit greater for his martiall and Princelike affaires in the politique gouernaunce than for his godly ordering and disposinge the Church causes although that in some thinges he is to be borne vvith considering the .326 blindnes and superstition of the time Stapleton The contents of these matters stande in the highe commendation
ye vvill thinke he meant the order of Priestes vvhan he named the faction of the Pharisees VVhether the Apostles called this coūcel or not or that the Congregation being assembled together in their ordinary sort for praier preaching and breaking of bread Paulus and Barnabas vvith the others sent to Hierusalem did declare the cause of their message before the vvhole Churche vvhich is more likely I vvil not determine bicause S. Luke maketh no mention thereof But if it be true that ye affirme that the Apostles called or assembled this Councel then vvas it not the authoritie or Acte of one Apostle alone Besides this if the Apostles called this councel they called the Laytie so vvel as the Clergy to the councell yea as may seeme probable mo of the Laytie than of the Clergy The decrees vvere not made by the Apostles .599 alone as you falsely feyne For S. Luke saieth the decree vvas made by the Apostles Elders and the .600 vvhole Congregation The Apostles I graunt as vvas moste cōuenient vvith the Elders had the debating arguing and discussing of the questiō in cōtrouersie They declared out of the holy Scriptures vvhat vvas the truthe And I doubt not but they declared to the Church vvhat they thought most conuenient to be determined But the determination and decree vvas by the common consent both of the Apostles Elders and .601 people Therfore this controuersy vvas reformed ordered and corrected not by the authority of the Apostles alone vvithout the Elders neither they togeather did it vvithout the assent of the Churche and so this allegation maketh no .602 deale for your purpose but rather cleane against it Stapleton There followeth now an other reason out of the newe testamente browght forth by M. Fekenham The effecte wherof is that the Apostles and other priestes both assembled in councel and reformed wrong opinions among the Christians setting abrode theire decrees without any conmission of any ciuill magistrate which is quite contrary to the absurde opinion mainteined by M. Horne who is faine therefore to wince hither ād thither and wotteth not well where to rest him self for a resolute answere First he quarrelleth with the worde Priestes and to no purpose the argumente remaining sownde and whole be they to be called Priestes or be they to be called Elders For though before the worde Ministers did like M. Horne well yet the worde Elders liketh him here better Priestes he is assured there were none among the Apostles in this councel vnlesse they were the Pharisees And so with his pleasante pharisaicall myrthe he maketh the Apostles them selues Pharisees For Priestes it is certain they were as I haue declared before Nowe for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latin and our tonge and almost al other tongues in Europa namelie the Frenche the Italian the Spaynishe the highe and lowe Dutche yea and all other as farre as I can yet learne doe expresse by a like worde deriued from the Greke though yt signifie an elder in age by the proper significatiō of the Greke word yet in scripture it signifieth that office and dignitie in a man that we cal Priesthod that is such an Elder as is a Priest withall And yet not alwaies to be so called for his age as appereth by Timothee who was but yong Truth it is that this word in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth the inferior in dignitie and him that is vnder the Bishoppe and sometime the Bishop As sometime this woorde Apostolus signifieth none of the .xij. Apostles but a Bishop and so is the one and the other confounded in Scripture Whereof Theodoretus is an vndoubted witnesse For thus he writeth Eosdem olim vocabant presbyteros Episcopos eos autem qui nunc vocantur Episcopi nominabant Apostolos Procedente autem tempore nomen quidem Apostolorum reliquerunt ijs qui verè erant Apostoli Episcopatus autē appellationem imposuerunt ijs qui olim appellabantur Apostoli Ita Philippensium Apostolus erat Epaphroditus Ita Cretensiū Titus Asianorum Timotheus In the old time he meaneth the Primitiue Church as with the like terme Chrysostō doth men called Priests and Bishops all one But those whiche are now called Bishops they called Apostles Afterward in processe of time they lefte the names of Apostles to those which were in dede Apostles And bishops they called those whiche in olde time were called Apostles So Epaphroditus was the Apostle of the Philippenses so Titus of the people of Creta and Timothe of the Asians Thus then those which were in dede Bishops being in the Apostles time called Priestes verely in this place also of the Actes by these wordes Priests may very wel be taken not only simple Priests but euen those that were Bishops too And then hath M. Horne lost al the grace of his Pharisaical iesting But now is the man in a great muse with him selfe whether he may graunt to M. Fekenham that this Councell was called by the Apostles though of his modestie which is here to be wondered at it sheweth it selfe so seldome he wil not determine the matter And then doth he ful sadlie imagine as a thing moste likely that the Apostles Paulus and Barnabas came to Hierusalem iump at that time that the Apostles and the congregation were assembled already together to common prayer And by as good likelyhood they made poste haste to present them ere the congregation brake vppe least they should haue lost their iourny for lacke of authority in the Apostles to cal a Coūcel or tarrie at least vntill the next time that they assembled for praier And whie I pray you might they not as wel call a Councel as assemble together for other causes And whie do you so fondly ground your likelinesse vppon that which hathe no likelihood And why doe ye thus wrangle seing S. Luke him selfe sheweth plainly the cause of their meeting Conueneruntque Apostoli seniores videre de verbo hoc The Apostles and the Priests assembled together to consider of this matter Then haue we an other snarling that this was not the acte of one Apostle alone Neither dothe the Pope alone for that belike is the matter ye so closely shote at make any decree but either by a coūcel or with the aduise of his Cardinales and others Which in all weighty matters no doubt he dothe though he after al as the head geue the Sentence At length yet M. Horn taking a better hart vnto him selfe goeth roundlye to the matter and resolueth vs that this Decree was made not by the Apostles only and the priestes but by the whole Congregatiō ther present as S. Luke saieth Then is there good cause to beleue him M. Horne I heare you say that Saint Luke saith the decree was made by the Apostles Elders and the whole Congregation But as yet I heare not S. Luke say so nor euer shal hear him so saie S. Luke
iurisdiction in makinge of Lawes in visiting in reforming without the cōmissiō of any Laicall authority then is M. Fekenhās argument good and sufficient Thē haue we the practise of the Apostles and primatiue Church against this your newe Paradoxe Thē hath M. Fekēhā wrapped you vp also ād meshed you in a fowle contradiction as one that affirmeth the quite contrary dyuerse tymes before And yet because ye shal not carry ād steale away the matter so but be more fully answered I say ther was an ordinary ād ther was also an extraordinary authority in the Apostles The ordinary authority of the Apostles in the which we are now remaineth at this day ād shal remain for euer in the Church in the bishops their successours The extraordinary authority either died with thē or at lest cā not be vsually pleaded vpō The lyke argumēt as ye make here against the authority ād iurisdictiō of bishops M. Iewel ād your fellowes make against the Pope that thoughe S. Peter were head of the whole Church and was assured by the promisse of Christ that prayed for him that his fayth shulde not fayle yet can not al his successours the Popes challenge the same being a special prerogatiue gratiously geuē to him But here we must vnderstād that Peter was priuileged for his owne person and he was priuileged also in respect of the cōmon weale of the whole Church And therfore yf we respect S. Peters person the persō of his successor is not so priuileged but he may fal and erre in his own priuat opiniō and iudgemēt But if we respect the whole Church whereof he hath the rule then we say he can not erre in any decree or order that he shal publikely make for any matter of faith Least by this his opē errour the whole Church fal also into the same The prouidēce of God which a Diuine shuld alwaies haue an eie vnto suffreth not such an incōueniēce in his Church Again the Apostles had personal priuileges of more ample grace thē their successours haue And therfore by theis wordes what so euer ye shall bynde vppon the earth c. And by those other as my father sent me so I send you they had authority eche of them to preach throughout the whole world and in whatsoeuer part therof ād in this respect they were equal with S. Peter but their successours at Alexandria Antiochia ād Ephesus do not succede to thē nor inioy this extraordinary powre of preaching ād teachīg through out the world ād euery part therof but the ordinary ōly ād vsual power within their own Diocesse or Patriarchship The said extraordinary authority remaynīg with the popes only as the successours of S. Peter who was head of the Apostles not in the Apostleship for in that all the Apostles were equall but in bishoply Iurisdiction After lyke sort the Apostles had a certain peerlesse authority to speak in diuers tongs to prophecy to reuiue the dead to heale the sicke to cast out diuels and to do many other miracles This power doth not descēd to al their successours ordinately but now and thē to some certain to whō it pleaseth God to dispēce these graciouse gifts vnto As he hath don to many a blessed bishop syth the apostles time ād to many other euen in our daies as to the blessed Fathers of the society of Iesus in cōuerting the newe found Indiās frō paganisme to the faith of Christ and as also to our holy Father the Pope that nowe liueth as we are most certainly informed God hath abundātly geuē this heauēly gift of workīg miracles But we are out of this case we reasō of an vsual ād ordinary power that the apostles successors must nedes haue and haue as wel as they for the necessary gouernement of his Churche As to preach to the flocke of Christ to gouern ād to direct thē by good orders ād lawes to reform the offendours to excōmunicat the disobedient to improue rebuke or exhort with al lōg suffering ād good doctrin to visit thē to correct the vnquiet to cōfort the feble mīded to forbeare ād receiue the weak ād to haue a cōtinual paciēce in al mē By imposition of hāds to geue holy orders in the sacramēt of cōfirmatiō as Peter and Iohn the apostles did when they visited Samaria with many other things belōging ordinarily to all bisshops Nay saith M. Horne ther is no mentiō made of visitatiō in the eight of the Actes What shal we trifle cōcerning the word visitatiō if it be not ther in case the thīg it self be there Verely if the very word haue any force with you M. Horne you haue it plain in the next allegatiō of M. Fekenhā out of the .15 of the Actes where S. Paule said to Barnabas Let vs visite our brethern c aet But I pray you tell vs why were Peter and Iohn sent into Samaria but to confirme the Samaritanes and to geue the Sacramente of confirmation to those that were latelie baptized This Sacrament of Confirmation is one of the principall thynges the whiche the Bisshoppes do vse in their visitation Here M. Horne runneth to his olde shift yet on s againe and saith here was no sacrament geuen neither any holy Ghost at al. But the spirite of miracles as the gifte of tonges of healing prophecying and such like which are the gifts of the holy ghost and therefore called the holy Ghost And then doth M. Horne ieste at this sequele The Apostles gaue these giftes Ergo euery priest and bisshop may geue them nowe And then he addeth for his pleasure that there was neuer any monke in the Abbay of Westminster so ignorantly brought vp but knewe wel inough that the bisshops could do no such feate Truth it is that they receiued the holy Ghost and these outwarde giftes withal at their confirmation And as the Apostles only by the imposition of handes gaue these giftes as ye confesse so Confirmation to this day perteineth to the bisshops only that represente the Apostles Nowe that confirmation is no sacrament or that the holy ghost is not thereby geuen neither Chrysostomus whome ye recite nor any other auncient authour auoucheth And that those that were baptized were afterward cōfirmed by the bisshop ād receiued the holy Ghost when there were no visible signes S. Hierome plainely testifieth And S. Augustine confesseth it is a Sacrament as Baptisme is Of this holy Ghost that is geuen without any outward miracles speaketh M. Fekenham and no one worde of miracles Wherefore this misshapen argument that ye bring forth is yours and not his To the ouerthrowe of of the which folishe fonde argument I aunswere that there was neuer none so blinde or ignorantly brought vp in the monastery of Westminster that could not well perceyue that this is a very il fauored kinde of reasoning and such as was neuer vsed amonge the Catholikes As for his answere to M. Fekēham touching the second allegation
dangerouse where you say That Paul gaue not his owne lawes beside the Ghospel but Gods ordinaunces comprehended within his Ghospell And againe That Paule whether being present he taught them by worde or being absent by writing he neither wrote nor spake other then he had receiued of the Lorde And last of al So that the traditions that Paule speaketh of are not other then the Doctrine of the Ghospell This is M. Horne as I said a Lutheran and a dangerous conclusion For by this rule you woulde frustrate al the lawes of the Church as Luther your Grādsir did which are not expressely cōprehended in the writen Ghospell For this beeing put that the very Apostles made no lawes or ordinaūces but such as they foūd before recorded in the Gospel then say you by what authoritie can the Prelates of the Churche at any time hereafter take vpon them to make such lawes as are not expressed in the Gospel To mete therfore with this wicked sequele ād to detect your lewd cōclusion I wil shortly touch a few moe exāples of such lawes and ordinaunces as th'Apostles made and not recorded made or ordeined otherwise in the Gospel First S. Paule to the Corinthes forbiddeth them to eate with drōckards with robbers with fornicatours with the couetous ād with idolators In the Gospel no such restraīt appereth Nay rather we see there Christ him self did eate with publicans and sinners Again to the Galathiās he cryeth out Behold I Paul say vnto you If ye be circūcided Christ profiteth you nothing What Gospel teacheth Paul so to say What Gospel doth cōdemne circūcision Nay rather saith not Christ in the Gospel I came not to vndoe the lawe but to fulfil it And yet not here only but to the Philippēses most earnestly he chargeth them to cast of the yoke of the law The like he doth to the Colossiās teaching thē to make no more accōpt of their Neomeniae and Sabbata Nowe for the precept that S. Paul geueth to Timothe that a Bisshop should be the man of one wife What Gospel prescribeth it or commaūdeth it To Titus also the lawes that he geueth to yōg wemen to widowes ād to old wemē Are not al these and many more which for breuities sake I omit mere cōstitutions and lawes of th'Apostls without any word made therof in the Gospel And what els intēded Christ I pray you M. Horne when he saied to his Apostles a litle before his Passion I haue many things yet to say vnto you but you are not able to beare them now Howbeit when the Spirit of Truth shall come he will teache you all Trueth then that by the spirite of Truth the holy Ghost they should learne and teache many Truthes which in the Ghospell where onely the doctrine and doings of Christ are recorded they had not learned And this holy Spirit he promised should remaine not with them only for their abode here in earth but with the Churche for euer To geue vs to vnderstand that as they so their Successours in the Churche from tyme to tyme should be taught of the holy ghost and teache vs againe al maner of Truthe Wherof vnuincibly foloweth not only that they taught and doe teache many moe things then Christ in the ghospel taught but also that those their doctrines and teachinges as proceding from the holy Ghost the Spirit of Truth are infallible sound and right holsome and of vs therefore vndoubtedly to be obeyed and beleued Wherby is ouerthrowē M. Horn your most damnable and wicked conclusion affirming the Apostles to haue made no lawes of their own besides the ghospel but only such as were Gods ordinaunces comprehended in the ghospel For nowe we see both by exāples of their doings and by vnuīcible reason out of the ghospel that they made lawes of their own besides the ghospel ād might both lawfully and assuredly so do they being alwaies prōpted of the holy Ghost therein and their lawes therfore being not theirs only but bearing also the force and value of Gods lawes so farre as is before declared Farder by this it appereth that as the Apostles thē so their successours now and alwaies heretofore had and haue full and sufficient authority to make ecclesiastical lawes or decrees ouer al their flocks from Christ himself without any iote of Commissiō frō the laye Prince or any other lay Magistrat And so your principall conclusion goeth ones again flatte down to the grounde The .169 Diuision pag. 116. b. M. Fekenham The which noble Emperour Constantinus for the repression of the Arians errours and heresies he did at the request of Syluester then Bishop of Rome cal the firste Councell at Nice where he had to the Bisshops there assembled these woordes Cùm vos Deus Sacerdotes constituerit potestatem tradidit iudicandi de nobis Et ideo nos à vobis recte iudicamur Vos autem cùm nobis à Deo dij dati sitis ab hominibus iudicari non potestis c. Valētinianus Imperator eùm ille rogatus esset ab Episcopis Hellesponti Bythiniae vt inter esset consilio respondit Mihi quidem cùm vnus de populo sim fas non est talia perserutari verum sacerdotes quibus haec cura est apud semetipsos congregentur vbi voluerit Theodosio Imperatori Ambrosius ingressu intra cancellos templi inter dixit inquiēs Interiora ô Imperator sacerdotibus solis patent c. Cul egit ob id gratias Imperator asserens se didicisse diserimen inter Imperatorem Sacerdotem M. Horne It is manifest that Constantin called the first Nicene Councel but very vnlikely that he did it at the request of Syluester because this Councel vvas .625 not in the time of Syluester but vvhiles Iulius vvas bisshop of Rome vvho by reason of his great age could not be there present in his ovvne person and therfore sent in his stede Vitus and Vincentius as the Ecclesiastical histories report and Epiphanius affirmeth that Constantine called this Councel at the earnest sute of Alexander Bisshop of Alexandria vvhereto Ruffinus addeth many other of the Cleargy also But if it be true as ye say that thēperour called the Councel at the request of the Pope than both those Papistes are 626 Liars vvhich affirme that the Pope called this Councel and your cause by your ovvn confession is much hindred for if the Emperour called the Councel and that at the request of Syluester the Pope as yee say or at the earnest suite of Alexander and other godlye Bisshops as Epiphanius and Ruffinus affirme It appeareth plainly that both the Pope and the other Catholik Bisshops did therby acknovvledge the .627 supreame povver and authoritie to sommon and cal Councels vvhich is a .628 principal parte of your purpose and of the Ecclesiastical iurisdiction cohibitiue to be in themperour and not in them selues for othervvise they might ād vvould haue don it by vertue of their
of the matter as that the Catholiks being in possession of the truth froÌ„ time to time in the Churche continued and obserued were yet notwithstanding disuantaged and put to the prouf with much more iniury then if a man that had an huÌ„dred years and more quietly enioyed his LaÌ„ds should sodeÌ„ly be disturbed aÌ„d dispossessed thereof vnlesse he could proue his possessioÌ„ to hiÌ„ that had no right or interest to claime the same Which I say not for that the catholiks had not or did not shewe sufficient euidence but for the maner of the ordering and dealing therein the Catholiks being very much straited for shortnes of tyme beside that it was a fruytlesse and a superfluose enterprise For in so many great and weighty matters as now stande in controuersie and debate to what ende and purpose was yt to debate vppon these 3. matters only whether the seruice may be in the mother tong whether any one realme may alter and chaunge the rites and ceremonies in the Churche and make newe whether the masse be a sacrifice propitiatory seing that the first and the secoÌ„d question be no questions of faith and the .3 dependeth vpon the questions of transsubstantiation and the real presence which ought first to haue bene discussed and then this as accessory thereunto Againe what presidente or example can be shewed of such kinde of disputation to be made before the Laye men as Iudges Suerly howe daungerouse this matter is beside many folde recordes of Antiquity the miserable examples of our tyme doe sufficiently testifie especially at Monster in Germany Where by these meanes the Lutherans thrust oute the Catholiks and where euen by the very same trade ere the yeare wente abowte the Lutherans them selues were thrust owte by the Anabaptistes And then within a while after followed the pytiful tragedy plaied there by the sayd Anabaptists the worthy fruit of such disputatioÌ„s Now albeit these disputatioÌ„s were nothing neadful at al and much lesse for that in the parliameÌ„t time when this coÌ„ference was had the whol clergy whose iudgemeÌ„t should haue bene in this case of chieffest importaÌ„ce vniformly agreed aswel vpoÌ„ the real preseÌ„ce as traÌ„substantiatioÌ„ aÌ„d the sacrifice also with the supremacy of the Pope and made their huÌ„ble petitioÌ„n as became their vocatioÌ„ that the auÌ„cieÌ„t relligion might not be altered in the parliameÌ„t although they could neuer obtaine that their petition might there be read yet if they woulde nedes haue gonne forward with their disputations reason had ben that they should haue begonne with the chief and principal points and not with the dependant and accessory meÌ„bers or matters nothing touching faith and withal to haue suffred the Catholiks to haue replied to their aduersaries whiche they could not be suffered to doe least their aduersaries weaknes shuld as it would haue done in dede and now daily doth God be praised euidently and openly haue bâ—ne disciphered and disclosed Wherin whether the Catholiks were indifferently dealt withall I reporte me to all indifferent men Surely among all other things concerning the supremacy of the prince in causes Ecclesiastical the denial wherof is more extreamely punished by the law then any other matter of religion now in controuersy ther would haue ben much more mature deliberatioÌ„ especially considering that aboue .x. hundred yeares past in disputations of matters of faith whereto the Catholikes were prouoked in Aphrica the said Catholikes required that at the said disputations should be presente the Legates of the See of Rome as the chief and principal See of ChristeÌ„dom But let vs now returne to M. Horne M. Horne The .3 Diuision pag. 3. a. After this in February follovving certaine persons of vvorship resorted to my houâ—e â–ª partly to see me and partly to heare somevvhat betvvixt me and you And after that vve had reasoned in certaine pointes touching Religion vvherein ye seemed openly to haue little matter to stande in but rather did yelde to the moste in substance that I had saied neuer the lesse being after vvithdravven in some of their companies although yee did seeme openlye to consent and agree vvith me in that I had said Yet said you the matter it selfe is grounded here pointing to your breast that shall neuer goe out VVhiche being tolde me I did vehemently then challenge you for your double dealing and colourable behauiour saying that I thought you did not that you did of any conscience at al and therefore compted it but lost labour further to trauaile vvith such a one as had neither conscience nor constancy But you to shevv that ye did al of conscience shevved me both vvhat yee had suffred for the same in diuers manners and also hovv the same vvas grounded in you long before For proufe vvhereof ye offred to shevve me a booke of yours that ye had deuised in the Tovver and the same shortly after did deliuer vnto me not as your scruples and doubtes to be resolued at my hande vvherein ye seemed in our conference before had .14 resolued but only to declare that the matter had bene long before setled in you and this vvas the only and mere occasion of the deliuery of the said booke vnto me entituled as is before declared and not othervvise But as you haue cast a mist before the eyes of the readers vnder the speach of a deliuery in vvriting vvithout noting of any circumstance that might make the matter cleere vvherein you shevve your self to haue no good meaning euen so haue you set foorth resolutions of your ovvne deuise vnder my name because you are ashamed to vtter mine vvherevnto you yelded and vvere not able to ansvvere Stapleton How vnlike a tale this is that M. FekenhaÌ„ should either be resolued by M. Horn or being resolued should theÌ„ geue vp his matter in writing for none other cause theÌ„ M. Horn reporteth I durst make any indifferent man iudge yea a nuÌ„ber of M. Hornes own sect there is no apparance there is no colour in this matter And therefore I wil be so bold as to adde this to his other vntruthes where vnto I might set an other more notable straight waies ensuing that M. Fekenham should set forth resolutions of his owne deuise vnder M. Hornes name sauing that I leaue it to a place more appropriate where the matter shal be more conueniently and more fully discussed The 4. Diuision Pag. 3. b. M. Fekenham For asmuch as one chief purpose and intent of this Othe is for a more saulfgard to be had of the Quenes royal person and of her highnes most quiet and prosperous reigne I doe here presently therfore offer my selfe to receiue corporal Othe vpon the Euangelistes that I doe verely think and am so persuaded in my conscience that the Queenes highnes is thonly suprem gouernour of this realme and of al other her highnes DominioÌ„s and Countries according as thexpresse words are in the beginning of the said Othe And further I shall presently
behoueth vs al with al our harte to pray let them be feruente in the godly zeale of religion but they may not be heads of the Churche in no case for this Supremacy doth not appertayne to them These are no Papistes I trowe Maister Horne but youre owne deare brethern of Magdeburge in their newe storie ecclesiastical by the which they would haue al the worlde directed yea in that story whereof one parcel Illiricus and his fellowes haue dedicated to the Quenes Maiesty that beare the worlde hand they are the true and zelouse schollers of Luther In case ye thinke their testimony not to haue weight enowgh then herkē to your and their Apostle Luther who writeth that it is not the office of Kings and princes to cōfirme no not the true doctrine but to be subiecte and serue the same Perhaps ye wil refuse and reiecte bothe the Magdeburgenses and Luther to as your mortal enemies yow being a sacramentarye and such as take yow and your fellowes for stark heretiks A hard and a straunge case that now Luther cā take no place amōge a nōber of the euāgelical brethern What say yow then to Andreas Modreuiu◠Surely one of the best lerned of al your sect How lyke yow then him that saieth there ought to be some one to be taken for the chiefe and Supreame head in the whole Churche in al causes ecclesiastical Wel I suppose you wil challenge him to as a Lutherane Yf it muste neades be so I trust M. Caluin your greatest Apostle shal beare some sway with yow I know ye are not ignorante that he calleth those blasphemers that did call kinge Henry the eight Supreme heade of the Churche of Englande and handleth the kinge hī selfe with such vilany and with so spitefull woords as he neuer handled the Pope more spitefully and al for this title of Supremacy which is the key of this your noble booke Can ye now blame the Catholikes M. Horne yf they deny this supremacy which the heads of your owne religion aswel Lutherans as Zwingliās doe deny and refuse O what a straunge kinde of religion is this in Englande that not onely the Catholikes but the very patriarches of the new euangelical brotherhod doe reiecte and condemne Perchaunce ye wil saye Wel for al this there is no Englishe man of this opinion Mary that were wonderfull that if as we be sequestred and as it were shut vp from other countres by the great Ocean sea that doth enuyrō vs so we should be shut vp from the doctrine as wel of the Catholiks as also the Protestants of other cōtreis and that with vs the Lutherans and Zwingliās should finde no frendes to accompany them in this as wel as in other points But contente your self M. Horne and thinke you if ye do not alredy that either your self or many other of your brethern like the quenes supremacy neuer a deale in hart what so euer ye pretēd and dissemble in words Think ye that Caluin is so slenderly frended in Englād his bookes being in such high price and estimatiō there No no it is not so to be thought The cōtrary is to wel knowē especially the thing being not only opēly preached by one of your most feruēt brethren there in England euen since the Queenes maiesties reigne but also before openly and sharply writen against by your brethren of Geneua Especially one Anthonie Gilbie Whose wordes I wil as wel for my discharge in this matter somewhat at large recite as also to shew his iudgement of the whole Religion as well vnder King Henrie as King Edward and so consequently of the said Religion vnder our gracious Quene Elizabeth nowe vsed and reuiued that all the worlde may see that to be true that I said of the Supremacie as also that the feruent brethren be not yet come to any fixe or stable Religion and that they take this to be but simple as yet ād vnperfit In the time saith he of King Henrie the eight when by Tindall Frith Bilney and other his faithfull seruauntes God called England to dresse his vineyarde many promised ful faire whome I coulde name but what fruite followed Nothing but bitter grapes yea bryers and brambles the wormewood of auarice the gall of crueltie the poyson of filthie fornication flowing from head to fote the contempt of God and open defence of the cake Idole by open proclamation to be read in the Churches in steede of Gods Scriptures Thus was there no reformation but a deformation in the time of the Tyrant and lecherouse monster The bore I graunt was busie wrooting and digging in the earth and all his pigges that followed him but they sought onely for the pleasant fruites that they winded with their long snoutes and for their owne bellies sake they wrooted vp many weeds but they turned the ground so mingling good and badde togeather sweet and sower medecine and poyson they made I saye suche confusion of Religion and Lawes that no good thing could growe but by great miracle vnder suche Gardeners And no maruaile if it be rightlye considered For this Bore raged against God against the Diuell against Christe and against Antichriste as the some that he caste out againste Luther the racing out of the name of the Pope And yet allowing his lawes and his murder of many Christian souldiars and of many Papists doe declare and euidentlie testifie vnto vs especially the burning of Barnes Ierome and Garrette their faithfull preachers of the truthe and hanging the same daye for maintenaunce of the Pope Poel Abel and Fetherstone dothe clearelie painte his beastlines that he cared for no Religion This monsterous bore for all this must needes be called the Heade of the Churche in paine of treason displacing Christe our onely head who ought alone to haue this title Wherefore in this pointe O Englande ye were no better then the Romishe Antichriste who by the same title maketh him selfe a God and sitteth in mens consciences banisheth the woorde of God as did your King Henrie whome ye so magnifie For in his beste time nothing was hearde but the Kings Booke the Kings Procedings the Kings Homilies in the Churches where Gods woorde onelie should haue ben preached So made you your King a God beleuing nothing but that he allowed I will not for shame name how he turned to his wonte I will not write your other wickednesse of those times your murders without measure adulteries and incestes of your King and his Lordes and Commones c. Loe Maister Horne howe well your Protestante fellowe of the beste race euen from Geneua lyketh this Supremacie by plaine woordes saiynge that this title whiche you so stoutlye in all this your booke auouche displaceth Christe who owghte and that onely to enioye it And whereas ye moste vntruely saye heere that we make the Pope our God in earth Maister Gilbie saieth that you make your Prince a God in attributing to her this wrong title
saying that concupiscence as a sinne remayneth in vs after holy baptisme And because ye shal not say I suppresse conceile or obscure the chief and most notable persons of your auncetry how say you to the Emperours Philippicus Leo Constantinus condēned with their adherētes by the .7 general coūcel at Nice that vilayned by defacing breaking and burnīg the Images of al the holy hallowes of Christ ād Christes to To whome for your more honour and glorye I adioyne the Emperour Iulianus the Apostata Who as ye doe in your books and pulpits cried out vpon the Christiās O ye wretched men that worship the wood of the crosse setting vp the figure of it vppon your forehed and dores you therefore that are of the wiseste sorte are worthy to be hated and the residewe to be pityed that treading after your steppes come to such a kinde of Wretchednes To the Pelagians affirming that children not baptized shal be saued And yet are your maisters in this point worse then the Pelagians as wel for that some of them haue said that some Infants thowgh vnbaptized shal be damned and some other though vnbaptized shal be saued And some of them especially Caluin and other Sacramentaries say that they shal come without Baptisme to the Kingdom of heauen which the Pelagians durste not say but that they should haue the life euerlasting putting a difference but peuishly betwixte those two And if ye thinke the race of your worthye generation is not fetched highe inoughe we will mounte higher and as high as maye be euen to Simon Magus him selfe Of whome Marcion and Manicheus and after long and honorable succession your Patriarches Luter and Caluin haue learned their goodly doctrine against free will Yea to touche the verye foundatiō and wel spring of this your new gospel which altogether is grounded vpō iustificatiō without good works in that also ye drawe very nigh to the said Simon Magus I forbeare at this time to speake of the residewe of your noble progenitours hauing in other places as I noted before spoken largely of the same This shall suffice at thys present to make open to all the world that they are no petit or secrete heresies that ye and your fellowes mainteine Come foorthe once and cleare your selfe of this onelye obiection if yow can being so often pressed therewith If you maintaine olde condēned heresies what are yow lesse then heretiks your selues If yow maintaine them not or if they be not olde heresies which you maintaine clere your self if you be able I assure you M. Horn you and al your felowes wil neuer be able to auoide this one onely obiectiō And therfore you and al your fellowes must nedes remaine stark hereticks and for such to be abhorred and abādonned except you repēt of al good Christiās Now as I haue proued yow and your companions open and notable heretiks so shal I straite way purge M. Fekenham to be no Donatist or any heretik otherwise for any thing yet by you layde to his charge But now Maister Horne beware your self leaste this vniuste accusation against Maister Fekenham and the Catholikes whome ye cōpare to the Donatistes causelesse moste iustly and truely redounde vpon your and your fellowes heades Beware I say For I suppose I will laye more pregnante matter in this behalfe to your and their charge then ye haue or possible can doe to Maister Fekenham or any other Catholike whereof I dare make any indifferent Reader iudge If I should dilate and amplifie this matter at large yt would rise to a prety volume but I will purposely abridge yt and giue the Reader as it were but a taste They were al called first Donatistes but as the first fell from the Churche Catholike so fell they also afterwarde from their owne Churche and maister into an horrible diuision of the Maximianistes Circumcellions Rogatistes Circenses and others A lyuelye paterne of the sectes sprōg from your Apostle Luther as in their pedegree in the Apology of Staphylus euery man may see The Donatistes would somtyme crake and bragge of their multitude and bring it as an argument that the truth was on their side as doth your Apologie Which being restrayned by the Emperours Lawes and dayly diminishing then they cried the truthe resteth with the fewe elected and chosen parsons then cried they O lytle flocke feare not as ye did when ye were as yet but in corners rotten barnes and Luskye lanes The Donatistes when they could not iustifie their own doctrine nor disproue the Catholiks doctrine leauing the doctrine fel to rayling against the vitiouse lyfe of the Catholiks In this point who be Donatists I referre me to Luthers and Caluins books especially to M. Iewel and to your owne Apologie The Donatistes refused the open knowen Catholicke Churche and sayde the Church remayned onely in those that were of their side in certayne corners of Afrike And sing not ye the like songe preferring your Geneua and Wittenberge before the whole Catholike Church beside The Donatistes corrupted the Fathers books wonderfully and were so impudent in alleaging them that in their publike conference at Carthage they pressed much vppon Optatus wordes and layde him forth as an author making for them who yet wrote expressely against them and in all his writings condemned them Is not this I pray yow the vsuall practise of your Apostles Luther and Caluin of M. Iewel and your own to in this booke as I truste we haue and shal make it most euidēt And here let M. Dawes beare you company to in the crafty and false handling of his own deare brothers Sleydans story where he leaueth out Alexander Farnesius oration to the Emperour wherein he sheweth the Protestants dissensions The Donatists to get some credite to their doctrine pretended many false visions and miracles and they thowght that God spake to Donatus from heauen And doth not M. Foxe in his donghil of stinckinge martyrs pretely followe them therein trowe you Hathe not the lyke practise bene attempted of late in Hūgary to authorise the new ghospell by pretēding to restore lyfe to an holy brother feyning him self to be dead and by the great prouidence of God found to be dead in dede Did not your Apostle Luther boast himself of his visions and reuelations Which how coelestiall they were doth sone appere for that hī self writeth that the deuil appered vnto him in the night and disputed with him against priuate masse by whose mightye and weightye reasons Luther being ouerthrowen yelded and incontinently wrote against priuate masse as ye cal it Did not the Donatists preferre and more exsteme one national erroniouse councel in Aphrica then the great and general coūcel at Nice kepe not ye also this trade preferring your forged Conuocation libell before the Generall Councel of Trident The Donatists said that al the world was in an apostasie at the cōming of their apostle Donatus And
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
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
the Kings consent or without against the Pope who hath no Iudge in this world but God only Neither cā he be iudged by his inferiours And so these Bishops told the King to his face And finally the King referreth the whole mater to the Synode and plainly protesteth that it was the Coūcels part to prescribe what ought to be done in so weighty a mater As for mee saith the King I haue nothing to doe with Ecclesiasticall maters but to honour and reuerence them I cōmit to you to heare or not to heare this matter as ye shall thinke it most profitable so that the Christiās in the City of Rome might be set in peace And to this point lo is al M. Hornes supremacy driuen The Bishops proceding to sentence doe declare that Pope Symachus was not to be iudged by any man neither bound to answere his accusers but to be committed to Gods iudgemēt And the reason the Coūcel geueth That it appertaineth not to the sheep but to the pastour to foresee and prouide for the snares of the wolfe And thē follow the words that you reherse which are no iudicial sentence but only a declaration that he should be taken for the true Bishop as before But to medle with the cause and to discusse it iudicially they would not because as they said by the Canōs thei could not And therefore immediatly in the same sentence that ye haue in such hast brokē of in the midle it followeth We doe reserue the whole cause to the iudgemente of God Sette this to the former parte by you recited being a parcell of the sayed sentence as ye must needes doe and then haue ye sponne a faire threade your selfe prouing that thing whiche of all things yee and your fellowes denye That is that the Pope can be iudged of no man And so haue ye nowe made him the Supreame Heade of the whole Churche and haue geauen your selfe suche a fowle fall that all the worlde will lawghe you to scorne to see you finde faulte with this Councell as mangled and confusedlye sette foorth whiche so plainelye and pithelye confoundeth to your greate shame and confusion all that euer yee haue broughte or shall in this booke bringe againste the Popes Primacye So also it well appeareth that if there were in the worlde nothing else to be pleaded vppon but your owne Councell and sentence by you here mangled and confusedly alleged M. Fekenham might vpon very good ground refuse the othe and ye be cōpelled also if not to take the othe for the Popes Primacy being of so squemish a conscience yet not to refuse his authority by your owne Author and text so plainely auouched M. Horne The .62 Diuision pag. 36. a. As it is and shall be most manifestly proued and testified by the oecumenicall or generall Councels vvherin the order of Ecclesiasticall gouernment in Christes Church hath ben most faithfully declared and shevved from time to time as your self affirme that such like gouernment as the Quenes Maiestie doth claime and take vppon her in Ecclesiasticall causes vvas practised .169 continually by the Emperours and approued praised and highly commended by .170 thousands of the best Bisshoppes and most godly fathers that haue bene in Christes Churche from time to time euen so shall I prooue by your ovvne booke of Generall Councels .171 mangled maimed and set foorth by Papish Donatistes them selues and other such like Church vvriters that this kinde and such like gouernment as the Quenes Maiestie doth vse in Church causes vvas by continuall practise not in some one onely Church or parte of Christendome vvhereof you craue proufe as though not possible to be shevved but in the notablest Kingdomes of al Christendome as .172 Fraunce and Spaine put in vre vvherby your vvilfull and malicious ignoraunce shal be made so plain that it shal be palpable to them vvhose eyes ye haue so bleared that they cannot see the truth The .17 Chapter of Clodoueus Childebert Theodobert and Gunthranus Kings of Fraunce Stapleton MAister Horne nowe taketh his iourney from Rome and the East Churche where he hath made his abode a greate while to Fraunce and to Spaine hoping there to find out his newe founde Supreamacye Yea he saieth He hath and will proue it by thowsandes of the beste Bisshops Vndoudtedly as he hath already founde it out by the .318 Bisshops at Nice by the 200. bisshops at Ephesus and by the 630. bishops at Chalcedo who stande eche one in open fielde against him so wil he finde it in Fraūce and in Spayn also If he had said he would haue found it in the new founde landes beyonde Spayn among the infidels there that in dede had ben a mete place for his new founde Supremacy Verily in any Christened coūtre by hī yet named or to be named in this booke he neither hath nor shall find any one Coūcel or bishop Prince or Prouīce to agnise or witnesse this absolute Supremacy that M. Horn so depely dreameth of And that let the Cōference of both our labours trie M. Hornes answer and this Reply As also who hath bleared the Readers eyes M. Horne or Maister Fekenham M. Horne The 63. Diuision pag. 36. b. Clodoueus about this time the first Christian King of Fraunce baptized by Remigius and taught the Christian faith perceyuing that through the troublesome times of vvarres the Church discipline had bene neglected and much corruption crepte in doth for reformacion hereof call a nationall councel or Synode at Aurelia and commaundeth the bisshoppes to assemble there together to consult of such necessary matters as vvere fit and as he deliuered vnto them to consulte of The Bisshoppes doe according as the Kinge .173 commaundeth they assemble they commende the Kings zeale and great care for the Catholique faith and Religion they conclude according to the Kings minde and doth .174 referre their decrees to the iudgement of the King vvhome they confesse to haue .175 the superiority to be approued by his assent Clodoueus also called a Synode named Conciliū Cabiloneum and commaunded the bisshops to consider if any thing vvere amisse in the discipline of the Church and to consulte for the reformation thereof and this saith the bisshops he did of zeale to Religiō and true faith Other fovver Synodes vvere summoned aftervvarde in the same City at sondry tymes by the commaundement of the King named Childebert moued of the loue and care he had for the holy faith and furtheraunce of Christian Religion to the same effect and purpose that the first vvas sommoned for This King Childebert caused a Synode of Bishoppes to assemble at Parys and commaunded them to take order for the reformation of that Church and also to declare vvhom they thought to be a prouident Pastour to take the care ouer the Lords flock the Bisshop Saphoracus being deposed for his iust demerites Stapleton M. Horne so telleth his tale here as yf this King Clodoueus had
to the bishop of Hierusalē which kept there also a Councel and condēned Anthimus And al this was done in fowre monethes And therfore yt cā not be the true title of this Coūcel And much lesse tel the matter and who had cheif authority there But euery man is not so cunning as you to make men weene that the egge was a chycke before the henne had hatched Yet for one thinge I here commende you for telling vs that the Popes Legats in this Councel were set in the right hande of the Patriarche Menas whiche I suppose maketh somwhat for the Popes primacye But that you adde they were named and appointed by the commaundement of the Emperour I can not commēde you For it is vntruly saied They were the Popes owne Legates and deputies of his own naming and appointing not of the Emperours For it foloweth in the same Constitution of Iustinian touching these Legates Omnibus quidem ex Italica regione ab Apostolica sede nuper missis All being lately sent out of Italy from the See Apostolike In like maner where you say Theodorus a Maister of the Requestes to the Emperour as you call him deliuered to the Synod the Billes of supplication to be considered on such consideration you finde not in the woordes of Theodorus but this you finde him say to the Synode V◠in his interpellantes vos ipsis finem imponatis To th entent that by your meanes in these matters they may be ended and cōcluded This the Emperours officer required of the Synode that they would make an ende of the complaintes layed in by certaine Bisshoppes and Monkes And this you conceale and alter cleane to a simple consideration as thoughe the Councel should haue considered and then the Emperour concluded And therefore yet ones againe in this very Diuision you tel vs of a booke of supplication made by the Monasteries of Secunda Syria to the Emperour that Menna the president of the Councel should receaue their booke and consider of it according to the Ecclesiastical Canons The woordes of your Author are Quae in ipso insita sunt Canonicè finem accipere conuenientibus ad ipsum c. that the contents of their booke of supplication be ended and determined Cononically not considered only and that by the accorde not of Menna only whome only you name being the bisshop of Constantinople but of the most holy Romaines and the holy Synode Thus your false doctrine can not appeare when it commeth to trial but lodē alwaies with fardels of vntruths But nowe I trowe we shall quickly lese this aduantage For strayte ye bringe vs foorth a bisshop that calleth the Emperour the higheste potentate in the worlde next vnto God maintayning the onely and pure faith offeringe vnto God pure leuen of true doctrine as incense and burning the chaff meaning as ye say false religion with vnquencheable fier And thinke you M Horne that yf Iustiniā now lyued he would take your doctrine for pure fyne flower and not rather for stynking musty chaffe or bran Well you haue hearde his iudgemente in parte alredy As for your bsshop yf he had sayd in al causes as you make hī to say in the margin he had said wel towarde your purpose but nothing towarde the truthe And therefore ye hauing espied the former wordes not to come iumpe to your purpose ye vndershore them withe an other sayinge of the saied bisshoppe who speakinge of an heretyke desireth the Emperour to whome God had reserued the ful authority to directe to cut him from the Church and to expulse him out of his dominions Ye are not for al this much the nearer for wherein the good bisshop meante the full direction he him selfe sheweth that is in cutting away of heretiks and expulsing them out of his dominiōs And therefore your goodly marginal note that God reserueth to the Prince the fulnesse of direction in causes Ecclesiasticall quayleth and is not worth a rushe Neither is yt to be collected by the expresse woordes of the bishop and yf yt were sauing for your shrewd meaning and mistaking yt were not greatly material For it might stād right wel meaning of the ful and final directiō which is the executiō Ye now lay forth many ecclesiastical cōstitutions and among other that no mā shal dispute further in matters of religiō ons concluded where are your Westmynster disputations thē and that themperour had decreed all those things by sentence for the common peace of the Church Ye say the truth but not all the truth for ye haue most falsly following your accustomable humour left out iij. or iiij wordes strayt waies following We haue saith Iustinian determined these things following the decrees of the holy fathers Which wordes doe set your self and your primacy to quyt beside the sadle And thus as thēperours conclusion that knitteth vp al knitteth vp our conclusion to for the ecclesiastical primacy and vnfoldeth al your false conclusiōs in this your false boke So yf ye take and ioyne the very beginning of the said constitutiō to the wynding vp of yt the matter wil be much clearer and so clere that Iustiniās cōstitutiō that your self do bring forth may serue for a sufficiēt answere to al your boke cōcerning princes intermedling in causes Ecclesiastical We do saith Iustiniā no strāge thīg or such as thēperors haue not ben accustomed vnto before in makīg this present Law meaning against Anthimus Seuerus and Zoaras for as often as the bishops by their sentence haue deposed and displaced out of their holysees and dignities any vnworthy parsons as Nestorius Eutyches Arius Macedonius and Eunomius and certain other as nawghty as they were thēperors folowing their sentēce ād authority decreed the same So that ecclesiastical ād tēporal authority cōcurring together made one agremēt in right iudgmēt Euen as we knowe it happened of Late touching Anthimus who was thruste out of the see of this imperiall cyty by Agapetus of holy and gloriouse memorie the bisshop of the most holy Church of olde Rome M. Horne The .73 Diuision pag. 42. a Al things being thus done by the commaundement of the Emperour in the first Action and so foorth in the second third and fourth after many acclamations the President of the Councel Mennas concludeth saying to the Synod That they are not ignorāt of the zeale and minde of the Godly Emperour towards the right Faithe and that nothing of those that are moued in the Church .206 ought to be don without his wil and commaundement Stapleton Now goe ye M. Horne clerkly to worke For yf ye can roundly and hansomly proue this ye may perchance set a new head vpon Iustinians shoulders which yet woulde be but an vgle and a monstrouse sight But this is neither clerkly nor truely don of you to turne Cōuenit yt is mete semely or conuenient into oportet yt must or ought I maruaile ye bearing the state of a bishop haue so litle faith and
his brothers he made a decree that euery one should be accursed that prepared to him selfe a way into the Papacy or any other Ecclesiastical dignity with frendship or bribery Also that the bisshops in euery city should be chosen by the people and Clergy and that the election should be good so that the Prince of the City did approue the party by thē chosen ād the Pope addīg his authority therto had ones said volumus iubemus we wil and commaunde But saith Sabell both these decrees are abolished The first Chapter Of Phocas the Emperour and of Bonifacius the .3 Pope Stapleton HAVING nowe good reader passed the first sixe hundred yeares and hauing answered to M. Hornes arguments for such proufes as he pretendeth to serue him for thinges don within those .600 yeares I am in a great doubte and staye withe my selfe what order to take for the residewe of myne answere We haue gone ouer litle more then one half of that parte of M. Hornes booke wherein he taketh vpon him to be the challenger and an apponente and yf we weighe the nomber of yeares in the which M. Horne taketh his large race and course they yet remayne almoste a thowsande to those that be alredy passed Yf we measure the leaues almost the one halfe rest behinde to the nomber of .42 Beside the remnante of his booke wherein he plaith the defendants parte I speake thus much for this consideration Yf I shoulde largely and copiouslye answere the residewe as I haue begonne and fullye vnfolde his fonde follies confuting euerye point the booke woulde wexe to bigge and huge On the other syde yf I should lightlye and breiflye passe yt ouer perchaunce M. Horne woulde bragge and saye he were not no nor coulde be answered But yet bethinkinge my selfe well vppon the matter the compendiouse waye seemeth to me at this tyme beste Wherein I could be so shorte and compendiouse that with one lyne I shoulde sufficiently discharge my selfe for the whole answere in saying shortly but truely that there is not no not one onely authority apte and fyt to cōclude his purpose I coulde also shifte him of an other waye and because M. Iewel with other his fellowes groundeth him self vppon yt as a good and a peremptorye exception I might boldly say M. Horne al your proufes after Gregory come to late your .600 yeres are empted spente and gone Again I might and truly seing that his pretensed proufes of the first sixe hundred yeares are so faint and weake yea seing that he is quyte borne downe with his own authors in the same booke chapter leafe and somtyme line to that him self alleageth say that either it is most likelye that he cannot bring any good or substancial matter for the latter 900. yeares or what so euer yt be it must yeld and geue place to the Fathers of the first sixe hundred yeares And with this answere might we contemning and neglecting al his long ragmans rolle that hereafter followeth set vppon him an other while and see how valiantly he wil defende his owne heade Which God wote he will full fayntelye doe Well I will not be so precise as to let yt alone altogether but I shall take the meane and as I thinke the most allowable way neither answering all at length and stitch by stitch with diligence as I haue hitherto vsed nor leauing all but taking some aduised choice Wherefore yf hereafter he bringe any accustomed or stale marchandize yt shall passe but yf any fyne freshe farre sought and farre bowght marchandize come we will geue him the lokinge on and now and then cope withe him to Goe to then M. Horne take your weapon in your hand againe and besturre your self with yt edglynge or foyning with the beste aduantage ye can Ye say then Bonifacius the thirde opened the gappe to take away from th'Emperour the authority and Iurisdictiō of the popes election Ye say it but ye doe not nor cā proue it Ye say that he wonne of Phocas that Rome might be head of all Churches meaning thereby as appereth well by that which followeth ād by M. Iewel and your other fellowes that it was not takē so before Whereof I haue alredy proued the contrary by the Councell of Chalcedo by Victor yea the Emperours Valentinian and Iustinian and otherwise to But this you reporte vntruly For the Popes suyte was not that his See might be the head of al Churches but that the see of S. Peter which is the head of all Churches might be so called and takē of al mē And the reason is added by Ado Paulus Diaconus Beda Martinus and others bicause the Se◠of Constantinople wrote her selfe at that time the Chiefe of all others This newe attempt caused the Pope to make this suyt Not that either it should be so for so it had bene without the Emperours Autorytie or that then it was first called so Ye say he wanne this gloriouse and ambitiouse title with no small brybes Ye say it but ye neither proue it nor can proue yt And sure I am that none of your authours ye name in the margent sayth so Neither do I yet see whervppon ye shuld grounde your self onlesse it be vppon your straunge grammer turning Magna contentione with great contention or with much adoe into no small brybes as ye did lately conuenit into oportet And for this that ye call this a gloriouse and ambitiouse tytle obtayned by this Bonifacius truth it is that as this tytle was euer due to the Church of Rome and confessed as I haue said by Councels Emperours and other longe before the time of this Phocas or Bonifacius so neither this pope nor anie other of his successours vsurped or vsed it as a tytle These be your manifold falshods M. Horne lapped vp in so fewe lynes After your lewde vntruthes foloweth a copie of your singular witte For to what ende with what wisedome or with what benefytte of your cause recyte you two decrees of this Bonifacius I will geue yowe leaue to breath on the matter least vppon the soden you might be apalled with the question The best answere I wene you coulde make woulde be to say that hereby appereth the Ambition of pope Bonifacius 3. And then to proue that Ambition in him by these decrees I thinke it would trouble you much more For in the one he expressely decreeth against Ambition in the other he alloweth the consent of lay princes in a bisshops election But it is wel that as Sabel saieth Both these decrees are abolisshed Wherof it will folowe if that be true that if the decrees were good and made for you then yet they continewed not but were abolished If they were naught and made against the pope yet the faulte was soone amended Thus how so euer it fal out you see howe wisely ād to what great purpose you haue alleaged those decrees M. Horne The .80 Diuision Fol. 48. a. Novve began this
Donus first practised vvith Reparatus the Archebisshop of Rauenna to geue ouer vnto him the superiority and become his obedientiary and that as it may appeare by the sequele vvithout the consent of his Church After the death of Reparatus vvhich vvas vvithin a vvhyle Theodorus a familiar friend to Agatho the Pope and a stoute man vvhom .246 Agatho did honour vvith his Legacy vnto the syxth general Councel at Cōstātinople because his Clergy vvoulde not vvayt on him on Christmas daye solempnely .247 conducting him vnto the Churche as the maner had been did geue ouer the title ād made his sea subiect to the Pope for enuy ād despite of his Clergy saith Sabellicus vvherevvith the Rauennates vvere not content but being ouercome by the authority of the Emperour Constantin vvho much fauored Agatho they bare it as patiently as they might And Leo the seconde successour to Agatho made an ende hereof .248 causing the Emperour Iustinian to shevve great .249 cruelty vnto the vvhole Cyty of Rauenna and to Felix their Bisshop because they vvould haue .250 recouered their olde liberty And so this Pope Leo by the commandement and povver of the Emperour Iustinian brought Rauenna vnder his obeisance as the Pontifical reporteth These Popes through their feyned humility and obedience vnto the Emperours vvhich vvas but duty vvan both much fauour and ayde at the Emperors hādes to atchieue their purpose much desired The .3 Chapter of Vitalianus Donus and Leo the .2 Bishops of Rome and howe the Church of Rauenna was reconciled to the See Apostolike Stapleton WHy Maister Horne Put case the Pope signifieth his election to the Emperour Putte case the Popes were sometyme stowte and braue And sometyme againe couered they re ambitiouse meaninge with a patched cloke of humilitye and lowelines what yf the Churche of Rauenna after long rebellion became an obediētiarie to the apostolike see of Rome This is the effect and contents almost of one whole leafe What then I say Knitte vp I pray you your conclusiō Ergo a Prince of a Realme is supreame head in al causes ecclesiasticall and tēporal Wel and clerckly knitte vp by my sheathe But Lorde what a sorte of falshods and follies are knitte vp together in this your wise collection As concerning the stowtnes and cloked humility of the Popes your authours the Pontifical and Sabellicus write no such thinge but commend Vitalian Donus Agatho Leo for very good Popes yea and for this their doing concerning the Church of Rauenna Other writers commende these Popes also for good and vertuouse men But I perceiue they are no meane or common persons that must serue for witnesses in your honorable consistorie your exceptions are so precise and peremptorye Yet I beseache you sir in case ye will reiecte all other lette the Emperour Constantin himself serue the turne for this Vitalian Who at what tyme the bisshops of the easte being Monothelites woulde not suffer Vitalians name to be rehersed according to the custome in the Churche at Constantinople did withstande them And why thinke you M. Horne for any fayned holynes No no but propter collatam nobis charitatem ab eodem Vitaliano dum superesset in motione tyrannorum nostrorum For his charity employed vppon vs saieth the Emperour whil he liued in the remouing and thrusting out of those that played the tyrants against vs. Why doe ye not bring forth your authours to proue them dissemblers and Hypocrites but you shal proue this when you proue your other saying that there had ben an old ād a cōtinual dissensiō betwen these .ij. Churches ād that the Rauēnates were not subiect to the see of Rome This is wel to be proued that they ought to haue bene subiect to the see of Rome not onely by a common and an vniuersal subiection as to the see of all Churches But as to they re patriarchall see withall It is also aswell to be proued that in S. Gregories tyme who died but .72 yeares before Donus was made pope the Archebishops of Rauēna acknowledged the superioritie of the Church of Rome as appereth by sondrye epistles of S. Gregorie and receyuid theire Palle from thense a most certayne token of subiection matters also being remoued from thense to the popes consistory yea the bishop of Rauēna cōfessing that Rome was the holy See that sente to the vniuersall Churche her lawes and prayeth S. Gregorie not onely to preserue to the Church of Rauenna which peculiarly was vnder Rome her olde priuileges but also to bestowe greater priuileges vppon her Wherein appeareth your great vntruth and foly withal in that you saie there had bene an olde and continuall dissention betwixt the Archebishop of Rome and the Archebishop of Rauenna for the superioritie Now you see the dissension was not continual nor very olde it being so late subiect to the See of Rome in the tyme of S. Gregory Herein appeareth also an other of your vntruths where you alleadge out of the pontifical that Pope Leo brought Rauenna vnder his obeisaunce For the pontificall saieth Restituta est Ecclesia Rauennas sub ordinatione Sedis Apostolicae The Church of Rauenna was restored or brought home againe vnder the ordering of the See Apostolike In which wordes if you had truly reported them woulde easely haue appeared that the rebelliouse childe was then brought home again to obediēce not that then first it was brought vnder subiection as you vntruly and ignorantly surmise You say also as ignorantly or as vntruly that Theodorus the Archebishope of Rauenna who submitted his Church to Pope Agatho was a familiar frēd to Agatho and was of him honoured with his legacie to the sixt generall Councell of Constantinople intending thereby to make your reader thinke he did it of frendship or flattery and not of duety But your conceytes haue deceyued you For the legat of pope Agatho in that Councel so familiar a frend of his and so much by him honoured was one Theodorus presbyter Rauennas a priest of Rauenna as both in the life of Agatho and in the very Councel it self euidently appeareth Neither could that priest be afterward the same bishope that so submitted him self for that submission was before the Councell as in the life of Agatho it appeareth So lernedly and truely M. Horne in his talke procedeth With like truthe M. Horn telleth that Theodorus made his see of Rauenna subiect to Rome bicause his clergy did not so solemnely conducte him to Church vpon Christmas day as the maner had been Would not a man here suppose that this was a very solemne prelat that forlacke of his solemnyty would forsake his whole clergy But it is not possible for these lying superintendentes to tel their tales truly The story is this Theodorus the Archebisshop of Rauenna saieth Nauclerus minding vpon Christmas daye before the sonne risyng to say Masse in S. Apollinaris Church was forsaken of al his clergy And vntil it was
the bishopes M. Horne The .84 Diuision pag. 52. a. In the next session the order and fourme obserued as in the first the Emperour commaunded first of al Pope Agatho his letters to be redde in the vvhich letters is manifestly confessed by the Pope him selfe so vvel the Emperours .266 supreme gouernment in Ecclesiastical causes as the Popes obedience and subiection vnto him in the same For in the beginning he declareth vvhat pleasure and comforte he conceyued of this that the Emperour sought so carefully that the sincere Faith of Christe should preuayle in all Churches that he vsed such mildenes and clemency therein follovvyng the example of Christe in admonishyng him and his to geue an accompte of their Faith vvhich they preached that being emboldened vvith these comfortable letters of the Emperour he perfourmed his ready obedience in accomplishinge the Emperous praeceptes effectually That he made inquisition for satisfiynge of his obedience to the Emperour for apt men to be sent to the Councel the vvhich thing saith the Pope to the Emperour the studious obedience of our seruice would haue perfourmed soner had it not beeÌ„ letted by the great circuite of the Prouince and longe distances of place He protesteth that he sendeth his Legats according to the Emperours commaundement not of any sinister meaninge but for the obedience sake to the Emperour which saith he we owe of dutie He maketh a confession of his faith concerning the coÌ„trouersie adding the testimonies of many auncient fathers And he dooth protest that he vvith his Synod of the VVesterne Bishoppes beleueth that God reserued the Emperour to this tyme for this purpose That he the Emperour occupyinge the place and zeale of our Lorde Iesu Christe him selfe here in earth shoulde giue iuste iudgement or sentence on the behalfe of the Euangelicall and Apostolicall truthe Stapleton What exceding and intolerable impudency is this to be so bolde as to bringe forthe Pope Agatho his letters agaiÌ„st the Popes supremacy If a man woulde purposely and diligently seke ample and large proufes for the confirmation of thâ— same he shal not lightly fynde them more plentifull and more effectual then in this epistle reade and allowed of the whole Councel By the helpe saith Pope Agatho of S. Peter this Apostolik Church neuer swerued froÌ„ the truth into any errour Whose authority as chief of al the apostles al the Catholik Church of Christ al general Councels faithfully embracing did alwaies follow in all things Whose apostolike doctrine all the reuereÌ„d fathers embraced and the heretiks with false accusations most spitefully deface and persequute Of like authorities ye shal fynde great store aswel in this session as else where in this Councell Yea the whole Councell confesse that S. Peter was with them by his successour Agatho and that S. Peter spake by Agatho his mowthe And yf this wil not suffice themperour himself confesseth the like By these and the like testimonies yt is cleare that the Emperour himself toke the fathers to be the iudges in this controuersie and most of al the Pope To the which saying it is nothing repugnante that Pope Agatho according to the Emperours Letters did diligently and obediently as well sende his own deputies to the Councel as procured that other were also sent thither Yes saieth M. Horne In those letters is manifestly confessed by the Pope him selfe as wel the Emperours supreme gouernment in Ecclesiasticall causes as the Popes obedience and subiection in the same This is largely spoken M. Horne O that your proufes were as clere as your asseuerations are bolde Then were you in dede a ioylye writer But M. Iewell can tel you that bolde asseueration maketh no proufe For howe I praye you shewe you this out of the Popes owne letters You tel vs many thinges that the Pope sent his legates caused also other bisshops to repayre to the Councell and woulde haue caused more to come if great lettes had not hindered him And all this you saie to perfourme his ready obedience for satisfying of his obedience the studious obedience of his seruice and yet ones againe for the obedience sake which he owed of duty Here is I trowe obedience on the Popes parte enoughe and enough But here is not yet in ecclesiasticall causes Here is not yet the Emperours supreme gouuernement Here is not subiection in the same that is in Ecclesiasticall causes Then M. Horne hath affirmed foure thinges and proued but one And hath he trowe we proued that Verely as well as he hath proued the rest of the whiche he hath spoken neuer a worde For what obedience was this that the Pope so many times speaketh of Was it any other then that at the Emperours earnest request he sent his legates and summoned the bishops to the Councell Yes will M. Horn saye It was vpon the Emperours commaundement that he so did and not at his simple request Then remembre I praye you the Emperours wordes before alleaged in whiche he protesteth that he can only inuite and praye the Poâ—e to come to a Councell and that force him he would not And if the Emperours owne wordes suffise not then as you haue brought the Pope againste him selfe so I pray you M. Horne heare him speake nowe for him selfe And that in the selfe same letters where he talketh so muche of Obedience which you liked in him very well I assure you M. Horne you shall heare him so speake for him selfe that if he had by spirit of prophecy foresene this lewde obiection that you haue made he coulde scante in playner termes or more effectually haue answered you then nowe he hath by the waye of preuention confuted you For beholde what he saieth of the Emperours calling him and mouing him to assemble this Councell He saieth Nequaquam tam pia lateret intentio audientiuÌ„ humanáue suspicio perterreretur aestimantium potestate nos esse compulsos non plena serenitate ad satisfaciendum c. commonitos Diuales apices patefecerunt ac satisfaciunt quos gratia spiritus sancti imperialis liÌ„guae calamo de puro cordis thesauro dictauit Commonentis non opprimentis satisfaciâ—ntis non perterreÌ„tis non affligentis sed exhortantis ad ea quae Dei sunt secunduÌ„ Deum inuitantis Lest any that heare hereof shoulde be ignorant of this godly intention or the suspicion of man shoulde feare thinkinge as M. Horne here doth that we were forced by Authoryte and not very gently exhorted to answere caet the Imperiall letters haue declared and doe declare writen and directed from his Maiestyes pure harte throughe the grace of the holy Ghoste wherein he warneth not oppresseth he requyreth not threatneth not forceth but exhorteth and to Godly thinges accordinge to God inuiteth Lo M. Horn you are I trowe sufficiently answered if any thinge can suffyse you The Emperour forced not the Pope by waye of commaundement or supreme gouuernement as yowe allwaies imagyne but exhorted him He proceded not by
you tell all for the Emperour as though the Pope had don nothing O wilful malice and malicious wilfulnesse M. Horne is not content to be blinde him selfe He wil also make his readers blīd And because he loueth not the truth or the truth loueth not him therfore he would his Reader should learne the falshood and be as false as him self is But againe what impudency is this to bring Carolomanus doinges by the which euen in your own narration the holy Chrisme the masse and other orders of the Churche that ye haue abolisshed are confirmed and your whordome with M. Madge is punished by derogation penance and otherwise euen by your own supreme head Corolomanus Which did not degrade any priest actually him self or caused any to be degraded by his supreame authoritye as ye seame by a false sense to inferre but caused them by the ordinary meanes and according to the rules and canons to be degraded Who also made him selfe no Churche lawes as M. Horn here vntruly noteth but did al by the authority of Pope Zacharias who as I haue said and as in Nauclere it appeareth gaue Commission to Bonifacius the Bisshop to kepe a Synod in the Dominion of this Carolomanus in which Synode all these Churche lawes were made All which euidently proueth the Popes Primacy at that tyme not the Princes M. Horne The .95 Diuision pag. 58. a. About this tyme vvas one Bonifacius not Pope but as they call him the great Apostle of the Germanies the like for all the vvorld to our Apostle here in Englande Augustinus Anglorum Apostolus Either of them .299 might be called the Popes Apostles vvhose greate champions they vvere And euen suche Ecclesiasticall matters as our Apostle treateth of hath this Apostle in his Epistles to the Pope as this He asketh his holines when fatte bakon should be eaten The Pope answereth when it is wel smoke dried or resty and then soddē Likewise he asketh whether we shall eate Dawes Crowes Hares and wilde Horses The Pope biddeth him to beware of them in any wise Also he asketh him howe if Horses haue the falling sicknesse what we shall doe to them The Pope aunswereth hurle them into a ditche He asketh what we shall doe with Beastes bitten with a madde dogge the Pope biddeth him kepe them close or hurle them into a pitte He asketh if one Nonne may washe an others feete as men may the Pope answereth yea on Goddes name Also he asketh howe many Crosses and where aboutes .300 in his bodye a man shoulde make them These and a greate manye suche like are the Popes and his Apostles Ecclesiasticall matters But leauing these trifles note that in those Ecclesiasticall matters vvhich he did to anye purpose the laye Princes hadde the entermedling as appeareth .301 by the Pope Zacharias Epistle to this Boniface It is no marueile thoughe this Kinge Charoloman as also Charles the greate and other noble Princes after their tyme established by their authority in Synodes manye superstitions and .302 idolatrous obseruaunces as of Masses Chrysmes and such like abuses beinge moued vvith the zeale that all Princes ought to haue but vvanting the pure knovvledge that good and faithfull Bisshoppes should haue instructed them vvithal seinge suche .303 blind bussardes as this Boniface had the teaching of them vvho like blinde guides ledde them in the bottomles pitte of all superstitions and false religion The .9 Chapter Of S. Boniface the Apostle of Germany and of S. Augustin our Apostle Stapleton HEre is interlaced a lying slaunderouse patche al from the principal matter against our apostle S. Augustyn and S. Boniface an English man and a blessed Martyr slayne in Phrisia by the infidels commonly called the Apostle of Germanye But what a Ghospel is this that can not come in credite but by most slaunderouse vilany and that against S. Augustin whome we may thank and S. Gregory that sent him that we are Christē mē S. Gregory cōmendeth him for learned and vertuous and setteth forth the miracles wonderfully wrought by him in our Countre And think you now M. Horn that you with al your lewde lying rayling or M. Iewel either can stayne and blemishe that blessed mās memory No no ye rather amplifie ād auaunce his glorious renown and proue your selues most wretched and detestable lyers as I haue sufficiētly of late declared in my Return vpō M. Iewels Reply They nede not M. Horn your cōmendatiō which in such a person as ye are were rather their discōmendatiō For the ill mans discōmendation is to a good man a very commendation as contrary wise to be commended of an il man is no true prayse but rather a a disgracyng and a dispraise Therefore where ye cal these blessed mē ād other bishops of this tyme blīd bussards ād say that in Charles the great ād other Princes then lacked pure knowledge ye declare your self what ye are a very blinde hob abowt the howse neither able to kepe your self frō lying nor yet frō cōtradictiō For M. Horne I would to God either your self or a great sort of your fellowes Protestāt bisshops had beside his vertue the learning of Charles the great being well sene aswel in the Greke as the Latin tōge And see nowe how well your tale hangeth together For the very leafe before Gregorye the .3 was passinglye well learned both in diuine and prophane learning and no lesse godlye And the fowrth leafe after your selfe bringe forthe Alcuinus an Englishman of greate learninge as ye saye that saieth as ye write that God incomparably honored and exalted Charles the great aboue his auncetours with wisedome to gouerne and teache his subiectes with a godlye carefulnes Which wisedome stode as your selfe declare in ordering matters Ecclesiasticall And Pope Zacharias that ye here speake of was well also sene in the Greeke tonge Into the which he trāslated out of Latin S. Gregories Dialoges And now what a blinde bussarde are you that pleade vpon this Zacharias epistles to Bonifacius to proue this Charlemains supremacye wherein the Popes primacy is euidently and openly declared as I haue before shewed yf ye were of this ignorant or what an impudent and a maliciouse person are you yf ye wittinglye and willingly alleage that for you which is most strong against you For this Councel that ye grounde your selfe vpon was called in dede by Pipyn and Caroloman but according as the Pope had geuen them Commission in his letters And this Bonifacius was the Popes Legate there For concealing wherof you left out Qui est missus S. Petri Who is the Popes legat And the Princes were but ayders and assisters vnto him And Boniface proceding very well and canonically deposed the false the adulterouse and the schismaticall priestes Which so yrketh M. Horne at the very heart remēbring that if him selfe were wel and canonically handeled he should beare a muche lower saile then to beare either any
make not for the commendation of the Popes moderation and humility yet yt maketh for hys supreame authority I obey sayeth the Emperour not to thee but to Peter whome thow doest succede But to th entent that you M. Horne with the Apologie and M. Foxe who alwaies like bestly swyne do nousell in the donge and vente vp the worste that may be founde against Popes and prelates may haue a iuste occasioÌ„ if any Charity be in you to coÌ„mende the greate moderation of this Pope Alexander 3. you may remember that this is he to whoÌ„ being in extreme misery through the oppressioÌ„ of the Almayne Army spoyling aÌ„d wasting al aboute Rome Emanuel then Emperour in the East sent embassadours promysing bothe a great hoste against the Almayne Emperour Friderike and also a vnioÌ„ of the Grecians with the Romain Church if he would suffer the Romain Empire so loÌ„ge diuided froÌ„ the time of Charlemayn to come agayne to one heade and Empire to whome also being then in banishment the sayde Emperour sent a seconde embassy with great quantytie of mony promysing to reduce the whole East Churche vnder the subiection of the West all Grece vnder Rome if he woulde restore to the Emperour of Constantinople the Crowne of the West Empire from the which Frederike seemed nowe rightlye and worthely to be depriued To all which this Pope notwithstanding the greate miseries he stode presentlye in and was daily like to suffer through the power of this Frederike answered Se nolle id in vnum coniungere quod olim de industria maiores sui disiunxissent That he woulde not ioyne that into one which his Forefathers of olde time had of purpose diuided You will not I trowe denie M. Horne all circumstances duely coÌ„sidered but that this was a very great aÌ„d rare moderatioÌ„ of this Pope AlexaÌ„der 3. more worthy to be set forth in figures aÌ„d pictures to the posteryty for sober and vertuous then that facte of him whiche Mayster Fox hath so blased oute for prowde and hasty Except your Charyties be suche as verely it semeth to be that you take more delight in vice then in vertue and had rather heare one lewde fact of a Pope then twenty good If it be so with you then is there no Charyte with you For Charyte as S. Paule describeth it Thinketh not euill reioyseth not vpon iniquyte but reioyseth with verytie It suffreth all thinges it beleueth all thinges it hopeth al thinges it beareth all thinges Contraryewyse you not only thinke but reporte alwaies the worst you reioyse and take greate pleasure vpon the iniquytie of such as you ought most of all men to reuerence you are sorye to haue the veryty and truthe tolde you You suffer and beare nothing in the Church But for the euil life of a fewe you forsake the CoÌ„munion and societie of the whole You beleue as much as pleaseth you and you hope accordingly And thus muche by the way ones for all touching your greate ambition and desire to speake euil of the Popes and to reporte the worste you can doe of them which you in this booke M. Horne haue done so plentifullye and exactlye throughe this whole processe of the Princes practise in Ecclesiastical gouernment as if the euill life of some Popes were a direct and sufficient argument to proue all Princes Supreme Gouernours in al thinges and causes Ecclesiasticall I coulde now shewe you other authorityes and places oute of your owne authours concerninge thys storye of Friderike the first making directlie againste you and wherein ye haue played the Cacus As where ye wryte by the authoritie of Vrspergensis that the Emperour sent for both theis Popes to come to hym mynding to examine both they re causes For yt followeth by and by not to iudge them or the cause of the Apostolique see but that he might learne of wise men to whether of them he shoulde rather obey And is not this thinke you M. Horne so craftely to cut of and steale away this sentence from your reader a preatye pageant of Cacus Namely seing your authour Nauclerus writeth also the like And seyng ye demeane your selfe so vnhonestly and vnclerkly in the principall matter who will nowe care for your extraordinarye and foolishe false excursions against the welthy pride the fearce power the trayterouse trecherie of Popes at that tyme Or for Erasmus comparing the Popes to the successours of Iulius Caesar Or for Vrspergensis owteries against their couetousnes and not againste the Popes authoritye As for S. Bernarde who you say founde faulte with the pompe and pride of Eugenius 3. how clerely he pronounceth that not withstanding for the Popes Primacy I referre you to be shorte to the Confutation of your lying Apologie Al this impertinent rayling rhetorike we freely leaue ouer vnto you to rayle and rolle your self therein til your toÌ„g be wery againe yf ye wil for any thiÌ„g that shal let you Only as I haue ofteÌ„ said I desire the Reader to marke that as wel this as other emperors were not at variaÌ„ce with the See Apostolike it self or set against the Popes Authority absolutely but were at variaunce with such a pope and such and were set against this mans or that mans election not renouncing the Pope but renouncing this man or that man as not the true and right Pope M. Horne The .117 Diuision pag. 76. a. About this tyme the King of Cicilia and Apulia had a dispensation from the Pope for money to Inuesture Archebisshops with staffe or crosier ringe palle myter sandalles or slippers and that the Pope might sende into his dominions no Legate onlesse the kinge should sende for him Stapleton Did the Kings of Sicilia procure a dispensation as ye say M. Horne from the Pope to inuesture bisshops and to receyue no Legate Who was then the supreame heade I praye you the Pope that gaue the dispensation or the King that procured yt Ye see good readers howe sauerlye and hansomly this man after his olde guise concludeth against him self M. Horne The .118 Diuision pag. 76. a. Our English Chronicles make report that the Kings of this Realme hadde not altogeather leafte of their dealing in Churâ—he matters but continued in parte their iurisdiction aboute Ecclesiasticall causes although not vvithout some trouble The Popes Legate came into Englande and made a CouÌ„cel by the assent of King VVilliam the Conquerour And after that in an .412 other CouÌ„cel at VVinchester were put down many Bisshops Abbatts and priours by the procuremeÌ„t of the King The King gaue to LaÌ„frauke the Archbisshoprike of Cantorb and on our Ladye daie the Assumption made him Archebisshope On whit Sonday he gaue the Archbisshoprike of Yorke vnto Thomas a Canon of Bayon VVhen Thomas shoulde haue bene consecrated of Lanfranke there fell a strife betvvixt them about the liberties of the Church of Yorke The controuersie being about Church matters vvas brought and referred
promising by othe to Aldrede Archbisshop of Yorke that crouned hiÌ„ at S. Peters alter in Westminster before the clergy and the people that he would defende the holye Churches and their gouernours But tel your readers good M. Horn I beseche you why that King WilliaÌ„ contrary to the auncieÌ„t order vsed euer before and since was not crowned of Stigandus theÌ„ liuing and being Archbishop of Canterbury but of the bishop of York Yf ye can not or wil not for very shame to betraie your cause tel you reader then wil I do so much for you Forsoth the cause was that the Pope layde to his charge that he had not receiued his palle canonically The said Stigandus was deposed shortly after in a Councell holden at Winchester in the presence of .ij. Cardinals sent froÌ„ Pope Alexander the .2 and that as Fabian writeth for thre causes The first for that he had holden wroÌ„gfully the bisshoprik whyle Robert the Archbishop was liuing The second for that he had receyued the palle of Benett bishop of Rome the fifth of that name The third for that he occupied the said Palle without liceÌ„ce and leful authority of the court of Rome Your author Polychronicon writeth in the like effect Neubrigensis also newly priÌ„ted toucheth the depositioÌ„ of this StigaÌ„dus by the Popes Legat in EnglaÌ„d aÌ„d reporteth that the Popes Legat Canonically deposed him What liking haue you now M. Horne of KiÌ„g WilliaÌ„s supremacy Happy are you with your fellowes the protestaÌ„t bishops and your two Archbisshops that the said WilliaÌ„ is not now king For if he were ye se cause sufficieÌ„t why ye al shuld be depriued aswel as StigaÌ„dê° And yet ther is one other thiÌ„g worse thaÌ„ this and that is schisme and heresy Who woulde euer haue thought good reader that the Pope should euer haue found M. Horne him selfe so good a proctour for the Papacy againste him self and his fellowes For lo this brasen face which shortly for this his incredible impudency will be much more famouse then freer Bacons brasen head of the which the schollers of Oxforde were wonte to talke so much doth not blushe to tel thee good reader to his owne confusion of the Popes Legates and the Councell kepte at Winchester And al this is ye wotte wel to shewe that Kinge William was supreme head in al causes as wel temporall as spiritual Then doth he pleade on foorth full lustely for the Pope for Kinge William heareth a certayne Ecclesiasticall matter beinge in controuersie and dependinge in the Popes cowrte betwene the Archebisshop of Yorke and the Archebisshop of Caunterbury the which cause the Pope had remitted to be determined by the King and the bishops Well said M. Horne and like the Popes faithfull proctour For hereof followeth that the Pope was the supreame head and iudge of the cause And the Kinge the Popes Commissioner by whose commaundemeÌ„t the cause was sent ouer to be heard in EnglaÌ„d And yet was Hubertus the Popes Legat present at the end this notwithstaÌ„ding M. Horne would now belike make vs belieue that King William also thrusted out Abbats and supressed Monasteries when yt pleased him For he telleth vs that by the KiÌ„gs iudgement Abbat Thurstan was chaunged and his monks scattered abrode but he had forgotte to set in also that his authour and others say that it was for slaying of certayne of his monkes and wounding of certayne other The monks also had hurt many of his men And your author of the PollichronicoÌ„ telleth that these moÌ„ks were scattered abrode by the kiÌ„gs hest by diuers bisshopriks and abbays which latter words ye leue out As also you do in your Author FabiaÌ„ who saith not they were scattred about as you reporte as though they had bene scattred out of their coates as of late dayes they were but he saieth they were spred abrode into diuers houses through Englande so that they chaunged but their house not their Religion And so this was no spirituall matter that the kinge did neither gaue he herein any iudgement in any spirituall cause Nowe if all other argumentes and euidences fayled vs to shewe that kinge William toke not him self for supreame gouernour in all maner causes as you moste vntruely and fondly auouche we might well proue it againste yowe by the storie of Lanfranke whome kinge William as ye confesse made archebishop of Canterburie Though according to your olde manner ye dissemble aswell the depryuation of Stigandus in whose place the king set Lanfranke as that Lanfranke receyuid his palle from Rome and acknowledged not the kinge but the pope for supreame head of the Church Which thing doth manifestly appeare in his learned boke he wrote againste your greate graundsier Berengarius Who as ye doe nowe denied then the transubstantiation and the real presence of Christes bodie in the Sacramente and called the Churche of Rome which had condemned his heresie as ye vse to doe the Church of the malignante the councell of vanitye the see of Sathan To whome Lanfrancus answereth that there was neuer anie heretyke anie schismatyke anie false Christian that before hym had so wyckedly babled againste that see And sayth yet farder in an other place of the sayd boke Quotquot a primordio Christianae Ecclesiae Christiani nominis dignitate gloriati sunt etsi aliqui relicto veritatis tramite per deuia erroris incedere maluerunt sedem tamen sancti Petri Apostoli magnificè honorauerunt nullamque aduersus eam huiusmodi blasphemiam vel dicere vel scribere praesumpserunt Whosoeuer from the begynning of Christes Church were honored with the name of ChristeÌ„ meÌ„ though some forsaking the Truth haue gone astray yet they honoured much the See of Peter neyther presumed at any time either to speake or to write any such blasphemy He saieth also that the blessed Fathers doe vniformly affirme that maÌ„ to be an heretike that doth dissent from the RomaÌ„ and vniuersal Church in matter of faith But what nede I lay furth to thee good Reader LanfraÌ„ks learned books or to goe from the matter we haue in hand ministred to vs by M. Horne coÌ„cerning this matter sent to be determined before the King Such as haue or can get either PolychronicoÌ„ or FabiaÌ„ I would wish them to see the very place and thaÌ„ wil they meruail that M. Horne would for shame bring in this matter agaiÌ„st the Popes primacy for the confirmation wherof ye shal find in LaÌ„franks reasoning before the King for his right vpoÌ„ the church of York somthing worth the noting for the Popes primacy Beside this he writeth that Lanfrank was a man of singular vertue coÌ„stancy and grauity whose helpe and couÌ„sel for his affaires the King chiefly vsed And therfore your coÌ„clusion that ye inferre of such premisses as ye haue specified which as I haue shewed do not impugne but establish the popes primacy is a very fond folish and false coÌ„clusion It appeareth well both
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
is his anker hold and for this cause aswell the whole allegation is here producted as also one peace of the same set in the first page of his whole boke as a sure marke to direct the reader by and as yt were a Sampsons poste for M. Horne to buyld his boke vppō But take good head M. Horne yt be not a true Sampsons poste and that it bring not the whole howse vpon your own head as yt doth in dede Wherunto good reader seing M. Horne hath chosen this as a notable allegation to be eied on setting the same in two notable places I woulde wishe thee also to geue a good eye thereunto and to see if it can anye way possible make for him I say then M. Horne that this allegatiō goeth no further then that the Prince by his cyuill and worldlye power shoulde assiste and maynteyne the Churche and her doctrine And that this allegation directly and rowndly proueth the contrarye of that for the whiche ye doe alleage yt that is that yt proueth the ecclesiasticall authoritie and not the cyuill to be cheif and principall in causes ecclesiasticall And that in effecte the whole tendeth to nothing else but that as I sayde the Princes shoulde defend the Churche I will not stande here in ripping vp of wordes with you or in the diuersity of reading and that some old copies haue who hath committed his Churche to be defended of theire power and that your hath deliuered to be committed seameth to stande in your translation vnhansomly I will saye nothing that credere and committere is all one in Latin Let this goe I finde no faulte with you for translation but for yl application Yf ye had brought this authority to proue that the prince should defende the Churche for the whiche ende and respecte it was writen I woulde say nothing to you But when ye will bleare our eies and make vs so blinde that we shoulde imagine by this saying of Isidore that the king is Supreame Head of the Churche or that his assente is necessarie to the Synodes of Bishops and coūcelles I wil say to you that the cōtrary wil be much better gathered of this allegatiō The very firste wordes wōderfully acrase your newe primacy and somwhat also your honesty peruersly trāslating nōnunquā which is somtime or now and thē into oftētimes But let yt be for nonnunquam sepe let them oftētymes haue the highest authoritye in the Churche Vnlesse they haue yt styll they can not be called the Supreame Heades in all causes ecclesiastical And so theis very words make a good argumēt againste your primacy But now M. Horne what is the cause whie they haue this high authority either somtimes or oftētimes Isidore straytwayes sheweth the cause that they may as your self translate fence by theire power the ecclesiastical discipline Ye heare thē the scope and final purpose of this allegation for Princes authority in matters ecclesiasticall that is to defende the Churche And therefore as I sayde yt is more sutely to reade tradidit defendendam then tradidit cōmittendā And for this cause the Emperours call them selues not capita Ecclesiae not the heades of the Churche sed aduocatos Ecclesiae but the aduocates of the Churche as your self tel of themperour Friderike Goe we now forth with Isidorus But first I aske of you M. Horne that make the Princes to be heades of the Churche and to haue so muche to doe in matters ecclesiasticall that the Bishops can decree nothing that shoulde be auaylable withowt they re special ratification for the setting forth of the which doctrine ye are content for this tyme that priestes shal be priestes and may sweare by their priesthod and not by theire aldermanship or eldership whether suche authority in Princes be absolutelie necessarie to the Churche or no Yf ye say no thē conclud you against your self ād your whole boke Yf ye say yea then conclude you against the truthe and againste your authour who sayeth that suche authority of Princes in the Church is not necessarie but for to punishe those that contemne the worde of doctrine the fayth and discipline of the Churche Of whome haue we receiued M. Horne the worde of doctrine the faythe and discipline of the Churche Of the Apostles and theire successours the Bishoppes or of the Princes I suppose ye will not saie of Princes Then must ye graunt that for these matters the primacy resteth in the clergy of whom the Princes thē selues haue receiued theire faith ād to whom in matters of faith and for the discipline of the Churche they must also obey and as case requireth set forth the doctrine of worde wyth theire temporal sworde Whiche if they do not but suffer throwghe theire slacknes the faythe and disciplyne of the Churche to be loosed God who hath committed his Churche to be defended by theire power wil exacte an accompte of thē as your authour Isidore writeth and your self do allege So that now we see euen by your own allegatiō in whom the superiority of Churche matters remayneth that is in the clergy And that Princes are not the heades but the ayders assisters and aduocates of the Churche with theire tēporal authority And to this ende all that euer ye haue browght in this your boke cōcerning the intermedling of Princes in church affaires cā only be referred And this your own allegatiō is aswel a sufficiēt answere to al your argumēts hitherto laid furth for the princes supremacy as a good iustification of the Clergies primacy Wherfore if you harken but to your owne allegation and will stande to the same as you wil your Readers to do placing it as I haue said in the fore fronte of your booke you must nedes stand also to the next parcell folowing making clerely for the Clergies superioritie in Ecclesiasticall causes These words I mean that withī the Church the power of Prīces shuld not be necessary sauing that that thing which the Priests are not able to do by the word of doctrine the power of the prīce may cōmaūd by terror of discipline And I doubt nothing but that we are able wel and surely to proue as wel by his other bookes as by his gathering of all the Councels together into one volume yet extāt that Isidorus thought of the Popes Primacy then as Catholiques doe now For an euident proufe wherof behold what this Auncient and learned Bisshop Isidorus writeth He saith Synodorum congregandarum authoritas Apostolicae sedi commissa est Neque vllam Synodū generalem ratam esse credimus aut legimus quae non fuerit eius authoritate congregata vel fulcita Hoc Authoritas testatur Canonica hoc Ecclesiastica historia comprobat hoc Sancti Patres confirmant The Authoritie of assembling Coūcelles is committed to the See Apostolike Neither doe we beleue or reade any General Councell to be ratified whiche was not either assembled or confirmed with her Authoritie
thanking God that had sent home his MarchaÌ„dize so sauflie and so prosperouslie For the poore man such was his wisedome being owner of no part thought al to be his I say it fareth euen so with you M. Horne Of al the good Emperours Kings Fathers and Councelles by you rehearsed crie you as much and as long as ye will that they are al yours yet there is not so much as one yours Ye haue not brought so muche as one authority directly or indirectly coÌ„cluding your purpose Els shew me but one of al the foresaid Authors that saieth that the Pope hath no authoritie either in England or in other countries out of Italie Shew me one that saith either plain words or in equiualent that the Prince is Supreme head in al causes ecclesiasticall Yea shewe me one that auoucheth the Prince to be the Supreme gouernour in any one cause mere ecclesiastical And thinke you now in the folding vp of your conclusion to perswade your Readers that yee haue them all on your side Or blush you not to vaunte that you haue proued your assertion euen by those that your selfe coÌ„fesse were wholy addicted and mancipated to the Pope And what can more euidently descrie and betraie your exceeding follie and passing impudencie then dothe this moste strange and monstrous Paradoxe But who woulde haue thought that of all men in the worlde your Rhethorique would serue you to bring in the most Reuerend Fathers in God by you named as good motiues to perswade M. Fekenham to take this othe which for the refusing of the very same othe were thrust out of their Bishopricks and cast into prison where yet they remaine suche as yet liue This point of rhetorical perswasion neither Demosthenes nor Cicero I trow could euer attaine vnto Seing then all your Rhetorike consisteth in lying and your triumphant conclusioÌ„ is folded vp with a browne dosen of seueral vntruthes allowing you thirteen to the dosen I wil assay M. Horne with more truthe and simplicitie brefely to vnfolde for the Readers better remembraunce and for your comfort the contentes of these three bookes wherin you haue plaied the OpponeÌ„t and haue laied forth the best euideÌ„ces that you could for proufe of your strauÌ„ge and vnheard paradoxe of Princes Supreme GouernmeÌ„t in al ecclesiastical causes I haue therfore not only disproued your proufes al along froÌ„ the first to the laste but I haue also proued the contrary that to priestes not to princes appertaineth the chiefe gouernemeÌ„t in causes Ecclesiastical In the first boke your scripture of the Deuteronom coÌ„mauÌ„deth the king to take of the priests not only the boke of the lawe but also the exposition thereof To your examples of Moyses of Iosue of Dauid of SalomoÌ„ of Iosaphat of Ezechias and of Iosias I haue so answered that it hath euideÌ„tly appeared the Supreme gouernement in spiritual matters to haue rested in the highe Bishops Priestes and Prophetes not in them Moyses only excepted who was a Priest also not only a Prince of the people Your idle obiections out of S. Augustin and of the Donatistes examples haue nothing relieued you but only haue bene occasioÌ„ to make opeÌ„ your extreme folly and to reuele your cousinage with olde heretikes to al the worlde Your Emanuel hath vtterly shamed you and your disorderly talke of CoÌ„stantin hath nothing furdered you Your textes of the newe TestameÌ„t haue bene to to fondly and foolishly alleged to set vp that kinde of gouernemeÌ„t which Christ and the Apostles neuer spake word of Last of all wheras you blindely vttered the state of the Question as one that loued darkenes and shuÌ„ned the light where only Truthe is to be founde I haue opened the same more particularly and discouered withal your double Vntruth aboute the tenour of the Othe Thus muche in the firste booke beside many priuat matters betwene M. Feckenham and you wherein you haue bene taken in manifest forgeryes lyes â–ª and slaunders Besides also a Note of your brethernes obedieÌ„ce to their Supreme Gouernours as well in other Countres â–ª as in these lowe CouÌ„tres here and of their late good rule kept of which I suppose bothe you and your cause shall take small reliefe and lesse honesty In the second booke I haue not only disproued all your pretensed proufes of Princes supreme gouerment in al causes ecclesiasticall but I haue in them all directly proued the popes primacy withall I haue I say shewed the practise of the former .600 yeres namely from Constantin the great downe to Phocas to stande clerely for the popes primacy I haue shewed that Constantin in all his dealinges in the Nicene Councâ—ll against the Donatistes in the matter of Athanasius with the Arrian bishoppes and with Arrius him selfe neuer practised this Supreme Gouuernement which you so fondly vpholde but in al matters Ecclesiasticall yelded the gouuernement thereof vnto Bisshops I haue shewed that the Sonnes of Constantin the greate practised no Supreme gouernement at al in any ecclesiastical cause much lesse in al causes Your next example Valentinian the elder is so farre froÌ„ al gouernement of the lay prince in Ecclesiasticall causes that he decreed the plaine contrary yea and made it lawful in ciuill matters to appeale to the bishoply Iudgement Theodosiê° the great hath bene proued to be no fitte example of your lay supremacy in causes ecclesiastical But in his exaÌ„ple the Popes Primacy is clerly proued namely by a RecoÌ„ciliation made of Flauianus the intruded patriarche of Antioche to pope Damasus aÌ„d also by the letters of the General Councell holden at CoÌ„stantinople vnder this Theodosius In that place also I haue shewed by ten seueral articles what and howe farre Emperours may and haue dealed in General Councelles In the examples of Archadius and Honorius sonnes to this Theodosius as their preteÌ„ded Primacy is proued to be none so the primacy of Innocentius theÌ„ pope is clerly proued as one that for the iniust depositioÌ„ of Iohn Chrisostom excoÌ„municated themperor Archadius the vpholder therof Also of Damasus then pope by the suyte of S. Hierom made vnto him In the example of Theodosius the secoÌ„d and the practise of the Ephesine CouÌ„cel the third General M. Hornes purpose is ouerthroweÌ„ and the popes primacy is by clere practise testified as well by the saied Councâ—ll as also by M. Horns owne Authours Liberatus and Cyrillus The doinges in the cause of Eutyches brought forth by M. Horne to proue the princes Supreme gouernment in al Ecclesiasticall causes do proue clerely the popes primacy euen in the very Author and chapter by maister Horne alleaged Pope Leo strayned by M. Horn to speake somewhat for the Princes Supremacy in matters Ecclesiastical hath spoken and done so much to proue the primacy of the See of Rome that if M. Horn wil stand to his owne Author he is vtterly confounded and forced to agnise the popes primacy without all maner of doubte By the example also
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
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
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
and doth extorte our confession in this poynte Whiche reason is that God loueth his Churche aswell as he did the Iewes Synagoge and hath as louingly as plentifully and as effectually prouided for the good gouernement of the same as he dyd for the synagoge And therefore to pacifie Diuisions schismes and heresies he hath prouided vs one spirituall Cowrte to decide and vtterly to determyn al controuersies rising vppon matters of religion as he prouided for the Iewes And so much the more amonge Christians then among the Iewes for that the Christians beinge of so many and diuers nations tongues wyttes manners and fasshions many cōtrouersies for fayth and religion and of more weight and moment will also arise and springe vppe then euer rose amonge the Iewes beinge but one onely Nation Especially the Apostle foretellinge vs that heresies must arise And yf there be not one certayne iudg appoynted to whome all nations must indifferently obeye yt muste neades be that Christendome shall contynewe in a continuall broyle and ruffle of sects and heresies Which also haue in our tyme so terribly and hugely encreased by nothinge more then that we geue no eare to this one iudge and that we do not as our forefathers haue done staye our selues and depende vppon this the highest cowrte of all Christendome Ye see nowe good reader both the figure and the reason of the figure what sayeth nowe M. Horne to it Full pretely I warrante yow and that is that Maister Fekenham doth not aptly conclude that the bisshoppes in the tyme of the Ghospell owght to haue iurisdiction by the expresse woorde of God to kepe cowrts to call Councells to make Lawes to visite and to reforme caet because the highe priest and the temporall iudge did determyne doubtfull cases in the tyme of the olde testament for the priest alone did not determyne all causes as M. Fekenham seameth to alleage the text Here may yow playnelie see that Maister Fekenham can not vse his owne armure but such onely as Maister Horne wil graunt him For neither M. Fekenham speaketh of the temporall iudge nor his texte be it Latin Greke or Hebrewe They all speake of a iudge but nothing is there to signifie this woorde temporall This woorde is shamefully infarsed by Maister Horne to vpholde his temporall supremacye by this place most greauously battered The iudge and the high Priest is al one as doth appere by the letter and by the doing of Kinge Iosaphat which was conformable to the cōmaundement of Moyses where as Amarias is appointed the chief for spiritual matters as Zabadias was for those thinges that perteyned to the Kinges office Which may be wel vnderstanded for the bodilie punishment of those that disobeyed the high priest and to put them to death yf the case required according to the Lawe And in that sense yt may be taken perchaunce for a temporal Iudge This notwithstanding yt agreeth well enowghe with the high priest to For that diuerse tymes aswell before there were any Kings as afterward the high priest had the cheif regiment both temporal and Ecclesiasticall but though he had not euer the temporal yet had he euer the Ecclesiasticall supremacy And therefore it is writen of the Prophete Malachie that the lipps of the priestes shall preserue knowledg and they shall seke the lawe at his mowthe And it is here writen who so euer disobeyeth the priest shal die He saith not who so euer diosobeyeth the temporal Iudge For the high Priest is the Iudge al one person and not two And so S. Cyprian with the other fathers taketh place When I speake of the high priest I exclude not other of the clergy with whome the Pope in all graue and weighty causes vseth to consult and of congruence ought so to do and so it was in the old Law Neither M. Fekenham as ye charge him saith so but layeth forth the text as it is saying that he that disobeyeth the priest shall die for it Nowe the highe priest being this authorised and Moses Aaron and Eleazarus being successiuely the highe priestes it must nedes follow that they had the chiefe superiority for matters ecclesiastical neding no further authority then that they had by the expresse woorde of God for the executing of theire office whether it were in geuinge sentence and making decrees Ecclesiasticall or in visiting and reforming the priests and Leuites that were vnderneth them which if ye can shewe they did not nor coulde do but by the ciuill magistrates authority we shall then geue you some eare But ye proue it not nor euer shall be able to proue this paradoxe And therfore we passe not whether it be true or no that in the .29 of Exodus there is neuer a worde of iurisdiction It is sufficiente that Maister Fekenham proue Aaron to haue bene the highe prieste as he was in dede and so yt appeareth there Where nowe ye would returne against M. Fekenham the .24 of Exodus ye haue forgotten your selfe For at that tyme Aaron was not yet made highe priest but afterward he was so made as appereth in the 3. chapter after Videlicet cap. 28. And therfore he might haue a commission to heare causes in Moses absence well inowgh Moses being then both the prince and the highe priest also ād he as is sayd being yet no priest at al. For your answere to the .3 place by M. Fekenhā alleaged we might passe it sauing that by your cōming in with Vrim and Thunim you haue much holpen M. Fekenhā his argument and cut your self with your Thunim quite ouer the thume For though theis outward miraculouse signes do not nowe appeare in our high priest yet the thing that was signified by Vrim ād Thunim set in the brestplate of the high priest that is light and perfectiō as some expoūd it or as our cōmō trāslatiō hath doctrin ād verity remaine now in our high priest aswel as they did thē remaine in the high priest of the olde Testamēt yea and much more And therfore the true doctrine is to be fetched at the high priests or bisshops hands in al doubts and perplexities of religiō ād cōsequently all lawes decrees and ordinaūces made for the obseruatiō of his sentēce and determinatiō are to be obserued To what purpose were it for priests to declare ād determin the truth if they might not by some forcible Lawe cōpel men to the keping of the same which is nowe chiefly practised in the Church by excōmunicatiōs as appereth by general and by other Coūcels The like hereof the Iewes had in thrusting the disobediēt ād rebellious persons out of the Synagoge Now to imagine such an vnprobable and an vnlikely paradoxe that bishops hauing cōmissiō frō God to fede the people to teache them and instruct them and hauing a charge of their soules for the which they shall make to God an accompt may not visite and reforme their flock by examinations
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
Reader and to make him beleue that Antonius was your Author herein It is not then M. Fekēham but your Maister Ihon Caluin and your self also that condēne al the holy bishops yea S. Paule and the other Apostles to which exercised this iurisdictiō and al other iurisdiction in ecclesiastical matters without any warrant frō the Prince or the Church Namely the blessed bishop S. Ambrose for excommunicating of Theodosius And so al your false accusations wherwith ye charge M. Fekēhā redoūd truly vpō yourself Wher you say that Caluins Latin was to fine for M. Fekenhams grosse vnderstāding what a sine Latin mā your self are I referre the Reader to this your owne booke and to your articles lately set forth at Oxford The places I haue before specified and therfore nedelesse here to be recited againe M. Horne The .173 Diuision pag. 120 b. And againe Iohn Caluin vvriting vpō Amos the Prophet is by you alleged to .653 as litle purpose For be it that thei vvhich attributed to King Hēry of famous memorie so much authoritie vvhich greeued Caluin vvere mē not vvel aduised in so doing and that thei vvere blasphemous that called him the supreme head of the church ye knovv vvho they vvere that first gaue to him that title and authority yet your .654 cōclusiō follovveth not herof Therefore Bishops and priests haue authority to make lavves orders ā◠decrees c. to their flockes and cures no more thā of his former saying Christ gaue to his Church this authoritie to excōmunicat to bind and to lovvse Therfore Bishops and Priestes maie make lavves orders and decrees to theyr flockes and cures Stapleton Caluin saith in plain words It is blasphemy to cal the Prīce of Englād supreme head of the Church He saith also They that so much extolled King Henry at the beginning soothely they wanted dew cōsideratiō This is your second and better Apostle M. Horn that hath brought your first Apostle Luther almost out of conceyte This is he M. Horn whose bookes the sacramentaries esteme as the second ghospel This is he M. Horne that beareth such a sway in your congregation and conuocation now that ye direct al your procedings by his Geneuical instructions and examples This is he whose institutions against Christ and the true diuine religion are in such price with you that there be few of your protestāte fellowe Bisshops that wil admit any man to any cure that hath not reade them or wil not promise to reade them The Catholiks deny your new supremacy the Lutherans also deny it Caluin calleth it blasphemous Howe can then any Catholike man persuade his conscience to take this othe And what say you now at length to this authority M. Horne Mary saith he I say that though it be true yet it will no more followe thereof that Bishops may make lawes orders and decrees then of his former saying that Christ gaue to the Churche authority to excommunicate to binde and to lose In dede ye say truthe for the one it is but a slender argumente The Ciuil Magistrate is heade of the Churche Ergo Bisshoppes may make Lawes and Maister Fekenham was neuer yet so yll aduised and so ouersene as to frame such madde argumentes This argumente cometh fresh and newe hammered out of your owne forge But for the other parte if a man woulde reason thus Bishoppes haue power to binde and to loose Ergo they haue power to make lawes orders and decrees c. he should not reason amisse seing that by the iudgement of the learned vnder the power of binding and loosing the power of making lawes is contayned Which also very reason forceth For who haue more skill to make lawes and orders for directing of mens consciences then such whose whole study and office consisteth in instructing and refourming mens consciences But Maister Fekenham doth not reason so but thus It is blasphemy to call the Prince heade of the Church Ergo Maister Fekenham can not with saufe conscience take the othe of the supremacy and that the Prince is the supreme head Againe the Prince hath no authority or iurisdiction to binde or lose or to excommunicate Ergo M. Fekenham can not be persuaded to swere to that statute that annexeth and vniteth al iurisdiction to the Prince and to swere that the Prince is supreme gouernour in all causes Ecclesiastical These be no childish matters M. Horne Leaue of this your fonde and childishe dealings and make vs a directe answere to the arguments as M. Fekenham proposeth them to you and soyle them well and sufficiently and then finde faulte with him yf ye wil for refusing the othe But then am I sure ye wil not be ouer hastie vpon him but wyll geue him a breathing tyme for this seuē yeres at the least and for your life to For as long as your name is Robert Horne ye shall neuer be able to soyle them Neither thinke you that in matters of suche importance wise men and such as haue the feare of God before their eies wil be carried away from the Catholike faith with such kind of aunsweres The words of Iohn Caluin be manifest and cā not be auoided He saith Erāt blasphemi cū vocarēt ipsum Sūmū caput Ecclesiae sub Christo. They were blasphemous whē they called him he meaneth kinge Henry .8 the Supreme head of the Church vnder Christ. And who were those that Caluin calleth here blasphemous You would M. Horne your Reader should thinke that he meaned the Papistes for you referre that matter to M. Fekenhams knowledge saying to him You knowe who they were caet as though they were of M. Fekenhams friendes that is to say Catholikes as he by Gods grace is And so ful wisely bableth M. Nowel in hys second Reproufe against M. Dorman But that Caluin meaneth herein plainely and out of all doubte the Protestants and his owne dere brethern it is most euidēt by his wordes immediatly folowing which are these Hoc certè fuit nimiū sed tamen sepultum hoc maneat quia peccârunt inconsiderato zelo Suerly this was to much But let it lie buried for that they offended by inconsiderate zele Tel me nowe of good felowship M. Horne were they M. Feckenhams frendes or youres were they Catholikes or Protestants that Caluin here so gently excuseth wishing the matter to be forgottē and attributing it rather to want of dewe consideration and to zele then to willfull malice or sinnefull ignoraunce Euidēt it is he spake of his brethern protestants of Englād and for their sakes he wisheth the matter might be forgotten With the like passion of pity in his commentaries vpō S. Paule to the Corinthians whē he cometh to there words alleaged there of the Apostle Hoc est corpus meum This is my body remembring the ioyly concent of his bretherne about that matter he saith Non recensebo infaelices pugnas quae de sensu istorum verborum Ecclesiam nostro tempore
resisteth and fighteth daily against him In which fight and combat the best men are sometime venially ouercomed though not deadly as most men are This is the clere doctrine of S. Augustin and of al the learned Fathers by him alleaged in his secōd Booke against Iuliā the Pelagiā Of S. Ambrose S. Cypriā S. Chrysostome S. Hierom Gregorie Naziāzene S. Hilarie S. Basil S. Ireneus with certain other by him as I saied alleaged against Iuliā the Pelagiā And to be short with you herein M. Horn behold one direct ād clere sentēce of S. Austin cōformable to al those holy Fathers ād Doctours in which he shortly and clerely cōfuteth your most ignorāt cōfusiō of venial sinne ād of mortal saying that euery sinne of it self is mortal For after he had alleged al the forenamed doctours ād last of al in this place S. Ambrose cōcerning the remnāts of original sin in vs which by your doctrine ād Melāchthōs is deadly and mortal sinne thus he cōcludeth him self Ecce quantā nos pugnā etc. Behold what a greate fight or cōbat this valiaūt souldiar of Christ ād faithful doctor of his Church he meneth S. Amb. sheweth vs to haue with sinnes allready dead ād slayne he meneth original sinne in baptism for howe is that sin dead seing that it worketh many things in vs whē we striue against it What many things are these but fond and hurtful desires which draw the consenters vnto them into destruction which yet to suffer and not to yeld vnto is a combat a conflict and a battail Nowe betwene whom is this battail ▪ but betwene good and euill not betwen nature and nature as the Manichees imagined but betwene nature and synne synne I saye already dead but yet to be buried that is whollly to be healed Howe then say we this sinne is dead in baptisme as also this mā sayth S. Ambrose and howe do we yet confesse that it dwelleth in our membres and worketh in vs many desires we striuing still against it as also this Ambrose confesseth but bicause this sinne in respect of the gyltynesse thereof wherein before baptisme we were fast tyed is dead and yet beinge dead rebelleth vntyl by perfect buryal it be quite healed And yet this sinne is not nowe after baptisme in such sorte called sinne as that it made vs guilty before God but bicause by the gyltinesse of Adam it was made synne and bicause also by rebelling it draweth vs to sin except the grace of God by Iesus Christ our Lord do helpe vs that this dead sinne do not so rebelle that by ouercoming vs it waxe againe alyue and reigne in our mortal body In this battail fighting and toyling as longe as this life is a tentation vpon the earthe we are not therefore in sinne because this which in suche sorte is called synne worketh in our membres contrarying the lawe of our minde as longe as we consent not vnto it in the vnlawfull desires and motions of it For as touching our selues we should remaine alwaies without sinne vntill this euill were vtterly healed if we did neuer consent to the euill But in such thinges as by the rebellion of this euill we are ouercomed in though not deadly but venially yet ouercomed in such thinges I say we contract or gette that wherby we must daily say Lorde forgeue vs our trespasses As for example maried folke when for pleaesure only they excede the measure necessary for generation As also continent and chaste persons when they stay in such thoughtes with some delectation not yet determining the wicked deede or bearinge the wicked dede of him that doth determine it but not auerting so diligently as they ought the intention of their minde from suche thoughtes nor yet riddinge them selues so soone from the thoughtes being ones fallē into them as they ought Thus farre S. Augustin These two exāples he geueth of venial sinne And for these veniall sinnes we muste say daily saith he Lord forgeue vs our Trespasses Accordīg to this doctrine he teacheth in an other place wher he writeth thus The sonnes of God as longe as they liue in this mortal life they fight with their mortalite And though it be truly saied of thē As many as are lead with the Spirit of God those are the sonnes of God yet they are so stirred with the Spirit of God and doe so profit to Godward as the sonnes of God that yet as the sonnes of mē especially by reason of their corruptible bodie molesting thē they falle back to thē selues ward with certain humain motiōs and therefore do sinne There is a great difference as we haue largely saied For though euery Crime by which terme he calleth mortal sinne be a sinne yet euery sinne is not a Crime As much to say euery venial sinne is not mortall or deadly Therefore we say in dede that the life of holie men as long as they liue in this mortalite maie be founde without Crime or deadly sinne But venial sinne if we saie we haue not we deceaue our selues as the holy Apostle saieth and Truthe is not in vs. Here againe S. Augustin maketh a clere differēce betwene the crime or deadly sinne which maketh vs the sonnes of wrath ād betwene the venial sinne with the which we continewe yet the sonnes of God and the which holie mē in this life neuer lacke But God forbidde that holy men shoulde neuer lacke deadly and mortal sinne which vpon M. Hornes doctrine that euerie synne of it selfe is mortall must nedes folow No. No M. Horne your lewd spirit and the holy Spirit of the lerned fathers are farre wide a sonder This you learned of Melanchthon and he of Luther the very synke of all your filthie heresies But howe learnedly and pithely this fonde and lewde doctrine of Melanchthon Luthers and youres was confuted by Doctour Eckius in the open disputation betwene him and Melanchthon at Wormes you may M. Horne for you make no deinty I thinke to reade heresye bookes see and reade to your greate cōfusion euen in the very workes of Melanchthon printed at Wittenberge Anno. 1564. Where also you shall finde a Notable place of S. Augustine corrupted first by Luther and then by Melanchthon so clerely detected and pressed of Doctor Eckius that Melanchthon was fayne in that honourable Assembly openly to recante and to say Quod ad me attinet agnosco male citatum esse As for my owne part I confesse it was wrōgfully alleaged The place was this Where S. Augustine wrote That Concupiscence was taken away by baptisme non vt non fit sed vt non imputetur not that yt shoulde be no more in man after baptism but that after baptisme it should no more be imputed vnto vs yf by deliberat consent we yelded not thereto Luther ād Melāchton mad S. Augustin to say That sinne was takē away by baptism not that it cōtinewed not stil in mā but that it should no more be imputed
the greatnes of this benefite he might wel doubt whether after the creation of the world and the redemption of mankind by the passion of Christ there be any one benefitte or worke of God more wonderful then this or whether there be anie one state or vocation in Christes Church after the Apostles more worthie laude and prayse then these that you so vilanously call Iebusites So filthely your blasphemous mouth can raile against Gods truth No no M. Horn these be no Iebusites The Iebusites be the cursed sede of Cham cursed of Noe their father for dishonouring of him Ye ye are the Iebusites that the celestiall father with his owne mouth hath cursed for making his Spowse your mother an idolatrouse strompet and harlet Whome the blessed Iesuites as good graciouse children honour and reuerence Who worthely beare that name also theire workes being correspondent to theire name which doth signifie a Sauiour For they by their preaching haue saued and brought from damnation many an hundred thousand of soules to the euerlasting blisse of heauen the which God of his goodnes and mercie graunt vnto vs. Amen FINIS Laus Deo qui dedit velle dedit perficere A TABLE OF THE PRINCIPAL MATTERS AND PERSONS IN THIS booke debated or otherwise contayned The figure noteth the leafe a. and b the first and second side A. ABgarus 396. b. 401. a. Abuses refourmed in CouÌ„cel 800. yeres past 237. a. The absurdity of the Act touching the Othe 424 425. Item 457. 458. Adrianus the first Pope 234. a. Adrian the 4. 286. b. Aeneas Syluius 356. 357. Aethyopians 304. b. 305. a. Agapetus Pope 169. Agatho Pope 209. 210. Albigenses 318 a. b. Alcuinus 231. b. Alexander the 3. 287. a. b. 288. a. b. Almaricus a Frenche heretike 317. a. Alphegius bishop of CauÌ„terbury 308. a. Alteration of ReligioÌ„ in EnglaÌ„d 453. b. Aluredus or Alphredus a kinge of the Saxons 292. b. Ambrose for the Clergies Primacy in matters Ecclesiastical 105. b. The story betvvene S. Ambrose and Theodosius at large 497. b. 498. a. Andronicus Emperour vvhome M. Horne calleth Emanuel 77. 78. Anselmus a Notable bisshop 297. b. Anthymus the heretical patriarche of Constantinople deposed by Pope Agapetus 169. Antvverpian Lutherans allovve but thee General Councels 220. a. In armes against the Caluinistes and in open vvritinge condemninge them 433. 434. a. A notable story of the Aphricane bisshops 91. b. Disputations of the Aphricanes 13. a. The Apologie of England accompteth mariage of priestes heresy 8. b. The Apologie clippeth the Crede 63. a. It falsifieth S. Hierom. 107. a. The childish toyes of the Apologie 151. b A double vntruthe of the Apologie about the Synod of FraÌ„ckford 235. a. A foule lye of the Apologie 282. a. A fable of the same 287. b. Double Authority in the Apostles ordinary aÌ„d extraordinary 477. a. b. The Apostles ordinaunces 487. a. Appeales to Rome from Constantinople 150. a. Apulia 289. b. 310. b. 311. a. Arcadius the Emperour 122. b. Arius 109. 110. Armenians 303. b. 304. a. Arnoldus Brixiensis 303. a. 318. a. b. Arnoldus de villa Noua 302. 303. Articles of our Crede 423. Athanasius calleth the Iudgement of Princes in matters Ecclesiasticall a point of Antichrist 97. VVhat Appeale he made to Constantine 95. His Iudgement touchinge the Princes Primacy 94.95.96 Item 512. b. 513. 514. S. Augustin for the Popes Supremacy abundantly 529. 530. S. Augustin our Apostle 232. a. Aultars 520. a. b. B. BAsilius the Emperour 258.259.260 261. Benedictus the second 203. a. Bisshops in olde time made vvith the consent of the people 155. b. Hovve princes depose bisshops 157. Bisshops only haue voice and doe subscribe in Councels 149. b. 474. a. Bisshops deposed for M. Horns vvhordom 164. a. 197. a. Bisshops confirmed of the Pope in England before the Conquest 293. a. Bisshops See Inuesturinge The bisshops office resembled by the shepeheards 409. b. Bisshops forbidden to preach and limited vvhat to preach in kiÌ„g Edvvards the sixt his dayes 452. b. 453. a. b. Spiritual Iurisdiction committed to Bishops by Christ aÌ„d so practised vvith out any coÌ„mission from the Prince 467. sequentib Iurisdiction geuen to bishops by Constantin 469. a. By Theodosius and Carolus Magnus 469. b. 470. a. The bisshops Superiority acknovveleadged by Constantin 491. a. seq By Valentinian 495. seq By Theodosius the elder 497. seq The cruelty of the Bohemheretikes 5 a Bonifacius the third 194. Bonifacius the Apostle of the Germains 230. b. 232. seq Braughton 380. sequentib C. CAluin calleth the Princes Supremacie blasphemie 22. b. His sentence condeÌ„neth the Othe 504. b. 506. b. 507. Caluinists and LutheraÌ„s at mortal enemitie 432.433.434 Carolomanus 230. a. b. Catholikes no seditious subiectes 21. a. Their defence for refusinge the Othe 83. b. A Challenge to M. Horn. 4. b. Chalcedon Councel .137 and fiftene leaues folovving The cause of Committies made in the Chalcedon Councel 145. b. Charles Martel 226. seq Charles the Great 48.232 b. 234. b. and 13. leaues follovving Charles the .4 Emperour 347. seq Magna Charta 322. a. Chrysostom touching the Spiritual gouernement 74 410.521 522. Tvvo povvers in the Church 445. a Clodoueus of Fraunce 164. Of the Clergies yelding to king Henry the eight 367. 368. Confessio S. Petri vvhat it meaneth in olde vvriters 227 b. 228. a. b. The Sacrament of CoÌ„firmation 476. b. Confirmation of Popes resigned by Levvys the first Emperour 251. b. 252. a. Graunted firste to Charlemaine by the Pope 252. a. Of that matter see 254. a. b. Conon Pope 204. Conradus Emperour 283. b. Constantin the Great 68.85.86 seq 99. a. 401. a. 469. a. 491. seq The Circumstance of CoÌ„stantins Iudgment in Cecilians cause 90. b. Constantin no lavvefull Iudge in the same cause 92. a. He abhorreth the Primacie in ecclesiastical causes 92. Hovve â—onstantin refused to Iudge in Bishops matters 103. a. 491. a. b. Constantin the .5 Emperour 200. a. The destructioÌ„ of CoÌ„stantinople 80 b. Constantius the Arrian Emperour reproued 111. b. Articles of the late Conuocation 317. b. Of the Conuocations promise made to king Henrie the eight 364. VVordes vsed at the Coronation of Princes 9â— b. Councelles see Emperours Councelles kepte before Princes vvere Christened 467. b. 468. a. General Councels abandoned by Acte of Parliament 54. a. 426 a. General Councels not to be kept vvithout the Popes Consent 137. b. The sixt General Councel 205. seq The seuenth General Councel 223. a. The eight General Councel 257. et seq Cusanuâ— 117. 118. Item 357.358 359. D. DAuid 47. 48. Dante 's a foule heretike 334. a. b Dioscorus Patriarche of Alexandria deposed by Pope Leo. 150. b. Condemned in Councell vvithout the Emperours knovvledge 153. a. The fruite of disputations vvith heretikes 12. b.
400. b. 407. b. 468. a. b M. Ievvels Regester 214. a. A Copie of M. Ievvels Rhetorike 142. b 192. b. 246. b. 399. b. M. Ievvel ouerthrovven by his ovvne Charles 240. b. M. Ievvels hipocrisie 407. a. 515. a. The Iesuites 533. a. b. Ignatius for the bisshops Superioritie 525. a. b. Image breakers condemned 223. a. 234. b. 260. b. Inuesturing of bisshops hovve it came to Princes handes and hovve it vvas taken from them 254. a. b. Geuen vp by Henrie the .5 282. b. Graunted by the Pope 389. b. 325. a. Geuen ouer in Hungarie 300. b. Iohn the Pope a Martir 167. b. Iohn the .22 Pope 336. a. b. King Iohn 312. seq Iosaphat 50. 51. Iosias 53. a. Iosue 45. b. Isacius themperour Heraclius his Lieutenant 196. a. Isidorus against the Princes Supreme Gouernement 365. seq Iustinus the elder 166. 167. Iustinian the first 169. and .14 leaues after Iustinian the second 201. a. b. K. S. Peters keyes 226. a. sequentib 242. a. Miracles done by keyes 226. a. VVhat the keyes vvere that vvere sent to Charles Martell 227. a. Knokes against the lineal succession of Princes 25. ◠L. LAnfrancus of Caunterburie 295. a ▪ Laie men in reformation of Ecclesiasticall matters maye not b◠present 131. b. 153. a. VVhie thei are present in Councelles 150. a. 255. b. In vvhat order thei sitte in Councelles 237. b. 238. a. Gods lavves and the Churche lavves 486. b. 487. a. Legates see Pope Leo the Great 133. Proufes for the Popes primacie out of Leo. 134. b. 135. 136. Leo the .3 Pope 240.241.242 Leo the .9 Pope 274 a. Levvys the first Emperour 249. Levvys the fourth Emperour 333.334 seq S. Levvys of Fraunce 324. a. b. Liberius no Arrian 112. a. A complainte for defacing of Libraries 292. a. Licinius the tyran 297. a. Lotharius Emperour 283. a. King Lucius of Britannie 397. seq Hovve king Lucius vvas Gods vicar 400. b. Luther condemneth the Princes Supremacie in Ecclesiastical causes 22 a. 508. Lutherans and Caluinistes at mutuall dissension 432.433.434 M. The Madgeburgenses denie Princes to be heads of the Church 22. a. Manfredus 325 a. Marsilius Patauinu◠an heretike 334. a. b. Martian the Emperour 140. b. 147. a. 251. b. 152. b. Martyrdome vvithout any cause of faithe 308. a. Maximilian the first 362. Hovve Christ and hovve the Priest is a Mediatour 522. a. b. Melanchthon vvil not haue Princes to iudge of doctrine 72. b. Sir Thomas Mores Opinion of the Popes Primacie 38. a. Mortal sinne 536 a. The statute of Mortmaine 327. a. b. Moyses vvas a Priest ▪ 43. b. N. The Nicene Councel 101. sequentib Called by Siluester 491. b. 492. a. Nicolaus the first Pope 257. Nilus of Thessalonica 384. a. b. M. Novvell put to his shiftes by M. Dorman 45. b. Maister Novvels boyishe Rhetorike 46. a. M. Novvels maner of reasoning reproued of M. Horne 402. b. Maister Novvels vvitte commended 481. Maister Novvels vnsauery solution 507. a. O. OEcumenius for the Sacrifice 407. Orders and decrees made by S. Paule beside the vvritē gospel 485. b. 486. a. 488. b. Origine cursed 170. a. b. The Othe 423. and seuen leaues folovving The Othe contrarie to an Article of our Crede 423. b. 24. a. sequent 427. The Othe againe 451.452 and manie leaues follovving Item fol. 509 ▪ and .510 Otho the first 268. sequent Otho the fourthe 311. a. b. Oxforde made an vniuersitie 292. b. P. PApiste Historians 203. a. b. The order of the Parlement aboute the Conqueste 299. b. Pastours 409. a. b. 417. a. Paterani 318. b. 319. b. Pelagius no english Monke 528. b. Penaunce enioined to Theodosius 498. a. b. Peterpence paied in Englande 293. a. Petrus de Corbario 336. b. 337. a. Petrus Cunerius 341. b. 342. a. Petrus Bertrandus 342. a. et b. Petrus de Aliaco 353. a. Philip le beau the Frenche Kinge 329. sequent Philip de Valois 341. sequent Philip the first Christian Emperour 39◠b. sequent Phocas 194.195 Pilgrimage in Charlemaines time 236. b. Pilgrimage to S. Thomas of Caunterbury 309. a. Praier for the dead and to Saintes in Constantines time 87. a ▪ Praier for the dead in Charlemaines time 236. b. Priestes haue Authoritie to expounde the Scripture 41. a. Priesthood aboue a kingdome 73. b. 74. a. Of the vvorde Priest and Priesthood 405. seq 472. a b. Princes Supreme Gouernement in Ecclesiasticall causes condemned of all sortes of Protestants out of England 21. b. 22. a. b. 208. a. Hovve Princes do gouerne in cases of the first Table 71. b. 72. a. Euill successe of Princes intermedlinge in causes ecclesiastical 171. Hovve Princes do strenghthen the Lavves of the Churche 176. b. 179. b. Priuileges graunted to Poules Church in London 322. a. The vneuen dealing of Protestantes 4. a. Protestants cōfounded about the matter of succession 8. a. Protestants like to Arrians 188. a. VVhy Protestantes can not see the Truth 247. b. The Protestants Church compared to the schismaticall temple of Samaria 430. b. 431. a. Polidore foulie falsified by M. Horne 350. a. b. Pope The Popes Primacie instituted by God 38. a. 320. a. Acknovvleadged by the late Grecians 76. b. Confessed by the Emperour Valentinian 81. a ▪ By Theodosius the first 115. b. 120. b. By the seconde Generall Councell 121. a. By S. Hierom. 125. a. Proued out of the third General Councel 129.130 Proued out of the fourth General Coūcel 149.150.152.153.154 a. Proued out of Synodus Romana by M. Horne Authorised 158.159.162 Confessed by Iustinus the Elder 166. By Iustinian the Emperour 175.176 Proued by the Councell of Braccara in Spaine 185 a. By the sixt Generall Councell 209. a. By the seuenth Generall Councell 223. b. By the booke of Carolus that Caluin and Maister Ievvell alleageth 240. b. By the true Charles 241. a. By the eight Generall Councell 259. a. By Basilius the Emperour of Grece 259. b. By Otho the first 268. a. b. 273. a. By hughe Capet the Frenche Kinge 272. a. By Frederike Barbarossa 286. b. Agnised in Britannie before the Saxons 291. a. b. 397. a. b. In England before the conquest 292. 293. By VVilliam Conquerour 294.306 b. By Lanfrancus 295. By the Armenians 303. b. 304. a. By the Aethyopians 304. b. 305. a. By Kinge Steuen 306 a. By Kinge Henry the .2 306.309 a. By Frederike the seconde 319. b. Practised in Englande in king Henrie the third his time 321. b. In Fraunce by S. Levvys 324. b. In Englāde by kinge Edvvard the first 326. a. b. By Philip the French Kinge 330 a. b. By Durādus M. Hornes Author 331. b. By Kinge Edvvarde the thirde 344. b. 345. a. By Charles the .4 Emperour 346. b. 347. a. b. By Kinge Richard the secōde 350.351 a. By Petrus de Aliaco M. Hornes Author 353. a. By Sigismunde the Emperour