to the vnitie of the Churche and to represse their heresies vvith their authoritie and godlie lavves made for that purpose to vvhome it belonged of duetie and vvhose especial seruice to Christ is to see care and prouide that their subiectes be gouerned defended and mainteined in the true and sincere religion of Christ vvithout al errours superstitions and heresies as S. Augustine proueth at large in his Epistle against Vincentius a Rogatist in his Epistle to Bonifacius and in his booke against Petilian and Gaudentius letters Against this Catholique Doctrine your auncestours the Donatistes arise vp and defend them selues vvith this colour or pretence that they be of the Catholique faith and that their church is the Catholique church VVhich shift for their defence against Gods truth the Popish sectaries doe vse in this our time being .51 no more of the one or of the other then vvere the Donatists and such like of vvhom they learned to couer their horrible heresies vnder the same faire cloke that the secular Princes haue not to meddle in matters of religion or causes Ecclesiastiall That God committed not the teaching of his people to Kings but to Prophetes Christ sent not souldiours but fishers to bring in and further his religion that there is no example of such order found in the Gospell or nevv Testament vvherby it may appeare that to secular Princes it belongeth to haue care in matters of religion And that as it semeth by that S Augustine by preuention obiecteth against them they subtilly refused all proufes or examples auouched out of the Olde testamente as ye craftely doe also in binding me onelie to the Nevv testament vvhich S. Augustine calleth an odious and vvicked guile of the Donatists Let your friends novv vvhome ye vvill seeme to please so much vvhen you beguile them most of all vveigh vvith aduisement vvhat vvas the erronious opinion touching the authoritie of Princes in causes Ecclesiastical of the Donatists as it is here rightly gathered foorth of S. Augustine and let them consider vvisely these foule shiftes they make for their defence And then compare your opinion and guilefull defences thereof to theirs and they must needs clappe you on the backe and saye to you Patrisas if there be any vpright right iudgement in them deming you so like your graundsier Donatus as though he had spitte you out of his ovvne mouth The .16 Chapter declaring in howe many pointes Protestants are Donatists and by the way of M. Foxes Martyrs Stapleton HITHERTO good Reader M. Horne although vntruely yet hath he somwhat orderlike proceeded But in that which followeth vntill we come to the .20 leafe beside moste impudent and shamelesse lyes wherwith he would deface M. Fekenham he prosequuteth his matter so confusely and vnorderly leaping in and out I can not tel howe nor whither that I verely thinke that his wits were not his owne being perchance encombred with some his domestical affaires at home that he could not gather them together or that he the lesse passed what an hodge potche he made of his doings thinking which is like that his fellowes Protestantes woulde take all things in good gree knowing that poore M. Fekenham was shut vp close inough from al answering And thinking that no Catholique els woulde take vppon him to answere to his lewde booke I had thought M. Horne that from the olde Testament ye woulde haue gone to the newe Testament and woulde haue laboured to haue established your matters therby Belike the world goeth very hard with you in that behalfe that ye doe not so sauing that here and there ye iumble in a testimonie or two I can not tell how but howe vnhandsomly and from the purpose yea against your owne selfe that I wot well and ye shall anon heare of it also In the meane while it is worth the labour well to consider the excellent pregnant witte and greate skill of this man who hath in the former Treatise of M. Fekenham espied out which surely the wisest and best learned of all the worlde I trowe beside M. Horne would neuer haue espied such a special grace the man hath geuen him of his maister the Deuill of mere malice ioyned with like follie that M. Fekenham is an Heretike and a Donatist But yet M. Fekenham is somewhat beholding to him that he saith M. Fekenham hath bewrayed his secrete heresies Wherein he saith for the one part most truely For if there be any heresie at all in this matter surmised vppon him as certainly there is none it is so secrete and priuie that Argus himselfe with al his eyes shall neuer espye it no nor M. Horne him selfe let him prie neuer so narrowly whereas on the other side M. Horn and his fellowes and his Maisters Luthers and Caluins heresies are no secrete nor simple heresies but so manifolde and so open that they haue no waye or shift to saue their good name and honestie blotted and blemished for euer without repentance for the obstinate maintenance of the same Where of many were many hūdred yeares since condemned partly by the holy Fathers partly by General Councels You say M. Fekenham hath secrete heresies and that Donatus is his great grandsi◠and the Donatists the Catholikes auncetours but how truly you shal vnderstād anon In the meane while good Syr may it please you fauourably to heare you and your maisters honorable pedegre and of their worthy feares and prowes You haue heard of them before perhaps and that by mee But suche things as may edifie the Catholike ād can neuer be answered by the Heretike Decies repetita placebunt Howe say you then to the great heretik Aerius the Arrian that said there was no difference betwene priest and Bisshop betwene him that fasted and that did not faste and that the sacrifice for the deade was fruitlesse How say you to Iouinian that denied virginity to haue any excellencye aboue matrimony or any special rewarde at Gods handes To the Arrians that denied the miracles done at the saintes tōbes to be true miracles and that the martyrs cā not caste out the diuels and relieue thē that be possessed To the Bogomyles that said the deuils sate at the saints tōbes and did wonders there to illude and deceiue the people to cause the people to worship them To Berengarius condemned in diuers councels first for denying of the real presence in the sacrament of the aulter and then for denying the transubstantiatiō To the Paulicians that saied these wordes of Christe Take eate this is my body are not to be vnderstanded of his bodye or the breade and wine vsed at the celebration of our Lordes maundy but of the holy scriptures which the Priests should take at Christes hand and deliuer and distribute to the people To Claudius and Vigilantius that denied the inuocation of Saintes and inueyed against the blessed reliques and the vse of Lights and other ceremonies in the Church To the Massalians and other heretiks
gouernment in .62 all manner causes either Temporal or Spiritual euen so the chiefest or beste parte of their Seruice or Ministery to consist in the vvel ordering of Church matters and their diligēt rule and care therein to be the moste thankefull acceptable and duetifull Seruice that they can doe or ovve vnto God The .19 Chapter Answering to the sayinges of Eusebius and Nicephorus touching Constantin and Emanuel Emperours Stapleton I See you not M. Horne come as yet nere the matter I see not yet that Constantin changed Religion plucked down aultars deposed bisshops c. But that he was diligent in defending the old and former faith of the Christiās If S. Paul cal the ciuil magistrat a minister because through feare he cōstraineth the wicked to embrace the godly doctrin as by your saying S. Chrysostom cōstrueth it we are wel cōtent therewith And withal that the best ministery and seruice of the great Constantin rested in the settinge forth of Christes true religion and that he preached the same with his Imperiall decrees and proclamations as ye oute of Eusebius recyte Neither this that ye here alleage out of place nor al the residewe which ye reherse of this Constantin with whose doings ye furnishe hereafter six ful leaues can importe this superiority as we shal there more at large specifie In the meane season I say it is a stark and most impudēt lye that ye say without any prouf Cōstantin was taught of the bisshops that Princes haue the gouernment in al maner causes either tēporal or spirituall You conclude after your maner facingly and desperatlye without any proufe or halfe proufe in the worlde M. Horne The Diuision .24 Pag. 17. b For this .63 cause also Nicephorus in his Preface before his Ecclesiastical history doth compare .64 Emanuel Paleologus the Emperour to Constantin for that he did so neerly imitate his duetifulnes in ruling procuring and reforming religiō to the purenesse thereof VVhich among al vertues belōging to an Emperor is most seemely for the imperial dignity and doth expresse it most truely as Nicephorus saieth vvho maketh protestatiō that he saith nothing in the commendatiō of this Emperour for fauour or to flatter but as it vvas true in deede in him And so reherseth his .65 noble vertues exercised in discharge of his imperial duety tovvards God in Church matters saying to the Emperour who hath glorified God more and shewed more feruēt zele towards hī in pure religiō without feyning thā thou hast don who hath with such feruēt zeale fought after the most sincere faith much endaungered or clēsed again the holy Table whē thou sawest our true religion brought into perill with newe deuises brought in by cōterfaict and naughty doctrines thou diddest defende it most painfully and wisely Thou diddest shew thy selfe to be the mighty supreme and very holy anchour and stay in so horrible wauering and errour in matters beginning to fainte and to perish as it were with shipwrak Thou art the guid of the profession of our faith Thou hast restored the Catholik and Vniuersal Churche being troubled with new matters or opinions to the old state Thou hast banished frō the Church al vnlawful and impure doctrin Thou hast clēsed again with the vvord of trueth the tēple frō choppers and chaungers of the diuin doctrin and frō heretical deprauers thereof Thou hast been set on fier vvith a godly zeale for the diuine Table Thou hast established the doctrin thou hast made Cōstitutions for the same Thou hast entrēched the true religion vvith mighty defenses That vvhich vvas pulled dovvne thou hast made vp againe and haste made the same whole and sound again vvith a conueniēt knitting togeather of al the partes and mēbers to be shorte thou haste saith Nicephorus to the Emperour established true Religion and godlines vvith spiritual buttresses namely the doctrine and rules of the aūcient Father◠Stapleton Where ye say for this cause also c. This is no cause at all but it is vntrue as of the other Emperour Cōstantinus and much more vntrue as ye shall good reader straight way vnderstande But firste we will dissipate and discusse the myste that M. Horne hath caste before thyne eies and wherein him self walketh either ignorantly or maliciously or both Ye shal then vnderstande that among many other errours and heresies wherwith the Grecians were infected and poysoned they helde cōtrary to the Catholike faith that the holy ghost did not procede from the father and the sonne but from the father onely In which heresie they dwelt many an hundred yeare At the length abowte 300. yeares paste the Emperour of Grece called Michael Paleologus came to the generall Councell kepte at Lions Where the Grecians with the Latin Church accorded aswel in that point as for the Popes supremacy both in other matters and cōcerning the deuoluing of matters frō Grece to Rome by way of appeale This Michael being dead the Grecians reuolted to their olde heresie against the holy ghost and for the maliciouse spyte they had against the Catholike faith their Bisshops would not suffer him to be buried The author of the homely agaist Idolatry as it is entituled calleth this Emperour wrongfully Theodorum Lascarim and saieth most ignorantly and falsly that he was depriued of his Empire because in the Councel of Lions he relented and set vp images in Grece Whereas he was not put frō his Empire but from his royal burial as I haue said neither any word was moued in the said councell of Images nor any Images of newe by him were set vppe which had customably continued in the Greeke Churche manye hundred yeares before and so reuerently afterwarde continued euen till Constantinople was taken by the great Turke And yet this good antiquarye and chronographer will nedes haue the Grecians about a .700 yeares together with a most notorious lie to haue bene Iconomaches that is Image breakers Much other foolish blasphemouse babling is conteined in that Homilie Yea many other shamelesse lies are there to disgrace deface and destroy the Image of Christ and his Saints especially one Whereas he saith that the Emperour Valens and Theodosius made a Proclamation that no man shoulde painte or kerue the Crosse of Christ. And therevpon gaily and iolilye triumpheth vpon the Catholiques Whereas the Proclamation neither is nor was to restreine all vse of the Crosse but that it should not be painted or kerued vppon the ground Which these good Emperours not Valens for he was the valiaunt Capitaine and defendour of the Arrians but Valentinianus and Theodosius did of a great godly reuerence they had to the Crosse enact And yet as grosse as foule and as lowd liyng a fetche as this is M. Iewel walketh euē in the very same steppes putting Valens for Valentinian and alleaging this Edict as generall against al Images of the Crosse. And yet these Homilies the holy learned Homilies of the olde Fathers namely of Venerable Bede our
he can and as farre as he durst to obscure and disgrace him M. Horne The .78 Diuision pag. 45. b. Richaredus King of Spaine rightly taught and instructed in the Christian faith by the godly and Catholique Bisshoppe Leander Bisshop of Hispalis did not only bring to passe that the vvhole natioÌ„ should forsake the Arrianisme and receiue true faith but also did carefully study hovv to continue his people in the true Relligion by his meanes nevvelye receiued And therfore commaunded all the Bisshops within his Dominions to assemble together at Toletum in the fourth yeare of his reigne and there to consult about staying and confirming of his people in true faith and religion of Christ by godly discipline VVhan the Bisshoppes vvere assembled in the Conuocation house at the Kings commaundement the King commeth in amongest them he maketh a short but a pithy and most Christian oration vnto the vvhole Synode VVherein he shevveth that the cause vvherfore he called them together into the Synode vvas To repaire and make a .218 newe fourme of Churche discipline by common consultation in Synode vvhich had bene letted long time before by the heretical Arianisme the whiche staie and lette of the Arrianâ— Heresies it hath pleased God saith he to remoue and put away by my meanes He vvilleth them to be ioyfull and gladde that the auncient maner to make Ecclesiasticall constitutions for the vvell ordering of the Churche is novve through Gods prouidence reduced and brought againe to the bounds of the Fathers by his honorable industrie And last of al he doth admonisshe and exhort them before they begin their consultation to sast and pray vnto the Almighty that he vvill vouchsaulfe to open and shevv vnto them a true order of discipline vvhich that age knevv not the senses of the Clergy vvere so much benummed vvith long forgetfulnes VVherevppon there vvas a three daies fast appointed That done the Synode assembleth the King commeth in and fitteth amongest them he deliuereth in vvriting to be openly read amongest them the confession of his faith in vvhich he protesteth vvith vvhat endeuour and care being their King he ought not only to studie for him self to be rightly geuen to serue and please God vvith a right Faith in true Religion but also to prouide for his subiects that they be throughly instructed in the Christian faith He affirmeth and thereto taketh them to vvitnes that the Lorde hath stirred him vppe inflamed vvith the heate of Faith both to remoue and put avvay the furious and obstinate Heresies and Schismes and also by his vigilant endeuour and care to call and bring home againe the people vnto the confession of the true faith and the Communion of the Catholique Churche Furder alluding to the place of S. Paul vvhere he saith that through his ministery in the Ghospell he offereth vppe the Gentils vnto God to be an acceptable Sacrifice he saith to the Bisshops That he offereth by their mynisterie this noble people as an holy and acceptable Sacrifice to God And last of all vvith the rehearsall of his Faith he declareth vnto the Bisshoppes That as it hath pleased God by his care and industrie to winne this people to the Faith and vnite them to the Catholique Churche so he chardgeth them nowe to see them stayed and confirmed by theyr diligente teaching and instructinge them in the trueth After this Confession vvas read and that he him selfe and also his Queene Badda had confirmed and testified the same vvith their handes subscription the vvhole Synode gaue thankes to God vvith manye and sundry acclamations saiyng That the Catholique King Richaredus is to be crouned of God with an euerlasting croune for he is the gatherer togeather of newe people in the Churche This King truely oughte to haue the Apostolique reward reward who hath perfourmed the Apostolike office This done after the Noble men and Bisshops of Spaine vvhom the vvorthy King had conuerted and brought to the amity of faithe in the CoÌ„munion of Christes Church had also geuen their confession opeÌ„ly and testified the same vvith subscription the King vvilling the Synode to goe in hand to repaire and establissh some Ecclesiastical discipline saith to the Synode alluding to S. Paules saiyng to the Ephesians to this effect That the care of a king ought to stretch forth it self and not to cease til he haue brought .219 the subiects to a full knowledge and perfect age in Christ and as 220 a king ought to bend al his power and authority to represse the insoleÌ„ce of the euil aÌ„d to nourish the coÌ„mon peace and traÌ„quility EueÌ„ to ought he much more to study labour aÌ„d be careful not only to bring his subiects froÌ„ erours and false religioÌ„ but also to see theÌ„ instructed taught and trained vp in the truth of the clere light and for this purpose he doth there decree of 221 his own authority coÌ„maÌ„ding the Bisshops to see it obserued that at euery CoÌ„munioÌ„ time before the receit of the same al the peple with a loud voice together do recite distiÌ„ctly the Simbol or crede set forth by the 222 NiceÌ„ couÌ„cel VVheÌ„ the Synode had coÌ„sulted about the discipline and had agreed vpon such rules and orders as vvas thought most mete for that time aÌ„d churche and the King had coÌ„sidered of them he doth by his assent and 223 authority coÌ„firme and ratify the same and first subscribeth to theÌ„ and then after hiÌ„ al the Synod This zelous care and careful study of this and the other aboue named princes prouiding ruling gouerning and by their Princely povver and authority directing their vvhole Clergy in causes or matters Ecclesiasticall vvas neuer disalovved or misliked of the auÌ„cient Fathers nor of the bisshops of Rome til novv in these later daies the insaciable aÌ„bitioÌ„ of the clergy and the ouermuch negligeÌ„ce and vvaÌ„tones of the Princes vvith the grosse ignorance of the vvhole laity gaue your holy father 224 the child of perditioÌ„ the ful svvay to make perfect the mystery of iniquity yea it may appeâ—e by an Epistle that Gregorius surnamed great B. of Rome vvriteth vnto this vvorthy King Richaredus that the B. of Rome did much coÌ„mend this careful 225 gouernmeÌ„t of Princes in causes of religion For he most highly commendeth the doings of this most Christian King He affirmeth that he is asshamed of him selfe and of his ovvne slacknes vvhen he doth consider the trauail of Kings in gathering of soules to the celestial gaine Yea what shal I saith this B. of Rome to the King answere at the dreadful dome when your excelleÌ„cy shal leade after your selâ— flocks of faithful ones which you haue brought vnto the true faith by carefull and continuall preaching c. Although I haue medled and don nothing at al with you doing this 227 altogether without me yet am I partaker of the ioy with you Neither doth Gregory blame this King as one medling in Churche causes
suffragans as S. Thomas was Againe to omitte other articles there is one that is quite contrarie to the Apostolical doctrine to the canons of Nice and other most auncient general councels finallie to the catholyke doctrin of Christes vniuersal Churche that is for appeales to be made from the Archdeacō to the bishop frō the bishop to the Archbishop ād in case ther be any defect of iustice there the matter to be browght to the king and by his cōmaundemēt to be ended in the Archbishops cowrt without any further proceding without the kinges cōsent wherby not only the popes supreme authority but the authority also of al general coūcels the which are the ordinary and necessary remedies in many cases did stād thē in the kīg of Englād his grace only to be accepted or to be reiected M. Fox reciteth the kings cōstitutiōs but as he leaueth out this ād many other ād reherseth but six of thē so in those six he maketh thre manifest ād opē lies For wher he saith the sayd decrees by him recited were cōdēned by the Pope ther were but thre of thē cōdēned that is the .1 the .3 ād the .4 The other thre the pope did suffer ād tolerat Againe what a decree was this that none that held of the king in capite no nor any of his seruāts shuld be excōmunicated onlesse the kīg were first cōsulted I trow M. Horn hīself ād his fellowes neither kepe this precise order nor wil allow it Well M. Fox full pretely leaueth out this cōstitutiō what cause moueth him I cā not tel Thīk ye nowe M. Fox that for those ād such like S. Thomas had not good cause to mollify the matter with saluo ordine meo saluo honore Dei ād whē that wold not be accepted to gaīsay altogether ād to appeale to the sea of Rome Ye wil say this notwithstāding they were no matters of fayth or religiō or true doctrine and that he is therfor far frō the cause and title of a martyr In dede it was if not wisely yet wilily ād like a crafty Fox done of you to scrape hī out of your blessed kalender For in good fayth place cā he haue none there onlesse all your late stinking martyrs geue place and yelde which are the deuils ād not Gods martyrs ād it were for none other thīg but for the denial of the Popes supreamacy The which supremacy is a necessary doctryne to be holdē of euery Christiā mā where vnuincible ignorāce is not vppō payn of dāmatiō and euerlasting separatiō frō the Catholik Church and the mēbers of the same Beside this there are many takē for blessed martyrs in the Church that died not for the faith or for doctrine beīg thē in any cōtrouersy but for iustice ād truth sake and for theyr vertuouse dealīg as is the good mōke Telemachius that seīg at Rome two swordplayers the on of thē redy to destroy ād kil the other vppō a great zeale came to thē and thought to haue parted thē ād so was slayn of thē him self wheruppō thēperour Honorius reckoned him amōg the martyrs ād made a lawe that there should be no more such kīd of play exercised in Rome The cause also of S. Iohn Chrisostoms troble proceded not directly frō matter of fayth or doctryne but for reprouīg thēpresse Eudoxia I omit S. Quilliā and S. Lābert both takē for martyrs and slayne for rebukīg adultery And to come nearer to our own cōtrey and to S. Thomas tyme S. Alphegius Archbisshop of Canterburie a litle before the Conquest that suffred him selfe to be slayne of the Danes rather then he would pille and polle his tenauntes to leauy an excessiue somme of money that the Danes required for his redemption Of whose vertue God synce hath geuen greate testimonie aswell by diuerse other miracles as by preseruinge his body so longe vncorrupted But the cheife and moste aunciente presidente of all in the newe testamente is S. Iohn the Baptiste who died for the lyke liberty and fredome of speache as S. Quillian and S. Lamberte did To these we may set Esaye and the other prophets of the olde testamente Howbeyt as I sayd in S. Thomas his cause is a necessarie doctryne also imployed that was either directly or indirectly blemisshed by these ordinaunces of the king concerning the Popes Supremacy Now what madnes were yt for me or any other to seke by words to sette forth this blessed mans qualities and Martyrdome when that God him self hath by so wonderfull and straunge yea by so certayne and notoriouse miracles aswell in the lyfe of his seruant as afterwarde geuen to the worlde suche a testimonie for him as all the deuills in hell and they re disciples in earth may rather gnashe theyr angrie teathe and enuie at then by any good meanes deny and deface yt True shall yt be also that S. Thomas heard long ere he returned into Englande by a celestiall and heauenlie voyce O Thoma Thoma Ecclesia mea gloriabitur in sanguine tuo O Thomas Thomas my Churche shall glory in thy bloud And true yt is that was writen incontinently after hys death that at the place of his passion and where he is buried paralitici curantur caeci vident surdi audiunt loquuntur muti claudi ambulant euadunt febricantes arrepti à daemonio liberantur à variis morbis sanātur aegroti blasphemi à demonio arrepti confunduntur quod à diebus patrum nostrorum non est auditum ▪ mortui surgunt Palsies are cured the blinde see the deaffe heare the dombe speake the lame walk the agues are healed ād such as are possessed of the Deuill are delyuered and diuers diseases holpen and blasphemers beinge taken and possessed of the deuill confounded and finally as our sayd authour not so muche an eare as an eie wytnes saith that which hath not ben heard of in our fathers dayes dead men are relieued againe These and manie other miracles shewen aswell in England as out of England were so notable and famouse that shortly after S. Thomas his Martyrdome not only the Erle of Flaunders but the Frenche King also came to Cantorburie in pilgrimage to pray at this blessed Martyrs tumbe The kinge of Fraunce offered there a chalice of golde and his graunt in writinge for a certayne quantitye of wyne yerely to be delyuered to the monks ther to be merie withall at the solempnitye or feaste of this blessed Martyr But what shal we say to kinge Henry him selfe what thowght he trowe ye of this blessed mans doings and death This parte of the story of all other is moste notable The king being in Normandy and hearing that S. Thomas was slayne toke the matter so heuely that for forty dayes he kept him self solitary in great mourning and lamentatiō in great abstinence setting a syde al the affayres of his great ād large dominiōs for greif and sorow And forthwith sent his ambassadours to
nor any other Realme may laufully dissent froÌ„ this Church or renouÌ„ce and refuse to haue coÌ„munion therevvith as God be praised vve of this realme do novve shevve our selues by al ChristiaÌ„ meanes neuer more at any time to .548 agree and coÌ„sent in the vnity of this Catholike Church in necessary doctrine right faith true ReligioÌ„ and the right vse of Christes Sacramentes The foule .549 lies that you heape together vvherevvith shamefully to defoyle your ovvne neast and natiue couÌ„try neadeth none other coÌ„futatioÌ„ thaÌ„ only to make theÌ„ plaine to be seen and iudged of al meÌ„ that the Realme may be sory that euer it nestled so vnnatural and filthy a byrde and your friendes ashamed of so malicious and impudent a Liar This is a levvde .550 Lie that this Realme dissenteth froÌ„ the Catholike Church in the forenamed poiÌ„ts This is a .551 shameful Lie that by corporall othe or any other vvaies vve renounce and refuse to haue coÌ„munion vvith the Catholike Church of Christe And this is a monsterous .552 Lye that the catholike Church is a foraine authority aÌ„d povver out of this Realm VVho vvas euer so madde as ones to thinke or so doltish as to speake any thing againste the Catholike Church but specially to forsake it and that bicause it is a foraine povver and authority The Othe maketh no mention in any one vvorde of the Catholique Church it speaketh of .553 a foraigne Prince Prelate and PoteÌ„tate and so of the foraigne Povver and authority of suche a foraigne state VVherevpon M. FekenhaÌ„ coÌ„cludeth as it vvere by ReuelatioÌ„ in a MoÌ„kishe dreame vvithout rime or reason that therfore the catholike Church is forsakeÌ„ as though there vvere no differeÌ„ce betvvixt a foraine Prince or prelate and the Catholique Churche or that the Catholique Church might be called a foreine Povver or a forine authority to a ChristiaÌ„ Realm This is such a nevv kind of Diuinity is vvas neuer heard or redde of in any vvriter no not in the LegeÌ„d of GoldeÌ„ Lies The .4 Chapter defending M. Feckenhams thirde chiefe poynt and prouing euidently that the Othe destroyeth two Articles of our Crede And by occasion of the protestantes dissension in these lowe Countres heâ—e Stapleton THE effect of M. Fekenhams third poynt resteth in this that he caÌ„not vouchsafe to take the othe for that it is against two articles of the faith I belieue the holy catholâ—ke Church and I belieue the coÌ„munioÌ„ of Saints For the which argumeÌ„t M. Horn setteth vpoÌ„ him with great force both of diuinity and logike He maruaileth that M. FekeÌ„haÌ„ coÌ„trary to th'opinioÌ„ vniuersally receiued of al the catholik Church maketh of xij xiij articles of the crede making the coÌ„munion of saints an article of the faith which was none in the time of S. CypriaÌ„ and S. Augustine Then like a lustie logicioner he auoucheth that there is no way any coÌ„tradictioÌ„ to the catholike faith in taking an othe for the renouncing of al foraine power Last of al he setteth forth a definitioÌ„ of the catholike church Suerly M. Fekenham had nede beware now least M. Horne proue him an heretike for he can not be farre froÌ„ heresy that mainteineth an opinioÌ„ coÌ„trary to the vniuersal church But because ye charge him so hardly M. Horne we muste see wel to the matter and we muste coÌ„sider somwhat exactly whether there be no more articles then xij to be belieued And here though ye beare the countenance of a great Bishop I must be so bold to bring you to your cathechisme and to seuer euery thing into his owne proper kinde The first article then is I belieue in God The .2 I belieue in God the Father The .3 that he is omnipotente The .4 that he is the creatour of heaueÌ„ and earth The .5 I belieue in Iesus Christ The .6 I belieue he was coÌ„ceiued of the holy ghost The .7 That he was borne of the virgin Marie The .8 That he suffâ—ed vnder Pontius Pilatus and the .9 that he desceÌ„ded into hell The .10 that he rose fâ—oÌ„ death the .3 day The .11 that he asceÌ„ded into heauen and the .12 that he shall come to iudge the quicke and the dead Here haue ye alredie twelue articles the denial of any one of theÌ„ being opeÌ„ heresie And theÌ„ immediatly haue we yet certaine articles more As I belieue in the holy ghost I belieue the catholike church the coÌ„munioÌ„ of saints the forgiuenes of sinnes the resurrectioÌ„ of the fleshe and the life euerlasting Denie me yf ye dare M. Horne any one of these to be an article of our faith coÌ„teined by expresse words in the coÌ„mon crede I say nothiÌ„g here of many other articles that ye are aswel bound to belieue as these As that Christe is consubstantial to the Father that he hath two natures and two willes and that the holy Ghost procedeth from the Father and the sonne with such like The opinioÌ„ of many learned meÌ„ in the churche is M. Horne that there be fowrtene articles of the faith wherin aswel the diuines as the canonistes do coÌ„moÌ„ly agree And to omitte other couÌ„tries the bishops of EnglaÌ„d in their sinodes haue determined aÌ„d takeÌ„ order by diuerse coÌ„stitutions prouincial that aswel the articles of the faith accordiÌ„g to this nuÌ„ber as the .10 coÌ„mauÌ„demeÌ„ts should be quarterly expounded and declared to the people by theire curates in the vulgar tong Truth yt is that they are commonly called the .12 articles of the faith not because they are precisely but xij But because yt is thowght that the Apostles before they were dispersed abrode in the worlde to preache made eche one a parcel of the coÌ„mon crede And for that cause they are vsually called the .12 articles Or for that they be reducible to .12 principal articles to the which some do reduce theÌ„ or to .14 as they are vsually reduced in the Schooles In this sort the Article of the coÌ„munion of Saints may be coÌ„prehended in the Article of the holy Catholike Church Vnder the whiche as ye say S. CypriaÌ„ and S. Austine do coÌ„prehend it Yet in this point ye are deceiued that ye suppose the expositioÌ„ of the Crede to be made by S. Cyprian For it is not his expositioÌ„ but Ruffinus or some others as the thing it self sheweth most euideÌ„tlie Touching the .2 point we feare nothing your Logike nor your high cuÌ„ning wherby ye tel vs of an oppositioÌ„ contrary relatiue priuatiue and disparatiue and of Propositions coÌ„trary subcoÌ„trary subalterne and coÌ„tradictory Lesse Logike might haue serued M. Horne for ye do not soile M. FekeÌ„hams but your own Argument And then is it an easy matter for a man framing an argument of his own to frame also what solution it pleaseth him But let vs take M. Fekenhams true argument and we shal find a plaine contradictory which is the extremest of al oppositioÌ„s betwen the tenour of the Othe and betwen this Article of
A COVNTERBLAST TO M. HORNES VAYNE BLASTE AGAINST M. Fekenham Wherein is set forthe A ful Reply to M. Hornes Answer and to euery part therof made against the Declaration of my L. Abbat of Westminster M. Fekenham touching The Othe of the Supremacy By perusing vvhereof shall appeare besides the holy Scriptures as it vvere a Chronicle of the Continual Practise of Christes Churche in al ages and Countries frō the time of Constantin the Great vntil our daies Prouing the Popes and Bisshops Supremacy in Ecclesiastical causes and Disprouing the Princes Supremacy in the same Causes By Thomas Stapleton Student in Diuinitie Athanas. in Epist. ad solita vitā agentes pag. 459. When was it heard from the creation of the worlde that the Iudgement of the Churche should take his authoritie from the Emperour Or when was that taken for any iudgement Ambr. lib. 5. epist. 32. In good sooth if we call to minde either the whole course of Holy Scripture or the practise of the auncient times passed who is it that can deny but that in matter of faith in matter I saie of faith Bisshops are wont to iudge ouer Christian Emperours not Emperours ouer Bisshops LOVANII Apud Joannem Foulerum An. 1567. Cum Priuil REgiae Maiestatis Gratia Speciali Concessum est Thomae Stapletono Anglo librum inscriptum A Counterblaste to M. Hornes Vaine Blaste c. per aliquem Typographorum admissorum tutò liberè imprimendum curare publicè distrahere nullo prohibente Datum Bruxellis .27 Maij Anno. 1567. Subsig Pratz TO M. ROBERT HORNE THOMAS STAPLETON VVISHETH Grace from God and true repentance of al Heresies IF the natural wisedome and foresight M. Horne described of our Sauiour in the Gospel by a parable had bene in you at what tyme you first set penne to paper to treate of the Othe of Supremacy you would not I suppose so rashly haue attempted an enterprise of such importance The Parable saith VVho is it amonge you that minding to build a Castle sitteth not doune first and reckoneth vvith him self the charges requisit thereunto to see if he be able to bring it to passe lest that hauing layed the foundation and then not able to make an ende al that see him begin to laugh him to scorne saying beholde this man beganne to builde but he hath not bene able to make an ende The matter you haue taken in hande to proue is of such and so greate importaunce as no matter more nowe in Controuersie It is the Castle of your profession The keye of your doctrine The principal forte of all your Religion It is the piller of your Authority The fountaine of your Iurisdiction The Ankerholde of all your proceedinges Without the right of this Supreme Gouernement by you here defended your cause is betrayed your doctrine dissolueth your whole Religion goeth to wracke The wante of this Right shaketh your Authoritye stoppeth your Iurisdiction and is the vtter shipwracke of all your Procedings Againe it toucheth you say the prerogatiue of the Prince It is the only matter which Catholikes stand in by parliamēt enacted by booke Othe required vpō greate penalty refused Other matters in cōtrouersy whatsoeuer are not so pressed Thirdly you haue takē vpon you to persuade so great a matter first to a right lerned and reuerēt Father in priuat cōferēce and next to al the realme of Englād by publishing this your Answer as you cal it The weightier the matter is and the more confidently you haue taken it vpō you the more is it looked for and reason would that you did it substantially lernedly ād truly and before you had entred to so great a worke to haue made your reckoning how you might bring it to perfection But now what haue you don Haue you not so wrought that all your faire building being cleane ouerthrowen mē beginne as the Ghospell saieth to laughe you to scorne saying Beholde this man beganne a great matter but beinge not able to finishe it he is fayne to breake of You will say These be but woordes of course and a certain triumphe before the Victory Haue I not groūded this work of myne vpō the foundatiō of holy Scriptures Haue I not posted it vp with the mighty stronge pillers of the most learned Fathers Haue I not furnished it with a ioyly variety of Stories deducted from al the most Christian Emperours Kinges and Princes of more then these .xij. hundred yeares Haue I not fensed it with inuicible rampars of most holy Councels both general and national And last of al haue I not remoued all such scruples and stayes of conscience as though it were brambles and briers out of the waye to make the passage to so fayre a Forte pleasant easy and commodious You haue in dede M. Horne in owtwarde shewe and countenance sette a gay gloriouse and glistering face vppon the matter A face I say of holy Scriptures of Fathers of the Canon the Ciuill and the lawe of the Realme of manye Emperours Kinges and Princes for proufe of a continuall practise of the like Supremacye nowe by Othe to the Q. Highnes attributed in the auncient Churches of England Fraunce Germany Spayne Italy Grece Armenia Moscouia Aethyopia But all is but a Face in dede and a naked shewe without Substāce of Truth and matter It is like to the Aples and grapes and other fruits of the countrey of Sodome and Gomorre which growing to a full rypenes and quantitye in sight seeme to the eye very faire and pleasant but when a man cometh to plucke of them and to tast he shal finde them vnnaturall and pestilente and to smoder and smoke away and to resolue into ashes Such is the effect of your whole booke It beareth a countenance of truth of reason of learning But coming to the trial and examination of it I finde a pestilent ranke of most shamefull Vntruths an vnsauery and vaine kinde of reasoning and last of al the whole to resolue into grosse Ignorance For proufe hereof I wil shortly lay forth an abridgement of your whole demeanour And wherewith shal I better begin thē with the begīning and foundatiō of al sciēces and that is with grāmer it self Whereof I neuer heard or read in any man bearing the vocation that you pretēde either more grosse ignorance or which is more likely and much worse more shameful and malicious corruptiō You English Conuenit which is it is mete and conuenient into it ought which is the English of oportet not of conuenit You English Recensendam to be examined and confirmed where it signifieth ōly to be read or rehersed Item where your Author hath Priuilegia irrogare that is To geue priuileges you translate it quyte contrarye To take avvaye Priuileges Againe in the same Author pro quauis causa which is for euery cause you trāslate it for any cause as if it were pro qualibet or quacūque causa Al which foule shiftes of howe much importaunce they were I referre
wherin Christ wil haue no cōpartener Surely we make no God of the Pope and sometimes perhappes no good man neyther And yet we reuerence him for his office and authoritie that Christe so amplie and honorablie gaue him for preseruation of vnitie and quietnes in his Church Your wisedome with like truth also appeareth in that you call the Pope the Archeretike of Rome naming no man And so your woordes so liberallie and wantonly cast out doe as wel comprehend S. Peter S. Clement and other holy Martyrs and Bishops there as anye other I promise you a wel blowen blast and hansomly handeled With like finenesse you call him Archeretike that is the supreme Iudge ouer all Heretikes and heresies too and that hath already iudged you and your Patriarches for Archeritikes I wisse as well might the fellon at the barre in Westmynster hall to saue his life if it mighte be call the Iudge the strongest theef of all and doubtles had he a Prince on his side his plea were as good as youres is Now where ye say we would haue the Pope to raigne here in the Quenes place procedeth frō your lik truth ād wisedom For albeit the Popes autority was euer chief for matters eccleastical yet was there neuer any so much a noddie to say ād beleue the Pope raigned here The Pope and the King beīg euer two distinct persons farre different the one from the other in seueral functions and administrations and yet wel concurrant and coincident togeather without any◠imminution of the one or the others authoritie Wel ye wil perhap say that albeit M. Gilbie misliketh this title in the Prince yet he liketh wel the religiō especially such as now is and such as was in King Edwards daies which is all one Herken then I pray you what his censure and iudgement is therof I will name saith he no particular thinges because I reuerence those dayes meaninge of King Edwarde sauing only the killing of both the Kings vncles and the prisonment of Hoper for Popes garmentes God graunt you al repentant hartes For no order or state did anye parte of his duetie in those daies but to speak of the best wherof you vse to boast your Religion was but an English Mattins patched foorth of the Popes Portesse many things were in your great booke superstitious and foolish All were driuen to a prescript seruice like the Papists that they should think their dueties discharged if the number were sayed of Psalmes and Chapters Finallye their coulde no discipline be brought into the Churche nor correction of manners I trust nowe M. Horne that you will somewhat the more beare with the Catholikes if they can not wel beare the seruice and title which your companions so yll liketh Yet because ye are so harde maister to M. Fekenham and his fellowes to haue their doing a preparation to rebellion against the Quenes person for defēding Ecclesiastical authority which nothīg toucheth her person or croun as without the which it hath most honorably continued and florished many hūdred yeres and shal by Gods grace continew full well and full long againe when it shall please God let this title and iurisdiction Ecclesiasticall goe which al good Princes haue euer forgon as nothing to them apertaining Let vs come to the very temporall authoritie and lette vs consider who make any preparation of rebellion the Catholikes or the Protestants Who are they I pray you that haue set foorth deuises of their owne for the succession of the crowne withoute the Princes knowledge Surely no Catholikes but the very Protestants them selues Who blewe the first blast of the trompet I pray you Who are those that haue set foorth in open printed bookes in the English tongue that neither Queene Marie nor this our gracious Quene were lawfull inheritours of the Croune And finally that it is againste the Lawe of God and nature that anye woman shoulde inherite anye principalitie or Kingdome No Catholique I warrante you but your holye brethren so feruente in the woorde of the Lorde Yea amonge other M. Iohn Knoxe the new Apostle of Scotlande It is not birth onely saith he or propinquitie of bloud that maketh a King lawfully to reigne aboue the people professing Iesus Christ and his eternal veritie but in his election muste the ordināce which God hathe established in the election of inferiour Iudges be obserued Loe this Apostle excludeth al succession as well of men as women and will haue the Kingdome to goe by election that in case there be founde any Prince that fansieth not this newe Apostle that then he may be lawfullye deposed and a newe brother in his roome placed And therefore I feare not saith he to affirme that it had been the dutie of the Nobilitie Iudges Rulers and people of Englande not onelie to haue resisted and against standed Marie that Iesabell whome they call their Queene but also to haue punnished her to deathe with all the sorte of her Idolatrous Priestes togeather with all suche as shoulde haue assisted her Ye shall nowe heare the verdit of an other good man a zealous brother of Caluins schole I knowe saieth he ye will saie the Croune is not entailed to the heires Males onelie but appertaineth as well to the daughters And therefore by the lawes of the Realme yee coulde not otherwise doe But if it be true yet miserable is the answeare of suche as hadde so longe time professed the Gospell and the liuely word of God If it had bene made of Paganes and Heathens whiche knewe not God by his woorde it mighte better haue bene borne withall but amonge them that bare the name of Gods people with whome his lawes shoulde haue chiefe authoritie this answeare is not tolerable And afterwarde If shee had bene no bastarde but the Kinges daughter as laufullie begotten as was her Sister that godlie Ladie and meeke lambe voide of all Spanisshe pride and straunge bloude yet in the sicknes and at the deathe of our lawfull Prince of Godlye memorie Kinge Edwarde the sixte that shoulde not haue bene your firste counsell or question who shoulde be your Queene but firste and principallye who had bene moste metest amonge your brethren to haue hadde the gouernemente ouer you and the whole gouernemente of the Realme to rule them carefullye in the feare of God After this he sheweth his minde more expresselye A woman saieth he to reigne Gods lawe forbiddeth and nature abhorreth whose reigne was neuer counted lawefull by the woorde of God but an expresse signe of Gods wrathe and a notable plague for the sinnes of the people As was the raigne of Iesabell and vngodlie Athalia especiall instrumentes of Sathan and whippes to his people of Israell I dooe here omitte a Sermon made by one of your Prelates that bothe Queene Marie and our graciouse Queene Elizabeth were bastardes And they saye that your selfe Maister Horne did the same at Durham Howe lyke yee this Maister Horne Is this a preparation of
Secretarie to the Quenes highnes at Westminster in the canon rewe The third daie was at the white Friers in the house of Syr Iohn Cheke Knight In al the which conferences and disputations with manie learned men he was the truth to confesse muche made of and most gently vsed And this disputation so begunne at London did finishe in Worcester shiere where he was borne and had also a Benefice by the meane whereof and by the special appointmēt of Syr Phillipp Hobbie he came before M. Hooper then taken as Bishoppe of Worcester where he charginge M. Fekenham in the Kinges highnes name to answere him he kept foure seueral and solempne disputations with him beginning in his visitatiō at Parshor and so finished the same in the Cathedral Church at Worcester Where amongs many other he founde M. Iewell who was one of his apponents The said M. Hoper was so answered by M. Fekenham that there was good cause why he should be satisfied and M. Fekēham dismissed from his trouble As he had cause also to be satisfied by the answeres of M. Henrie Iolife Deane of Bristow and M. Robert Iohnson as may appeare by their answeres now extant in print But the finall end of all the foresaid disputations with M. Fekenhā was that by the foresaid Syr Phillipp Hobbey he was sent backe againe to the Tower and there remained prisoner vntill the firste yeare of Queene Marie And here nowe may you perceiue and see M. Horne how ye are ouertaken and with how many good witnesses in your vntruthe concerning M. Fekenhams dimissing out of the Tower A rablement of your vntruthes here I wil not nor time will serue to discusse as that Monasteries were surrendered with the Monks goodwil whiche for the moste parte might sing volens nolo that their vowes were foolishe and that they had many horrible errors Marie one thing you say that M. Fekenham I thinke will not denie that he set foorth this Supremacy in his open sermons in King Henries daies which was not vpon knowledge as you without all good knowledge doe gather for knoweledge can not matche with vntruth but vpon very ignorance and lacke of true knowledge and due consideratiō of the matter being not so wel knowē to the best learned of the Realme then as it is now to euery mā being but of mean learning For this good lo at the least heresy worketh in the church that it maketh the truth to be more certainly knowen ād more firmly and stedfastly afterward kept So as S. Austine saith the matter of the B. Trinitie was neuer wel discussed vntil Arriās barked against it The Sacramēt of penāce was neuer throughly hādled vntil the Nouatiās began to withstand it Neither the cause of Baptism was wel discussed vntill the rebaptising Donatists arose and troubled the Church And euē so this matter of the Popes Supremacy ād of the Princes was at the first euē to very learned mē a strāge matter but is now to meanly learned a well knowen and beaten matter Syr Thomas More whose incōparable vertue ād learning al the Christian world hath in high estimatiō and whose witte Erasmus iudged to haue ben such as England nor had neither shal haue the like ād who for this quarrel which we now haue in hād suffred death for the preseruatiō of the vnitie of Christes Church which was neuer nor shal be preserued but vnder this one head as good a man ād as great a clerk and as blessed a Martyr as he was albeit he euer wel thought of this Primacy and that it was at the least wise instituted by the corps of Christēdome for great vrgēt causes for auoiding of schismes yet that this primacy was immediatly institute of God which thing al Catholiks now specially such as haue trauailed in these late cōtrouerses do beleue he did not mani yeres beleue vntil as he writeth himself he read in the mater those things that the Kīgs highnes had writē in his most famous booke against the heresies of Martin Luther amōg other things he writeth thus Surely after that I had read his graces boke therin and so many other things as I haue sene in that point by the continuance of this seuē yeres sins ād more I haue foūd in effect the substāce of al the holy Doctors froe S. Ignatius Disciple of S. Iohn vnto our own daies both Latins ād Grekes so cōsonāt and agreīg in that point and the thing by such general Gouncels so confirmed also that in good faith I neuer neither read nor heard anye thinge of suche effecte on the other side that euer coulde lead mee to thinke that my conscience were well discharged but rather in right great peril if I should follow the other side and denie the primacie to be prouided by God It is the lesse meruail therfore if at the first for lacke of mature and depe consideration many good wel learned men otherwise being not resolued whether this Primacie were immediatly instituted by God and so thīking the lesse dāger to relēt to the Kings title especially so terrible a law enacted against the deniers of the same wer ād amōg them also Maister Fekenham caried away with the violence of this cōmon storm and tempest And at the first many of the cōuocation grāted to agnise the Kings supremacy but quatenus de iure diuino that is as far as thei might by Gods law Which is now knowen clearly to stand against it And although the Popes Primacie were not groūded directly vpon Gods worde but ordeined of the Churche yet coulde it not be abrogated by the priuate consente of any one or fewe Realmes no more then the Citie of Londō can iustlye abrogate an act of Parliament But whereas ye insult vpon M. Fekenham for that he was ones entangled and wrapped in this common error and would thereof enforce vpon him a knowledge of the said error and woulde haue him perseuere in the same and ones againe to fall quite ouer the eares into the dirtie dong of filthie schisme and heresie ye worke with him both vnskilfully and vngodlye And if good counsaile might finde any place in your harde stony hart I would pray to God to mollifie it and that ye would with M. Fekenham hartilie repēt and for this your great offence schisme and heresie as I doubt not he doth and hath done followe S. Peter who after he had denyed Christ Exiuit fleuit amarè Went out and wepte ful bitterlie For surely whereas ye imagine that ye haue in your cōference proued the matter to M. Fekenhā so that he had nothing to saye to the contrarye it is nothing but a lowde lewde lye vppon him and that easelye appeareth seeinge that after all this your long trauaile wherein yee haue to the moste vttered all your skill ye are so farre from full answering his scruples and staies that they seeme plainlye to be vnaunswerable and you your selfe quite ouerborne and ouerthrowen
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
his own supreme Authority depose and set vp bisshops and Priests make Iniunctions of doctrine prescribe order of Gods seruice enact matters of religion approue and disproue Articles of the faith take order for administration of Sacraments commaunde or put to silence preachers determine doctrine excommunicat and absolue with such like which all are causes ecclesiastical and al apperteyning not to the inferiour ministerye which you graunt to Priestes and bisshops onely but to the supreme iurisdiction and gouernment which you doe annexe to the Prince onely This I say is the state of the Question now present For the present Question betwene you and M. Fekenham is grounded vppon the Othe comprised in the Statute which Statute emplieth and concludeth al these particulars For concealing whereof you haue M. Horne in the framing of your ground according to the Statute omitted cleane the ij clauses of the Statute folowing The one at the beginning where the Statute saith That no forayn person shall haue any maner of Authority in any spirituall cause within the Realme By which wordes is flatly excluded all the Authority of the whole body of the Catholike Church without the Realme As in a place more conuenient toward the end of the last book it shal by Gods grace be euidently proued The other clause you omitte at the ende of the said Satute which is this That all maner Superiorities that haue or maye lawfully be exercised for the visitatiō of persons Ecclesiasticall and correcting al maner of errours heresies and offences shall be for euer vnited to the Crowne of the Realme of Englande Wherein is employed that yf which God forbidde a Turke or any heretike whatsoeuer shoulde come to the Crowne of Englande by vertu of this Statute and of the Othe al maner superioritye in visiting and correcting Ecclesiastical persones in al maner matters should be vnited to him Yea and euery subiecte should sweare that in his conscience he beleueth so This kinde of regiment therefore so large and ample I am right wel assured ye haue not proued nor euer shal be able to proue in the auncient Church while ye liue When I say this kinde of regiment I walke not in confuse and general words as ye doe but I restrayne my self to the foresaid particulars now rehersed and to that platte forme that I haue already drawen to your hand and vnto the which Maister Fekenham must pray you to referre and apply your euidences Otherwise as he hath so may he or any man els the chiefe pointes of all being as yet on your side vnproued still refuse the Othe For the which doinges neither you nor any man else can iustly be greued with him As neither with vs M. Horne ought you or any mā els be greued for declaring the Truth in this point as yf we were discōtēted subiects or repyning against the obediēce we owe to our Gracious Prince and our Countre For beside that we ought absolutely more obey God then man and preferre the Truth which our Sauiour himself protested to be encouraging al the faithful to professe the Truth and geuing them to wit that in defending that they defended Christ himself before al other worldly respects whatsoeuer beside al this I say whosoeuer wil but indifferently consider the matter shal see that M. Horne himselfe in specifying here at large the Quenes Mai. gouernement by the Statute intended doth no lesse in effect abridge the same by dissembling silence then the Catholikes doe by open and plain contradiction For whereas the Statute and the Othe to the which all must swere expresseth A supreme gouernment in al thinges and causes without exception Maister Horne taking vpon him to specifie the particulars of this general decree and amplyfying that litle which he geueth to the Quenes Maiesty with copy of wordes ful statutelyke he leaueth yet out and by that leauing out taketh from the meaning of the Statute the principal cause ecclesiasticall and most necessary mete and conuenient for a Supreme Gouernour Ecclesiasticall What is that you aske Forsoth Iudgement determining and approuing of doctrine which is true and good and which is otherwise For what is more necessary in the Churche then that the Supreme gouernour thereof should haue power in al doubtes and controuersies to decide the Truthe and to make ende of questioning This in the Statute by Maister Hornes silence is not comprised And yet who doubteth that of al thinges and causes Ecclesiastical this is absolutelye the chiefest Yea and who seeth not that by the vertue of this Statute the Quenes Maiesty hath iudged determined and enacted a new Religiō contrary to the iudgement of all the Bisshops and clergy in the Conuocation represented of her highnes dominions Yea and that by vertue of the same Authority in the last paliament the booke of Articles presented and put vp there by the consent of the whole conuocation of the newe pretended clergy of the Realme and one or ij only excepted of al the pretended Bisshops also was yet reiected and not suffred to passe Agayne preachinge the woorde administration of the Sacramentes binding and loosing are they not thinges and causes mere Spirituall and Ecclesiasticall And howe then are they here by you omitted Maister Horne Or howe make you the Supreme gouernment in al causes to rest in the Quenes Maiesty yf these causes haue no place there Which is nowe better I appeale to al good consciences plainly to maintayne the Truthe then dissemblinglye to vpholde a falshood Plainly to refuse the Othe so generallye conceyued then generally to sweare to it beinge not generallye meaned But now let vs see how M. Horne wil direct his proufes to the scope appointed THE SECOND BOOKE DISPROVING THE PRETENSED PRActise of Ecclesiastical gouernement in Emperours and Princes of the first .600 yeares after Christ. M. Horne The .28 Diuision pag. 19. b. Constantinus of vvhose careful gouernmēt in Church causes I haue spoken somevvhat before tooke vpon him and did exercise the 70. supreme rule and gouernement in repressing al maner Idolatrie and false Relligion in refourming and promoting the true religion and in restreining and correcting al maner errours schismes heresies and other enormities in or about religion and vvas moued herevnto of duety euen by Gods vvorde as he him self reporteth in a vehemēt prayer that he maketh vnto God saiyng I haue takē vpō me and haue brought to passe helthful things meaning reformation of Religion being perswaded therevnto by thy word And publishing to all Churches after the Councel at Nice vvhat vvas there done he professeth that in his iudgement the chiefest end and purpose of his Imperial gouernement ought to be the preseruation of true religiō and godly quietnes in al Churches I haue iudged saith this godlye Emperoure this ought before all other thinges to be the ende or purpose wherevnto I should addresse my power and authority in gouernement that the vnitie of faith pure loue and agreemēt of religiō towardes the
For it is Athanasius M. Horne that being restored as I haue said by Constantines last wil and Testament and after againe the secoÌ„d time banished vnder the Arrian Emperour Constantius by the meanes also of those Arrian Bishops appealed to Pope Iulius as his competent and ordinarye Iudge and was by him restored to his Bishoprike together with many other Bishops of the East Paulus of Constantinople Asclepas of Gaza Marcellus of Ancyra Lucius of Adrianople with many other appealing then likewise to Pope Iulius It is Athanasius that saith When was it heard from the creation of the worlde that the iudgement of the Church shoulde take his authoritie from the Emperour And what coulde that learned Father saye more directlye againste you and your whole booke M. Horne Verely either that most learned and auncient Father whom the most famous Fathers of al Christendome haue alwaies from time to time reuerenced and honoured as a most glorious light and a singular piller of Gods Church either that moste excellent Bisshop I say in whose praise euen out of the testimonies only of the best writers a iust Treatise might be gathered did fouly erre and misse of the truth either you M. Horne and your fellowes are in a great errour and do defend an exceding absurditie damnable both to you and all that followe you forswearing your selues by booke Othe when yee swere that in conscience you beleue which you ought not ones so much as to thinke For see yet what this Notable Bisshop pronounceth against you It is Athanasius that saieth it If this be the iudgement of bishops what hath the Emperour to doe with it Els if Caesars threates conclude these matters to what purpose haue men the Names of Bisshoppes Contrary wise say you M. Horne It is a principal part of the Princes royall power to haue the supreme gouernement in al maner causes Ecclesiastical or Spiritual O Barbarous heresye from the creation of the worlde neuer heard of before O Antichristian presumption I say Antichristian presumption I lerne of that most constant bisshop Athanasius so to say For it is he that saieth these woordes What hath Constantius omitted that is not the parte of an Antichrist Or what can he when he cometh doe more Or howe shall not Antichrist at his coming finde a ready way prepared for him of this Emperour to deceiue men For nowe againe in stede of the Ecclesiastical iudgement he appointeth his palace to be the benche for Ecclesiasticall causes to be hearde at Seque earum litium summum principem et Authorem facit And he maketh himself the Supreme gouernour and chief doer of those controuersies he speaketh of ecclesiastical Now M. Horne not our Gracious Soueraigne of her owne desire taketh vppon her such gouernment but you most miserable clawebackes and wretched flatterers do force her Grace to take that Title the taking and practising whereof by the assured verdyt of this most lerned Father is a plaine Antichristian presumption For loe what he saieth yet agayne in the same page Who is it that seing the Emperour to make him selfe the Prince of bisshops in decreeing of matters and to be president ouer Eccleclesiasticall iudgements may not worthâ—ly say that this Emperour is the very abhomination of the dâ—solation which was foretolde by Daniel See and beholde M. Horn what a most horrible absurdity you labour in your booke to persuade See to what an extreme inconuenience you force mens consciences when you tendre them the Othe comprising the same and more which here Athanasius accompteth the practise of Antichrist Se last of all what traytours you are to God and your Prince which haue persuaded her most Gracious highnes to take vpon her such kinde of gouernment which is a preparation to Antichrist and resembleth the abhomination of desolation foretolde by Daniel And thus much your own Author Athanasius You see how wel he speaketh for you Now that you alleage out of Socrates that Constantin threatened Athanasius he should be brought whether he would or no it anaunceth nothing the Authority of Constantine in Ecclesiasticall matters For so much manye a Prince doth to him that lawfully called to a Councel will not come at the Churches commaundement Wherein he is rather a Ministerial then a principall doer Neither doth the place by you alleaged out of Socrates proue that Constantine examined and iudged the doings of the whole Councell but onely whether they had proceded against Athanasius of enmity or malice And as Socrates there writeth Constantin sayde the suyte of Athanasius was that in his presence he might being driuen thereto by necessyty complaine of such iniuries as he had suffred And it appereth by Theodoretus by you alleaged in the said first booke that the determination and definition of these matters rested in the Bisshops the execution in the Prince For the labour of Constantine with Athanasius then was onelye that he woulde appeare before a Synode of Bisshoppes which had accused him diuerslye before the Emperour and of those Bisshoppes be tryed Which the Emperour did as Theodoret writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beleuing the accusers of Athanasius as Priestes and thinkinge their accusations to be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he was vtterly ignorant of their deceytes and craftly dealinges saieth Theodoret. Thus he iudged not him selfe ouer Athanasius but only procured that to kepe peace in the Churche the bisshops might assemble together and trye their own matter among them selues M. Horne The .33 Diuision Pag. 22. a. There vvere no Churche mattiers or Ecclesiastical causes vvherein the continual practise of the Churche of Christe in this Emperours tyme yea and many hundreth yeeres after did not attribute the .80 supreme rule order and authority vnto Emperours and Kinges vpon vvhome .81 al Churche mattiers did depende as vvitnesseth Socrates vvho shevveth this reason of that he doth thoroughout his Ecclesiasticall History mention so much the Emperours Because that of the Emperors saith he after they beganne to be Christians the Churche matters doe depende yea the greatest Councels haue bene and are called together according to their appointment Eusebius commendeth the great bountifulnes of Constantine tovvardes all estates But saith he this Emperour had a singular care ouer Goddes Churche for as one appointed of God to be a common or vniuersall Bisshop he called Synodes or conuocations of Goddes ministers together into one place that thereby he might appeace the conteÌ„tious striuinges that were amonge them in sundry places He disdayned not to be present with theÌ„ in their Synodes and to sit in the middest of theÌ„ as it had been a meaner personage coÌ„mending and approuing those that bente them selues of good meaning to godly vnity and shewed him self to mislike on the other side and to set naught by such as were of contrary disposition Stapleton The general assertion that M. Horne here auoucheth that in Constantynes tyme the continuall practise of the Churche attributed
of the question betwene M. Horne and M. Fekenham here For S. Ambrose wil haue the conference and trial of the faith to appertain to Priests chiefly and onely For these wordes he spake against the yong Valentinian who being seduced in his minoritie as our late Soueraine King Edwarde was would haue the matter of faith to be tried in Palaice before him and his benche as matters of faithe are nowe in the Parliamente concluded Contrarywise M. Horne will haue the supreme iudgement of matters of faith to rest in the Prince and all thinges measured by that rule and square that the Prince prescribeth You see howe the iudgement of the Auncient Fathers accordeth with the opinion of vpstarte Protestants But will you knowe M. Horne what Constantine intendeth in that his exhortation made to the Bisshoppes He findeth fault and worthelye with suche as were faultye for their diuision and dissention in Relligion and doth referre them to holye Scripture that dothe euidentlye instructe vs of Gods minde But wherein your liegerdemaine bursteth out you shufle in of your owne this syllable All. a pretye knacke I promise you to swete your answeare withall It is true that we must measure and discusse our controuersies by Scripture and neuer resolue against Scripture So where there is no plaine Scripture there the Apostolicall traditions the decrees or Generall Councelles the authoritye of the vniuersall Churche make a good plea. And these Nicene Fathers added vnto the common Creede this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressinge liuely the vnitie of Christes Diuinitie in one substaunce with the Father though the word appere not in scripture and though the Arrians would neuer receiue or allowe it Eutiches the Archeheretique deniyng that Christ had two natures was wonte to aske of the Catholiques In what scripture lye the two natures To whom Mamas the Catholike Bishop answered where find you Homousion in the Scripture Well saith Eutiches in case it be not in the holy scripture it is fouÌ„d in the expositioÌ„ of the holy Fathers TheÌ„ replied Mamas EueÌ„ as HomousioÌ„ is not fouÌ„d in the scripture but in the Fathers expositioÌ„ and interpretatioÌ„ So is it with these wordes two natures of Christ which wordes are not in Scripture but in the Fathers Ye may hereby perceiue M. Horne that ye must not sequester and sonder the Scripture from the coÌ„mon allowed exposition of the Fathers nor geue iudgement in all causes by bare scripture only as ye woulde make vs beleue but take the faith and faithfull exposition of the Fathers withal In like sorte obiected the Eunomians against Gregory Nazianzen for the Godhead of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence bring you vs foorth this straunge and vnwriten God But Gregory Nazianzen answereth them and you withal M. Horne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The loue of the letter is a cloke to them of their wickednesse Thus you see M. Horne how wel Patrisas and howe like you are to your progenitours and auncetours auncient heretiques Arrians Eutychians and Eunomians Is this the grounde M. Horne that moued you among other Articles proposed to the fellowes of the new Colledge in Oxforde to make this one also vnto the which they shoulde sweare or rather forsweare that out of holy Scripture all controuersies might sufficientlye be conuinced I wish here if I speake not to late to that godly fouÌ„dation to the which being though vnworthy a member sometime thereof I ought of duety to wish the best rather to forsake as many God be praised haue done the comfortable benefit of that societie then by absolute subscribing to such a daungerouse Article a snare in dede against many Articles of our Faith to fall to the approuing of your heresies and so to forsake the Catholique societie of all Christendome and of that Churche wherein our Godlye founder Bishope Wicame of famous memorie liued and died Thus muche by the waye To returne to you M. Horne a vehement persequutour of that yong company I tel you again to make your maters more apparaÌ„t ye haue slilye shifted in this prety sillable All. The like part hath the Author of your Apologie plaied with S. Hierome turning him to their purpose and yours here against Traditions saying Omnia ea quae absque testimonio scripturarum quasi tradita ab Apostolis asseruntur percutiuntur gladio Dei All things say they which without the testimonies of Scriptures are holden as deliuered froÌ„ the Apostles be throughlye smitten doune by the sworde of Gods worde Where to frame the sentence to his and your minde ye haue by like authoritie set in this syllable All also M. Horne The .37 Diuision pag. 24. b. VVhen they had agreed of the chiefe pointes vvherefore they vvere assembled the Emperour him selfe calleth foorth Acesius a Bisshoppe at Constantinople of the Nouatians religion and .94 examineth him openlye touching these Articles vvherevnto the vvhole Councell had agreed and subscribed He vvriteth his letters to the Churche at Alexandria vvhere the controuersie touching the Diuinitie of Christ began declaringe that he him self together vvith the Bysshops in the CouÌ„cel had taken vpon him .95 the searching foorth of the truthe and therefore assureth them that al things vvere diligently examined to auoid all ambiguitie and doubtfulnes vvherfore he exhorteth and vvilleth them all that no man make any doubte or delaies but that cherefully they returne againe into the most true vvaye He vvriteth an other to all Bisshoppes and people vvhere so euer vvherin he commaundeth â–ª that no vvâ—itinge of Arius or monument conteyninge Arius doctrine be kept openly or secretly but be burnt vnder paine of death After that all the matters vvere concluÌ„ded and signed vvith their handes subscription the Emperour dissolueth the Councell and licenseth euery one of them to returne home to his ovvne bisshopricke vvith this exhortation that they continue in vnitie of faith that they preserue peace and concorde amongst them selues that from thence forth they abide no more in contentions and last of all after he had made a long oration vnto them touching these matters he commaundeth them that they make prayer continuallye for him his children and the vvhole Empire Stapleton There is no matter heere greatly to be stayed vppon The matter of Acesius proueth litle your purpose Onlesse perchaunce ye thinke that Constantine examined Acesius of his faith and heard his cause as King Henrie did Lambert the sacramentaries cause sitting vpon him as Supreme head and pronouncing by his Vicegerent Cromwell final sentence against him For the whiche sentence M. Foxe wonderfully reueleth with the King and reuileth him too which discourse if any man be desirous to see I remit him to M. Foxes madde Martyrologe The talke of Constantine with Acesius the Nouatian was onely priuate as both Socrates and Nicephorus doe reporte it Open examination no Writer mentioneth It is Maister Hornes vntruthe His Proclamation that no man should kepe Arius
in this Councell condemned Whoe made Cyrillus and the residew of the Ephesine Fathers two hundred in number heretiks and called their doings hereticall as euidentlye appeareth by the selfe same Authour and chapter that M. Horne taketh for his helpe and ayde But to sweete this vnsauery declaration wythall he calleth thys Ihon a godlye man and wandering here and there in by circumstaunces leaueth owte thys least the godlye Reader might sone suspecte thys Primacye standynge vppon no better grounde Yet will M. Horne saye that Theodosius practised this Supremacy here First by the Earle Candidianus his Deputie who on the Emperours behalfe inhibited Cyril and the other that they should not procede til the comming of Iohn the Patriarche of Antiochia Then that after the said Iohn had condemned Cyril and Memnon and deposed theÌ„ from their Bishopriks the Emperour confirmed Iohns sentence Thirdly that seing the dissension betwixt Cyril and Iohn to grow more and more coÌ„maunded them to agree otherwise he would depose and banish them both Last of all that Iohn being cited to answere before the Popes Legate would not come but said he looked for the Princes answere But these things neither seuerally nor iointly are of any force First Candidianus doings as ye see goe no further then to the externall moderation disposition and order of the Councels doings Whiche as we haue before saide is one point of the Emperours dealing in Councelles as the Churches best Sonne not as Supreme gouernour thereof Secondarily the Emperoure deposed not Cyrill but the schismaticall assemble of Iohn and his coÌ„sociates to the nuÌ„ber of .34 as Liberatus writeth and that contrary to the minde of al the residue whose sentence though wrongfully geuen Theodosius sinistrally affected and seduced doth confirme Wherein he is no principall worker but an executour of the sentence Thirdly the Emperour threatned no deposition or depriuation but banishment only which is no Spirituall but Ciuile punishment and so impertinente to our matter Therefore where you adde he would depose theÌ„ to ye are but a Glosar And as good a glosar for the Pope as your brother Molineus For Liberatus your author hath no such word Only he saieth He threatened to sende them both to Nicomedia in banishment Last of al Iohn beinge such a maÌ„ aÌ„d so vpholdeÌ„ by the Emperour what meruaile yf he woulde not appeare before the Popes Legat of whoÌ„ he thought he should be coÌ„demned There is no feloÌ„ by his good wil that would appere at the Kings beÌ„ch but would refuse it yf he might be assisted therin And yet it is an ordinary aÌ„d a lawful cowrt that not withstaÌ„ding and should be though an hundred such should refuse it Wel Sir Now that ye haue speÌ„t and empted your proufs for the vpholding of Theodosius primacy wherin ye work lyke one that taking vppon him to guyde other in the night woulde put out the candle or torch and conducte them by a lanterne let vs for our syde see yf we can fetche any better light aswel from other as euen from your owne Author and from the doings of your owne councell and your owne Emperour for the bishops and the popes ecclesiastical primacy I say then that the head and presideÌ„te of this councel was Celestinus the Pope and in his steade the foresayde Ciril and not the Emperour or his deputie VpoÌ„ this as a certayne truthe all the ecclesiastical writers aswel Latins as Greke vniformely agree yea the whole councel yt self of Ephesus agniseth this Coelestine as theire presidente and head as appeareth by the nexte general councel of Chalcedo shortly folowing and in the Ephesin couÌ„cels letters to the Emperour Theodosius him self and to the Emperour Valentinian And least ye should thinke the spirituall men and the councels encroched to muche vppon the Emperours iurisdiction and did theÌ„ iniury as ye your Apologie M. Iewel and your other bretherne complayne lo Themperour Marcianus and the Emperour Iustinian in their open proclamations do plainly professe that Pope Coelestine by his deputy Cyril was president of that CouÌ„cel I trow M. Horne this is no lanterne light shut vp in a darke dymme Horne but good torche light or rather the fayre bright light of the sonne it selfe In case al this will not serue the turne we wil drawe somwhat nearer euen to your owne author your owne Emperour yea your owne wordes to and by them proue our intente and then I trust ye wil be fully satisfied Who is he then Maister Horne that writeth Multos in hoc mundo reges esse non esse vnum sicut Papa est super EcclesiaÌ„ mundi totius There are many Kings in the world and no one King of the whole as the Pope onely is the gouernor ouer the Church throughout the whole world Surely it is your own authour Liberatus And hereby appeareth well M. Iewels great errour and M. Nowelles to affirming stoutely and assuredly that one man can no more haue the rule of the whole Church theÌ„ of the whole world Liberatê° a writer about xi c. yers past reporteth that assertioÌ„ spokeÌ„ of a holy bisshop to the Emperor IustiniaÌ„ aÌ„d yet accoÌ„pted therfore neither foolish nor wicked You begaÌ„ne your narratioÌ„ with the dissentioÌ„ of Cyrillus and Iohns but your memory or your truth fayled you wheÌ„ ye lefte out the author of whoÌ„ ye toke it aÌ„d the chapter PerchauÌ„ce ye were here astonied as the heretiks were before Theodosius For eueÌ„ in this place your author sheweth that Coelestin was the presideÌ„t of this couÌ„cel by his deputy Cyrill to whoÌ„ he gaue instructioÌ„s and informatioÌ„s by letters how he should demeane hiÌ„ self with Nestorius and prescribeth him a certain order for his doings And therfore Cyril him self at what tyme he should pronounce final senteÌ„ce of depriuatioÌ„ against Nestorius saieth he was forced therto by Coelestinus letters In the geuing of which senteÌ„ce neither theÌ„peror nor his Lieutenant had any thing to do either in allowing or disallowing aÌ„d that wil I proue vnto you eueÌ„ by your own supreme head Theodosius writiÌ„g to Cyrillus vt perturbatio quae ex coÌ„trouersiis istis accidit secuÌ„duÌ„ ecclesiasticos canones dissoluatur that the hurly burly which theÌ„ was for coÌ„trouersies of religioÌ„ might be pacified and quieted according to the ecclesiastical canoÌ„s Now by the ecclesiastical canoÌ„ the ending and determinatioÌ„ of matters spirituall apperteyneth to the clergy aÌ„d not to the layty Now also both to answere you and to take some haÌ„dfast against you of such things your selfe haue alleaged wil ye know M. Horne whether the doings of the erle CaÌ„didianus theÌ„perors deputy reached to the discussioÌ„ or determinatioÌ„ of any matter ecclesiastical or no I say no. And for my saing to be coÌ„firmed I appeale to your own supreame head Theodosius and plead for my self the very coÌ„missioÌ„ that he gaue to CaÌ„didianus Deputatus est CaÌ„didianus magnificus Comes traÌ„sire vsque ad sanctissimaÌ„ synoduÌ„ vestraÌ„ ac
In these wordes orderly laied out as the Kinge spake them thou seest gentle Reader first that the King talketh not of this charge as M. Horn vntruly reporteth him meaning a charge ouer religion for the King expressely speaketh of the charge of his kingdome declaring that as he for negligence in his charge so the bisshoppes for negligence in their charge shal both increase the wrath of God Also that without his admonition which woordes M. Horne nipped quyte of in the middest the bisshop hath to preache to rebuke to punish and correct the transgressours of Gods lawe Such patched proufes M. Horne bringeth to pricke vp the poppet of his straunge fantastical primacye M. Horne The .65 Diuision pag. 37. b. After the death of Anastasius theÌ„peror Iustinê° reigned alone a right catholike Prince vvho immediatly sent messengers vnto the bishop of Rome who should both coÌ„firm the autority of the sea aÌ„d also shuld prouide peace for al churches so much as might be with which doings of theÌ„peror Hormisda the bishop of Rome being moued sent vnto theÌ„perour with coÌ„sent of Theodoricus Legats 178 Martinus Penitentiarius telleth the cause of this legacy vvas to entreate theÌ„peror to restore those bishops vvhich the vvicked Anastasius had deposed This godly emperor Iustinus saith Martin did make a lavv that the Churchs of the heretiks should be coÌ„secrated to the Catholik religioÌ„ but this Decree vvas made in Iohn the next Popes daies The vvhich edict vvheÌ„ the King Theodoriche being an Arian saith the same Martin and King of Italy herd he sent Pope Iohn saith Sabellicus vvith others in embassage vnto theÌ„peror to purchase liberty for the AriaÌ„s Iustinus receiued these Ambassadours honorably saith Platina and theÌ„peror at the leÌ„gth ouercome vvith the humble suit of the Pope vvhich vvas sauced vvith teares grauÌ„ted to hiÌ„ and his associats that the Arians shuld be restored and suffred to liue after their orders In this history this is not vnvvorthy the noting that the Pope did not only shevv his obedience and 180 subiectioÌ„ to the godly Emperor but also that the secular Princes ordeyned 181. Lavves ecclesiastical vvith the vvhich the Pope could not dispeÌ„ce For al this busines arose about the decree vvhich theÌ„peror had made in an 182. ecclesiastical cause or matter If the Popes authority in these causes had bene aboue the Emperours he needed not vvith such lovvlynes and so many tears to haue besought the Emperour to haue reuoked his decree and edict The 18. Chapter Of Iustinus themperour and Iohn the Pope Stapleton NOw hath M. Horn for this turne left FraÌ„ce and is returned to theÌ„perours again but so that he had ben as good to haue kept hiÌ„ selfe in FraÌ„ce stil. For though he decketh his margeÌ„t with the Pope is the Kings Ambassadour and again The Popes huÌ„ble sute for the ArriaÌ„ heretiks which yet is a stark lie as we shal anoÌ„ declare yet by that time the whole tale is told wherof this maÌ„ maketh a coÌ„fuse narratioÌ„ neither he nor his cause shal winne any worship or honesty thereby I wil therfore opeÌ„ vnto you geÌ„tle reader the whole story truly and faithfully and that by his owne authors Platina Sabellicus aÌ„d Martinê° This Anastasius was a wicked Emperor as M. Horne here coÌ„fesseth And yet two leaues before he made a presideÌ„t of his doiÌ„gs for deposing of bishops He defended Iohn the patriarch of CoÌ„staÌ„tinople a great heretik who by his assistaÌ„ce most iniuriously aÌ„d spitefuly haÌ„dled the Legats that Pope Hormisda sent to hiÌ„ exhorting hiÌ„ to forsake aÌ„d renouÌ„ce his heresy The said heretik Emperor Anastasius sent answere by the Legats to Pope Hormisda that it was theÌ„perours part and office to coÌ„mauÌ„de and not the Popes and that he must also obey theÌ„peror Surely a fair exaÌ„ple for your new supremacy After the death of this Anastasius strikeÌ„ with lightniÌ„g froÌ„ heaueÌ„ for his wiked heresy aÌ„d disobedieÌ„ce succedeth this Iustin a right Catholik priÌ„ce by M. Horns own words aÌ„d coÌ„fesioÌ„ who iÌ„coÌ„tineÌ„tly sent to Rome his ambassadours which should shew dew reuereÌ„ce of faith to the see Apostolike Or as Platina in other woords writeth qui sedis Apostolicae authoritatem confirmarent That shoulde confirme the authority of the Apostolike See And what was that I pray you M. Horne but to confirme the Popes primacy so litle set by before of the wicked Anastasius and the heretical bisshop Iohn of Constantinople And therefore gramercye that forsakinge Fraunce ye haue browght vs euen to Constantinople and to the Emperour there sending his ambassadour to Rome to recognise the Popes most highe authority Yow tel vs yet farder that the Pope Hormisda sent Legates to Iustinus And there you breake of sodeÌ„ly But what folowed Forsoth immediatly it foloweth in the very same senteÌ„ce which Iustinus receiued honorably the Popes Legats sendiÌ„g forthe to mete theÌ„ the more to honour theÌ„ a great multitude of MoÌ„ks and of other Catholik aÌ„d worshipful meÌ„ the whole clergy of CoÌ„staÌ„tinople and Iohn their bisshop coÌ„gratulating also At whose coming the Emperour thrust out of the City and the Churches the schismatikes called AcatiaÌ„s of their Author Acatius whome Pope Felix had excoÌ„municated Nowe goe forth Gods blessing of your heart God send vs many moe such aduersaries And to say the truth M. Iewel and your fellowes are not much worse to vs. But yet goe forward for I hope we shal be more deaply bound to this good Catholike Emperour anon and to you to for bringing to our haÌ„d without our farder traiuail such good and effectual matter for the Popes superiority This godly Emperor made a law say you that the Churches of heretiks should be coÌ„secrated to the Catholik ReligioÌ„ What did he M. Horn Happy are ye that he is fair dead and buried many years agoe for feare lest if he were now liuing your teÌ„ples aÌ„d synagogs would be shortly shut vp as they are nowe in Antwerpe and in al Flanders here God be praised But who telleth this Forsoth say you Martinê° PoeniteÌ„tiarius But lo how wisely this tale is told as though both Sabellicus aÌ„d Platina the Authors of your narratioÌ„ did not write the like King Theodoricke tooke not in good parte but eueÌ„ to the very harte these doings of Iustine And why M. Horne Because as ye say now like a true maÌ„ he was an ArriaÌ„ Say ye so M. Horne Doth the winde wagge on that side now For Theodoricus was not two leaues before The most honourable King Theodoriche and the Supreame Head of the Church of Rome to But who saith M. Horne that he was an Arrian Forsoth say ye Martin and forsoth say I the matter is ones againe fitly and clerkly handeled For not onely Martin but Platina and Sabellicus from whome ye fetche your storie write it also This Theodorike sendeth his Ambassadours to Iustine yea he sendeth Pope Iohn him selfe who with most humble suite sauced as you
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
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
holy Ghoste established for euer Let me now Gentle Reader play Maister Horne his parte and make for me his accustomable conclusion The King requireth of the Clergy the confirmation of his Decrees and ordinaunces as wel concerning matters of Faith and Religion as cōcerning Ciuil maters Ergo the Clergy hath the Superioritye in bothe And with this Argument dothe Maister Horne lappe vppe here his Spannishe matters Sauing that he telleth vs of three other Councels holden at Toletum vnder Egita their King which in all the volumes of the Councels appeare not this vnder Eringius the .13 in number being the last and therefore till he tell vs where those Councelles may be founde seing he hath so often belyed the knowen Histories I will make no curtesie to note this for an Vntruth also this being a mater so vtterly vnknowen And nowe farewell Spaine for this time For Maister Horne hath manie other mightie large and farre Countries to bring vnder his conquest and Supremacie as wel truely as he hath already conquered Spaine which will be to leese the fielde and all his matter gladde to escape with body and soule with small triumphe and shame enough Goe to then Maister Horne and take your iourney when and whither it pleaseth you Yow will wishe I trowe when you haue all sayed and done that you had taryed at home and let this greate enterprise alone M. Horne The .93 Diuision pag. 55. b. Although about this time the Popes deuised 282 horible practises vvherby to vvinne them selues from vnder the ouer sight and comptrolment of the Emperour or any other and to haue the onely and Supreame authoritye in them selues ouer all as .283 they had alreadie obteined to their Churche the Supreame Title to be Heade of other Churches Yet the Emperours had not altogeather surrendred from them selues to the Popes their Authoritie and iurisdictions in Churche matters For vvhen the Church vvas grieuouslye vexed vvith the controuersie aboute Images there vvere diuerse greate Synodes or Councelles called for the decidinge of that troublesome matter by the Emperours and at the laste that vvhiche is called the Seuenth General or Oecumenical Councel vvas caled and summoned to be holden at Nice in Bythinia by Constantine and Irene the Empresse his Moother vvho vvas the Supreame vvoorker and Gouernour although but an .284 ignorant and verye superstitious vvoman I vvill say no vvoorse in this matter For her Sonne vvas but aboute tenne yeeres olde as Zonaras affirmeth and she had the vvhole rule although he bare the name After the deathe of Paule the Emperour appoincted Tarasius the Secretary to be Patriarche at Constantinople the people lyked vvell thereof But Tarasius the Emperours Secretarie refused the office and vvoulde not take it vppon him till the Emperour had promised to call a generall Councell to quiete the .285 bravvles in the Churche aboute Images The Emperour vvriteth to the Patriarche of olde Rome and to the other Patriarches vvilling them to sende their Legates vnto a Councell to bee holden at Nice in Bithynia The Bishoppes assemble at Nice by the commaundement and decree of the Emperour as they confesse in diuerse places of this Councell VVhan the Bishoppes vvere sette in Councell and many Lay persons of the nobility vvith them and the holy Ghospelles vvere brought foorth as the maner vvas although the holy Gospells vver not made .286 Iudges in this councell as they ought to haue been and vvere in al the forenamed general Councels Tarasius commēdeth the vigilant care and feruent zeale of the Emperours aboute Churche matters for ordering and pacifiyng vvherof they haue called saith he this councell The Emperour sendeth vnto he Synod certein counsailours vvith the Emperours letters patentes to this effect Constantinus and Irene to the Bisshoppes assembled in the secōd Nicene Synode by Gods grace our fauour and the commaundement of our Emperiall authoritie He shevveth that it apperteyneth to the emperial office to mainteine the peace concord and vnity of the vvhole Romayne Empire but especially to preserue the estate of Gods holy Churches vvith all possible care and councell For this cause he hath vvith paine gathered this councel together geueth licēce also and liberty to euery mā vvithout al feare to vtter his mind and iudgemēt frankely to the end the truth may the better appeare He shevveth the order he obserued in making Tarasius Bishop He prescribeth vnto the Bishopps vvhat is their office ād vvhat they should doo propounding vnto thē the holy Ghospelles as the right and 287. onely true rule they should folovve After this be mentioneth letters brought from the Bishop of Rome by his Legates the vvhiche he cōmaundeth to be opēly redde in the councel and so appointeth also other thinges that they should reade There vvas .288 nothing attempted or done in this councel vvithout the autority of the Emperours as in all the former generall councels And so at the end the vvhole Councell put vppe a supplication to the Emperour for the .289 ratifiyng of al their doings The vvhiche vvhen the Emperour had heard openly recited and read vnto them they forthvvith allovved signed and sealed The .7 Coapter Of the .7 General Councel holden at Nice Stapleton PHY on all shamelesse impudencie Doth it not shame you M. Horne ones to name this .7 Generall Councell which doth so plainly accurse you and your fellowes for your detestable saiyngs writings and doings against the holy Images and against all such as call them Idols as ye doe in this your booke Yf the authority of this Coūcel furnished with the presence of .350 Bisshops established with the cōsente of the Pope and the foure other Patriarches and euer since of all Catholike people both in the Latine and Greke Church highly reuerēced may take no force I know not what law eclesiastical may or ought to take force Yf you and your fellowes be no heretikes and it were but for this point onely according to the rule and prescription before by me out of the Emperour Iustinians writings rehearsed who is was or euer shall be an heretike And can ye then for verye shame medle with the Councel yea to craue aide of this Councel to healpe you to erect your newe Papalitie Out vpon this your exceding shamelesse demeanour Yet were your impudencie the more to be borne withal if beside the matter of Images there were not also most open and euident testimonie of the Popes Supremacie in this Synode Certainelye as in the Councell of Chalcedo after Pope Leos letters were read and in the sixt Generall Councell after Agathos letters were read all the fathers receiued and allowed and highly reuerenced the said letters and were directed by them towchinge matters of fayth then being controuersed Euen so yt fared also here The letters that Pope Adrianus sent to thēperour and to the Patriarche of Constātinople towching the Reuerēd Images beinge proponed ād reade to these Fathers they did most vniformely and most ioyfullie cōdescēde
Gregory to the Physitian from all sinnes meaninge from the paynes of synnes He sent it to the two Noble men vt per quam omnipotens Deus superbientem perfidum hominem peremit per eam vos qui eum timetis diligitis praesentem salutem aeternam habere valeatis To th entent that as by that keye God miraculously shewe a proude and wretched man so by it you saieth he to them whiche feare God and loue God may haue also bothe present sauegarde and euerlastinge This was M. Horne the popes meaninges and intentes in sendinge to deuoute persons to Noble men and to princes such relikes of keyes from the Confession that is from the body or chappell of S. Peter And thus whereas M. Horne by his wonderfull inuentyue wytte had made a straunge metamorphosis of a Relique from S. Peters body into al the preeminence dignitie and Iurisdictiō of the Pope aboue other Churche Ministers they are nowe agayne by a happy reuolution God be thanked returned to their former shape and appere as they did before in their owne natural likenesse And that wythe more truthe a greate deale then Lucians Asse hauing trotted many yeres ouer downes and dales came at lengthe by eating of red roses to be Lucian him selfe agayne as it was before and as they saie it was neuer other But if M. Horne notwithstanding al this wil yet vphold his straunge metamorphosis and delight him selfe stil therin the rather bicause S. Gregory in al those places speaketh but of a keye and not of keyes as Gregory the .3 is saied to haue sente to Charles Martell then lo M. Horne for your ful satisfaction in this poynt yet an other place of S. Gregory wherein he sendeth euen keyes also Writing to Columbus a bishop of Numidia at the ende of his letters he sayeth Etiam Claues beati Petri in quibus de cathenis ipsius inclusum est tibi pro benedictione transmisi I haue sent you also by this bearer the keyes of S. Peter in which there is of his chayne 's enclosed for a benediction Lo M. Horne here are sent to a bishop of Numidia not the keyes from or of S. Peters Confession which you see are but keyes of or from his toumbe or body as to Charles Martell onely were sent but the very keyes of S. Peter him selfe But what Had that bishoppe therefore all the popes preeminence and Iurisdiction sent him Nay this notwithstandinge what Iurisdiction and supreme gouernement thys verye pope practised ouer Numidia and all Afrike to bothe in these very letters partlye appereth and more largely it maye appeare if you vóuchesafe M. Horne to reade that litle onely which in this matter I haue saied to your pewefelowe M. Iewell in my laste Returne of vntruthes vppon his moste lyinge Replie And here you heare S. Gregory saie he sent him these keyes pro benedictione For a benediction not for a Iurisdiction For a holy Relike not for a supreme dignitie For a deuoute remembraunce not for a princelye preeminence As you moste fondelye and ignorantlye do pronounce Yea and this you so folowe and pursewe from hence forewarde as the very grounde and foundation of all the Supreme gouernement whiche you woulde so fayne fasten vppon princes heads a thinge of them neuer yet so much as desired or dreamed of For lo vpon this ioyly grounde you buylde and say The heyres and successours of this Charles Martell did keepe these keyes from rustinge Verely I thinke in dede bothe he and his godly successours vsed that Relike and many other deuoutely and did not suffer it to ruste aboute them A poynt for this relike say you I saie They exercised the same iurisdiction and gouernement in Ecclesiastical causes that the Emperours and kings had done from the time of Constantine caet Verelye and so thinke I to But you see nowe Maister Horne at leste euery discrete Reader seeth that from the time of Constantin hytherto neuer Prince but heretikes as Constantius and Anastasius wythe a fewe suche gouuerned in causes Ecclesiasticall Namely in al things and causes as you by Othe make folke to sweare I should say forsweare But as touchinge thys Charles Martell and Carolomanus his sonne whom you call his nephewe and kinge Pipins sonne and their gouuernement in Ecclesiasticall causes gouuernement they had none nor exercised none You tel vs of such a thinge but you proue no such thinge The whole dealing of Gregory the .3 with Charles Martel and of pope Zachary with Carolomannus his sonne was onely that they shoulde take the Churche of Rome in to their protection beinge then the moste mighty princes in this parte of Christendom seinge the Emperours of Constantinople had by heresy as Leo then the Iconomache and other crueltyes rather forsaken it and oppressed it then succoured it and defended it And therefore of this facte of Gregory the .3 Sabellicus a moste diligente chronicler writeth thus Tum primùm Romanae vrbis Apostolicaeque sedis tutela quae ad Constantinopolitanos principes si quid grauius accidisset omnia sua desideria conferre consueuisset Gallorum est Regum facta Then began the Frenche princes to take vpō thē the protection of the Cyty of Rome and of the See Apostolike which had bene wonte before to referre al their griefes to the Emperours of Constantinople if any weightyer matter had befallē And againe Suscepit nihil grauatè pientissimū patrociniū Carolus Pōtificis rogatu Charles at the request of the pope toke vpon him willingly that most charitable or godly protection And this lo was that which Pope Gregory by sendīg keyes frō S. Peters Cōfessiō to Charles Martel did seke ād fewe for at his hāds M. Horn shooteth farre wide to imagine herin al the popes Iurisdictiō dignite and preeminēce to be sent away by ship into Frāce And as for Carolomanus of whose supreme gouernmēt M. Horn fableth here so much within .4 yeres after this great Authoryty exercised wēt to Rome offred hī selfe to the pope ād was shorē in for a Mōke And what or wherin cōsisted his Authoryty He summoned a Coūcel you say and many decrees were made there by his Authoryty Yea but why tel you not that pope Zacharias at the request of Bonifacius gaue to him ād to this Carolomanus a speciall Cōmissiō by his letters to cal this Synod ād to decree therin such things as Bonifacius should think behoueful for that time Why in your very narratiō do you euē in the middest of your allegatiō where you talk of this Bonifacius leaue out quite and nippe of these wordes Qui est missus S. Petri. Who is the Popes Legat Why deale you not trulye and why tell you not al Forsoth because truth is none in you and al maketh against you In Nauclerus you may see and reade at large the Popes Commission to Bonifacius and to the Prince for keping this Synod and for orderīg the same Yet
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
th' Emperours consent And if any be chosen bisshop without he be coÌ„meÌ„ded and inuested by the King that in no wise he be coÌ„secrated vnder paine of excoÌ„munication As Sabellicus noteth this for a renovvmed matter that the right of creatinge the Pope vvas novv restored to the Emperial dignity euen so Nauclerus affirmeth this godly Imperour Otho to be borne in totius Ecclesiae consolationeÌ„ for the consolation of the whole Churche The .14 Chapter Of Otho the first Emperour Of Iohn the .12 and Leo the .8 Popes of Romae Stapleton THis declaration runneth all vppon the deposition of the naughtye Pope Iohn the .13 or as moste men call him the .12 in a synode at Rome the Emperour Otho being then present But onlesse M. Horne can shewe that this Emperour toke hym self for supreame head in all causes ecclesiasticall and temporall and vtterlye renownced all the Popes supreamacye the case standynge that thys Pope were a most wycked man which we freelie confesse and most vnworthy of that see yet is M. Horne farre of from iustifiing the matter Wherin eueÌ„ by hys owne author and story he should haue bene vtterly ouerthrowen yf he had made therof a true and a faythfull reporte which ye shall now heare by vs and that by hys owne chronographer so that ye shall haue good cause to be astonied to see the most shamefull and impudente dealing of thys man First then he begynneth with a notoriouse lie For neither thys Cardinall whome Luithprandus calleth Iohannem nor the Maister of the rolles whome he calleth Aronem nor the Bishop of Millain and others here named were sente to complayne vppon Pope Iohn to Otho but sente to hym by Iohn the Pope hym self which Iohn hys authour Luithprandus calleth the highe Bishop and the vniuersall Pope who most humbly beseacheth hym that he woulde vouchsaufe for the loue of God and the holye Apostle Petre and Paule as he would wishe them to forgyue hym hys synnes to deliuer hym and the Churche of Rome to hym committed from the tyrannye of Berengarius and Adelbertus Wheruppon themperour gathered an army and commyng to Italie with all spede expulsed from the Kyngdome of Italy the sayde tyrants so that yt seamed euidente that he was ayded and assisted by the moste holy Apostles Peter and Paule and which is to be noted he was afterward anoynted and crowned Emperour of the sayd Iohn though so vicyous a maÌ„ and swore also obedieÌ„ce vnto him as Nauclerus writeth Farther he did not only restore hym those thinges wherof he was spoyled but honored hym also with greate rewards aswell in golde and siluer as in precious stones And he toke an oth of the Pope vpoÌ„ the most precious body of S. Peter that he shuld neuer ayde or assist the sayd BereÌ„garius and Adelbertê° M. Horne here nedelesse enforceth the credit of his author as then liuing yea and anaunceth him to be a famous writer and a DeacoÌ„ Cardinal wheras he was as far as my boke sheweth and as farre as Trithemius and Pantaleon report of him no DeacoÌ„ Cardinal at Rome but a deacoÌ„ of the church of TicinuÌ„ otherwise called Pauia in Italy Onlesse perchauÌ„ce he was such a Cardinal as the Cardinals are amoÌ„g the pety canoÌ„s of Poules in LondoÌ„ With like truth ye say M. Horne ij lines after that the pope practised with Adelbertus to depose the Emperour but your author speaketh not so much but onlye that the Pope promised the foresayed Adelbertus to helpe him againste the Emperours power Then tell ye in a smaller and distincte letter truely inough but altogether confusely of Iohns doings writing out of your author as we haue good experience but who were that we ye shewe not nor to whome the wordes were spoken Ye say that the Emperour called a Councell in Italie to depose him that your authour sayeth not but that after three dayes themperour had bene at Rome the pope and Adelbertus being fledde from thence there was a greate assemblie in S. Peters Church rogantibus tam Romanis episcopis quà m plebe at the desire as well of the Italian bishops as of the people In the whiche councell were presente beside the Bishops many noble men And the Pope ranne not away bicause of this Councell as you vntruly reporte but iij. dayes after that he was fled with Adelbertê° the CouÌ„cel was called and that not to depose hym but to call hym to his answere as appereth by the Emperours owne oration Who after that Benedictus had rehersed dyuerse of theis horryble owtragies that ye specifie themperour and the councell sent for hym to purge hym self In the which letters sent by the Emperour ye dissemble many thinges and dismember them as the tytle of theÌ„perours letters whiche was Summo Pontifici vniuersali papae Iohanni Otho c. To the highe Bishop aÌ„d the vniuersal Pope our Lord Iohn Otho and so forth And by and by We asked the cause of your absence and why ye would not see vs your and your Churches defensour And againe Oramus itaque paternitatem vestram obnixè venire atque hijs omnibus vos purgare non dissimuletis Si forte vim temerariae multitudinis formidatis iuramento vobis affirmamus nihil fieri praeter SanctoruÌ„ Canonum sanctionem We most earnestly pray your fatherhode that ye do not forslow to come and to purge your selfe Yf ye feare any violeÌ„ce of the rude and rashe people we promise you vpon our Othe that nothing shal be done contrary to the Decrees of the holye Canons After this ye rehearse the Popes short answere which yet as short as it is doth wonderfully trouble you and ye dare not fully recite it I hea saie saith this Iohn ye wil make an other Pope which if ye attempt I excoÌ„municate you all that ye may haue no licence or power to order any or to saie Masse It is true that ye saie afterwarde that the Councell desired the Emperour that the said Iohn might be remoued and that the Emperour so answered Yet ye leaue out part of his answere And that is and that some other might be found who should rule the holy and vniuersall See Neither did they desire of the Emperour any thing els but his assistaÌ„ce in the remouiÌ„g of him Neither proprely to speak otherwise then by coÌ„senting and assisting did th'Emperour create pope Leo. As appeareth by your author saying that al saied with one voice LeoneÌ„ nobis in pastoreÌ„ eligimus vt sit summus vniuersalis Papa Romanae ecclesiae We doe electe Leo to be our pastour and the high and vniuersall Pope of the Roman Churche and doe refuse Iohn the renegate for hys wycked behauiour The wich thinge beinge thryse by all cried owte he was caried to the palace of Lateran Annuente imperatore with themperours consente and theÌ„ to S. Peters Church to be consecrated and theÌ„ they swore they would be faythful vnto him And in thys election the people also
handlinge of this storie as of your most false and yet most accustomable assertion that the supremacie of all causes ecclesiasticall remayned in themperous and not in the popes And as for Syluester him selfe howe he repented at the ende and what a miraculous token God gaue of his good state after his deathe the lerned Reader may see in Naucler Sabell and Platina as I haue otherwhere touched it against M. Iewell You reherse here yet a nomber of popes in the creation or deposition of whome themperour semed to haue somewhat to doe But altogether as we haue often shewed impertinently and otherwise lyingly and againste your self also directly browght in And to begin M. Horn euen with your first example of Arnulphus I pray you where fynde yowe in your authour that the kinge deposed him Your authour sayeth no suche matter but that the kinge did cast him in pryson beinge firste deposed by a synode of bishops Yet he made ye will say Gilberte the philosopher bisshop for him and afterward Otho the .3 made him archbishop of RaueÌ„na Ye might haue added aÌ„d pope to as your authour doth if ye had meant to deale playnly aÌ„d especially that the said Gilbertê° by pope Iohns authority was thrust out aÌ„d Arnulphus restored agayne as you heard before Ye doe nowe partly as before bely Platina and partly gheasse blindly as thowghe Platina durst not to flatter the popes withal playnly opeÌ„ his mynd aÌ„d as thowgh he shuld be of this mynd that he that coÌ„meth into the papacy without theÌ„perours coÌ„sent is but a theef and a robber Which is as true as before ye made him therfore a traytour For Platina geueth forth no such mening But sheweth two causes why this Iohn came not in by the dore The one that he came in by bryberie The other that he vsurped the see beiÌ„g not as yet vacaÌ„t Gregory whome ye write of as yet lyuiÌ„g aÌ„d beiÌ„g the lawful pope chosen by the voice of the clergy and by the coÌ„sent of theÌ„peror and all the people of Rome After al this ye say that HeÌ„rie the .3 deposed thre popes whom you cal thre moÌ„strous bestes of such a beastly sprite you are aÌ„d yet you lie in so sayiÌ„g For theÌ„peror by supreme Authorite deposed none But only for quyetnes sake as Sabel writeth coegit se dignitate abdicare Forced theÌ„ al to depose theÌ„ selues which by force no maruail if he did But by right neither he nor any maÌ„ liuing could haue deposed any pope They may be induced either by reason or by force to depose theÌ„ selues Farder you say this Emperour sware the RomaÌ„s that they should neuer be present at the popes electioÌ„ onlesse they were compelled by theÌ„peror It had bene wel done if ye had told vs who writeth so and withal by what warraÌ„t theÌ„perour could exclud the people froÌ„ their coÌ„sent which hitherto they gaue in the chosing of the popes Sabellicus your Author writeth of no such coÌ„pulsioÌ„ But that they should not so doe without his permissioÌ„ aÌ„d the reason he addeh Vt dignitas maneret illi inoffensa cauereturque in posterum pontificibus that pope Clement theÌ„ chosen might coÌ„tinewe quietly and that also for the quiet of other popes to come he might prouide Al which he did as a godly defendour not as a Supreme Gouernor of the Church Now if a maÌ„ would staÌ„d with you altogether aÌ„d say ye belie Stephanus aÌ„d certain other popes of such as ye haue here named I think he should not say farre froÌ„ the truth But yet because ye haue some authors on your side I wil not greatly charge your for this matter You tel vs in th end of this processe that the Emperour made Bauno pope aÌ„d was named Leo .9 But I tel you nowe M. Horn that the Emperors making was after vnmade aÌ„d this Bauno made pope by the Clergy in Rome For where as this Bauno chosen first of themperour came out of Germany to Rome al in his Pontificalibus as alredy pope Hugo that famouse aÌ„d lerned Abbat of CluniacuÌ„ aÌ„d HildebraÌ„d who after was pope Gregory .7 met him in the way aÌ„d shewed him that theÌ„peror had no right to choose the pope that the same right belonged to the Clergy and City of Rome that he should lay down his bishoply attyre come to Rome as a priuate man and then if he were thought mete by the lawfull consent of the clergie and city to be chosen Their counsell he folowed openly detestinge his former rashnes that at the Emperours only choyse he had taken vpon him that highe office Thus afterwarde in Rome he was lawfully chosen there he was made pope and named Leo .9 not by the Emperour only as M. Horne only telleth And this al historians in maner do witnesse M. Horne The .113 Diuision Fol. 71. b. After this Leo vvhom Hildebrand ridde out of the vvay saith Benno Cardinalis vvas Victor the seconde made Pope by the Emperours authority or priuilege Shortly after this Godly Emperour died being greatly praised and surnamed Pius Henricus for his dealing in the reformation of Church matters This Emperour had called tvvo Councels the one at CoÌ„stance vvherein he vvas himself present and after that another at Moguntia vvherein both the Emperour and the Pope sat in Synod This Pope saith Nauclerns came into Germany about the Church matters and ordered al things therein saith Abbas Vrspur by the aduise and counsaile of themperor and other seculer Princes and the bishops And as this Emperour had yet this interest in the Councelâ— and in the creatioÌ„ of the Pope himself so had he the placing and displacing allovving aÌ„d disallovving in other spiritual promotions as at large appeareth in Naucler StepheÌ„ .9 vvas chosen Pope after that Victor had dronken of .377 Hildebrands cup. But this Sthphen liued not long for saith Benno If any other than Hildebrand were chosen Pope Gerardus Brazutus Hildebrands familiar friend would soone dispatche hiÌ„ out of the way with poyson Alexander .2 vvas chosen vvithout theÌ„perors authority or knovvledge vvith vvhose electioÌ„ the vvhole Clergy of LoÌ„bardy vvas much offended and refused to ovve vnto hiÌ„ any obedieÌ„ce beseching theÌ„peror that he vvould geue them liceÌ„ce to chose one of their ovvn persuading him 378 that there ought none to be elect without the coÌ„sent of the king of Italy After thei had liceÌ„ce thei chose Cadolus the bishop of Parma vvhoÌ„ al the Clergy of LoÌ„bardy obeyed as their lauful Pope The Cardinals saith BeÌ„no knowing wel HildebraÌ„ds ambitioÌ„ did win with much sute theÌ„perors fauour and aide to their new elected Pope Cadolê° the which did so depely perce the haâ—t of HildebraÌ„d that he becam a deadly enemy to theÌ„peror for euer after coÌ„trary to the faithful duty that he had sworn vnto hiÌ„ Hard hold there vvas betvvixt these tvvo .379 Popes so vvel vvith strokes as vvith vvoords they both gathered great armies and vvith their
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
aske yow whether theÌ„perour toke pope Martinus for the head of the whole Church or no Yf ye say he did as the force of truth will coÌ„pell you then to what ende haue ye so busied your self with the doings of this Emperour Yf ye say he did not theÌ„ wil I send you to your owne authour Nauclerus of whom ye shall heare that not themperour but the Cardinals elected Martinus and that themperour as sone as he was elected fell flatte and prostrate before him and with much reuerence kissed his feete Now againe if as ye say he allowed and commaunded such thinges as the councell agreed vppon in matters of relligion to be obserued this agreemeÌ„t being as it was in dede against your new religioÌ„ what doe ye but blowe your own coÌ„demnatioÌ„ making it as strong as may be against your own self How Emperours haue coÌ„firmed councels I haue ofteÌ„ declared This therfore I let passe as a stale argumeÌ„t according to promise But now let me be so bold as ones to appose you M. Horn. Who was I pray you at this tyme supreame head of the Church in England Did king Henrie the .5 take him selfe trowe ye to be this head I suppose ye dare not say it for shame And if ye dare theÌ„ dare I be so bold to tel you it is a most notoriouse lie and withall that in case it were so yet did he eueÌ„ about the same time that Wiccleff and his schollers were coÌ„demned in the CouÌ„cell of CoÌ„stantia coÌ„demne theÌ„ as fast by act of parliament in EnglaÌ„d And it was I may say to you high time For your good bretherne had coÌ„spired to adnulle destroy and subuert not only the Christian fayth aÌ„d the law of God aÌ„d holy Church within the realm but also to destroy the kiÌ„g aÌ„d al maner of estats of the realm aswel spiritual as teÌ„poral aÌ„d all maner of pollicy and finally the lawes of the laÌ„d As it is more at large coÌ„prised in an act of parliameÌ„t made at that time In the which it was ordeyned aÌ„d established that first the Chauncelor Treasorer Iustices of the one bench aÌ„d of the other iustices of peace Sherifs mayors baylifs of cities aÌ„d townes aÌ„d all other officers hauing the gouernance of people or that at any tyme afterward shulde haue the sayd gouernaunce shuld take an othe in taking of their charge to put theire whole power and diligence to put out cease aÌ„d destroy al maner of errours and heresies coÌ„monly then called Lollardries within the place where they exercised theire offices And thus neither abrode nor at home can ye fynde any good matter for the defence of your newe primacy and your damnable heresies M. Horne The .141 Diuision pag. 84. b. After the death of Sigismonde Frederike the Emperour caused the Duke of Sauoy that vvas made Pope to renounce his Papacy and commaunded by his Decree the Prelates gathered at Basill to dissolue the Councell by a certaine daie This Emperour called a CouÌ„cell at Mentze to make an ende and vtterly to take away the Schisme of the Church and to deliuer it from more greuous daungers He vvriteth to the Frenche Kinge thereof declaring hovv this Schisme did so oppresse his minde and ferueÌ„tly sollicite him that as well for his loue to Religion as for his office called of God to be the chiefe aduocate of the Churche he did not onely runne with diligence to succour it but stirred vp al kinges and Princes that with a pure sinceritie delighted in the name of Christe to runne with him in this so necessary and healthfull a worke and to this purpose he declareth hovve he hath appointed to all his princes and prelates an assembly at Mentze whereat he entendeth to be personally present and therefore desireth the Frenche kinge also to bee there in his ovvne persone or at the least that he vvoulde sende his Oratours thither instructed distinctly vvith all vvaies and meanes by the vvhiche the Churche might be quiet from the calamities ready to fall on her Pope Eugenius sent to the Frenche king to desire him to take a vvay his .464 pragmaticall Lavve To vvhom the king ansvvered that he vvould haue it kept inuiolatly Then the Pope desidered the king neither to admit â—â— Basill couÌ„cel nor yet the couÌ„cel at MeÌ„tze that vvas called to the vvhich the kiÌ„g ansvvered that he vvold take aduise Stapleton Here is small or no matter for M. Hornes newe Primacie and that he here reherseth maketh rather agaynst him then with him For though M. Horne sayed in the last argument that pope Eugenius was deposed yet is he nowe pope styll and thother set in his place faine to geue ouer And though the princes would not obeye Eugenius for the dissoluing of the Councell of Basile yet nowe it is dissolued by the Emperour Friderike also And what answere so euer the French King made to Eugenius touching the sayed Basile Councell the Councell is no further allowed in the Catholike Church then Eugenius and his successour Nicolaus did allowe the same And as ye shewe your selfe themperour Friderike saieth that by his office he was called of God to be the chiefe Aduocate of the Church He saieth not the chiefe head of the Church the which honour he did attribute not to him selfe but to the Pope only of whome he was crowned as his predecessours were These also are but stale wares and much woren And for such I let them passe As for the Frenche King and hys pragmatical sanction which Charles his predecessour had made and whiche he at the requeste of Pope Eugenius would not reuoke it contained no such matter as you M. Horne doe attribute to princes nowe neyther was that gouernement like to that which you nowe defend This pragmaticall sanction stode most about monye matters It denied to the Court of Rome the great payements which went out of Fraunce about Reseruations collations expectations and coÌ„mendoes of bishoprickes prebendes and benefices Great and long contention there was betwene certaine Kings of Fraunce as Charles the .vij. and the .viij. Loys .xj. and .xij. Frauncis the first and certaine Popes as this Eugenius Pius .2 Sixtus .4 Innocentius .8 Alexander .6 Iulius the .2 and Leo the .10 as Duarenus a vehement writer for the French Kings aduantage mencioneth But notwythstanding all these matters the Popes supreme Authoritie in matters of Fayth and ecclesiasticall Iurisdiction was not denied For witnesse hereof I bring you the wordes of the Court of Paris vttered among the Articles which they proposed to the King about this matter as Duarenus him selfe recordeth them In the number .19 thus they say Ante omnia protestatur Curia c. Before all thinges the Court protesteth that it mindeth not to derogat any thing from the holynesse dignity honour and Authority of the Pope and the holy Apostolike See But rather it is ready to shewe and exhibit all honour reuerence and obedience that
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
Wherfore yf your authour had thus writen neither his tyme is so auncient nor his authoritie so great but that a man might haue sayde that he was wonderfully deceyued But it is not he but you that with your false sleight and craftie cōueiance deceyue your readers Your authour speaketh not of two councells the one summoned by the pope the other by the king but speaketh of bishops that held by fealty and homage lands of the king And then sayth that quoad feuda regalia concernīg theis fealties and royalties the king is aboue the bisshops as he is aboue all his other vassals And therfore if the pope on the one side send for a bisshoppe and the kinge on the other side send for him concerning his fealty and homage matters he ought to goe to the king otherwise he shoulde rather obey the pope thē the king as appereth sayth Quintine in the glose to the which he referreth hym self Theis wordes feuda and regalia haue ye sliely slipt ouer as though Quintinus had auouched the bishops subiectiō in Ecclesiastical matters You could not otherwise haue decked your margent with your gay and freshe lying note that the king is to be obeyed in Ecclesiastical causes and not the Pope And so are ye now sodainly become so spiritual and so good an ecclesiastical man that feuda and regalia are become matters ecclesiastical Which is as true as ye may be rightfully called an ecclesiastical man hauing a Madge of your owne to kepe your back warme in the cold winter nightes and by as good reason ye may cal her an ecclesiastical woman to M. Horn. The .149 Diuision pag. 88. a. The people doth amende or reforme the negligence of the Pastour Can. vlt. dist 65. Ergo the Prince also may do the same If the Bisshop wil not or doe forslovve to heare and to decide the controuersies of his Cleargy the Bisshop being slowe or tarying ouer longe nothing dooth hinder or stay saith the Canon to aske Episcopale Iudicium the bisshoply iudgement of the Emperour If it happen that the Priests be not diligent about the Aultar offices if concerning the temple neglecting the Sacrifices they hasten into kings palayces ▪ runne to wrastlinge places doe prophane them selues in brothelles houses and yf they conuert that which the faithful haue offred to the pleasures of them selues and of theirs wherefore shal not the Princes whome the Catholique Faith hath begotten and taught in the bosome of the Church cal againe and take vpon thē selues the care of this matter and so proueth at large by many examples out of the Histories and the Lavves that this care and charge in Ecclesiasticall .487 matters and causes belongeth to the Princes vnto the vvhich examples he addeth this In our Fathers tyme saith he Kinge Lewes .11 made a constitution that Archebisshoppes Bisshops Abbottes and who so euer hadde dignities in the Church or had the cure of other benefices should within fiue monethes resorte to their Churches and should not remoue any more frō thēse diligently there labouring in diuine matters and sacrifices for the faulfty of the king and his kingdome and that vnder a great paine of losing all their goods and lands Here Quintinus doth greuously complain of the dissolute and moste corrupt maners of the Cleargy vvhereto he addeth saying VVherefore than should not Princes cōpell this Iewde idle kinde of men to do their dueties Stapleton May the people M. Horne amende and reforme the negligence of the pastour And that by the Popes Lawe to Then belyke the headlesse people of Germany and your headlesse bretherne that of late haue made such ruffle in these lowe countres here shal finde some good defence for their doings to saue the reast from the gybet or from the sacke which haue not yet passed that way Then may yt seme a smal matter that the laye people haue by a late Acte of parliamente transformed and altered the olde relligion against the minde of all the Bisshops and the whole conuocation But your authour saieth Ecclesiae nihil est licentius Democratia There is in the worlde nothing more perniciouse to the Church of God then is such vnbrideled libertie of the people which must be taught and not followed as he alleageth out of Pope Celestin ād that but two distinctiōs before that distinction which your self alleage And what great reformation is it M. Horn that your distinction speaketh of Suerly none other but that yf it chaunce all the bisshops of one contrie to die sauing one and yf he be negligent in procuring the electiō and substitutiō of some other in their places that the people may goe to the bisshops of the contrey next adioyning and cause them to ordeine some new bisshops We are also content that yf the bisshops or others be negligent the prince may compell them to doe their dewty But then loke wel to your self For who is more negligent about the Aultars and worthy to be punished therfore thē they that throwe downe Aultars Who neglect the sacrifices but yow that deny the sacrifice and the presence of Christ in the Sacramēt Who be those but you and your fellowes that cōuerte to the pleasures of thē selues and theires that which the faithful hath offred to Christ in laying out the Church goods vpō your self which should haue no parte to thē being become by your mariage a laye man and in the mainteyninge ād purchasing for your vnlawful wyues childrē Now who be they that prophane thē selues in brothel howses let the old constitutions of the Churche tel vs. A man would litle think that ye would euer haue pleaded so agaīst your own self But what can you bring I would fayne know that is not against you in so badde a cause M. Horne The .150 Diuision pag. 88. b. If you delight in antiquites saith he no man doth doubt but that in the primatiue Church the Princes did iudge both of the Ecclesiasticall persones and causes and did oftentimes make good Lawes for the trueth against falsehood Arcadius ād Honorius religious Princes doe .488 depose a troublesome Bisshop both from his Bishoprik sea and name The .13 first titles of the first booke of Iustiniās Code collected out of the Cōstitutiōs of diuers Emperours doe plainly intreate and iudge of those things which appertain to the Bishoply cure For what perteineth more to the office of a Bishop than Faith thē Baptism then the high Trinity than the conuersation of Mōkes the ordeining of Clergymen and Bishops and than many like lawes which doubtles doe concerne our Religiō ād Church But the Nouel Constitutions of themperour Iustinian are full of such Lavves And least peraduenture some man might suspect that this vvas tyranny or the oppression of the Churche Iohn the Pope doth salute this Emperor the most Clemēt Son learned in the Ecclesiastical disciplines and the most Christiā amōgest Princes Epist. inter claras De summa Trin. C.
Romaine and Ciuil Law so is it to be thought of Britaine And Polidorus writeth that Agricola th' Emperor Vespasians deputie gaue to the Britaines certain Romane lawes ād orders to be vsed and practised by them Neither is it likely but that before this time there was some copie of the Romaine lawes in Britain the yōg Noble men of the Realme being much geuē to be eloquēt in the Romain tong wherin Agricola did prefer thē before the Galles or French mē and being brought vp in Rome especially Coilus king Lucius father spēding al his youth there So that Lucius had no nede to send to Pope Eleutherius for Caesars lawes And if he had nede it is more likely he would haue sente to some other then to Eleutherius who with other blessed Popes at that time medled God wot litle with Caesars Ciuill lawes or with any other lawes of Pagan Princes But of al other things Eleutherus answer is most vnlikely For who would think him so vnwise and so vnskilfull that he would appoint the old and the new Testament only as sufficiēt to gouern and rule a cōmon welth by Which thīg was neuer yet practised in any Christiā coūtry nor cā possibly be practised the old law being al in a manner abolished and the new Testament cōsisting of such principles of the Christiā faith as be immutable ād not variable wheras politik lawes haue ben are and euer shal be and so must be according to many incidents alterable and variable This epistle then be it true or be it a counterfait doth as yet serue M. Horne to no great purpose but for any thing we haue brought out of this Epistle M. Horne perchance wil not him self greatly passe of it There is an other priuie treasure hiddē here for the which I suppose this Epistle is chiefly brought forth and that is to proue euē by the Pope Eleutherius him self that the King and not the Pope is the supreme heade in al causes Ecclesiasticall For Eleutherius saith that Lucius was Vicare of God in his Kingdome This this is the marke that M. Horne al this while hathe shot at this is the cause that this Epistle that hath so many hūdred yeares lyen dead is now reuiued by M. Horne Yea for this clause this Epistle was solemply alleaged in open parliament against the Popes Primacie And seeing that your new Diuinitie now is nothing but English and Parliament Diuinitie I will remitte you ones againe M. Horne to your owne Braughton who vseth the same woordes Which must nedes be as by him appeareth taken that the King is Gods Vicare in his Kingdome that is in the tēporall administration of Ciuile and not for Spirituall matters And therfore this Epistle doth as wel serue M. Horne to proue the Princes Primacie by as it serueth M. Iewel to proue that the seruice must be in the English tongue which is as true as that other where he saith that Lucius sente to Rome to Eleutherius for his aduice touching the ordering of his Church Wherein if M. Iewell meane that he sent to Rome before he was Christened then haue ye one witnes more against you But if he meaneth as it semeth he doth by his discourse of these letters that you specifie parte wherof he also reciteth and among other things that the King is Gods Vicare then is he also deceiued For in these letters king Lucius doth not aske his aduise in any Church matters but requireth only to haue Caesars lawes sent him appeareth by the tenour and purport of the said Epistle So that I perceiue this Epistle is an Instrument to set forth the new Ghospel many wayes but for such a Ghospel such a proufe is very mete We will therfore nowe passe forth to the residewe of your answere where you goe about to disproue M. Fekenham saying that Constantine the great was the first Christiā king The force and weight of his argument as I sayd doth not stande vppon this whether there were any Christian kings before Constantinus the great This is but a by matter and yet ye dwell vppon it and handle the matter seriously as thoughe all lay in the duste if there were any kinge Christened before Constantine But herein ye do but trifle with M. Fekenham who saieth not simply or absolutely that Constantin was the first Christiā king but the firste that ioyned his sworde to the maintenance of Goddes worde as in making sharpe Lawes againste Idolatours and heretikes and in making sharpe warre against Maxentius and Licinius that persecuted the Christians which thinges are not read of any king before him Againe if there were anie other Christian princes they were very fewe and of small dominion and rule As Abgarus who seameth by his own lettres to Christ to haue ben lorde but of one small and obscure towne As the .3 wise mē that are called kings to auaūce the honour of Christes natiuitie and are thought to haue ben either kings or Lordes in Arabia minore which may perchaunce be called kings aswel as those were called in holy scripture which did scorne and checke holy Iob. Yf there were any of greater renowne and dominion as king Lucius Philip themperour Constantius Constantinus father yet because either they did not ioyne theyr sworde to the mayntenaunce of Gods word or for that their successours were paynims and Infidells as it chaunced to the sayd Lucius and Philip there is the lesse accompt made of thē How so euer it be M. Fekēhā ought not to be reprehēded in this hauīg good authors that wrote so before him namely Eusebius Lactantius and S. Ambrose who all cal Cōstantinus the first Emperor that from the beginning of the world was christened Which thing belike they write for the causes by vs rehersed or some lyke Yea he hath S. Augustin to cōfesse so much as he did as M. Horn him self wil anon tel vs. But yet see good reader the wise and polityke handling of the matter by M. Horn. He goeth about to disproue M. Fekenham for sayinge there were no Christian princes in Christes tyme and for his relief brīgeth me forth Abgarus and the thre wise men but so as he semeth to take it but for a fable And therfore he sayth yf we may belieue Eusebius and Nicephorus againe yf there be any creditte to be geuen to the popish Church concerning the .3 kings and doth nothing vnderstād that the more he defaceth their kingdoms the more he defaceth his own answere and strengtheneth his aduersaries argument M Horn. The .155 Diuision pag. 94. b. Thus it is made manifest that bothe your argument faileth in truthe of .521 matter and you your self vvere beguiled through ignorāce by .522 vvante of reading But put the case that your antecedent vvere true yet is it a faulty fallax made à dicto secundùm quid ad simpliciter and the consequent follovveth not for that there is more conteined in the conclusion than the
the church forced you to this plaine distinction and to graunt nowe which you neuer graunted before a certaine rule and gouernement to Bishoppes and priestes which princes haue nothing to doe withall plaine contradictorie to your former assertions and to the Othe which you defende attributyng supreme gouernement to the Princes in all maner causes ecclesiastical or spiritual without exception This also forced you to limit the Princes gouernemeÌ„t with the power of the sworde which in Churche matters as hath bene proued is nowe no power at all though among the Iewes it were and which also if it were a power is not yet the supreme power seing the Bishops and Priests haue a farre greater and higher power to exercise and to practise vpon the soules of men ouer which the Church properly chiefly and only ruleth and gouerneth not ouer the body otherwise theÌ„ the necessary coÌ„iunctioÌ„ of both implieth the one with th' other Gods name be blissed The truth hath forced you to open your owne falshood and the absurditie of your assertion which you would so fayne haue concealed The truthe also hathe driueÌ„ you to graunte that rule and gouernement nowe to Bishoppes and Priestes which hitherto in your booke and which also by the tenour of the Othe by you defended is attributed to the Prince only and cleane taken away from the Bishops and Priestes Yea and to auouch that Princes neyther may nor doo clayme any such rule vpon theÌ„ when yet by you and by the Othe they bothe may and ought to claime no lesse then all together without any exception or limitation in the worlde Wherefore as I sayed before we nede to wrestle no farder with you seing you can so roundly geue your selfe so notable a falle and cast your selfe so properly in your owne turne And to auoide tediousnes I am dryuen here to breake of desyrous otherwise to open diuerse your other and greate absurdities in thys Diuision Nowe some of them I will note in your margin among your manyfolde vntruthes and content my selfe at thys present with that which hath bene sayed The .157 Diuision pag. 97. a. M. Fekenham And when your L. shal be hable to prooue that these woordes of the Apostle Paule and by him writen in his Epistle vnto the Hebrewes Obedite praepositis vestris subiacete eis ipsi enim peruigilaÌ„t quasi rationeÌ„ pro animabus vestris reddituri vt cuÌ„ gaudio hoc faciaÌ„t et noÌ„ gemeÌ„tes Doe ye obey your spiritual gouernours and submit your selues vnto them for they watche as men which must geue accompt for your soules that they may doe it with ioye not with griefe VVhan your L. shal be hable to proue that these wordes were not writen of the Apostle Paule aswel for al Christian Emperours Kings and Queenes as for the inferiour sort of people thaÌ„ shal I in like maner yelde touching that text of Paule and thinke my selfe very wel satisfied M. Horne No man hath or doth denie that the Church ministers hath to gouerne the flocke by preaching and feeding vvith the vvorde vvhich is the rule or gouernement that Paule speaketh of in this place also vvhereto all princes are and ought to be subiecte and obedient For this subiection and obedience to the vvorde of the Ghospel taught and preached by the Bishoppes sitting in Christes chaire vvhich is the vvhole .536 rule and gouernement they haue or ought to claime as propre to theyr calling is commaunded so vvell to princes as to the inferiour sorte of the people as you say truely although your cause is no deale holpen nor my assertion any .537 vvhit proued thereby The .2 Chapter of M. Fekenhams second reason for not taking the Othe grounded vpon S. Paule Heb. 13. Stapleton THE seconde authority that M. Fekenham bringeth is out of S. Paule Obey your spiritual gouernours and submitte your selues vnto them for they watche as men that muste geue an accompt for your soules In which wordes th'Apostle as he teacheth the shepe to obey so he techeth the pastours vigilare clauum ac gubernacula tenere saieth Theodoretus to watch and to rule the sterne For answere to this M. Horne is yet ones againe reuolted to his feding and woulde fayne feade vs forth with a folishe flie flawe as thowghe this were meante no further then that spirituall men may feade the people and Prince to with the worde of God wherunto all aswell the Princes as people are bownde to obey And this he saieth is the whole rule and gouernmente that they can properly clayme Nay Mayster Horne not so let them haue some more gouernemente and at the leaste so muche as your self graunted them euen in the laste leafe before that is to minister Sacramentes and to bynde and lose Will ye so sone abridge your late liberalitie What yf the people Mayster Horne or the Prince either will set light by the preachers worde and will amende neuer a deale the more for all his preaching but wexeth worse and worse especially in opeÌ„ and notoriouse faultes Is there no further remedy but to suffer al thinges to runne on Ys the Bishop thinke you now excused Why had then Ely such a greauouse punishment for his vnruly children He tolde them theire faultes he tolde them that all the people spake yll of them But yet both he and his had a terrible punishmente quòd non corripuerit eos Because he did not rebuke theÌ„ yet did he rebuke theÌ„ But for that he did not rebuke them so vehemently and so earnestly as he shoulde haue done and as S. Hierome sayeth coercuit corripuit eos sed lenitate seu mansuetudiue paternali noÌ„ seueritate authoritate Pontificali He did correcte and rebuke theÌ„ but mekely and gently as fathers are woÌ„te not seuerely nor with such autority as he being the bishop should haue done Then yf gentle or sharpe words wil not serue the euaÌ„gelical pastour must take the staf in his hand and breake the obstinat and stubborne hart with a terrible blowe of excoÌ„munication he must sequester this scabbed shepe froÌ„ the residue of the flock For as S. Augustin saieth An noÌ„ ê‘tinet ad diligentiaÌ„ pastoraleÌ„ eÌ„t illas oues quae etc. à grege aberrauerint si resistere voluerint flagelloruÌ„ terrorib vel etiaÌ„ doloribus reuocare Dothe it not appertaine to the pastoral diligence to call backe such sheepe as doe goe astraie and if they resist to call them backe with terroure of the rodde yea and with stripes too And this is the rodde S. Paule speaketh of and threateneth the Corinthians withall This is the rod with the which he beat the fornicatour there This rodde many bishops vsed against Princes and Emperours This rodde Marcians Father being a Bishoppe vsed against his owne sonne for deflouring a Virgin To this spirituall Authoritie the offeÌ„der what so euer he be prince or other is subiect and therfore this proueth euidently the Ecclesiasticall
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
by S. Paules ovvn proufes in defence of that he had taught and by the vvitnesse of S. Ambrose and Chrysostom that the man to be bareheaded and the vvoman couered vvas .618 not a Lavve order and decree made by S. Paule to the Corinthes as you vntruly fable but Gods ordinaunce made plain set forth and taught by him that all thinges might be don in the Churche in comely order to Gods glory Of like sorte vvas the reformation and order vvhereof you speake about the more vvorthy receiuing the Lordes Supper The Apostle maketh thereaboute no nevve Lavve order or decree besides .619 the Ghospell but reproueth the Corinthians for that they did not about the receipte thereof obserue the lavve of the Gospell He blameth them in general that their Churche assemblies vvere not to the encrease but rather to the decrease of vertue in theÌ„ selues He reproueth theÌ„ that in stead of brothlery loue vnity and concorde there vvas Contâ—mpte Schisme and dissension amongest them He rebuketh them for that they made that Supper Priuate vvhich the Lorde him selfe had made and instituted to be commoÌ„ He reprehendeth them for Drunkennesse and that vvith the contempte of the poore And he sharpely shaketh them vp for that they abuse the Church contemning the right vse thereof Is not this Christes Lavve that the people should encrease in vertue Is not this Christes commaundement that the Christians should liue in brotherly loue vnitye and concorde Is not this Christes Institution that his Supper should be coÌ„mon and not Pryuat Doth not Christes lavv condeÌ„ne Drunkerdes and contempte of the poore And is not this Gods decree that his house should not be prophaned or abused If these be Gods ordinances as you can not deny them to be than are they .620 not Paules lavves orders or decrees neither by vvriting or vvorde of mouthe othervvise than that Paule vvas Gods mouth and scribe to vtter not his ovvne lavves besides the Ghospell but Gods ordinaunces comprehended vvithin his Ghospell So that vvhether being presente he taught them by vvorde or being absent by vvriting he neither vvritte nor spake other then he had receiued of the Lord. He promised say you to dispose other things at his comming It is true but not othervvise then he did these aboue mentioned He exhorteth say you the ThessaloniaÌ„s to abide in the traditions vvhich they had learned by vvoorde or by vvriting Yee say truth but he dothe not therby binde them to this as to a lavve order or decree made by him besides the Ghospell but hee monisheth them as S. Ambrose expoundeth his meaning To stand fast continue and perseuere in the tradition of the Gospell So that the traditions he speaketh of are not other then the Doctrine of the .621 Ghospel I maruaile not that ye .622 misreporte Sainte Paule saying that he made orders and decrees touching praying and preaching vnto the people in tongues vnknovven and that all vvemen should keepe silence in the Churche and congregation for it may seeme yee neuer readde the place but tooke it as you heard it reported If you had readde the place you might haue seene vvith your ovvne eyes that S. Paule speaketh no vvhitte of that matter in the thirteenth as yee vntruely auouche and in the fourtenth you should haue perceiued that he in plaine speach proueth you a lyar For that he .623 denieth that these vvere his orders or decrees affirming them to be the Lords commaundementes and so dothe Theophilact Gloss. ordinar and Lyra vvitnesse also vvith Paule testifying that these vvere his vvords and meaning These places thus rightly considered it may easilie appearâ— vnto the moste vnskilful hovv litle .624 your purpose is helpen by them and that these groundes doe saile you So that your vvhole shift being sifted is founde naughte bothe in matter and fourme M. Horne Three other places remaine of M. FekenhaÌ„s allegatioÌ„ The first but the .3 in order that men should pray and prophecy that is preache or expounde scripture theire heades vncouered and that the womeÌ„ should pray with their heades couered The second is of such orders as the Apostle Paule ordeyned touching the holy Sacrament of the Eucharistia The thirde that he ordeined manie thinges aswell by writing as withowt writing and in all this seaking for no coÌ„mission at any lay mans hand To the two first M. Horne saieth that they were no lawes of Paules made by his authority besides the ghospel to binde the Corinthians as M. FekeÌ„ham imagineth but they were Gods own ordinauÌ„ce For God had so ordeined to signifie the superiority in the man and subiection in the woman and yt was the very law of nature And for the .2 point he did ordein no new thing but did set forth onely Gods owne lawes and that is that his supper should be common and not priuate In condemning also according to Gods lawe drunckerds and the coÌ„tempte of the poore and such as against Gods decree prophaned or abused his house And S. Paule him self denieth that theis were his orders or decrees but saieth they were the Lords commaundements And to the thirde he saieth that whether S. Paule taught by writing or by worde he taught nothing but that he receiued of the Lorde neither for any promise he made to dispose things at his â—â—mming did he dispose any thing otherwise then he receiuid of the Lorde For al this your solemne answere ye haue soluted M. Fekenhams argumente neuer a whit which doth not contende in this place whether this ordinaunce may be called properly Paules or Gods ordinaÌ„ce or whether they were beside the ghospel or no or what kinde of traditions they were that Paule taught The argument resteth in this that theis lawes orders and decrees were set forth published and diuulged yea put in execution by visitatioÌ„s and otherwise without any warraÌ„t of ciuil priÌ„ce Neither doth M. FekenhaÌ„ say that theis ordinaunces were made besides the ghospel and deliuered to the Corinthians as ye say he imagineth Your self M. Horne doe but dreame this for those words of M. FekenhaÌ„ of decrees made beside the gospel are referred to the lawes made by the Apostles in their synod not to the orders apointed to the CorinthiaÌ„s And to those decrees of the Apostles you haue answered neuer a word but with a shorte vntrue answere of a scripturelike and an vnscripturelyke visitation and a longe bible bable againste the order of such visitation as the Catholik Church vseth you haue trained your Reader with idle talke nothing to the purpose By a like craft ye make yt the thirde pointe in M. Fekenham that which he speaketh of lawes and orders made by the Apostles where yt was his second allegation as yet by you vnanswered but altogether vnder the visour of a scripturely visitation dissembled For there ye sawe ful wel ye were so mette withall and so strained that ye had no sterting hole vnlesse ye woulde say that yt was Gods
dangerouse where you say That Paul gaue not his owne lawes beside the Ghospel but Gods ordinaunces comprehended within his Ghospell And againe That Paule whether being present he taught them by worde or being absent by writing he neither wrote nor spake other then he had receiued of the Lorde And last of al So that the traditions that Paule speaketh of are not other then the Doctrine of the Ghospell This is M. Horne as I said a Lutheran and a dangerous conclusion For by this rule you woulde frustrate al the lawes of the Church as Luther your Grādsir did which are not expressely cōprehended in the writen Ghospell For this beeing put that the very Apostles made no lawes or ordinaūces but such as they foūd before recorded in the Gospel then say you by what authoritie can the Prelates of the Churche at any time hereafter take vpon them to make such lawes as are not expressed in the Gospel To mete therfore with this wicked sequele ād to detect your lewd cōclusion I wil shortly touch a few moe exāples of such lawes and ordinaunces as th'Apostles made and not recorded made or ordeined otherwise in the Gospel First S. Paule to the Corinthes forbiddeth them to eate with drōckards with robbers with fornicatours with the couetous ād with idolators In the Gospel no such restraīt appereth Nay rather we see there Christ him self did eate with publicans and sinners Again to the Galathiās he cryeth out Behold I Paul say vnto you If ye be circūcided Christ profiteth you nothing What Gospel teacheth Paul so to say What Gospel doth cōdemne circūcision Nay rather saith not Christ in the Gospel I came not to vndoe the lawe but to fulfil it And yet not here only but to the Philippēses most earnestly he chargeth them to cast of the yoke of the law The like he doth to the Colossiās teaching thē to make no more accōpt of their Neomeniae and Sabbata Nowe for the precept that S. Paul geueth to Timothe that a Bisshop should be the man of one wife What Gospel prescribeth it or commaūdeth it To Titus also the lawes that he geueth to yōg wemen to widowes ād to old wemē Are not al these and many more which for breuities sake I omit mere cōstitutions and lawes of th'Apostls without any word made therof in the Gospel And what els intēded Christ I pray you M. Horne when he saied to his Apostles a litle before his Passion I haue many things yet to say vnto you but you are not able to beare them now Howbeit when the Spirit of Truth shall come he will teache you all Trueth then that by the spirite of Truth the holy Ghost they should learne and teache many Truthes which in the Ghospell where onely the doctrine and doings of Christ are recorded they had not learned And this holy Spirit he promised should remaine not with them only for their abode here in earth but with the Churche for euer To geue vs to vnderstand that as they so their Successours in the Churche from tyme to tyme should be taught of the holy ghost and teache vs againe al maner of Truthe Wherof vnuincibly foloweth not only that they taught and doe teache many moe things then Christ in the ghospel taught but also that those their doctrines and teachinges as proceding from the holy Ghost the Spirit of Truth are infallible sound and right holsome and of vs therefore vndoubtedly to be obeyed and beleued Wherby is ouerthrowē M. Horn your most damnable and wicked conclusion affirming the Apostles to haue made no lawes of their own besides the ghospel but only such as were Gods ordinaunces comprehended in the ghospel For nowe we see both by exāples of their doings and by vnuīcible reason out of the ghospel that they made lawes of their own besides the ghospel ād might both lawfully and assuredly so do they being alwaies prōpted of the holy Ghost therein and their lawes therfore being not theirs only but bearing also the force and value of Gods lawes so farre as is before declared Farder by this it appereth that as the Apostles thē so their successours now and alwaies heretofore had and haue full and sufficient authority to make ecclesiastical lawes or decrees ouer al their flocks from Christ himself without any iote of Commissiō frō the laye Prince or any other lay Magistrat And so your principall conclusion goeth ones again flatte down to the grounde The .169 Diuision pag. 116. b. M. Fekenham The which noble Emperour Constantinus for the repression of the Arians errours and heresies he did at the request of Syluester then Bishop of Rome cal the firste Councell at Nice where he had to the Bisshops there assembled these woordes Cùm vos Deus Sacerdotes constituerit potestatem tradidit iudicandi de nobis Et ideo nos à vobis recte iudicamur Vos autem cùm nobis à Deo dij dati sitis ab hominibus iudicari non potestis c. Valētinianus Imperator eùm ille rogatus esset ab Episcopis Hellesponti Bythiniae vt inter esset consilio respondit Mihi quidem cùm vnus de populo sim fas non est talia perserutari verum sacerdotes quibus haec cura est apud semetipsos congregentur vbi voluerit Theodosio Imperatori Ambrosius ingressu intra cancellos templi inter dixit inquiēs Interiora ô Imperator sacerdotibus solis patent c. Cul egit ob id gratias Imperator asserens se didicisse diserimen inter Imperatorem Sacerdotem M. Horne It is manifest that Constantin called the first Nicene Councel but very vnlikely that he did it at the request of Syluester because this Councel vvas .625 not in the time of Syluester but vvhiles Iulius vvas bisshop of Rome vvho by reason of his great age could not be there present in his ovvne person and therfore sent in his stede Vitus and Vincentius as the Ecclesiastical histories report and Epiphanius affirmeth that Constantine called this Councel at the earnest sute of Alexander Bisshop of Alexandria vvhereto Ruffinus addeth many other of the Cleargy also But if it be true as ye say that thēperour called the Councel at the request of the Pope than both those Papistes are 626 Liars vvhich affirme that the Pope called this Councel and your cause by your ovvn confession is much hindred for if the Emperour called the Councel and that at the request of Syluester the Pope as yee say or at the earnest suite of Alexander and other godlye Bisshops as Epiphanius and Ruffinus affirme It appeareth plainly that both the Pope and the other Catholik Bisshops did therby acknovvledge the .627 supreame povver and authoritie to sommon and cal Councels vvhich is a .628 principal parte of your purpose and of the Ecclesiastical iurisdiction cohibitiue to be in themperour and not in them selues for othervvise they might ād vvould haue don it by vertue of their
sinnes but declare onely sinnes to be remitted For Theodosius confessed that by the sentence of this Bishoppe he was excluded not only from the Church but from heauen also I wil now discourse only whether this storie be aptly brought foorth .4 for M. Fekenhams purpose which ye denie But he that doth not see most euidentlie that this Storie proueth S. Ambrose for causes Ecclesiastical to haue bene the head of the Church of Millaine and not the Emperour he will neuer see any truth as long as he liueth and is like to him that in a faire sunny daie stoppeth his eyes with his handes at midnoone and then crieth out that they are fooles that saie it is daie lighte No no euery man may easely see by this Storie that the tenour of your othe can not possiblie be iustified whereby men are vrged to swere that the Prince is supreme head not in one or two but in AL causes or things ECCLESIASTICAL Surely an vntrue and an horrible proposition The which S. Ambrose if he now liued rather then he woulde confesse he woulde be dismembred with wilde horses This is to open and to euident an absurditie and though ye will not or dare not confesse it with plaine wordes yet as we haue declared it may be wel gathered your selfe doe not like it And therfore ye craftelie wind your selfe from that as much as ye may possiblie and finde many starting holes as in the former leafe That out of Constantinus Storie it may not be gathered that Bisshoppes haue all manner of Cohibitiue Iurisdiction And here that it can not be proued by this Storie of Theodosius that they haue the seconde Cohibitiue Iurisdiction But in case out of bothe it may be gathered as it is in deede necessarilie gathered that the Prince is not supreame Heade in all matters Ecclesiastical then is Maister Fekenham free from taking the Othe as being such as neither he nor any good man may with safe conscience receiue Now further what if of this Storie it shal be proued most euidently that Bishops haue not only the .2 Cohibitiue but the first Cohibitiue too as ye call it And that it is so I sette fast footing and ioyne issue with you And first for your first Cohibitiue Iurisdiction as ye call it in which by you is comprehended excōmunication whiche ye see here practised without any Princes commission yea vppon the Prince him selfe And as no man euer read or hearde that S. Ambrose had any other commission either from Prince or from his Churche to excommunicate Theodosius and that as it is not likely that the whole Church and Congregation of Millaine woulde agree to the excōmunication of the Emperour or that they had any such authoritie So a man may doubte whether there were any one laie man or Priest that was of such courage as herein to ioyne with S. Ambrose in so dāgerous but yet a worthy enterprise Surely S. Ambrose had none other cōmission then all other Bisshops then or sithens haue had None other I say then he had when he excōmunicated a seruant of the Erle Stillico for forging of false letters Which excōmunication wrought so wōderously that he waxed mad and was possessed of the Diuel that began al to teare him None other then he had when he excōmunicated also Maximus the tyrāt not without great daunger of his life None other I say then that that he receiued of God when he was made Bishope This iurisdiction then did S. Ambrose exercise by his supreame Ecclesiasticall authoritie vppon the higest Monarche of al the world This did he by his episcopal office and yet not without a plaine celestiall reuelation to encourage hym therto and to confirme him as him selfe declareth Herein his doinges were agreable to his teachinges For he taught with all other Catholikes that this excommunication perteyneth to the Bishopes ād not to the multitud The Bishops office is sayth he if it maybe to heale canckered and foystered soores and if that may not be to cut the perniciouse and rotten partes quite of It is then a most true principle that Bisshops neede to looke for none other warrant to excōmunicate any man that deserueth excōmunication no nor the Prince neither putting the case as ye falsely do that he is the head of the Church And therfore either you muste take from him thys vnnatural and monstrouse head by which ye sette two heades vpon one bodie or ye muste graunte him authoritie to excommunicat to Maruell it is to me if this your preaching and teaching be so true and sure as ye make it that the learned men about Theodosius could not espie it O that ye had bene at his elbowe to haue enspired him whith a litle of your newe diuinitie ye might haue wonderfullie eased his woful harte and perchance if you might haue proued your doctrine haue worne for your labour the Popes triple croune by Theodosius good helpe for suche good seruice in so greate distresse What a sort of dolts had Theodosius being so mighty a Prince about him that none of them could tell him that he neded not to passe a buttē for S. Ambroses excōmunicatiō vnlesse he saw yt withal sealed by the whole congregation Yf Theodosius had learned this lesson he would haue shifted wel inough for him felfe nor neded not to haue pined away so many moneths with cōtinual mourning and lamentatiō But suerly yf ye had tolde him so M. Horne he would haue takē you as ye are that is for a lier and an heretike He was as I haue sayed brought vp in the knowledge of Gods law ād knew ful wel that he was laufully excommunicated by S. Ambrose The whiche he did muche feare pronounced not by a Bishop onely that hath therto ordinary but such was his deuotiō and his life so cōformable to Gods lawes of other that had none authority at al. And therefore being on a time excommunicated of a froward mōk hauing none authority therto he would neither eat nor drink vntil he wer assoiled of him yea though th'Archbishop him self of Cōstātinople offred to assoil him We will now come to the 2. cohibitiue as ye cal yt and to the authority of making lawes and decrees euidently to be proued by this story For from whense commeth this order and maner to distincte the chauncell from the bodie of the Churche and to place the priestes in the one and the laity in the other but from the Bishops without any commission of the Prince or people The which order and lawe ye see that S Ambrose appointed to the Prince hym selfe which he euer afterward kepte thoughe before he vsed the cōtrary Againe doth not S. Ambrose prescribe to Theodosius for his penaunce a certain lawe and order to be set forth by him by his proclamation Thirdly is it not a Law made of the Bishops and councel without any commission of Princes or people that a sentence ones geuen or
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
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