other that among other heresies recite some of those that you openly and your fellowes maintaine Yf ye will reiect the poore Catholiques S. Augustine and Epiphanius also yet I trust you will not be against your owne famouse Apologie whiche saith that Epiphanius nombreth fourscore Heresies of the which it is one for a man after the order of Priesthode to marie and S. Augustine a greater nomber and so concludeth you and the residue to be heretikes If ye wil denie ye mainteine any of those heresies your preachings your teachings and writings beare full and open testimony against you What then haue you to iustifie your cause You wil happely forsake and abandon S. Augustines authoritie withal the olde Canons and Councels and flye vnder the defence of your brickle bulwarke of Actes of Parliament O poore and sely helpe o miserable shift that our faith should hang vppon an acte of Parliamente contrary as wel to all actes of Parliament euer holden in Englande before as to the Canons and Fathers of the Catholike Churche A strange and a wonderfull matter to heare in a Christian common welth that matters of faith are Parliament cases That ciuill and prophane matters be conuerted into holie and Ecclesiasticall matters Yea and that woorse is that Laie men that are of the folde onely not shepheards at all and therefore bounde to learne of their Catholique Bisshoppes and Pastours may alter the whole Catholique Religion maugre the heades of all the Bishoppes and the whole Conuocation This is to trouble all things this is as it were to confounde togeather heauen and earth But yet let vs see the prouidence of God These men that relinquishing the Church would hang only vpoÌ„ a Parliament are quite forsaken yea euen there where they loked for their best helpe For I praye you what warrant is there by acte of Parliament to denie the Real presence of Christes bodie in the holie Eucharistia Is it not for anye Parliament as well heresie nowe as it was in Quene Maries King Henries or anye other Kinges dayes What can be shewed to the contrarie Doth not Luther your first Apostle and his schollers defie you therefore as detestable Heretiques Nowe concerning Transubstantiation and adoration is it not well knowen thinke you that in King Edwardes dayes there was a preaty legerdemaine played and a leafe putt in at the printing which was neuer proposed in the Parliamente What Parliamente haue your Preachers to denye free will and the necessitie of baptizing children Againe I pray you is there any Acte to confirme your vnlawful mariage Doth not in this point the Canonicall Lawe stande in force as well nowe as in King Henries daies And so doth it not followe that yee are no true Bishoppe Beside is it not notoriouse that yee and your Colleages were not ordeined no not according to the prescripte I wil not say of the Churche but euen of the verye statutes Howe then can yee challenge to your selfe the name of the Lord Bisshoppe of Winchester Whereof bothe the Municipall and Ecclesiasticall Lawe dothe woorthelye spoyle you Wherefore as I sayed let vs dashe out these wordes and then no reasonable man shall haue any great cause to quarell against the Title of M. Fekenhams Treatise The .2 Diuision M. Horne The booke by you deliuered vnto mee touching the Othe was writen in the Tovver of London as you your selfe confessed and the true title therof doth plainly testifie in the time of the ParliameÌ„t holden Anno quinto of the Q. Maiestie Ianua 12. at which time you litle thought to haue soiourned with me the winter follovving and much lesse meant to deliuer me the scruples and staies of your coÌ„science in writing to be resolued at my hands And although you would haue it seeme by that you haue published abroade that the cause why you wrot was to be resolued my hande yet the trueth is as you your selfe reported that you and your Tovver fellovves hearing that the Statute moued for the assuraunce of the Queenes royall povver would passe and be establissed did conceiue that immediately after the same Session Commissioners shoulde be sente vnto you to exact the Othe VVhereuppon you to be in some readines to withstande and refuse the duetie of a good subiecte .8 not without helpe of the reste as may be gathered deuised the matter conteyned in the booke committed the same to writing and purposed to haue deliuered it for your ansvvere touching the Othe of the Supremacy to the CoÌ„missioners if they had come This may appere by the Title of that booke that you first deliuered to me which is worde for worde as follovveth The answere made by M. Iohn Fekenham Priest and prisoner in the Tower to the Quenes highnes Commissioners touching the Oth of the Supremacie In this Title there is no mencion of scruples and stayes deliuered to the Bisshoppe of VVinchester but of aunsvveare to the Queenes Commissioners I am not once named in the â—itle ne yet in the looke deliuâ—â—â—â— to mee neither is there one worde as spoken to me although in the 〈…〉 abroad you turne all as spoken to me â—n your booke published aâ—e 〈…〉 kinds of speaches To the L. Bishop of VVinchestâ— VVhen youâ— L. shal be able c. I shall ioyne this issue vvith your L. c. But it is farre othervvise in your booke deliuered to me namely To the Queenes highnes coÌ„missioners VVhen ye the Queenes highnes coÌ„missioners shal be hable c. I shal ioine this issue vvith you that vvhen any one of you the Queenes hignes coÌ„missioners c. From October at what time you were sent to me vnto the end of Ianuarie there was daily conference betvvixt vs in matters of Religion but chiefly touching the foure pointes which you terme scruples and stayes of conscience and that by worde of mouth and not by any writing In all which points ye vvere .9 so ansvvered that ye had nothing to obiect but seemed resolued and in a maner fully satisfied VVhervpon I made aftervvard relation of .10 good meaning tovvards you to certain honorable persons of the good hope I had coÌ„ceiued of your conformity At whiche time a certaine friend of yours standing by and hearing what I had declared then to the honorable in your coÌ„medacion did shortly after .11 reporte the same vnto you which as it seemed you did so much mislike doubting that your confederates should vnderstand of your reuolt .12 which they euer feared hauing experience of your shrinking froÌ„ them at .13 VVestminster in the coÌ„ference there the first yere of the Q. Maiestie that after that time I founde you alvvaies much more repugnaÌ„t and coÌ„trary to that wherin ye before times seemed in maner throughly resolued And also to goe from that you before agreed vnto By reason vvhereof vvhen in debating betvvixt vs you vsinge manye shiftes amongst other did continuallie quarell in Sophistication of vvordes I did vvill you to
the artillery of the town plaÌ„ted their ordinaÌ„ce in the great Maire a strete so called stoode there in armes against their PriÌ„ce required opeÌ„ly the kayes of the gates aÌ„d of the town house the banishmeÌ„t of al religious persons aÌ„d priests aÌ„d brefly as the cry theÌ„ weÌ„t about the stretes des CoopmaÌ„s goet en PapeÌ„ bloet the goods of the MarchaÌ„ts aÌ„d the blood of the Priests These I say are manifest clere aÌ„d euident witnesses that the Caluinistes of Antwerp atteÌ„pted no lesse rebellioÌ„ theÌ„ the town of ValeÌ„cens practised in dede But of this Notorious atteÌ„pt and of the whole maner ende and beginning thereof toward the end of this book I shall more largely speak to the which place I remitte the Reader Now what a great and sodayn ouerthrowe God hath geueÌ„ to al these trayterous atteÌ„pts of ghospelliÌ„g protestaÌ„ts and how they haue wrought therein their own destructioÌ„ for had they not atteÌ„pted the dominioÌ„ it self their heresies we feare would longer haue ben winked at and perhaps not repressed at al how first the caluinists in Antwerp were by mayne force of the Catholiks the LutheraÌ„s ioyning in that feate with theÌ„ coÌ„strayned to lay downe their weapons and to crye Viueâ—e Roy God saue the king how sone after vpon palmesonday the towne of Valencenes was taken by the kings Captaynes how straight after Easter the preachers were driuen to departe Antwerpe and al other townes and Cyties of these lowe Countries how their newe Churches are made a pray to the kings souldyars briefely how al is restored to the olde face and couÌ„tenaÌ„ce as nighe as in so short a time may be how wonderfully mercifullye and miraculously God hath wrought herein neither my rude penne is able worthely to expresse it nether my smal experience can sufficiently report it I leaue it therefore to a better time and occasion of some other more exactly and worthely to be chronicled This is lo M. Horne the obedience of the Caluinistes in these low couÌ„tres here as we hear daily with our eares and see with our eyes And truly experieÌ„ce hath to wel shewed that ProtestaÌ„ts obey vntil they haue power to resiste WheÌ„ their faction is the stronger syde as they resiste bothe Prelats and Popes so they laye at bothe Kinges and Keysars And to this the law of their Gospel enforceth them as their own Ministers persuade them So by the persuasioÌ„ of Theodore Beza Caluins holy successour now at Geneua the villayne Poltrot slewe the Duke of Guise his Princes Capitain General By the Authority of Hermannus a knowen rennagate now in Englande and a famous preacher here as before in Italy for open baudery no lesse infamous the towne of Hassels in Lukelande rebelled By the encouragement and setting on of the Ministres who for the time were the chiefe Magistrats there the towne of Tournay for a season also rebelled and sent out ayde to the rebelles of ValeÌ„cens who sped according to their desertes being to the number of ij M. or there aboute intercepted by the kings souldyars and slayne within the twelue dayes at Christmas laste And it is wel knowen namely by the first execution made after the taking of Valencenes aboute witsontyde laste that the Ministers themselues were the chiefe Authours of the loÌ„ge and obstynat rebellion of that towne Such supreme gouuerment of the Prince ouer causes Ecclesiastical your dere brethern here M. Horne the Caluinistes doe acknowledge and practise Which that it renewe not to a farder rebellioÌ„ we for the peace of Gods Churche and for our owne safty doe pray and you for sauing your poore honesty had nede to praye Except your harte also be with them M. Horne though your penne condemne them Nowe for the purgation of the Catholiks against whom this man so falsly and maliciously bloweth his horne yt may seame a good and a conueniente proufe of their quietnes and obedience that al this .8 years and more there hath not ben in the realme no not one that I can heare of that hath bene conuicted of any disloyalty for worde or dead concerning the Princes ciuil regiment which they all wishe were as large and ample and as honorable as euer was our noble countreymans the greate Constantines And albeit I knowe quòd non sit tutum scribere contra eos qui possunt praescribere Yet for matters of conscience and relligion wherein onely we stande we poore Catholikes moste humblye vppon our knees desire her highnes that we may with moste lowlye submission craue and require to be borne withall yf we can not vppon the sodayn and withoute sure and substantial groundes abandon that faith that we were baptized in and as we are assured al our auncetours and al her Maiesties own most noble progenitors yea her owne most noble father King Henry the eight yea that faith which he in a clerkly booke hath most pythely defended and therby atchieued to him and his and transported as by hereditary succession the worthy title and style yet remayning in her highnes of the defendour of the faith Other disobedience then in these matters yf there be any thing in vs worthy that name wherein as I haue said our first and principal obedience must wayt vpon God and his Catholik Church I trust her highnes hath not nor shal not find in any true Catholick Let vs nowe turne on the other syde and consider the fruits of M. Horn his euangelical bretherne and their obedience that by woordes woulde seame to recognise the Quenes Maiesty as supreame gouernour in al causes ecclestical Who are those then I praye yow M. Horne that repine at the Quenes maiesties iniunctioÌ„s and ordinances for the decente and comly apparrel mete for such as occupie the roome of the clergy Whence came those .16 Ministres to Paris and what Ministres were they but roundecappe Ministres of England fleying the realme for disobedience Who wrote and printed a booke at Rhone against the Queenes Maiesties expresse coÌ„maundment of priestly apparel Was it not Minister Barthelet that published before the infamous libel against the vniuersall Churche of God bothe that nowe is and euer hath bene As fonde nowe and peuish against his owne congregation as he was wicked before and blasphemous against the whole Churche of God Who are they that haue preached withe a chayne of golde abowte their neckes in steade of a typpet Who are those that preache euen in her highnes presence that the Crucifixe her grace hathe in her chappelle is the Idoll withe the red face Who are those I pray yow that write Sint sanè ipsi magistratus membra partes ciues Ecclesiae Deiâ—imo vt ex toto corde sint omnes precari decet Flagrent quoque ipsi zelo pietatis sed non sint Capita Ecclesiae quia ipsis non competit iste primatus Let the magistrates also be members and partes and cytizens of the Churche of God yea and that they may be so it
the 2. of Paralip the 17. Chapter And as M.D. Harding and M. Dorman haue writen so say I that ye are they which frequent priuate hylles aulters and darke groues that the Scripture speaketh of Wherein you haue sette vp your Idolls that is your abhominable heresies We also confesse that there is nothing writen in holy Scripture of Iosaphat touching his Care and diligence aboute the directing of ecclesiastical matters but that godly Christiā Princes may at this day doe the same doing it in such sorte as Iosaphat did That is to refourm religiō by the Priests not to enacte a new religiō which the priests of force shal sweare vnto Itē to suffer the Priests to iudge in cōtrouersies of religion not to make the decisiō of such things a parliamēt matter Itē not to prescribe a new forme and order in ecclesiastical causes but to see that accordīg to the lawes of the Church before made the religiō be set forth as Iosaphat procured the obseruatiō of the olde religiō appointed in the law of Moyses Briefly that he doe al this as an Aduocat defendour and Son of the Churche with the Authority and aduise of the Clergy so Iosaphat furdered religiō not otherwise not as a Supreme absolute Gouernour cōtrary to the vniforme cōsent of the whole Clergy in full cōuocation yea and of al the Bisshops at once Thus the example of Iosaphat fitteth wel Christiā Princes But it is a world to see how wretchedly and shamfully Maister Horne hath handled in this place the Holye Scriptures First promysing very sadly in his preface to cause his Authours sentences for the parte to be printed in Latin letters here coursing ouer three seuerall chapters of the 2. of Paralip he setteth not downe any one parte or worde of the whole text in any Latin or distinct lettre but handleth the Scriptures as pleaseth him false translating māgling them and belying them beyonde al shame He telleth vs of the Kings visitours of a progresse made in his own person throughout all his contrey and of Iustices of the peace whereas the texts alleaged haue no such wordes at al. Verely such a tale he telleth vs that his ridiculous dealing herein were it not in Gods cause where the indignity of his demeanour is to be detested were worthely to be laughed at But from fonde coūterfeytīg he procedeth to flatte lying For where he saieth that Iosaphat commaunded and prescribed vnto the chief Priestes what fourme and order they shoulde obserue in the Ecclesiastical causes and controuersies of religion c. This is a lewde ād a horrible lye flatly belying Gods holy word thē which in one that goeth for a bisshop what can be don more abhominable No No M. Horne it was for greate causes that thus wickedly you concealed the text of holy Scriptures which you knew being faithfully sette down in your booke had vtterly confounded you and your whole matter now in hande For thus lo saieth and reporteth the holy Scripture of King Iosaphat touching his dealing with persons rather then with matters ecclesiastical In Ierusalem also Iosaphat appointed Leuites and Priests and the chief of the families of Israël that they should iudge the iudgement and cause of God to the inhabitants thereof How Iosaphat appointed the Leuites and priestes to these Ecclesiastical functiōs it shal appeare in the next Chapter by the example of Ezechias Let vs now forth with the Scripture And Iosaphat commaunded them saying Thus you shall doe in the feare of the Lorde faithfully and with a perfect harte But howe Did Iosaphat here prescribe to the Priestes any fourme or order which they should obserue in controuersies of Religion as M. Horne saieth he did to make folcke wene that Religion proceded then by waye of Commission from the Prince onely Nothinge lesse For thus it foloweth immediatly in the text Euery cause that shall come vnto you of your brethern dwelling in their Cyties betwene kinred and kinred wheresoeuer there is any question of the law of the cōmaundement of ceremonies of Iustificatiōs shewe vnto thē that they syn not against God c. Here is no fourme or order prescribed to obserue in controuersies of Religion but here is a generall commaundement of the King to the Priests and Leuits that they should doe now their duty and vocatiō faithfully and perfectly as they had don before in the dayes of Asa and Abias his Father and grandfather like as many good and godly Princes among the Christians also haue charged their bisshops and clergy to see diligently vnto their flockes and charges And therefore Iosaphat charging here in this wise the Priestes and Leuites doth it not with threates of his high displeasure or by force of any his own Iniunctions but only saith So then doing you shal not sinne or offende The which very maner of speache Christian Emperours and Kinges haue eftesones vsed in the lyke case as we shall hereafter in the thirde booke by examples declare But to make a short end of this matter euen out of this very Chapter if you hadde M. Horne layed forth but the very next sentence and saying of King Iosaphat immediatly folowinge you shoulde haue sene there so plain a separation and distinction of the spiritual and secular power which in this place you labour to confounde as a man can not wishe any plainer or more effectual For thus saith king Iosaphat Amarias the priest ād your bishop shal haue the gouernment of such things as appertayne to God And Zabadias shal be ouer such works as appertayne to the Kings office Lo the Kings office and diuine matters are of distinct functiōs Ouer Gods matters is the priest not as the Kings commissioner but as the priestes alwaies were after the exāple of Moyses But ouer the Kings works is the Kings Officier And marke wel M. Horne this point Zabadias is set ouer such works as belong to the Kings office But such works are no maner things pertayning to the Seruice of God For ouer them Amarias the priest is president Ergo the Kings office consisteth not aboute things pertayning to God but is a distinct functiō concerning the cōmon weale Ergo if the King intermedle in Gods matters especially if he take vpon him the supreme gouernmēt thereof euen ouer the priests themselues to whom that charge is committed he passeth the bondes of his office he breaketh the order appointed by God and is become an open enemy to Gods holy ordinance This place therefore you depely dissembled ād omitted M. Horne lest you should haue discouered your own nakednesse and haue brought to light the vtter cōfusion of you and your wretched doctrine Except for a shift you wil presse vs with the most wretched and trayterous translatiō of this place in your common english bibles printed in the yere 1562. Which for praesidebit shal gouerne doe turne is amonge you For your newe Geneuian bibles which you take I doubte not for the more corrected doe translate
that it vvas agreed vpon by the vvhole Synode that Dioscorus should be deposed the Synode vvriteth vnto the Emperours Valentinianus and Martianus saiyng in this fourme Grieuous diseases neadeth both a stronge medicine and a wise Physition For this cause therfore the Lord ouer al hath appointed your godlines as the best and chiefe Phisition ouer the diseases of the whole world that you should heale them with fitte medicines And you most Christian Emperours receiuing commaundemeÌ„t froÌ„ God aboue other men haue geuen competent diligence for the churches framing a medicine of coÌ„cord vnto the Bishops .147 This thus in vvay of Preface said they declare vvhat they haue done touching Dioscorus they shevve the cause and reasons that moued them thervnto both that the Emperour shoulde consider his vvickednesse and also the sinceritie of their sentence Stapleton Now loe M. Fekenham must nedes yeld and geue ouer For euen the whole CouÌ„cel to the number of .630 Bishops doth confesse saith M. Horne the princes supremacy in causes ecclesiastical it is wel it is not yet in al causes Ecclesiastical And therefore this note is fastened in the Margente as it were with a tenpeny naile and yet al not worth a hedlesse pinne For I beseech you Maister Horne howe can this notable conclusion of yours take anye anker holde of any saiyngs of the Councell by you here alleaged How farre and how deaply your sharpe sight can pearce I know not But for my part I must confesse my selfe so blind that I can see no cause in the world why ye should furnish your margent with such a iolie note Wel I perceiue euery maÌ„ can not see through a milstone But yet eyther my sight and my braine to faileth mee or all this great prouf standeth in this that the Councell calleth the Emperours the best and chiefe physitions ouer the disseases of the world for framing a medicine of concorde to the Bisshops By my trowth it is wel and worshipfully concluded and ye were worthy at the least to be made a poticarie for your labour Sauing that it is to be feared if ye shuld procede on the body as ye doe nowe with the soule ye woulde kil manie a poore mans bodie with your olde rotten drugges as ye do now kill many a sowle with your pestiferous poysoned drawght of heretical potions they take at your hands But nowe to answere to you and to your so farre fette phisike I pray yow M. Horne why doe ye cut of the tayle of your owne tale Why do ye not suffer the fathers to speake their whole mind And to ruffle a litle in M. Iewells rhetorycke what were the fathers stayed with the choygnecoughe and forced to breake of they re matter and tale in the myddest Mark well gentle reader and thow shal see the whole CouÌ„cel of .630 bisshops set to schole and kept in awe and not suffred to vtter one worde more then M. Horne will geue them leaue For the next wordes that immediatly followe in the same matter are these Pontificibus coÌ„cordiae medicinaÌ„ machinantes vndique enim nos congregantes omne commodastis auxilium quatenus factae interimantur discordiae paternae fidei doctrina roboretur For yow say the fathers to the Emperours assembling vs from all places haue holpen al that may be to pacify and kil these diuisions and dissensions and that the fayth and doctrine of our fathers may be strenghthened What worde is here M. Horne that any thing towcheth your purpose Here is nothing but that the couÌ„cel was assembled by their good help which as I haue often declared serueth not your turne to make them supreame heads Nowe because throwgh their meanes the Councell came together in the whiche a quietnesse was set in religion the Councell calleth them physitions yea and the chiefe as they were chiefe in dede in respecte of their cyuill authoritie wherewythe they did assiste the Councel and did helpe by this ministerie of theirs not by anie iudicial sentence or other Ecclesiasticall acte which ye shal neuer shewe to quiet and pacefie the greate dissensions then raigning and raging And so were they phisitions in dede but the outwarde not the inward phisitions The fathers were the inwarde phisitions They made the verye potion for the disease And because we are ons entred into the talke of phisitions they were the very phisitions of the sowle The scripture saieth of the king regem honorificate honour the kinge yt saieth also of the phisition honora medicum Honour the phisition But what sayeth yt of the prieste The priestes sayeth S. Paule that gouuerne well are worthy of double honour againe obeye your rulers meaninge the Ecclesiasticall rulers for they watche to geue a reckoning for your sowles And the Ecclesiasticus sayeth humble thy sowle to the preste So that ye may see M. Horne the priestes to be the true and highest phisitions as farre passing and exceding the other physitions as the sowle passeth and excedeth the bodie and then must the spirituall primacye nedes remayne in them And that doe these Iudges here euen in this Action expressely proteste and confesse against you For they say touching the point of doctrine then in question Quod placuit reuerendo Concilio de sancta fide ipsum nos doceat Let the Reuerend Councel it selfe teach vs and infourme vs what is their pleasure touching the holy faith You see here they toke no suprem gouernemente in this cause ecclesiastical in determining I say the true faith as you will make Princes beleue they may and ought to doe they yet being the Emperours deputies but lerned humbly of the holy Councel what their determination in such matters was Thus at the length your great mighty â—ost is thwyghted to a pudding pryck Neither shal ye be able of al theis .630 bishops to bring one that mayntained your pretensed supremacy And when he proueth yt to you good reader by theis 630. bisshops or by anie one of them I dare say M. FekeÌ„ham wil take the oth and so wil I to For it is as true as the nobles gaue senteÌ„ce to depose Dioscorus and others Who is not as yet deposed and that wil I proue by M. Horne him self who sayth that in this actioÌ„ the whole synode agreed that Dioscorus should be deposed and so ful pretely doth he cal back that he sayd not fyftene lynes before and proueth him self against him self that their saying was no sentence M. Horne 51. Diuision Pag. 32. b. In the fourth Action vvhen the rehearsall of al things passed before vvas done the Iudges and Senate asketh if all the Bisshops agree vvhervnto they ansvvered yea yea The Synode had requested the Iudges and the Senate to make suite to the Emperour for fiue Bisshops vvhich othervvise .148 must be deposed as vvas Dioscorus vvhich they did and made this relation vnto the Synode That the Emperour perceiuing the humble suite of the Synod doth licence them to determine
Donus first practised vvith Reparatus the Archebisshop of Rauenna to geue ouer vnto him the superiority and become his obedientiary and that as it may appeare by the sequele vvithout the consent of his Church After the death of Reparatus vvhich vvas vvithin a vvhyle Theodorus a familiar friend to Agatho the Pope and a stoute man vvhom .246 Agatho did honour vvith his Legacy vnto the syxth general Councel at Cōstātinople because his Clergy vvoulde not vvayt on him on Christmas daye solempnely .247 conducting him vnto the Churche as the maner had been did geue ouer the title ād made his sea subiect to the Pope for enuy ād despite of his Clergy saith Sabellicus vvherevvith the Rauennates vvere not content but being ouercome by the authority of the Emperour Constantin vvho much fauored Agatho they bare it as patiently as they might And Leo the seconde successour to Agatho made an ende hereof .248 causing the Emperour Iustinian to shevve great .249 cruelty vnto the vvhole Cyty of Rauenna and to Felix their Bisshop because they vvould haue .250 recouered their olde liberty And so this Pope Leo by the commandement and povver of the Emperour Iustinian brought Rauenna vnder his obeisance as the Pontifical reporteth These Popes through their feyned humility and obedience vnto the Emperours vvhich vvas but duty vvan both much fauour and ayde at the Emperors hādes to atchieue their purpose much desired The .3 Chapter of Vitalianus Donus and Leo the .2 Bishops of Rome and howe the Church of Rauenna was reconciled to the See Apostolike Stapleton WHy Maister Horne Put case the Pope signifieth his election to the Emperour Putte case the Popes were sometyme stowte and braue And sometyme againe couered they re ambitiouse meaninge with a patched cloke of humilitye and lowelines what yf the Churche of Rauenna after long rebellion became an obediētiarie to the apostolike see of Rome This is the effect and contents almost of one whole leafe What then I say Knitte vp I pray you your conclusiō Ergo a Prince of a Realme is supreame head in al causes ecclesiasticall and tēporal Wel and clerckly knitte vp by my sheathe But Lorde what a sorte of falshods and follies are knitte vp together in this your wise collection As concerning the stowtnes and cloked humility of the Popes your authours the Pontifical and Sabellicus write no such thinge but commend Vitalian Donus Agatho Leo for very good Popes yea and for this their doing concerning the Church of Rauenna Other writers commende these Popes also for good and vertuouse men But I perceiue they are no meane or common persons that must serue for witnesses in your honorable consistorie your exceptions are so precise and peremptorye Yet I beseache you sir in case ye will reiecte all other lette the Emperour Constantin himself serue the turne for this Vitalian Who at what tyme the bisshops of the easte being Monothelites woulde not suffer Vitalians name to be rehersed according to the custome in the Churche at Constantinople did withstande them And why thinke you M. Horne for any fayned holynes No no but propter collatam nobis charitatem ab eodem Vitaliano dum superesset in motione tyrannorum nostrorum For his charity employed vppon vs saieth the Emperour whil he liued in the remouing and thrusting out of those that played the tyrants against vs. Why doe ye not bring forth your authours to proue them dissemblers and Hypocrites but you shal proue this when you proue your other saying that there had ben an old ād a cōtinual dissensiō betwen these .ij. Churches ād that the Rauēnates were not subiect to the see of Rome This is wel to be proued that they ought to haue bene subiect to the see of Rome not onely by a common and an vniuersal subiection as to the see of all Churches But as to they re patriarchall see withall It is also aswell to be proued that in S. Gregories tyme who died but .72 yeares before Donus was made pope the Archebishops of Rauēna acknowledged the superioritie of the Church of Rome as appereth by sondrye epistles of S. Gregorie and receyuid theire Palle from thense a most certayne token of subiection matters also being remoued from thense to the popes consistory yea the bishop of Rauēna cōfessing that Rome was the holy See that sente to the vniuersall Churche her lawes and prayeth S. Gregorie not onely to preserue to the Church of Rauenna which peculiarly was vnder Rome her olde priuileges but also to bestowe greater priuileges vppon her Wherein appeareth your great vntruth and foly withal in that you saie there had bene an olde and continuall dissention betwixt the Archebishop of Rome and the Archebishop of Rauenna for the superioritie Now you see the dissension was not continual nor very olde it being so late subiect to the See of Rome in the tyme of S. Gregory Herein appeareth also an other of your vntruths where you alleadge out of the pontifical that Pope Leo brought Rauenna vnder his obeisaunce For the pontificall saieth Restituta est Ecclesia Rauennas sub ordinatione Sedis Apostolicae The Church of Rauenna was restored or brought home againe vnder the ordering of the See Apostolike In which wordes if you had truly reported them woulde easely haue appeared that the rebelliouse childe was then brought home again to obediēce not that then first it was brought vnder subiection as you vntruly and ignorantly surmise You say also as ignorantly or as vntruly that Theodorus the Archebishope of Rauenna who submitted his Church to Pope Agatho was a familiar frēd to Agatho and was of him honoured with his legacie to the sixt generall Councell of Constantinople intending thereby to make your reader thinke he did it of frendship or flattery and not of duety But your conceytes haue deceyued you For the legat of pope Agatho in that Councel so familiar a frend of his and so much by him honoured was one Theodorus presbyter Rauennas a priest of Rauenna as both in the life of Agatho and in the very Councel it self euidently appeareth Neither could that priest be afterward the same bishope that so submitted him self for that submission was before the Councell as in the life of Agatho it appeareth So lernedly and truely M. Horne in his talke procedeth With like truthe M. Horn telleth that Theodorus made his see of Rauenna subiect to Rome bicause his clergy did not so solemnely conducte him to Church vpon Christmas day as the maner had been Would not a man here suppose that this was a very solemne prelat that forlacke of his solemnyty would forsake his whole clergy But it is not possible for these lying superintendentes to tel their tales truly The story is this Theodorus the Archebisshop of Rauenna saieth Nauclerus minding vpon Christmas daye before the sonne risyng to say Masse in S. Apollinaris Church was forsaken of al his clergy And vntil it was
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.
I haue made proufe vnto you sufficient to remoue .499 your ignorance both of the matter and the vvaie vvherby to knovve confessed by you in your Minor Proposition And this haue I done by the selfesame meanes that you require in your issue I haue made proufe of the Supreame gouernment in Ecclesiastical causes to belong vnto Kings and Princes by the expresse .500 coÌ„maundement of God vvhere he did first describe and set foorth the duety and office of Kings I haue made the same more plaine and manifest by the .501 examples of the moste holy gouernours amongest Goddes people as Moyses Iosua Dauid Salomon Iosaphat Ezechias Iosias the Kinge of Niniue Darius and Nabugodonosor vvho expreste this to be the true meaning of God his commaundemente by theyr practise hereof so hyghly commended euen by the holy Ghost vvhervnto I haue added certaine prophecies forthe of Dauid and Esaie vvherby it is manifestly proued that the holy ghost doth loke for exact and challenge this seruice and .502 Supreme gouernment in church causes at princes handes I haue declared that the Catholike church of Christ did accept and repute these histories of the old TestameÌ„t to be figures and prophecies of the like gouernmeÌ„t and seruice to be required of the Kinges in the time of the nevve TestameÌ„t I haue coÌ„firmed the same by the manifest Scriptures of the .503 nevve TestameÌ„t VVherevnto I haue adioygned the testimonies of .504 auncient Doctours vvith certain exaÌ„ples of most godly emperors vvho being so taught by the most Catholik Fathers of Christs church did rightly iudge that the vigilaÌ„t care ouersight aÌ„d ordering of church causes vvas the chiefest and best part of their ministery and seruice vnto the Lord. I haue shevved plainly by the order of supreame gouernmeÌ„t in church causes practised set forth and allovved in the greatest and best CouÌ„cels both .505 General and Nationall that the same order of Gouernement hath bene claimed and put in vse by the Emperours and allovved and much commended by the vvhole number of the Catholike Bishops I haue made plaine proufe hereof by the continuall practise of the .506 like Ecclesiastical gouernment claimed and vsed by the kinges and Princes euen vntil the time that you your selfe did allovve confesse and preache the same many yeares togeather All vvhiche to your more contentation herein I haue proued by those Hystoriographers that vvrote not onely before the time of Martine Luther least ye might suspecte them of partialitie against you but also suche in dede as vvere for the moste parte .507 partiall on your side or rather vvholie addicte and mancipate to your holy Father as Platina Nauclerus Abbas Vrspurgensis Sabellicus Aeneas Syluius Volateranus Fabian Polychronicon Petrus Bertrandus Benno Cardinalis Durandus Paulus Aemilius Martinus Poenitentiarius Pontificale Damasus Polydorus Virgilius c. all your friendes and vvhome you may truste I vvarrauntâ— you on their vvoâ—rde being the Popes svvorne Vassalles his Chapplaines his Cardinalles his Chamberlaines his Secretaries his Librarie keepers his Penitentiaâ—ies his Legates his Peterpence gatherers his svvorne Monkes and Abbottes as vvell as you and some of them Popes them selues vvhich your friendes saie can .508 neyther lie nor erre from the truth And besides all these the fovver pointes of your issue according to your requeste proued at large for the better reducing of you from vvilfull and malicious ignoraunce to knovve and acknovvlege the inuincible trueth hereof I haue added to your petition a fift pointe vvhiche you tearme a vvoorke of Supererogation For to confirme my proufes vvithall I haue producted for vvitnesses your best learned although othervvise Papishe Ciuilian and Canon lavvyers vvho haue deposed directlie on my .509 side againste you Namely Doctour Tunstall D. Stokesley D. Gardiner D. Bonner D. Thirlbie D. Decius the Glossaries vppon the Lavv D. Petrus Ferrariensis D. Io. Quintinus to vvhome I mighte adde the Ciuilians and Canonistes that vvere in or tovvard the Arches in the last ende of King Henrie and all the time of King Edvvarde vvith all the Doctours and Proctours of or tovvardes the Arches at .510 this time VVherefore you vvill novv I trust yealde herein and recken your selfe vvell satisfied take vppon you the knovvledge hereof and to be readie to testifie the same vppon a booke othe for so haue you promised The conclusion of the three bookes going before with a briefe recapitulatioÌ„ of that which hath bene saied Stapleton NOwe doth M. Horne blow out of his iolye Horne a gloriouse and triumphant blaste to signifie to all the world what a renowned coÌ„queste he hath made vppon poore M. Fekenham He setteth forth his army to the vewe of the worlde wherby he sayeth he hath obteyned this famouse victorie furnished with a number of most holie gouernours amongest Gods people before the comming of Christ as Moyses Iosue Dauid the king of Niniue Darius and Nabuchodonosor furnished with the manifest scriptures of the newe testamente and the examples of the most godly Emperours with generall and nationall councelles with the coÌ„tinuall practise of the Churche with the Popes sworne vassales his chaplaines his cardinalles his chamberlaines his secretaries his librarie kepers his penitentiaries his legates his peterpence gatherers his sworne monks and Abbattes yea to confirme vp his proufes withal with the testimony of Doctour Gardiner D. Tonstal D. Bonner and D. Thirlbie And therfore he trusteth that M. Fekenham will nowe at length yelde and recken hym self wel satisfied and take the othe of the supremacy This is a Royall and a Triumphante conqueste in deede Mayster Horne if it be as you vaunte But yet I would muche soner beleue yt yf I hearde any indifferent man besides your self say as much For thowghe as I heare say you coulde handle your clubbe your buckler and your waster wel and cuÌ„ningly wheÌ„ ye were in CaÌ„bridge wherof ye wil not sticke as yt is reported now and theÌ„ to talke when ye are disposed to bragge of your yowthly partes there played yet to say the truth in this combate with M. Fekenham I see no such manlines in you Neither haue ye plaied so closely but that a man may easely reache you a rappe vppon the head armes or shoulders and cause you there to cratche and claw with your fingers where it ytcheth not Yea ye are beaten quite out of the field with your owne proufes and weapons And as for M. FekhenhaÌ„ ye haue not fastened vpon him as much as one blow What speak I of a blowe No not so much as a good phillip And therfore wheras ye so brauely bragge and so triumphauÌ„tlie vaunt that all is yours when in dede ye haue lost al I thinke good to put you in remembraunce of the great wise man that Atheneus writeth of who as often as any ship came to the haueÌ„ with marchandize would runne thither with al haste and welcome the mariners with great ioye and gratulation reioycing excedinglie and
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
damnationem quia primam fidem irritam fecerunt Incurring damnation because they haue broken their first promise Againe in the first yeare of our gratious Queene the Acte of Parliament for making and consecrating of Bisshoppes made the .28 of kinge Henrye was reuiued And yet the Bisshoppes were ordered not accordinge to the acte but according to an acte made in kinge Edwarde his dayes and repelled by Quene Marye and not reuiued the sayde first yeare And yf they will say that that defecte is nowe supplied let them yet remember that they are but parliament and no Churche Bisshoppes and so no Catholike Bisshoppes as being ordered in such manner and fasshion as no Catholike Church euer vsed But thys is most to be considered and to be lamented of all thinges that wheras no Acte of Parliament can geue anye sufficient warrant to discharge a man from the Catholike faythe and wheras yt was aswel in king Hēries dayes by Acte of Parliament as euer before through out all Churches of Christendome sithens we were christened taken for playne and open heresie to denie the reall presence of Christes bodye in the Sacramente of the aulter for maynteining of the which heresie there is no acte of Parliamēt God be thancked neither of king Edwardes tyme nor in the tyme of our graciouse soueraygne Ladie and Quene that nowe is yet doe these men teache and preache and by writing defend and maynteine the saied greate and abhominable heresie with many other for the which they can shewe no warrante of anye temporall or spirituall lawe that euer hath bene made in Englande All this haue I spoken to shewe it is most true that I haue saied that there will neuer be redresse of errour and heresie or any staie where men are once gone from the vnitie of the See Apostolike which is the welspring and fountaine of all vnitie in the Catholike faith And touching this question of the Supremacie that we haue in hand if we wel consider it we shall find that we doe not agree either with the other Protestantes or with our selues For in this pointe that we make the Prince the supreme head of the Churche we neither agree with Luther him selfe or his scholers which denie this primacie nor with Caluin and his scholers the Sacramentaries Caluin saieth They were blasphemers that called King Henrie head of the Church One of his scholers Iacobus Acontius in a booke dedicated to the Queenes Mai. blameth openly the ciuil magistrate that maketh him selfe the Iudge of controuersies or by the aduise of other commaundeth this doctrine to be published that to be suppressed Nowe some of Caluins scholers and our owne countriemen haue taken forth such a lesson that they haue auouched in their bookes printed and publisshed to the world that a woman can neither be head of the Church nor of any Realme at all Againe manie of the Protestants though they will not the Pope should haue the chiefe gouernement because they like not his true doctrine yet they thinke it meete and conuenient that there be some one person ecclesiasticall that maie haue this supreme gouernement for matters of the Church It is also to be considered that the wordes of the Othe nowe tendered for the mainteining of the Princes Supremacie are other then they were in King Henries or King Edwardes daies with a certaine addition of greatest importance and such as to a ciuil Prince specially to the person of a woman can in no wise be with any conuenient sense applied I meane of these wordes Supreme Gouernour aswell in all spirituall or ecclesiasticall thinges or causes as temporall Such large and ample wordes were in neither of the foresaied Kings times put into the Othe And yet had they bene more tolerable in their persons for that men be capable of spiritual gouernmēt frō the which a woman is expresly by nature and by scripture excluded then they are nowe These wordes are such I saie as can not with any colourable pretext be excused Neither is it inough to saie as the Iniunctions doe that the Quenes Maiestie entendeth not to take more vpon her then King Henrie her father or King Edward her brother did what so euer that were more or lesse but it must be also considered what she or her Successours may take vpon her or them by the largenes of these wordes for an Iniunction can not limit an Acte of Parliament and whether there be any either Scripture or other good doctrine ecclesiastical sufficient to satisfie their consciences that refuse especially this Othe Which doth not only as it did before exclude the Apostolical See and all Generall Councelles also as though not in plaine wordes yet in effect in excluding the ecclesiastical Authoritie of al foren persons and Prelates but doth further adioyne the foresaied newe addition lesse probable and lesse tolerable then was any other parte of the former Othe And therefore certaine Protestants of some name and reputation being tendred this Othe by commission haue refused it Yea and how well trow you is this supreme Gouuernement liked of those Ministers which withstand the Quenes iniunctions touching the order of semely Apparell c Thus ye perceyue that as we are gone from the constante and setled doctrine of the Church touching this primacy so we agree not no not among our selues either in other pointes or in thys very Article of the Supremacy Neither shal we euer fynd anie cause of good and sufficiente contentation or constancye in doctrine vntill we returne thither from whence we first departed that is to the See Apostolike Which of al other people our Nation hath euer most reuerenced and honoured and ought of al other most so to doe As from whence both the Britaines and Saxons receiued first the Christian faith This returne God of his mercie graunt vs when it shall be his blessed pleasure Amen In Louaine the last of September An. 1567. Thomas Stapleton ¶ An Aduertisement to the Lerned Reader TOuching certain Authors alleaged in this Reply about matters of our own Countre it is to be vnderstanded that of certayne writen Copies not yet printed which we haue vsed as of Henricus Huntingtonensis and Gulielmus Neubrigensis or Noueoburgensis or Neoburgensis many thinges are in the said Copies which seme not to be writen of thē but of Some others As in the Copie of Henricus Huntingtonensis certayne thinges are founde which seme not to be writen of him but to haue bene gathered out of his workes and to haue bene writen by some other whom we coniecture to be Simeon Dunelmensis Also in the Copie of our Neubrigensis many thinges are added both at the beginning and at the ende which seme not to haue ben writen by Neubrigensis him self but by some other And that which is added at the beginning was writen as we vnderstand nowe of one Alphredus Beuerlacensis who liued vnder king Steuen The additions which do followe who wrote we yet knowe not except it were Roger Houeden This I
Fekenhā meant otherwise then he durst plainly vtter or by his cūning could aunswer vnto M. Horne The 2. Diuision Vvherein I follovv the order of M. Fekenhams booke I make the proofes according to his request and besides my proofes foorth of the Scriptures the auncient Doctours the Generall Councels and Nationall I make proofe by the continual practise of the Church .3 in like gouernment as the Queenes Maiestie taketh vpon her and that by such Authors for a great sort of them as are the more to be credited in this matter for that they vvere most earnest fautors of the Romish sea infected as the times vvere vvith much superstitiō and did attribute vnto the see of Rome and so to the vvhole Clergie so much authoritie in Churche matters as they mighte and muche more then they ought to haue done Stapleton I wil not charge M Horne that his meaning is to ingraffe in the mindes of the subiectes a misliking of the Queenes Maiestie as though shee vsurped a power and autoritie in Ecclesiasticall maters whereto shee hath no right as he chargeth M. Fekenham withal vnlesse perchance he were of Councell with the holy brotherhode of Geneua for the Booke whereof we shall hereafter speake that spoyleth the Queenes Maiesty of al her authority as wel tēporal as spiritual and vnlesse he hath in opē sermō at VVinchester mainteined cōtrary to the Quenes ecclesiastical iniunctions such as would not reform their disordered apparel and that after he had put his hand as one of the Queenes cōmissioners to the redresse of the saied disorder And vnlesse he hath and doth maītein many things beside yea and cōtrary to the lawes and orders of the realm late set forth cōcerning maters ecclesiasticall as it is wel knowē and to be proued he hath don as wel in the defending of the Minister of Durley near the Manour of Bisshops Walthā refusing the saied order as otherwise But this may I boldy say and I doubt nothinge to proue it that in al his boke there is not as much as one worde of scripture one Doctour one councell generall or prouincial not the practise of any one countrey throwgh owte the worlde counted Catholike that maketh for such kinde of regiment as M. Horne avoucheth nor any one manner of proufe that hath any weight or pythe in the worlde to perswade I wil not say M. Fekenham but any other of much lesse witte learning and experience I say M. Horne commeth not ones nighe the principall matter and question wherein M. Fekenhā would and of right ought to be resolued I say further in case we remoue and sequester al other proufes on oure syde that M. Horn shal by the very same fathers councels and other authorities by him felfe producted so be ouerthrowen in the chief and capital question vnto the which he cometh not nighe as a man might say by one thowsande myles that his owne company may haue iuste cause to feare least this noble blaste so valiantly and skilfully blowen owte of M. Hornes trompet shall engender in the harts of all indifferent and discrete Readers much cause to mistruste more thē they did before the whol matter that M. Horne hath taken in hande to iustifie Wherefore as it is mete in al matters so is it here also cōueniēt and necessary to haue before thyne eyes good Reader the state and principal question controuersed betwene the parties standing in variance And then diligently to see how the proufes are of eche party applied for the confirming of their assertions There are therfore in this cause many things to be considered Firste that Christe lefte one to rule his whole Churche in his steade from tyme to tyme vnto the ende of the worlde Secondly that this one was Saint Peter the Apostle and now are the Bisshoppes of Rome his successours Thirdly that albeit the Bisshop of Rome had no such vniuersal gouernment ouer the whole yet that he is and euer was the patriarche of Englande and of the whole weste Church and so hath as muche to doe here as any other patriarche in his patriarkshippe Then that all were it that he had nothing to intermedle with vs nor as Pope nor as patriarche yet can not this supremacy of a ciuil prince be iustified whereof he is not capable especiallye a woman but it must remayne in some spiritual man Beside this the Catholikes say that as there was neuer any suche presidēte heretofore in the Catholike Churche so at this present there is no such except in England neither emonge the Lutherans the Zwinglians the Swenckfeldians or Anabaptistes nor any other secte that at this daye raygneth or rageth in the worlde None of these I saye agnise their cyuil prince as supreame gouernour in al causes spiritual and temporal Last of al I say and M. Fekenham wil also saye that euen M. Horne him selfe in this his answere retreyteth so farre backe from this assertion of supreame gouernment in all causes spirituall and temporall whiche is the state and keye of the whole question that he plucketh from the prince the chief and principal matters and causes ecclesiasticall as we shall here after plainely shewe by his owne woordes The premisses then being true and of owre syde abundantly proued and better to be proued as occasion shall serue as nothing can effectually be brought against them so M Horne as ye shal euidently perceiue in the processe stragleth quyte from al these points besetting himselfe all his study and endeuor to proue that which neither greatly hyndereth oure cause nor much bettereth his and for the which neither maister Fekenham nor any other Catholike will greatly contende with him whiche is when all is done that Princes may medle and deale with causes ecclesiasticall Which as it is in some meaning true so dothe yt nothing reache home to the pointe most to haue bene debated vpon And so is much labour vaynely and idlelye employed with tediouse and infynite talke and bablinge all from the purpose and owte of the matter whiche ought speciallye to haue bene iustifyed And therefore this is but an impudente facing and bragging to say that he hath proued the like regiment that we deny by the Fathers by the Councels and by the continual practise of the Churche Now it is worthy to see the iolye pollicy of this man and howe euen and correspondent it is to his fellowe protestants M. Iewel restrayneth the Catholikes to .600 yeres as it were by an extraordinary and newe founde prescription of his owne embarringe al Later proufes Yet he him selfe in the meane tyme runneth at large almoste one thowsande yeares Later shrynkinge hither and thyther taking tagge and ragge heretike and Catholik for the fortifying of his false assertions This wise trade this man kepeth also and to resolue M. Fekenham and setle his conscience he specially stayeth him self vpon Platina Nauclerus Abbas Vrspergensis Sabellicus Aeneas pius Volaterranus Fabian Polichronicon Petrus Bertrandus Benno
the Cardinal DuraÌ„dus P. Aemilius Martinus poenitentiarius Polidorus Virgilius And such lyke as he him self declareth otherwhere and in this place also confesseth Nowe all be it the Catholiques refuse no Catholique writer nor in this matter haue cause so to doe yet in a matter of such importance which beside the losse of al teÌ„poral relief and besyde bodily death importeth also euerlasting damnation to the Catholikes if the case stande as M. Horne and his fellowes beare vs in hande reason would he should haue fetched the substance of his proufes much higher yea within the .600 yeres whervnto they strayne and binde vs The which the Catholikes haue already performed against M. Iewel not in the substance of the matter onely but euen in the iustifying of the precise wordes wherein M. Iewel hathe framed to himself by a foolish wylynes or wylye foolyshnes the state of the question I meane for the wordes of head of the Church and vniuersall Busshop And what if M Fekenham nowe Syr would reuel with yow with lyke rhetorike and require of yow to proue by the fathers writing within the sayde .600 yeares these expresse words Supreame heade or gouernour in all causes spiritual and temporal to haue bene geuen and attributed to any ciuil Magistrate Againe that the temporal men without yea and against the consent of the whole clergy altered the state of religioÌ„ called and vsed for Catholik throughout the whole corps of Christendome one thousande yeares before with such other articles as concerne the regiment Ecclesiasticall that ye in this your booke defende Ye haue not no nor ye can not proue any such matter either by expres wordes or by any good induction or consequeÌ„t in the first and former Fathers And yet somwhat were it if the Later Fathers might helpe yow But what an impudent face as harde as any horne or stone haue ye beside your mere foly to make the worlde belieue that the authours aforesayde allowed such kinde of regiment of ciuill Princes as the Catholikes now denye Whiche assertion is so certainely and notoriously false that M. Horne him self can not nor doth not deny but that his owne authours were moste earnest fautours of the See of Rome And howe then maye it ones be thoughte by any wise man that they shoulde allowe the doings of suche that forsake and abandon al maner of authority of that See further then is the coÌ„men authority of al other Bisshops yea and make the Bisshop of that Seâ— to whome the sayde authors attribute so large and ample authoritye and prerogatiue as may be and whome they agnise as supreame iudge in matters of faith a very Antichriste These things be incredible these things as the prouerbe is hange together like germans lipps and so shal ye good Readers see the matter most euidently fal owte And therefore M. Horne where you haue of late openlye sittinge at a table in London as I am credibly informed bragged that ye haue quyte coÌ„futed the Papists with their own papistical Doctors how true this is I trust it shall by this answere plainely appeare M. Horne The 3. Diuision Their iudgements and sentences shal appeare in reading by the forme of letter for leuing foorth the Latine to auoide tediousnes 4. I haue putte into English the Authours mindes and sentences and caused them for the moste parte to be Printed in Latine letters that the English reader may knovv and decerne the Authours sayings from mine If this that I haue done vvorke that effect in the Englishe Reader vvhich he ought to seeke and I dâ— vvishe I haue vvonne that I wrought for but otherwise let men say and iudge what they liste I haue discharged my conscience and shewed the trueth Anno Domini 1565. Feb. 25. Rob. Wynchester Stapleton A great vntruth For M. Horne doth not faithfully but most corruptly and falsly alleage the authours wordes and vseth his owne in steade of theirs and to suche as he truely reherseth he geueth an vnmete and an improbable sense of his own making as we shal particularly notifye when the case requireth THE FIRST BOOKE CONTEINING MANY PRIVAT DOINGES OF M. Fekenham the State of the Queâ—tioÌ„ answer to M. Hornes oppositions out of holy scriptures both olde and newe with a declaration who are the right Donatists Protestants or Papistes M. Fekenham The declaration of such scruples and staies oâ—â—â—â—science touching the Othe of Supremacy as 〈◊〉 â—â—kenham by writing did deliuer vnto the L. Bisâ—â—op of Winchester with his resolutions made thereunâ—â— M. Horne The property of him that meaneth to declare rightly any matter done is to set forth the trueth vvithout malice to obserue the due circumstances of the matter persones and times and to vse simple plainesse vvithout guileful ambiguities 5. This Title is so replenished vvith vntrue report and ambiguous sleightes vvithout the note of any necessary circumstance that there is not almost one true vvorde therein vvhereby you geue at the first a taste to the indifferent reader vvhat he must looke for in the sequele You pretende and vvould haue your frendes to thincke that the first fovver chiefe pointes set foorth in your booke vvere deuised by you put in vvriting and so deliured vnto me as the matter and grounde vvherupon the confereÌ„ce to be had betvvixt me and you should stande And that I made thereunto none other but such resolutions as it hath pleased you .6 vntruly to report In the first parte you conueigh an vntrueth vnder a coulorable and ambiguous meaning in these vvoordes as M. Iohn Fekeâ—haÌ„ by vvriting did deliuer vnto the L.B. of VVinchester In thother part .7 you make an vntrue report vvithout any colour at all I doe graunt and vvill not deny that you deliured to me a booke vvhich I thaÌ„ke God I haue to shevv vvhereby to disproue you The same vvil declare the time vvhen the place vvhere the occasion vvherefore the personnes to vvhome the booke vvas vvriteÌ„ and vvhat is the matter in generall therein conteyned VVhereunto must be added at vvhat time the same vvas deliuered vnto me vpon vvhat occasioÌ„ and to vvhat â—nde Al vvhich circumstances you omitte in your booke published least you shoulde haue bevvrayed your selfe and haue appeared in your ovvne likenesse Stapleton The First Chapter concerning the Title of M. Fekenhams declaration THIS was an happy happe for M. Horne that it happed M. FekenhaÌ„ with the omitting of suche slender circumstances to minister to him matter of such triflynge talke wherein otherwise M. Horne should haue had nothing to haue sayde For here is he very exacte and precise in circumstances to be kepte with al dewe obseruation in a by matter which whether it be true or false doth nothing either preiudicate or touche the principal questioÌ„ that is whether the resolutioÌ„s were made before Maister Fekenham deliuered vp his matter in writing or after For this being true that these resolutioÌ„s were made to take away the scruples and stayes
Officer in the Gouernours absence being sone aduertised by the Catholikes of some tumult like to arise drew in al hast to the Church But the brethren by this time were become Lordes of the Church and had shut the dores against the Margraue Notwithstāding at length the Margraue going from doore to dore gat in and approching to the assemblie of the Caluinists willed and cōmaūded thē in the Kings name whose Officer he was to depart the Church and not to interrupt Gods seruice as they had begun Thei answered thei came also to do God seruice and to sing a few Psalmes in his honor that being a place most cōueniēt therfore Many wordes passing betwen the Margraue and them their number being great and increasing stil the Margraue departed the Church nothing preuailing neither by faire wordes nor by foule The Magistrate being thus reiected as vnhable in deede to withstande the faction of the Rebelles as it appeared well euen that night the holy brotherhode went to their druggery First they song Psalmes pretending that only to be the cause of their meeting there at that time At their Psalmodie rushed in great numbers of people some to see and be gone againe some to remaine and accompanie them I was my self present at the beginning of this Tragedy coming by chaunce to the towne that afternone and I saw after the Margraue was gone out of the Churche and their Psalmodie begonne not past I verely suppose threescore persons assembled Mary there rushed in continually greate numbers of such as taried still with them All this was before six of the clock From that time foreward their melodie sone ended they proceeded to sacrilege to breaking of Images to throwing downe of Aulters of Organes and of all kind of Tabernacles as well in that Churche as in all other Churches Monasteries and Chappelles of Antwerpe to stealing of Chalices to spoiling of Copes to breaking vppe of seates to robbing of the Churche Wardens boxes as well for the Churche as for the poore And heerein I will reporte that whiche I sawe with myne eyes In Sainte Iames Churche the spoyle there being not so outragiouse as in other Churches al the settles benches and seates made aboute the Churche pillers and Aulters for folke to sitte and kneele in were in maner left whole one onelye excepted placed at the west ende of the Churche in the which were diuers little scobbes and boxes of gatherings for the poore These scobbes lo onlye were broken vp and the contents visited for to them was their chiefe deuotion All the reste remained whole and vnspoyled To be shorte al that night which to him that had bene present thereat as I then was might well seme Nox Siciliana the Zelous brotherhood so folowed the chase that they lefte not one Churche in Antwerpe greate or smal where they hunted not vp good game and caryed away fleshe good store Chalices patens and cruets of golde and of siluer copes and vestiments of silke and of veluet fyne linnen and course none came amisse They tooke al in good parte and tooke no more then they founde What shal I speake of the very libraries spoiled and burned namely of the grey fryers and of the Abbye of S. Michael To describe particularly the horrible and outragious sacrileges of that night an eternal documēt of the ghospellike zele of this sacred brotherhood woulde require a ful treatise of it selfe Only this much I haue shorthly touched that you may see ād palpably feele M. Horne if any common sense remaine in you what obedient subiects your brethern are which with in .24 myles of their Princes Courte which contrary to the expresse admonition of the Magistrat then present contrary to all law reason right or conscience vnder pretence forsothe of your ghospels zele the zele truly of Christes ghospell was neuer such feared not in great numbers to committe such open robbery thefte felony sacrilege and treason But let vs procede This Noble Strategeme was a way to bringe their preachinges within the towne walles for now they had I trow well deserued of the towne and were right worthy of all fauour and libertye Therefore the Thursdaye after they preached openly in our lady Churche and the Saterday in in the Burge Churche and required to haue places in al the Churches to preache But at the first two and then fowre and at last all the Catholiks Churches being forebidden thē they obtayned yet certain places in the new towne to build them new Churches which they did with great spede The Caluinists builded foure and the Lutherans two This much grounde they gotte by one nightes worke But was it possible that such a beastly beginning should haue eyther long cōtinuance or any good ending We shal see by the issue In this moneth of August not in Antwerp only but in Gant Ypres Valencene and diuers other towns in Flādres Hartoghēbuske Lyre and other in Brabant in diuerse towns also of Hollād in some in Zelād and throughout wel nere al these low coūtres Churches wer robbed ād spoiled though in few so outragiously or so vniuersally as in the town of Antwerp The storme of this sodayne spoiles being somwhat asswaged ād stopped by policy ād spedy resistāce yet the new preachīgs took place about al towns ōly Louain as I haue said excepted this beīg the ōly maidē toun of any importance in al Brabāt and Flandres for being free both within and many a myle aboute no lesse from al schismatical preachings then frō all sacrilegious spoiles God only as I haue said be praised therefore But to procede soone after these sacrileges thei fel to opē rebelliō For whē al wēt not foreward as it liked the Ministres by their persuasions townes began to rebelle and to shut their gates against the Kings souldiars which to haue iustice don vpō Church robbers and to stay farder enormities the Prince cōmaūded to be admitted Such were Tournay Valencens Hartoghenbaske ād Hassels in Lukelād But Tournay being soone recouered and the protestātical rebelles subdewed Valēcens held out euē to the battery of the wals before which time all Catholiks being driuē out of the toune that opēly would shew thē selues for such al monasteries being ouerthrowen the churches being turned into barns or storehouses for their corne the brethern of Antwerp enuying at the ioly liberty and audacity of the Valēceners attēpted diuers times to obtayn the like in their town also Witnesses hereof the tumult made about the grey fryers Church the 19. of Septēber the Prince of Orēge being present skāt able to stay it The spoyl renewed in S. Maries Church in the moneth of Nouēbre whereof six the next day were hāged by the Conte Hochstrat thē the Prince of Orenge his deputy The burning of a great part of the grey fryers Church and cloister in the first Sōday of Lēt And last of al the opē manifest and notorious rebelliō made by the caluinists in Antwerp the 13. of March last whē thei possessed
behoueth vs al with al our harte to pray let them be feruente in the godly zeale of religion but they may not be heads of the Churche in no case for this Supremacy doth not appertayne to them These are no Papistes I trowe Maister Horne but youre owne deare brethern of Magdeburge in their newe storie ecclesiastical by the which they would haue al the worlde directed yea in that story whereof one parcel Illiricus and his fellowes haue dedicated to the Quenes Maiesty that beare the worlde hand they are the true and zelouse schollers of Luther In case ye thinke their testimony not to haue weight enowgh then herkē to your and their Apostle Luther who writeth that it is not the office of Kings and princes to cōfirme no not the true doctrine but to be subiecte and serue the same Perhaps ye wil refuse and reiecte bothe the Magdeburgenses and Luther to as your mortal enemies yow being a sacramentarye and such as take yow and your fellowes for stark heretiks A hard and a straunge case that now Luther cā take no place amōge a nōber of the euāgelical brethern What say yow then to Andreas Modreuiu◠Surely one of the best lerned of al your sect How lyke yow then him that saieth there ought to be some one to be taken for the chiefe and Supreame head in the whole Churche in al causes ecclesiastical Wel I suppose you wil challenge him to as a Lutherane Yf it muste neades be so I trust M. Caluin your greatest Apostle shal beare some sway with yow I know ye are not ignorante that he calleth those blasphemers that did call kinge Henry the eight Supreme heade of the Churche of Englande and handleth the kinge hī selfe with such vilany and with so spitefull woords as he neuer handled the Pope more spitefully and al for this title of Supremacy which is the key of this your noble booke Can ye now blame the Catholikes M. Horne yf they deny this supremacy which the heads of your owne religion aswel Lutherans as Zwingliās doe deny and refuse O what a straunge kinde of religion is this in Englande that not onely the Catholikes but the very patriarches of the new euangelical brotherhod doe reiecte and condemne Perchaunce ye wil saye Wel for al this there is no Englishe man of this opinion Mary that were wonderfull that if as we be sequestred and as it were shut vp from other countres by the great Ocean sea that doth enuyrō vs so we should be shut vp from the doctrine as wel of the Catholiks as also the Protestants of other cōtreis and that with vs the Lutherans and Zwingliās should finde no frendes to accompany them in this as wel as in other points But contente your self M. Horne and thinke you if ye do not alredy that either your self or many other of your brethern like the quenes supremacy neuer a deale in hart what so euer ye pretēd and dissemble in words Think ye that Caluin is so slenderly frended in Englād his bookes being in such high price and estimatiō there No no it is not so to be thought The cōtrary is to wel knowē especially the thing being not only opēly preached by one of your most feruēt brethren there in England euen since the Queenes maiesties reigne but also before openly and sharply writen against by your brethren of Geneua Especially one Anthonie Gilbie Whose wordes I wil as wel for my discharge in this matter somewhat at large recite as also to shew his iudgement of the whole Religion as well vnder King Henrie as King Edward and so consequently of the said Religion vnder our gracious Quene Elizabeth nowe vsed and reuiued that all the worlde may see that to be true that I said of the Supremacie as also that the feruent brethren be not yet come to any fixe or stable Religion and that they take this to be but simple as yet ād vnperfit In the time saith he of King Henrie the eight when by Tindall Frith Bilney and other his faithfull seruauntes God called England to dresse his vineyarde many promised ful faire whome I coulde name but what fruite followed Nothing but bitter grapes yea bryers and brambles the wormewood of auarice the gall of crueltie the poyson of filthie fornication flowing from head to fote the contempt of God and open defence of the cake Idole by open proclamation to be read in the Churches in steede of Gods Scriptures Thus was there no reformation but a deformation in the time of the Tyrant and lecherouse monster The bore I graunt was busie wrooting and digging in the earth and all his pigges that followed him but they sought onely for the pleasant fruites that they winded with their long snoutes and for their owne bellies sake they wrooted vp many weeds but they turned the ground so mingling good and badde togeather sweet and sower medecine and poyson they made I saye suche confusion of Religion and Lawes that no good thing could growe but by great miracle vnder suche Gardeners And no maruaile if it be rightlye considered For this Bore raged against God against the Diuell against Christe and against Antichriste as the some that he caste out againste Luther the racing out of the name of the Pope And yet allowing his lawes and his murder of many Christian souldiars and of many Papists doe declare and euidentlie testifie vnto vs especially the burning of Barnes Ierome and Garrette their faithfull preachers of the truthe and hanging the same daye for maintenaunce of the Pope Poel Abel and Fetherstone dothe clearelie painte his beastlines that he cared for no Religion This monsterous bore for all this must needes be called the Heade of the Churche in paine of treason displacing Christe our onely head who ought alone to haue this title Wherefore in this pointe O Englande ye were no better then the Romishe Antichriste who by the same title maketh him selfe a God and sitteth in mens consciences banisheth the woorde of God as did your King Henrie whome ye so magnifie For in his beste time nothing was hearde but the Kings Booke the Kings Procedings the Kings Homilies in the Churches where Gods woorde onelie should haue ben preached So made you your King a God beleuing nothing but that he allowed I will not for shame name how he turned to his wonte I will not write your other wickednesse of those times your murders without measure adulteries and incestes of your King and his Lordes and Commones c. Loe Maister Horne howe well your Protestante fellowe of the beste race euen from Geneua lyketh this Supremacie by plaine woordes saiynge that this title whiche you so stoutlye in all this your booke auouche displaceth Christe who owghte and that onely to enioye it And whereas ye moste vntruely saye heere that we make the Pope our God in earth Maister Gilbie saieth that you make your Prince a God in attributing to her this wrong title
rebellion againste the Queenes person or no Yee will perchaunce to extenuate the matter saye it is the priuate doinge of one or two disanulled by the reste Nay Syr yee shall not so scape I saye this was the commen consente and iudgemente of all your holie brethren of Geneua as well Englishe as other yea of Maister Caluin him selfe as it may be gathered by Maister Whitingham his Preface to the sayed booke of Maister Goodman Maister Christopher Goodman sayeth he conferred his Articles and chiefe Propositions with the beste learned in these parties who approued them he consented to enlarge the sayd SermoÌ„ and so to print it as a token of his duetie and good affection toward the Church of God And theÌ„ if it were thought good to the iudgement of the godlie to translate the same into other laÌ„guages that the profit therof might be more vniuersal Lo good M. Horne a sermon made at Geneua to al the English brethren not only to depriue the Quene of her title of the Supremacy in causes Ecclesiasticall but euen in temporal too and from al gouernmeÌ„t the matter being coÌ„municated beside to the best learned there And then M. Caluin and M. Beza too I trowe gaue their verdict to this noble and clerkly worke And so it seemeth to importe the consent of al the gehennical I should haue said the Geneuical Church And who are those now that rule al the rost in England but this good brotherhod Men no doubt well worthy for whose sakes the Catholiks shold be thus hardly haÌ„deled and to whome the Q. Maiesty is who doubteth depelye bounde and they worthie to be so well cherished at her hands as they are These good brethren by their new broched Diuinitie haue found a prety deuise at their pleasure not onelye to depose the Queenes Maiestye and the Quene of Scotland but also the greatest parte of all other Princes such I meane as be women or haue holden their gouernment by their discent from women As did in our Countrie since the conquest Henrie the second the sonne of Maude th' Empresse daughter to King Henrie the firste As did Phillipp Charles the late Emperours Father holde Burgundie and Charles him selfe the Kingdom of Spaine I here omit now Petronilla the Prince of the Arragones Maude of Mantua bothe Iones of Naples Margaret of Norwey and other women Princes els where as in Nauarre and in Loraine But what speake I of women only when Knoxe as I haue shewed will haue all Realmes to goe by election and not by succession So that now whereas the Catholiques yea the starkest Papist of all as these men terme them can be well contente yea with all their hartes to affirme that the Quenes Maiestie may enioye not onely this Realme but euen the whole Empire and wishe no lesse if it pleased God to her highnes and finde no fault but onely with that title that is not competent for her highnes and without the which shee may reigne as nobly as amply as honorably as euer did Prince in England or els where which neuer affected any such title these men who preteÌ„d to the world to professe a woÌ„derful sincere obseruatioÌ„ toward God and their Prince do not only spoile her of that title but of al her right and interest to England Fraunce Ireland or els where making her incapable of al manner ciuile regiment Which I trust the Quenes Maiestie ones wel considering wil graciously beare with the Catholiks that do not enuy her the one or the other title but only desire that their consciences may not be streyned for the one of them Whiche they vppon great grouÌ„ds and as they verely think without any impairinge of her worldlye estate can not by othe assuredlye avouche which thing thei truste they may doe without any iuste suspition of seditioÌ„ or rebellioÌ„ Wherewith M. Horne moste vniustly chargeth them the sayd note and blame most iustly for the causes by me rehersed redounding vpon his owne good brethern Which thing as he can not truely lay to any Catholike so of al men least to maister FekeÌ„ham Whereof I trust certayn right honorables as the Lorde Erle of Lecester the Lord Erle of Bedforde yea the Quenes Maiestye her selfe wil defende and purge him against M. Horns most false accusation Of whose doings in Quene Maries daies the said right honorables with the right honorable my Lord Erle of Warwyke can and wil I truste also reporte being then prisoners and he by the Quenes appointmente sente vnto them M. Secretary Cycil also caÌ„ testifie of his doings towching Sir Iohn Cheke knight whose life laÌ„ds and goods by his trauail and humble suyte were saued His hope is that the Quenes highnes his soueraygne good Lady wil thus much reporte of him how in the beginning of her highnes troble her highnes then being imprisoned in the courte at Westmynster and before her committy to the towre his good happe was to preache a sermon before Quene Mary and her honorable counsayle in the Courte where he moued her Highnes and them also to mercy and to haue coÌ„sideration of the Quenes highnes that now is then in trouble and newly entred in prison What displeasure he susteyned therefore I doe here omitte to expresse But this I certaynlye knowe that he hath reported and hath most humbâ—y thanked almighty God and her highnes that her highnes hadde the same in remembraunce at the firste and first and laste talke that euer he had with her in her palace at Westmyster not longe before her highnes Coronation I trust these are sufficient personnages for M. Fekenhams purgation and discharge against your false accusation Wel I beseache almighty God that Maister Fekenham may now at the lengthe after seuen yeares imprisonmente be made partaker of such deedes and doings as he then shewed vnto other men And now let vs procede on to the residewe of your booke The .5 Diuision M. Horne If I knevv you not right vvel I should maruail that you shame not to affirme saying I doe here presently therefore offer my selfe to receyue a corporal Othe and further I shal presently sweare c. Seing that you neuer made to me any motion of such an offer neither did I at anytime require you to take any Othe You thinke and are so persuaded in conscience if a man may trust you that the Quenes highnes is the only supreme gouernour of this Realm and of al her dominioÌ„s and countries and hath vnder God the soueraignty and rule ouer al manner of persones borne vvithin her dominions of vvhat estate either Ecclesiastical or Temporal so euer they be VVhereunto I adde this consequent vvhich doth necessarily follovv Ergo Your holy father the Pope is not as you think in your conscience the supreme gouernour ouer her highnes dominions nor hath the soueraignty or rule vnder God ouer any personnes borne vvithin the same The Quenes maiesty must needs herein take you but for a dissembling flatterer in that you
and beside yea and aboue this is there an other gouernement instituted and ordeined by Christ in a spiritual and a mystical bodie of such as he graciously calleth to be of his kingdom which is the kingdom of the faithful and so consequently of heauen whereunto Christian faith doth conduct vs. In the which spiritual bodie commonly called Christes Catholike Churche there are other heades and rulers then ciuill Princes as Vicars Persons Bishops Archebishops Patriarches and ouer them al the Pope Whose gouernement chieflye serueth for the furtherance and encrease of this spiritual Kingdome as the ciuil Princes do for the temporal Now as the soule of man incomparably passeth the bodie so doth this kingdom the other and the rulers of these the rulers of the other And as the bodie is subiect to the soule so is the ciuill kingdome to the spiritual To the which kingdom as wel Princes as other are engraffed by baptisme and become subiects to the same by spiritual generation as we become subiects to our Princes by course and order of natiuitie whiche is a terrestrial generation Further now as euery man is naturallye bound to defend maintain encrease adorne and amplifie his natural countrie so is euery man bounde and muche more to employ himselfe to his possibilitie toward the tuition and defence furtherance and amplificatiō of this spiritual kingdome and most of al Princes them selues as suche which haue receiued of God more large helpe and faculty toward the same by reason of their great authority and tēporal sworde to ioyne the same as the case requireth with the spiritual sword And so al good Princes do ād haue don aiding and assisting the Church decrees made for the repression of vice and errors and for the maintenance of vertue and true religion not as supreame Gouernours them selues in all causes spirituall and temporall but as faithfull Aduocates in aiding and assisting the spiritual power that it may the soner and more effectually take place For this supreame gouernement can he not haue onlesse he were him selfe a spirituall man no more then can a man be a master of a shippe that neuer was mariner a Maior that neuer was Citizen His principall gouernemente reasteth in ciuill matters and in that respecte as I haue sayed he is supreame Gouernour of all persons in his Realme but not of al their actions but in suche sense as I haue specified and least of all of the actions of Spirituall men especially of those that are most appropriate to them which can not be onlesse he were him selfe a Spiritual mā Wherfore we haue here two Vntruths the one in an vntrue definitiō the other in saiyng that the Prince is the supreme gouernour in al causes spiritual yea euē in those that be most peculiarly belonging to spiritual men beside a plaine cōtradiction of M. Horne directly ouerthrowing his own assertion here The Bisshoply rule and gouernement of Gods Churche saith M. Horne consisteth in these three points to feed the Church with Gods woord ▪ to minister Christes Sacramēts ād to bind and lose To gouern the Church ▪ saith he after this sort belōgeth to the ōly office of Bishops ād Church ministers ād not to Kings Quenes and Princes The lyke he hath after warde Now then these being by his owne confession the actions that properly belōg to ecclesiastical persons and the prīces by his said cōfessiō hauing nothing to do therwith how is it thē true that the prince is the only supreme head ād gouernor in causes ecclesiastical ye in those that do properly belōg to persons ecclesiastical Or by what colour may it be defended that this saying is not plain contradictory and repugnante to this Later saying which we haue alleaged and whereof we shall speake more largelye when we come to the said place Thus ye see M. Horne walketh like a barefoted man vpon thornes not knowing where to tread The .6 Diuision Pag. 5. a. M. Fekenham And of my part I shal sweare to obserue and perfourme my obediēce and subiectiō with no lesse loyalty and faithfulnes vnto her highnes thē I did before vnto Quene Mary her highnes Syster of famous memory vnto whome I was a sworne Chaplaine and most bounden M. Horne Like an .23 vnfaithful subiect contrary to your Othe made to King Hēry and continued al the reigne of King Edvvarde you helpt to spoile Quene Mary of famous memory of a 24. principal parte of her royall povver righte and dignity vvhich she at the beginning of her reigne had enioyed and put in vre The same obedience and subiection vvith the like loyalty and faithfulnes yee vvil svveare to obserue and perfourme to Quene Elizabeth but she thāketh you for naught she vvil none of it she hath espied you and thinketh yee profer her to much vvronge Stapleton M. Horn would haue a mā on s bemired to wallow there stil. Neither is it sin to break an vnlawful othe but rather to cōtinew in the same as wicked King Herod did Now if M. Horne can ones by any meanes proue this gouernemente to be a principall parte or any parte at all of the Queenes royal power I dare vndertake that not only M. Fekenham but many mo that now refuse shal most gladly take the said Othe He wer surely no good subiect that would wissh her highnes any wrong neither can the maintenāce of the Catholik faith wherof shee beareth the title of a Defendor be coūted any iniury to her highnes Nether is it to be thought but if there had ben any wrong or iniury herein done to the Croune some Christiā Prince or other in the world would haue ere this ones in this thousand yeares and more espied it and reformed it too M. Fekenham The .7 Diuision Pag. 5 a. And touching the reste of the Othe whereunto I am required presently to sweare viz. That I doe vtterlie testifie and declare in my conscience that the Queenes highnes is the only supreame Gouernour of this Realme as well in al Spirituall or Ecclesiastical things or causes as Temporal I shal then of my parte be in like readines to receiue the same when your L. shal be able to make declaration vnto me how and by what meanes I may swere thereunto without commiting of a very plaine and manifest periurie which of my part to be committed it is damnable sinne and against the expresse woord of God writen Leuit. Cap. 9. Non periurabis in nomine meo nec pollues nomen Dei tui And of your parte to prouoke mee or require the same it is no lesse damnable offence S. Augustine in witnes thereof saith Ille qui hominem prouocat ad iurationē c. He who doth prouoke an other man to swere and knoweth that he shal forswere him selfe he is worse then a murderer because the murderer sleeth but the body and he sleeth the soule and that not one soule but two as the soule of him whom he prouoketh to periurie
and his owne soule also by ministring the occasion therof And the points of this Othe whereunto I can not presently swere without most plaine and manifest periurie are these foure following M. Horne As in that whiche goeth before you couertlie vttered manie vntruthes althoughe sometime yee stoumble on the trueth againste youre will so in the rest you fal to plaine and manifest vntruths least men shuld not perceiue what you are You were neuer required by me to svvere and therfore this is an impudent kind of dealing to saie vvherunto I am presently required to swere c. I had none authoritie nor coÌ„mission to require the Othe of you neither might I tender it vnto you without peril to mie selfe you being coÌ„mitted vnto me by the most honorable CouÌ„cel without whose order I could attempt no suche mattier You haue alreadie shevved in plaine matter although not in plainnesse of speache and that as you thinke and are persvvaded in coÌ„science that her highnes is the supreme gouernour so well in causes Ecclesiastical as temporal For hauing supremacie ouer the Ecclesiastical person the same being not othervvise person Ecclesiastical but in respect of Ecclesiastical functions things and causes annexed and proprelie beloÌ„ging to Ecclesiastical persons shee hath the Supremacie ouer the person in Ecclesiastical functions things and causes these being the only matter or obiect wherabout or wherein the rule ouer an Ecclesiasticall persone is occupied and dothe consiste This seemeth to be your glorie amongst your friendes that you make mee an offer to receiue this parte of the Othe when I shall be able to declare by what meanes you maie svvere without committing plain and manifeste periurie Mine abilitie herein shal appeare in mine ansvvere to your foure points God make you as readie to perform for duties sake as ye wil seme readie to offer wherbie to purchase to your selfe a glorious estimation But wherfore did you not make this offer vnto me either by woord or writing al the time of your aboad with mee You plaâ—e novve after your returne into .25 your holde as you did after the Parliament before you came oute of the Tovver to me VVhen you savve the end of the Parliament and vnderstood right well that the Othe was not like to be tendred vnto you than sent you copies of the booke deuised for the aunsvvere touching the Othe abroad to your friendes to declare your constancie and readines to refuse the Othe wherebie thei might be the rather enduced to continue their good opinion conceiued of you and also paie your charges weekelie in the Tovver sent vnto you .26 euerie Saturdaie by your seruaunt who wrote and deliuered the copies abroade as you tolde me your selfe Nowe you are returned againe into the Tower and perceiuing that your friends as you gaue theÌ„ iust cause haue some .27 mistrust of your reuolte and wauering inconstancie whereby your estimation and fame with their seruice to your God the bellie is decaied you haue deuised to set abroade the selfe same booke againe that you did before and to the selfe same ende altering or chaunging nothing at all sauing that you haue geuen it a nevve name and Title and seeme as in this place as though yee spake to mee by these woordes when your L. c. VVhen as in very deed there was neuer any suche woorde spoken or writen to mee and in the booke you deliuered to mee your speache is directed to the Commissioners and not to me in these words VVhen ye the Quenes highnes coÌ„missioners shal be able c. The fifth Chapter of other priuate doings betwene M. Fekenham and M. Horne YEt ones againe M. Horne taketh in hande M. FekenhaÌ„s grauÌ„t which may wel be grauÌ„ted aÌ„d by his great cuÌ„ning and skilfulnes wil thereof inferre as before that that may not be graunted But nowe he spitteth in his hande and taketh faster holde as he thinketh and seing the lightnes of his former reason would now geue greater weight to it with a newe fetch but yet as light and as weake as the other and employing manifest contradiction as before and to be answered as before For albeit a man is not called an Ecclesiasticall person but in respecte of some Churche cause and function which we freely graunt to M. Horne yet is he neuer a whit the nearer of his purpose vnlesse he caÌ„ proue that there were also no other respecte why he shoulde be vnder the Prince but for causes Ecclesiastical For as we haue said he is a subiect also as other laie men are and a member beside of the ciuil common welth in consideration whereof the Prince hath to doe with him and not properlie as he is a Spirituall man though bothe respectes be coÌ„currant in one person and he be named of the worthyer As if M. Robert Horne were a laie man and a Painter the Queene properlye hathe not to dooe with him as a Painter vnlesse it were for some lawe or order concerninge Painters but as Robert Horne her highnes subiecte and borne vnder her obeisance So should the Queene haue also to doe with you yea in case yee were the true Bishop of Winchester but not proprely as Bishop or for your Bishoply function for the whiche ye are immediatlye vnder your Archebishop and the Pope but considering you as a subiect otherwise or as Bishop either touching your temporalties and no farder For the which the true Bishops also doe to their Prince their Homage But what should I further reason with this man which as I haue saied hathe remoued the Prince from all superioritie concerninge the mere Bishoply or Priestly function and so with a notable contradiction hath full worshipfully coÌ„cluded against him selfe eased M. Fekenham also for taking any othe that the Quene is supreame head in al causes temporal and spiritual Here remayneth now for the residew nothing greatlye to be answered but only to shew how M. Horn doth accumulate a huge heap of vntruths as in notiÌ„g in M. FekeÌ„haÌ„ an impudent kind of dealing for writing whereunto I am presently required to sweare which may be truely verefied seing as M. Horne him self confesseth yt was so writeÌ„ in that copy that should haue bene deliuered to the commissioners at such tyme as they should haue presently tendred M. Fekenham the othe and in the same forme and fasshion delyuered to M. Horne and nothing altred in the later copy but that this worde commissioners is turned into the Lorde bisshop of Winchester neither doth M. Fekenham saye whereunto I am required presently to sweare of your L. as he saieth afterward when your L. shal be able c. And therefore there is no maner of impudency or vntruthe in the matter at all how so euer yt be this matter is nothing apperteyning to the state of the principal questioÌ„ and of smal importaunce nothing deseruing to be noted as an impudeÌ„t dealiÌ„g but rather this kind of speach agreeth with M. Horns dealing
here folowīg who speaketh of M. Fekenhā without any regarde so loosely and lewdely as to saye he maketh his belly his God that his frēds mistrusted his reuolting and wauering incōstācy that he sent foorth copies of the book as M. Horn termeth the shedule when he sawe the othe should not be tendred him and such lyke Where are nowe in this your false tale the dewe circūstāces that ye nedelessely required of M. Fekenhā most necessarie here to haue bene obserued of yow Suerly the rest is as true as that ye write of his seruante and of his charges wekely defrayde by his frēds and brought in by his seruāte which is as farre as I can vnderstande stark false Why doe ye not I pray you in these and your other blinde fonde folishe and false ghesses and surmises make your tale more apparāte and cowlorable clothing it with some cōuenient and dew circumstances that ye do so much harpe vppon against M. Fekenham Ye be now again blindly and lewdly harping vpō his revolte to slaunder and deface him Ye say he sent out his copies when he vnderstode right wel that the othe was not like to be tendered him How proue ye it good Sir He and other Catholiks made their certain accompte that after the end of the parliament the othe should haue ben offred thē what was the cause it was not exacted I certainly know not were it for the great plague that immediatly reigned and raged at London I pray God it were no plague to punish the straunge procedings in that parliament against his holy Church and to put vs in remembraunce of a greater plague imminēte and hanging ouer vs in this or in an other world onlesse we repent or were it by special order goodnes and mercy of the Quenes Maiesty I can not tel But this well I wote no gramercy to you sir who so sore thirsted and lōged for the catholiks bloud And therfore as sone as Gods plague ceased thought to haue your self plaged the Catholiks exactīg the Othe of M. Doctour Bonner Bisshop of Lōdon But lo here now began your and your fellowes the protestant bisshops wonderful plague and scourge that throwgh your own seking and calling this man to the othe the matter so meruelously fel out that ye and your felowes as ye were no church bisshops whose authority ye had forsaken and defied so you were also no parliament bisshops Vpō the which a pitiful case your state your honour your worship and bisshoply authority yea faith and al now restethe and dependeth A meruelouse prouidence of God that while ye could not be contente to spoile the true bisshops of their wordly estate and honor but must nedes haue their poore lyfe and al you your self were founde to be no bisshops no not by the very statutes of the realme But lette these thinges now passe and herken we to Maister Hornes blaste The 8. Diuision Pag. 6. b. M. Fekenham First is that I must by a booke Othe vtterlye testifie that the Queenes highnes is the onely supreme gouernour of this realme and that aswell in all Spirituall or Ecclesiasticall thinges or causes as Temporall But to testifie any thinge vppon a booke Othe no man may possiblye therein auoide periury except he doe first know the thing which he doth testifie and whereof he beareth witnesse and geueth testimonye And touching this knowledge that the Queenes maiesty is the onely supreme gouernour aswell in Spirituall or Ecclesiastical causes as in Tēporal besides that I haue no such knowledge I know no way nor meane whereby I shoulde haue any knowledge thereof And therefore of my part to testifie the same vppon a booke Othe beinge without as I am in deede al knowledge I cannot without committinge of plaine and manifest periury And herein I shal ioyne this issue with your L. that whē your L. shal be able either by such order of gouernment as our Sauiour Christe left behinde him in his Gospel and new testament either by the writing of such learned Doctours both Olde and new which haue from age to age witnessed the order of Ecclesiastical gouernmente in Christes Churche either by the general Councels wherein the righte order of Ecclesiastical gouernement in Christes Church hath beene most faithfully declared and shewed from time to time or elles by the continual practise of the like Ecclesiasticall gouernment in some one Church or part of all Christendom VVhan your Lordshippe shal be able by any of these fower meanes to make proufe vnto me that any Emperour or Empresse King or Quene may claym or take vpon thē any such gouernmēt in spiritual or ecclesiastical causes I shal herein yelde and with most humble thankes reken my selfe well satisfied and shal take vppon me the knowledge thereof and be ready to testifie the same vppon a booke Othe M. Horne The reason or argument that moueth you not to testifie vpon a book Othe the Q. Supremacy in causes ecclesiastical is this No man may testifie by Othe that thing vvhereof he is ignorant and knovveth nothīg vvithout committīg periury But you neither knovv that the Q. highnes is the onely supreme gouernour asvvel in causes Ecclesiasticall ▪ as Temporall neither yet knovv you any vvay or meane vvhereby to haue any knovvledge thereof Therefore to testifie the same vppon a booke Othe you can not vvithout committing of plaine and manifest periury For ansvveare to the Minor or seconde Proposition of this argument Although I might plainly deny that you are vvithout all knovvledge and vtterly ignoraunt both of the matter and the vvay or meane hovv to come by knovvledge therof and so put you to your prouf vvherein I knovv you must needes faile yet vvil I not so ansvveare by plain negatiue but by distinctiō or diuisiō of ignorāce And so for your better excuse declare in vvhat sort you are ignoraūt and vvithout al knovvledge There are three kinds of ignorātes the one of simplicity the other of vvilfulnes and the thirde of malice Of the first sort you cānot be for you haue had longe time good oportunity much occasiō and many vvaies vvhereby to come to the knovvledge hereof Yea you haue knovvē and profest openly by deede and vvorde the knovvledge hereof many yeers together For you did 28. knovv acknovvledge and confesse this supreme authority in causes Ecclesiastical to be in King Hēry the eight and his heyres vvhā your Abbay of Eueshā by cōmō cōsent of you and the other Mōks there vnder your couent seale vvas of your ovvn good vvilles vvithout compulsion surrendred into his handes and you by his authority refourmed forsooke your folishe vovve and many .29 horrible errours and superstitions of Monkery and became a secular Priest and Chaplaine to D. Bell and aftervvarde to D. Bonner and so duringe the life of King Henry the eight did agnise professe and teach opēly in your sermōs the kings Supremacy in causes Ecclesiastical This knovvledge remained stedfastly in you al
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
ipsum audietis You shall heare that Prophet euen as my selfe Shew vs M. Horne any Prince in the new testament so conditioned and endewed and then make your argument on Gods name Verely any Prince that now is namely in Ecclesiasticall gouernment compared with Moyses is as the poet saieth Impar congressus Achilli Troilus And the lawier saieth Legibus non exemplis iudicatur We must iudge according to the precise rule of the Law and not by examples Extraordinary doings enforce no ordinary prescriptioÌ„ or rule The ordinary rule of Priests iudgmeÌ„ts without whies and whates and such other triflinge importune instances as ye are wont to make against it by the law of Moyses and by your owne chapter before alleaged in dowbtful cases must absolutelye vppon paine of deathe be obeyed By this rule of the Law you must measure al the examples following of Kings and Princes vnder this Law You must square your examples to the rule and not the rule to the examples onlesse ye will make of the Lawe of God Lesbiam regulam and both vnskilfully and vnorderly worke therewith And this one answere might wel serue for al the Kings doings now followiÌ„g Sauing I wil particularly disceÌ„de to euery one and for euery one saye somwhat Here I wish to encounter with M. Nowel for his shifts that he maketh to maintain the matter by Moyses and the residue but because it is M. Dormans special and peculiar matter I will leaue it vnto him and be also in the residue as briefe as I maye M. Horne The .12 Diuision Pag. 8. b. After the death of Moses the people as yet not entred and settled in the promised land the charge of chief gouernment ouer Gods people both in causes temporall and .39 Ecclesiasticall was committed to Iosue and not to Eleasar for to him belonged .40 onelie the ministration of the things belonging to the Priestlie office And to Iosue the Prince belonged the ouersight both ouer the priests and people to gouerne guide order appoint and direct eche estate in all things that appertained to eche of their callings Of the one ye seme to haue no doubt at all the other is as plaine For at the appointmeÌ„t of Iosue the Priests remoued the Arke of couenant and placed the same He did interprete vnto the people the spirituall meaninge of the tvvelue stones which thei had taken by Gods coÌ„maundement forth of Iordan to be as Sacraments or signes He circumcised the children of Israel at the seconde time of the great and solempne Circumcision He calleth the Priestes commaundeth some of them to take vppe the Lords Arke other seuen of them to blovv seueÌ„ trompets before the Arke and appointeth to them the order of proceding He builded an Aulter vnto the Lord God of Israel according to the Lavv of God be sacrificeth theron burnt sacrifices and burnte offerings He wrote there vpon the stones the Deuteronomie of Moses He read all the blessings and cursings as thei are set forth in the booke of the Lavve And he read al what so euer Moses had coÌ„maunded before al the congregation of â—srael c. Last of al Iosue to shevv that causes of Religion did speciallie belong to his charge and care maketh a long and a vehement Oration vnto the Israelits wherin he exhorteth them to cleaue vnto the Lorde with a sure faith a constant hope and a perfect loue obeiyng and seruing him with such seruice as he hath appointed in his Lavve And doth zelouslie and with great threates diswade them from al kind of Idolatrie and false Religion The .10 Chapter concerning the example of Iosue Stapleton THE Apologie allegeth as wel the example of Moses as of Iosue his doings with the residue by M. Horne here alleaged M. D. Harding sheweth that allegatioÌ„ to import no chief rule in spiritual matters as in deed it doth not Which chiefe rule did rest in the Prieste Eleazarus at whose voice and worde Iosue was commaunded to goe foorth and come in a place deaply dissembled by the Author of the Apologie For the auoiding whereof M. Nowell is put to many shifts first to glose that this place concerning Eleazarus may be restrained for going and comming to and froe the warres whiche as it is true so immediatlye before it is generallye writen Pro hoc si quid agendum erit Eleazar sacerdos consulet Dominum For him meaning Iosue Eleazar shal ask counsel of God when any thing is to be done In which words we see euidently that Iosue what so euer he did touching the gouerning of the people in Ecclesiasticall matters he did nothing of him self but was in al such maters instructed of Eleazarus the high Priest whose part therfore it was alwaies to ask counsel of God when Iosue had any thing to doe And though this place shuld be restrained to warfare only yet the authoritie geuen before by expresse wordes of the law to the high Prieste whose iudgement is coÌ„maunded in great doubts to be sought aÌ„d also followed doth neuer the lesse take place And thervpoÌ„ foloweth that al the testimonies of holy Scripture brought forth by M. Nowel and before him by M. Horne can not as they do not in deed induce supremacie in causes Ecclesiastical But th' execution of the high Priests or lawes coÌ„maÌ„demeÌ„t which in deed we grauÌ„t to appertain to the Prince And here I wil not quarel with M. Nowel either for quoting .33.34 for .23.24 and not reformed as he doth with M. Dorman for as smal a matter as for the misquoting of S. Cyprian or for treading M. Hornes steppes and borowing his allegations which not withstanding is a great obseruation with him as a worthy matter ye may be assured against M. Dorman and M. D. Harding This is but a childish and boyish rhetorike not so conuenient I wisse for M. Nowel the scholemaister as for the boyes his schollers whose propretye is to accuse their fellowes of borowing and to borow them selues like truants But for the doing of Iosue I wil further note that then the Priests toke vp the Arke of couenaÌ„t aÌ„d went before the people But I pray you M. Horne howe was this obserued of late yeres wheÌ„ the lay men durst adueÌ„ture to take the guiding of the Arke and goe before the Priestes and not suffer the Priests to goe before theÌ„ And durst alter the state of ChristiaÌ„ religioÌ„ against the wil aÌ„d minde of the Bishops and the whole Clergy then at their coÌ„uocation asseÌ„bled Well let this passe for this present I say no further for Iosue his doings sauing that otherwise also they are not to be drawen into an ordinarie rule for that the Spirite of God was certainelye in him and for that he had parte of Moses glory and the people commaunded to heare him And those things that he did wherof M. Nowell and Maister Horne woulde inferre a Soueraigntie in causes Spirituall he did them by the expresse commaundemente of
God And from suche Princes to all Princes indifferentlie to gather the like praeeminence in al points were no sure and sound gathering and collection Els if you wil haue your examples to proue and coÌ„firme then as Iosue circumcided so let the Prince baptise and as Iosue sacrificed vpon an Aulter so let the Prince in Cope and Surplesse celebrate your holy Communion Whiche two things as peculiar offices of Bisshops and Priestes M. Nowel excludeth flatly al Princes from yea and saith they oughte to be vntouched of Prince or other person Thus againe either ye iumble and iarre one from an other or els your Argument falleth downe right Choose whiche of both ye will M. Horne The .13 Diuision Pag 9. a. Dauid vvhom God appointed to be the pastour that is the King ouer Israel to feed his people did vnderstand that to this pastoral office of a King did belong of duetie not onelie a charge to prouide that the people might be gouerned vvith iustice and liue in ciuil honestie peace and tranquillitie publique and priuate but also to haue a speciall regarde and care to see them fedde vvith true doctrine and to be fostered vp in the Religion appointed by God him selfe in his lavve And therefore immediatlie after he vvas vvith some quietnes setled in his royall seat the first thing that he began to refourme and restore to the right order as a thing that appertained especially to his princelie charge and care vvas Gods religion and seruice vvhich had ben decayed and neglected long before in the time of King Saul For the better perfourmance vvhereof as the Supreme gouernour ouer al the estates both of the laitie and of the Clergie .41 in all maner of causes after consultation had vvith his chiefe Counsailers he calleth the Priestes and Leuites and commaundeth appointeth and directeth them in all manner of things and causes appertaining to their ecclesiasticall functions and offices He prepareth a semelie place for the Arke in his ovvne Citie He goeth vvith great solemnitie to fetch the Arke of the Lord. He coÌ„mauÌ„deth Sadâ—c aÌ„d Abiathar the Priests and the chief amoÌ„g the Leuites to sanctifie them selues vvith their brethren and than to carie the Arke vppon their shoulders vnto the place apointed He comptrolleth theÌ„ that the Arke was not caried before on their shoulders according to the lavv and therfore laieth to their charge the breach that vvas made by the death of Vsa He coÌ„maÌ„deth also the chief of the Leuits to apoint amoÌ„g their brethreÌ„ MusiciaÌ„s to play on diuers kinds of instâ—umeÌ„ts and to make melody vvith ioyfulnes He sacrificeth burnt aÌ„d peace offerings He blessed the people in the name of the Lord. He appointeth certain of the Leuites to minister continually before the Arke of the Lord to reherse his great benefits to the honour and praise of the Lord god of Israell And for that present time he made a psalme of gods praise and appointed Asaph aÌ„d his brethren to praise god thervvith He ordained the priests Leuites singers and porters and in some he apointed and ordered al the officers and offices required to be in the house of the Lord for the setting foorth of his seruice and religion The .11 Chapter concerning the example of Dauid BOTH M. Dorman and M. Doctor Harding affirme that the proceedings of King Dauid are nothing preiudiciall to the Ecclesiasticall authoritie in redressing of disorders before committed or doing suche things as are here rehersed No more then the reformatioÌ„ of Religion made by Quene Marie as M. D. Harding noteth which ye wot wel imployeth in her no such supremacie Beside that it is to be considered as M. D. Harding toucheth that he passed other Princes herein because he had the gift of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that yee and M. Nowell adde thereunto for the fortification of the said superioritie can by any meanes induce it The scripture in the sayed place by you and M. Nowel alleaged saith that Dauid did worke iuxta omnia quae scripta sunt in lege Domini according to all things writen in the lawe of God Wherevnto I adde a notable saying of the scripture in the said booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuites vt ingrediantur domum Dei iuxtaritum suum sub manu Aaron Patris eorum sicut praeceperat Dominus deus Israel Kinge Dauids appointmente was that the Leuites and Priestes shoulde enter in to the house of God there to serue vnder the gouernment Of whom I pray you Not of King Dauid but vnder the Spiritual gouernmeÌ„t of their spiritual father Aaron aÌ„d his successours The gouernour of them then was Eleazarus Where we haue to note first that Dauid appointed here to the Leuites nothing of him self but sicut praeceperat Dominus Deus Israël as the Lord God of Israel had before apointed Secondlye that King Dauid did make appointment vnto them of no strange or new order to be taken in Religion but that they should serue God in the TeÌ„ple iuxta rituÌ„ suuÌ„ after their owne vsage custome and maner before time vsed Thirdly and last King Dauids appointment was that they should serue in the house of God sub manu Aaron patris eorum as vnder the spirituall gouernmente of their Father Aaron and his successours the high Priests The whiche wordes of the scripture doe so wel and clearly expres that King Dauid did not take vpon him any spirituall gouernement in the house of God namely such as you attribute to the Quenes Ma. to alter Religion â–ª c. that I can not but very much muse and maruel why ye shoulde alleage King Dauid for any example or proufe in this matter But most of al that ye dare alleage the death of Oza Whiche is so directly against our lay men that haue not onely put their hands to susteine and staye the fal of the Arke as Oza did for which attempt notwithstanding he was punished with present deathe but haue also of their owne priuate authoritie altered and chaunged the great and weightie pointes of Christes Catholike Religion and in a maÌ„ner haue quite transformed and ouerthrowen the same and so haue as a man may say broken the very Arke it self al to fitters Let them not dout but that except thei hartely repeÌ„t they shal be plagued woorse then Oza was if not in this worlde yet more horribly in the world to come As for that you alleage of Dauid that he made Psalmes ordeined Priests Leuites fingers and porters c. thinke you he did al this and the rest of his owne authority because he was King of the people So you would your Reader to beleue But the holy Ghost telleth vs plainly that Dauid did all this because God had so commaunded by the hands of his Prophets And thus you see that by the declaration of the Prophetes Gods Ministers then as
Priestes are now the King did all those Ecclesiasticall matters and not by his Princely authoritie Againe the like you might haue alleaged of Carolus Magnus that he corrected most diligently the order of reading and singing in the Church that he brought first into Fraunce CantuÌ„ GregorianuÌ„ the order of singing left by S. Gregorie at Rome aÌ„d appoynted singers therefore and when they did not wel placed other in their romes and many other such like maters of the Church wherin that godly Emperor much busied himself and yet exercised no supreme gouernmeÌ„t ouer the clergy but was of al other Princes moste farre from it as it maye easely appeare to him that wil read in the Decrees Dist. 19. In memoriam â–ª where he protesteth obedieÌ„ce to the See of Rome yea though an importable charge should be laied vppon him by that holy See Also in the Decrees xj q. j. which Iuo also alleageth where he renueth out of the Code of Theodosius a law binding al his subiects of al nations Prouinces and Countries of what so euer qualitie or condition they were and in all maner causes if the defendante require an Ecclesiasticall iudgement it be not lawfull from the Bisshops sentence to appeale any higher And surely no Prince more recognised their duetifull obedience to the Spirituall Magistrate in spirituall causes then such as were most ready and carefull to aide furder and to their power directe all Spirituall matters Al this therefore proueth wel that Godly Princes doe furder and sette foorth Gods Religion by meanes semely to their vocation But here is no manner inckling that Princes doe or did euer beare the supreme gouernmeÌ„t in all Ecclesiastical matters to decide and determine to alter and change to sette vppe and plucke doune what Religion liked them by their Princelye authoritie and mere Soueraigntie M. Horne The .14 Diuision Pag. 9. a. Salomon .42 deposed Abiathar the high Prieste and placed Sadoc in his roome And he builded the Temple placed the Arke in the place appointed for the same Hallovved or dedicated the Temple offred sacrifices blessed the people directed the Priestes Leuites and other Churche officers in their functions according to the order before taken by his Father Dauid And neither the Priestes nor Leuites swerued in anie thing .43 pertaining to their office from that that the King commaunded them The .12 Chapter concerning the example of King Salomon THE weight of this obiectioÌ„ resteth in the deposition of Abiathar the high Priest Which thing M. Dorman and M. D. Harding say imployeth no more superioritie then if a man shoulde saye Q. Marie deposed M. Cranmer and yet was not shee the chiefe but an accessorie instrumente for the furtherance of th execution But Lord how M. Nowel here besturreth him self He fumeth and freateth with M. Dorman who shal coole him wel inowghe I dowbt not In the meane while I wil aske M. Horne and M. Nowel to one question M. Horne saieth a litle before that Iosue sacrificed burnte sacrifices and burnte offeringes that King Dauid sacrificed burnte and peace offerings that Salomon offered sacrifices Were trow ye Iosue Dauid and Salomon priests If so theÌ„ how bring you their examples to proue any thing for kings and Quenes that are no priestes If not then this phrase is verefied in that they caused the priests to whome the matter perteyned to offer sacrifices And so whereas M. Horn saieth of Iosue that he sacrificed burnte sacrifices whiche is agreable to the Latin Obtuliâ— holocausta M. Nowel saieth he commaunded sacrifice to be offered And why then I praye you M. Nowel may not this phrase also be taken after the said sorte that Salomon deposed Abiathar in procuring him by some ordinary way to be deposed for his treason As M. CraÌ„mer might haue ben though he were both deposed and burnt for his heresy But now M. Horn that SalomoÌ„ was but a minister and an executour herein the very words immediatly folowing the which because they serue plain against your purpose you craftely dissembled doe testifie Which are these And so Salomon put away Abiathar from beinge priest vnto the Lorde to fulfill the words of the Lorde whiche he spoke ouer the howse of Hely in Silo. And thus was SalomoÌ„ but the minister and executour of Gods sentence published before by Samuel the Leuite Beside that the deposing of Abiathar doth not imploye that SalomoÌ„ was the chief ruler in all causes Ecclesiastical which is the butte that ye muste shote at and theÌ„ must ye prouide an other bow for this wil not shote home Where you say farder that neither the Priests nor Leuites swerued in any thing perteyning to their office from that the King commaunded them you haue swerued very lewdly froÌ„ the text of holy Scripture and haue added to it those words perteyning to their office more then is expressed in the Scriptures and haue printed them in a distinct letter as the expresse wordes of the Scripture With such homly shiftes an euil cause must be furdered M. Horne The 15. Diuision Pag. 10. a. Iosaphat hath no smal commendation in the Scriptures for that he so studiously vsed his .44 princely authority in the reformation of Religion and matters apperteyning therunto He remoued at the first beginniÌ„g of his reigne al maner of false ReligioÌ„ and what so euer might because of offeÌ„ce to the faithful He sent forth through his kingdom visitours both of his Princes and also of the Priests and Leuits vvith the book of the Lavv of the Lord to the end they should instruct and teache the people and refourme all maner abuses in ecclesiastical causes accordiÌ„g to that book After a vvhyle he made a progresse in his ovvn person throughout al his countrey and by his preachers reduced aÌ„d brought again his people from superstitioÌ„ aÌ„d false religioÌ„ vnto the Lord the God of their fathers He appointed in euery tovvn throughout his kingdom as it vvere Iustices of the peace such as feared the Lord and abhorred false religioÌ„ to decide coÌ„trouersies in ciuil causes and in like sort he appointed and ordeined the high Priests vvith other Priests Leuits and of the chief rulers amoÌ„g the Israelits to be at Hierusalem to decide and iudge coÌ„trouersies of great vveight that should aâ—ise about matters of religioÌ„ and the Lavv. He did coÌ„maunde and prescribe 45. vnto the chief Priests and Leuits vvhat fourme and order they should obserue in the ecclesiasticall causes and controuersies of religion that vvere not so difficult and vveighty And vvhen any tokeÌ„ of Gods displeasure appeared either by vvarres or other calamity he gaue order to his subiects for commoÌ„ praier and enioyned to theÌ„ publike faste vvith earnest preaching of repentaunce and seeking after the vvil of the Lord to obey and folovve the same The 13. Chapter concerning the example of King Iosaphat YOV alleage for the supreame gouernement of King Iosaphat in spiritual matters as the Apology doth
both their owne and their Readers labour I pray you then good M. Horne bring foorth that King that did not agnise one supreme head and chiefe iudge in all causes Ecclesiasticall among the Iewes I meane the high Priest wherein lieth all our chiefe question Ye haue not yet done it nor neuer shal doe it And if ye could shew any it were not worth the shewing For ye should not shewe it in any good King as being an open breache of Gods lawe geauen to him by Moyses as these your doings are an open breach of Christ and his churches lawe geuen to vs in the new Testament Againe what president haue ye shewed of anye good King among the Iewes that with his laitie altered and abandoned the vsuall religion a thousande yeares and vpward customablie from age to age receiued and embraced and that the High Priest and the whole Clergie resisting and gainsaiyng all such alterations If ye haue not shewed this ye haue straied farre from the marke What euidence haue ye brought forth to shewe that in the olde Law any King exacted of the Clergie in verbo sacerdotij that they shuld make none Ecclesiastical law without his consent as King Henrie did of the Clergie of England And so to make the Ciuil Magistrate the Supreame iudge for the finall determination of causes Ecclesiasticall What can ye bring forth out of the olde Testamente to aide and relieue your doinges who haue abandoned not onely the Pope but Generall Councels also and that by plaine acte of Parliament I saye this partlye for a certaine clause of the Acte of Parliament that for the determination of anye thinge to be adiudged to be heresie reasteth only in the authoritie of the Canonicall Scriptures and in the first foure General Councels and other Councels general wherin any thing is declared heresie by expresse wordes of scripture By whiche rule it will be hard to conuince many froward obstinate heretikes to be heretikes yea of such as euen by the saied fower first and many other Councels general are condemned for heretikes Partly and most of al I saye it for an other clause in the acte of Parliament enacting that no forraigne Prince Spirituall or temporal shall haue any authoritie or Superioritie in this realme in any Spirituall cause And then I pray you if any Generall Councell be made to reforme our misbelief if we wil not receiue it who shall force vs And so ye see we be at libertie to receiue or not receiue any general Councel And yet might the Pope reforme vs wel inough for any thing before rehersed for the Popes authority ecclesiastical is no more forraigne to this realme then the Catholike faith is forraigne sauing that he is by expresse wordes of the statute otherwise excluded Now what can ye shewe that mere laie men should enioye ecclesiastical liuings as vsually they doe among you What good inductiō can ye bring from the doinges of the Kinges of the olde Lawe to iustifie that Princes nowe may make Bishoppes by letters patents and that for suche and so long time as should please them as either for terme of yeares moneths weekes or daies What good motiue cā ye gather by their regiment that they did visit Bishops and Priestes and by their lawes restrained them to exercise any iurisdiction ouer their flockes to visite their flocks to refourme them to order or correcte them without their especiall authoritie and commission therevnto Yea to restraine them by an inhibition from preaching whiche ye confesse to be the peculiar function of the Clergie exempted from all superioritie of the Prince What Thinke ye that yee can perswade vs also that Bishops and Priestes paied their first fruits and tenthes to their Princes yea and that both in one yeare as they did for a while in Kinge Henrie his dayes Verelye Ioseph would not suffer the very heathen Priestes which onely had the bare names of Priests to paye either tithes or fines to Pharao their Prince Yea rather he found them in time of famine vpon the common store Are ye able suppose ye to name vs any one King that wrote him selfe Supreame head of the Iewish Church and that in all causes as well Spirituall as Temporall and that caused an Othe to the Priestes and people the Nobilitie onelye exempted to be tendred that they in conscience did so beleue and that in a woman Prince too yea and that vnder paine of premunire and plaine treason too O M. Horne your manifolde vntruthes are disciphired and vnbuckled ye are espied ye are espied I say well enough that ye come not by a thousande yardes and more nigh the marke Your bowe is to weake your armes to feable to shoot with any your cōmendation at this marke yea if ye were as good an archer as were that famous Robin Hood or Litle Iohn Wel shift your bowe or at the least wise your string Let the olde Testament goe and procede to your other proufes wherein we will nowe see if ye can shoote any streighter For hitherto ye haue shotten al awrye and as a man may saye like a blinde man See now to your selfe from henseforth that ye open your eies and that ye haue a good eye and a good aime to the marke we haue set before you If not be ye assured we wil make no curtesie eftsones to put you in remembrance For hitherto ye haue nothing proued that Princes ought which ye promised to proue or that they may take vppon them such gouernment as I haue laid before you and such as ye must in euery parte iustifie if either ye will M. Fekenham shal take the Othe or that ye entende to proue your selfe a true man of your worde M. Horne The .18 Diuision pag. 11. b. You suppose that ye haue escaped the force of all these and such like godly Kings which doe marueilously shake your holde and that they may not be alleaged against you neither any testimonie out of the olde testament for that ye haue restrained the proufe for your contentation to such order of gouernment as Christ hath assigned in the Ghospel to be in the time of the nevv testament wherein you haue sought a subtil shifte For whiles ye seeke to cloke your errour vnder the shadovve of Christes Ghospel ▪ you bevvray your secrete heresies turning your self naked to be sene of al men and your cause notvvithstanding lest in the state it vvas before nothing holpen by this your poore shift of restraint So that vvhere your friendes tooke you before but onely for a Papist novv haue you shevved your selfe to them plainly herein to be a .50 Donatist also VVhen the Donatists troubled the peace of Christes Catholique Church and diuided them selues from the vnity therof as nor◠you doe The godlie Fathers trauailed to confute their heresies by the Scriptures both of the olde and nevve testament and also craued aide and assistaunce of the Magistrates and Rulers to refourme them to reduce them
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
put in practise wheÌ„ this of .71 Psalm should be fulfilled and al the kings of the earth shal worship Christ and all nations shall serue him c. As yet in the Apostles time this prophecy saith he was not fulfilled and now ye Kings vnderstand be learned ye that iudge the earth and serue the Lorde in feare with reuerence VVhen the Christian Emperours and Princes saith this Catholique Father shal heare that Nabuchodonozor after he had seene the marueilouse power of almighty God in sauing the three yong men from the violence of the fire walking therin without hurte was so astonied at the miracle that he him selfe beinge before this but a cruell Idolatour beganne forthwith vpon this wonderous sight to vnderstand and serue the Lorde with reuerent feare Doo not they vnderstande that thâ—â—e thinges are therefore writen and recited in the Christian assemblies that these should be exaÌ„ples to themselues of faith in God to the furtherance of Religion These Christian rulers therefore minding according to the admonition of the Psalme to vnderstand to be learned and to serue the Lord with reuerent feare do very attentiuely giue eare and marke what Nabuchodonozor after said for he saieth the Prophet made a decree or statute for al the people that were vnder his obeissaÌ„ce that who so euer should after the publicatioÌ„ therof speak any blasphemy against the almighty they should suffer death aÌ„d their goods be coÌ„fiscate Now if the Christian Emperours aÌ„d Kings do know that Nabuchodonozor made this decree agaiÌ„st the blasphemers of God surely they cast in their miÌ„des what they are bouÌ„de to decree in their kiÌ„gdoms to wit that the self same God and his SacrameÌ„ts be not lightly set by and coÌ„temned Thus farre S. Augustin By vvhose iudgement being also the iudgement of the catholik Church it is manifest that the order rule and gouernment in Ecclesiastical causes practised by the Kinges of the olde Testament being figures and prophecies of the lyke gouernment and seruice to be in the Kinges vnder the nevv Testament is the order of gouernment that Christ left behinde him in the Ghospel and nevv Testament and so directly confuteth your .52 erroneous opinion Stapleton Lo nowe haue we moe testimonies of S. Augustine to proue that for the which he hath alleaged many things out of S. Augustin alredy and the which no man denieth For what els proueth al this out of S. Augustine both now and before alleaged but that Christen Princes ought to make lawes and coÌ„stitutions euen as M. Horne him self expoundeth it fol. 12. b. for the furtherance of Christes Religion This thing no Catholike denieth And for my parte M. Horne that you may not thinke I haue now ben first so aduised vppon sight of your booke I haue forced that argument with many ExaÌ„ples of Godly Emperours and Princes in my dedicatory Epistle to the Quenes Maiesty before the translated history of venerable Bede Briefly al S. Augustins words force nothing els but that ChristeÌ„ Princes may make lawes to punish heretikes for that in dede was the very occasion why S. Augustin wrote al this and ought to fortifie the decrees of the Priests with the executioÌ„ of the secular power when obstinat heretickes wil not otherwise obey Thus it serueth our turne very wel But nowe that Maister Horne may not vtterly leese all his labour herein lette vs see howe these matters doe truely and trimly serue against his deare brethern and M. Foxes holy Martyrs to We saye with S. Augustin that Princes may punishe wicked deprauers of religion And we further say that ye are those We say with saint Augustine that Christian Princes may make a decree yea of death as did Nabuchodonosor against the blasphemers of God and carefully prouide that God and his sacrameÌ„ts be not lightly coÌ„teÌ„ned We say ye are as great blasphemers as euer Christes Church had we say ye be they that haue conteÌ„ned Christes Sacramentes making of seueÌ„ two and vsing those two after such sorte that the olde prouerbe may the more pitye in a maner take place as good neuer a whit as neuer the better We say further that not onely the generall Councell of Trente but that the whole Churche hath condemned your opinions by general and national Councelles manye hundred yeares synce And that Christian Emperours Christian Princes as well in other countries as in Englande especiallye the noble and worthye Kinge Henrye the fyfte haue made many sharpe lawes yea of death against heresies We do not nor neuer did disalowe these their doinges as repugnante either to the olde or new Testamente Why then cal you for this respecte the Catholykes Popishe Donatistes But will ye know Maister Horne who be in this point in very dede the Doltishe Deuelishe Donatists Hearken on well and ye shall heare The Donatistes as S. Augustyne reporteth sayde It was free to belieue or not to belieue and that faith shoulde not be forced Was not this I pray you the coÌ„moÌ„ song of the Luterans in Germany and Englande at their beginning Was not this your Apostles Luthers opinion that no man should be compelled to the faith And as there are many dissensions diuisions schismes betwixte you the Sacramentaries and the Lutherans so are you diuided also in this pointe For your M. Caluin writeth that a maÌ„ may laufully and by Gods law be put to death for heresie as he practised himself also burning Seruetus the Arrian at Geneua But al Luthers schollers in Germany are not so forward Yea some of your holy martyrs auouche that the King caÌ„ make no law to punish any maner of crime by death aÌ„d that al such lawes are contrary to the Gospel This was the opinioÌ„ of Sir Thomas Hytton priest and yet is he a blessed martyr in M. Foxe his holy KaleÌ„der aÌ„d we must kepe his feast the x. of March by M. Foxe Yet in a book of praiers set foorth by the brotherhod anon vpon his death he is appointed to the .23 of February and so either M. Foxe or they misse the marke Except the one day be of his Martyrdom and the other of his TranslatioÌ„ And whereas M. Fox saith that there remaineth nothing of the saide Sir Thomas in writinge but onely his name which is a lye and more to by a syllable and that I heare saye he is busye to sette forthe a freshe in printe yet ons againe his huge monstruous martyrloge I wil doe so much for him as minister him plenty of good stuffe I warrante you to set forthe and adorne at his next edition this worthy chaÌ„pioÌ„ withal I do therfore remit M. Foxe to Sir Thomas Mores books There lo is matter inough for M. Fox aÌ„d to much to for eueÌ„ by your own coÌ„fessioÌ„ he is no secret but an opeÌ„ daÌ„nable heretik aÌ„d a Donatist aÌ„d so I trowe no martyr but yet good inowgh aÌ„d as good as the residew of this worthy KaleÌ„der But now hath M. Foxe a
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
th'Apostles both S. Peter aÌ„d S. Paul so earnestly taught at that time obedieÌ„ce to PriÌ„ces This was the cause In the beginniÌ„g of the church som ChristiaÌ„s were of this opinioÌ„ that for that they were ChristeÌ„ meÌ„ they were exeÌ„pted from the lawes of the Infidel Princes and were not bound to pay theÌ„ any tribut or otherwise to obey theÌ„ To represse and reforme this wroÌ„g iudgmeÌ„t of theirs the Apostles Peter and Paule by you named diligeÌ„tly employed theÌ„ selues Whose sayings can not imply your pretensed gouernmeÌ„t onlesse yow wil say that Nero the wycked and heathennish Emperour was in his tyme the supreme head of al the church of Christ throughout the empire aswel in causes spiritual as teÌ„poral And yet in teÌ„poral and ciuil matters I graunt you we ought to be subiect not only to ChristiaÌ„s but eueÌ„ to infidels also being our princes without any exceptioÌ„ of Apostle euangeliste prophet priest or monk as ye alleage out of S. ChrysostoÌ„ As contrary wise the Christian prince him self is for ecclesiastical and spiritual causes subiect to his spiritual ruler Which Chrysostom hiÌ„self of al meÌ„ doth best declare Alij sunt termini c. The bounds of a kingdome and of priesthood saith ChrysostoÌ„ are not al one This kingdom passeth the other This king is not knoweÌ„ by visible things neither hath his estimatioÌ„ either for precious stones he glistereth withal or for his gay goldeÌ„ glistering apparel The other king hath the ordering of those worldly things the authority of priesthod cometh froÌ„ heaueÌ„ what so euer thou shalt bind vpoÌ„ earth shal be bound in heaueÌ„ To the king those things that are here in the worlde are coÌ„mitted but to me celestial things are coÌ„mitted wheÌ„ I say to me I vnderstaÌ„de to a priest And anon after he saith Regi corpora c. The bodies are coÌ„mitted to the King the sowles to the Priest the King pardoneth the faults of the body the priest pardoneth the faultes of the sowle The Kinge forcethe the priest exhorteth the one by necessity the other by giuing counsel the one hath visible armour the other spiritual He warreth against the barbarous I war against the Deuil This principality is the greater And therfore the King doth put his head vnder the priestes hands and euery where in the old scripture priestes did anoynt the Kings Among al other bokes of the said Chrysostom his book de Sacerdotio is freighted with a noÌ„ber of lyke and more notable senteÌ„ces for the priests superiority aboue the Prince Now theÌ„ M. Horn I frame you such an argumeÌ„t The Priest is the PriÌ„ces superiour in some causes ecclesiastical Ergo the PriÌ„ce is not the Priests superiour in al causes ecclesiastical The AntecedeÌ„t is clerly ê“ued out of the words of Chrysost. before alleged Thus. The Priest is superiour to the priÌ„ce in remissioÌ„ of syns by ChrysostoÌ„ but remissioÌ„ of sins is a cause ecclesiastical or spiritual Ergo the Priest is the PriÌ„ces superiour in some cause ecclesiastical or spiritual Which beiÌ„g most true what thiÌ„g caÌ„ you coÌ„clud of al ye haue or shal say to win your purpose or that ye here presently say that the Prince hath the care aswell of the first as of the seconde table of the commaundements and that S. Paule willethe vs to pray for the Princes that we may lyue a peaceable life in godlines aÌ„d honesty In the which place he speaketh of the heathennishe princes as appereth by that which foloweth to pray for them that they may be coÌ„uerted to the faith Or of al ye bring in out of S. Augustin either against the Donatists whereof we haue alredy said inough or that Princes must make their power a seruaÌ„te to Gods Maiesty to enlarge his worship seruice and religion Nowe as all this frameth full yllfauoredly to conclude your principle so I say that if S. Augustine were aliue he might truely and would say vnto you as he sayd vnto Gaudentius and as your self alleage against your selfe and your bretherne That thing that ye doe is not only not good but it is a great euil to witte to cutte in sonder the vnity and peace of Christ to rebell against the promises of the ghospell or to beare the ChristiaÌ„ armes or badges as in a ciuil warre against the true and the high King of the Christians he would say yf he were aliue vnto you that as the Donatistes did not deny Christ the head but Christ the body that is his Catholike Churche so doe you He would say that as the Donatistes secte was condemned by Constantin Honorius and other Emperours the high Kings of the Christians so are your heresies condemned not only by the Catholik Church but also by the worthy and moste renowned King Henry the fifte and other Kings as wel in England as else where also by the high Kings of the ChristiaÌ„s that is themperours as well of our tyme as many hundred yeares since And therefore ye are they that cutte in sonder the vnity aÌ„d peace of Christes Church and rebell against the promises of the Gospel M. Horne The 22. Diuision Pag. 17. a. Chrysostom shevveth this reason vvhy S. Paule doth attribute this title of a minister vvorthely vnto the Kings or ciuil Magistrates because that through fraying of the wicked men and commending the good he prepareth the mindes of many to be made more appliable to the doctrine of the word Eusebius alluding to the sentence of S. Paule vvhere he calleth the ciuill Magistrate Goddes minister and vnderstanding that Ministery of the ciuiâ— Magistrate to be about Religion and Ecclesiastical causes so .61 vvell as Temporal doth cal Constantine the Emperour The great light and most shril preacher or setter foorth of true godlines The one and only God saieth he hath appointed Constantine to be his minister and the teacher of Godlines to al countreis And this same CoÌ„stantin like a faithful and good minister did throughly set foorth this and he did confesse him self manifestly to be the seruaunt and minister of the high King He preached with his imperial decrees or proclamations his God euen to the boundes of the whole worlde Yea Constantine himselfe affirmeth as Eusebius reporteth That by his ministery he did put away and ouerthrowe al the euilles that pressed the worlde meaniÌ„g al superstition Idolatry and false Religion In so much saith this Godly Emperour that there withal I both called again mankiÌ„de taught by my ministery to the Religion of the most holy Law meaning the vvorde of God and also caused that the most blessed faith should encrease and growe vnder a better gouernour meaning than had beene before for saith he I would not be vnthankeful to neglect namely the best ministery which is the thankes I owe vnto God of duety This most Christian Emperour did rightly consider as he had bene truelye taught of the most Christian Bisshops of that tyme that as the Princes haue in charge the ministery and
kepeth a solemne festiuall daie of the holy Ghoste sodenly by the wicked Turks besieged and shortly after the city and the whole Greke empire came into the Turks hands and possession Wherein God seameth as before to the Iewes so afterwarde to the Grecians as yt were with pointing and notyfying yt with his finger to shewe and to notifie to all the worlde the cause of the finall destruction as well of the one as of the other people But what speke I of Grece we nede not ronne to so fare yeares or contries The case toucheth vs much nearer The realme of Boheame and of late yeares of France and Scotlande the noble contrey of Germany with some other that I neade not name be to to lyuely and pregnant examples of this your true but neadlesse and impertinente admonition For the whiche notwithstandinge seeinge ye deale so freelye and liberallye I thowght good also to returne you an other I suppose not neadlesse or impertinente for you and such other as doe prayse and commende so highly this Andronicus doinges And nowe might I here breake of from this and goe further forth sauing that I can not suffer you to bleare the readers eies as thowgh the Emperours Theodosius and Valentinianus sayings or doings shoulde serue any thinge for your pretensed primacy We saith Valentinian to the Emperour Theodosius owght to defende the faithe which we receiued of our auncetours withe all competente deuotion and in this our tyme preserue vnblemished the worthy reuerence dewe to the blessed Apostle Peter So that the most blessed bisshop of the cyty of Rome to whome antiquity hath geuen the principality of priesthod aboue all other may O most blessed father and honorable Emperour haue place and liberty to geue iudgement in such matters as concerneth faith and priests And for this cause the bisshop of Constātinople hath according to the solemne order of councells by his lybel appealed vnto hī And this is writē M. Horne to Theodosius him self by a commō letter of Valentinian and the Empresses Placidia and Eudoxia Which Placidia writeth also a particular letter to her said sonne Theodosius and altogether in the same sense Harken good M. Horne and geue good aduertisement I walke not and wander as ye doe here alleaging this Emperour in an obscure generality whereof can not be enforced any certayne particularity of the principal Question I goe to worke with you plainly trewlye and particularlye I shewe you by your own Emperour and by playn words the Popes supremacy and the practise withal of appeales frō Constantinople to Rome that it is the lesse to be marueled at yf Michael in the forsayde coūcel at Lions cōdescēded to the same And your Andronicus with his Grecians the lesse to be borne withal for breaking and reuoking the said Emperours good and lawful doings Neither is it to be thought that Theodosius thowght otherwise of this primacy But because ye hereafter wring and wrest him to serue your turne I will set him ouer to that as a more commodiouse place to debate his doings therein M. Horne The .26 Diuision Pag. 19. a. Hitherto I haue proued plainly by the holy Scriptures and by some suche Doctours as frō age to age haue vvitnessed th' order of ecclesiasticall gouernmēt in the Church of Christ yea by the confession testimony and example of some of the most godly Emperours thēselues that such .69 like gouernment in Church causes as the Queenes maiesty taketh vpō her doth of duty belōg vnto the ciuil Magistrates and Rulers and therfore they may yea they ought to claim and take vpon them the same Novv remayneth that I proue this same by the continual practise of the like gouernment in some one parte of Christendom and by the general counsayles vvherein as ye affirme the right order of Ecclesiastical gouernment in Christ his Church hath been most faithfully declared and shevved from tyme to tyme. Stapleton Hitherto you haue not brought any one thing to the substantial prouf of your purpose worth a good strawe neither scripture nor Doctour nor Emperour Among your fowre emperours by you named ye haue iugled in one that was a stark heretik but as subtily as ye thought ye had hādled the matter ye haue not so craftely cōueyed your galles but that ye are espied Yet for one thing are ye here to be cōmended that now ye would seame to frame as a certain fixed state of the matter to be debated vpō ād to the which ye would seme to direct your proufs that ye wil bring And therin you deale with vs better thē hitherto ye haue done seaming to seke by dark generalities as it were corners to luske and lurke in Neither yet here walke ye so plainly ād truely as ye woulde seme but in great darknes with a scōse of dymme light that the readers should not haue the clere vew and sight of the right way ye should walke in whom with this your dark sconse ye leade farre awrie For thus you frame vs the state of the Question M. Horne The 27. Diuision Pag. 19. b. The gouernment that the Queenes maiesty taketh most iustly vppon her in Ecclesiastical causes is the guiding caring prouiding ordering directing and ayding the Ecclesiastical state vvithin her dominions to the furtheraunce maintenaunce and setting foorth of true religion vnity and quietnes of Christes Church ouerseyng visitīg refourming restrayning amending ād correcting al maner persons vvith al maner errours superstitiōs Heresies Schismes abuses offences contempts and enormities in or about Christes Religiō vvhatsoeuer This same authority rule and gouernmēt vvas practised in the Catholik Church by the most Christiā Kings and Emperours approued cōfirmed and cōmended by the best counsailes both general and national The .20 Chapter Declaring the state of the Question betwene M. Horne and Fekenhā touching the Othe Stapleton HEre is a state framed of you M. Horne but farre square from the Question in hande For the Question is not nowe betwene M. Fekēham and you whether the Prince may visit refourme and correcte all maner of persons for al maner of heresies and schismes and offences in Christian Religion which perchaunce in some sense might somewhat be borne withal if ye meane by this visitation and reformation the outward execution of the Churche lawes and decrees confirmed by the ciuill magistrate roborated with his edictes and executed with his sworde For in such sorte many Emperours and Princes haue fortified and strenghthened the decrees of bisshops made in Councels both general and national as we shal in the processe see And this in Christian Princes is not denied but commended But the Question is here now whether the Prince or lay Magistrat may of him selfe and of his owne princely Authority without any higher Ecclesiasticall power in the Churche within or without the Realme visit refourme and correct and haue al maner of gouernmēt and Authority in al things and causes ecclesiastical or no. As whether the Prince may by
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
a premunire I make most sure accoÌ„pt ye shal neuer be able to shew this See then that euen in your election which is beside and out of our chiefe matter ye are quyte out from the like regiment ye pretende to proue M. Horne The .31 Diuision Pag. 21. b. This supreme .74 authority of the Emperour in Church causes is moste liuely expressed by S. Augustine and Eusebius vvhere they make mention of the horrible Scisme stirred by the Donatists against Cecilianus Bisshoppe of Carthage vvhose election and ordering to be Bisshop of Carthage Donatus and others of his companions misliked and therfore made a Schisme in that Church The question in controuersie vvas vvhether Cecilianus being ordered Bisshop hauing the imposition of hands by Felix vvere lavvfully consecrated and ordered or not this controuersie made a lamentable trouble amongest the Churches in Aphrike At the length the Donatists accused Cecilian vnto the Emperour desired the Emperour to appointe some Delegates to iudge of this coÌ„trouersy And for that al the Churchs in Aphrike vvere baÌ„ded either to the one partly or the other and for that France vvas free froÌ„ this coÌ„tention they require iudges to be appointed by his authority from amongest the Frenche Bisshoppes The Emperour much grieued that the Churche vvas thus torne in sundre vvith this schism doth appoint Melciades Bisshop of Rome and Marcus to be his .75 delegates and commissaries in this controuersy vvith certaine other Bisshoppes of Fraunce Melciades colleages or felovv Bisshops vvhom the Emperour had coÌ„maunded to be there vvith theÌ„ for that purpose These commissioners vvith certaine other Bisshoppes according to the Emperours commaundement mette at Rome and after due examination had doe condemne the Donatists and pronounce Cecilianus cause to be good From this sentence of the bisshop of Rome and other bisshoppes his colleages being the Emperours delegates the Donatists appeale vnto the Emperour not onely accusing Cecilianus but also Melciades the bisshop of Rome and other CoÌ„missaries Wherefore the Emperour causeth a Synode to be had at Arelatum committing the cause to the bisshop thereof and other bisshoppes assembled there by his commaundement to be herde and discussed VVhereuÌ„to he calleth Crestus the bisshop of Syracuse a City in Sicilie by his letters VVherein he declareth in .76 plain termes that it belongeth to his imperial cure to see these controuersies in Church causes to be determined and ended Donatus and his companions being condemned also by these bishops in the Synode at Arelatum and Cecilianus cleered doe again appeale vnto the Emperour from their sentence beseching him to take the hearing and discussing of the coÌ„trouersie VVho calleth both the parties together before himself at Millayn and after he had herde the vvhole matter and vvhat vvas to be said on both sides he gaue final senteÌ„ce vvith Cecilianus condemning the Donatists VVho after al these things thus done as S. Augustin saith made a very sharpe Lavv against the Donatistes the vvhich also his Sonnes after him commaunded to be obserued The .2 Chapter of Constantines dealing in the appeales and suytes of the Donatistes Stapleton OF al that M. Horn bringeth of Constantines doings or of any others this place semeth most coÌ„formable not to that wherein we ioyn issue with him which are a nomber of pointes as I haue declared in the proufe whereof in case M. Horn be defectyue in any one M. Fekenham is at liberty from receiuinge the pretensed othe but to that one point onely that not the Bisshop or Pope himself but the ciuil magistrate is supreme iudge in causes ecclesiastical And yet yf M. Horn could effectually proue this he should quyte him self lyke a clerke In dede your maister M Caluin M. Iewel and others runneth to this example as to a strong hold which I trow neuerthelesse wil proue anon as stronge as a rotten rede As also to any indifferent Reader it may sufficiently appeare that hath or wil reade our Return vpon M. Iewels lying Reply where this whole matter is answered at ful Yet let vs ones againe lay forth the matter Constantine say you in a matter ecclesiastical deuolued to him by an appele appointed as his Delegate the Pope him selfe yea after the Popes sentence he appointed vppon a new appeale certain other Bisshhops The appellants being also agreued with this sentence craued ayde at Constantitins own hands who gaue the final sentence against them Suerly these were froward quarreling men what so euer they were But what maner of men were they M. Horne Forsothe as ye truely say the Donatists the most peruerse and obstinate heretiks that euer the Churche suffred Is this then thinke you a sure grounde to build your supremacy vpon Suerly as sure and as sownd as was your Emperour Emanuel as ye call him Beside this where is the longe tediouse song ye songe of late against M. FekeÌ„ham to proue him a Donastiste Ye see here the Donatists them selues against the authority of temporal princes in Churche matters which before ye denied and so may M. FekenhaÌ„ clere himself that he is no Donatiste Ye had done wel yf ye had eased your reader and your self most of all with an haÌ„dsome worde or two interlaced for the auoiding of this contradiction Wel belyke it was by some voluntarie obliuioÌ„ forslone I wil therfore take the paynes to supplie this defect of yours I say therfore that both is true For when it serued their purpose and as loÌ„g as they had any hope of any relefe for their wicked heresies they ranne to the Emperors yea to Iulian the Apostata setting him forth with no smal coÌ„mendations for ayde and helpe And so did they now But afterward when both this Constantin and other Emperors made sharp lawes against theÌ„ theÌ„ the world was chaunged then sang they a new songe that it was not sitte or seamely for the princes to busie theÌ„selues in Church matters Yea so impudent and inconstant they were that thowgâ—e themselues first browght the matter against Cecilian to the Emperours audience yet did they blame innocent Cecilian for their own fact as a breaker of the Ecclesiasticall order And are not your maisters and coÌ„panions I beseache you the true schollers of the Donatists in this behalfe as I haue before shewed And who are they tell me by your truth that after sentence geuen against them by the Pope by prouincial and general councels yea by the Emperours them selues doe persiste and endure in their wicked heresies and that more wilfully then euer did the obstinat Donatists Are they not of your own whole and holy generation Wel seing we haue now deliuered you from contradiction we may procede to the matter it selfe Ye say Constantine gaue sentence euen after the Pope Yea but we say again supposing this example true that one swallowe briÌ„geth not the spring tyme with him The president of one Emperor for ye proue not the like in al your book of any other
beginne alredy pretely to reiecte euen S. Augustin himself as a suspect man and partial in Church and bisshoply matters him self being a bisshop also This rhetoryke I feare me wil one day burste out against him and other as good and as auncient as he as it buddeth hansomly alredy And yf it chaunce so to doe we wil prouide for our selues and in this point furnishe our selues with such a witnesse as I thinke for shame you dare not deny and yet for very shame his testimony against you ye may not abyde That is Constantine him selfe who sayd to the Donatistes and so withal to you their schollers in this point for this their appellation O rabida furoris audatia sicut in causis gentilium solet appellationem interposuerunt O furiouse and madde boldnes they appeale vnto me as they were panyms and and heathens Howe lyke yow this M. Horne Where is now your like regiment when Constantine himselfe for this your desperat raging appeales maketh you not muche better than a Pagan and an Heathen Who shal clappe you on the backe now and say Patrisas Who is he now that is so like the Donatists as though he had spit him out of his mouth What would he haue said and howe would he haue cried out if he liued now or rather how woulde he haue pitied Britanie his owne natiue Countrie as our Chronicles reporte for this kinde of regiment beside all other to many causes of pitie and sorowe to beholde Now for a surplussage M. Horne to end this your greatest matter withal so oft so facingly and so fondly alleaged of all your brethren I must tell you ye put not the case altogether right Ye abuse your Readers The principal matter was not whether Cecilian was laufully coÌ„secrated this was but a coincident and a matter dependant The principal matter was whether Felix of whome Cecilian was in dede ordeined were a traitour as they then called such as in the time of persequution deliuered to the handes of the Infidels the holy Bible to be burnt This was Questio facti non iuris as the Lawyers say And such as a laye man may heare wel inough The other was coincident and accessorie And in such cases the Lawyers say that a lay man may at least wise incidently heare and determine a cause Ecclesiasticall These and many other things mo that might here be said doe mollifie and extenuate Constantines faulte if there were anye and howe so euer it be this is ones sure that your owne authorities doe quite ouerbeare you and proue the Popes Primacie M. Horne The .32 Diuision pag. 21. b. Athanasius also that moste godly Bishoppe being ouer muche vvronged in the Councell at Tyre did flie and appeale from the iudgemente of that 77. Synod vnto Constantine the Emperour delaring vnto him his griefes beseeching him to take the hearing of the matter before him selfe vvhiche the Emperour assented vnto vvritinge vnto the Synode assembled at â—yre commaunding them vvithout delaie to come vnto his Courte and theâ—e to declare before mee saith this most Christian Emperour whome ye shall not denie to be Gods sincere minister how sincerely and rightly ye haue iudged in your Synod VVhen this Synod vvas assembled at Tyre the Catholique Bishops of Egypt vvrote vnto the honorable Flauius Dionysius vvhom the Emperour had made his Lieutenaunte to see all things vvell ordered in that Councell and did desire him that he vvould reserue the examination and 78 iudgemeÌ„t to the â—mperour him self yea they doe adiure him that he doe not meddle vvith their matter but referre the iudgement thereof to the Emperour who they knewe well would iudge rightly according .79 to the right order of the Churche The third Chapter Of Constantines Dealing in the cause of Athanasius Stapleton THIS obiection of Athanasius his appeale as you call it to Constantine is a common obiection to all your brethren and hath ben vsed namely of M. Iewell in his lying Replie in the fourth Article more then ones For the which if I listed to follow the fond vain of M. Nowel I might call you M. Horne a seely borower of your fellowes ArgumeÌ„ts c. But to leaue that peuish toy to boies of whom M. Nowel in the time of his Scholemaistershippe may wel seme to haue learned it aÌ„d to answere briefly the whole mater first I refer you to my former aÌ„swer made to M. Iew. in my Returne c. in the fourth Article And now for a surplussage I say with Athanasius himself who knew this whole mater better I trow then you or M. Iewel that this which you call a Councell and a Synod at Tyre from the iudgement of which Synod you say Athanasius appealed vnto Constantine referring the whole matter to his hearinge this I say was no Synod or Councell at all For of this very assemblie of the Arrian Bishops at Tyre where they accused Athanasius before the honourable Flauius Dionysius the Emperours Lieutenaunt there of grieuouse crimes as of killing Arsenius who then yet liued and of a facte of his Priâ—st Macharius for ouerthrowinge of an Aulter and breakiÌ„g of a Chalice of this assembly I say thus doth a holy Synod of Catholique Bishops and Priestes gathered together at Alexandria out of Egypt Thebais Lybia and Pentapolis pronounce and affirme as Athanasius in his secoÌ„d Apologie the booke by your selfe here alleged recordeth Praeclaâ—i Eusebâ—ani quo veritatem scriptáque sua obliterent nomen Synodi suis actis praetexunt quumres ipsa negotium Imperatorium non Synodale haberi debeat Quippe vbi Comes praesideat milites Episcopos suo satellitio cingant Imperatoria edicta quos ipsi volunt coire compellant These ioly Eusebians these were Arrians to the intent they may blotte out the truth and their owne writings doe preteÌ„d to their owne doings the name of a Synode whereas the matter it selfe ought to be counted an Imperiall mater not the matter of any Councell or Synod Loe Maister Horne you with the Arrians wil haue this to be a Synod but we with the Catholique Bisshoppes of Egypt Thebais Lybia and Pentapolis and with Athanasius him selfe denye flattelye it was any Synod at all but onely Negocium imperatorium a matter Imperiall a ciuile matter a laie or temporal controuersie I truste we with the Catholique Bishoppes and namely with Athanasius shal haue more credit herein then you M. Horne and Maister Iewell with the Arrians But why doe those Catholike Bishops deny this matter to be any Synodall or Councell matter Quippe vbi c. As in which matter say they the Countie the Emperours Lieutenaunt was president and souldiours closed the Bisshops round about and the Emperours proclamations compelled such to mete as them listed Behold M. Horne for this very cause that the Emperour and his Lieutenaunt bore the chief rule therefore I say did those Catholike Bishops accompte this matter to be no Synod at al. See I pray you M. Horne
Homo homini quantum interest stulto intelligens See howe farre square and extreme different your opinion is from the iudgement of the Catholike Fathers and Bisshops so many hundred yeares past You M. Horne and your fellowes will haue al Synods and Councels to be called ordered directed gouerned confirmed approued and wholy gouerned of the PriÌ„ce and his officers And without the Princes authority coÌ„mission order directioÌ„ coÌ„firmation and royal assent you wil haue no Synodes or Councelles of Bishops to auaile or to haue force Contrarywise these Catholike Bishops in the East Church do for this very cause reproue and reiect the Assembly of certaine Bishops for no Synode at al because al was there done by the authoritie order direction and power of the Princes Lieutenaunt And they doe make a plaine distinction betwene Negotium Imperiale and Synodale betwene an Imperiall matter and a Synodall matter as who shoulde saye If the Emperour beare all the stroke it is no Synod nor so to be called Therefore these Catholique Fathers say againe in the same place within few lines after Si velut Episcopi sese Iudices volebaÌ„t esse quid opus erat vel Comite vel militibus aut edictis ad coeundum imperialibus If these fellowes would be them selues Iudges as Bishops what neded them to haue either the Countie or the souldiars or any Imperial Edicts to make them assemble As who would say In the Bishoply iudgement in the Synode of bishops it is not meete eyther to be summoned by the Prince or to haue his Lieutenaunt present or to haue his gard of Souldiars These matters become the temporal Court and the Ciuile Consistorie where by force of subiection lawes do procede They become not the Synods of Bishoppes where with quiet of minde with godly deliberation freely and franckly without feare or partialitie Gods matters ought to be treated discussed and concluded Therefore againe these Catholik Fathers doe say of this Arrian Conuenticle at Tyrus Qua fronte talem conuentum Synodum appellare audent cui Comes praesedit With what face dare they call such an assemblye by the name of a Synode ouer the which the County was president And yet will yow M. Horne that the ciuill Magistrate shall be the president and Supreme gouernour in and ouer al Synodes Maye not a man nowe clappe yow on the backe and saye Patrisas Arrianisas And that yow are as like to the cursed Arrians as if Arrius him self had spet you out of his mouth Those Fathers cry yet againe vnto you and say Quae species ibi Synodi vbi vel caedes vel exiliuÌ„ si Caesari placuisset coÌ„stituebatur What face of any Synod was there where at the Emperours pleasure either death or banishmeÌ„t was decreed This coÌ„uenticle therefore at Tyrus was no Synod Neither could therfore Athanasius appeale from any Synod to the Emperoure But that which Athanasius then did and which yow vntruely call an Appeale from the Synod was only a coÌ„plaint to the godly Emperour ConstaÌ„tine againste the vniuste violences of the honourable as you call him Flauius Dionysius wherein also those Catholique Fathers aboue mentioned shall witnesse with mee against you For thus they write Quum nihil culpae in comministro nostro Athanasio reperirent Comésque summa vi imminens plura contra Athanasium moliretur Episcopus comitis violentiam fugiens ad religiosissimum Imperatorem ascendit depreâ—aÌ„s iniquitatem hominis aduersariorum calumnias pâ—stulaÌ„sque vt legitima Episcoporum Synodus indiceretur â–ª aut ipse audiret suam defensionem Wheras they could find no fault in our fellowe Prieste Athanasius and the Countye by force and violence wrought many things against Athanasius the Bishoppe declining the violence of the Countie went vp to the most religious Emperor complaining both of the iniurious dealing of the Lieutenant and of the slanders of his Aduersaries and requiring that a laufull Synode of Bisshops might be called or els that th'Emperour would heare him to speake for him selfe By these woordes we see that Athanasius appealed not from any Synodicall sentence of bishops to the Emperour as a Superiour Iudge in Synodicall matters but from the violence and iniuries of the Lieutenaunt to his Lord and Maister the Emperoure him self for to haue iustice and audieÌ„ce not in any mateâ— of Religion or controuersie of the faith but in a matter of felony laid to his charge as the murder of a man and an outrage committed by one of his Priestes in a Churche For the which his aduersaries sought his death And yet when they came before the Emperour they chaunged their action and pleaded no more vpon the murder which was fouÌ„d to be so euident a lye Arsenius being brought forth aliue before the benche when they accused Athanasius of his death neither vpoÌ„ the Chalice brokeÌ„ that being also a very ridiculous aÌ„d a plain forged mater but they pleaded a newe actioÌ„ of stoppiÌ„g the passage of corne froÌ„ AlexaÌ„dria to ConstaÌ„tinople aÌ„d accused hiÌ„ as an enemie to the Imperial court and City For prouf wherof the ArriaÌ„s brought in false witnesses and periures But yet the Emperour as they write moued with pitie satis habebat pro morte exilium irrogare thought it enough in stede of death to banish him Whiche he did at the importune suite and clamoures of the Arrian bishoppes sor quietnes and vnities sake in the church But afterward in his death bed the Emperour repentinge him commaunded Athanasius to be restored to his Bisshopricke againe though Eusebius the Arrian then present laboured much to the contrary In al this there was no Ecclesiastical or spiritual matter but mere Ciuile matters in hand Neither was it any Ecclesiastical matter that the Catholike Bisshops of Egypt as you alleage M. Horne desired and adâ—ured Flauius Dionysius the foresaied Countie to reserue the examination and iudgement of to the Emperour himself But the matter was suche as we haue before rehearsed matters and actions mere Ciuile Namely they adiured that iniurious and partiall Magistrate the foresayed Countie not to proceede farder against their Patriarche then so grieuoslie attainted but to referre the whole matter to the most Religious Emperoure where they doubted not to finde more fauoure Apud quem say they licebit iura Ecclesiae nostra proponere Before whome we maye put foorth bothe the rightes of the Churche and our owne Meaninge that by his clemencye they mighte be suffered to procede in that matter among them selues orderly as the righte of the Churche and of the Canons required not as M. Horne falsely translateth it that the Emperour would iudge according to the right order of the Church There are no such wordes in the letters of the Catholike Bishops of Aegipt alleaged by M. Horne Otherwise to seke any iudgement of Churche matters at the Emperours handes be you bolde M. Horne no man knewe better then Athanasius him selfe that he could not doe it
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
in al Ecclesiastical causes the supreme rule to Emperours is but a great vntruthe boldly auouched but no maner of way yet proued as hath bene declared nor hereafter to be proued as it shall by Gods grace appeare Againe that he saieth All Churche matters did depende of the Emperours and for witnesse thereof alleageth Socrates is an other no lesse vntruthe also For this prety syllable All is altogether M. Hornes and not Socrates pretely by him shifted in to helpe forwarde a naughty matter The very text alleaged by M. Horne hath not that worde nor speaketh not so generally But it is no rare matter with men of M. Hornes brotherhood to ouerreache their Authours and therefore the lesse to be wondered at though not the lesse to be borne with And to this place of Socrates I haue before answered in my Returne against M. Iewel That which foloweth out of Eusebius proueth M. Hornes purpose neuer a deale Except M. Horne thinke some waight to lye in those words where the Emperour is called a Common or Vniuersall Bisâ—hop as though we shoulde gather thereby that the Emperour was then as the Pope is nowe and hath allwaies bene Except these woordes helpe M. Hornes primacy nothing is there that wil helpe it reade and consider the place who listeth But as for these woordes what sense they beare no man better then Constantine him selfe by the report of the same Eusebius also can tell vs. Constantin in dede was called of Eusebius as a commoÌ„ bisshop that is as a common ouerseer by reason of his passing zele and singular diligence in furdering Gods true Religion But that he exercised therein no such supreme gouernement as M. Horne fancyeth neither made him selfe bisshop of bisshoppes but stayed him selfe within the limites and boundes of his owne Iurisdiction it appeareth manifestly by these his woordes spoken to a great number of bisshoppes as Eusebius recordeth it in his own hearing to haue bene said I am also saith the Emperour a bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you are bisshoppes or ouerseers of those thinges that are within the Churche But I being by God sette ouer those thinges that are without the Church am also as it were a bisshop or ouerseer Marke wel these words M. Horne Your allegation auoucheth not the Emperor absolutely to be a bisshop but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appointed of God as a certain coÌ„moÌ„ bisshop that is resembling for his great zeale to Gods Church the very office and person of a bisshop But here the Emperour distinctly expresseth the truâ— bisshops office and vocation to be different from his own office and calling He confesseth I say expressely that the bisshoppes are appointed of God to be the Rulers ouerseers and directers of those things that are within the Church that is that doe concerne the gouernment of spiritual causes and matters mere ecclesiastical But him selfe he acknowledgeth to be ordayned of God ouer those things that are without the Churche as of wordly and ciuil matters ouer the which he being the Emperour was the supreme gouernour and in that respect he thought he might after a sorte call him self also a bisshop which soundeth an Ouerseer Ruler and Guyder of such things as are to his charge committed And verily after the paterne and example of this Noble first Christian Emperour first I say that opeÌ„ly professed and defended the same it may wel be thought the words spoken to Christian Princes at their CoronatioÌ„ time haue ben coÌ„ceiued and vsed The which also that the Reader may see how distinct aÌ„d differeÌ„t in dede the vocatioÌ„s are of PriÌ„ces and Bisshops and yet how in some sorte thei both are bisshops that is Ouerseers of Gods people as CoÌ„stantine professed hiÌ„ self to be I wil here insert the very words vsually rehersed to Princes at their coronatioÌ„ time by the bishops annointing them These are the words Accipe CoronaÌ„ regni tui quae licet ab indignis episcoporum tameÌ„ manibus capiti tuo imponitur In nomine Patris Filij Spiritus Sancti Quam sanctitatis gloriaÌ„ honoreÌ„ opus fortitudinis intelligas significare per hanc te participeÌ„ ministerij nostri non ignores Ita vt sicut nos in interioribus Pastores restoresque animarum intelligimur ita tu contra omnes aduersitates ecclesiae Christi defensor assistas regnique tibi à Deo dati c. Take the Crowne of your kingdom which is put vpon your heade by the handes of bisshops though vnworthy in the name of the Father the Sonne and the Holy Ghost The which Crown you must vnderstand doth signify the glory aÌ„d honour of Godlynes and the worke of Fortitude By this also vnderstaÌ„d that you are partakener of our Ministery So that as we are knoweÌ„ to be the pastours and gouerners of mens soules in matters internal so you also shoulde assiste as a defendour of the Church of Christ and of the kingdom geueÌ„ to you by God against al aduersites You see here M. Horne that as in the words of king Iosaphat in the old law and of CoÌ„stantin the first ChristiaÌ„ Emperour so to this day in the CoronatioÌ„ of al ChristeÌ„ Princes there is made a plain distinctioÌ„ betwene the Emperours or Princes Office and the Office charge and coÌ„mission of a bisshop coÌ„missioÌ„ I say coÌ„mitted to him not of the Prince but of God And dare you then to coÌ„found theÌ„ Or dare you for shame M. Horne make the world beleue that CoÌ„stantin bore himselfe for a Supreme Gouernour in al causes ecclesiastical or spiritual when he him self in plain woordes confesseth that of spiritual or Ecclesiastical matters the bisshops are of God not of him appointed the Rulers and ouerseers but he hath of God coÌ„mitted vnto him the Charge and rule of those matters that are out of the Church that are in dede no Church matters but matters of policy matters of ciuil gouerment matters of this world and coÌ„cerning this present life only M. Horne The 34. Diuision Pag. 22. a. The Ecclesiastical histories make mention of many Synodes or councelles called or assembled at the appointment and order of this Emperour But the most famous and notable vvas the Nicene Councel about the vvhich consider and marke vvhat vvas the occasion by vvhose authority it vvas summoned and called together and vvhat vvas the doings of the Emperour from the beginning vnto the dissolution thereof and yee shal see plainely as in a Glasse that by the order and practise of the Catholik Church notified in the order of this general Councel the .82 supreme gouernment in Ecclesiastical causes is in the Emperor and and ciuil Magistrates and your 83. opinion condemned by the vniforme agreement of .318 of the most Catholik Bisshops in the vvorlde commending and allovving for most godly vvhat so euer the Emperour did in or about this councel The occasion of this famous and most godly councell vvas the
great dissention kindled partly about a necessarie Article of our beliefe partly about a ceremony of the Churche Arrius incensed vvith ambitious enuie against Alexander his bisshop at alexandria vvho disputed in one of his lessons or treatises more subtily of the diuinity than aduisedly as the Emperour layeth to his chardge quarreled Sophistically against him and mainteined an horrible Heresis Besides this the Churches vvere also diuided amongest themselues about the order or ceremony of keeping the Easterday The Emperour sent Hosius vvith his letters as I sayd before into the Easte parties to appeace the furious dissentioÌ„ about both these matters and to reconcile the parties dissenting But vvhen this duetiful seruice of the Emperour tooke not that effect vvhich he vvished and hoped for then as Sozomenus vvriteth he summoned a councel to be holden at Nice in Bythinia and vvrote to al the chief Ministers of the Churches euery vvhere .84 commaunding theÌ„ that they should not fayle to bee there at the day appointed The selfe same also doth Theodoretus affirme both touching the occasion and also the summons made by the Emperour Eusebius also vvriting the life of Constantine shevveth vvith vvhat carefulnes the godly Emperour endeuoured to quenche these fiers And vvhen the Emperour saieth Eusebius savve that be preuailed nothing by sending of Hosius vvith his letters Considering this matter with him self said that this warre against the obscure enemy troubling the Church must be vanquished by an other meaning himselfe Therefore as the capitaines of Goddes army towards his voayge he gathered together a Synode oecumenical and he called the Bisshops together by his honorable letters and that they should hasten them selues from euery place These things touching the occasion and calâ—ing of this general counsaile by the Emperour are affirmed to be true also by Nicephorus the Ecclesiastical historian Yea the vvhole counsaile in their letters to the â—hurches in Aegipt and the East partes doe testifie the same Synode to be called by the Emperour saying The great and holy Synode was gathered together at Nice by the grace of God and the most religious Emperour Constantine c. The .4 Chapter Of Constantin the Emperour his dealing in the Nicene Councel and with Arius after the Councell Stapleton MAister Horne here entreth to a greate matter and maketh large promises both to proue his principall purpose effectually and to confounde M. FekeÌ„ham manifestly But he wil I trowe when he hath al sayed be as farre from them both as if he had helde his peace First to proue a Supreme gouernment in Constantin he telleth vs that Constantine summoned the great Councel at Nice in Bithynia but if he had set in out of Ruffinus Ex SacerdotuÌ„ Sententia by the wil minde and consent of the Priests that is of the bisshops then had he marred all his matter and therefore wilily he lefte it out If he had added also out of Theodoret whome he alleageth to proue that the Emperour summoned this CouÌ„cel why and wherefore the Emperour would be present at the Councel him self this imagined Primacy that Maister Horne so depely dreameth of would haue appeared a very dreame in dede The Emperor was present saith Theodoret bothe desirous to beholde the Number of the Bisshops and also coueting to procure vnyty among them These and such like causes doe the Ecclesiastical histories alleage But for any supreme gouernment that the Emperour should practise there as namelye that his Royall assent was necessary to confirme the CouÌ„cell or that without it Arius had not bene coÌ„demned and that he iudged the heresie or any such matter as you now M. Horne doe attribute to the Prince hauing your whole religion only by the Princes Authority enacted and confirmed for any such matter I say neither in this Councel nor in any other doe the Auncient histories recorde so muche as one word Your new Religion M. Horne hath set vp a new kinde of gouernment such as al the Christian worlde neuer knewe nor hearde of before Nowe that you say the occasion of this famous and most godly Councel was the dissension partly about a necessary Article of our beliefe partly about a ceremony of the Churche which ceremony you say after was of keeping the Easterdaye yf it be so as you say as it is most truely what saye you to your owne Apologie that saieth that the vsuall keeping of Easter daye is a matter of small weight and to your greate Antiquary Bale that saieth it is but a ceremony of Hypocrites Suerly Constantin made a greater accompte of this vniforme obseruation then so seeing that it was the seconde chiefe cause that caused him to summon this famous and most godly Councell â–ª as your selfe calleth it Seing also that he maketh them not much better then Iewes that priuately in his time kept Easter daye otherwise then Rome Afrik Italy Aegypte Spaigne Fraunce Grece Britanny and many other greate countries that he him selfe reakoneth vppe And here by the way falleth out in M. Iewel a lye or two saying that our Countre .700 yeres together kept their Paschal daye with the Grecians otherwise then we doe nowe Ye see I haue abridged .300 yeares and a halfe at the lest For Constantin wrote these wordes straight after the Nicene Councell ended which was kept in the yere of our Lorde .328 M. Horne The .35 Diuision Pag. 23. a. The Bishoppes as I said before vvhen they thought them selues or their Churche iniuried by others vvere vvont to appeale and flie vnto the Emperour as the .85 supreme gouernour in al matters and causes Temporall or Spirituall the vvhiche appeareth moste playne to be the practise of the Churche by these Bishops called vnto the Nicene counsaill For vvhen they came to Nice supposing them selues to haue novve good oportunity beyng nighe vnto the Emperour to reuenge their priuate quarelles and to haue redresse at the Emperours handes of suche iniuries as they thought theÌ„ selues to susteyne at others byshops handes eche of them gaue vnto the Emperour a Libell of accusations signifying vvhat vvronges he had susteyned of his fellovve Bishopes and prayed ayde and redresse by his iudgement The Emperour forseyng that these pryuate quarelings if they vvere not by some policy and vvyse deuise sequestred and layde aside vvould muche hynder the common cause tooke deliberatioÌ„ appointing a day against the vvhich they shuld be in a readines and commaunded them to prepare and bring vnto him all their libelles and quarelling accusations one against an other Mark by the vvay the craft and practise of Sathan to stay and ouerthrovv good purposes that euen the godly fathers and Bishoppes vvanted not their great infirmities preferring their ovvn priuate trifles before the vveighty causes of Gods Churche And the vvisdome zeale and humblenes of his moste Christian Emperour vvho so litle estemed his ovvn honour and authority that he vvold rather seeme to be inferiour or for the time no more than equal vvith
his subiectes to the ende he might by his humbling of him selfe aduance and exalt Gods glory to the edifiyng and quietnes of his Churche The day came vvhiche vvas the day before the first Session should be in the councel as Socrates saith the Bishoppes did not sleape their ovvne matters but had their billes in a readines and deliuered them vnto the Emperour This vigilant noursefather vnto Gods Churche had cared and deuised so diligently for the common cause as the Bishoppes had done for their priuate quarelles and therefore vvhen he had receiued their Libelles verye .86 politiquelye saieth bicause he vvoulde irritate none of them for that tyme That the day of general iudgement shoulde be a fitte time for these accusations and Christ the Iudge then would iudge al men As for me .87 it is not leafull to take vpon me 8â— the iugement of .89 suche Priestes accused and accusing one an other VVhereunto neuertheles he added this priuy nippe to pynche them vvithal For of al other thinges saith he this is least seemely that Bishoppes shoulde shewe them selues suche as ought to be iudged of others And so caused the Libelles to be cast into the fire giuing them an earnest exhortation to peace and quietnesse Stapleton It is a worlde to see the singular logicke and depe reasoning of M. Horne that can of such slender premisses inferre such mighty conclusions For the Emperour to be the Supreme Gouernour in all matters or causes temporall or spirituall it appereth most plain saieth he to be the practise of the Church by these Bisshops câ—lled vnto the Nicene Councel Answere first M. Horne How could this possiblye be a practise of the Churche that neuer before was vsed in the Churche Except you wil say that euen heathen princes may be your Supreme gouernours in al causes Ecclesiastical You knowe before this Constantine there was neuer Christian Emperour to whome bisshoppes might put vp their complaintes as to their Supreme gouernour onelye Philip excepted Who is neuer read euer to haue medled with the lest matter or cause Ecclesiasticall but liued rather like a close Christian being afearde to displease the Romain Legions who then were in maner al heathens and who as the worlde then wente bore al the stroke in electing of the Emperour and in the continuance also of him Contrarywise that he was subiect to the Bisshops it appereth wel by the doing of Pope Fabian shutting him out at an Easter tyme from the number of coÌ„municants because he sticked to confesse his sinnes as other Christians did Answere therefore first to this howe you auouche that for a practise which was or coulde neuer be vsed Wel lette this goe for an other vntruthe Now let vs heare howe ioylely you wil proue that the 318. Fathers of the Nicene Councel doe condemne M. Fekenhams opinion which before you promised to doe The cause is to your seeming that certain Bisshops accused one the other before the Emperour Constantine But how can this be a good motiue for you M. Horn to pronounce him therefore a Supreme Gouernour in all causes temporal and spiritual seing it dothe not appere what those causes were which the bisâ—hops did put vp vnto him They might be and so it is most likely they were causes temporal Verily your selfe confesseth they were priuat quarrels and so no matter of faith and religioÌ„ of which can growe no priuat quarrels but coÌ„moÌ„ coÌ„trouersies but as it may seme it was some priuat coÌ„teÌ„tioÌ„ betwene neighbour aÌ„d neighbour for at that time euery town had bis bisshops yea many meane Villages also concerning the limites and boundes of their possessions or â—uch like matter which is a matter plaine temporall Beside this they were not al at dissention but certaine and perchaunce very fewe how is then M. Fekenham condemned by 318. Bisshops of Nice I see you wil play smal game rather then ye wil sit out I wil now bring you for M. FekeÌ„ham and for the Popes supremacy no such trieflinge toyes and folishe gheasses but a substantial authour Athanasius him self that reciteth out of Pope Iulius epistle that this famous and moste godly synode decreed that no bisshop should be deposed onlesse the Pope were first thereof aduertised and that nothing owght to be determined in Councel but that he should be thereof made priuye before But why doe I craue ayde against you of this Councell seing your own example plainlye destroyeth your imagined Primacy in that Constantine answereth to these quarreling bisshops that it was not lawful for hiÌ„ to be their Iudge Which sentence of his being so plaine you more grosslye then truely or politykely would elude as thowgh ConstaÌ„tin meant no such matter but politykely spake this because he would not irritate them or leaste by priuate quarrels the weighty cause of the faith in hand should be hindred Such gay gloses that destroy the text may you by your extrauagant Authority make at your pleasure But the senteÌ„ce of Sozomene only laied forth shal both discouer your bastard glose and open also your vntrue handling of his text For Constantine refusing to iudge of the bisshoppes complaintes calling them first as Ruffinus at large reherseth Goddes and such as ought to iudge ouer him not to be iudged of him or of any men at al but of God only he addeth and saieth as Sozomenus your alleaged Author reporteth As for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a man which woordes you guilfully left out it is not lawfull to take vpon me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such iudgement not the iudgemeÌ„t as you absolutely but vntruly turn it For straight he expouÌ„deth what maner of iudgement it is not lawful for hiÌ„ to take vpoÌ„ him adding immediatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheÌ„ priests are parties plaintifs and defendants not of such Priestes c. as you now the third tyme in one sentence most lewdely and liyengly doe translate it These woordes therefore of Constantine thus spoken to the Bisshoppes were not politikely as you glose Maister Horne but religiously and reuerentlye deuised as to whome in plaine woordes he said Deus vos constituit Sacerdotes potestatem vobis dedit de nobis quoque iudicandi ideo à vobis rectè iudicamur Vos autem non potestis ab hominibus iudicari God hath appointed you Priestes And hath geuen you power to iudge ouer vs also And therefore we are orderly iudged of you But you can not be iudged of men Here by the waye Maister Horne The best the noblest and the wysest Emperour that euer Christendome had confesseth the Bisshoppes his superioures and iudges Shewe you where euer any wise or good Bisshop so flatly agnised the Emperour his superiour or Iudge in matters of Religion Nowe that this facte of Constantine proceded not of policie but of reuerence beholde howe this example was interpreted afterward aboue a thousand yeares past both of Emperours and of Bisshops Martianus that vertuouse Emperour protested
at Constantinople and to the Emperours speach the secoÌ„d time after his banishmeÌ„t Where the Emperour desirous to trie him asked Arrius if he agreed with the Nicene Councel vpon which request he offred to the Emperoure a supplication and a foorme of the Catholike confessioÌ„ pretending to sweare to that but deceauing the prince with a contrary faith in his bosome and swearing to the faith in his bosome By these means th'Emperour dimissed him And therevpoÌ„ the factioÌ„ of Eusebius weÌ„t forthwith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their accustomed violeÌ„ce saith Theodoret to AlexaÌ„der the B. of CoÌ„stantinople and required him to receiue him into CoÌ„munion The Bishop vtterly refused to do it notwithstaÌ„ding the Courtiours request or Princes pleasure because saith AlexaÌ„der being by a whole CouÌ„cell coÌ„demned he caÌ„ not be restored The factioÌ„ of Eusebiê° thretned AlexaÌ„der that if he would not by faire meanes restore him they would force him therto by foule meanes saiyng As against your wil we haue made him come to the Emperours speach so to morow against your wil we wil make you to receiue him into your Church To this point therfore the mater was now brought that Eusebius with his faction conducted by force Arius to the Cathedrall Churche at Constantinople there by violeÌ„ce to Church him But lo as they were going with al their heretical band to the church to play this part God shewed his mighty haÌ„d euen as he did vpoÌ„ the Egyptians in the read sea specified in the old TestameÌ„t or vpon Iudas in the new For in the way Arius was driueÌ„ to seke a place to ease nature where sodainly he auoided with his excrementes his very bowels and entrails aÌ„d in that filthy place gaue ouer his foule filthy stinking soule A mete carpet for such a squier And this is loe the mother Churche whervnto Arius was restored and vnited For other restitution by the true Catholike Bishops whose office it was as ye haue heard to restore him had he none And nowe with this miserable and wretched ende of this Archeheretike Arius wil I also end the doiÌ„gs of CoÌ„stantine the great wherin I haue so farre forth proceeded as M. Horne hath ministred occasion As for the Councel of Tyrus whereof here againe meÌ„tion is reiterated I haue spoken both in this boke aÌ„d also against M. Iewel as is before noted And now may I boldly vnfold your coÌ„clusion M. Horne where you say that the Nicen bisshops agnised this kind of regimeÌ„t in the great CoÌ„stantine â–ª and say quite coÌ„trary they agnised no suche regimeÌ„t which also I haue proued against you eueÌ„ by your own examples of CoÌ„stantine and the Nicen Fathers especially of Athanasius present at the said Councell M. Horne The .39 Diuision pag. 25. b. Constantines sonnes claimed and toke vpoÌ„ them the same authority that their Fathers had done before them and as Zozomen .101 reporteth of them did not only vpholde and mainteine the ordinaunces made by their father Constantine in Church matters but did also make nevv of their ovvne as occasion serued and the necessitie of the time required Constantinus after the death of his father restored Athanasius vvhom his father had .102 deposed to his bishoprike againe vvriting honourable and louing letters to the Churche of Alexandria for his restitution Constantius deposed Liberius the Bisshoppe of Rome for that he vvoulde not consent to the condemnation of Athanasius in vvhose place Foelix vvas chosen vvhom also the Emperour deposed for the like cause and restored again Liberius vnto his bisshoprik vvho being moued vvith th' Emperors kindnes as som vvrite or rather being ouercome vvith ambition .103 becam an Arrian This Emperour deposed diuers bisshops appointing other in their places He called a Synod at Millayn as Socrates vvitnesseth saiyng The Emperour commaunded by his Edict that there shoulde be a Synod holden at Millayn There came to this Councell aboue .300 Bishoppes out of the VVest Countries After this he minded to call a generall Councell of all the East and VVest Bysshops to one place vvhich coulde not conueniently be brought to passe by reason of the greate distaunce of the places and therefore he commaunded the Councell to be kept in tvvo places at Ariminum in Italie and at Nicomedia in Bythinia The .5 Chapter What Ecclesiasticall gouernement the Sonnes of Constantine the Great practised Stapleton YF Constantines Sonnes claimed the same authoritie that their Father had in causes Ecclesiasticall then were they no supreame Iudges no more then their Father was who was none as I haue said and shewed Yet saith M. Horne They not only mainteined their Fathers ordinaunces in Church matters but also made new of their owne But al this is but a loud and a lewd lye Which to be short shal sone appeare in the wordes of Zozomene M. Hornes Author who in the boke aÌ„d chapter quoted by M. Horne writeth thus The Princes also he meaneth Constantines Sonnes concurred to to the encrease of these things he speaketh of encreasing the Christian faith shewing their good affection to the Churches no lesse then their Father and honouring the Clergy their seruaunts and their domesticals with singular promotions and immunites Both confirming their Fathers lawes and making also of their owne against such as went about to sacrifice to worship idols or by any other meanes fell to the Grekes or Heathens superstitions Lo M. Horne heare what your Author saith As before CoÌ„stantine promulged lawes against Idolatrie and honored the Church of Christ and the ministers thereof so did his Sonnes after him As for Church matters as Constantine the Father made no lawes or decrees therto apertaining no more did his SoÌ„nes It is but your impudent vntruth Now touching the first and eldest sonne of Constantine called also Constantine we haue here of him as many lies as lines First in that M. Horne saith that his Father deposed Athanasius who was deposed by the Bishops and not by Constantine for he banished him but depose him he neither did nor could The second that this Constantine restored him to his bishoprick againe wherein he belyeth and so maketh the third lye his Author Theodoret who speaketh of none other restitution but that he released him from exile and banishmente which ye wote is no Bishoply but a Princely function and office But now we may be of good comforte For hauing boren out this brunt I trust we shal shift wel inough for all the residue For now lo we haue an Emperour that as far as I can see tooke vppon him in dede in many things M. Hornes supremacy Which may be proued by Athanasius Hosiê° Hilarius aÌ„d LeoÌ„tius Bisshops of the very same time But praise be to God that the same men al notable lightes of the Catholike Church which declared that he vsed this authority do withal declare their great misliking thereof aÌ„d make him soâ— of theÌ„ a plain foreruÌ„ner of Antichrist as I haue before declared out
that vvere in Heresie in such sort that the Heretikes vvere not onely asionied at his questions but also beganne to fal out amongest themselues some liking some misliking the Emperours purpose â–ª This done he commaundeth eche sect to declare their faieth in vvritinge and to bringe it vnto him he appointeth to them a daye vvhereat they came as the Emperoure commaunded and deliuered vnto him the fourmes of their faieth in vvritinge vvhen the Emperoure had the sedules in his handes he maketh an earneste praier vnto God for the assistaÌ„ce of his holy spirite that he may discern the truth and iudge rightly And after he had redde them al he condemneth the heresies of the Arians and Eunomians renting their sedules in sundre and alovveth only and confirmeth the faith of the Homousians and so the Heretiks departed ashamed and dasht out of countenance The .7 Chapter Of Theodosius the first and his dealing in causes Ecclesiasticall Stapleton THis Theodosius had no greater care to further true religioÌ„ then ye haue to slaÌ„der and hinder it and that by notable lying as it will al other things set a parte appere by the heape of lyes that in this story of this one Emperour ye gather here together And first that ye call Flauian the godly bisshop of Antioche For albeit he stode very stowtly in the defence of the Catholike faith and suffred much for it yet in that respecte for the which he is here by you alleaged he was not godly As one that came to his bisshoprike againste the canons and contrarye to the othe taken that he woulde neuer take vppon him to be bisshop of Antioche Paulinus lyuing and ministring by this meanes an occasioÌ„ of a greate schisme to the Church which continued many yeares And for this cause the Arabians the Cyprians the Aegiptians with Theophilus Patriarche of Alexandria and the west Churche with Pope Damasus Siricius and Anastasius would not receiue hiÌ„ into their coÌ„munioÌ„ Neither could he be setled quietly aÌ„d receiued as Bisshop vntil he had recoÌ„ciled hiÌ„self to the Pope and that his fault was by him forgeueÌ„ For the which purpose he sente to Rome a soleÌ„pne ambassade And so it appereth that the .2 lyne after ye adioyne a freshe lie that the bisshop of Rome did falsly accuse him of many crimes who layde to him no lesse crimes then al the world did beside which was periury and schisme Then as though ye would droppe lies or lie for the whetstone ye adde that by his supreame authority he set peace and quietnes in the Church for this matter shuffliÌ„g in by your supreame lyiÌ„g authority these words supreame authority which neither your author Theodoretus hath nor any other yea directly contrary to the declaratioÌ„ of Theodoretus who in the verye chapter by you alleaged reciteth the ambassade I speake of which is a good argumeÌ„t of the Popes Supremacy and may be added to other exaÌ„ples of M. Doctor Hardings and of myne in my Return c. agaiÌ„st M. Iewel in the matter of recoÌ„ciliatioÌ„ For as fauorable as themperour was to him and for al the Emperours supremacy the Emperour himself commauÌ„ded hiÌ„ to go to Rome to be recoÌ„ciled he being one of the foure patriarches And Flauianus was fayn also to desire Theophilus bisshop of Alexandria to sende some body to Pope Damasus to pacifie aÌ„d mollifie his anger aÌ„d to pardoÌ„ hiÌ„ who sent Isidorus for that purpose And as I haue said Flauianus hiÌ„self afterward sent Acatius and others his ambassadours Which Acatius pacified the schismes that had coÌ„tinued .17 yeres and restored as your own author Theodoretê° saith peace to the Church paceÌ„ saith he Ecclesiis restituit Which words though Theodoretus doth speake of theÌ„peror Theodo â–ª yet he speaketh the like of Acatiê° which ye guilefully apply to Theodosiê° oÌ„ly aÌ„d as falsely conclude therof that Theodosiê° therfore should be supreme head of the Church For so by that reason Acatiê° should also be supreme head of the Church Now foloweth M. Horns narratioÌ„ of certain couÌ„cels holdeÌ„ vnder this Theodosiê° so disorderly so coÌ„fusely so vnperfectly and so lyingly haÌ„dled as a maÌ„ may wel woÌ„der at it He maketh of two couÌ„cels kepte at CoÌ„staÌ„tinople three wheras the .1 aÌ„d .2 is al one beiÌ„g the secoÌ„d famouse general couÌ„cel aÌ„d properly to cal a couÌ„cell the third is none but rather a conference or talke The first CouÌ„cel which he telleth vs of was called he saith to electe aÌ„d order a bisshop in the sea of CoÌ„stantinople Which in case he caÌ„ proue theÌ„ distincted Councels was don in the CouÌ„cel general and in the secoÌ„de as he placeth it aÌ„d not in the first As also the electioÌ„ aÌ„d ordinatioÌ„ of Nectariê° He saieth that Gregory NaziaÌ„zene was neuer bisshop of CoÌ„stantinople but did vtterly refuse it Whereas after he had taught there .12 yeares to the great edifying of the Catholikes against the Arians not enioyinge the name of a Bisshop all this while he was at the lengthe sette in his bisshoply see by the worthy Meletius bisshop of Antioche and by the whole noÌ„ber of the bisshops asseÌ„bled at the general cuÌ„cell Though in dede he did not longe enioye it but voluntarily and much against this good Emperours mynde gaue it ouer to auoyde a schisme that grewe vppon his election For whome Nectarius that M. Horne speaketh of was chosen being at that tyme vnbaptized And so chosen by the Emperour as M. Horne saieth that the Bisshops though they meruailed at the Emperours iudgement yet they coulde not remoue him Wherein ye may note two vntruthes the one that M. Horne woulde gather Theodosius supremacy by this electioÌ„ Of the which electioÌ„ or rather naminge for the Emperour only pricked him I haue alredy answered in my Returne against M. Iewel and said there more at large And the bisshoppes with common consent of the whole Synod doe pronounce him and creat him bisshop as also intheir letters to Pope Damasus they professe The other that the Bisshops could not remoue him Yes M. Horn that they might aswel by the Apostolical the Nicene and other canons of the Churche as by the very plaine holye scripture and by S. Paule by expresse wordes forbidding it for that he was Neophytus Suerly of you that would seame to be so zelouse a keper of the sincere worde of God and so wel a scriptured man this is nothing scripturelye spoken And therefore this your sayinge muste needes make vppe the heape Yea and therefore they might lawfullye haue infringed and annichilated this election sauing that they bore with this good graciouse Emperour that tendred Christes Church and faith so tenderlye euen as Melchiades before rehearsed bore with the good Constantin Here may we now adde this also to the heape that ye woulde inferre this Soueraynety in Theodosius because the Fathers of this general Councel desired him to confirme their decrees and canons Which is a mighty great copiouse argumente with you throughout your
booke all in fewe words easie to be answered and auoyded For this kind of confirmation is not nor euer was required as though their ordinaunces were voyde and frustrate without it as al that ye now doe haue don or shal doe in your synodes and conuocations without the ratification of the Quenes Maiesty Which thiÌ„g for decrees of the Churche ye doe not ye haue not nor euer shal be able to proue But to this ende were the Emperours required to confirme Councels that the willing and towarde people might haue the better lyking in them and be the more allured carefully and exactly to obserue them vpon the good lyking of their prince And withal that the frowarde and malignaÌ„te people that make no great accompte of the censures of the Churche because yt doth not presently touche the body or any temporal losse might for feare of ciuil and temporall punishement be brought the soner to keepe and obserue theÌ„ And this litle short but so true an answere as ye shal neuer with al your cuÌ„ning honestly shift it of may suffice to euacuate and emptye a great part of your boke resting in this point But to shew in this place ones for al how emperors haue dealed aÌ„d may deale in General CouÌ„cels either for calling them or for confirming them or for their demeanour in them I wil put certayne points or Articles and note thereby what the practise of the Churche hath bene in this behalfe to th entent that the Reader maye knowe what it is that we defende and what had bene your part to haue proued least walking alwaies in generalities we spende words without fruit and bring the cause to no certaine issew And this I professe to take of one of your own special authors M. Horne the Cardinal of Cusa out of whoÌ„ you alleage afterwarde a longe processe as one that made wholy for you And in very dede he speaketh as much for the Emperour and for his prerogatiue in ordering of generall Councels as he could possibly finde by the continual practise of the Church from Constantines tyme down to his which was to the late Councell of Basil vnder Sigismunde the Emperour in the yere 14.32 The first poiÌ„t theÌ„ is that KiÌ„gs aÌ„d PriÌ„ces ought to be careful and diligeÌ„t that Synods aÌ„d CouÌ„cels may be had as the especial aduocates of the Church and as of greatest power to procure quiet paisible passage to CouÌ„cels abyding there aÌ„d returniÌ„g home againe ExaÌ„ple in an admonitioÌ„ of S. Gregory to Theodorike the FreÌ„che King exhorting to see a Synod called in his realme for the repressing of Simony The seconde point is that to such Synods Princes ought to come with all mekenesse reuerence and humility and with gentle exhortations Examples are Riccharedus SisenaÌ„dus and Chintillanus KiÌ„gs of Spayne as we shal hereafter more largely declare in certain of the Toletane Councels The third point is that as KiÌ„gs and PriÌ„ces for their own prouinces do cal prouincial Synods so the Emperorus for the whole corps of ChristeÌ„doÌ„ do cal General CouÌ„cels NoÌ„ ê™ coactiuè sed exhortatoriè colligere debeat Not that by force or coÌ„straint but by way of exhortatioÌ„ he ought to cal theÌ„ Examples are the Councel of Aquileia vnder S. Ambrose the 4. General Councell vnder Pope Leo the sixt vnder Agatho the 7. vnder AdriaÌ„ the first with the rest as of eche in their places we shal declare The fourth that the Emperor in case of a general schisme ought first to certifie the Pope of the necessity of a Councel and require his consent to haue it in some certain place assembled So did ValentiniaÌ„ and MartiaÌ„ the Emperours to Pope Leo for the Chalcedon So did Constantin the 4. to Pope Agatho for the sixt general Councel The fift point is that the Pope summoneth and calleth al general CouÌ„cels far otherwise theÌ„ do the Emperours For the Pope as the chiefest and as hauiÌ„g power to coÌ„maund ouer al other bisshops for the principality of his priesthood by the power coÌ„mitted to him ouer the vniuersal Church hath to coÌ„maund al faithful ChristiaÌ„s especially bisshops and priests to assemble and mete in Councel But the Emperour exhorteth and inuiteth bisshops but coÌ„maundeth the lay to a Councel And the Canons do coÌ„mauÌ„de that without the Authority of the bisshop of Rome no Councel caÌ„ be holdeÌ„ Not so in the Emperor For the Ephesin coÌ„ueÌ„ticle was disanulled because Leo his legates were reiected though Theodosiê° the yoÌ„ger did coÌ„firm it and allow it So the great CouÌ„cel of AriminuÌ„ was coÌ„demned because Pope Damasus sent not thither though Constantius themperour summoned it and allowed it And the greate CouÌ„cel of Sardica preuailed because by Pope Iulius it was called and allowed though CoÌ„staÌ„tius theÌ„ Emperor resisted it and refused it And thus much for the first beginninges of the CouÌ„cel Now in the CouÌ„cel it self what is the Princes part aÌ„d what the bisshops it shal appeare Let theÌ„ the sixt point be that at the Councel being the Princes office and care ought to be to prouide that altumult aÌ„d dâ—sorder be auoyded and to remoue such as are to be remoued â–ª So did the iudges in the ChalcedoÌ„ CouÌ„cel remoue Dioscorê° froÌ„ the beÌ„ch aÌ„d admit Theodoret the one by pope Leo coÌ„deÌ„ned the other recoÌ„ciled So when the parties waxed warm they did their best to briÌ„g theÌ„ to a calm So did also CoÌ„staÌ„tiÌ„ in his own person in the first Nicene Councel as M. Horne hath himself alleaged and as Eusebius reporteth Seuenthly the Lay Magistrates or Princes being placed in the Councel in the roomes of Emperours and kings Non habent vocem Synodicam sed solum audire debent haue no voice as a parte of the Synod but oÌ„ly are there to heare This practise is clere in al the Councels as it shall appere in the particulars hereafter The iudges therefore and Princes delegates mencioned in the Chalcedon and other Councels are in the Councels much after a sorte as the Speaker in our Parliaments To open and set forth to the Councel all matters to be treated vpon To appointe by the aduise of the Councel the next metings to breake of the present session to promulge the Councels SeÌ„tence and such like matters as belong to more orderlye and quiet proceding in al things Eightly the force and Vigour of the Sentence in CouÌ„cel dependeth only of the Bisshops which make the CouÌ„cel non ex Imperiali commissione and not of the Emperours Commission whose Authority is inferiour to the Synod saieth Cusanus And so the Continuall practise will proue Ninthly the Emperour the Princes and their Oratours do subscribe as witnesses of that is done but as iudging and determining only the bisshops in all Councels haue subscribed Tenthly for the ende and consummation of all Councels the Emperours and Princes ought to prouide that such things as are decreed and determined by the holy Councels
Ipsos interpretes cōstituit sacerdotes Behold what the Christiā Emperor hath appointed He would not doe iniury to the Priestes He hath appointed the Priests them selues to examine the matter Was it not this Theodosius the great M. Horne Yes surely it was he Was it not Theodosius to whome Saint Ambrose enioyned penance which he most humbly obeied Where was Theodosius Ecclesiasticall supremacye then Is it not Damasus the Pope that calleth these Bisshops assembled at Constantinople euen to Rome there to aide and assist him in keping of a Councel What Saied they to him Syr we haue nothing to doe with you ye are a forrain Bishop to vs of the East Nay nay they confesse that he called them as his members thē must he needs be the head to the Councell at Rome Yea they confesse that by his letters they came to the Councel at Constantinople they declare their good wil and readines to come to Rome too but for their excuse they alleage many reasonable causes none of those that the Protestants alleage at this day And finally in the name of the whole thei send certaine of their Bishops thither Now further doe not these Fathers decree at this their general Councel that the Church of Cōstantinople shoulde be the first and chiefe of al other after Rome Do they not then therin acknowledge the Popes Primacie It is writen M. Horne Sapientis oculi in capite eius stultus in tenebris ambulat The eies of a wise man are in his head alwaies opē and in a readines to direct him in his way whereas the folish man walketh in darcknesse being vncertaine and vnsure which way to take or to goe Now whether your eyes priyng and seking forth this story of Theodosius were opened or shutte I leaue the iudgement to the indifferent Reader But this dare I firmely auouche that these things whiche I haue nowe last rehearsed beside other that I willingly omitte drawe much nearer to make the Pope supreme head of the Churche then anye thinge ye haue broughte foorth for the doinges of Theodosius to make him Supreame Head Which when ye haue al sayde and done be nothing agreable to the articles in question betwene vs concernyng our princes regiment And therfore yf the matter were much stronger of your side touching Theodosius yet did ye nothing touche that ye owght to touche M. Horne The .42 Diuision pag. 27. b. Theodosius left his tvvoo sonnes Emperours of the vvhich I vvil say but litle yet vvherein it may moste .116 manifestly appeare that the supreme gouernement in causes Ecclesiastical belonged to the Emperours Archadius the Emperour vvhen Nectarius the bishop of Constantinople vvas dead and so the sea vacant .117 vvas certified thereof he causeth Iohn Chrysostome to be called from Antioch he commaundeth the other bishoppes collected into a Synode that they admonish Chrysostome of Goddes graces and vvhat belongeth to suche a chardge and that they choose and order him to be the bishop of Constantinople In which dooinge saith Theodoretus the Emperour declared what careful endeuour he had about the holy .118 Churche matters But this supreme authoritie to care appoint and procure vvoorthy and good Pastours or bishoppes vvhen the seas vvere vacant appeareth more plainly in Honorius the Emperour brother to Archadius vvhome the bishop of Rome him selfe in his decrees and his Glosars on the same cōfesse and acknovvledge to haue the ouersight rule and gouernement in the elections and orderinge of bishops yea 119. ouer the bishoppe of Rome him selfe After the death of Pope Sozimus vvere tvvoo Popes choosen at ones in a great Schisme the one Bonifacius primus the other Eulalius vvhereof vvhen the Emperour Honorius had notice beinge at Millayne he caused them bothe to be banished Rome But after seuen monethes Bonifacius vvas by the Emperours cōmaundement called againe and cōfirmed .120 by his authoritie in the Apostolicall sea This Bonifacius beinge novve settled in the Papacy by humble suite to the Emperour prouideth a remedie against suche mischiefes in time to come The case vvas this saith the Glosator Boniface the first did beseeche Honorius the Emperour to make a Lawe whereby it might appeare what were to be done when twoo Popes were chosen at ones by the vndiscreetnes of the Electours contendinge amōgest them selues Honorius did than constitute that neither of those twaine shoulde be Pope but that in a newe Election a thirde shoulde be chosen by cōmon cōsente If twoo saithe the Emperour in his Lavve made at the humble sute of Bonifacius by chaunce againste righte be chosen thorough the vndiscreete cōtention of the Electours wee permitte neither of them to be Priest or Pope but wee iudge him to remaine in the Apostolike sea whom the diuine iudgemente and the common consente dothe appointe frō amongest the Clergy in a newe Election Vppon this vvoorde vvhere the Emperour saithe wee permitte the Glosar saith and so the Emperour dothe not onely abrogate the clayme of bothe those that be chosen in the contention but dothe make them bothe for that time vnable and dothe decree an other to be takē out of the Clergie for that time Againe the Glosar interpretinge this the diuine iudgement saithe this is the meaninge that the Emperours wil and election muste stande the Clergy and the whole people acceptinge with thankefull minde whome the Emperour doth choose For the Emperours were called in those daies holy and their rescriptes and iudgementes Diuine Here you see by the .121 Popes decrees and Glosars that the Emperour had the supreme rule and gouernement in Churche causes and this vvas the .122 continual practise of the Churche for the most parte yea euen the bishoppes of Rome before they vvere ordered and consecrated had their election ratified and confirmed by the Emperours their Lieutenant or other Princes The .8 Chapter Of the Sonnes of Theodosius Honorius and Archadius Stapleton NOwe folowe in rew Theodosius his sonnes Archadius and Honorius of whome M. Horne sayeth he wil say but litle belike because he hath said to much of they re father alredye and more then he can iustifie or for that he wil make vs a shorte tale but yet a sweete And wherein it shal most manifestly appere that the supreame gouernement in causes ecclesiastical belonged to the Emperours Al Archadius doings here stande in appointinge S. Iohn Chrysostome to be bishop of Constantinople a most worthie man who dowbteth And I woulde to God as this his firste dealing with Chrysostome was to his worthy prayse so he had not by his after dealinge blotted and blemished the same As for this election first Archadius did it not of his own Supreme authoritie but the fame of Iohn Chrysostom being great and after some debate aboute the election Intra modicū tēpus cōmuni decreto omniū clericorū laicorū Imperator Archadius euocauit eum Within a litle while saieth Socrates by the common decree
and agreement of all the Clergy and of al the lay the Emperour Archadius sent for him from Antioche to Constantinople and so by the common decree of al estates as the order of electioÌ„ then was he was elected bishop not by the Emperours supreme and absolute Authoryty as M. Horne fancyeth TheÌ„ Theodoret though he tel not so much yet dothe he not attribute the matter to the Emperour as a parte of his gouuernement Which that it might some waies appere M. Horn thought good to spyce a litle the text with the powder of his false translation that yet so it might somewhat relys in the Readers coÌ„ceit for his surmised primacy For Theodoret saieth not that in this dooing the Emperour declared what careful endeuour he had aboute the holy Churche matters but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care that he had about Gods or godly matters Which care is commendable as in all men so in princes especially for the greater good they are able to doe But such care of Gods matters emporteth no gouuernement in such matters As neither the care of Churche matters importeth iurisdictioÌ„ Though yet that soundeth nearer to iurisdiction then the care and zeale about godly maters And therefore M. Horne thought good with this litle poore helpe of false translation a little to itche forward his miserale and barraine cause And that we shoulde the more fauourably winck at his liegerdemain he phraseth it the holy Church matters Speaking very holily and reuerently that we might not suspect him of forgery Whereas in the original text of his author there is no worde of eyther Church â–ª or holy Church Last of all though we graunted him which we neither will nor may considering the whole story as Socrates describeth it that Archadius him selfe appointed Iohn Chrysostom to be Bishop yet maketh it not any iote to proue any Supremacie in him eyther in al or in any cause ecclesiastical Vnlesse we wil haue euery laie patroÌ„ that preseÌ„teth his Priest to a benefice to be supreÌ„ heade also or measure the matter by the greatenesse and weight of the patrimony and liuing and not by the weight of reason But now M. Horne in an il time for your self aÌ„d for your supremacy haue ye here put me in remeÌ„brance of this Archadius and S. Iohn Chrysostom Yf you would purposely haue sought a meane to haue geueÌ„ your self a greate and a shameful fall that all that beholde you mighte laughe you al to skorne ye could not haue fouÌ„d lightly any where els a better occasion For this Archadius being Emperour of the East as Honorius was in the West was excoÌ„municated of Pope InnoceÌ„tius for banishing of the said S. Chrysostom being most wrongfully deposed by his enemies by the procurement of Archadius his wife Now Syr I besech you tel me who is supreme head the Emperour or he that excoÌ„municateth th' Emperor especially being vnder an other Patriarche and resideÌ„t so far of as CoÌ„stantinople is froÌ„ Rome The next narration seing it toucheth nothing but matters of election requireth no great answere namely seing M. Horne him self hath made a sufficieÌ„t answer against him self For if th'Emperour made a law touching th'electioÌ„ of Popes at the Popes own desire belike here was no great Supremacy eueÌ„ no more then the Pope was coÌ„tent either to geue hiÌ„ or to suffer at his hand Neither the banishing of both Popes froÌ„ Rome especially in a schism as this was by M. Horne here specified causeth any spirituall iurisdiction the matter it selfe being mere temporall as the matter of the election being in this case only begunne not brought to perfection Beside this here is no presidente of our elections in England For here is both the Emperors the Clergyes and the peoples consente in the Bishoppelye election I woulde nowe passe ouer to the next matter sauing M. Horne here commeth in with his Glosatour and Glosar after such a cunninge sorte lawlike and gloselike that it woulde not be to hastely lepte ouer Firste he alleageth the Glosatour as he calleth him and that I am assured is meante and so to be proued of him that is the common expositour of the Canon Lawe as appeareth by Maister Hornes owne allegations But that he bringeth out of his Glosar I am assured is not to be founde in him that he calleth Glosatour And so haue we an other extraordinary glose by M. Horne now first authorised But perchance ye wil meruaile good Reader especially ye that are exercised and trauailed in the Canon Law that M. Horne shuld haue so deape and rare knowledge in the gloses of the Canon law that perchaÌ„ce this question might appose the best Doctor in the arches onles it wer M. D. Ackworth M. Horns soÌ„ne in law who perchaÌ„ce by his fathers speciall coÌ„mision though perhaps M. Horne neuer read the glosar him selfe hath authorised vs a new glosar And now me thiÌ„keth your eares itch to heare what glosar this shuld be It had ben wel don for M. Horne to haue eased his Reader and me to in so doutful a mater But seing we haue fouÌ„d him out at the leÌ„gth out he shall and al the world shall now know him and shall know M. Horne much the better by and for him Therfore to be short it is Carolus Molineê° a frenchman whose glose is as far as I can yet learn scarse seuen yeres old or therabout scarsely past his infancy and woulde hardly be allowed to speake onlesse M. Horn had bisshopped it Wherfore I see no cause but that I may according to my manner score vp this to But yet if M. Horne will needes haue him a Glosar with the which perchaunce I will not greatly sticke especially in that sence as merely we call a Glosar in our tongue that is a vaine lyer and thinke he may truely so call him I will not muche contende with him For if he skape scoring vppe for calling him Glosar here surely he shall by no meanes skape for calling him the Popes Glosar the tenth lyne immediatlye following For Mollineus is so the Popes Glosar that he loueth the Pope and alloweth his authoritie euen as well as M. Horne him self as appereth as wel by his notes adioyned to the olde interpretour of the Canon law new and fresh set out as by his other workes extant in print condemned among other inhibited bookes by the late General Councel And whoe would haue thought that M. Horne had such wise wilie wittie fresh fetches I perceiue a ragged Colte may yet proue a good Horse M. Horne The .43 Diuision pag. 28. b. Sabellicus speakinge of the contentious entraunce of Damasus the first into the Papacy vvhiche vvas not vvithout great bloudshed as Volateranus saith dothe note the ambition of the Prelates to be the cause of suche coÌ„tention about their atteininge of such roumes For now saieth he the ambicious desire of honour had by litle and litle begon to entre into the mindes of the Bishopes
willing and to him that will hartely seke for grace at Gods hande The which I praye him of his mercy sende yowe And learne I praye you to fynde faulte with your self as ye haue greate cause rather then with this good vertuouse bishop faultlesse I dare saye for suche matters as ye take for greate faultes in him But to ende this matter I must commende yowe for one thinge for ye haue scaped one scoringe that your fellowe M. Iewell did not scape for writing that Leo did kneele with other bishops which the wordes of his authour Liberatus by you here truelie rehersed do not importe M. Horne The .47 Diuision Pag. 3â— a. Marcianus a godly Emperour and very studious about the Christian Religion succeded Theodosius vvho besides that of him selfe he vvas much careful to suppresse al heresies and to refourme the Churches restoring Religion to purity vvithout error vvas also hastened hereunto by the earnest sute of Leo bisshop of Rome vvho in diuerse and sondry epistles declaring vnto him in moste humble vvise the miserable state of the Church doth beseche him that he vvould vouchsaulfe to cal a general councel Many other bisshops make the same suiâ—e vnto the Emperour and to the same ende complaining vnto him of the miserable destructioÌ„ and horrible disorders in Church causes An example and paterne of their supplications vvherby 138. may appeare that they acknovvledged the Emperour to be their Supreme gouernour also in Ecclesiastical causes or matters is sette foorth in the Chalcedon councel in the supplicatioÌ„ of Eusebius the bishop of Dorelaum vnto the Emperour vvho maketh humble supplication as he sayth for him selfe and for the true or right faith we flie vnto your godlines saith this bishop vnto the Emperour bicause both we and the Christian faith haue suffered much wrong against al reason humbly crauing iustice and for that Dioscorus hath doon many and that no smal offences both against the faith of Christ and vs prostrate we beseche your clemency that you wil coÌ„maund him to answere to the matters we shal obiecte against him .139 wherein we will proue him to be out of the catholike faith defending heresies replete with impietie VVherefore we beseche you to directe your holy and honourable commaundement to the holy and vniuersal councel of the moste religious Bishoppes to examen the cause betwixt vs and Dioscorus and to make relation of al thinges that are doon to be .140 iudged as shal seeme good to your clemency The Emperour protesting that they oughte to preserue the furtheraunce of the right fayth and Christian Religion before al other affaires of the commoÌ„ vvealth sendeth their letters of summons to all bishoppes commaundinge them to repaire to Nice a citie in Bithinya there to consulte and conclude an vnitie and concorde in religion and matters perteining thereunto that hereafter all altercation and doubtfulnesse be taken cleane avvay and an holesome trueth in Religion established addinge .141 threates and punishement to them that vvould refuse to come at the time appointed VVhaÌ„ thassembly vvas made at Nice of all the bishops and that the Emperours could not come thither to be present in the Synode personally vvhich they had promised and did much coueite they vvrite vnto the vvhole Synode vvilling theÌ„ to remoue from Nice vnto Chalcedon vvithout delay vvhere they assembled at the Emperours .142 commaundement to the number of .630 bishoppes The 12. Chapter Of the Emperour Martian and of his calling the Councel of Chalcedon Stapleton M. Horne is nowe harping againe vpon his old string of calling of Councelles and would establish Marcianus ecclesiasticall primacy thereby But eyther his eies his lucke or his mater was not good to happe vpoÌ„ no better place then he doth which doth beare him quyte ouer and setteth forth pope Leo his primacye sending his ambassadours and vicegerents to CoÌ„stantinople to reforme heresies and to pardon and recoÌ„cyle such heretical bishops as were poenitente vnto whome he adioyneth as his delegate euen the Bishoppe and Patriarche of Constantinople And declareth this his doings in his letters as wel to the Emperour him selfe as to Anatolius the Patriarche Nowe what yf pope Leo requireth a councell at the Emperours hands what doth this blemish his authority more theÌ„ yf the Pope now shuld require the Emperor the french and Spanishe kings and other princes as he did of late to sende their bisshops to the councel Verely that the Emperour so should doe it was of all times moste necessarie in Marcian his tyme the .3 patriarches of Alexandra Antiochia and Hierusalem with a great number of Bishops in the East taking then the Archeheretike Eutyches part against the good and godly Catholike byshop Flauianus whome Dioscorus with his factioÌ„ murdered Was it not then high time to seke al ayde and helpe both spiritual and temporal Or is it any diminution to the spirituall power when the temporall power doth helpe and assist it Or thinke yow would this perniciouse pestilent fellow Dioscorus and his faction any thing haue regarded Pope Leo his ecclesiastical authority which before had so notoriously transgressed both Gods lawes and mans lawes onlesse the good Emperour had ioyned his assistaunce vnto it And this maye be answered for the calling of many other generall Councels by the Emperours especially of the firste seuen hundred yeares after Christ when the Patriarches them selues were Archeheretikes and the matters not like easily to be redressed by the Churche authoritie onely Yet neyther did any Catholique Prince call or could call a Councell without or against the Popes wil and consent If ye thinke not so as in dede ye doe not then thinke you farre a wrong And the godly and learned Bisshop Leo as you call him is able if you be capable and willing toward any reformation sone to refourme your wrong iudgement Who declareth expresselye that euen the Councell of Chalcedo was summoned by the commaundement of the Emperours with the consent of the See Apostolique Surely it was a rule and a Canon in the Church aboue .12 huÌ„dred yeares now past that no Councell could be kept as Socrates witnesseth without the authoritie of the Bisshop of Rome And that by a speciall prerogatiue and priuilege of that See This prerogatiue Leo also doth signify speaking of this Emperour Marcian who called the Chalcedon Councel but yet saith he without any hinderance or preiudice of S. Peters right and honour that is by and with his consent being S. Peters successour in the Apostolique See of Rome I meruail much that ye frame this supremacie of Marcian by the supplication of the Bishop Eusebius desiring the Emperour to procure by his letters that he couÌ„cel would heare his cause against Dioscorus which serueth rather for the Councels primacy The remouing also of the Councel froÌ„ Nicaea to Chalcedo doth serue to as litle purpose For the cause of the traÌ„sposing was for that Leo by his ambassadours had signified
articles of his faith he coÌ„cludeth vvith an earnest exhortation vnto the vnitie of faith The Emperour saith Liberatus supposing that Ioannes de Thalaida had not ment rightly of the ChalcedoÌ„ couÌ„cel but had doÌ„ al things fainedly vvrote his letters by the persvvasioÌ„ of Acatius to Pergamius Apolonius his Lieutenantes to .161 depose Iohn and enstal Peter Mogge Iohn being thus thrust out repaired to the B. of Antioche vvith vvhose letters of coÌ„mendacion he vveÌ„t to SiÌ„pliciê° bishop of Rome and desired him to vvrite in his behalfe vnto Acatiê° bishoppe of Constantinople vvho did so and vvithin a vvhile after died Stapleton The like drifte as before followeth nowe also and therfore the lesse nede of any long or exquisite answer Sauing that a few things are to be coÌ„sidered aswel for the weighing of M. Hornes reasons as for such matters as make for the popes primacye euen in those stories that M. Horne reherseth As that pope Simplicius of whome M. Horne maketh mention excommunicated Peter the Bishop of Alexandria here mentioned benig an Eutychian Again that Acatius bishop of Constantinople here also recited by M. Horne was also excoÌ„municated by pope Felix What saieth M. Horn a buttoÌ„ for your popes curse If that be a matter ecclesiastical our Emperors haue cursed aswel as your popes EueÌ„ our Emperour Zeno that we are nowe in hand withal Say you me so M. Horne Then shew me I beseche you by what authority For no man you say your selfe afterward hath authority to excoÌ„municate but only the Church and those who receiue authority therevnto by coÌ„mission from the Churche Thus you say euen in this booke Bring forth then the Emperours coÌ„mission Otherwise thinke not we will crie sanctus sanctus to all ye shal say And if you bring forth the coÌ„mission then are you vndone and al your primacy For if the Emperour hath his commission from the Church then belike the Church is aboue him Onlesse as ye haue found a newe diuinitie so ye can find a new lawe wherby he that taketh the coÌ„missioÌ„ shal be aboue him that geueth it This curse then M. Horne was no ecclesiasticall curse no more surely then if you shuld if Maistres Madge played the shrewe with you be shrewe and curse to her shrewes heart It was a zelouse detestation of heretikes as if a good catholike man should nowe say cursed be al wicked Sacramentaries And whome I pray you did he curse Any trow ye that was not accursed before No but chiefly Nestorius and Eutyches which were before by general CouÌ„cels excoÌ„municated Yet for al that we haue our margent dasshed with a fresh iolye note that the princes supremacy is in al causes I pray God send you M. Horne as much worship of yt as ye had of your other late like marginall florishe owte of the Chalcedon Councell Yet let vs see what proufes ye lay forthe Why say you Was not Zeno required to cause an vnity in the church Ye mary was he and so was Constantine and Marcian to Yea Marcian for that was called the cheif phisition to But we neade not put you any more in remembrance hereof leaste ye take to muche pryde of yt Yea but zeno sayeth that after God all people shall bowe their neckes to his power It is so in dede M. Horne But onlesse ye can proue that he saied to his spiritual power which he said not nor meante not a good argument the more pittye hath quyte broken his necke Neither yet doth Zeno speake of the neckes of any his subiectes but as yt semeth of such nations as were his enimies And assuredly such woordes al pagan Emperours vse And yet they are not I trowe therefore supreme gouernours in al causes spiritual Now yt would require some tracte of tyme fully to open either howe M. Horne hath confounded maymed and mangled his authours narration or to shewe that these things euen in the true narration of the stories that he reherseth make fully agaiÌ„st him and for the Popes primacy For this Ioannes Talaida saieth Liberatus appealed to Pope Simplicius euen as Athanasius did Simplicius writeth to Acatius who answereth that he did all this withowt the Popes coÌ„sent by the Emperours commaundement for the preseruation of the vnity in the Church To whoÌ„ Simplicius replied that he ought not to communicate with Petrus Moggus for that he agreed to the Emperours order aÌ„d proclamatioÌ„ onlesse he woulde embrace the decrees of the CouÌ„cel of Chalcedo Thus letters going to and fro Simplicius died and Felix succedeth who doth both depriue him from his bisshoprike and excommunicateth him for taking part with the said Petrus Moggus After the death of Acatius succedeth Flauianus who woulde not suffer himselfe to be enstalled without the Popes consent Within shorte tyme Euphemius was Patriarche of Constantinople who receiued synodicall letters from this Pope These and manye other thinges else might here be said euen out of the chapter vpon which Maister Horne himselfe pleadeth which we passe ouer But for the Princes Supremacy in causes Ecclesiastical what hath M. Horne in al this diuision His marginal Note lyeth in the dust What hath he beside He saith The Emperor by his Lieutenants deposed Iohn Talaida the Patriarche of Antioche But this is vntrue The Emperour in dede commaunded his Lieutenants vt pellerent eum to expulse and driue him out from his bisshoprike but to depose him that is to make him now no Bishop at all that lay not in the Emperours power He did as merely of him selfe a wise prelate said in King Edwardes dayes being then in the Tower for the Catholike faieth but take awaye the Ricke Iohn remayned bisshop stil. And that with this Iohn Talaida so it was appereth well by Liberatus your owne Author M. Horne For this Iohn Talaida saieth Liberatus appealinge from the Emperours violence to Pope Simplicius habeÌ„s episcopi dignitatem remansit Romae remayned at Rome hauing stil the dignity of a bishop who also afterwarde had the Ricke also For the Pope endewed him with the bishoprike of Nola in Campania Now as Emperours and Princes haue power though not lawful to expelle and depriue men of the Church from their temporal dignities and possessions so to depriue a man of the Church from his office of ministery to depose a bisshop or a priest froÌ„ his spiritual IurisdictioÌ„ and Authority which deposition only is a cause ecclesiastical to the Church only froÌ„ whom such Authority came it belongeth Princes depriuations are no ecclesiastical depositions Take this answere ones for al M. Horne you which vntruly reporte that Princes deposed bisshops M. Horne The .57 Diuision Pag. 35. a. This Pope Simplicius considering the great contentions that vvere accustomably about the election of Popes did prouide by decree that no Pope should hereafter be chosen vvithout the authority of the Prince vvhich decree although it be not extant yet it is manifest inough by the Epistle of Kinge Odoacer put into
the Actes of the thirde Synode that Simmachus the Pope did keepe at Rome vvherin the King doth not only auouche the decree of Simplicius but also addeth VVe maruaile that without vs anye thīg was accōpted seing that whiles our Priest meaning the bisshop of Rome Simplicius was on liue nothing ought to haue bene taken in hande without vs. The .16 Chapter of Simplicius Felix .3 and Symmachus Popes of Rome Stapleton IF Pope Simplicius by decree gaue the Prince Authority to confirme the chosen Pope what helpeth this your supremacy Nay doth it not much impayre the same For then al the Princes Authority in this behalfe dependeth of the Popes decree as of a Superiour lawe And so he is subiect both to the law and to the lawemaker And yet this is all that in this Diuision hath any maner inckling to iuduce the Prīces Supremacy in any cause ecclesiastical But yf M. Horn would haue loked but a litle further and vpō the first line of the next leafe he mought haue found in the said Synod that the see of Rome hath the priestly primacy ouer all the whole world And that Councels must be confirmed by that see with such other like matter For whereas this King Odoacer beside the decree touchīg the chosing of the Pope which as your self say he made at the Popes request made also an other concerning not alienating Church goods the whole Synod reiected and cōdemned it for these .ij. causes expressely First saith Eulalius a bisshop of Sicily whose sentence the other bisshops saying the same the whole Synode folowed because against the rules of the Fathers this Decree appereth to be made of Layemen though religious and godlye to whome that any authoritye was euer geuen ouer Ecclesiasticall goods it is not reade Secondlye it is not declared to be confirmed with the subscription of any bisshop of the Apostolike See Nowe whereas the holy Fathers haue decreed that if the Priestes of any whatsoeuer prouince keeping a Councel within their owne lymities shall attempt any thing without the authority of their Metropolitane or their bisshop it should be voyde and of none effect howe much more that which is knowen to haue bene presumed in the See Apostolike the Bisshop thereof not present which bisshop by the prerogatiue of the blessed Apostle Peter hauing throughe the whole worlde the Primacy of priesthood hath bene wonte to confirme the Decrees of Councels presumed I say of layemen though certayn bisshops agreing vnto it who yet could not preiudicat their Prelat of whom it is knowen they were consecrated is vndoubtedly voyde and of no effect neither any waye to be accompted amonge Ecclesiastical decrees Thus farre that Synod by your selfe alleaged M. Horne God rewarde you for geuing vs such good instructions against your selfe Or yf it came not of you but of your frende let him haue the thankes therefore But yf it so falleth out against your willes both yet God be praysed that as by sinne he worketh somtime a greater amēdement and turneth horrible temptations into a more confortable calmenesse then before the storme came so also by your vnhappy meaning hathe yet brought vs to a happye information of such doctrine as vtterly ouerthroweth your heresye For here you see M. Horne not only the laie Magistrat yea the King him selfe yea though he were religiouse and godly vtterly excluded from all authority in causes Ecclesiasticall whereby your phantasticall Primacie vanisheth cleane away but also that the Pope whome you cal a forraine power hath the Primacy the chiefty and supreame praeeminence of Priesthode not onely in Rome or the Romaine Prouince but saith this Synode by your self clerckly alleaged per vniuersum orbem throughout the whole worlde and then if you be a parte of the worlde he is your Primate too Thus much saith this Synode and thereby vtterly ouerthroweth the whole effect of the Othe in both those partes for the whiche the Catholikes refuse to swere vnto it Verely if ye goe on as you haue hitherto you wil surely be espied for a preuaricatour that is for a double faced Proctour secreatlie instructing your clients aduersarie but in face protesting to plead against him For better instructions no hyred aduocate coulde haue geauen vs then you the Counterpleader haue ministered vnto vs. M. Horne The .58 Diuision pag. 35. a. Next after Simplicius vvas Foelix the third chosen vvho after his confirmation sent many letters as vvell to the Emperour as to Acatius Bisshoppe of Constantinople about the matter betvvixt Iohn and Peter but vvhen he coulde not preuaile in his suite he made Iohn Bisshoppe of Nola in Campania One of the letters that Pope Foelix vvrote vnto Zenon the Emperour about this matter is put into the fift Synode of Constantinople vvherein the Pope after the salutation doth most humblye beseech the Emperour to take his humble suite in good parte He shevveth that the holy .162 Churche maketh this suite that he vvill vouchesafe to mainteine the vnitie of the Churche that he vvill destroye Heresies that breaketh the bonde of vnitie that he vvill expell Peter Mogge bothe oute of the Citie and also from Churche regiment that he vvould not suffer Peter being deposed to be admitted to the Communion of the Churche but that by his honorable letters he vvould banish him out of the bounds of Antioche And saith this Bisshop of Rome Foelix vnto the Emperour In his place appoint you one that shal beutifie the Priesthode by his woorkes Stapleton You procede still to bring authorities against your selfe This Peter was deposed I confesse But by whome M. Horne Not by the Emperour but euen by Pope Foelix as appeareth but one leafe before the place which your selfe alleage And in case it was to painefull for you to turne backe a leafe or two before yet might you haue vouchsaued to haue read the next lines before your own allegatiō In the which Foelix signifieth that he was so deposed and therfore requesteth th'Emperour to expel him and to place some other mete man for him whiche thing Popes doe at this day requiring Catholike Princes to remoue hereticall Bishops and to place good in their roome neither yet therfore are or euer were Princes accompted enacted or intituled Supreme gouernours in all causes Ecclesiasticall Your new Religion hath inuented this newe Title This Pope Foelix also excommunicated Acatius of Constantinople for bearing with this Peter Mogge as witnesseth Liberatus Whereby appeareth clerely the Popes Primacie ouer the ij chiefe Patriarches of the East Churche of Constantinople and Antioche And you againe are with your owne examples cleane ouerthrowen M. Horne The .59 Diuision pag. 35. b. Anastasius the Emperour .163 deposed Macedonius Bisshoppe of Constantinople as one that falsified the Ghospels as Liberatus saith Stapleton If this Macedonius falsified the Ghospel he was I wene worthy to be deposed But your Author vseth not this worde Deposed but he saieth he was expulsed Whiche might be being by an
the Kings consent or without against the Pope who hath no Iudge in this world but God only Neither cā he be iudged by his inferiours And so these Bishops told the King to his face And finally the King referreth the whole mater to the Synode and plainly protesteth that it was the Coūcels part to prescribe what ought to be done in so weighty a mater As for mee saith the King I haue nothing to doe with Ecclesiasticall maters but to honour and reuerence them I cōmit to you to heare or not to heare this matter as ye shall thinke it most profitable so that the Christiās in the City of Rome might be set in peace And to this point lo is al M. Hornes supremacy driuen The Bishops proceding to sentence doe declare that Pope Symachus was not to be iudged by any man neither bound to answere his accusers but to be committed to Gods iudgemēt And the reason the Coūcel geueth That it appertaineth not to the sheep but to the pastour to foresee and prouide for the snares of the wolfe And thē follow the words that you reherse which are no iudicial sentence but only a declaration that he should be taken for the true Bishop as before But to medle with the cause and to discusse it iudicially they would not because as they said by the Canōs thei could not And therefore immediatly in the same sentence that ye haue in such hast brokē of in the midle it followeth We doe reserue the whole cause to the iudgemente of God Sette this to the former parte by you recited being a parcell of the sayed sentence as ye must needes doe and then haue ye sponne a faire threade your selfe prouing that thing whiche of all things yee and your fellowes denye That is that the Pope can be iudged of no man And so haue ye nowe made him the Supreame Heade of the whole Churche and haue geauen your selfe suche a fowle fall that all the worlde will lawghe you to scorne to see you finde faulte with this Councell as mangled and confusedlye sette foorth whiche so plainelye and pithelye confoundeth to your greate shame and confusion all that euer yee haue broughte or shall in this booke bringe againste the Popes Primacye So also it well appeareth that if there were in the worlde nothing else to be pleaded vppon but your owne Councell and sentence by you here mangled and confusedly alleged M. Fekenham might vpon very good ground refuse the othe and ye be cōpelled also if not to take the othe for the Popes Primacy being of so squemish a conscience yet not to refuse his authority by your owne Author and text so plainely auouched M. Horne The .62 Diuision pag. 36. a. As it is and shall be most manifestly proued and testified by the oecumenicall or generall Councels vvherin the order of Ecclesiasticall gouernment in Christes Church hath ben most faithfully declared and shevved from time to time as your self affirme that such like gouernment as the Quenes Maiestie doth claime and take vppon her in Ecclesiasticall causes vvas practised .169 continually by the Emperours and approued praised and highly commended by .170 thousands of the best Bisshoppes and most godly fathers that haue bene in Christes Churche from time to time euen so shall I prooue by your ovvne booke of Generall Councels .171 mangled maimed and set foorth by Papish Donatistes them selues and other such like Church vvriters that this kinde and such like gouernment as the Quenes Maiestie doth vse in Church causes vvas by continuall practise not in some one onely Church or parte of Christendome vvhereof you craue proufe as though not possible to be shevved but in the notablest Kingdomes of al Christendome as .172 Fraunce and Spaine put in vre vvherby your vvilfull and malicious ignoraunce shal be made so plain that it shal be palpable to them vvhose eyes ye haue so bleared that they cannot see the truth The .17 Chapter of Clodoueus Childebert Theodobert and Gunthranus Kings of Fraunce Stapleton MAister Horne nowe taketh his iourney from Rome and the East Churche where he hath made his abode a greate while to Fraunce and to Spaine hoping there to find out his newe founde Supreamacye Yea he saieth He hath and will proue it by thowsandes of the beste Bisshops Vndoudtedly as he hath already founde it out by the .318 Bisshops at Nice by the 200. bisshops at Ephesus and by the 630. bishops at Chalcedo who stande eche one in open fielde against him so wil he finde it in Fraūce and in Spayn also If he had said he would haue found it in the new founde landes beyonde Spayn among the infidels there that in dede had ben a mete place for his new founde Supremacy Verily in any Christened coūtre by hī yet named or to be named in this booke he neither hath nor shall find any one Coūcel or bishop Prince or Prouīce to agnise or witnesse this absolute Supremacy that M. Horn so depely dreameth of And that let the Cōference of both our labours trie M. Hornes answer and this Reply As also who hath bleared the Readers eyes M. Horne or Maister Fekenham M. Horne The 63. Diuision pag. 36. b. Clodoueus about this time the first Christian King of Fraunce baptized by Remigius and taught the Christian faith perceyuing that through the troublesome times of vvarres the Church discipline had bene neglected and much corruption crepte in doth for reformacion hereof call a nationall councel or Synode at Aurelia and commaundeth the bisshoppes to assemble there together to consult of such necessary matters as vvere fit and as he deliuered vnto them to consulte of The Bisshoppes doe according as the Kinge .173 commaundeth they assemble they commende the Kings zeale and great care for the Catholique faith and Religion they conclude according to the Kings minde and doth .174 referre their decrees to the iudgement of the King vvhome they confesse to haue .175 the superiority to be approued by his assent Clodoueus also called a Synode named Conciliū Cabiloneum and commaunded the bisshops to consider if any thing vvere amisse in the discipline of the Church and to consulte for the reformation thereof and this saith the bisshops he did of zeale to Religiō and true faith Other fovver Synodes vvere summoned aftervvarde in the same City at sondry tymes by the commaundement of the King named Childebert moued of the loue and care he had for the holy faith and furtheraunce of Christian Religion to the same effect and purpose that the first vvas sommoned for This King Childebert caused a Synode of Bishoppes to assemble at Parys and commaunded them to take order for the reformation of that Church and also to declare vvhom they thought to be a prouident Pastour to take the care ouer the Lords flock the Bisshop Saphoracus being deposed for his iust demerites Stapleton M. Horne so telleth his tale here as yf this King Clodoueus had
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
write with teares entreateth the Emperour that the Churches might be restored to the Arrians The Pope was then belike an Arrian him selfe Surely the simple Reader can gather none other thing by you especially the same being dasshed in the margent to Ye haue not done well to tell half the tale and to tell it so suspitiouslye The cause then of his earnest suite was that otherwise Theodorike threatened to shutte vppe all the Catholique Churches in Italie and vnder his dominion Yea your Author Martinus writeth that he menaced to kill all the Catholikes in Italy whome he calleth Christianos This was the cause of his ernest suite not for the fauour he bore to the ArriaÌ„s but for the fauour he bore to the Catholiques and their Churches Iustinus receiued those Ambassadours as you truly say honorably And as Sabellicus writeth the Emperour was not onelye crowned of Pope Iohn but at his first coÌ„ming most humbly and reuereÌ„tly fel at his feet before him and honoured him But Iustinus did not so honorably entertaine him at Constantinople but Theodorike at his returne did deale with him as homly casting hiÌ„ into prison at RaueÌ„na where what for hunger what for lothsome filthines of the prison shortly after he died a Martyr About which time or a litle after he slew the honorable Senatours Symachus and Boetius Whiche thing al your three Historiographers doe write Where ye wil vs to note that not onely the Pope shewed his obedieÌ„ce and subiectioÌ„ to the godly Emperor but also that the secular Princes ordeined lawes ecclesiastical c. Your double note wil proue but a double vntruthe For the Pope in this supplicatioÌ„ obeied not the godly Emperour Iustine but the Arrian King Theodorike Neither was it obedience of dutie but a submission of charitie partly to qualifie the furie of the Arrian tyrant partely to saue harmelesse the whole nuÌ„ber of Catholikes in Italy which by th' Emperours edict should coÌ„sequently haue ben destroyed Againe this decree of Iustine was no ecclesiasticall mater coÌ„cerning any alteration of religion any deposing of Bishoppes any order of Church discipline or such like but oÌ„ly a decree for banishiÌ„g of Arrian heretikes and of ouerthrowing their Synagogs which maner of decree being of denouÌ„ced heretiks belongeth properly to the ciuile Magistrate and is an external or teÌ„poral mater no spirituall or ecclesiasticall cause namely such as we ioyne issue with you King Phillip hath banished heretikes out of this land and hath coÌ„maunded their Synâ—gogues to be ouerthrowen But he is not therfore taken for Supreme gouernour in al causes or in any cause ecclesiastical Neither do or euer did his subiects swere to any suche Title M. Horne The .66 Diuision pag. 38. a. VVithin a vvhile after this â—hon vvas Agapetus Pope vvhome Theodatus the King sent on his Ambassage vnto the Emperour Iustinianus to make a suit or treaty in his behalfe VVhen the Emperour had enterteined this Ambassadour vvith much honour and graunted that he came for touching Theodatus he earnestly both vvith faire vvordes and soule assailed this Pope to bring him to become an Eutychian the vvhich vvhen he could not vvinne at his handes being delighted vvith his free speache and constancy he so liked him that he foorthvvith .183 deposed Anthemius bisshop of Constantinople bycause he vvas an Eutychian and placed Menna a Catholike man in his roume Agapetus died in his legacy in vvhose roume vvas Syluerius made Pope by the meanes or rather as Sabellicus saieth by the commaundemente of the Kynge Theodatus the which vntil this time was woÌ„t to be done by the authority of the Emperours saith Sabellicus for the reuenge whereof Iustinianus was kyndled to make warres against Theodatus Syluerius vvas shortly after quarrelled vvithal by the Empâ—resse through the meanes of Vigilius vvho sought to be in his roome and vvas by the Emperours 184 authority deposed The vvhich act although it vver altogether vniust yet it declareth the autority that the Prince had ouer the Pope vvho like a good Bisshop as he vvould not for any threates do contrary to his coÌ„science and office so like an 185 obedieÌ„t subiect he acknovvleged the Princes authority being sent for came being accused vvas ready vvith huÌ„blenes to haue excused and purged him self and vvhan he could not be admitted thervnto he suffred him selfe 186 obedieÌ„tly to be spoiled of the Bissoplike apparaile to be displaced out of his office and to be clothed in a Monasticall garement The same measure that Vigilius did giue vnto Syluerius he himselfe being Pope in his place receiued shortly after vvith an augmentation for he vvas in like sorte vvithin a vvhile 187 deposed by the Emperours authority bicause he vvould not kepe the promise vvhich he had made vnto the Emperesse and vvas in most cruell vvise dealt vvith all vvhich cruelty vvas the rather shevved to him by the meanes and procurement as Sabellicus noteth of Pelagius vvhom Vigilius had placed to be his Suffragan in his absence The .19 Chapter Of Iustinian the Emperour and diuerse Popes and Bisshoppes vnder him Stapleton ALL this standeth in two pointes First that an other Pope Agapetus by name was againe sent in Ambassage of Theodatus the King But this as Liberatê° writeth was a tyrannical force made bothe to the Pope and to the whole Senat of Rome These Arrian and barbarouse Gothian Kings are no fit examples of gouernmente due to godly Catholik Princes And their vtter destructioÌ„ folowed immediatly after vnder Belisarius Iustinians Captain Such blessed presidents M. Horne hath fouÌ„d out to build his imagined Supremacy vpon The next point is in the deposing of two Popes by the Emperour Iustinian wherin we nede by so much the lesse to enlarge our aunsweare for that M. Horne freely and franckly of him selfe confesseth that they were vniustly deposed Againe that you say the Pope suffered him self obediently to be spoiled c. If your tale wer true that were you know but an homly obedience but now he suffred not that spoile as you imagine obediently but was brought to that point by a very craft and traine as in Platina and Liberatê° it may be sene This therfore may passe for an other of M. Horns vntruths So hard it is for such ProtestaÌ„t Prelats to tel a true tale With the like truth you write that the Pope like an obedieÌ„t subiect acknowleged the Princes autority And why Because forsoth he suffred himself to be cloistred vp by force of Belisarius or rather his wife the Emperours Captain If such patience parforce proue a subiection then is the true man an obediente subiecte also to the theefe when he yeldeth him vppe his purse in the high waie to saue his lyfe But we say if there had bene iuste cause to depose them yet neither themperour nor the Councel could lawfully haue deposed them And because good Reader thou shalt haue a shorte and a ready proufe and that framed to thy hand
the Emperour to condemne Theodorus Mopsuestenus a famous aduersary of Origen the vvhich he brought to passe by ouermuch fraude abusing the Emperour to the great slaunder and offence of the Church Thus in all these Ecclesiasticall causes it appereth the Emperor had the .192 chief entermedling vvho although at the last vvas beguyled by the false bisshops yet it is vvorthy the noting by vvhom this offence in the Church came vvhich appeareth by that that follovveth I beleeue that this is manifest to al men saith Liberatus that this offence entred into the Church by Pelagius the DeacoÌ„ and Theodorus the Bisshop the which eueÌ„ Theodorus him selfe did openly publishe with clamours crying that he and Pelagius were woorthy to be brente quicke by whome this offence entred into the worlde Stapleton M. Horne nowe will bringe vs a prety conclusion and prove vs because bishopes be at dissention and abuse the Prince assisting nowe the one parte nowe the other that the prince is supreame head Whereof will rather very well followe this conclusion Experience sheweth that princes the more they intermedled in causes of religioÌ„ the more they troubled the Churche the more they were theÌ„ selues abused and also misused others Therefore priÌ„ces are no mete persons to be supreme heads in such causes Examples hereof are plenty Constantin the great persuaded by the Donatistes most importunat suyt waded so farre ouer the borders of his owne vocatioÌ„ that as S. Augustin writeth à sanctis antistibus veniam erat petiturus it came to the point he should aske pardon of the holy bishops The same Emperour by the suit of the Arrians medled so far with bishops matters that he banished the most innocent most godly and most lerned bishop Athanasius whereof in his deathebed he repented willing him by testament to be restored Theodosius the first persuaded with the smothe toung of Flauianus the vnlawful and periured bishop of Antioch did take his parte wrongefully against the west bisshops and the greatest parte of ChristeÌ„dom wwhereof we haue before spoken Theodosius the seconde defended the Ephesine conuenticle against Pope Leo seduced by Dioscorus and Eutyches or rather abused by one of his priuy chamber Chrysaphius an Eunuche and wynked at the mâ—â—dering of holy Flauianus whome the Chalcedon Counâ—â—ll calleth Martyr Zenon the Emperour deceyued by Acatius of ConstaÌ„tinople banished Iohn Talayda the Catholike patriarch of Alexandria who appealed from the Emperoure to Pope Simplicius And nowe in like maner this Emperour Iustinian while he was ouer busy in ecclesiastical matters as one that toke great delight so noteth Liberatus to geue iudgment in such matters being deceiued by Theodorus of the secte of Acephali condemned Theodorus Mopsuestenus and Ibas two most catholike bishops and highly praysed in the Chalcedon Councel wherof sprong vp in the Church a moste lamentable tragedye for the space of many yeares as all writers doe pitefully report This same Iustinian also banished the good bishop of Constantinople Eutychius for not suffering him to alter Religion But he restored him againe in his deathbed as Constantine dyd Athanasius He woulde haue banished also Anastasius an other Catholyke bishop of Antioche because he would not yeld to his heresy of Aphthartodocitae Such examples ought rather to teach Princes not to intermedle with matters aboue their vocation trulye as muche as the sowle passeth the body then to geue them anye presidentes of supreame gouernemente yea IN ALL CAVSES as Mayster Horne and hys fellowes as long as Princes fauour them woulde geue vnto them M. Horne The .69 Diuision pag. 39. a. This Pelagius as yet vvas but Suffragan or proctour for the Pope vvho aftervvard in the absence of Pope Vigilius his maister crepte into his See in the middest of the broiles that Totylas King of the Gothes made in Italye vvhen also he came to Rome In the vvhiche Historie is to be noted the Popes .193 subiection to Totylas vvhome humblie on his knees he acknovvleaged to be his Lorde appointed thereto of God and him selfe as all the reste to be his seruaunte Note also hovve the King sent him Embassadoure vvhat charge and that by Othe of his voyage of his message and of his returne the King straightlie gaue vnto him hovve buxomelie in all these things he obeyed Hovve last of all tovvard the Emperour being commaunded by him to tell his message he fell doune to his feet and vvith teares bothe to him and to his Nobles he ceased not to make moste lamentable and humble supplication till vvithout speed but not vvithout .194 reproche he had leaue to returne home But least you should take these things to sette foorthe that Princes had onely their iurisdiction ouer the Ecclesiasticall personnes and that in matters Temporall and not in causes Ecclesiasticall marke vvhat is vvritten by the Historians Platina amongest the Decrees of this Pope Pelagius telleth and the same vvitnesseth Sabellicuâ— that Narses the Emperours other deputie Ioyntelye with Pelagius did decree that none by ambition shoulde be admitted to any of the holye Orders Pelagius moreouer vvriteth vnto Narses desiring him of his ayed against all the Bisshoppes of Liguria Venetiae and Histria vvhich vvould not obey him putting their affâ—aunce in the authoritie of the first Councell of Constantinople In vvhiche Epistle amongest other things he vvriteth on this vvise Your honoure must remember what God wrought by you at that time when as Totyla the tyraunt possessing Histriam and Venetias the Frenche also wasting all thinges and you woulde not neuerthelesse suffer a Bisâ—hoppe of Myllaine to be made vntill he had sente woorde from thence to the moste milde Prince meaning the Emperour and had reciued answere againe from him by writing what shoulde be done and so bothe he that was ordeined Bisshoppe and he that was to be ordeined were brought to Rauenna at the appointment of your high authoritie Not long after Pelagius 2. bycause he vvas chosen Inâ—ussu Principis without the Emperours comaundement and could not send vnto him by reason the tovvne vvas beseged and the huge risyng of the vvaters stopped the passage as soone as he might being elected Pope he sent Gregory to craue the Emâ—erours pardone â–ª and to obtaine his good vvill For in those dayes sayth Platina the Clergie did nothing in the Popes election except the election had bene allovved by the Emperour Stapleton M. Horne telleth vs a tale after his olde wonte that is without head or taile to abuse his ignorant reader with a confuse heape of disordered and false wordes Pelagius was sente by the Romans to King Totilas to entreat of peace and that he would for a time ceasse from warre and geue them truce Saying that if in the meane whyle they had no succour they would yelde the citye of Rome to him Pelagius coulde wynne none other answere at his hands buâ— that they should beate downe the walles receiue his army and stand to his
honesty or dwelling so nighe Winchester schole so litle sight in the grammer Mennas had condemned Anthimus the Bishops and other cryed that forwith he should coÌ„deÌ„ne Seuerê° Petrus and Zoaras as he did a while after To whome Mennas answered that it was mete to coÌ„sult with themperour first which is very true for his great zeale to the faith aÌ„d for that he hadde the exequution of the sentence this is lyke your other knacke before that Dioscorus and other must be deposed And surely I woulde haue meruayled yf Mennas had takeÌ„ Iustinian for the supreame head who within fowre lynes after declareth the Pope to be the supreame head and that he did followe and obeye hiÌ„ in al things and coÌ„municated with them that did communicate with him and coÌ„demned those whome he did condemne Who also gaue Anthimus the heretik a tyme of repentance appointed by Pope Agapetus and proceded in SeÌ„tence against him according to the prescription of the Pope as Cyrillus proceded against Nestorius in the Ephesine Councel according to the limitation of Pope Celestinus M. Horne The .74 Diuision pag. 42. a. Such is the autority of Princes in matters Ecclesiastical that the Godly auncient Fathers did not only confesse that nothing moued in Church matters .207 ought to be done vvithout their authority but also did submitte theÌ„selues vvillingly vvith humble obedience to the directâ—on of the Godly Emperors by their lavves .208 in al matters or causes Ecclesiastical vvhich thei vvuld not haue done â–ª yf they hadde thought that Princes ought not to haue gouerned in Ecclesiastical causes The same zelous Emperour doth declare that the authority of the Princes lavves doth rightly dispose and kepe in good order both spiritual and temporal matters and driueth avvay all iniquity vvherefore he did not only gather togeather as it vvere into one heape tha lavves that he him selfe had made and other Emperours before him touching ciuil or temporal matters but also manye of those lavves and constitutions vvhich .209 his auncestours had made in Ecclesiastical causes Yea there vvas nothing perteyning to the Church gouernemente vvhiche he did not prouide for order and direct by his lavves and Constitutions vvherein may euidently appeare the aucthoritie of Princes not onely ouer the persons but also in the causes Ecclesiasticall He made a common and generall lavve to all the Patriarches touching the ordering of Bisshoppes and all other of the Clergie and Church Ministers prescribing the number of them to be suche as the reuenues of the Churches may vvell susteine affirming that the care ouer the Churches and other religious houses perteine to his ouersight And doth further inhibite that the ministers do passe foorth of one Churche to an other vvithout the licence of the Emperour or the Bisshoppe the vvhich ordinaunce he gaue also to those that vvere in Monasteries He .210 geaueth authoritie to the Patriarche or Bisshoppe to refuse and reiect although great suit by men of much authoritie be made He prescribeth in vvhat sorte and to vvhat ende the Churche goods shoulde be bestovved and threatneth the appointed paines to the bysshoppe and the other Mynisters if they trangresse this his Constitution He prescribeth in vvhat sorte the Bisshoppe shall dedicate a Monastery be giueth rules and fourmes of examination and triall of those that shal be admitted into a Monasterie before they be professed in vvhat sorte and orders they shal liue together He .211 prescribeth an order and rule vvherby to choose and ordeine the Abbat He requireth in a Monasticall personne diuinorum eloquiorum eruditionem conuersationis integritatem Learning in Gods woorde and integritie of life And last of all he chargeth the Archebisshoppes Bisshoppes and other churche Ministers vvith the publisshing and obseruing of this his constitution Yea his Temporal officers and Iudges also threatening to them both that if they doe not see this his Lawe executed and take the effecte they shal not escape condigne punishment He protesteth that Emperours ought not to be carefull for nothing so much as to haue the mynisterye faithfull tovvardes God and of honeste behauiour tovvardes the vvorlde vvhiche he saith vill easely be brought to passe if the holy rules vvhich the Apostles gaue and the holy Fathers kept and made plaine be obserued and put in vre Therefore saith he vve folovving in all things the sacred rules meaning of the Apostles do ordeine and decree c. and so maketh a constitution and lavve touching the qualities and conditions that one to be chosen and ordered a Bisshop ought to haue and prescribeth a fourme of triall and examination of the party before he be ordered adding that if any be ordered a Bisshop not qualified according to this constitution bothe he that ordereth and he that is ordered shall * lose their bisshoprikes He addeth furthermore that if he come to his Bisshoprike by giftes or revvardes or if he be absent from his Bisshoprike aboue a time limited vvithout the commaundement of the Emperour that he shall incurre the same penalties The like orders and rules he prescribeth in the same constitution for Deacons Diaconisses Subdeacons and Readers commaunding the Patriarches Archbisshops and bisshops to promulgate this constitution and to see it obserued vnder a paine He afâ—irmeth that this hath ben an auncient Lavve and doth by his authority renevv and confirme the same that no man haue priuate Chappels in their houses vvherein to celebrate the diuine mysteries vvherevnto he addeth this vvarning vnto Mennas the Archebisshop that if he knevv any suche to be and do not forbid and refourme that abuse but suffer this constitution of the Emperour to be neglected and broken he him selfe shal forfait to the Emperour fiftie poundes of gold Also that the ministers kepe continuall residence on their benefices othervvise the Bisshop to place others in their roomes and they neuer to be restored Stapleton We shall nowe haue a long rehearsall full three leaues of many Ecclesiasticall Lawes made by Iustinian the Emperour But who would thinke that M. Horne were eyther so folishe to make suche a sturre for that no man denyeth and the which nothing proueth his cause or to reherse such constitutions of Iustinian that partely ouerthroweth his Primacy partly displaceth him froÌ„ al bishoply and priestly office But what shal a man saye to them that be past all shame and haue no regard what they say or doe preach or write Or how is this world bewitched thus paciently to suffer such mens sermons and bookes yea and to geue them high credit to Tel me then and blushe not M. Horn whether ye be not one of them that for lacke of such qualities as IustiniaÌ„ according to the holie rules and Canons ye spake of requireth in a Bishop must lose your Bishoprik and those also that ordeined you Is not this one of the qualities that a Bisshoppe should haue no maner of wife when he is ordered Yea that his wife that he
had before he was ordered Priest or Bisshop must haue bene a virgin and no widowe at the time of mariage Is not this one of the holye rules whiche the Apostles gaue and the holy Fathers kept and made plaine whiche Iustinian would haue obserued and put in vre Now againe for Priest Deacon or Subdeacon that marieth after he is ordered doth not Iustinian eueÌ„ in your owne constitution say that he must forth with be spoiled of all Ecclesiasticall function and office and become a laie man Loke nowe well aboute you Maister Horne and aboute your fellowes Protestante Bisshoppes and tell mee if this rule take place whether ye can shewe among them all any one Byshoppe And so by the merueilous handy woorke of God yee are neither Parliamente nor Churche Bishops What do ye tel me of Iustinians constitutions touching Monkes and monasteries and of the rules and fourmes that he prescribed to them He sayeth in dede that he hath a speciall care to see the monastical rules and fourmes according to the will of the holy Canones obserued He saith that throughe the pure and deuoute prayers of religiouse men all thinges doe prosper in the common wealth both in peace and in warre Yf then Iustinian threatneth punishment as ye truely say both to spirituall and temporall magistrates for not publishyng and causyng hys Constitutions made for religiouse men to be obserued howe sharply and roughlye woulde he deale with you your fellowes and maysters that by your preachinges haue caused so manye monasteries to be so pityfully ouerthrowen Howe should yow escape condigne punishment thinke you that make no better of these Iustinians and not hys but rather the holy Fathers rules concernyng the monasticall life then to call the sayde holy life a foolisâ—e vowe an horrible errour and a monkish superstition M. Horne The .75 Diuision pag. 43. b. VVhan this Emperour vnderstood by the complaints that vvere brought vnto him against the Clergy Monks and certein Bishoppes that their liues vvere not framed according to the holy Canons and that many of them vvere so ignoraunt that they knevve not the prayer of the holy oblation and sacred Baptisme Perceiuyng further that the occasion hereof vvas partly by reason that the Synodes vvere not kept accordinge to the order appointed partly for that the Bishoppes Priestes Deacons and the residue of the Clergy vvere ordered bothe vvithout due examination of the right faith and also vvithout testimony of honest conuersation Protesting that as he is mindeful to see the ciuil Lavves firmely kept euen so he ought of duty to be more carefull about the obseruation of the Sacred rules and diuine Lawes and in no wise to suffer them to be violated and broken He renueth the constitutions for the Clergy touching Churche causes saing Folowyng therefore those thinges that are defined in the sacred Canons we make a Pragmaticall or moste full and effectuall Lawe whereby we ordeine that so often as it shal be neadfull to make a Bishop c. And so goeth forvvarde in prescribing the forme of his election examination and approbation And shutteth vp the Lavve about the ordering of a Bishop vvith this clause If any shal be ordered a Bishop against this former appointed order bothe he that is ordered and he also that hath presumed to order against this fourme shal be deposed He decreeth also by Prouiso vvhat order shall be kept if it chaunce that there be any occasion or matter layd to the charge of him that is to be ordered either Bishop Priest Deacon Clergy man or els Abbot af any Monastery But aboue all things sayeth he vvee enact this to be obserued that no man be ordered Bishop by giftes or revvards for both the geuer taker and the broker if he be a Church man shal be depriued of his benefice or clericall dignity and if he be a Lay man that either taketh revvarde or is a vvorker in the matter betvvene the partyes vve commaund that he pay double to be geuen to the Churche He geueth lycence neuertheles that vvhere there hath bene somethyng geuen by hym that is ordered Byshoppe of custome or for enstallation that they may take it so that it exceede not the somme prescribed by hym in this Lavve VVe commaund therefore that the holy Archebishoppes namely of the elder Rome of Constantinople Alexandria Theopolis and Hierusalem if they haue a custome to geue the Bishoppes and Clerkes at their ordering vnder twenty pouÌ„des in gold they geue onely so muche as the custome alloweth But if there were more geuen before this Lawe wee commaunde that there be no more geuen then twenty poundes And so he setteth a rate to all other Ecclesiastical persons in their degrees and according to the habilitie of their Churches concluding thus Surely if any presume by any meanes to take more than we haue appointed either in name of customes or enstallations wee commaunde that he restore threefolde so much to his Churche of whom he tooke it He doth vtterly forbidde bishoppes and Monkes to take vpon them gardianship neuerthelesse he liceÌ„ceth Priestes DiacoÌ„s and SubdeacoÌ„s to take the same on theÌ„ in certein cases He coÌ„maundeth tvvo Synods to be kept in euery Prouince yerely He prescribeth vvhat and in vvhat order maters shal be examined and discussed in them Besides these he enioyneth and doth commaunde all Byshops and Priestes to celebrate the prayers in the ministration of the Lordes supper aÌ„d in baptism not after a vvhispering or vvhyst maner but vvith a cleare voyce as thereby the minds of the hearers may be sturred vp vvith more deuotion in praisyng the Lord God He proueth by the testimony of S. Paul that it ought so to be He concludeth that if the religious bisshops neglect any of these things they shal not escape punisshment by his order And for the better obseruing of this constitution he commaundeth the rulers of the prouinces vnder him if they se these things neglected to vrge the bisshops to cal Synods and to accomplissh all things vvhich he hath commaunded by this Lavv to be doon by Synods But if the Rulers see notvvithstanding that the bisshops be slouthfull and slack to do thies things then to sygnify therof to him self that he may correct their negligeÌ„ce for othervvise he vvil extremely punissh the Rulers them selues Besydes thies saith this Emperour vve forbid and enioyne the Religious bisshops Priests Deacons Subdeacons Readers and euery other Clergy man of vvhat degre or order so euer he be that they play not at the table plaies as cardes dyce and such like playes vsed vpon a table nor associat or gase vpon the players at such playes nor to be gasers at ay other open syghts if any offend against this decre vve commaund that he be prohibited from all sacred ministery for the space of thre years and to be thrust into a monastery After thies Constitutions made for the gouernmeÌ„t of the secular Clergy as you terme it in causes ecclesiasticall the
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 vvherin
impudently in going about to make your Readers belieue that Richaredus and other Princes after him were takē for Supreme heades of the Church till now in these later daies and most blasphemously in calling the Pope for this mater the childe of perdition As wel might you for this cause haue called Gregorie so too Who is surnamed as ye here write the Great But God wotteth and the more pitie not very great with you and your fellowes Of al bookes his writinges beare most ful and plaine testimonie for the Popes singular praeeminence whiche thing is in an other place by me largely proued that though the matter here semeth to require somewhat to be said I neede not say any thing but onely remit the Reader to that place where he shal finde that S. Gregorie practised this Supreme authoritie as wel in Spain as other where throughout the whole Christened world But what saith S. Gregorie Forsothe that the King Richaredus by his carefull and continuall preaching brought Arrians into the true faith S. Gregorie saith wel And yet you wil not I trow say The Prince himself preached in pulpit to the Arrians What then Verelye that which he did by his Clergie and to the which he was a godly promoter that he is saied to doe him selfe As to preache to conuert heretiques to decree this or that and briefely to gouerne in causes Ecclesiastical All which the Prince in his owne person or of his owne authority neuer dothe But by his furderance such things being done he is saied sometimes as here of Saint Gregorye to doe them him selfe We might now passe to the next mater sauing that as ye without any good occasion or bettering of your cause bring in that Richaredus woorked these thinges without Pope Gregorie So it may be feared ye haue a woorse meaning and that ye doe this altogeather craftely to blemishe and deface Sainte Gregorye with the ignoraunte Reader Els tell me to what purpose write ye that Saint Gregorye was asshamed of him selfe and his owne slacknesse Why bringe you in these woordes of Sainte Gregorye What shall I aunsweare at the dreadfull doome when youre excellencye shall lead with you flockes of faithfull ones which ye haue broughte into the true faithe by careful and continuall preachinges I muste then either to refourme your ignorance if ye knew it not before or to preuent your readers circumuention by your wilye handeling of the mater like to be perchaunce miscaried if ye knewe it before admonish you and him that this is spoken of S. Gregorye in deede but as proceeding from a maruelouse humilitye and lowlines In like maner as he wrote to Sainte Augustine oure Apostle in the commendation of his doings wherein yet vndoubtedly he was a great doer him selfe many wayes as by the Historie of Bede clerely appeareth Otherwise though Richaredus doings be most gloriouse and worthy of perpetuall renoune yet shal S. Gregory match him or passe him Neither shal he altogether be voide of his worthy cōmendation concerning his care for the refourming of Spaine and repressing of heresies there either by his authority or by his learned woorkes Verely Platina witnesseth that by the meanes of this Gregorie the Gothes returned to the vnite of the Catholike faithe Whiche appeareth not at that time any otherwhere then in Spaine Hearken farder what Nauclerus one that you ofte reherse in this your booke writeth of him In super Beatus Gregorius c. Beside this Saint Gregorie compelled the Ligurians the Venetians the Iberians which had confessed their schisme by their libell to receiue the Decrees of the Councell of Chalcedo and so broughte them to the vnitye of the Churche He reduced them from Idolatrye partely by punnisshmente partlye by preaching the Brucians the people of Sardinia and the husbandmenne of Campania By the good and mightye authoritie of his writings and by Ambassadours sente in conueniente time he sequestred from the bodye of the Churche the Donatiste Heretiques in Affrique the Maniches in Sicilie the Arrians in Spaine the Agnoites in Alexandria Onely the Heresie of the Neophites in Fraunce rising by Symoniacall bribes as it were by so manye rootes was spreade farre and wide againste the whiche he valiauntlye foughte labouring mightelye against it to the Queene Brunechildis and to the Frenche Kinges Theodoricus and Theodobertus till at the lengthe a Generall Councell beinge summoned he obteined to haue it vtterlye banned and accursed This saith Nauclerus of other Countries Now what nede I speake of our Realme the matter being so notoriouse that by his good meanes by his studye and carefulnes we were brought from most miserable idolatrie to the faith of Christe And therefore as our Venerable Countreyman Bede writeth we maye well and oughte to call him our Apostle Rectè nostrum appellare possumus debemus Apostolum Quia cum c. For saith he wheras he had the chiefe Bisshoprike in all the worlde and was the chiefe Ruler of the Churches that long before were conuerted to the faithe he procured oure Nation that before that time was the Idols slaue to be the Church of Christ. So that we may well vse that saiyng taken from the Apostle All were it that he were not an Apostle to other yet is he our Apostle We are the seal of his Apostlesship in our Lord God It appeareth that S. Gregorie had to doe in Ireland also by his Ecclesiastical authoritie Thus much haue I here spoken of S. Gregorie either necessarily or as I suppose not altogether without good cause Surely not without most deape harte griefe to consider how farre we are gon from the learning vertue and faith whiche we nowe almost one thousande yeares past receiued at this Blessed mans handes Which altogether with our newe Apostle M. Horne heere is nothing but Grosse ignorance And this blessed and true Apostle of our English Nation no better then the child of perdition That is as he meaneth in dede a plaine Antichriste I pray God ones open the eyes of our Coūtrie to see who is in dede the true Antichrist and who are his messengers and forerunners thereby carefully and Christianly to shun as well the one as the other Christ is the Truth it selfe as him selfe hath said Who then is more nere Antichriste then the teacher of Vntruthes And what a huge number hath M. Horne heaped vs vppe in that hitherto hath bene answered being litle more then the third part of his boke Yea in this very Diuision how doe they muster Some of them haue already ben touched But now to the rest more at large let vs ouer runne the Diuision shortly againe First besides his false translation putting for repairing the order of Ecclesiasticall discipline to make a new fourme thereof as though that King altered the old Religion of his realme and placed a newe neuer vsed before in Christes Churche as M. Horne and his fellowes haue done in our Countrie beside this pety
towarde noone they came not at him at what tyme by the meanes of the Exarchus they brought him to Churche The cause of this enmyty that the Clergy bore to him was as Nauclerus writeth for that he was a great almes man and liberal of the Churche goods and also very busy to kepe his Clergy in good order For this cause they hated him and in so solemne a daye vtterly forsoke him Which is more I trowe M. Horne then not so solemnely to conducte him as the maner was To lacke the ordinary solemnity and to be cleane destitute are two things And there is a difference you knowe betwene staring and starke blinde I thincke your selfe M. Horne as holy and as mortified as you be woulde be very lothe to shewe your self in S. Swithens Quyer at Winchester vpon a Christmas day al alone without any one of your Ministers as seely as they are Again where you say that Leo the secoÌ„d made an end hereof causing theÌ„perour Iustinian to shew great cruelty c. This is a very grosse lie For Leo the second was Pope only in Constantins time father to this Iustinian 2. And the cruelty that IustiniaÌ„ shewed to the whole City of RaueÌ„na was after the death of this Leo. 2. at the lest tweÌ„ty yers vnder CoÌ„staÌ„tine the Pope at the later end of IustiniaÌ„s reigne being restored then from banishment but yet continuinge in al his former cruelties And as Nauclerus writeth he changed neuer a whit his former life only excepted that after his banishment he euer shewed Reuerence to the See Apostolike otherwise then before his banishmeÌ„t he was wont to do And therefore hearing that Felix the bishop of Rauenna disobeied the Pope he commaunded his Lieutenant in Sicilie to punish them which he did in dede very cruelly and barbarously But that he did of his own accorde not by the causing as you ignorantly affirme of Leo the .2 Who was dead at the lest .20 yers before nor by the causing of CoÌ„stantine the Pope then for ought that appeareth in the Stories And therefore where you conclude that Pope Leo by the commaundement and power of Iustinian brought Rauenna vnder his obeissance as the Pontifical reporteth you belie the Pontifical and the whole storye of that tyme to to ignorantly The Pontificall in dede saieth Percurrente diuale iussione c. By the commaundement of the Emperour sent abrode the Church of Rauenna was restored c. But Iustinian it nameth not It meaneth Constantine the Emperour who straight after the .6 Councel ended promulged that edicte Leo the .2 being then Pope Suche a longe and tedious mater it is to open M. Hornes vntruthes M. Horne The .83 Diuision pag. 50. a. But Benedictus the secoÌ„d vvho succeded next to Leo the second vveÌ„t in this point beyonde al his predecessours for Constantin being moued vvith his .251 humanity piety and fauourablenes tovvards al meÌ„ vvhen he sent to theÌ„perour for his confirmation theÌ„perour sent saith Platina a decree that from henceforth loke whome the Clergy the people and the Romain army should chose to be Pope al men without delay should beleue him to be Christes true vicar abiding for no confirmation by themperour or his Lieutenant as it had been wonte to be doen. c. For that was wont to be allowed in the Popes creation that was confirmed by the Prince him self or his vicegerent in Italy Here first of al it appereth if this story be true hovve this interest of the Prince in this Ecclesiastical matter thus continuing .252 long tyme although many vvayes assailed and many attemptes made by the Popes to shake it of vvas at the length through their flattery vvhich their Parasites cal humility geueÌ„ vnto them of theÌ„perours to vvhom it apperteined But vvhether this story be true or not or if it vvere geuen hovv it vvas geuen or hovv long the giftes toke place or hovv it vvas taken avvay and retourned to the former right may vvell be called into question for there is good .253 tokens to shevv that it vvas not geuen in this sort For these tvvo Popes vvho sat in the Papal seat .254 but .10 moneths a peece or there about vvere in .255 no such fauour vvith TheÌ„perour as vvas their predecessour Agatho vvho made great suit vnto theÌ„perour for such like things and obteined his suit but vvith a speciall Prouiso for the reseruatioÌ„ of this authority stil to remain vnto theÌ„perors as vvitnesseth the Pontificall and Gratian. He receiued from the Emperour letters say they accordinge to his petition wherebye the somme of moeny was releassed that was wont to bee geuen to the Emperour for the Popes Consecration but so that yf there happen after his deathe anye election the Bisshoppe electe be not consecrated before the election be signified to the Emperour by the general decree he meaneth the Synodicall letters accordinge to the auncient custome that the orderinge of the Pope maye goe forwarde by the Emperours knowledge or consent and commaundement The Glossar vppon Gratian noteth vppon these vvordes VVhich summe was wont to be geuen For euery Bisshop was wonte to geue something to themperour at his election But did not themperour coÌ„mit Symony in releasing this right vnder this coÌ„dition that his coÌ„sent should be required in the election answeare no because both these belonged to hiÌ„ of right before wherefore he might nowe remitte the one But as I said let it be true that Constantin gaue ouer this iurisdictioÌ„ but Volateranus addeth to this suspected donatioÌ„ this clause found true by experience which donatioÌ„ saith he was not loÌ„g after obserued And in dede it vvas kept so smal a vvhile .256 that vvithin one yere after or litle more vvheÌ„ the electors after loÌ„g altercation had agreed on Conon Theodorê° theÌ„perors LieutenaÌ„t as saith Sabellicus gaue his assent aÌ„d Platina shevveth the same although not so plainly So that by this also it appeareth that if stil it appertained to theÌ„perours Lieutenant to geue his asseÌ„t to the Popes electioÌ„ that than this gift is .257 either fained of the Papistes and that the rather vnder the name of Constantinus to bleare therevvith the ignorauntes eies as though it vvere the graunt of Constantine the great as they doe about Images vvith .258 the name of the Nicene CouÌ„cel or by like the gift vvas not so autheÌ„tically ratified as it vvas vnaduisedly promised but hovv so euer it vvas it helde not longe the Pope himselfe solempnely vvith the consent and decree of a vvhole Councell resigning al the foresaid graunt vnto the Emperours for euermore The .4 Chapter of Benedictus the .2 Pope and Constantine the .5 Emperour Stapleton I Can not tel whether this matter is by M. Horne more vntrulye or more vnwiselye handled The Emperour Constantin moued with the great vertue of Benedictus the .2 gaue ouer to him saith Platina his accustomable right in the confirmation of the Popes election Nay saith M. Horne
office is an honorable office Wel let yt be honorable to I suppose for all that it shal not make hym supreame heade of the Churche withall And so hath M. Hornes argument a great foyle M. Horne The .90 Diuision Fol. 53. a. The bishops and Clergy vvhich vvere of the Prouince of Antioche vvhan Macarius vvas deposed by the iudgement of the Synode do make supplication vnto the Iudges the Emperours deputies and counsailours that they vvilbe meanes vnto the Emperour to appoint them an other Archbishop in the place of Macarius novve deposed Stapleton And wil ye play me the MacariaÌ„ styl M. Horne Good reader coÌ„sider of M. Horns dealings eueÌ„ in this couÌ„cel that I haue aÌ„d shal declare whether M. Horn doth not altogether resemble Macarius shameful practise in his allegatioÌ„s One of your reasons theÌ„ M. Horn to proue CoÌ„stantines supremacy by is that the Antiochians sewed to themperour to appoint an other Archbisshop in the place of Macarius The appointment of an Archbisshop imployeth no supremacy Diuerse Kings of England haue appointed bisshops and Archebisshops in their Realm And yet none euer toke vpon them either the name or Authority of a Supreme Gouernour in al causes Ecclesiastical vntil in this our miserable tyme heretikes by authority of Princes to establishe their heresies haue spoiled Gods Ministers and the Church of her dewe Authority and gouernement And I haue told you before M. Horne that this CoÌ„stantin himself hath disclaimed your supremacy of supreame iudgement in causes ecclesiastical Wherof also the very next matter immediatlye rehersed before the thing you alleage is a good and a sufficient proufe I wil therfore demaunde a question of you Ye see Macarius is deposed and that as you confesse here your selfe by the Iudgement of the Synod Might now themperour kepe him stil aÌ„d that laufully in his bisshoprik if he had so would or no If ye say he might not theÌ„ is he no Supreame Head Except ye wil say he was lawfully deposed as an heretike and therfore theÌ„perour could not kepe him in This also as yet maketh against your supremacy For theÌ„ the IudgemeÌ„t of the bisshops is aboue themperours power But I wil further aske you whether yf Macarius had bene hartely poenitent and had recanted his heresy to themperour might theÌ„ haue kept him in Now take hede ye be not brought to the streights which way so euer ye wind yourself Yf ye say he may as ye must yf ye wil haue themperour Supreme Gouernour in al causes ecclesiastical then is the whole CouÌ„cel against you vtterly denying him al hope of restitution though the Iudges at theÌ„perours coÌ„maundemeÌ„t being moued with mercy proposed this questioÌ„ to the Synod Yf ye say he may not then do ye your self spoile theÌ„perour of his Primacy Thus ye perceiue euery way ye are in the bryers being conuicted by the very place by your self proposed M. Horne The .91 Diuision Fol. 53. a. The Iudges make them aunsvvere that it vvas the Emperours pleasure that they should determine amongest them selues vvhom they would haue and bring their decree vnto the Emperour At the last the vvhole Synod doe offer their definition subscribed vvith their hands to the Emperour besechiÌ„g him to .274 examen and confirme the same The Emperour vvithin a vvhyle saith vve haue redde this definition and geue our consent thereunto The Emperour asked of the vvhole Synod yf this definition be concluded by vnifourme consent of al the Bishops the Synod ansvvered VVe al beleue so we be al of this mind God send themperour manye yeares Thou hast made al heretiks to flie by thy meanes al Churches are in peace accursed be al Heretiks In the vvhich curse the vvhole Synode curseth Honorius Pope of Rome vvith the great curse vvhome the Synode nameth in .17 Action one of the chiefest of these Heretiques vvho are here cursed The Emperour protesteth that his zeale to conserue the ChristiaÌ„ faith vndefiled .275 vvas the only cause of calling this Synode He shevveth vvhat vvas their partes therein to vvyt to weighe consideratly by Gods holy Scriptures to put away al noueltye of speche or assertion added to the pure ChristiaÌ„ faith in these latter daies by some of wicked opinioÌ„ and to deliuer vnto the Church this faith most pure and cleane .276 They make a coÌ„mendatory oration vnto theÌ„peror vvith much ioyfulnes declaring that this his fact about this Synod in procuring to his subiectes true godlynes and to al the Church a quiet state was the most comely thing the most acceptable seruice the most liberall oblatioÌ„ or sacrifice that any Emperour might or coulde make vnto God And declaring the humble obedience to his precept or sommons of the Bisshop of Rome vvho sent his Legates .277 being sicke him self and of them selues being present in their ovvne persones they doe most humbly beseche him to set his seale vnto their doinges to ratifie the same with the Emperial wryt and to make edictes and constitutioÌ„s .278 wherewith to confirme the Actes of this Councel that al controuersie in tyme to come may bee vtterly taken away Al vvhich the Emperour graunted vnto them adding his curse as they had done before so vvel against al the other Heretikes as also against Honorius late Pope of Rome a companion fautour and coÌ„firmer saith he of the others heresies in al pointes After this the Emperour directeth his letters to the Synode at Rome of the VVesterne Bisshoppes vvherein he commendeth their diligence about the confuting of the heresies He describeth the miserable estate the Churche vvas in by meanes of the Heresies for saith he the inuentours of Heresies are made the chiefe Bisshoppes they preached vnto the people contention in steade of peace they sovved in the Churche forâ—vves cockle for vvheate and all Church matters vvere troubled and cleane out of order And because these things vvere thus disordered and impietye consumed Godlines wee sette forwarde thyther whereunto it becommed vs to directe our goinge meaninge to seeke by al meanes the redresse of these disorders in Churche matters wee labour with earnestnes for the pure faith wee attende vppon Godlines and wee haue our speciall care aboute the Ecclesiasticall state In consideration vvhereof vvee called the Bisshoppes out of farre distaunte places to this Synode to sette a Godly peace and Quietnes in the Churche matters c. To this epistle of the Emperour Leo the seconde Bisshoppe of Rome maketh aunsvvere for Agatho vvas deade bye letters vvhereof this is the effecte I geue thankes vnto the Kinge of Kinges vvho hath bestovved on you an earthly Kingdome in such vvyse that he hath geuen you therevvith a mind to seeke much more after heauenlye thinges Your pietye is the fruite of mercy but your authoritye is the keper of Discipline by that the Princes minde is ioyned to Godde But bye this the subiectes receyue reformation of disorders Kinges ought to haue so muche care to refourme and correcte naughtynes
the wordes immediately folowing which are these Sicut praedictum est Quatenus secuÌ„dum sancta vniuersalia quinque Concilia statuta sanctorum venerabilium patruÌ„ ita eam nos custodiamus vsque in mortem To th entent that as we haue before saied saieth the Emperour we also may kepe the faith euen to deathe according to the fiue holy and generall Councels and according to the decrees of the holy Reuerent Fathers If you had put this clause to the office of Bishops M. Horn as the Emperour did al England should haue sene that you and your fellowes were no Bishops who so lightly and so impudeÌ„tly condemne the doctrine of the holy fathers and do allowe but fower generall Councels as your bretherne here in Antwerpe do allowe but three But it went against your conscience to tell that which should condemne your conscience Likewise in the princes seruice to God you saie the Emperour protested his zeale to conserue the Christian faith vndefiled but you leaue out againe what he saieth immediatly after secundùm doctrinam atque traditionem quae tradita est nobis tam per Euangelium quámque per sanctos Apostolos statuta sanctorum quinque vniuersalium Conciliorum sanctorúmque probabilium patrum According to the doctrine and tradition deliuered vnto vs aswel by the Gospell as by the holye Apostles and by the decrees of the fiue holye General Councels and of the holye approued fathers If you had told this parte of the princes duetye and had geuen the Emperour leaue to tell out his whole tale the Reader shoulde sone haue espied what damnable wretches yowe are that persuade Princes to professe the Gospell onelye with out regarde of former Councels and of the traditions of the holy fathers And then your two marginal notes either would not at al bene noted or at least to your vtter shame haue ben readen Other your nippinges and curtallinges of your places might here be noted As that in the Councels request to the Emperour for ratifieng their determination with his edict you leaue out ex more after the maner wherby is insinuated a customable practise of Emperours as we sawe before in Iustinian to procure by edictes and proclamations the execution of Councels As also in your long allegation of pope Leo his letters which al we graunt vnto you and you neuer the nerer we might note at the least half a dosen such nippinges and manglinges of the text But I thinck M. Horne all that hath ben saied being wel considered you looke for no greate triumphe for this fielde But are content to blowe the retrayte Be it so then M. Horne The .92 Diuision pag. 55. a. Bamba King of Spaine commaunded a Synod to be had at Toletum in the fourthe yeere of his reigne the occasion vvas this There had beene no Synode by the space of .18 yeeres before as it is saide in the preface to this Councell by meanes vvhereof the vvorde of God vvas despised the Churche disciplicine neglected all Godly order distourbed and the Churche toste and tumbled as a shippe vvithout a rovver and sterne meaning a Kinge to call them togeather in Synode By the carefull zeale of this Kinge beyng called togeather they consulte hovv to refourme errores about Faithe corruption of discipline and other disorders againste godlines and Religion And at the ende they doo geue great thankes vnto the noble and vertuous Kinge by vvhose ordinaunce and carefull endeuour they vvere .280 commaunded to this consultation vvho as they affirme of him comming as a nevve repayrer of the Ecclesiasticall discipline in these times not onely intended to restore the orders of the Councelles before this time omitted but also hath decreed and appointed yeerely Synodes to bee kepte hereafter Eringius kinge of Spaine commaundeth the Bishopps and other of his Clergie to assemble togeather at Toletum in one Synode the first yere of his reigne And called an other to the same place the fourth yeere of his reigne to consulte about reformation of the Churche discipline VVhen the Bishoppes and the residue of the Cleargy vvere assembled in their conuocation at the commaundemente of the king he him selfe vvith many of his nobilitie and counsailours commeth in to them he declareth the cause vvherefore he summoned this Synode he shevveth the miseries the vvhole countrey hath susteined and the plagues he declareth the cause to be Goddes vvrathe kindled by meanes of the contempte of Goddes vvorde and commaundement And he exhorteth them that they vvil vvith Godly zeale study â—o purge the land from prauity by preaching and exercise of Godly discipline and that zealously He doth exhort his Nobles that vvere there presente that they also vvould care diligently for the futherance hereof he deliuereth vnto the Synode a booke conteining the principall matter vvherof they should consulte And last of all he promiseth by his hande subscription that he vvil confirme and ratifie vvhat the clergy and nobility shall conclude touching these articles for the furtherance of godlines and Church Discipline Egita Kinge of Spayne .281 caused in his time also three Councelles to be hadde and celebrated at Toletum for the preseruation of Religion vvith the Church Discipline in sincerity and puritie vvho also confirmed and ratified the same vvith his Royal assent and authority The .6 Chapter Of three Kings of Spaine and of the three later Toletane Councels kept in their reignes Stapleton ALM. Hornes force is now sodenly remoued from Constantinople to Spaine where he now bloweth a larme againe But God be thanked for all this great fighte there is litle hurte donne Yea after all this tossing and turmoiling and after all his great sturre and broile againste the pope and the clergy he is vppon the soden becomme suche an entiere and so well affectioned frende to them that but I trowe vnwares and therfore worthy the lesse thanke he transporteth the supreame authority as well in temporall as spirituall matters from the king to the clergy For I beseache you M. Horne are not dyuers of the maters specified in the twelueth and thirtenth Councell at Toledo plaine Ciuile and Temporall As concerning the confirmation of King Ernigius royall Authoritie succeeding to Kinge Bamba being shorne a Monke Concerning the release and exoneration of the people from certaine grieuouse payementes and exactions Concerninge also the goods of certaine Traytours with such like Dothe not the Kinge praye the Prelates to discusse his requests with their iudgementes Doe not they confirme his royall Authoritie with their Synodicall Decree Doth not the Kinge in his booke offred to the Councell saye that he moste humblie and deuoutlye lyeth prostrate before their Reuerente assemblie Coram caetus vestri reuerentia humilis deuotusque prosternor Dothe he not desire them coÌ„cerning his other ciuil ordinaÌ„ces to put to their stroÌ„g and helping hand Doth he not plainly say that what so euer the holy assemblie of Bisshops decreeth to be obserued is by the gift of the
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
to the coÌ„tentes of theÌ„ And in ful testimony therof eche one set to hys haÌ„d aÌ„d subscriptioÌ„ The sayd AdriaÌ„ writeth to Tarasius the patriarche of CoÌ„staÌ„tinople that oÌ„lesse he had wel knowen Tarasius good syncere zeale aÌ„d catholike fayth touching Images aÌ„d the sixe general couÌ„cels that he would neuer haue coÌ„sented to the calling of any Councell Wherby ye see M. Horn that the Pope hath such a voyce negatyue in summonyng and ratifiyng of CouÌ„cels that if he only had draweÌ„ backe it had bene no lawful Councel According as the old Canon alleaged in the ecclesiasticall story commaundeth that without the Popes Authorityte no Councel ought to be kept and according as for that only cause diuers couÌ„cels were abolished as the Antiochian in the East and the Ariminense in the West And the sayed Pope Adrian saieth to Tarasius Vnde ipse Beatus Petrus Apostolus Dei iussu Ecclesiam pascens nihil omnino praetermisit sed vbique principatum obtinuit obtinet cui etiam nostrae beatae Apostolicae sedi quae est omnium Ecclesiarum Dei caput velim beata vestra sanctitas ex sincera mente toto corde agglutinetur Saynte Peter feding the Churche by Gods commaundemeÌ„t hath omitted nothing at all but euer hath had the principality and nowe hath to whome and to our blessed and Apostolyke see whiche is the Head of all Gods Churches I would wish your blessed holines wythe syncere mynd and withall your heart to ioyne your self The Emperour hym self sayth that the councel was called by synodical letters sente froÌ„ the most holy patriarch And a litle after by whose exhortatioÌ„ aÌ„d in a maÌ„ner coÌ„maundemeÌ„t we haue called you together saith th'Emperour to the bisâ—hops The Popes Legates are named first and subscribe first The Popes letters were read first of all in the Councel And that Tarasius him selfe confesseth Praerogatiua quadam For a certeyn prerogatiue dewe to the Pope Other places also of like agreablenes ye shal find here These be the letters M. Horn that ye speak of which as ye say theÌ„peror coÌ„mauÌ„ded to be read opeÌ„ly Wherwith that ye dare for shame of th' world ones to medle as also to talk of the story of Paulus aÌ„d Tarasius I can not but most wonderfully maruayle at This Paulus was patriarche of CoÌ„staÌ„tinople immediatly before Tarasius and voluÌ„tarily renouÌ„ced the same office and became a monke mynding to doe some penaÌ„ce the residue of his lyfe for that he had set forth the wycked doings and decrees of themperours against the images The Emperour was verye desirous to place Tarasius in hys roome but he was as vnwilling to receyue that dignity And wheÌ„ the Emperour vrged aÌ„d pressed hym vehemeÌ„tly he answered How caÌ„ I take vpon me to be Bishop of thys see being sondred froÌ„ the residew of Christes Church â–ª aÌ„d wrapped in excoÌ„munication Is not this then pretely aÌ„d gayly done of M. Horn to take this couÌ„cel as a troÌ„pet in hys hand to blowe and proclaime hym self to all the world an heretyke Pleade on a pase M. Horne as ye haue done and yow shall purchase your self at length great glory as great as euer had he that burnte the teÌ„ple of Diana to wyn to him self a perpetuall memorye To the which your glorious tytle for the encrease and amplifying of the same let your Vntruthes which are here thicke and threefolde be also adioyned That the Popes about this time deuised horrible practises to haue to them selues only the supreme authority that Irene Constantines Mother was an ignorant and a superstitious woman that the matters in the .7 Generall Councel were not iudged according to the Gospelles that there was nothing attempted or done in this Councell without the authority of the Emperour In all this I heare very bolde asseuerations but as for proufes I finde none And none wil be found when M. Horne hath done bis best this yeare nor the next neyther M. Horne The .94 Diuision pag. 57. a. Gregorius .3 sent into Fraunce for succour to Charles Martell yelding and .290 surrendring vp vnto him that vvhiche the Pope had so long sought by all subtile and mischieuous meanes to spoile the Emperoure and the Princes of This same Gregory the third saith Martinus PoeniteÌ„tiarius VVhan Rome was besieged by the king of Lombardy sent by shippe vnto Charles Martell Pipines father the Keyes .291 of S. Peters confession beseeching him to deliuer the Church of Rome from the Lombardes By the keyes of S. Peters confession he meaneth .292 al the preheminence dignitie and iurisdiction that the Popes claime to them selues more and besides that vvhich al other church ministers haue ouer and aboue all manner persons Ecclesiastical or Temporal as geuen of Christ onely to S. Peter for his confession and so from him to the Popes of Rome by lineall succession Seinge that this Pope vvho vvas passingly vvell learned both in diuine and prophane learning and no lesse godly stout and constant if you vvill beleeue Platina .293 yeldeth and commiteth all this iurisdiction and claime that he hath ouer all persons Ecclesiastical and Temporall so vvel in causes Ecclesiasticall as Temporall vnto Charles Martell a laie Prince and great Maister of Fraunce it appeareth that Princes may laufully haue the rule gouernment and charge in Church matters The heires and successours of this Charles Martell did keepe these keyes from rusting They exercised the same iurisdictioÌ„ and gouernmeÌ„t in Ecclesiastical causes that the Emperours and Kings had don from the tyme of ConstaÌ„tine the great vntil their tyme vvhich vvas almost .400 yeres For Carolomanus .294 sonne to King Pepin and nephevv to Charles Martel no lesse Princelike than Christianly exercised this his .295 Supreme authority in Ecclesiastical causes and made notable reformation of the Ecclesiastical state He summoned a Councel of his Clergy both Bisshoppes and Priestes .742 yere from the incarnation of Christ vvherein also he him selfe sate vvith many of his nobles and counsailours He shevveth the cause vvhy he called this Synode That they should geue aduise saith he howe the Lawe of God and the Churche religion meaning the order and discipline may be restored againe which in the tyme of my predecessours being broken in sonder fell cleane away Also by what meanes the ChristiaÌ„ people may attaine to the saluation of their soules and perishe not being deceiued by false priestes He declareth vvhat ordinaunces and decrers vvere made .296 by his authoriy in that Synode VVe did ordein Bishops through the Cities saith he by the couÌ„cel of the Priests aÌ„d my nobles aÌ„d did coÌ„stitute Bonifaciê° to be the Archbisshop ouer them .297 VVe haue also decreed a Synode to â—e caâ—â—eâ— together euery yere that the decrees of the Canons and the Lawes of the Churche may be repaired in our presence and the Christian Religion amended c. That the money vvhereof the Churches haue been defrauded
were there cōdemned for heretyks why do ye not tell vs also who were cheif in that Coūcell whiche were Theophilatius and Stephanus Pope Adriās Legates And here appereth the wretched dealing of the authour of your Apologye for hys duble lye aswell in that he would by thys Synode proue that a generall councell maye be abolished by a national as for saying this Councell did abolishe the Seuenth Generall Councell whereas it confirmed the said Generall Councell with a like Decree And with this the strongest part of your Apologie lyeth in the dust For wheras the chiefe and principall parte of it is to deface the Councel of Trent and to shew that by priuate authority of one nation the publike and cōmon authority of a Generall Councel might be well inough abrogated he could finde no colour of proufe but this your Councel of Franckford which now as ye heare dothe not infirme but ratifie and confirme the .2 Nicene Councell As made for the honoring and not for the vilaining of holy Images M. Horne The .98 Diuision pag. 59. a. Carolus Magnus calleth by his commaundemente the Bisshoppes of Fraunce to a Synode at Arelatum appointeth the Archebisshoppes of Arelatum and Narbon to be chiefe there They declare to the Synode assembled that Carolus Magnus of feruente zeale and loue tovvardes Christe doothe vigilauntlye care to establishe good orders in Goddes Churche and therefore exhorte them in his name that they diligentlye instructe the people vvith godlie doctrine and exaumples of lyfe VVhen this Synode had consulted and agreed of suche matters as they thoughte fitte for that time They decree that their doinges shoulde be presented vnto Carolus Magnus beseeching him that where anye defectes are in their Decrees that he supplie the same by his wisedome If anye thing be otherwise then well that he will amende it by his iudgemente And that whiche is well that he will .306 ratifie aide and assist by his authority By his commaundemente also vvas an other Synode celebrated at Cabellinum vvherevnto he called manye Bysshoppes and Abbotes vvho as they confesse in the Preface did consulte and collecte manye matters thoughte fitte and necesarie for that time the vvhiche they agreed neuerthelesse to be allovved and confirmed amended or .307 dissalovved As this Councel referreth al the Ecclesiastical matters to the 308 iudgement correction disalovving or confirming of the Prince so amongest other matters this is to be noted that it prohibiteth the couetousnesse and cautels vvherevvith the Clergie enriched them selues persuading the simple people to geue their lands and goods to the Churche for their soules helth The Fathers in this Synod complaine that the auncient Church order of excommunication doing penaunce and reconciliation is quite out of vse Therefore they agree to craue the Princes .309 order after vvhat sorte be that doth committe a publique offence may be punished by publique penaunce This Councel also enueigheth against and .309 condemneth gadding on pilgrimage in Church ministers Lay men great men and beggars al vvhich abuses saith the Synode after what sort they may be amended the Princes mind must be knowen The same Charles calleth an other Councel at Maguntia In the beginning of their Preface to the Councel they salute Charles the moste Christian Emperour the Authour of true Religiō and maintenour of Gods holy Church c. Shevving vnto him that they his moste humble seruants are come thither according to his commaundement that they geue Godde thankes Quia sanctae Ecclesiae suae pium ac deuotum in seruitio suo concessit habere rectorem Because he hath geauen vnto his holie Churche a gouernour godlye and deuoute in his seruice who in his times opening the fountaine of godlye wisdome dothe continuallie fede Christes shepe with holye foode and instructeth them with Diuine knowledge farre passing through his holy wisedome in moste deuoute endeuoure the other Kinges of the earth c. And after they haue apointed in vvhat order they diuide the states in the Councel the Bisshops and secular Priests by them selues the Abbottes and religious by them selues and the Laye Nobilitie and Iustices by them selues assigning due honour to euery person it folovveth in their petition to the Prince They desire his assistaunce aide and confirmation of suche Articles as they haue agreed vppon so that he iudge them worthy beseeching him to cause that to be amended which is found worthy of amendmēt In like sorte did the Synode congregated at Rhemes .312 by Charles more priscorū Imperatorū as the auncient Emperours were wont to do and diuers other vvhich he in his time called I vvould haue you to note besides the authority of this Noble Prince Charles the Great in these Church matters vvhich vvas none other but the selfe same that other Princes from Constantine the Great had and vsed that the holy Councel of Mogūtia doth acknovvledge and cōfesse 313 in plain speach him to be the ruler of the Church in these Ecclesiastical causes and further that in al these councels next to the cōfession of their faith to God vvithout making any mention of the Pope they pray and commaunde prayer to be made for the prince Stapleton The calling of Councels either by this Carolus or by others as I haue oft saied proueth no Supremacy neither his confirmation of the Coūcels and so much the lesse for that he did it at the Fathers desire as your self confesse But now Good Reader take hede of M. Horne for he would stilie make the beleue that this Charles with his Councell of Bishops should forbid landes and goodes to be geuen to the Church of any man for his soules helth and to be praied for after his deathe whiche is not so In deede the Councell forbiddeth that men shal not be entised and perswaded to enter into Relligion and to geue their goods to the Churche onely vppon couetousnes Animarum etenim solatium inquirere sacerdos non lucra terrena debet Quoniam fideles ad res suas dandas non sunt cogēdi nec circumueniendi Oblatio namque spontanea esse debet iuxta illud quod ait Scriptura Voluntariè sacrificabo tibi For a priest saieth the Councell shoulde seke the helth of sowles and not worldly gaines and Christians are not either to be forced or to be craftely circunuented to geue away theyr goods For it owght to be a willing offering accordīg as yt is writē I wil willingly offer sacrifice to thee and in the next canon yt is sayde hoc verò quod quisque Deo iustè rationabiliter de rebus suis offert Ecclesia tenere debet What so euer any man hath offred vnto God iustly and reasonably that muste the Church kepe styl Now for prayers for the dead ther is a special Canon made in this Coūcell that in euery Masse there shoulde be prayer made for suche as be departed owte of this worlde And yt is declared owte
of S. Augustyne that thys was the gwise and fasshion of the anciente Church The lyke sleight M. Horne vseth touching pilgrimage the whiche his owne canon highly comendeth thowghe full wisely and discreetly yt preuenteth and reformeth some abuses Wherfore ye shall heare the whole canon I will shifte no worde but only froÌ„ Latyn into the english In the former canoÌ„ the couÌ„cel forbadde that priests shuld goe on pilgrimage without the coÌ„sent of their Bishoppe to Rome or to Towres a towne in France where at the tombe and reliques of blessed S. Martyn innumerable miracles were donne and wrowght as amonge other Gregorius Turonensis Bishop there and a faythfull reporter not by vncerteyne hearesay but by presente eiesight moste fully declareth The whiche holy reliques the hugonotes of late in FraÌ„ce haue with moste vilany dishonored and consumed After which inhibition it followeth For say the Fathers some meÌ„ which vnaduisedlie vnder the cowlour of prayer goe in pilgrimage to Rome to Towres and other places doe erre very much There are priestes and Deacons and other of the Clergie which liuing dissolutely thinke them selues to be purged of their sinnes and to dooe their office if they ones come to the foresaid places There are neuerthelesse laye menne whiche thinke they haue freelye sinned or may freely sinne because they frequente these places to make their prayers in There be some Noble men which to scrape and procure mony vnder the pâ—etence of their pilgrimage to Rome or to Towres oppresse many poore men and that which they doe vpon couetousnesse only they pretend to doe for prayers sake and for the visiting of holy places There are poore men which doe this for no other intent but to procure to them selues a greater occasioÌ„ to begge Of this number are they that wandering hither and thither faine neuerthelesse that they goe thither or that are so foolisshe that they thinke they are by the bare view of holie places purged of their sinnes not considering that saying of S. Hierome It is not praise worthiâ— to hâ—ue seene Hierusalem but to haue liued vertuouslie at Hierusalem Of all whiche things lette vs looke for the iudgemente of our Emperoure howe they maye be amended But those who haue confessed themselues to their parrissh Priestes and haue of them taken counsell how to doe penance if imploying them selues to praier and almes geuing and to the refourming of their life and maners they desire to goe on Pilgrimage to Rome or els where are of allmen to be commended for their deuotion The Fathers also desire the Emperours healpe and assistaunce not his Order as you vntruely reporte for publique peÌ„naunce Beside if it had pleased you yee mighte haue caste in also a woorde or twoo more Vt secundum ordinem Canonum pro merito suo excommunicetur That accordinge to the order of the Canons he may according to his deserts be excommunicated And now good Reader iudge thou how truely how wisely or how to his purpose this gere is brought furth of M. Horne and what a singular good grace this man hath so wel to plead against him selfe and his fellowes for the Catholiques And nowe would I be in hande with Leo sauing that Maister Hornes Marginall Note seemeth to take me by the hand and to staie me a while And yet we wil foorth with shake him of and desire Maister Horne to ouersee his text ones againe and to square his Note to his Texte and not his text after his peruerse and preposterous order to his note I say then M. Horne ye haue no words nor mater in your text to cal Carolus Magnus Gouernour in Ecclesiastical causes and because beside your Note Marginall ye note the matter also so fast in your text which is not in the Fathers text saying the Fathers saye in playne speach that he was ruler of the Church in Ecclesiasticall causes I wil note as fast as you and that is your one false lying in your text and the other in the margent Onles ye may by some new Grammar and like Diuinitie proue that in seruitio suo in his seruice is Englished also In ecclesiastical matters You tell vs farder M. Horne that in this Councell of Ments the States were diuided The Bisshoppes and secular Priestes by them selues The Abbottes and Religious by them selues But you tell vs not wherein euery State was occupied and busied in that Councell That in deede made not for you The Councel then saith In prima turma consederunt Episcopi c. In the first rewe sate the Bisshops with their Notaries reading and debating vppon the holy Ghospel the Canons of the Church diuers works of the holy Fathers and namely the Pastoral of S. Gregory searching and determining thereby that which belonged to holsome doctrine and to the state of the Church In the seconde rew sate the Bisshops and approued Monks hauing before them the rule of S. Benet and seking therby to better the life of Monks to encrease their godly conuersation In the third rew sate the Laye Nobilitie and Iudges But what to doe M. Horne To conclude of matters of ReligioÌ„ as the laie Burgeses and GeÌ„tlemen do in our ParliameÌ„ts No no Neque nos neque Ecclesia Dei taleÌ„ consuetudineÌ„ habemus Neither we nor the Church of God haue any such custom or maner But there thei sate In mundanis legibus decertantes c. Debating in worldly lawes searching out Iustice for the people examininge diligently the causes of all that came and determining Iustice by al meanes that they could Thus were the States in that Councel diuided vnder that Noble Emperour Charlemain And what could this Note helpe you M. Horne or relieue you except it were that you would geue a preuy nippe to the order of late Parliaments where the laie not onely of the Nobilitie but euen of the Commons whose sentences in treatie of Relligion neuer sence Christe suffred were euer hearde or admitted doe talke dispute yea and conclude of Religion and that in the highest and most secrete mysteries thereof to the consequente of a Generall alteration You woulde no doubte as gladdelie as Catholiques haue the treatie and decision of suche matters in youre owne handes onely as in deede all Protestauntes beside you Caluin Melanchthon the Magdeburgenses with the reste doe expresselye teache as I haue bothe in this booke and otherwhere declared But this is the difference You are miserable clawbackes and as Caluin writeth to extolle the Ciuill Magistrate you spoyle the Churche of her dewe Authoryte But the Catholikes thinke it not mete to flatter in ReligioÌ„ But to geue that which is Cesars to Cesar and that which is Gods to God Excepete we shoulde saye that now you will haue Religion decided in parliament and when the Prince shall otherwise be affected you will not haue it so decided and that your Religion is Ambulatoria a wandring and a walking Religion teaching one thinge to day and an other to
morowe As in dede very properlye and truly George the Noble duke of Saxony sayed of the Lutheranes at Wittenberge when yet your Religion was scante out of her swadling clowtes What the faythe of my neighbours of wittenberge is now this yere I knowe But what it wil be the next yere I knowe not Yet you desire M. Feckenham to note here an other thing besides the Authoryty of this Noble Prince Charles the great for so you call him which you say was none other but the selfe same that other Princes from Cōstātin the great had and vsed which in deede is very true for they had none ne vsed none as hath bene proued and yet I maruayle where is then become the priuilege of S. Peters keyes sent to Charles Martell this mans grandefather if he had as you say none other but the selfe same Authoryte that other Princes from Constantin had If it was loste so soone then how is it true that you said before the heyres and successours of Charles Martell kepte these keyes form rusting If it was not lost how had he no more thē other which had S. Peters keyes more then other had But now to your note You will M. Feckenham to note that the holy Councel of Moguntia I am gladde you call it holy for thē you wil not I trowe misselyke with the diuision of the States there that I tolde you of euen now neyther with the Rule of S. Benets Order in that holy Coūcel straightly exacted doth acknowleadge and cōfesse in plaine speache him that is Charles the great to be the Ruler of the Churche in these ecclesiasticall causes Now shewe these laste wordes in these ecclesiastical causes in any parcel or place of the whol Councell in playne speache as you say and then M. Feckēham I dare say wil thanke you for your Note and for my parte I wil say you are a true man of your worde Which hitherto I assure you I haue litle cause to say or to thinke Your lying is almost comparable to M. Iewels Mary you are not in dede as yet so farre in the lashe as he is But if you come ones to Replying as he hathe done you wil be a Pinner I doubte not as well as he and telle your vntruthes by the thousandes For assure your selfe M. Horne as vera veris conueniunt so an vntrue and false doctrine can neuer possiblye be maintayned without horrible lying and mayne numbers of vntruthes M. Horne The .99 Diuision pag. 60. a. Pope Leo .3 as the French Chronicles and Nauclerus vvitnesseth sent foorthvvith after he vvas made Pope Peters keyes the Banner of the City and many other gifts vnto Charles requiring him that he vvold cause the people of Rome to become subiecte vnto the Pope and that by Othe Charles minding to gratify and pleasure Pope Leo there .314 vvas a cause vvherfore sente an Abbot on this busines and assured the people of Rome to the Pope by othe This Leo his streight .315 dealinges vvith the Romayns vvas so hatefull vnto them vvas brought shortly into much daungier of his life but farre more of his honesty Certaine of Rome came to Charles to accuse this Pope Charles putteth of the examination of the matter till an other time promisinge that he vvoulde vvithin a vvhile come to Rome him selfe vvhiche he did after he had finished his vvarres He vvas honorably receiued of the Pope The eight day after his cominge into Rome he commaunded al the people and the Cleargy to be called togeather into S. Peters churche appointing to here and examine the Pope touchynge that he vvas accused of in the opē assembly VVhē the Cleargy and the people vvere assembled the Kinge examineth them of the Popes life and conuersation and the vvhole company .316 beinge vvilled to say their mindes ansvveare that the manner hathe beene that the Popes shoulde be iudged of no man but of them selues Charles being mooued vvith so .317 sore greeuous an ansvveare gaue ouer further examination Leo the Pope saieth Platina vvho did earnestly desire that kinde of iudgement to geue sentence be 318. meaneth in his ovvne cause vvente vp into the pulpitte and holdinge the Gospels in his handes affirmed by his Othe that he vvas guiltles of all those matters vvherevvith he vvas chardged VVhereunto Sabellicus addeth the Popes owne testimonie of him selfe was so waighty as if it had beene geuen on him by other so muche auaileth a mans owne good reporte made of him selfe in due season .319 for vvante of good neighbours This matter if it vvere as the Popes flatterers vvrite thus subtily compassed although Martinus saith flatly that he vvas driuen to purge him selfe of certaine crimes laide to his chardge yet not vvithstanding the kinge toke .320 vpon him both to examine the matter and to determine therein and as appeareth tooke their ansvvere no lesse .321 insufficient than greuous although he vvinked at it bicause he looked .322 for a greater pleasure to be shevved him againe in consecratinge him Emperour promised longe before vvhiche this Pope perfourmed and solemply vvith great acclamations of the people crovvned him Emperour of Rome For saithe Platina The Pope did this to shewe some thāke fulnes againe to him who had well deserued of the Churche Stapleton This processe stādeth in the accusation of Pope Leo the .3 that certayne Romans made againste hym to Charles bearing with yt suche a wonderfull strength for the establishing of the Popes Supremacy that M. Horn may seme to play al by collusiō and to betray hys owne cause For now hath he by hys owne story auaunced the Pope so as he did also before in alleaging the Roman Councell in the tyme of Pope Sīmachus that he may be iudged of no mā For all the clergie and people of Rome make answere to Charles hym self that no mā cā iudge the Pope This writeth M. Horne owte of Platina and Sabellicus ād other writers be of the same lykenes ād agreablenes in writing with thē Howe then M. Horne Where is now your primacy become I trust now at the length ye wil discharge M. Fekēham frō this othe What say yow to your owne volūtarie allegation that no man forced yow vnto but the mightie truth to the bewraying of your false cause and your greate folly Yet leaste his sayde folly and preuarication shoulde be to open he will saye somwhat to yt because he maye seame to worke thowghe not as miraculously yet as wōderfully as euer did thys Leo who his tong being cut of by the roote as some mē write could speake neuerthelesse ād though his fowle lying mouthe against the Popes primacy be stopped by his own true declaratiō yet wil he speake not to any hys owne honour as Leo did but to hys vtter cōfusion ād shame Forsoth sayeth M. Horne Charles toke thys answere no lesse insufficient then greauous Wel sayde and in tyme M. Horne sauinge
and the banner of the city to to Charles as M. Horne telleth vs yea the keyes of S. Peters coÌ„fessioÌ„ as Rhegino telleth vs and yet for al that he remayned Bisshop Archebisshop Patriarche and Pope to yea and supreme head of the Church by M. Horns owne tale to But remembre your selfe better M. Horne You said euen nowe they were sent awaye by Gregory the .3 to Charles Martell into Fraunce by shippe Howe then came the Pope by them agayne Or howe did the successours and heyeres of Charles Martell keepe those keyes from rusting if his own Nephewe Charles the greate loste them and was fayne to haue them againe by a newe dede of gifte Or hath euery Pope a newe payre of keyes froÌ„ Christ to bestowe as thei list Then the gift could be but for terme of life And then where be the heyres and successours of Charles Martell which kept not you saye those keyes from rusting O M. Horne Oportet mendacem esse memoreÌ„ A lyar must haue a good memory Or wil you saye that this Pope Leo sent to Charles these keyes as a gifte to signifie that the city was at his commaundemente as Bellisarius after he had recouered Rome from Totilas of whome we spake of before sent the keyes of the city to Iustinian themperour and as some men write euen aboute this time this Charles receiued the keyes of the city of Hierusalem with the banner of the said citye Yet al this will not work the great strauÌ„ge miracle of supremacie that your keies haue wrought M. Horne The .100 Diuision Fol. 61. a. Ansegisus Abbas gathereth together the decrees that this Charles aÌ„d his son Lodouicus had made in their tymes for the reformatioÌ„ of the Churche causes Amongest other these The Canonicall Scriptures onely to be redde in the Churches For the office of Bisshops in diligeÌ„t preaching and that onely out of the holy Scriptures that the communion should be receiued three times in the yeere The abrogatiÌ„g and taking away a great nuÌ„ber of holy daies besides SoÌ„daies and that childreÌ„ before ripe yeres should not be thrust into religious houses aÌ„d that no maÌ„ should be ê“fessed a MoÌ„k except licence were first asked and obteined of the King He decreed also and straightly commaunded that Monkes being Priestes should studie diligentlie shoulde write rightlie should teache children in their Abbaies and in Bisshoppes houses That Priests should eschue couetousnes glotony alehouses or tauernes secular or prophane busines familiaritie of women vnder paine of depriuation or degradation Hâ— prouided to haue and placed fit pastours for the bisshoprikes and cures to feede the people He ordeined learned Scholemaisters for the youth and made deuout abbots to rule those that were enclosed in Cloisters saith Nauclerus As it is said of Kinge Dauid that he set in order the Priests Leuits singers and porters and ordered all the offices and officers required to be in the house of the Lorde for the setting foorth of his seruice and Religion Euen so this noble Charles left no officer belonging to Goddes Churche no not so much as the singer porter or SexteÌ„ vnapointed and taught his office and duety as Nauclerus telleth Besides the authority of this noble Prince in .323 gouerniÌ„g and directing al Church matters his zeale and care therfore in such sort as the knovvledge of that .324 superstitious time vvould suffer is plainly shevved in an iniuÌ„ctioÌ„ that he gaue to al estates both of the Layty and Cleargy to this effect I Charles by the grace of God King and gouernour of the Kingdome of Fraunce a deuout and humble maintainour and ayder of the Churche To al estates both of the Layety and the Cleargye wis he saluation in Christ. Considering the exceeding goodnes of God towardes vs and our people I thinke it very necessary wee rendre thankes vnto him not onely in harte and worde but also in continual exercise and practise of wel doing to his glory to the end that he who hath hitherto bestowed so great honour vpon this Kingdom may vouchesaulfe to preserue vs and our people with his protection VVherfore it hath seemed good for vs to mooue you ô ye pastours of Christes Churches leaders of his flocke and the bright lightes of the worlde that ye wil trauaile with vigilant care and diligent admonition to guide Goddes people thorough the pastours of eternal life c. Bringing the stray sheepe into the foulde least the wolfe deuoure them c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe theÌ„ selues in a sure faith and reasonable continuaunce vvithin aÌ„d vnder the rules of the Fathers In the vvhich vvorke and trauaile knovve yee right vvell that our industrie shall vvorke vvith you For vvhich cause also vve haue addressed our messengers vnto you who with you by our authority shal ameÌ„de and correct those thinges that are to be amended And therefore also haue wee added such Canonical constitutions as seemed to vs most necessarie Let no man iudge this to be presumption in vs that we take vpon vs to amende that is amisse to cut of that is superfluous For wee reade in the bookes of Kinges howe the holy Kinge Iosias trauailed goinge the circuites of his Kingdome or visitinge correctinge and admonishinge his people to reduce the whole Kingdome vnto the true Religion and Seruice of God I speake not this as to make my self equal to him in holines but for that we ought alwaies to follovve the examples of the holy Kinges and so much as we can vve are bounde of necessitie to bring the people to follovve vertuous life to the praise and glory of our Lorde Iesus Christ c. And anon after amongest the rules that he prescribeth vnto them this follovveth First of al that al the Bisshoppes and Priestes reade diligentlie the Catholique Faith and preache the same to all the people For this is the first precept of God the Lorde in his Lawe Heare ô Israel c. It belongeth to your offices ô yee pastours and guides of Goddes Churches to sende forth thorough your Diocesses Priestes to preache vnto the people and to see that they preache rightly and honestly That ye doe not suffer newe things not Canonicall of their owne minde forged and not after the holy Scriptures to be preached vnto the people Yea you your owne selues preache profitable honest and true thinges which doe leade vnto eternal life And enstructe you others also that they doe the same Firste of all euery preacher must preache in general that thei beleeue the Father the Sonne and the holy Ghost to be an omnipotent God c. And so learnedly proceedeth through al the articles of our Faith after vvhich becommeth to the conuersation of life c. And wee doo therefore more diligeÌ„tlie enioine vnto you this thing because vve knovve that in the latter daies shall come false teachers as the Lorde himselfe
hath forvvarned and the Apostle Paule to Timothe doth vvitnesse Therefore beloued let vs furnishe our selues in harte and minde with the knowledge of the truth that we may be able to vvithstande the aduersaries to trueth and that thorough Goddes grace Goddes vvorde may encrease passe through and be multiplied to the profitte of Goddes holy Churche the Saluation of our soules and the glory of the name of our Lorde Iesus Christ. Peace to the preachers grace to the obedient hearers and glory to our Lord Iesus Christe Amen Stapleton Many Lawes Ecclesiasticall are here brought forth set forth by this Charles with his great care that reached euen to the singer porter or sextē wherunto ye might adde that he made an order that no man should minister in the Churche in his vsuall apparell and that he him selfe frequented the Churche erlye and late yea at night prayer to But this addition perchaunce woulde not all the best haue liked your Geneuicall ministers Then layeth he me forth an iniunction of this Charles in matters Ecclesiasticall But consider his style Maister Horne What is it Supreame Gouuernour or head of the Churche in all matters and thinges Ecclesiasticall No but a deuoute and an humble mainteyner of the Churche Consider againe the order of his doinges Maister Horne which are to sette forthe iniunctions to kepe the clergie within and vnder the rules of the Fathers But from whence trowe we toke Maister Horne all this longe allegation of Charles his Constitutions He placeth towarde the ende of his allegation in the margin Ioan. Auentinus out of whome it may seme he toke that later parte But as for the former part thereof whence so euer M. Horne hath fetched it it is founde in dede among the Constitutions of Charles set forthe xx yeres paste But there it is sette though as a Constitution of Charles yet not as his owne proper lawe or statute but expressely alleaged out of the Aphricane Councell For so vsed godly Princes to establishe the Canons of the Churche with their owne Constitutions and lawes And in that Councell whence Charles toke this Constitution where it is saied that Scriptures onely shoulde be reade in the Churches it is added Vnder the name of Scriptures And it is farder added We will also that in the yearly festes of Martyrs their passions be reade Which thinges M. Horne here but M. Iewell a great deale more shamefully quyte omitted in his Reply to D. Cole falsely to make folcke beleue that in the Churche only Scriptures should be read But what neade I nowe seke furder answere when M. Horne of his owne goodnes hath answered hym selfe as ye haue hearde good reader sufficientlie alredy And I haue before noted of this Charles and of his submission to bishoppes and namely to the bishop of Rome so farre that no Emperour I trowe was euer a greater papiste then he was or farder from this Antichristian supremacy that M. Horne and his felowes teache For no lesse is it termed to be of Athanasius that lerned father as I haue before declared M. Horne The .101 Diuision pag. 62. a. This noble Prince vvas mooued to take vpon him this gouernement in ecclesiastical matters and causes not of presumptiō but by the vvoorde of God for the dischardge of his princely duety as he had learned the same both in the examples of godly kings commended therfore of the holy ghost and also by the instructions of the best learned teachers of his time vvhereof he had greate stoare and especially Alcuinus an Englisheman of great learninge vvho vvas his chiefe Scholmaister and teacher vvhome as Martinus telleth Charles made Abbot of Tovvers Amongst other many and notable volumes thu Alcuinus vvriteth one entituled De Fide sanctae indiuiduae Trinitatis vvhich as moste meete for him to knovv he dedicateth to Charles the Emperour He beginneth his epistle dedicatory after the salutatiō and superscriptiō thus Seeinge that the Emperial dignitie ordeined of God seemeth to be exalted for none other thinge thē to gouern and profite the people Therfore God doth geue vnto them that are chosen to that dignitie power and wisedome Power to suppresse the proude and to defend the humble against the euil disposed wisdome to gouerne and teache the subiectes with a godly carefulnes VVith these twoo giftes O holy Emperour Gods fauour hath honoured ād exalted you incomparably aboue your auncestours of the same name and authoritie c. VVhat than what must your carefulnes moste deuoutly dedicated to God bringe forthe in the time of peace the warres being finished when as the people hasteneth to assemble togeather at the proclamation of your commaundemēt he meaneth that he expresseth aftervvard by this assembly or cōcourse the councel that vvas novve in hand assembled as he saith Imperiali praecepto by the Emperours precept And waiteth attentiuely before the throne of your grace what you wil cōmaunde to euery persone by your authoritie what I say ought you to doo but to determine with al dignitie iuste thinges which beinge ratified to set them foorth by cōmaundement and to geue holy admonitions that euery man may retourne home mery and gladde with the precept of eternal Saluation c. And least I should seeme not to helpe and further your preaching of the Faithe I haue directed and dedicated this booke vnto you thinkinge no gifte so conuenient and woorthy to be presented vnto you seeinge that al men knowe this most plainly that the Prince of the people ought of necessitie to knowe al thinges and to preache those thinges that please God neither belongeth it to any man to knowe better or moe things than to an Emperour whose doctrine ought to profite all the subiectes c. Al the faithful hath great cause to reioyce of your godlines seing that you haue the priestly power as it is mete so to bee in the preaching of the worde of God perfect knowledge in the Catholique faith and a most holy deuotion to the saluatiō of men This doctrine of Alcuinus vvhich no doubte vvas the doctrine of all the catholike and learned fathers in that time confirmeth vvell the doinges of Charles and other Princes in callinge councelles in makinge decrees in geuing Iniunctions to Ecclesiasticall persons and in rulinge and gouerninge them in .325 all Ecclesiasticall thinges and causes If the gouernement of this moste Christian Prince in Ecclesiastical matters be vvel considered it shall vvell appeare that this Charles the great vvhome the Popes doo extolle as an other great Constantine and patron vnto them as he vvas in deede by enriching the Churche vvith great reuenues and riches vvas no vvhit greater for his martiall and Princelike affaires in the politique gouernaunce than for his godly ordering and disposinge the Church causes although that in some thinges he is to be borne vvith considering the .326 blindnes and superstition of the time Stapleton The contents of these matters stande in the highe commendation
of this Charles which can not be commended inowghe and whome the councell kepte at Mens commendeth euen as M. Horne reporteth for his godlie wisedome in continual feadinge of Christs sheepe withe holie foode and instructinge them with diuine knowledge farre passing thorowgh his holy wisdome the other kings of the earthe A wise man would now maruayle to what end M. Horne hath heaped these and all his other prayses of thys Emperour who truly can not be praised to much but the truer and greater his prayse is the more discommendation to M. Horne and to his boke beinge directe contrarie to the doings and belief of Charles and this matter so certaynly true that Maister Horne him selfe can not denie yt Beside here appeareth a contradiction the whiche Maister Horne shal neuer shift away charging him before for want of pure knowledge whereof yet he doth nothing else but purge him almost fowre leaues following together as one hauinge a priestlie power to preache the worde of God and hauing perfytte knowledg in the catholyke fayth And saying that al the catholyk and learned fathers of that tyme confirme well the doinges of Charles which he him selfe dothe here impugne for Masses Chrisme and other poyntes of catholyke religion Consider these thinges good reader well and then iudge with indifferency who be the blind bussardes that M. Horne spake of Your note in the margent may be suffred wel inowgh being agreable to your texte onlesse yt be that sometyme good thinges be the worse for comminge to yl mens handes The priestly power that Alcuinus meaneth resteth in this poynte that as the priestes in they re Synodes and preachinges set forthe the true fayeth so doe good princes set forth the same by theire proclamations For you will not I trowe say that the Emperour him self preached in pulpyt with gown and surplesse or with cope and Rotchet as you poore soules are driuen full againste your willes to doe And so for all your note and shrewde meaning Charles is as farre of from his supremacy as euer he was before Yea I will nowe proue after the vsual sort of M. Hornes reasoning against the catholikes that bishops at thys tyme yea in the tyme of greate Theodosius to were supreame heads aswell in causes temporall as spirituall For by the decree of Charles and Theodosius yt was Lawfull for all men in all suites to appeale to the bisshoppes withowte anie appeale to be made from they re sentence and decree But of this we haue spoken before more at large Yet you tel vs again here after your maner that this Charles ruled and gouerned ecclesiasticall persons in all Ecclesiasticall thinges and causes This you conclude stil. But this clause saying or assertion coulde neuer yet appeare in any text by you alleaged And here I might ruffle with you in M. Iewels Rethorike for this clause Supreme gouernment in all Ecclesiasticall thiÌ„gs and causes as he doth against D. Harding for the bare termes of Priuate Masse vniuersal Bisshop head of the Church c. and say to you If Emperours and other Princes were supreme Gouernours in dede in all Ecclesiasticall causes so allowed and taken in the whole worlde why were thei neuer expressely and plainely named so was there no man in the worlde for the space of a thowsand yeres and more from the tyme of Constantine to Maximilian able to expresse this name or Title It had ben the simpler and playner dealing for M. Horne to haue said This Title can not yet be found and so to haue takeÌ„ a longer daie And againe This title of supreme Gouernour in al Ecclesiastical causes is the very thing that we deny aÌ„d that M. Horn hath takeÌ„ in haÌ„d to proue and boldly auoucheth that he hath already plainly shewed it and yet not in one of his allegations it can be found As though he woulde say al the olde fathers of the Church both Greekes and Latines wanted woordes and eloquence and either they could not or they durste not call the supreme Gouernour by his own peculiar name And again thus From the tyme of Constantine the great to this Charles there haue ben of Christen Emperours aboue .30 and beside a greate nombre of Christen Kinges in Spayne in Fraunce yea and in our Countrye to for their Constancy in faith for their vertues and knowledge far exceading the rest that haue ben sithence at least wise by your Iudgements which condemne these later ages The nombre of them beinge so greate their vertues so noble their power so mighty it is merueyl M. Horne should not be able to shew that any one of them all in so long tyme was so much as once Called Intitled Saluted or proclaymed The supreme Gouernour in al causes Ecclesiastical And last of al. This supreme Gouernement to the which we must nedes sweare by booke othe so Auncient so vniuersall so Catholike so Gloriouse can not be founde neither in the Romain Empire neither in al the Easte Church nor in FrauÌ„ce nor in Spaine nor in England but must be sought out in broken sayinges of this and that man and that by coniecture only This I might as I said in M. Iewels Rhetorike ruffle a litell with you But because as his chalenge it selfe I beleue so farre misliketh you that you wishe his tounge had bene tyed to a pillery when he vttered it at Paules Crosse so this his Rhetorike also pleaseth you I trowe neuer a whitte Therefore not to trowble you I am content to leaue it Onelye I desire the Reader to marke that euer you conclude pronounce and affirme in your owne woordes Supreme Gouernement in al Ecclesiasticall causes but in your allegations and Authorities being so thicke and so long you can not for your life so much as once finde it And so Christen men are sworen to that which neuer synce Christ was borne was euer reade sene or herde of in any Councel or Doctour Bisshop or Father Emperour or Prince Countrie or City whatsoeuer But to returne to you Maister Horne whome I hadde almoste forgotten I will note one moste fonde contradiction in you and so passe to the next Diuision You say this Prince Charles the greate is in some thinges to be borne with considering the blindnesse and superstition of the tyme. And yet you say in lesse theÌ„ tweÌ„ty lines before This doctrine of Alcuinê° who was this Charles his Chaplain was no doubt the doctrin of al the Catholik and learned fathers in that tyme. Now good sir. If there were Catholik aÌ„d learned fathers in that tyme aÌ„d the doctrin of Alcuinê° was the doctrin of theÌ„ he also being themperors chaplaine and dayly instructer in Gods matters why feare you in theÌ„peror a corruptioÌ„ of the blindnes aÌ„d superstitioÌ„ of the tyme Or what blindnes and superstitioÌ„ is there in the tyme wheÌ„ Catholik aÌ„d learned fathers flourish in the time Except you wil say that to be Catholik and learned is also a
Rome aÌ„d those also which were banished with him Also he saieth he weÌ„t to the Emperour ad vitandas seditiones to auoyde the tumultes that were rising in the Cytie which clause M. Horne nipped quyte of in the middest of hys allegation Belike M. Horne hym self thought not good to rest in that argumente and therfore he seketh a new aÌ„d that is that the Pope came to excuse hym self of hys vnlawfull consecratioÌ„ done without the coÌ„sente of theÌ„perour And to make his way brought a most bewtiful crowne of golde one for hym and an other for the Empresse wherof followed as Nauclerus saith that he obtayned what so euer he asked of the godlye Emperour But Maister Horne how your wherof followeth yt would trouble a wiseman yea your selfe to tell For to say the truth yt can not followe Nauclerus maketh mention as I haue sayde what hys demaundes were but of no suche crowne Neither your other Authours Sabellicus and Platina But as well Platina as Volaterranus sayth the Emperour deliuered to the Pope at his returne a weightye and a massie Crosse of golde that he gaue to Sainte Peters Churche Now Syr do so much for me againe or rather for your selfe to proue your selfe a true man and somwhat to better your own tale to tel vs but one Author by name good or bad that writeth as ye say coÌ„cerning the .ij. Crownes the Pope brought with him and of his purgatioÌ„ and pardoÌ„ that he should craue of the Emperour What M. Horne may do hereafter good Reader let him selfe wel consider But I pray thee in the mean ceason consider that he allegeth no better matter than this that our Englissh Chronicles Bale belike or some such honest man and againe as some writers affirme doe plainely saye so Now though the creditte of our English Histories in this case be very slender yet ye see good Reader how he playeth and dallieth with you neither daring to name any Originall Chronicler nor any other that doth name the said Chronicler But maketh his proufe onely vpon some sayes and heare sayes M. Horne The .103 Diuision pag. 64. a. Immediatlâ—e after the death of Stephen Paschalis .1 vvas chosen Pope He being encouraged â–ª by all .332 likelihode by his Predecessours like entraunce thinking to entreat the Emperour so easely as Stephen had done And boldened vvith a late made Canon by Stephen suffied him selfe to be enstalled and consecrate vvithout the Emperours inuesturing leaue and authoritie Neuertheles being better aduised mistrusting his presumptuous and disobedient fact vvould displease the Emperour as it did in deede he sent by and by his Legates to the Emperour to excuse him selfe and laieth al the fault on the people and clergy Th'Emperour accepting this excuse for that time warneth the people and Clergie of Rome that they take good hede that they do no more offend against his Maiestie but that hereafter they doe warely obserue and kepe the old orders and coÌ„stitutions He calleth this attempt .333 plaine treason This Emperour called a CouÌ„cel at Frankeford he bestovved spirituall promotions and .334 instituted his brother Drogo the chiefe Minister or Bisshop at Mettes In the meane vvhile dieâ—h Pope Paschalis next to vvhome follovved Eugenius but elected not vvithout contention and liued but a vvhile after vvhom succeded Valentinus vvho liued in the Papacie but forty daies Next vnto him vvas chosen Gregorie the fourthe who was of so great modesty saith Platina that being elected Pope of the Clergie and people of Rome he would not take vpon him the office before he had his confirmation of th' Emperours Embassadours whoÌ„ th' Emperor had sent to Rome for that purpose and to examin diligeÌ„tly that election And Lodouicus th' Emperour did not this of pride but that he woulde not loose the priuileges and rightes of th' Empire Note al these things vvell the Pope on the one part vvhaÌ„ he vvas chosen vvithout any contentioÌ„ yet vvould he not be coÌ„secrat vvithout th' Emperors coÌ„firmation othervvise he thought it an vnmodest part Th' Emperor on the other side not only sendeth his Embassadours to coÌ„firm but or euer they confirm hiÌ„ to examin and diligeÌ„tly to discusse after vvhat sort he cam in aÌ„d vvhether he vver elected laufully or no. And this he did not of a pride say thei much lesse of any vsurpatioÌ„ but becaus he vvold not lose or diminissh the right herein that belonged to the Emperial .335 Maiest Here say they he did it of purpose because he vvould not lose his right aÌ„d not his only but the right of the Empire But least it shuld seme he did tirannously herein and oppressed the church or infringed her liberties it folovveth almost vvoorde for vvorde in both these vvriters Platina and Nauclerus For he was a mild merciful and most geÌ„tle Prince of nature and one that did alwaies mainteine the righte and dignity of the Church Lo hovv great clemeÌ„cy this is compted in him and the defence of the dignities and rightes of the Church the vvhich aftervvardes and novv of the Popes is compted the greatest tyranny and oppression of the Churche that can be But further to approue this deede of Lodouike the foresaid authors recite many Canons Decrees and Constitutions that this Emperour made in Ecclesiastical causes and things and especially for the reformatioÌ„ of the disordered behauiours of the Bisshops aÌ„d Clergy In so much that Platina coÌ„paring the dissolutenes of the church meÌ„ in his time crieth out would God O Lodouike thou were aliue in these our times for now the Church wanteth thy most holy ordinaunces and thy discipline The selfe same Lodouicus saith Platina called a Councell of many Bisshoppes at Aquisgrane to Gods honour and the profite of the Church dignitie The Prelates in the Preface to this Synode dooe declare vvhat vvas the care and authoritie of this godly Emperour in this Synode They affirme that the most Christian Emperour had called an holy and Generall Congregation or CouÌ„cell at Aquisgrane He began therin throughly to haÌ„dle the matter vvith vvisedom void of curiositie he counsailed yea vvarned the Holie Sinod assembled vvhat vvas nedeful to be don touchiÌ„g certain chief Ministers of the Churches He vvarned theÌ„ further to dravv out of the holy CanoÌ„s and the sayiÌ„gs of the holy fathers a fourm of institutioÌ„ for the siÌ„ple sort of ministers vvherby they might the more easily learn to vvalke in their dueties vvithout offeÌ„ce The Synod geueth God thaÌ„ks that he had preferd so holie wise and deuout a Prince to haue the .336 charge and ouersight of his Church and the Churches nedefull businesse or matters The Synode accordinge to the kings aduertisement furthered also vvith his helpe othervvise collecteth a fourme of Institution vvherin is coÌ„teined at large after vvhat sorte the Prelates oughte to fraâ—e their liues rule or gouerne the people coÌ„mitted to their cures c. This done they bring 337 to the Prince their fourm of InstitutioÌ„
In the firste Action the Popes letters to the Emperour were reade wherein he condemneth the former Synode vnder Michael and willeth that all the monimentes and recordes thereof be burnte In the beginninge also of this Synode the Emperour Basilius made an Oration to the Synode declarynge wythe what Zeale and loue to the vnytye of God his Churche he hadde called them together exhortinge them in many wordes to concorde and agreement Confessing also that they Potestatem Synodici iudicij diuinitus acceperunt haue receyued from God not by any his commission the power and authoryte to iudge in Synods He addeth farder that though he doubted not but that they were altogether such as zealed the truth and folowed righteousnes yet saieth he to th entent that it may appeare that our Imperial maiesty secundùm datam sibi potestatis mēsuram in ecclesiasticis negotijs nihil tacuisse eorum quae debent atque conueniunt hath not in ecclesiastical matters cōcealed any thinge of that which is dewe and conuenient according to the measure of power geuen vnto her deposcimus religionem vestram c. We beseche your religion or godlynes to ouercome nowe al affection of partialyte and hatred and to resemble as much as is possible the immutable and vnchangeable nature of God who neuer respecteth the person c. In this Oratiō of the Emperour three things I woulde you should note and beare well away M. Horne First that the bishops by his confessiō haue power from God to iudge and determine in Coūcels Their power and Authoryty herein procedeth not of the Princes commission as a supreme gouernour next vnto God aboue the bishops in ecclesiastical matters but frō God him self saieth this Emperour Secōdly that thēmperours power is a limited power not the chief Supreme ād the highest in all maner causes ād thinges Thirdly howe it is limited Forsothe not to commaunde or prescribe to the bisshops what they shall doe decree or determine in ecclesiastical matters but to exhorte them to concorde and vnyty in the same In the seconde Action diuerse of the Photians offering vp their libelles of repentaunce to the Synod not to themperour or his deputyes were by the Synod with impositiō of handes reconciled In the third and fourthe Actions diuers letters were reade as wel of Michael and Basilius Emperours to the Popes Nicolaus and Adrian as also of the Popes to them againe touching the condemnation of Photius intruded by Michael and the restoring agayne of Ignatius In the fifte Action Photius was brought in and the popes letters conteyninge his condemnation reade before him vnto the which the whole Synod cryed Recipimus haec omnia c. We receaue al these thinges bicause they are agreable to reason and to the ecclesiasticall rules and lawes In that action also the Popes legates are called the presidents of the Councell In the sixt Action the Photians appearing agayne and being moued as well of the whole Synod as of the Emperour to repentaunce they yet perseuered obstinately in their schisme Wherupon the Emperour gaue them seuen dayes of deliberation after which time if they were not in the meane while recōciled he bad them appeare againe saying Ventura sexta feria in sancta vniuersali Synodo state omnes quicquid definierit vniuersa Synodus fiet The next Friday be you here present in the holy and vniuersal Synod ād whatsoeuer the vniuersal Synod shal define or cōclude that shal be done where agayne you see the Emperour iudgeth not in the matters then in hand but the Coūcel Yea he saieth plainely that the restoring of Ignatius was not his doing or his deuise But that longe before the most holy and most blessed pope Nicolaus examining the matter thouroughly decreed by Synod that he should be restored to the right of his See agayne and together with the holy Romayn Churche pronounced Anathema to all suche that should resiste that decree and sentence And we knowing this before saieth the Emperour fearinge to haue the iudgement of the Curse promulged Obsecundare Synodico iudicio Romanae ecclesiae necessarium duximus huius rei gratia reddidimus ei proprium thronum We haue thought it necessary to obeye the Synodicall Iudgement of the Churche of Rome and for that cause we haue restored vnto him his owne See Of such Authoryty was the Sentence of the Churche of Rome with the Emperour of the East Churche in those dayes In the same action he saieth yet farder Hoc solum nostrum est si voluerit quis nominare crimina Alia verò omnia Canonibus his quibus imperiū Synodi creditū est tradimus This only is our parte to do if any man will bring forth any crimes or make anye accusation to see it put vp to the Councell c. But all other thinges we leaue to the Canons and to them to whome the Rule of the Synode is cōmitted that is to bishoppes as we hearde him before saie vnto them Thus muche in that Action In the seuenth Action Photius appearinge agayne Marinus one of the legates commaunded his staffe to be taken from him because it was a token of his bisshoplye estate and dignyte In this Action as Cusanus recordeth Bahanis the Emperours Lieutenant had much talke withe the Photyans Hortatoriè by the waye of exhortation mouinge them to vnytie and repentaunce The onely shifte of the Photyans was to say that the legates of the Patriarches there present did not their commission but condemned them cōtrary to the Patriarches own willes and Iudgementes Vpon this the Emperour offred them that whosoeuer would stand by that surmise should by his prouision be sent to the Patriarches them selues as to Rome to Antyoche and to Hierusalem and lerne of them the truthe But they refused to doe so At the length the Emperour seing them obstinat and full of words to no purpose sayed to them Omnes nouimus quòd laici estis non adduximus vos latrare sine ordine facere verba We knowe all that you are but laye men And we brought you not hither to barke and to talke out of order But the Emperour saieth Cusanus called them therefore laye men because they were all ordered of Photius who him selfe was no bisshop Such are you and all your felowes M. Horne no bishops at all but mere laye persons ordered of none at all that was him selfe ordered And whereas one of the Photians Eulapius by name beganne to talke with the Emperour the legates of the See Apostolike sayed Eulapius is condemned and excommunicated of the See Apostolike and therefore the Emperour ought not to talke with him Then the Emperour sayed I haue oftentimes and much desired that they might not perish And therefore I called them hither but if they will not returne to the Church whatsoeuer the Patriarches shall iudge of them they shall will they nill they stande vnto it For no man can reiecte the power that is geuen to
Church of Rome till God stirred vp the vvyse and mighty Prince Otho the first vvhose zeale stoutnes and trauayle in reforming Religion and the disordred Churche no tongue is able to expresse saith Nauclerus Stapleton You make Sabellicus to saie a great deale more thē euer he saied or intended to say For he doth not certaynely ascribe any such cause as you pretend but only he saieth Nō immeritò quis suspicaretur A mā may ād not without a cause suspecte But what M. Horne That Popes kept euill rule and were geuen to al lewdenesse bicause the Emperours did not ouersee them So you woulde haue folke to think and therefore you make Sabellicus to conclude that this was the calamyte of Fraunce Italy and of the Churche of Rome quòd in ea gēte desitum esset imperari bicause there was no kīg nor Emperour to beare rule But false translation maketh no proufe Knowe you not M. Horne what In ea gente doth signifie in english Or if we may not finde faulte with your grammer why slacked your honesty so farre as to leaue the english thereof quyte out What was there a pad in the strawe Sabellicus then saieth the cause of all that calamyte was bicause there was no kinge nor Emperour to beare rule in ea gente in that stocke or line of Charles the great whose posterity had hitherto lineally reigned downe to Arnulphus the last mentioned Emperour and the last in dede by the opinion of most historians of Charles his lineal descēt After whom in dede the Churche was in great trouble and disorder for the space of .50 or .60 yeres But howe Did the euil Popes cause that disorder So woulde M. Horne folowing herein the steppes of baudy Bale that we should thinke But as I haue noted before in the compasse of that .50 yeres there were diuers good and vertuous Popes ruling the Churche more then twenty of those .50 yeres And the cause of al that disorder was not the only euil life of certaine Popes but much more the licentious lewdenesse of the Italians and especially the Romans at that tyme who in dede for lacke of Iustice on the Emperours partes which is the thinge that Sabellicus cōplaineth of liued enormously and licētiously makīg Kings amonge themselues and not only oppressing one an other but also moste vily and cruelly handlinge their bisshoppes being good and vertuous Of whome Stephen the .8 a Pope of much holynes at that very tyme was of his Cytyzens so shamefully mangled and disfigured that he was fayne of a long tyme for very shame to kepe within dores and so liued three yeres in greate vexation and trouble The cause of al this trouble in the Churche at this tyme yf you liste shortly to knowe gentle Readers Sabellicus agreing herein with the other historians wil clerely tell you He saieth Quantū Francorum pietate c. Looke howe muche Rome and all Italy breathed as it were from alonge continuāce of miseries by the godlynes and bountifulnes of the Frenche Princes Charles and his issewe one whole age almost a .100 yeares so much fell it backe againe in to all kinde of calamytie by the space of almost .60 yeres through ciuil Sedition This calamyty beganne from the last yere of Adrian the .3 and ended in the time of Iohn the .12 And will you see whereof sprange this calamytie M. Horn imagineth it was bicause the Princes did not practise their Ecclesiastical gouernement ouer Popes But Sabellicus a better historian then M. Horne addeth immediatly vpon his former wordes this Cause Enimuero praeter Normannos c. Verely beside the Normans which wasted Fraunce of which outrage that great chaunge of thinges then made in the worlde semeth to me to haue sprounge the Hunnes also people of Scythia being bolde vpon the troubles of Fraunce coming downe into Slauony did conquer the landes of Gepides and Auari people then in those quarters so called The ouerrūning thē of forrain nations and the Ciuill Seditions through out all Italy caused this greate calamyty that the historyans of this time complaine so muche of Whych the more encreased for that the Emperours of that time Arnulphus Conradus Henrie the first yea and Otho hym selfe vntyll the later ende of hys Empire partly would not partly could not represse the tyrantes in Italie and other where In all whych hurley burleys in all whych breaches of good order licentiousnes of lyfe and corruption of the worlde if the heads also them selues the chiefe bishoppes sometimes fell to disorder and lewdenesse of life yt is the lesse to be maruayled of him that wyll consider the course of Gods prouidence in thys worlde who suffreth for the sinnes of the people vt sicut populus sic sit sacerdos That lyke as the people so should also the Priest be who saieth also in lyke enormities of the worlde Dabo pueros principes eorum I will geue them children for their Princes meaning not onely children in age but children in wisedome children in strength and children in vertue Of which also expressely we reade that the wrath of God wexed hotte against Israëll and stirred vppe Dauid to say to Ioab Goe and number Israël and Iuda Of the which great vanitie and ouersight of that King the plague fell vppon the people and not vpon the King So God plagueth the wickednesse of subiects with the sinnes of their Rulers and geueth oftentimes to a froward flock a curst shepheard This consideration of Gods prouidēce in that corrupt time not of corrupt faith as you bable but of corrupt maners had more becommed a man of your vocation M. Horne and a Diuine then such false ād lewde surmises as you haue vttered Which you could neuer so haue cloked if you had opened the whole historie and circumstaunces of the case to your Readers But this you will neuer doe saye we what we wil. Your ragged relligion must be patched vp with such broken cloutes of imperfecte narrations M. Horne The .110 Diuision pag. 68. a. At this time vvas Iohn .13 Pope a man replete and loden vvith all disshonestie and villanie against .355 vvhom tvvo of the chiefest amongest the Clergie the one vvas a Cardinall saith Luithprandus the other maister of the Rolles made complaint vnto Ottho most humblie beseching him to haue some compassion on the Church vvhich if it vvere not spedilie refourmed must needes come to vtter decaie After vvhom came the Bisshoppe of Millaine and so one after an other a great manie moe making the same suite vnto Ottho vvho being moued of his ovvne zeale to Gods glorie but novv enflamed by the lamentable supplications of these Bisshoppes Rex pijssimus saieth Luithprandus Non quae sua sunt sed quae Iesu Christi cogitans The moste Relligious King hauinge carefull cogitations not for his owne thinges but for Iesus Christes maters addressed him selfe vvith all conuenient speede into Italie to refourme Rome from vvhence all
the mischiefe sprang VVhen the Pope vnderstoode of his comming he prepared to receiue him in moste honourable vvise and vvith suche humilitie behaued him selfe tovvardes the Emperour and shevved suche faire face of repentaunce that the vvell meaning Emperour thought he had meant as he pretended and svvare the Pope to obedience and loyaltie against Berengarius and Adalbertus as Luithprandus vvriteth and so returned into his countrie This Luithprandus is the more to be credited for that he vvas liuing a famous vvriter and .356 Deacon Cardinall euen in the same time The Pope immediatly against both Othe and honesty .357 practised vvith Adalbertus to depose this godly Emperoure and promised him by Othe his aide The reason or cause why Iohn the Pope shoulde hate this moste godlye Emperoure who had deliuered him out of the handes of Adelbert his ennemie and wherefore the Deuill shoulde hate God his creatoure seemeth not to be vnlike For the Emperoure as we haue had good experience vnderstandeth things pertaining to God he worketh he loueth them he mainteineth with maine and mighte the Ecclesiasticall and Temporall matters he decketh them with manners and amendeth them by lawes but Iohn the Pope is against all these thinges The Emperoure seeketh by diuerse vvayes to reconcile this Pope and to bring him from his filthy life to some honesty and regarde of his office VVhan by no persuasions he can vvinne him he determineth to depose him and .358 for that purpose he calleth a Councell of the Bisshoppes of Italie to the end he may seke the refourmation vvhich he mindeth and savv to be ouermuch nedeful by their aduise Pope Iohn .359 seeing him selfe to be tried by a Synode runneth avvay vvhen al the people savv their Pope vvas runne avvaye from them they svvare fidelity to th' Emperor promising by their Othes that they vvould neuer hereafter elect or make any Pope vvithout the consent of the Emperour VVithin three daies after there vvas a great assemblie in S. Peters Church at the requests of the Bisshops and people In vvhich Councell sate the Emperour vvith many Archebisshoppes and others to vvhom the godly Emperor propouÌ„deth the cause of their assemble exhorteth theÌ„ to do al thiÌ„gs vvith vpright iudgemeÌ„t aÌ„d the Bisshops deacoÌ„s Clergy aÌ„d al the peple make solempne protestation and obtestatâ—on of their iust and vpright dealing in the cause propounded And because the chiefe matter touched the Pope that vvas runne avvay the holy Synode said if it seme so good to the godly Emperour let letters be sent to the Pope and cyte him to come and purge him selfe The letters vvere directed in this fourme Otho by Goddes grace Emperour with the Archebisshops of Liguria Tuscia Saxonia and FrauÌ„ce send greeting in the Lord to Iohn the Pope VVe comming to Rome for our Seruice to God and enquiring the cause of your absence from your Church were enformed by the Bisshops Cardinales Priestes Deacons and the whole people of such shameful doings by you as we are asshamed to rehearse whereof these are parte they charge you with Murder periurie sacrilege incest with twaine of your owne sisters that in your banquetes which is horrible to be rehearsed ye drinke wine in the loue of the Deuill in your plaie at dice you craue the helpe of Iupiter Venus and other Diuels wherefore we pray you to repaier vnto vs your selfe To this the Pope vvriteth this ansvvere I heare saye ye will make an other Pope which if ye attempte I excommunicate you all that ye may haue no licence or power to order any c. To this short ansvvere the Emperour vvith the Synode replieth telling him that they had vvritten to let him vnderstand of the crimes vvherevvith he vvas charged and that he had sent them such an ansvveare as rather became the folly of a childe then the grauitie of a Bisshop as for the povver of bindâ—ng and losing they say he ones had as Iudas had to vvhom it vvas saide Quaecunque ligaueritis super terram c. VVhat so euer ye binde on earth shal be bound in Heauen c. But novv he hath no more povver against the Emperour and the Synod then Iudas had vvhen he vvent about to betraie Christ his Maister These letters vvere sent vnto him by tvvo Cardinalles vvho returned not finding him and therfore the Synode procedeth to his deposition They beseche the Emperour to remoue Monstrum illud that Monster and to place some vvorthy bisshop in his roome Tune Imperator placet inquit quod dicitis Your request pleaseth me saith the Emperour 360. The Clergie and the people saith Nauclerus doth make humble supplication vnto the Emperour to prouide for them a vvorthy Bishoppe to vvhom the Emperour ansvvereth Choose you your selues one 361. whom hauing God before your eyes ye may iudge worthie and I wil confirme him The Emperour had no sooner spoken this saith Luithprandus than they all vvith one assent named Leo The Emperour gaue his consent Et Ottho Imperator Leonem creat Pontificem and Ottho the Emperoure created Leo Pope as Sabellicus and Platina saith Here Luithprand tellâ—th at large hovve after this creation of Leo the Emperour .362 dissolued the Synode and vvhat mischiefe the Monstruous Pope Iohn vvâ—ought aftervvard For by his friends in Rome Pope Leo vvas driuen avvay And after this Monster vvas deade the Romaines elected Benedictus in his place and requireth the Emperoure vvho vvas than at Spolet to confirme him the Emperoure vvoulde not but compelled them to receiue Leo againe And heere the Emperoure summoned againe a nevve Synode vvherein he .363 satte him selfe for the Canonicall deposition of Benedictus notvvithstanding this sayth Nauclerus Leo being vveary of the inconstancy of the Romaines did constitute by their consent in the Synode holden at Rome that the vvhole authority of chosing the Bishop shuld remayne in the Emperour at it is rehearsed in the decrees in these vvordes Being in the Synode at Rome in the Church of the holy Sauiour lyke as Adrianus Bisshop of Rome graunted to Charles the great the dignity of patricianship the ordering of the Apostolical sea and the inuesturing of Bishops So I also Leo Bishop of Rome seruaunt of Goddes seruauÌ„tes with the coÌ„sent of all the Cleargy and people of Rome doo constitute confirme and corroborate and by our Apostolicall authority wee doo graunt and geue vnto the Lorde Ottho the first King of DutchmeÌ„ and to his successours in this kingdome of Italy for euer the authoritie to elect after vs and to ordeine the Bishop of .364 Rome and so Archbisshops and Bisshops that they receiue of him as they ought the inuesturing and consecration .365 excepting those whoÌ„ the Emperour hath grauÌ„ted to the popes and Archebisshops And that no man hereafter of what dignitie or RelligioÌ„ so euer haue power to elect one to the dignitie of CoÌ„sules bloud or to be bisshop of the .366 Apostolike See or to make any other bisshop without
had they re consente aswell as the Emperour And so can ye not make thys election to be a platte forme for your elections nowe in Englande Your nexte vntruth in this narration is that ye say that Luithprandus sheweth howe the Emperour dissolued the Councell For he speaketh no worde of the dissoluing of the councell but that he gaue licence to many of hys souldiers to departe vppō wich occasion Pope Iohn maketh a new hurly burley And Benedictus of whome ye speake that was set vppe in Iohns place after Iohns death by the Romans was thrust owte and Leo restored againe The whiche Benedictus was not deposed by thēperour in the coūcel ye speake of Neyhter did the Emperour sommon any Councell for his depositiō but only by fine force constrained the Romaines to admitte Leo ād to sweare vnto him as both Nauclere and Platina do write of whom you take your matter But it was the Pope hym self who gaue sentence against hym deposed hym and depriued hym as well from hys vsurped papacie as from all bishoplie and priestly dignity yea and banished him also from Rome Yet at the Emperours request who effusis lachrymis rogauit Synodū with teares requested the Synode for some mercye for him the pope suffred him to remaine in the order of a deacon but yet to liue in banishment not at Rome And this declaration which ye haue so slyly and craftely passed ouer is a most euident argument against your false assertion in this your boke yea and sheweth that it is not the Emperour as ye imagī but the clergy ād the pope chiefly that hath the supreame authority in the deposing of bishops Whereas ye say further that this Leo with his Synode gaue to Otho the creation of the Popes and the consecration of Archebishops and Bishoppes you belye the Decree For it graunteth not to the Emperour the whole creation and cōsecration but only the inuesturing of bishops ād that the popes electiō shuld not be takē as effectual with out themperours consent Therefore in the middest of your allegation you nippe quite of after the worde Consecration vnde debent From whence they ought whereby is declared that as the inuesturing and confirming is graunted to the Emperour so the Consecration is referred to that order according to whiche before by the Canons it ought to be And therfore the Decree at the ende saith If anie be chosen Bisshop of the Clergie and the people except he be cōmended and inuested by the King of Italie let him not be consecrated By which words it is euident that both the choise and the Consecration or ordering of Bishops and Archebishops is reserued to the Clergie and people But thereto is required the cōmendation inuesturing and cōfirmation of the Emperour whiche as I haue before shewed at large impaireth no iote the Popes Primacie but rather cōfirmeth it as a thing due to the Emperour rather by the gifte and confirmation Apostolicall then otherwise and due vnto him for order and quietnesse sake not as any parte of his Princelie power M. Horne The .111 Diuision pag. 70. a. VVhen this godlyPrince vvas dead vvhilest his sonne Ottho .2 vvas busied in the vvarres against the Sarazēs and after him his Son Ottho .3 vvas yet in nonage the Popes began to vvaxe so euil and the state of Christes Church to decaie asmuch as euer it did before So daungerous a mater it is to vvant godly Princes to gouerne Gods Church and to ouersee the Ministers therof Stapleton It is well you call Otho the first a godly prince For then I trust all that we haue so largely shewed concerning hys obedience to the See of Rome yea to that Pope Iohn so naughty a man as thanked be God neuer in our remembrance the like by many partes liued you will M. Horne allowe for good and godly Which if you doe we shall soone be at a point touching this matter betwene you and M. Fekenham and wil I hope recante and subscribe your selfe M. Iewell perhaps will beare you company All that you adde of the euil popes in the time of Otho the .2 and in the noneage of Otho .3 is but a slaunderous lye For as there were in that time some euill popes so were there also right good as Donus the .2 and Benedictus .7 who ruled the Church .8 yeres And the other were not so badde as M. Horne maketh them but by the reason of factions were much molested and traiterously vsed not for wante of the princes gouernement in causes ecclesiasticall but for lacke in dede of the Princes Iustice in orders temporall For to see external Iustice ministred is a matter temporall not ecclesiasticall Which for the reasons by M. Horne alleaged ceased in dede for a time in Italy the Emperours being allwaies in maner absent So necessary it was to reduce that Coūtrie to seueral Signories as it now liueth in and hath these many yeares in great quiet liued M. Horne The .112 Diuision pag. 70. b. About this time Hugh Capet the French king looked better to his Clergy in Fraūce and callinge a Coūcel at Rhemes of all the Prelates of Fraūce .367 deposed Arnulphus vvhome Charles had made Bishop there and made Gilbert the Philosopher Bishoppe vvhom aftervvards Otto .3 made Archebishoppe of Rauenna After Hugh Robert his sonne succeded a Prince very vvel learned and a diligent labourer about diuine or Churche matters whiche is the propre parte of a righte king saithe Sabellicus VVhen Ottho .3 surnamed for his excellent vertues in that .368 vitious age Mirabilia mundi the maruailes of the worlde herde of the great misorder in Rome for the reformation therof he came into Italy but or euer he entred into Rome Pope Iohn .17 died and there fel no contention saith Nauclerus in the Popes Election bicause the Prince .369 appointed by his commaundement Bruno to be pronunced Pope who was called Gregory .5 So soone as the Emperour departed from Italy the Romaines thrust out Gregory and placed one Placentinus vvhom they call Iohn .18 The Emperour hearing hereof came to Rome hāged vp the Consul and put out Iohns eyes and restored Gregory into his sea againe I maruail that the historiās saith Platina do rekē this Iohn amōgest the popes which vndoubtedly was in his Papacy a theef ād a robber for he entred not in by the dore as of right he should haue don For he came in by a factiō corrupting with mony ād large gifts Crescētius the Cōsul a most couetous wretch ād no lesse ābitious VVherby the sharpe iudgemēt of the Emperour is declared to be but vpright iustice So 370 that Platina makīg Gregory to be the true Pope ād to haue entred in by the dore of vvhom he saith Ottonis .3 authoritate pōtifex creatur he is created Pope by thēmperors autority and declaring the other that cam in vvithout thēmperors cōsent to be a theef and a robber semeth to be of this
opinioÌ„ although to .371 flatter the Popes vvithall he durst not so plainly open his minde that vvithout the Pope he creat vvith the Emperours confirmation and authority he is but a thefe and a robber Neâ—t vnto him saith Nauclerus vvas Syluester the second placed by the Emperours appointment .372 Vvho being a .373 Coniurer had solde his soule to the Diuel for this promotion Neuerthelesse he vvas saith he so vvittie so learned and semed so holy that he not onely deceiued th' Emperor that made hiÌ„ Pope but al the vvorld besides In vvhich Otho the Emperor remaining at Rome did deliberate after vvhat sort aÌ„d by vvhat meanes he might reforme not onely the Empire but also haÌ„deling .374 Ecclesiastical matters how he might reforme the Lawes of the Church and bring theÌ„ into the auncient estate Suche vvas the careful trauel of the Godly Princes â–ª in gouerning not onely in Temporall but also in Ecclesiasticall thinges and causes Benedictus the ninth solde the Papacy to Gregorye the sixt Syluester the thirde thrust in amongest them by frendship and briberye To this case was the Papacy brought now saith Platina that onely he that was most mighty in ambition and bribery obteined this dignitie there was no roume for good men Henricus the thyrd surnamed Pius came to Rome to thrust out these three monsters saith Sabellicus and to bring this to passe in better order he calleth a Synod vvherein he .375 deposeth these three monstrous beastes and dooth create Clement the second The vvhiche doon he sweareth the Romaines that they shall neuer after be present at the electioÌ„ of any Pope onles they be .376 compelled thereunto by the Emperour But after the Emperours departure from the citie Stephan perceiuing the people to grudge somvvhat at Clementes election despatched him out of the vvay vvith a medicine for a Pope Venenum illi miscuit he poisoned him saith Sabellicus and immediatlye after his death entruded him self into the Papacy without consent either of the Emperour people or priest aÌ„d called him self Damasus .2 But vvithin a vvhile he died also In the meanetime the Romaines sent to the Emperour besechinge him to appointe them some good man to be their Bishop vvho made Bauno Pope and vvas named Leo .9 The .15 Chapter of Hugh Capet the Frenche King Otho 3. Emperour and of Gregorie .5 and Siluester .2 Popes Stapleton AMong all other Popes M. Horne you could not alleage any worse to your purpose then this Gregorie the .5 For if we shall beleue Platina Sabellicus Volaterane Carion and the other coÌ„mon writers it is this Gregorie that instituted the .7 Electours in Germanie and the whole order and direction with his Othe also to the Pope As touching Arnulphus the Bishop of Rhemes deposed by a Councel there called as you say by Hugh Capet the French King and Gilbert put in his place it is true you saie but you tell not all For afterwardes as Nauclerus reporteth because Arnulphus coulde not be deposed without the authoritie of the bisshop of Rome M. Gilbert was deposed againe and Arnulphus restored Wherevpon Gilbert fled to Otho and was in a certaine time after made Bisshop of RaueÌ„na This is the whole story M. Horn and this declareth the Popes authoritie aboue youre Supreme Gouernour Hugh Capet the French King Where you adde that King Robert sonne to Hugh Capet was a diligent labourer about Diuine or Church matters if you had told forth wherin as your Author doth saying Composuit enim multas prosas hymnos For he made manie proses and hymnes to be song in the Churche your tale had bene to small purpose excepte to make songs for the Church do proue a man Supreme Gouernour in al Church causes or things And then you haue more supreme gouernours then one â–ª not onely in England but in London yea and in the Court too I trowe Of Iohn the .18 and Gregorie the .5 we shal say more anon But nowe whether Syluester the .2 were a coniurer or no to your mater it maketh neuer a whit and there is more to be said to the contrary whiche neadelesse we nede not now to allege then ye shal perchaunce this whole twelue moneths wel answere vnto But I woulde now faine aske you M. Horne who is this Siluester What was his name before I pray you Forsoth gentle Reader this Siluester is he by whose electioÌ„ to be B. of Rhemes M. Horne in the last page would proue the FreÌ„ch king to be Supreme head of the Church And then to set foorth the Kings Supremacie he was Gilbert the Philosopher and nowe for to depresse the Popes Supremacie being made Pope him selfe by M. Hornes charme is turned from a Philosopher to a Coniurer But to leaue al other coniectures and especiallie that it is not likely that he solde as ye say his soule to the Deuill for that promotion seing that by the report of your own Author Sabellicus it is said that he instructed in learning not only the French king but the Emperour also and therfore was in some great likelihode of preferment without any Magical arte to be practised for the same I say that your selfe vnwarely haue aunswered your selfe in calling him a Philosopher For being so verye fewe in the West part in those daies skilful in Philosophie and in the Mathematicalles if anye were suche the common people tooke him by and by for a Nigromancer and a coniurer And Theodorichus de Nyem an Author by your selfe allegead Page .83 a witnesseth the same saying that this Syluester was cunning in liberal Sciences and a noble Philosopher and Mathematical I haue seene saith he certaine of his bookes most suttill in Philosophie And for his suche excellent learning multi Romani ipsum odio habebant diceÌ„tes quòd Magus esset nec non magicam artem exerceret Many of the Romaines hated him saying that he was a Coniurer and vsed witchcraft Vpon such vaine rumours you also cal him a Coniurer M. Horne vttering therein as much good skil as you doe good will But how so euer it be ye should not by your supreme authority yet to the bewraying either of your notable vnskilfulnesse as not knowing the saied Sluyester to be the partye yee speake of immediatlye before or of youre notable peruersitie and yll dealing so sodenly haue turned him from a philosopher into a coniurer Wherein yet if ye will stryue and wrangle to proue that for all this gyfte Otho acknowledged the popes supreame authoritye I remitte yowe M. Horne and your reader to the verie sayde distinction your self alleage Where ye shall fynd that this Otho or his grandfather Otho the firste did by the vsuall othe of themperours euer sythens geuen agnise the pope for the supreame head of the Church So your owne story playnely and fullie opened geueth againste yowe a playne and a full testimonie also aswell of your moste vnhoneste and false dealinge in the
armies came into the fielde in their ovvn persones and fought tvvo cruel and bloudy battailes and so ruled the 380 Schismatical Church vvith Paules vvorde Peters keyes being fast locked froÌ„ theÌ„ both in Christes Churche til theÌ„peror sent Otto the Archebisshop of Collein geuing him ful authority as he should see cause to set in order the Church matters VVhaÌ„ Otto came to Rome vvith this large commission he did sharpely reproue Alexander at the first Because he had takeÌ„ vpoÌ„ him the Papacy without theÌ„perours coÌ„maundement and coÌ„trary to that order which the Law it self and the longe custome also hath prescribed VVhose vvords Nauclerus telleth thus How coÌ„meth this to passe saith he my brother Alexander that coÌ„trary to the maner of old time hitherto obserued and agaiÌ„st the law prescribed to the Romain bishops many yeares agoe thou hast takeÌ„ vpoÌ„ thee the Romain Papacy without the commaundemeÌ„t of the King and my Lord HeÌ„ry and so beginning froÌ„ Charles the great he nameth many Princes by vvhose authority the Popes vvere either chosen coÌ„firmed or had their electioÌ„ ratified and vvhan Le vvas going forvvard in his oratioÌ„ Hildebrand TharchdeacoÌ„ taketh the tale .381 out of his mouth saying in great heat O Archbisshop Otto themperors and Kings had neuer any right at al or rule in the electioÌ„ of the Romain Bisshops Tharchbisshop gaue place to Maister ArchedeacoÌ„ .382 by and by For Hildebrand knevv vvel inough saith .383 Sabellicus that Otto vvould relent easely and agree vvith him In such sort also haue other godly Princes been .384 beguyled trusting ouer much popish Prelats vvith their embassages VVihin a vvhile after vvhan theÌ„perour heard of these doinges he sent streight to Pope Alexander to gather together the Prelats promising that he hiÌ„self vvould come to the councel to .385 set an order in the Church matters that al things might be don in his own presence vvho vsed Alexander very geÌ„tly and frieÌ„dly vvhervvith the Pope aftervvards vvas so moued and savv hovv he hiÌ„self had beÌ„ abused by HildebraÌ„ds instigatioÌ„s against so geÌ„tle a PriÌ„ce that he vvas greatly sory that he had atteÌ„pted to be pope vvithout his assent VVherupoÌ„ saith BeÌ„no whaÌ„ AlexaÌ„der vnderstode that he was elected aÌ„d eÌ„stalled by fraude aÌ„d craft of HildebraÌ„d aÌ„d other theÌ„perors enemies in his sermoÌ„ to the people he plaiÌ„ly declared that he would not sit in the Apostolik sea without the licence and fauour of theÌ„perour and further said openlye in the pulpit that he would sende foorthwith his letters vnto the Emperour for this purpose so greatly he repented him of his vsurpation without the Emperours authority Hildebrande vvho had long avvayted and .386 practised to be Pope impacient of any longer tariaunce immediatly after the death of Alexander gatte to be made Pope and vvas called Gregory the seuenth of vvhose electioÌ„ Abbas Vrspurgens saith â–ª next to Alexander succeded Hildebrande vnder whome the Romain common weale and the whole Church was endaungered and brought in a great perill with newe errours and schismes such as haue not been heard of who climbed vp to this high dignity without the consent of the Prince and therefore there be that affirme him to haue vsurped the Papacy by tyranny and not Canonically instituted for which cause also many did refuse him to be Pope In this election Hildebrande .387 made poste haste for feare â—e had come shorte of his purpose In so much that Nauclerus saith before the exequies of Alexander vvere finished the Cleargy and people that came to the buriall cried out that S. Peter had chosen Maister Archedeacon Hildebrande to be Pope vvhereupon the Cardinalles vvent a side and elected Hildebrande But Benno vvho vvas a Cardinall at Rome the same tyme saith that the selfe same euening and hovver vvhen Alexander died Hildebrande vvas enstalled by his souldiours vvithout the assent of either Priest or people fearing lest delay vvoulde breede peril to vvhose election not one of the Cardinales did subscribe in so much that Hildebrande said to an Abbot that came short to the election brother Abbot yee haue taried ouer longe to vvhome the Abbot ansvvered aÌ„d thou HildebraÌ„d hast made ouer much hast in that thou hast vsurped the Apostolik sea agaiÌ„st the CanoÌ„s thy Maister the Pope being not yet buried By vvhich post hast iÌ„portune clamours and violeÌ„t electioÌ„ it is easie to see hovv Platina and those that follovv him do no lesse 388 lie than flatter in praysing this Pope aÌ„d settiÌ„g foorth so comely a form of his electioÌ„ Nauel protesteth and promiseth in the telliÌ„g of this Popes life to kepe an indiffereÌ„cy and fidelity in the report of the Chronicles and first reporteth the state of the Church vnder this Pope vvord for vvord as I haue rehersed out of Abbas Vâ—spurg .389 and to declare his further vprightnes in the matter he telleth vvhat he founde vvriten in a fine stile amongest the Saxon histories that the Bisshops of Fraunce moued the Prince not to suffer this election vvhich vvas made vvithout his consent for if he did it might vvorke to him muche and greuous daungier the Prince perceiuing this suggestion to be true sent immediatly his Embassadours to Rome to demaunde the cause vvherefore they presumed vvithout the Kinges licence against the custome of their auncestours to ordeine a Pope and further to commaunde the nevve elected Pope to forsake that dignity vnlaufully come by onlesse they vvoulde make a reasonable satisfaction These Embassadours vvere honorably receiued and vvhen they had declared their message the Pope himselfe maketh them this ansvvere He taketh God to witnesse that he neuer coueted this high dignity but that he was chosen aÌ„d thrust violently thereunto by the Romaines who would not suffer him in any wise to refuse it notwithstanding they coulde by no meanes perswade him to take the Papacy vpoÌ„ him aÌ„d to be coÌ„secrate Pope till he were surely certified that both the Kinge and also the Princes of Germany had geuen their assente VVheÌ„ the King vvas certified of this ansvveare he vvas contente and vvillingly gaue commaundement that he should be ordered Pope He also reciteth out of Blondus and other vvriters That the Kinge gaue his consente vnto the Popes election sending the Bisshop of Verselles the Chauncellour of Italy to confirme the election by his authority as the maner had bene the which thing also Platina saith he seemeth to affirme Aftervvardes the Emperour called a .390 Councell vvhich he helde as Sabellicus saith at VVormes vvhereat vvere al the Bisshops of FrauÌ„ce and Germany excepte the Saxons The Churchmen of Rome sent their epistles vvith greuous complaints against Hildebrand vnto this Councel In quibus Hildebrandum ambitus periurij accersunt eundemque plaeraque auarè superbeque facere conqueruntur hocque reiecto alium pastorem postulant VVherein they accuse Hildebrande of ambition and periury complainning that he dothe manye thinges proudly and couetouslye and therefore desire
sent his Legates to the Emperour Fredericus .1 and desired him that he vvould .400 take vppe and end this contention by his authoritie The Emperour commaundeth them both to come vnto him at Ticinum vvhere foorthvvith he summoned a Councell to be holden about this matter .401 minding to examine bothe their causes and by searching to trye vvhose cause vvas the most honest Rouland .402 being afrayed to haue the matter come to this triall getteth to VVilliam of Sicilia the Emperours mortall ennemie and vvithin tvvelue daies putteth on his Cope and nameth him selfe Alexander for he purposed belike to make a conquest of the matter He alleaged his election to be good out of all doubt and that he sent for the Emperours aid and not for his arbitrement and therfore thought not good to bring his case into doubtfull question The Emperour being offended vvith him for that he vvould not obey his appointment sent tvvo Bisshops to cite him to come vnto the Councell by the name of Cardinall and not Pope But Rouland refused confuting their citation vvith this Maxime or Principle Romanum Pontificem à nemine iudicari debere The Pope ought not to be iudged of anye man But vvhen these Legates from the Emperour came to Octauian he straight vvaies obeyed and they brought him to Papia .404 Vspurg saith that Rouland vvas oftentimes monisshed to come and did contemne all those monitions The Emperour faite in the Councel as Radeuicus FrifingeÌ„sis vvho vvrote his actes vvitnesseth â—ad made an oration vnto the Bishoppes vvherein he declareth and that by the example of his auncestours Constantinus Theodosius Iustinianus and of later time of Carolus Magnus and other that the povver and authority to call Councelles vvhere the Churche is trouâ—led vvith any schismes or other perillous distourbance belongeth to the Emperour Notvvithstanding he coÌ„mitted the desining of the coÌ„trouersie to theyr vvisedome and .405 gaue them therevnto authoritie The Councell debateth the cause and consulteth vvith men learned in the Lavve and so concludeth that Octauians election vvas good and adiudgeth him to be the righte Bishoppe of Rome VVheÌ„ they had thus tryed out the matter Fredericus the Emperour saith Platina Confirmat Octauianum Pontificem Confirmed Octauian Pope .406 The Emperour vvithin a vvhile after sente Octauianus nevv confirmed Pope tovvardes Rome vvho dyed in the iourney After vvhose death the Emperour called an other councell at VVirtzberge as Auentinus vvriteth vvherein vvere a great number of Archebishoppes and other Bishoppes aÌ„d also many of the nobles and states of the Empyre In this Councell a statute or Decree vvas made by common consente That from hence foorth none shoulde be Pope onelesse he were created by the consent of the Emperour accordinge as the custome had bene of longe and auncient time This vvorthy Emperour vvhom the Chronicles call Christianissimum moste Christian for his zeale tovvardes Goddes Churche endeuored not vvithout great perill to him selfe and his estate to reteine the iurisdiction due to the Princes and thereby to refourme the horrible disorders that vvere grovven so highe that they ouervvhelmed the Church as in lyke sorte diuers other Emperours end Kinges bothe before and after had attempted but in vayne for the vvealthy pride the fierce povver and .407 trayterous treachery of the Pope and his Prelates vvas so mighty violent and subtile that there vvas no earthly povver able to vvithstande or matche vvith them And therefore Erasmus compteth the Popes of this time and those that folovved to be the Vicars and sâ—ccessours of Iulius Caesar of Alexander the Great of Croesus the ryche and of Xerxes the mighty rather then of Christe the onelye Emperour and gouernour of the Churche Bernarde calleth Eugenius .3 in his great pompe and pride rather the successour of Constantinus the highe Emperour then of Peter the humble Apostle and Abbas Vrspurg vvho lyued at this time vvhen the Popes had spoyled the â—mperour and other Princes vvelnighe of .408 all iurisdiction rulinge all by theyr ovvne Decretalles novve aboute this time set foorth .409 as they listed maketh a lamentable complainte of the horrible pryde and couetousnesse of the .410 vvhole clergy and coÌ„cludeth vvith these vvords Gaude mater nostra Roma c. Reioyce O our mother Rome bycause the seluses of the hidden treasures in the earthe are opened that riuers aÌ„d heapes of mony maye flowe vnto thee in great abundance Be glad of the iniquitie of the sonnes of meÌ„ bicause mony is geuen to thee for the recompence of so great euilles Be mery and iocund for discordes sake which is thy helper bicause she is rushte out of the infernall pit that plentiful rewardes of money might be heaped vpon the thou hast that which thou hast alwaies thyrsted after synge pleasant balades for throughe mennes malitiousnesse not by thy Godlinesse thou hast ouercome the worlde The .18 Chapter Of Frederike Barbarossa and of Alexander the .3 Stapleton MAister Horne good Reader as he hath hitherto so doth he styll playe Cacus parte This Cacus stole Hercules Oxen and because he woulde not haue them espied where they were by the track he drewe theÌ„ into his caue by the tayles backward Whiche thing Hercules seing did nothing mistrust they shoulde be there but yet as he passed by with the droue of his beastes the beasts that were in the denne lackinge theyr company beganne as the maner is to bellowe wherby all this thefte was discried This boke of M. Hornes is the very denne of Cacus into the which by a pretye sleight he conueyeth in hys stories and other proufes as a man maye say by the taile backewarde that is not keeping the righte and customable waie and order in making true and faithfull allegations but craftelie and peruersely cutting and chopping away some parte of them which partely lying in this his Cacus denne and as it were bellowing for his companie bewrayeth all M. Hornes slie dealings So haue ye hitherto found it and so shall ye still good Reader finde it and loe we haue at hande a ready proufe Frederike saith M. Horne seing the horrible vices of the Romisâ—h Church commaundâ—d that no Legate of the Church of Rome should come into Germanie c. First Maister Horne what horrible vices of the Romissh Churche were those you speake of It is verely naughte els tâ—en a horrible lye of your schismatical mouth The beginning of the sentence of the whiche you haue taken the taile onely is this Adrian the .4 our Countrieman and Frederike the first were fallen at great variaunce The Pope complained saith Nauclerus your own Authour that liuing betwene the swordes of the Romaines and William of Sicilie he was forsaken of the Emperoure contrarye to his great promises and so vexed for the Emperours sake that he could not reast at Rome The Emperoure on the other side pretended many things and namely the crowning of William the King of Sicilia Iamque ad id
make not for the commendation of the Popes moderation and humility yet yt maketh for hys supreame authority I obey sayeth the Emperour not to thee but to Peter whome thow doest succede But to th entent that you M. Horne with the Apologie and M. Foxe who alwaies like bestly swyne do nousell in the donge and vente vp the worste that may be founde against Popes and prelates may haue a iuste occasioÌ„ if any Charity be in you to coÌ„mende the greate moderation of this Pope Alexander 3. you may remember that this is he to whoÌ„ being in extreme misery through the oppressioÌ„ of the Almayne Army spoyling aÌ„d wasting al aboute Rome Emanuel then Emperour in the East sent embassadours promysing bothe a great hoste against the Almayne Emperour Friderike and also a vnioÌ„ of the Grecians with the Romain Church if he would suffer the Romain Empire so loÌ„ge diuided froÌ„ the time of Charlemayn to come agayne to one heade and Empire to whome also being then in banishment the sayde Emperour sent a seconde embassy with great quantytie of mony promysing to reduce the whole East Churche vnder the subiection of the West all Grece vnder Rome if he woulde restore to the Emperour of Constantinople the Crowne of the West Empire from the which Frederike seemed nowe rightlye and worthely to be depriued To all which this Pope notwithstanding the greate miseries he stode presentlye in and was daily like to suffer through the power of this Frederike answered Se nolle id in vnum coniungere quod olim de industria maiores sui disiunxissent That he woulde not ioyne that into one which his Forefathers of olde time had of purpose diuided You will not I trowe denie M. Horne all circumstances duely coÌ„sidered but that this was a very great aÌ„d rare moderatioÌ„ of this Pope AlexaÌ„der 3. more worthy to be set forth in figures aÌ„d pictures to the posteryty for sober and vertuous then that facte of him whiche Mayster Fox hath so blased oute for prowde and hasty Except your Charyties be suche as verely it semeth to be that you take more delight in vice then in vertue and had rather heare one lewde fact of a Pope then twenty good If it be so with you then is there no Charyte with you For Charyte as S. Paule describeth it Thinketh not euill reioyseth not vpon iniquyte but reioyseth with verytie It suffreth all thinges it beleueth all thinges it hopeth al thinges it beareth all thinges Contraryewyse you not only thinke but reporte alwaies the worst you reioyse and take greate pleasure vpon the iniquytie of such as you ought most of all men to reuerence you are sorye to haue the veryty and truthe tolde you You suffer and beare nothing in the Church But for the euil life of a fewe you forsake the CoÌ„munion and societie of the whole You beleue as much as pleaseth you and you hope accordingly And thus muche by the way ones for all touching your greate ambition and desire to speake euil of the Popes and to reporte the worste you can doe of them which you in this booke M. Horne haue done so plentifullye and exactlye throughe this whole processe of the Princes practise in Ecclesiastical gouernment as if the euill life of some Popes were a direct and sufficient argument to proue all Princes Supreme Gouernours in al thinges and causes Ecclesiasticall I coulde now shewe you other authorityes and places oute of your owne authours concerninge thys storye of Friderike the first making directlie againste you and wherein ye haue played the Cacus As where ye wryte by the authoritie of Vrspergensis that the Emperour sent for both theis Popes to come to hym mynding to examine both they re causes For yt followeth by and by not to iudge them or the cause of the Apostolique see but that he might learne of wise men to whether of them he shoulde rather obey And is not this thinke you M. Horne so craftely to cut of and steale away this sentence from your reader a preatye pageant of Cacus Namely seing your authour Nauclerus writeth also the like And seyng ye demeane your selfe so vnhonestly and vnclerkly in the principall matter who will nowe care for your extraordinarye and foolishe false excursions against the welthy pride the fearce power the trayterouse trecherie of Popes at that tyme Or for Erasmus comparing the Popes to the successours of Iulius Caesar Or for Vrspergensis owteries against their couetousnes and not againste the Popes authoritye As for S. Bernarde who you say founde faulte with the pompe and pride of Eugenius 3. how clerely he pronounceth that not withstanding for the Popes Primacy I referre you to be shorte to the Confutation of your lying Apologie Al this impertinent rayling rhetorike we freely leaue ouer vnto you to rayle and rolle your self therein til your toÌ„g be wery againe yf ye wil for any thiÌ„g that shal let you Only as I haue ofteÌ„ said I desire the Reader to marke that as wel this as other emperors were not at variaÌ„ce with the See Apostolike it self or set against the Popes Authority absolutely but were at variaunce with such a pope and such and were set against this mans or that mans election not renouncing the Pope but renouncing this man or that man as not the true and right Pope M. Horne The .117 Diuision pag. 76. a. About this tyme the King of Cicilia and Apulia had a dispensation from the Pope for money to Inuesture Archebisshops with staffe or crosier ringe palle myter sandalles or slippers and that the Pope might sende into his dominions no Legate onlesse the kinge should sende for him Stapleton Did the Kings of Sicilia procure a dispensation as ye say M. Horne from the Pope to inuesture bisshops and to receyue no Legate Who was then the supreame heade I praye you the Pope that gaue the dispensation or the King that procured yt Ye see good readers howe sauerlye and hansomly this man after his olde guise concludeth against him self M. Horne The .118 Diuision pag. 76. a. Our English Chronicles make report that the Kings of this Realme hadde not altogeather leafte of their dealing in Churâ—he matters but continued in parte their iurisdiction aboute Ecclesiasticall causes although not vvithout some trouble The Popes Legate came into Englande and made a CouÌ„cel by the assent of King VVilliam the Conquerour And after that in an .412 other CouÌ„cel at VVinchester were put down many Bisshops Abbatts and priours by the procuremeÌ„t of the King The King gaue to LaÌ„frauke the Archbisshoprike of Cantorb and on our Ladye daie the Assumption made him Archebisshope On whit Sonday he gaue the Archbisshoprike of Yorke vnto Thomas a Canon of Bayon VVhen Thomas shoulde haue bene consecrated of Lanfranke there fell a strife betvvixt them about the liberties of the Church of Yorke The controuersie being about Church matters vvas brought and referred
to the Kinges .413 iudgement and Thomas by the Kinges commaundement was faine to come to Lanfrank to be sacred And aftervvard vvhen there grevve greater contention betvvixt these tvvayne about Churche matters the Bisshop of Rome remitted the matter to be determined before the Kinge and the Bisshops of Englande and so at VVindesour before Kinge VVilliam and the Cleargy the cause was treated Also an other cause vvas moued before the King of the misorder of Thurstan whome the King had made Abbot of Glastonbury by whose iudgement the Abbot was chaunged and tourned to his owne Abbay in Normandye but the Monkes .414 scattered aboute by the Kings hest After this the King bestowed many Bisshoprikes on his Chaplaines as London Norvviche Chester Couentry c. And ruled both temporalty and the spiritualty at his owne wil saithe Polychronicon He tooke noman fro the Pope in his lād he meaneth that the Kinge vvoulde suffer no Legate to enter into the lande from the Pope but he came and pleased him he suffred no Coūcel made in his own coūtrey without his own leaue Also he woulde nothing suffer in such a councel but as he woulde assent So .415 that in geuing or translating of spiritual promocions in geuing his assent to Councels and suffring nothing to passe vvithout his consent in hearing and determining Ecclesiasticall causes in restreining the Popes liberty vvithout his speciall licence and in ruling the spiritualty at his ovvn vvil King VVilliā shevveth plain that he .416 tooke him self for the supreame gouernour vvithin this Realm in al maner of causes so vvel Ecclesiastical as Temporall The .19 Chapter Of England before the Conqueste Of William the Conquerour Rufus his Sonne and Henry the first Kinges of Englande Stapleton GOod readers I do most hartely beseche you euen as ye tender either the truth or the saluation of your sowles to haue a good and a speciall regarde to M. Hornes narration nowe following For now at the length is M. Horn come frō his long and vnfruitfull wandering in Spaine Fraunce Italie Germany and other countries to our own natiue contrey Now where as the late doings in our Countre are suche as we haue sequestred our selues frō the common and vsuall obedience that all other contries concerning authority in matters ecclesiasticall euer gaue with a singular and peerlesse preeminence to the see of Rome and do yet sequester the more pittie our selues daylie more and more makinge none accompte of other good princes doings and presidents in this behalf and pretending partly in the acts of parliament partly in the newe englishe bokes and daylie sermons that this is no newe or straunge example in England to exclude the Pope from all maner spiritual iurisdiction to be exercised and practised there by hym yt behoued our protestants especiallie M. Horne in thys his boke that what so euer his proufes were for other countries yet for some conuenient prouf of the olde practise concerning his newe primacie in Englande to haue wrowght his matters so substancially that at least wise for our owne Countre he shulde haue browght forth good aūcient and autentique matter And wil ye nowe see the wise and euen dealinge of these protestant prelats Where they pynne vp all our proufes wythin vj. hundred yeares after Christ and what so euer we bring after theyr Iewell telleth vs ful merelie we come to late M. Horne in this matter of Supreamacie most weightie to the poore catholiks the deniyng thereof being more greauously punished by lawes then anie other matter nowe lying in controuersie betwene the catholyks and protestantes in Englande M. Horne I say for thys his owne country which as approued Chroniclers reporte and as him self after alleageth did first of al the Romā prouinces publiquely embrace Christes relligion for one thousand yeares standeth mute And belike thinking that William Conquerour had conquered aswell all the olde catholyke fayth in Englande as the Lande and people fansieth a duble conqueste one vppon the goods and bodies the other vppon the sowles and faythe of the Englishe men But what shall I nowe say to this noble and worthie Champion shall I dryue hym a litle backe with M. Iewels peremptory challenge and tel him that he commeth to late by almoste fyue hundred yeares Or shall I deale more freely and liberally with him then M. Iewell doth whith vs and bydde hym take the beste helpe he can for hym self Verely M. Horne had nede I did so And yet all will be to lytle for his purpose aswell for that after the conquest he hath no sufficient prouf for his pretensed supremacy as for that what prouf so euer he bringeth yt must yelde and geue place to the first thousand yeares whiche beare ful testimonie for the Popes primacie laufully practised in our realme before the conquest It were now a matter for to fyll a large volume withal to runne a longe by these thowsand yeares and to shewe what prouf we haue for the popes primacy before the conquest My answere woulde waxe to bigge and to prolixe yf I shoulde so doe But I will onelie putte the good reader in remembraunce of a matter or two I muste therefore pluck M. Horne backe from Williams conquest and desire him to remember an other and a better and more aunciente conqueste with al in Britannie then Williams was yea aboute ix hundred yeares before when this Ilelande of Britanie was firste delyuered from the tyrannicall yoke and miserable bondage of dyuelish idolatrie But by whom M. Horne Suerlie by pope Eleutherius to whome kinge Lucius sente letters desiringe hym that by his commaundement he mighte be christened Fugatius and Damià nus whose holy reliques are thought to be now in Wales and whose holy remembraunce churches there dedicated to God in their name doe to this day kepe and preserue as it were fresh and immortall sent to England by the sayed Eleutherius did most godly and wonderfully worke thys great conqueste If I should nowe aske M. Horne what Lucius meant to send so farre for instructours and teachers of the Christian fayth namely Fraunce beyng at hande where about thys tyme the Christian Churches were adorned wyth many learned Bishoppes and Martyrs though he woulde perchaunce seeke manie a pretye shyfte to shyfte awaye thys demaunde yet should he neuer make any good and sufficiente aunsweare vntyll he confessed the Popes primacye to be the verie cause to send so farre of The which the blessed Martyr of God and great learned Bishoppe of Lyons in Fraunce Ireneus writyng in the tyme of our firste Apostle Eleutherius doth confesse writyng That all Churches muste agree wyth the Churche of Rome for that the sayed Churche hath the greater principalitie and for that the traditions of the Apostles haue euer bene kept there In case nowe the pope had nothing to doe in matters ecclesiasticall within this Ileland in the tyme of the olde Britaines why did pope Celestinus appoint
he hath both often talked vvith the MarchauÌ„ts that haue their trafique there and hath also dÃuers times enquired the matter by an interpretour of the inhabitaunts there borne they al say that his name is neyther Presbiter Ioannes nor Pretto Ianes but say they his name is Gyan that is mightie and they maruaile greatly what the Italians meane to call him by the name of Priesthode But this they say that al the suites or requestes euen of their greate Bishoppes are brought before the king him self and that all their benefices or Spiritual promotions be opteined at his handes .424 So that there beynge as Sabellicus telleth further an exceadinge great nomber of chiefe Prelates or Metropolitanes and vnder euerye one Prelate at the leaste tvventy Bishoppes all their sutes and causes Ecclesiasticall beyng brought vnto him and he the maker of all these Prelates Bishoppes and other Ecclesiasticall persons he is called ouer them all Clergy or Laie in all causes Ecclesiastical or themporall Gyan the mightie that is the supreme Ruler aÌ„d Gouernour aÌ„d eueÌ„ so hath .425 coÌ„tinued sitheÌ„ those partes vvere first Christened as they saye of Thomas Dydimus the Apostle vntill our tyme. But thys by the vvaye novv from them to retourne to our ovvne countrey The .20 Chapter Of the Armenians and of the Aethiopians in Preto Ianes lande Stapleton A MAN would thinke that Maister Horne was with some straunge spirituall meditation rauished when he interlaced this digression woorthy belike depely to be coÌ„sidered being here I can not tel whether more impertinently or more falsely betwene the doings of king Henrie and king Stephen that immediately succeded him full wisely wrenched and writhed in For he is now vppon the sodaine as a man rapt vppe and caried awaie not only into Spaine but into Greece Armenia Moscouia yea and Aethiopia too And then is he as sodainly in England againe About a foure hundred yeres past he was very busie and to busie too for his owne honestie with Spaine nowe after this long taciturnitie belike he hathe espied out there some notable matter for his purpose And what is it thinke ye good Reader Forsooth he commeth in as it were in a Mummerie and sendeth vs to Arnoldus de Villa Noua and telleth vs that we shall learne by him of the doing of Frederike king of Sicilie and Iames king of Spain in their Epistles writen by the said Arnoldus But what this Arnoldus was Heretique or Catholique what his bookes were and where and when they were printed and where a man shall finde any thing of him he telleth vs nothing Your brother Gesnerus M. Horn in his Bibliotheca maketh meÌ„tion of Arnoldê° a PhisitioÌ„ aÌ„d nuÌ„breth his bokes But of these epistles there is no word and maruel it is that such a notable worke shoulde escape hys handes Suerlye with much a doe I suppose I haue chaunced vppon hym what in your brother Illiricus and what in your other frende Gaspar Hedio that addeth Paralipomena to Abbas Vrsper gensis I haue by them some feeling of thys your greate ghostly rauishmeÌ„te aÌ„d feele at my fyngers endes that your Arnoldus if he were no better then Illiricus maketh hym was your owne deare brother that is an Heretike aswell as your self and also that in the vehemencye of thys your impertinente madde meditatioÌ„ you are caried away one hundred and fiftie yeares at the leaste from the tyme ye shoulde haue orderly prosequuted and as many myles from the matter yt self For thys Arnoldus is noted to haue writen lyke a blinde and a lewde lying prophete abowte the tyme of Clemente the fifte which was made Pope abowte the yeare of our Lorde .1306 This Arnoldus then taking vppon him to be a prophete sayeth that Antichrist should come within .34 yeres of his blinde prophesiyng Now here for hys part M. Horne also playeth the lying prophete and telleth vs of wonderfull epistles that his authour wrote one hundred yeares before he was borne Whiche epistles though they be very highe and mysticall yet there semeth to be no greate poynte of heresie in theÌ„ And what so euer reformation these kings wente aboute the epistles seme to geue a playn testimony for the Popes primacy and to fynde faulte with certaine religiouse persons that they despised the Churche of Rome and did disallow appeales to that See Yea where he telleth vs with a greate mighty assertion and sayeth Quòd concluditur infallibiliter quòd Antichristus apparebit in mundo ab hoc anno Domini .1354 infra immediatè sequentes 34. annos that is that it is an infallible conclusion that Antechriste shall appeare in the world within fowre and thyrty yeares immediatly folowing after the yeare of our Lorde .1354 He sayth withall that within the sayde 34 the Sarasyns should be destroyed and the Iewes should be conuerted iurisdictionem summi Pontificis per vniuersum orbeÌ„ dilatari and that the authoritie of the Pope should be spredde through owte all the worlde Well how so euer yt be Arnoldus de Villa noua seameth not greatly to furder M. Hornes primacy And it semeth to me that by ignoraÌ„ce he taketh one Arnoldus for an other In dede there was one Arnoldus Brixianus abowt thys tyme coÌ„demned for an Heretik by Eugenius the .3 as S. Bernarde Platina and Sabellicus doe write Your Brother Bale sayeth that he was condemned for that he sayde the clergy might vse no temporal iurisdictioÌ„ And so thys Arnoldus might haue serued your turne for the tyme and somwhat for the matter to after your accustomable reasoninge if the authority of heretikes maye serue the turne But let Arnoldus aÌ„d Spayne to goe for this tyme. for M. Horne hath other great couÌ„tries that about this time taketh hys part as Grecia Armenia Moscouia aÌ„d Aethiopia to which acknouledge they re Princes only to be theyr supreame gouernours in al things next vnto God which ye muste belieue without any proufe belyke because yt is shewed to M. Horne in thys his Spirituall reuelation For otherwise I am assured he shall neuer iustifie this most vntrewe saying And though perchaunce some of these couÌ„treis did not at this tyme shewe to the see of Rome suche obedieÌ„ce as they owght to haue done especially the GreciaÌ„s aÌ„d Moscouites that followe the religioÌ„ and order of the greke Church yet neither doth M. Horne proue nor euer shall be able to proue that the Churches of these couÌ„tries gaue any suche authoritie to they re princes but that they euer toke for spirituall causes they re patriarche and other Bishoppes for the supreame heades in all matters spirituall Maruayle nowe yt is that M. Horne can not loke vpon the Grecians and Armenians but with one blind eye bleared with affection to heresie and hatred to the Pope Otherwyse yf he woulde loke vppon them with the better and indifferente eie there were more cause whie he should regarde aswell the aunciente Greeke Churche which
may serue you also for that ye alleage concerning Robert groshead sauing that I may adde this withall that he were a very Groshead in dede that would belieue you either when ye say to M. Fekenham whome ye call S. Robert seing M. Fekenham speaketh no woorde of this Robert no more then he doth of Robyn goodfellowe or that this story should make against the Popes primacie seing that your owne authour Fabian saith that this Robert being accursed of the Pope Innocentius appealed from his courte to Christes owne cowrte A manifeste argument of the popes supremacy As for Frederyk the Emperours episte to Kinge Henry what so euer he writeth against the Pope ye would be loth I suppose it shuld take place in EnglaÌ„d For then farewel your goodly Manours as WalthaÌ„ FarnhaÌ„ aÌ„d such other Neither were your geÌ„tleman Vssher like to ride before you barehead but both he and you to goe a foote or rather your self to go barefoted al alone M. Horne The .128 Diuision pag. 79. a. Levves the Frenche King called S. Levves vvho as Antoninus saith was so instructed euen from his infancy in all the wisedom of diuine and good orders that there was not found his like that kept the law of the high God c. made a lawe against those that blasphemed the name of the Lorde adioyning a penalty of a whote yron to be printed in the transgressours forehead Also in the yere of the Lorde .1228 He made a Law against the Popes fraudes concerning the preuentions and reâ—eruations of the reuenues and dignities Ecclesiastical complayning that the Pope had pulled from him the collations of all Spirituall promotions ordeining that from hence foorth the election of Bisshops Prelates and al other whatsoeuer should be free forcible aÌ„d effectual to the electors Patrones aÌ„d collatours of theÌ„ Also the same yere he set forth an other Law agaiÌ„st Simony coÌ„plainiÌ„g of the bieyng aÌ„d selliÌ„g of ecclesiastical dignities He made also certain godly Lavves against vvhoredome and FornicatioÌ„ Laste of all in the yeere of the Lorde .1268 he set foorth the Lavve commonly called Pragmatica Sanctio vvherein in amongest other Ecclesiastical matters against the Popes pollinges he saith thus Item in no case we wil that exactions or greuous burdens of money being laide on the Churche of our Kingdome by the Courte of Rome whereby our Kingedome is miserably impouerished be leuied or gathered nor any hereafter to be layed excepte only for a reasonable godly and moste vrgent cause of necessity that can not be auoided aÌ„d that the same be don by our expresse .438 biddinge and commaundement of our own accord .439 The .26 Chapter Of S. Lewys the French King Of Manfred and Charles King of Sicilia and Apulia Stapleton LEwes his Lawe against those that blasphemed the name of God maketh not him supreame head of the Churche Ye mowght haue put in as your authour doth those also that blaspheme the name of his blessed mother But the mention of this woulde haue greaued some of your sect that haue compared our Ladie to a saffron bagge making her no better then other women And what yf you or your confederats had liued then that say it is Idolatrie to pray to her and to praye her to pray for vs to her sonne Iesu Christe shoulde not ye haue had suppose you great cause to feare the printe of the hotte yron ye speake of As for the collations of spiritual promotions this Lewys bestowed none such as his predecessours by especial licences and priuileges had graunted vnto them froÌ„ the bisshops of Rome And that as I haue ofte said proueth no superiority of gouernemeÌ„t in Ecclesiastical matters except by the same reason you wil make euery Patrone of a benefice to be supreme gouernour in all Ecclesiasticall matters to his owne Vicar and Curate The embarringe of Exactions from the Courte of Rome is nothing derogatorye from the Spiritual power or Iurisdiction of the Churche of Rome For they are not vtterly embarred but the excesse of theÌ„ is denied aÌ„d in any reasonable godly or vrgent cause of necessity they are graunted as your selfe alleage But to better a litle your badde cause you haue with a double vntruthe ended your allegation For where the King saieth Nisi de spontaneo expresso coÌ„sensu nostro not without our voluntary and expresse consent you turne it by our expresse bidding and commaundement and that it might seme to haÌ„ge of the Kings pleasure only you leaue out ipsarum Ecclesiarum regni nostri and of the Churches of our kingdom But what nede we lese more time in making more ample answer seing it is moste certaine that this Kinge and his realme acknowleadged the Popes Supremacye as muche then as euer since euen to this daye For where was your newe great Charles Friderike the seconde deposed from his Empire by Pope Innocentius the fourth but at Lyons in Fraunce And in whose Kinges dayes but of this Lewys Who defended many yeares together the Popes of Rome Innocentius the .4 Alexander the .4 Vrbanus the .4 and Clement the .4 againste the Emperour Frederike who therefore by treason went about to destroye him but this Kings Lewys Who warred him selfe in person againste the Sarracens at Thunys at Clement the Popes request but this Lewys Who also before that making his voyage into the holy laÌ„de against the SouldaÌ„ tooke benediction and absolution of Pope Innocentius the .4 lying theÌ„ at the Abbye of Cluny in Fraunce but this Lewys And did not the sayed Clement make by his Authoritye Charles this Lewys his brother King of Sicilia and Apulia And wil you make vs nowe beleue M. Horne that this Kinge was suche a Supreme Gouernour as you imagine Princes ought to be or that in his tyme the Popes Supremacy was accompted a forrayne power in Fraunce as it is with you in Englande No. No. M. Horne Seeke what age and what Countre you wil you shal neuer finde it while you liue M. Horne The .129 Diuision pag. 79. b. Conradus Conradinus and Manfredus .440 stil kepte the priuilege of the foresaide Ecclesiastical matters in Sicilia and Apulia Shortly after this tyme Charles the King of Sicilia and Apulia had .441 al or most of the dooing in the elelection and making of diuerse Popes as of Martyn .4 Celestyn .5 Boniface .8 c. Stapleton To these matters of Sicilie I haue already more then ones answered and doe now say again that this priuilege consisted only in inuesturing of bisshops graunted by Alexander the .3 and after reclaymed by Innocentius the .3 Whereby it wel appereth that this allegation maketh rather with the Popes Primacy then against it but most of all in this place For Pope Alexander the .4 declared this Manfredus the Romain Churches enemy as he was in dede and a traytour also both to Conradus his brother and to Conradinus his nephewe both inheritours to that kingdome both
if it were so that king Philip deposed a Bishop for heresie yet shuld you M. Horne of al meÌ„ take smallest reliefe therby For yf Philip your supreme head were now lyuing and you vnder his dominioÌ„ he might also depriue you and your fellowes for heresie being as I haue before shewed very PateraÌ„s And now you that make so litle of Generall couÌ„cels aÌ„d stay your self and your religioÌ„ vpoÌ„ the iudgmeÌ„ts of lay princes haue heard your coÌ„deÌ„nation not only froÌ„ the notable General CouÌ„cel at LioÌ„s but froÌ„ your new Charles the Emperour Frederike and from your faire King Phillip This this Good Reader is the very handie woorke of God that these men should be cast in their owne turne and geue sentence against them selues And as hotte as ernest and as wilie as they are in the first enterprise of their matters yet in the pursuit of their vngratious purpose to cause them to declare to all the worlde their small circumspection prouidence and lesse faith and honesty Many other things might be here brought for furder aunsweare to M. Horne as that he saieth that this King by the Councell of Aegidius the Romaine Diuine went about the reformation as M. Horne calleth it of matters Ecclesiastical and that Paulus Aemilius should be his Authour therein which is a double vntruth For neither is it true that Aegidius was any counsailer or aider to refourme the Churche or rather defourme it after the order of M. Hornes Relligion nor Aemilius saith it Againe Sabellicus is eyther twise placed in M. Hornes Margent wroÌ„g or he alleageth Sabellicus altogether wroÌ„gfully But this may goe for a small ouersight M. Horne The .132 Diuision pag. 80. b. About the time of this Councel at Vienna the famous scholman Durandus setteth forth a booke vvherin as he reckeneth vppe diuerse great enormities in Churche matters so for the reformation of them he alvvaies ioyneth the King and secular Princes and the Prelates and to this purpose citeth the fourme of the auncient Councelles and many times enueigheth against and complaineth vppon the vsurped .430 authority of the Romaine Bishop vvarning men to bevvare hovv they yeelde vnto him and prescribeth a rule for the Princes and the Prelats to refourme all these enormities not by custome vvere it neuer so auncient but by the vvord of God Stapleton Answere me M. Horne directly and precisely whether Durandus in any worke of his taketh the laye prince for the head of the Church If ye saye he doth not to what purpose doe ye alleage him Yf ye say he doth then his bokes shal sone conuince you And what boke is it I praye you that ye speake of Why do ye not name yt Whie doe you tel vs of a boke no man can tel what The boke there is intituled de modo concilij celebraÌ„di which he made at the commaundemente of the foresayde Clemente Wherein thowghe he spake many thinges for the reformation of the cowrte of Rome yet that aswell in that boke as in all his other he taketh the Pope for the supreame head of the whole Churche is so notoriouse that a man maye iudge all your care is to saye something againste the Pope without any care howe or what ye saye And that ye fare much like a madde dogge that runneth foorth and snatcheth at all that euer commeth nigh him And to geue you one place for all M. Horne that you maye no longer stagger in thys matter behold what thys famouse Scholeman as you call him Durandus saieth of the Popes primacie Illius â—raelatus Papa c. The prelate of the whole Church is called Papa that is to say the father of Fathers vniuersal because he beareth the principal rule ouer the whole Church Apostolicall because he occupieth the roome of the Prince of the Apostles chief Bishoppe because he is the Head of al Bishops c. Lo M. Horne what a ioly Authour you haue alleaged against M. FekeÌ„ham Verely such an aduersary were worth at al tymes not only the hearing but also the hyring But alas what tole is ther so weak that you poore soules in such a desperat cause will refuse to strike withal You must say somwhat It staÌ„deth vpoÌ„ your honors and wheÌ„ al is said it were for your honesties better vnsaid M. Horne The .133 Diuision pag. â—0 b. About this time also the Emperour Henry the .7 came into Italy vvith great povver to reduce the Empyre to the olde estate and glorie of the auncient Emperours in 431. this behalfe And on the day of his coronation at Rome according to the maner of other Romaine Emperours he set forth a Lawe or newe authentique of the most high Trinity and the Catholique faith Stapleton What matter is this M. Horne to enforce M. FekeÌ„ham to denie the popes primacy Wil you neuer leaue your trifling and friuolous dealing If ye wil say any thing to your purpose ye must shewe that he toke not the pope but him selfe onely and his successours for supreame heades of the Church and that in al things and causes which ye shal neuer be able to doe while ye liue neither in this nor in any other Emperour King or prince what so euer M. Horne The .134 Diuision pag 80. b. Nexte to Henry .7 vvas Levves .4 Emperour vvho had no lesse but rather greater conflictes vvith the Popes in his time .432 about the reformatioÌ„ of abuses thaÌ„ any had before hiÌ„ the Pope novv claiming for an 433 Ecclesiastical matter the confirming of the Emperour as before the Emperours vvere vvonte to confirme the Popes About vvhiche question the Emperour sent and called many learned Clerkes in .434 Diuinitie in the Ciuil and CanoÌ„ Lavve from Italy Fraunce Germany Paris and Bononia vvhich al ansvvered that the 435 Popes atteÌ„pts were erroneous and derogating from the simplicity of the Christian religion VVherevppon the Emperour vvilled them to search out the matter diligently and to dispute vppon it and to gather into bookes their mindes therein vvhich diuerse did as Marsilius Patauinus Ockam Dante 's Petrarche c. By vvhom vvhen the Emperour vnderstoode the Popes vsurpation he came to Rome called a Councell and .436 deposed the Pope and placed an other in his roome In vvhich Councel the Romaines desired to haue their olde order in the Popes election ratified by the Emperour to be renevved This Emperour called also a very great Councell at Frankeforth where besides the Spirituall and Secular princes of Germanie the King of .437 Englande and the King of Beame were present where by the greater and sounder parte the Popes aforesaid vsurpation was abolished VVhich sentence the Emperoure confirmed and published vvriting thereof that his authoritie dependeth not of the pope but of God immediatly and that it is a vaine thing that is wonte to be sayed the pope hath no superiour .438 The Actes of this .439 CouÌ„cell against the Popes processe vvere ratified by
his Apostles had nothing in coÌ„mon or in priuat which was the heresie of those that are called Fratricelli or Pauperes de Lugduno most chieflie of al men set forth by a Frier called Michaël de Cesena and our Countriman Frier Ockam aÌ„d Marsilius Patauinus and by this your Emperour Lewes of Bauarie and by Petrus de Corbario the Antipope that ye say was placed in pope Iohns roome who keping a Conuenticle in Italie condemned pope Iohn for an Heretique as your Author Marius declareth So that this faction in this wise on euerie side banded grew to a very great schisme And many so fondly and obstinately dwelt in this opininion that they died as obstinately and wretchedly for it And yet these men as I haue saied are not onely holy brethren but holye Martyrs too with Maister Foxe And nowe good Maister Horne tell vs your iudgement in the matter Is it Heresie or is it no heresie to defende this opinion obstinatlie If ye say it is heresie â–ª then doe ye confesse your newe Heade of the Church with his newe Idole and Antipope an Heretique and doe shew your selfe a greate slaunderouse lyer against pope Iohn and a very fonde madde man thus to fight against your selfe and your owne cause If ye doe stoutelie denie this to be heresie as yee seeme by the order of your declaration to denie it as well as the rest then shewe you your selfe no simple Schismatique nor simple Heretique and so ye are at the least messhed here in foure heresies To set some fast footing in the discussioÌ„ of these matters and seriouslye to weigh and examine euery thing woulde aske some larger talke theÌ„ we may now vnlesse we would be to to tediouse to our reader wel spare But yet for the two principal matters seing you make so light of Pope Iohn and the Churches Authoritie I will conuince you and sufficientlye to I hope and by suche a witnesse as your owne Emperour of all other men in the worlde did most esteme and reuerence yea and kissed his fote to PerchauÌ„ce Maister Horne ye longe to heare of this man Truelye he is none other but your Emperours dearling and idole the Antipope I meane Petrus de Corbario Who at leÌ„gth called no doubt thereto by the speciall grace of God better aduising him selfe of his doings and weighing them better with him selfe after mature and seriouse discussing of them in fyne founde him selfe no Pope but a miserable and a wretched intruder in the sea of S. Peter and a damnable disturber of the peace and vnitye of Christes Churche and to say all at ones a greauouse schismatike and an heynouse heretike Wherefore fynding the worme of conscience bytinge and gnawing his harte he fell to greate sorowe and lamentation and forthwith being then at a citie in Italy called Pisa before the Archebisshoppe of the said citye and the Bisshoppe of Luke and manye other honorable persons aswell of the clergy as of the laity voluntarilie and willinglye shewed howe penitente he was for his greauouse enormities and before them and certayne notaries for a full testimonie of his true repentance gaue ouer his vsurped primacie and plainely confessed that he hadde bene a schismatike and an heretike and he did put him selfe into the handes and mercie of the right Pope Iohn the .22 And wrote vnto him resident then at Auinion in Fraunce his moste humble submission in the which he declareth that as him selfe was but an vsurper of the Apostolique â–ª See So your Lewys of Bauarie was no lawfull Emperour but an vsurper He declareth further that both he and the said Lewes mainteyned diuers heresies and namely two of these that ye here specify concerning the pouertie of Christ and the making and the deposinge of the Pope The which he doth by speciall woordes freelie and voluntarilie forsake renounce and abiure And promiseth that he woulde euer after belieue as the sayde Iohn and the holie Churche of Rome belieued Wil ye nowe see good Reader the wonderfull workinge of God that hath brought to Maister Horne his owne Pope to condemne him and his newe Heade of the Churche Lewys for Arrante heretikes Yea to make a shorte aunswere to all Maister Hornes booke and to call yt heresie that Maister Horne doth so stowtlie defende in saying that the Emperour shoulde be aboue the Pope and to haue authority to make or depose the Pope And thus ye heare Maister Horne that contrary to your saying Pope Iohn neither was deposed nor coulde be deposed by your Emperour I meruayle nowe seing that it is a true and sownde doctrine by your newe heades teachinge that Christe and the Apostles hadde nothinge of theire own that your and your fellowes consciences who pretende that ye woulde haue the Churche that nowe is reformed to the paterne of the primityue and Apostolicall Churche are so large that ye are nothing pinched at coÌ„science in keping your godly and great possessions The .30 Chapter Of Gods Iudgement vpon such Emperours as seme most to haue practised M. Horns Primacy Stapleton BVT nowe M. Horne sith we are come by course of tymes and ages to the last Emperour that notoriously rebelled against the Apostolike See of Rome for since this Lewys the .4 they haue al ben obedient ChildreÌ„ to that See especially in al causes spiritual or Ecclesiasticall eueÌ„ to the right Catholike Emperour Maximilian that now reigneth I wil put you brefely in minde to what ends al these disobedient Emperours came Trusting that this consideration of Gods iudgement shal be neither to you bearing your self for a bishop in Gods Church vnpleasant neither for me my vocation considered vnmete neither to the Christian Reader vnfruteful To be short therfore CoÌ„staÌ„â—ius the ArriaÌ„ Emperor which banished Pope Liberius aÌ„d plaied in dede the part of your supreme gouernour died obscurely and miserably whiles he persecuted Iulyan his own Cousen Valens an other ArriaÌ„ Emperor and playing Rex ouer al Catholik Bishops in the East being ouercome in field of the Gothes was burned to ashes in a poore cotage with diuers of his nobles about him which â–ª was neuer read of any Christian Emperour sence or before Valentinian the yonger who called his bisshop S. Ambrose to appeare before his consistory and there to answer in matters of faith his end was to be kylled of his own seruants and shamefully hanged Anastasius the Eutychian Emperour and excommunicated of Pope Gelasius was stroken to deathe with fyre from heauen and Mauritius an vnmerciful persecuter of blessed Pope Gregory and a busy Prince ouer his Bishops seing first his wife and children murdred before his face was murdered at last him selfe of a base Souldiare Phocas Constans nephewe to Heraclius banished the most holy Pope Martinus but seing him selfe for that and such like wicked dedes saith Zonaras hatefull to his subiectes he left Constantinople and liued in Sicilia where at a bathing he was slayne Michael sonne to Theophilus
Quapropter sancitum est vt nulli mortalium deinceps liceret pro quauis causa agere apud Romanum Pontificem vt quispiam in Anglia eius authoritate impius religionisque hostis publicè declararetur hoc est excommunicaretur quemadmodum vulgò dicitur néue exequi tale mandatum si quod ab illo haberet Sincerely translated thus they stande A Councel sayeth he was called at Westmynster wherin yt was thowght good to the king and his Princes for theire common weale in Englande yf a parte of the Popes authority were bounded within the lymytes of the Occean sea because many were dayly troubled and vexed for causes which they thowght coulde not be well hearde at Rome Wherfore yt was decreed that yt should be lawfull for no man to sue to the Pope for euery cause to haue any man in Englande by his authority publikely pronounced a wicked man and an enemie of religion that is as the people commonly terme yt to be excommunicated And that if any man haue any suche commaundement he doe not exequute yt The statute then doth not embarre as ye most shamefully pretend all suites to Rome nor all excommunications from the Pope but only that it should not be lawfull to sue to Rome and procure excommunications indifferently as wel in temporal as in spiritual matters as it seemeth many did then And this doth nothing acrase the Popes ordinarie authoritie Now that this is the meaning your Authour him selfe sufficiently declareth First when he speaketh but of a parte of the Popes authoritie then when he sheweth that men sued to Rome for suche causes as were thought could not be heard there which must nedes be temporall causes And therefore ye ouerhipped one whole line and more in your translation thinking by this sleight so craftely to conueie into your theeuish Cacus denne this sentence that no man should espie you And for this purpose where your Authour writeth pro quauis causa agere that is to sue for euery cause Ye translate to trie any cause As though it were al one to say I forbidde you to sue to Rome for euery cause and to saie I forbidde you to sue to Rome for any cause And as though your Authour Polidore had writeÌ„ pro quacunque causa agere to trie any cause at al. The statute therefore doth not cut of al suites but some suites that is for suche matters as were temporal or thought so to be WherevppoÌ„ it wil followe that for all spiritual matters the Popes iurisdiction remained vntouched and nothing blemished For these woordes of the statute that men shoulde not sue in euerie cause to Rome imploye some causes for the whiche they might sue to Rome And so for all your gaie Grammar and ruffling Rhetorique the Popes authoritie is confirmed by this statute whiche ye bring againste it And this King Richard confirmed it and was redie to mainteine it not by words only but by the sworde also And therefore caused to be gathered fiftene thousand fotemen and two thousand horsemen and sent them out of the realme to defende Pope Vrbane against his ennemie and Antipope Clement You on the other side in this your victoriouse booke haue brought a iolie sorte of souldiers to the field to fight against the Pope but when all is well seene and examined ye doe nothing but muster lies together against the Pope as he did men to fight for the Pope A farre of and vppon the sodaine an vnskilfull man would thinke ye had a iolie and a well sette armie but lette him come nigh and make a good view and then he shal finde nothing but a sorte of scar crowes pricked vppe in mans apparell M. Horne The .140 Diuision pag. 13. a. The Churche of Rome at this time vvas marueilouslie torne in sunder vvith an horrible Schisme vvhiche continued about fortie yeares hauing at ones three heades calling them selues Popes euerie one of them in moste despitefull vvise calling the other Antichriste Schismatique Heretique tyraunt thiefe traitour the sonne of perdition sovver of Cockle the child of Beliall c. Diuerse learned men of that time inueighed againste them all three as Henricus de Hassia Ioan. Gerson Theodorych Nyem Secretarie before this to Pope Boniface vvho proueth at lardge by .456 good reasons by the vvoorde of God and by the Popes Decrees that the refourmation of these horrible disorders in the Chuche belong to the Emperour and the Secular Princes Sigismunde the noble Emperour vnderstanding his duetie herein amongest other his notable Actes called a Councell togeather at Constantia and brought againe to vnitie the Churche deuided in three partes whiche Councell saithe Nauclerus beganne by the Emperours coÌ„maundemente and industrye in the yeare 1414 To the vvhiche Councel came Pope Iohn before theÌ„mperors coÌ„ming thinking to haue 457 outfaced the Councell vvith his pretensed authoritie till the Emperoure came vvho geauing to all men in the Councel free libertie to speake their mindes a great companie of horrible vices were laied straight way to his chardge To the vvhich vvhen he vvas not able to ansvvere he vvas .458 deposed and the other tvvo Popes also and an other 459 chosen chieflie by the Emperonâ—s meanes called Martin the fifte After these things finished they entred into communication of a reformation bothe of the Clergie and the Laitie to vvhiche purpose the Emperour had deuised a booke of Constitutions and also vvilled certaine learned Fathers there but specially the Bisshoppe of Camera a Cardinall there presente to deuise vvhat faultes they could finde and hovve they shoulde be â—edressed not sparing any degree neyther of the Prelates nor of the Princes themselues VVhiche the Bisshoppe did and compiled a little booke or Libell entituled A Libell for reformation of the Churche gathered togeather by Peter de Aliaco c. And offered to the Churche rulers gathered togeather in Constaunce Councel by the commaundemente of the Emperoure Sigismunde cet In this Libell of refourmation after he hathe touched the notable enormities in the Pope in the Courte of Rome in the Cardinalles in the Prelates in Religious personnes and in Priestes in exactions in Canons and Decretalles in collations of benefices in fastings in the Diuine Seruice in Pictures in making festiuall daies in making Sainctes in reading theyr legendes in the Churche in hallovving Temples in vvoorshipping Reliques in calling Councelles in making Relligious souldiours in refourming Vniuersities in studying liberal Sciences and knovvledge of the tongues in repairing Libraries and in promoting the learned After all these thinges being .460 Ecclesiasticall matters or causes he concludeth vvith the dueties of Princes for the looking to the reformation of these matters or any other that needeth amendement The sixth saieth he and the last consideration shall be of the refourminge of the state of the Laie Christians and chieflie the Princes of whose manners dependeth the behauiour of the people cet Let them see also that they
euery godly and faithfull person ought to shewe to the chief Pastour of the Churche And yf any thing fall out worthy of amendement it refuseth not to submitte them selues to the determination of the Church which can not erre C. A recta .24 q. 1. By which allegatioÌ„ they proteste to meane the Church of Rome For so in that place we reade out of the AuncieÌ„t decretal epistle of Pope Luciê° .1 How theÌ„ do you proue M. Horn by this exaÌ„ple the like gouernement in the Church causes as you now attribute to the Q. Mai. and as you take vpoÌ„ you here to proue GrauÌ„te M. Horn to the See Apostolike now as the Court of Paris grauÌ„ted theÌ„ and theÌ„ looke howe and with what conscience you may take the Othe which now you defend or by what reason you caÌ„ moue M. FekeÌ„haÌ„ thereunto I would haue you ones briÌ„g some exaÌ„ple that made not playn against you and your whole booke M. Horne The .142 Diuision pag. 85. a. Pius the seconde sent his Legate the Cardinal of Cusa into the countreis of Sigismond Duke of Austria vvhich Legate when he woulde haue ordeined certain .465 Ecclesiasticall constitutions according to the Popes Lawe Sigismonde the Duke would not suffer that such a custome should come into Germany Aeneas Syluius vvho after he vvas made Pope vvas called Pius the seconde vvas of this minde before he vvas Pope that secular Princes might cal councels yea .466 maugre the Popes head and therefore commendeth that deuise of Charles the Frenche king which saith he is both a saulf and a short way to stil this mischiefe He meaneth to take avvay the Schisme and to restore vnity to the Churche Of the same .467 minde also vvas â—is Cardinal de Cusa as appeareth in his booke De CoÌ„cordia Catholica saying By that which is a foresaide it is gathered that the holy Emperours alwaies made the Synodical coÌ„gregations of vniuersal councels of the whole Chuâ—che and euen so I my selfe hauing sought throughly the Actes of al the vniuersal councels euen til the eight councel inclusiue celebrated in the time of Basil I haue found it to be true and so also in the same eight Synod in the fift Act therof we reade that the most reuerende priest Elias and Syncellus of the trone of Hierusalem in the hearinge of al spake thus Knowe you that in the tymes past they were the Emperours which gathered together Synods froÌ„ out of the whole vvorld aÌ„d they collected their deputies to the disposing of such maner causes VVhose steps therfore our Emperor folovving being also a worshipper of God hath made this vniuersal Synod Thus said he there aÌ„d I haue also redde in the litle glosse of Anastasius the library-keper of the Apostolical sea who translated the same Synode out of Greke vpon the same saying that the Emperours were vvont to gather vniuersal Synodes from al the vvorld c. The .36 Chapter Of Aeneas Syluius who was after Pope Pius .2 and of Cardinal Cusanus Stapleton YOu run stil at riot M. Horne bringing in your matters extraordinarely and impertinently and yet adioyned with one lye beside For your autor speketh not of the ordeining of any ecclesiasticall constitution by the Popes Legat but that themperor would not suffer him to receiue the profits of the Church he had in commendo neither any such custome to be brought into Germanye Ye are then in hande ones agayne that Princes maye call Councelles But when ye tell vs this owte of Aeneas Syluius and tell vs withall that before he was pope he was of that minde that secular princes might call Councelles if he were not also of that minde being pope why tell you this tale against your selfe Had you read M. Horne that notable letter of Recantation which this Aeneas Syluius in his riper yeares and later dayes after the example of S. Augustin retracting in like maner diuers thinges sent to the Vniuersytie of Collen sette forth fewe yeres past in diuers editions you woulde not for very shame if any shame be in you ones haue mentioned the testimony of this man In that Bulle of retractatioÌ„ forseing as he sayth him self the obiection that woulde be made he retracteth and reuoketh this errour which in his youthe at the Councel at Basill he had lerned that the CouÌ„cel was aboue the Pope In which he declareth at large by what meanes by whose aduise and counsell he was first persuaded so to thinke howe also he was agayne brought backe from that errour and amonge other meanes by the persuasion of that most lerned Cardinall Iulianus sancti Angeli who firste at Basill was for the Councell against pope Eugenius but after as after him all other reconciled him selfe to the pope was his legate in the Councell of Florence where most lernedly he confuted the Grekes and reduced them al only Marcus of Ephesus excepted to the Catholike doctrine of the holy Ghoste and to the vnyte of the Romain Church and last of al serued him in embassy against the Turk He proueth by Scripture by natural Reason by Authorytie of the Doctours that Peter and his successours are the Supreme Vicairs of Christ that the Church to whome Christ gaue his peace must of necessytie haue that kinde of regiment by which peace may most be mayntained and preserued which only is the state of Monarchy where one Heade gouerneth the whole body and last by S. Hierom and S. Bernard that the bishop of Rome S. Peters Successour is that one Head After al which he coÌ„cludeth Haec nos de Romani Pontificis Authoritate potestate sentimus cui coÌ„gregare Concilia generalia dissoluere datum est qui etsi filius est propter regenerationem propter dignitateÌ„ tamen pater habetur sicut propter regenerationis causam venerari debet Ecclesiam tanquam Matrem ita propter praelationis causam praeest ei vt pastor gregi princeps populo Rector familiae This is our Iudgement of the Authoritye and power of the Bisshop of Rome To whome it belongeth both to summon general Councelles and to dissolue them Who though he be a childe of the Churche for his regeneration and newe birthe therein by baptisme yet he is for his dignity and office her Father And as he ought to Reuerence the Churche as his Mother because he was borne of her so he ruleth the Church also as a Pastour the flocke as a Prince his people and as a maister his family because he is made the Ruler of her Again in his very last words of that retractatioÌ„ thus he speaketh to the Vniuersity of ColleÌ„ Haec nostra sententia est filij Haec credimus profitemur haec iam senes in Apostolatus apice constituti pro veritate asserimus si quae vel vobis vel aliis conscripsimus aliquando quae huic doctrinae repugnent illa tanquam erronea iuuenilis animi parum pensata iudicia
good to the Princes and states of the Empire that al Preachers and persones should at all high feastes preache vnto the people thereof faithfully This being done Maximilian sette forth a decree for the taking avvaie of the foresaied Ecclesiastical greuaunces vvherein he declareth that though of clemencie he haue suffered the Pope and the Clergie herein as did his Father Frederik Yet not withstanding sith that by his liberality the worshippe and seruice of God hath fallen to decaie it apperteineth vnto his dutie whom God hath chosen vnto the Emperial Throne of Rome that amongest all other moste great businesses of peace and warres that he also looke aboute him vigilantlie that the Church perishe not that Regilion decaie not that the worshippe of the seruice of God be not diminished c. In confideration vvhereof he prouideth that a man hauing in any Citie a Canonship or Vicarshippe enioy not any prebende of an other Church in the same Citie c. Making other decrees againste suinge in the Ecclesiasticall Courtes for benefices for defence of Lay mens Patronages for pensions against bulles and cloked Symonie c. After this the .468 Emperour and Levvys the French King concluded togeather to call a .469 generall Councell at Pise to the vvhich also agreed a great part of the Popes Cardinals Many saith .470 Sabellicus began to abhorre the Popes Courts saying that al things were defiled with filthy lucre with monstruous and wicked lustes with poisonings Sacrilegies murders and Symoniacal faiers and that Pope Iulius him selfe vvas a Symoniake a dronkarde a beaste a worldling and vnworthelye occupied the place to the destruction of Christendome and that there was no remedie but a General Councel to be called to helpe these mischiefes to the which his Cardinalles accordng to his othe desired him but they could not obteine it of him Maximilian the Emperour being the Authour of it with Lewes the Frenche King because the histories doe beare recorde that in times past the Emperours of Rome had wont to appoint Councels they appoint a Coūcell to be holdē at Pyse The .37 Chapter Of Maximilian the Emperour Great Granfather to Maximilian the Emperour which now liueth Stapleton THough Maximilian the Emperour redressed certaine grieuaunces that the Churches of Germanie suffred through paiements to the Romaine Court as did the French Kings about the same time yet did he not thereby challenge the Popes Supremacy but most reuerētly obeied the same as did this notwithstanding the French Kings also as I haue before declared Which to omitte al other arguments appeareth wel by his demeanour at his later daies in the first starting vppe of your Apostle I shoulde saye Apostata Martin Luther and also by the protestation of his nexte successour Charles the fift of famous memorie protesting openlye at his first dyet holden in Germanie at Wormes that he woulde followe the approued Relligion of his moste Noble Progenitours of the house of Austria of whome this Maximilian was his Graundfather Whose Relligion and deuotion to the See of Rome from time to time his nephew Charles in that assemblye extolleth and setteth forthe as a most honourable and worthy example Whiche in him howe great it was if nothing els yet your deape silence in this place of so noble an Emperour vnder whome suche importante concurrents befell geaue vs well to vnderstande For had there bene in him the least inkling in the worlde of any inclining to your factious sect he shoulde not thus haue escaped the famouse Chronicle of this your infamouse Libell And yet verely as wel you might haue broughte him and Ferdinand his brother yea and our late Gratiouse Soueraigne Queene Marie too for example of gouernemente in Ecclesiasticall causes as you haue broughte Maximilian his predecessour and a number of other Emperours before As for the Generall Councell that you saye Maximilian and Lewys the Frenche King called at Pyse it was neuer taken for anye Generall Councell nor Councell at all but a schismaticall assemblie procured against Pope Iulius by a fewe Cardinalles whome he had depriued of their Ecclesiasticall honour And it was called onely by the meanes of the Frenche King in despite of Pope Iulius for making league with the Venetians and for mouing Genua to rebelle againste him As for Maximilian he doubted in dede a while being for the said league offended with the Pope whiche waie to take but seeinge the matter growe to a Schisme he rased that Conuenticle being remoued from Pise to Millaine and agreed with Pope Iulius By whom also and by Leo the .10 his successoure this Conuenticle was dissanulled in a Generall Councell holden at Laterane in Rome To the whiche Councell at length as wel the Schismaticall Cardinalles as all other Princes condescended And thus euer if there be any thing defectuouse or faulty that you make much of and that maketh for you but if the faulte be refourmed and thinges done orderlye that you will none of for that is against you As for that you tell vs out of Sabellicus That many beganne to abhorre the Popes Courtes c. not telling vs withal where in Sabellicus that should appere his workes being so large it semeth to be a manifest Vntruth For neither in his Aenead 11. lib. 2. where by the course of time it shoulde be found neither in Rebus Venetis nor anye otherwhere can I yet finde it And therefore vntill you tell vs where that shamefull accusation was layed in and by whome we doe iustlie aunswere you that it sauoureth shrewdly of a lie And yet if all were true what proue you els but that then the Pope was an euill man and his Courte licentiously ordered Whereof if you inferre M. Horne that therfore the Prince in England must be Supreame Gouernour then on the contrarie side we may reason thus The Pope that now liueth is a man of miraculouse holinesse of excellente learning and no waies reprehensible His Court also is diligently refourmed and moste godly ordered as all that now know Rome can and do witnesse Ergo the Quenes Maiestie now nor no other Prince can or ought to be supreme Gouernour in al causes Ecclesiasticall M. Horne The .144 Diuision pag. 86 b. Maximilian the Emperour Levves the French Kinke and other Princes beyonde the seas vvere not more carefully bent and moued by theyr learned men to refourme by their authoritie the abuses about .471 Church matters then vvas King Henrie the eight at the same time King of England of most famous memorie vvho follovving the humble suits and petitions of his learned Clergie agreeing therevpon by vnifourme consent in their Conuocation toke vppon him that authoritie and gouernment in all matters or causes Ecclesiasticall vvhich they assured him to belong vnto his estate both by the vvoord of God and by the auncient Lavves of the Churche and therefore promised in verbo sacerdotij by their priesthoode not to doe any thing in their Councels vvithout his assent
c. And this Clergie vvas not onely of Diuines but also of the vvisest most expert and best learned in the Ciuil and Canon Lavves that vvas than or hath bene sence as D. Tonstall Bisshoppe of Duresme D. Stokesley Bisshop of London D. Gardiner Bisshop of VVynton D. Thirlebie Bisshoppe of VVestminster and after of Norvvich and your old Maister D. Bonner vvho succeded Stokâ—sley in the See of LoÌ„don and many others by vvhose aduise and consent there vvas at that time also a learned booke made and publisshed De vera differentia Regiae potestatis Ecclesiasticae vvhiche I doubte not but yee haue sene long sithen Neither vvas this a .472 nevv deuise of theirs to please the King vvithal or their opinioÌ„ only but it vvas aÌ„d is the iudgemeÌ„t of the most lerned 473 CiuiliaÌ„s and Canonists that vvheÌ„ the Clergy are faulty or negligeÌ„t it appertaineth to th' Emperor to cal general councelles for the reformation of the Churche causes as Philippus Deciuâ— a famous Lavvyer affirmeth And the Glossator vppon this Canon Principes affirmeth that the princes haue iurisdiction in diuers sortes within the Churche ouer the Cleargy when they be stubbourne ambitious subuerters of the faith falsaries makers of Schismes contemners of excommunication yea also wherein so euer the Ecclesiasticall povver faileth or is to vveake as in this Decree He meaneth vvhere the povver of the Church by the vvorde of doctrine preuaileth not therein must the Princes authority and iurisdiction take order for that is the plaine prouisâ— in the decree The vvordes of the decree are as follovv The seculer princes haue .474 oftentimes vvithin the Church the highest authority that they may fence by that power the Ecclesiastical discipline But with in the Church the povver of princes should not be necessary sauing that that thing vvhich the priests are not able to do by the vvorde of doctrine the povver of the prince may commaund or obteine that by the terrour of discipline The heauenlie kingdome dothe oftentimes preuaile or goe forvvarde by the earthlie Kingdome that those which being vvithin the Churche dooe againste the faithe and discipline maye be broughte vnder by the rigoure of princes and that the povver of the princes may lay vppon the neckes of the proude that same discipline whiche the profite of the Churche is not hable to exercise and that he bestowe the force of his authoritie whereby to deserue woorship Let the Princes of the worlde wel knowe that they of duety shall rendre an accoÌ„pt to God for the Churche VVhiche they haue taken of Christe to preserue For vvether the peace and discipline of the Churche be encreased by faithfull princes or it be loosed He doth exacte of them an accompt VVho hath deliuered his Churche to be committed to their povver The .38 Chapter Of kinge Henry the .8 our late Souerayne Stapleton WE are at lengthe by the course of tyme which M. Horne hath prosequuted deuolued to owre owne dayes and to the doinges of kinge Henry the eight for the confirmation whereof he hath fetched froÌ„ all partes of the world so long so many and yet al impertinente argumentes Belyke nowe for his farewell and to make vs vppe a plausible conclusion he will loke more narrowly and more substancially to the handling of his proufes and wil perhappe lyke a good oratour in the winding vp of his matter leaue in the readers heartes by some good and effectuall probation a vehemente impressioÌ„ and perswasion of his surmised primacie He hathe perchaunce reserued the beste dishe to the last and lyke a good expert captaine will set his strongeste reasons and authorities tanquam triarios milites in the rearwarde And so suerlye yt semeth he will doe in making vp his matters with fyue authorities that is of one Diuine and fowre Lawyers The diuine being a Spaniard and of his lawyers thre being straungers two Italians and one frenche man all being ciuillians of late tyme The fourth being our contryman and a temporall lawyer of our realme For the Diuine and our countriman the lawyer he stiâ—keth not to breake his araye and course of tyme the one lyuing aboute .900 yeares the other fowre hundred yeares sythence Let vs then coÌ„sider his proufes and whether he doth not according to his accustomable wonte rather featly floute hym then bring his reader any matter to the purpose You will nowe proue to vs M. Horne that king Henrie was taken and called the Supreame Head of the Churche of England and that lawfully And whie so I pray you Mary say ye because the conuocation promised hym by theire priesthod they woulde doe nothing in theire councelles withowte his consente Why M. Horne take you this promise to be of so great weight Dothe the consideration and estimation of priesthod weighe so deaply with you nowe Ye wil not be of this mynde long For ere ye haue done ye wil tell M. Fekenham that there was none of them al priestes and that there is but one onely prieste which is Christe Yet will ye say a promise they made Truthe yt is but vnlesse ye can proue the promise honeste and lawful which we vtterly deny then this promise will not relieue you And this is but one braunche of the vnlawfull supreamacie that king Henry practised therefore thowghe this doinge were tolerable and probable to yet vnlesse ye went to a further proufe ye shall wynne litle at M. Fekenhams handes I am content to passe ouer the residewe of his vsurped supreamacie for this tyme I demauÌ„d of you then what one thing ye haue hitherto browght for to perswade any reasonable man for this one pointe that is that the Bishoppes can determyne nothing in theire synodes to be forcible vnlesse the Prince agree also to yt Suerlye no one thing That Bishoppes voluntarely desired their good and catholyke Princes to ioyne with them yea and submitted sometimes the iudgmente of theire doinges of theire great humility to some notable Princes ye haue shewed and withall that in some cases yt is conueniente so to be donne But ye can full ill wynde vp your conclusion vppon this Which ye forseeing did shewe vs a tricke of your newe thetorike and fyne grammer turning conuenit into opoâ—tet making yt is conueniente and yt muste be so all one Ye will belyke take better handfaste nowe But wil ye now see his sure handfaste good Reader Suerly the first is not very fast as wheÌ„ he telleth vs owt of Decius aÌ„d owt of the glose of the CanoÌ„ law that princes may cal couÌ„cels and that in some cases they haue iurisdictioÌ„ in Church matters wherin we haue alredy sayde inowgh And how slenderly and loosely this geare hangeth with his assertion yt is opeÌ„ to the eye I trow he sticketh faster to his diuine theÌ„ to his lawyer and therefore he bringeth in Isidorus extraordinary .900 yeares almost owt of his race and course Here here as yt semeth
Prince is the fountaine or welspring of all iurisdictioÌ„ and protesteth also him selfe to be of the .482 same mind The .39 Chapter Solutions to Argumentes taken out of Quintinus Heduus a Doctour of Parys Stapleton LET vs nowe take heede for M. Horne wonderfully lassheth on with Io. Quintinus Heduus and runneth his race with him two full leaues together And yet for all this sturre and heapinge Lawe vppon Lawe we might graunt him all that euer he bringeth yn without any preiudice of our cause and would so do in dede sauing that the handling of the matter by M. Horne is such as requireth of vs a special specification Neither can I tell of all the dishonest and shamefull pageantes that he hath hitherto played whether there be any comparable to this I can not tell whether his folly or his impudency be the greater but that bothe excede I am right well assured And yet I trowe he owght not to beare all the blame but may parte stake with his collectour who hath abused his ignorance as hym selfe doth abuse his readers ignorance The answere would growe longe and bigge yf I should fully as the case requireth rippe vp and open all thinges and then at large confute them which at this tyme I intende not but in vsinge as muche breuity as I may to lay before thee good reader and to discipher the fashion and maner of his dealinge Wherein euen as Medea fleinge from her naturall father and runninge away with a straunger with whome she fell in loue her father pursuing her and she fearing to be taken slewe her yong brother scattering his limmes in the way therby to stay what with sorowe and what with long seeking for his sonnes body her fathers iourney euen so M. Horne running away from the catholyke Church his mother with dame heresie with whose filthy loue he is rauisshed to stay the reader that woulde trace him and his heresyes for the authours he alleageth doth so miserably teare them in peces and dismember them that yt would pity any good Christian mans harte to see yt as muche as yt pitied kinge Oëta father to Medea to see that miserable and lamentable sight and very busie will yt be for him to finde out the whole corps of the sentences so wretchedly cutte and hewed by M. Horne and here and there in these two leaues so miserably dispersed We will notwithstanding trace hiÌ„ as we may TheÌ„ the better to vnderstaÌ„d his first allegatioÌ„ ye shal vnderstaÌ„d that ther is a kind of IurisdictioÌ„ which is called of the CiuiliaÌ„s meruÌ„ imperiuÌ„ that is power of lyfe aÌ„d death which whether it resteth in the priÌ„ce only or in other inferiour magistrates the Lawyers do not al agree Lotharius setled al in the prince to that opinion Quintinus also inclineth But then maketh Quintinus an obiection Whie sayeth he Howe is yt true that the prince onelye hath this mere empire or iurisdiction seinge that we affirme the Churche to haue yt also Whereunto he answereth that vnder the name of Princes are coÌ„teyned the highe Priestes from the which our Actes of parliament doe not all disagree calling Bisshoppes the Peeres of the realme When we say saieth he with Lotharius that the Kinge is the fountayne of all iurisdiction we meane as Lotharius doth not of the Churche but of the ciuill magistrates vnder the Kinge The said Quintinus saieth Gladium pontifex vtruÌ„que gestat exercet alterum Rex solus quem pontifex etiam desertus a suis in hostes licitè stringit The Pope hath both the swordes that is both temporall and spiritual iurisdiction yet the King alone vseth the one of theÌ„ that is the teÌ„poral the which the Pope may notwithstaÌ„ding yf he be forsakeÌ„ of his own vse also But as I was about to tel you out of QuiÌ„tinus he saith Probauimus Ecclesiam Deo militantem se noluisse temerè negotijs secularibus implicare temporalemque iurisdictionem principibus sponte reliquisse tamque libenter tamque animo prompto facili vt reguÌ„ propria videatur Id circo scriptum est à Speculatore quòd quicquid est in regno id esse intelligitur de iurisdictione regis We haue proued that the militant Church doth not but vpoÌ„ good cause intermedle with seculer affaires yea rather geueth ouer to Princes the temporall iurisdiction so gladly and so willinglye that yt seemeth to appertayne to the Princes onely And therefore Speculatour writeth that what so euer is in a Kingdome that is vnderstanded to be of the Kinges iurisdiction And for this some were persuaded that the spirituall and temporall iurisdiction stode so contrarie one to the other that one man might not exercise both But Quintinus hiÌ„self misliketh this opinion and saith euen in the said place where he speaketh of Speculator that the Church only aÌ„d not the Princes seculer hath both swordes and both iurisdictions And vpon this occasion he doth vehemently inueighe against Petrus de Cugnerio of whome we haue spokeÌ„ that did so stifflye stand against the FreÌ„ch clergy for their teÌ„porall iurisdictioÌ„ and prouoked the King Philip Valesius as much as in him laye to plucke it away froÌ„ the clergie He calleth him a misshapen parson in body a most wicked maÌ„ and to say al in one a very knaue And thoughe his name were then terrible and thowgh he would seeme for his great wisedome to carrie al the realme vpoÌ„ his shulders yet was he euer after but a lawghing stock to meÌ„ and because he durst not for shame after this great challeÌ„ge shew hiÌ„self abrode as he was wont to do for M. Peter de Cugnerio he was called in their tong M. Pierre de Coyner as a maÌ„ would say M Peter that lurketh in corners But wil ye now heare M. Horne this your own authour Quinâ—inus how he expouÌ„deth coÌ„posuit reÌ„ sacerdotum that is how the King set in order the matters of the priests Wil ye heare also what sharpe Law he made against theÌ„ as you auouch that he did He saith of the king PronuÌ„ciauit EcclesiaÌ„ feuda â—eÌ„poralia quaeque bona propria sibi possidere posse atque in illa iurisdictioneÌ„ habere He gaue senteÌ„ce and pronouÌ„ced that the Church might possesse fealtes and other temporal things aÌ„d haue iurisdictioÌ„ therein So much for our first entrauÌ„ce into QuiÌ„tinus Wherin beside the shame that ye must take for your worshipful glose vpoÌ„ coÌ„posuit reÌ„ sacerdotuÌ„ first ye see that he improueth FerrarieÌ„sis aÌ„d such like as attribute to the Emperour the spiritual and temporal sworde Then that he is of a quyte contrarie mynde to that that ye woulde by a sentence here and there yll fauouredlie and disorderly patched in enforce vpon as thowgh he should thinke that al iurisdictioÌ„ should come of the Prince Thirdly it is vntrue that he auoucheth Speculatours saying He auoucheth as ye haue hearde the contrary Fowrthly it is
of Martian the Emperour for calling of the Chalcedon Councell nextly alleaged M. Horns purpose is no whit furdered but Pope Leo his primacy euidently proued By the Actes also of the sayd Councell the popes and the bishops Supreme Iurisdiction in al ecclesiastical matters to be treated examined iudged and defined throughe out the whole Councel appeareth and M. Hornes purpose remayneth vtterly vnproued I haue farder out of the sayd Chalcedon Councell being the fourthe Generall and so one of the foure allowed in our Countre by Acte of parliament in the reigne of the Queenes Mai. present gathered euident and sundry argumentes for proufe of the Popes and bishops Supremacy in causes ecclesiasticall And here I require M. Horne or any mans els whatsoeuer to shewe howe it is possible without manifeste contradiction to allowe the Authorytie of this fourthe Generall Councel and to bannishe the Popes Authorytie which this whole Councel agnised or to geue to the Prince Supreme Authorytie in al ecclesiastical causes the same by this Councel resting in the bishops only not in the Prince at all In hath consequently ben shewed against M. Horne that his exāples of Leo and Zeno Emperours haue proued nothing lesse then his imagined Supremacy His next examples of three popes Simplicius Felix .3 and Symachus haue al proued so manifest testimonies for their owne Supremacy euen out of the bookes and places by M. Horne alleaged that in this matter he semeth a plaine preuaricatour and one secretly defending the cause which he seemeth openly to impugne Nowe in Fraunce M. Horne your lucke hath bene no better then before in the East Church and in Italy it was Your arguments in this behalfe haue bene to to pelting and miserable But the bishops Iurisdiction in all those matters hath bene as euident Your story of Iustinus the elder nextly by you alleaged but confusedly and out of measure mangled being wholy layed forthe hath plainely proued the popes Supremacy and nothing at al the princes Iustinian your next exaample and largely by you prosecuted hath neuer a whit proued your matter but for the Popes absolute Supremacy hath diuerse waies pronounced not onelye in his behauyour in the fifte Generall Councell but in his Edictes and Constitutions which you for your selfe so thicke haue alleaged In that place also I haue noted by diuerse exāples what euil successe Churche matters haue had whē Princes most intermedled Ther also by the way a Councell in Fraunce by M. Horne alleaged hath openly pronounced for the popes vniuersall Supremacy Your last examples taken out of Spayne haue nothinge relieued your badde cause but haue geuen euidēt witnesse for the Bishops Supremacy in ecclesiastical causes And thus farre haue you waded in the first .600 yeres after Christe without any one prouf for your newe Laicall Supremacy But for the popes and Bishops Supremacy in matters of the Church the Cōtinual practise of that first age and that in al Countres hath clerely pronounced as hath bene at large shewed In the third book as the race your runne is the longer ād triple to that ye ranne in before so is our cause the strōger and yours the febler or rather the wretcheder that in the cōpasse of .900 yeres that of so many Emperors kings and princes of so many Coūcels both General and National of so diuerse parts of the Christened worlde al the East part Italy Fraunce Spayne Germany and our own Countre of Englād yea of the Moscouites Armeniās and Aethyopiās to of all these I say not one Prince Councel or Coūtre maketh for you and not one prince Councell or Countre maketh against vs but all haue agnised the popes primacy and not one in the worlde of so many hundred yeres haue agnised or so muche as hearde of muche lesse sworen vnto the Princes Supreme Gouuernement in all Ecclesiasticall causes Your first proufe belyeth flatly the See of Rome and proueth nothing by any doing of Phocas the Emperour the Supremacy that you woulde proue The Kinges of Spayne and the Toletane Councelles haue made nothinge for you but haue clerely confounded you not only in the principal matters in hande but also in diuers other matters by your lewde heresies denied Your patched proufes and swarming vntruthes in your next narratiō touching certain Popes of Rome and of the Churche of Rauēna haue discouered the miserable wekenesse of your badde cause and nothing relieued yowe the Popes Primacy by your owne examples notwithstanding established Your fonde surmise against the Decree of Constantin .5 Emperour for the prerogatiue of the See Apostolike as it nothing furdered your matter in hande yf it had not bene made so it shewed wel the misery of your cause that to make your paradoxe to beare some credit you were fayne to discredit al the Historiās and writers of that matter calling them Papistes the Popes Parasites and fayners of that which they wrote The practise of Ecclesiasticall gouernement vsed in the sixt general Councel next by you alleaged cōfirmeth both in word and dede the Popes Primacy and the Bisshops Supreme iurisdiction in matters Ecclesiasticall and geueth forth no maner inckling of your imagined Supremacy In which only matter beside twenty vntruthes by you vttered there about you are as much confounded as in any other Councell or Countre before notwithstanding your great obiection of Pope Honorius to the which I haue there sufficiently aunswered Your talke of the three Kings of Spayne next ensewing and of the three Toletane Councells kept in their reignes doth so litle disproue the Supreme iurisdiction of Bisshops in Ecclesiastical causes that it maketh them Supreme iudges euen in ciuil causes So wide you are euer from prouing your purpose The .7 General Councel by you shortly noted doth amply and abundantly confirme the Popes Primacy and nothing in the worlde helpeth your purpose Charles Martel ād Carolomanus his sonne exercised no whit of your imagined Supremacy but haue cōfessed both clerely the Popes Primacy by their doings euē in the matters by your self treated Your most ignorant and ridiculous exposition made of the keyes of S. Peters Confession sent to this Charles and your extreme fonde argument deducted thereof hath vtterly shamed you yf any shame be in you Your slaunderous reproches against S. Augustine our Apostle and S. Boniface the Apostle of Germany and holye Martyr haue redounded to your owne shame and follye your cause thereby nothing in the worlde furdered No yf yt had bene all true which you hadde reported of them Charlemayne for all his callinge of Councelles confirmynge of the same and publishinge of Churche Lawes practised not yet anye like Gouuernement in Ecclesiasticall causes as you haue defended no nor anye Gouuernement at all but was lead and gouerned him selfe in all suche thinges of the Fathers and Bisshoppes then liuing especiallye of the See of Rome The whole Order also of the Councelles by you alleaged
infidels to the time of CoÌ„stantin the great He proueth his assertioÌ„ by S. Paule speaking thus to the clergy Take hede therfore vnto your selues and vnto the whole flock of Christ wherof the holy ghost hath apoiÌ„ted or made you bishops to gouern aÌ„d rule the church of God which he had purchased with his own bloud Here againe M. Horne wraÌ„gleth with M. FekenhaÌ„ aÌ„d wresteth his saying yea and belieth him to as though he should auouche as an inuincible argumeÌ„t that which he speaketh of the infidel Princes whiche is not his principall argumente but incidently browght in the pithe of the argumente resting in the authority of S. Paule before specified And therefore thowgh Abgarus with the three Magi that came to honour Christes byrth with the Emperour Philippus and king Lucius were Christened yet is M. FekenhaÌ„s argumente framed vppon the authority of S. Paules words litle acrased or febled vnlesse M. Horn caÌ„ proue which he doth not nor caÌ„ not that these and other ChristiaÌ„ princes before CoÌ„stantine had the supremacy of al causes ecclesiastical For the kind and maner of their gouernment in spirituall matters M. Horne alleageth nothing and to say the truthe nothing can be alleaged And verie litle also wyll be founde for any matter ecclesiasticall that maye seeme to towche theyr personnes And yet that lytle that we fynde in stories maketh altogether aswell againste some other part of M. Hornes new relligion as against this new Supremacie As Christes Image printed in a lynen clothe by Christes owne hande and sent to this Abgarus by the which many yeares afterward the Citie of Edessa was miraculouslie preserued being besieged by Chosroes the king of the Persians Which Image also was afterward brought to Constantinople with much reuerence and honour and thereby many great miracles wrought as the Emperour of Constantinople Constantine doth write who was present when the Image was brought thither That litle also that we haue recorded in stories of the Emperour Philip and his sonne maketh altogether against your new religion and especiallie against your new primacie which is the matter that presentlye we haue to deale withal Shewe your Reader I beseeche you M. Horne what was that wherein by their woorkes and dedes they declared as you say that they had in them the feare of God and the most Christian faith Come on good M. Horne and declare vs this Surely good Reader there was neuer beare that came to the stake with worse will then Maister Horne wil come nigh this point For if he come ones nigh to it he shal forthwith declare him selfe void and empty of the Catholike faith for the denying of the Popes and clergies Supremacie wel to be proued euen by this story and void also of al feare of God for the wretched hewing and mangling of his Authour and for leauing out that for the which they are commended for their faith and fear of God The cause then whie Eusebius and after him Vrspurgensis so writeth is for that this Philip and his sonne being in the Churche vppon Easter eue and minding to be present at the Sacrifice and to communicate Fabian the Pope woulde not suffer them vnlesse they would first confesse theyr faultes and stande amonge the penytentes Wherevnto they obeyed most gladly declaring euen as M. Horne writeth by theyr dedes and workes that they had in them the feare of God and the most perfect Christian faith Where is now in you M. Horne the feare of God Yea where is your ChristiaÌ„ faith Besides confession of sinnes and a place of penitentes this storie hath also a testimonie of the sacrifice of the Churche and of the Popes and Clergies Supreamacie ouer the Prince which you so stoutlie denie making the Prince Supreme in al causes without exception And therefore without all faith and feare of God ye haue stollen away all this and conueied it from the sight of your Reader into your darke Cacus denne The like pageant yea and excedingly much worse plaie you with the storie of our most noble and first Christian King Lucius For here ye doe not onely by a slie sluttish silence dissemble the doings of Pope Eleutherius as ye did before of Pope Fabian but impudentelye auouche that King Lucius did all those things mentioned by Polidore of whiche the Christening of his whole Nation is the chiefe and so consequentlye that he was Christened without any knowledge or consent of Pope Eleutherius Bring foorth M. Horne but one Authour in Greke Latine or English good or badd new or old Catholike or Heretike vnlesse perchaunce you may shew some one of your late brethren that write so and yet after long search I can find none such that writeth as ye write and then am I content though this be of al other a most euident and a notoriouselie to remitte it you at our next reckoning whiche yet for the better keping of your accoÌ„pt I must not now let passe vnscored I neuer before readde it no I neuer readde any chronicler newe or olde vnlesse yt be some of your late bretherne or such Catholikes as write but very coÌ„peÌ„diously and as yt were abridgmeÌ„tes of thinges which doth not expressely write that king Lucius sent to Rome to Pope Eleutherius that he might be by his aduice and authority Christened but the negatiue thereof I neuer as I say read nor shal I trowe fynde any so madde and so maliciouse a writer as ye are to write yt againe I referre you for our owne countremen to Beda Who writeth that king Lucius wrote an epistle to pope Eleutherius that by his commâ—uâ—dement he might be christened I referre you to our Britishe chronicler translated by Geffrie of Monmoth and to one other of our owne contrey that wrote abowt .700 yeares sithens in lyke effect I referre me to HeÌ„ry of HungtingtoÌ„ to William of Malmesbury to Alphredus Beuerlacensis to Iohannes Londonensis to PolychronicoÌ„ to the chronicles of Englande that M. Foxe calleth Caxtons chronicles And to a number of other of our owne coÌ„try which partly I haue sene partly I haue not sene And to come to our owne time to Bale your cheif antiquary and to Grafton writing thus This Lucy sent louing letters to Eleutherius theÌ„ Bishop of Rome desiring him to sende some deuoute and learned man by whose instruction both he and his people might be tawghte the faith and religion of Christ. It were now superfluouse to ouerlade my answere or the Reader with the external and Latin writers as Nauclerus Sabellicus Platina Iohannes Laziardus Abbas Vrspergensis Ado but especially Damasus in vita Eleutherij aÌ„d a nuÌ„ber of the like which agree with our own chronicles Some perchaunce wil thinke that Mayster Horne would neuer be so impudent as to gainsay all theis wryters and chroniclers and that as he fetcheth all his narration towching Lucius owte of Polidorus so he hath at the leaste for this
our true Meschisedech which he offred in his laste Supper whiche is the sacrifice of the masse in the Church Ergo it is vntrue that Christe hath no ministeriall priesthood or Sacrifice in the Churche For as Christ offered in his last supper his owne body so all priests do offer and shall offer for euer the same body in the holy masse And for this cause is Christ called a prieste for euer in the chapter by yowe rehersed and in the psalmes I bringe not M. Horne this argument nor frame yt of my self it is Oecumenius M. Horne an auÌ„cient and a notable GreciaÌ„ that so writeth and therin vttereth not his owne mynde onely but the mind of Chrysostomus aÌ„d other fathers yea and of the whole Greke Church Here perhaps M. Horn wil take some holde and answere that M. Iewel hath answered sufficiently to Oecumenius in his Reply to M. D. Hardinge What kinde of answere it is and howe substantiall it will wel appere when the Reioynder shal come to this Article touching the sacrifice And yet I suppose men that be not to much and to sinistrally wedded to their owne fantasies may see good cause by such other answeres as are made to part of his reply what to iudge of the whole In the meane ceason mark good reader what kind of answere he maketh to rydde him self from this authority of Oecumenius I wil omitte al other aÌ„d touche one poynt onely of his answere whereby thou mayst haue a taste of the whole First then I pray you cal to remembraunce what a scoffing and wondringe he maketh at the name and authority of Leontius alleaged by M. D. Harding with what is this Leontius that wrote this story or who euer hearde of his name before with much other gay glorious rhetorike But who is it M. Iewell but Leontius that ye so hardly reason against for adorate scabelluÌ„ peduÌ„ eius adore ye the footstole of his feat Now how caÌ„ ye make such meâ—uel at him and demauÌ„d wheÌ„ he was aÌ„d what he was seing your self impugne him amoÌ„g other that be alleged in the 2. Nicene CouÌ„cel Namely seing in the very same leaf wherin is conteyned the argument ye do impugne it appereth also what he was and wheÌ„ he was that is such a notable father aÌ„d learned bishop out of your quarrelling exceptioÌ„ of your .600 yeares that he hath escaped and is aboue all your solemne and peremptory challenges Truely good reader this is a straunge metamorphosis and a sodaine rauishmeÌ„t of M. Iewel For as much as he woÌ„dreth at LeoÌ„tius name in his Reply against priuate masse as hardly and as stoutly as he resoneth againste him in his reply against the adoration of Saynts Images yet he is fallen into so great familiarity and lyking with him that in his Reply against the sacrifice to deface Oecumenius he is content to authorise him for a good and a sufficient writer And because Oecumenius telleth vs that Christ is and shall be sacrificed by the priestes and his holy body to the worldes ende shal be offred vp in the holy masse M. Iewel to auoyd this saith what sacrifice or aulter meaneth we being Christian people in a manner can not tell which are the words of the sayd LeoÌ„tius But yet according to M. Iewells old wonte falsly translated and most falsly and impudeÌ„tly applied to that which the authour neuer ment And that this holy handling of the matter may not lightly be espied he alleageth the .2 Nicene councell beinge very long and tediouse and neither leafe nor actioÌ„ of it named neither dareth ons for shame to name Leontius the authour of the sentence Nowe LeoÌ„tius doth not meane of the aultar that Christian men vse to the honour of God or of the sacrifice of Christes blessed body which is the matter that Oecumenius proueth and ought to be disproued by M. Iewel but of the aultars dedicated to the deuills and of the detestable sacrifice that the infidells did make thervppon as ye shal vnderstande by his owne wordes Theis Iewes sayth LeoÌ„tius may be asshamed that worshipping theire owne kinges and the kinges of other people do scorne and skoffe at vs Christians as though we were Idolatours For we in euery city and countrie euery day and houre do stande armed against idolls we sing Psalmes against idoles we make our prayers against them And then howe can they for shame call vs idolatours where are nowe the oxen the sheepe yea theire owne children that the Iewes were wonte to offer in sacrifice to their Idoles Where are the smoking sacrifices where are the aulters and the sheding of bloudde Suerly we Christians can not in a manner tell what is an aulter or what is the sacrifice of beasts for that is properly victima and of that Leontius speaketh Thus writeth this aunciente learned bisshoppe about a thowsand yeares paste againste the Iewes that called Christian men Idolatours for worshippinge of images And the lyke answere we catholyks may make against theis our newe Iewes And so at the length Leontius that M. Iewell hath so wondred at hath confuted with his short answere al his and M. Calfields and such other their blasphemous talk against the catholyks for worshiping of the image of Christ aÌ„d his Sayntes and hath bewrayed M. Iewels abhominable shifte made to answer Oecumenius vnder the visour of this coulorable authority And nowe may al men as much woÌ„der at M. Iewells doinges as he doth at Leontius name And I am deceyued if euer there were any poore owle so gased and wondered at of the byrdes as men wil hereafter wonder at M. Iewel for theis wretched and miserable shifts Thus theÌ„ the argument of Oecumenius M. Horne contrary to your Antichristian blasphemy againste the sacrifice of the masse standeth vntouched and vnblemished for any thiÌ„g that M. Iewel hath or caÌ„ say or any other of al your sect The sacrificing priesthod M. Horn for al your spite shal coÌ„tinewe and shal not vttterly fayle vntil the time of Anticrist TheÌ„ shal it fayl in dede for thre years aÌ„d an half according to the prophecy of Daniel aÌ„d the sayings of the fathers namely of S. Augustin Prosper Primasius S. HieroÌ„ and S. Gregory Wherfor it is not the Pope but your self M. Horn that with this your ful vnchristiaÌ„ doctrin aÌ„d deuelish diuinity in soluting M. Fekenhams argument prepareth a redy way for Antichrist There is nowe an other equiuocatioÌ„ espied by M. Horn in the worde to gouerne and rule and that there are two kindes of sorts to gouerne and to rule the Churche of Cod the one by the supreame authority and power of the sworde beloÌ„ging onely to princes the other by feading the flocke with the word of God by ministring Sacraments and by bynding and losing belonging only to bisshops and Church ministers Which kinde of spirituall gouernment princes may not neither doe claime And therfor M. Horn sayth that M. FekenhaÌ„ did not
Supremacy to rest in the Clergy ād not in the Prince which must obey as well as the other And therefore it is not true that ye saye that M. Fekenhams cause is no deale holpen by this place nor your assertion any thing improued But let vs steppe one steppe farder with you M. Horne vpō the groūd of your present liberalytye lest as you haue begonne you pinche vs yet farder and take away all together from Bishops and Priestes Subiection you say and obedience to the word of God taught and preached by the Bishops c. is commaūded so wel to Princes as to the inferiour sort of the people If so M. Horne howe did a lay parliament vtterly disobey the doctrine of all their Bishoppes and enacte a new contrary to theirs What obediēce was there in that parliament so expressely required here by S. Paule and so dewe euen of Princes them selues as you confesse to their Bishoppes Will you say the Bishoppes then preached not Gods worde And who shal iudge that Shal a lay parliament iudge it Is that the obedience dewe to Bishoppes In case al the Bishops of a realme erred is there not a generall Councell to be sought vnto Are there not other Bishops of other Coūtries to be coūseled Is not al the Church one body In matters of faithe shal we seuer our selues frō our Fathers ād Brethern the whole corps of Christēdome beside by the vertue of an Acte passed by lay mē onely No bishops no Clerke admitted to speake and say his minde O lamentable case God forgeue our dere Countre this most haynouse trespasse Then the which I feare our Realme committed not a more greuous except the first breache in Kinge Henries dayes these many hundred yeares Yet one steppe farder The Prince must obey and be fedde at the Bishoppes hande you confesse What is that Is it not he must learne howe to beleue and howe to serue God Is it not the pastorall office as S Augustin teacheth to open the springes that are hidden and to geue pure and sounde water to the thirsty shepe Is not the shepeheardes office to strenghthen that is weake to heale that is sicke to binde that is broken to bringe home againe that is caste away to seke that is loste and so forthe as the Prophet Ezechiel describeth And what is all this but to teache to correct to instructe to refourme and amende all such thinges as are amisse either in faithe or in good life If so then in case the realme went a stray shoulde not they redresse vs which were pastours and shepheards in Christes Church If our owne shepheards did amisse was there in all Christendom no true Bishoppes beside no faithfull pastour no right shepeheard Verely S. Augustine teacheth at large that it is not possible that the shepheards shoulde misse of the true doctrine What soeuer their life or maners be But put the case so that we may come to an issewe Must then the Prince fede vs alter our Religion sett vp a newe stop the shepheards mouthes plaie the shepheard him self Is this M. Horne the obedience that you teach Princes to shew to their shepheards God forgeue them that herein haue offended and God in whose hands the harts of Princes are inspire with his blessed grace the noble hart of our most gracious Souerain the Quenes Maiesty that her highnes may see and consider this horrible and deadly inconuenience to the which your most wicked and blasphemouse doctrine hath induced her grace You are the woulfe M. Horne And therfore no marueile if you procure to tie the shepheard fast and to mousell the dogges The .158 Diuision Pag. 97. b. M. Fekenham And when your L. shall be able to proue that these wordes of Paule Mulieres in Ecclesijs taceant c. Let the wemen kepe silence in the Churche for it is not permitted vnto them there to speake but let them liue vnder obedience like as the Law of God appointeth thē and if they be desirous to learne any thing let them aske their husbands at home for it is a shameful and rebukeful thing for a woman to speake in the Church of Christ. When your L. shal be able to proue that these wordes of Paule were not as wel spoken of Quenes Duchesses and of noble Women as of the meane and inferiour sorte of Women like as these wordes of almightie God spoken in the plague and punishment first vnto our mother Eue for her offence and secondarily by her vnto al women without exception vidz Multiplicabo aerumnas c. I shal encrease thy dolours sorowes and conceiuings and in paine and trauaile thou shalt bring forth thy children thou shalt liue vnder the authority power of thy husbād and he shal haue the gouernment and dominion ouer thee Whan your L. shall be able to proue anye exception to be made eyther in these woordes spoken in the olde lawe by the mouth of God eyther in the wordes before spoken of the Apostle Paule in the newe than I shall in like māner yeelde and with most humble thankes thinke my selfe very well satisfied in conscience not onely touching all the afore alleaged testimonies but also in this seconde chiefe pointe M. Horne I doe graunte the vvoordes of the holie Scriptures in bothe these places to be spoken to al states of vvomen vvithout exception But vvhat make they for your purpose hovve doe they conclude and confirme your cause VVomen muste be silent in the Churche and are not permitted to speake That is as your ovvne Doctour Nicolaus de Lyra expoundeth it women muste not teache and preache the doctrine in the Churche neyther dispute openlye Therefore our Sauiour Christe dyd not committe to Kinges Queenes and Princes the Authoritie to haue and take vppon them .538 anye parte of gouernement in Ecclesiasticall causes As .539 though a younge Nouice of your Munkishe ordre shoulde haue argued Nunnes muste keepe silence and maye not speake in the Cloysture nor yet at Dynner tyme in the fraytrie therefore your deceyuer the Pope dyd not committe Authoritie to his Prouincialles Abbottes Priores and Prioresses to haue and take vppon them the gouernement vnder hym selfe in Munkishe and Nunnishe causes and matters VVhat man vvoulde haue thought Maister Feckēham to haue had so .540 little consideration although vnlearned as to vouche the silence of vvomen in the Churche for a reason to improue the Authoritie of Princes in Churche causes The .3 Chapter Of M. Fekenhams third reason taken out of S. Paule also .1 Cor. 14. Stapleton MAister Feckenham his thirde reason is that women are not permitted to speake in the Church and therefore they can not be the heads of the Church To this M. Horn answereth first that this place of S. Paul must be vnderstanded of teaching preaching and disputing and that therfore it wil not follow thereof that they may not take vpō thē any gouernment in Ecclesiastical causes And then being merily
our Crede that M Fekenham here toucheth This is you say your self here M. Horne the propositiō of that part of the othe Al true subiects ought and must forsake al foraine iurisdictiōs powers superioritie praeeminences and authorities of euery foraine Prince and Prelate state or Potentate The propositiō of M. Fekenhā is that to beleue the holy Catholik Church is as much to say as to be subiect and obediēt to the Catholik Church But the Catholik Church cōprehēdeth al the corps of Christēdom as wel without the realme as within the realme subiect and obediēt to one head the Pope of Rome And this Pope of Rome is to you a foraine Prelate Power and Potentate as your self doth afterward expoūd it Ergo by vertue of the oth you force al the Quenes subiects to renoūce and forsake al the corps of Christēdom without the realm which is as I haue said the extreme cōtradictory to this Al true subiects ought and must beleue obey and be subiect to the whole corps of Christendom as well without the Realme as within You answer The Othe maketh no mētion in any one word of the Catholike Church But I replie In that you exclude al foraine power and authoritie you exclude also the Catholik Church which is no lesse forain to you thē is the Pope to whom that Church is subiect as the body to the head You saye the Othe speaketh of a foraine Prince Prelate and Potentate and so of the foraine power and authority of such a foraine state but I replie First that you belye the Othe For the Othe speaketh not of a forraine Prince Prelate and Potentate but of euery foraine Prince Prelate and potentate as but the second leafe before your selfe describeth this part of the Othe And so expresly you renounce as al Princes so all Prelates of Christes Churche whiche is the whole Catholike Church And so the Othe is plaine contradictory to this Article I beleue the Catholique Churche Secondarily I replie that the foraine authoritie of such a foraine state is in your sense the whole Churches authoritie subiect to the Pope of Rome And so ones again by the report of your Oth in renoūcing al forain autority you renoūce al the Churches authority without the realme of Englād as much to say you renoūce to beleue ād obey the Catholik church And as much to say you protest by oth to beleue and obey only the church within the realm of England Cōsider now good Reader whether this third part of the oth be not mere cōtradictory in effect to this article of our Crede I beleue the Catholike Church supposing that we must not onely beleue but also obey and be subiect to the Catholike Church Which is the Argumēt that M. Fekenham proposeth and is the demaund in M. Fekenhams issue To the which M Horne answereth neuer a whit But frameth a nother opposition such as in deede might well become a dremer in his dreme Againe betwen this Article of our Crede I beleue the Cōmuniō of Saints ād your othe I renoūce al foraine iurisdictiōs power superiority praeeminēce of euery foraine Prince and Prelate is a plaine and extreme cōtradiction For as to renoūce euery forain Prince bīdeth al the subiects of Englād to obey ōly the prince of that lād and no prince out of the lād in al tēporal causes ād things which part of the Othe no Papist in England euer refused to take and which for my part M. Barlow of Chichester can beare me witnesse I refused not but expreslie offered my self to take at what time vpō refusal of the other part he depriued me as much as laie in him of my prebend in that church so to renoūce euery forain Prelate as the othe expresly speaketh bindeth al the subiects of England to obey only the Prelates of that lād and not to obey any Prelate without the land what soeuer he be in any spiritual or Ecclesiasticall cause Which is as euery man may see the extreme cōtradictory to this Article of our Crede I beleue the Cōmunion of Saints Wherby is ment as M Fekenhā reasoneth and M. Horne denieth not nor can with any shame deny that euery Christian man ought to beleue a perfecte attonement participation and cōmunion to be emongst al beleuers and members of Christes Catholike Churche in doctrine in faith in religion and sacraments He confesseth also that it is not lauful for vs of the realm of England therin to dissent from the Catholik Church of Christ dispersed in al other Realms This is a most true and inuincible opposition betwene the Othe and the article or parte of our Crede most truly and learnedly set forth by M. Feck lewdly dissembled ād no whit answered by M. Horn. Now though you and your felowes M. Horne wil seme to expound by the authority of euery foraine Prelate the authority of the Pope only yet who seeth not what an heape of absurdities doo folow therof For first is the Pope euery forain Prelate or yf he be not why sweare you against euery forain Prelate Secondly is euery forain Prelate the Pope then haue we I trowe more Popes then one Thirdly why should yow rather meane by a forain Prelate the B. of Rome in Italy then the B. of Millayn in Lombardy the B. of Toledo in Spain the B. of Lisbona in Portugal the B. of Parys in Fraunce the B. of Ments in Germany or any other bishope in these lowe Countries here in Sicily in Polonia in Prussia or any other where without the Realm of Englād Or what is ther in the B. of Rome to make hī forain which is not also in al the forenamed bishops yea ī al catholik bishops beside those of the realm of Englād Fourthly when you renounce euery forain Prelat ▪ You doe plainly renoūce al Prelates whatsoeuer without the realm of Englād and so you renoūce al society cōmuniō ād Feloshyp of saints that is of faithful folk in the Church of Christ. Fiftly albeit the othe had expresly named or entended to renoūce the pope only yet in so doing they had renoūced al Catholik bishops beside And that not only because al Catholike bisshoppes are subiect to the Pope as to their head whereby renoūcing the Head you renoūce also the bodye vnder that Head but also because the faith the doctrin ād the religiō of the Pope of Rome is no other thē the faith doctrin ād religiō of al other Catholik bishops Neither is the faith of other Catholik bishops any other faith thē the Pops faith is Therfor who renoūceth by othe the Pope of Rome for a forain Prelat and his faith ād doctrine for forain he renoūceth also by othe the faith and doctrine of al other Catholik bishops without the Realme of England for forain Sixtly in renoūcing all power and Authority of euery forayn Prelat you renoūce the Lutherā and Sacramētary Superintēdents of Geneua of Zurich of Basil of Wittēberg
history of venerable Bede Let any one of them al disproue the reasons there brought out of the Psalmes the prophets and of the Ghospel if he caÌ„ wherby it is clerly proued that that Church only which you cal papistry must be the true Church of Christ. I speake not this vpon any confidence of my owne doinges which I doe sincerely acknowleadge to be very simple and base but vpon the confidence of the cause which I doe assuredly knowe in this pointe to be so stronge that al the heretical assaultes you shal make against it shall neuer be able to shake it Thus of that Now wheras the Catholik Church requireth as M. Fek. sheweth a coÌ„munion of Saynts in one doctrine one fayth of Sacraments and other things the lack of this coÌ„munioÌ„ and participatioÌ„ of this one fayth doth bewray what your Church is which sore fayne would ye salue but with howe euideÌ„t and howe notorious a lye ye force not For what passiÌ„g aÌ„d shameful impudeÌ„cy is it for you to vaunt your self and your newe Ghospel to be at an attonement and agreemeÌ„t in religion seing that it is so euideÌ„t to al the world that the Lutherans and the Zuinglians be at the daggers poynte with their hot coÌ„tentioÌ„ in the sacrameÌ„tary matter If the Church nowe of England be Catholike then is the Saxonicall and Germanical Church hereticall As contrarywise if Luthers Church be catholik then is your Church heretical Howe can ye bragg as ye doe that you nowe agree and consent in the vnyte of this Catholyk fayth in necessary doctrine at home so much you say as neuer at any time more seinge that so late one of your owne protestant bishops in opeÌ„ parliameÌ„t stood against your boke of articles lately set forth as agreed vpoÌ„ in your coÌ„uocation And seing the sayd boke offâ—ed vp to be confirmed by parliament was reiected But what a perpetual shame is it to you M. Horn and all your holy brotherhood that yet to this howre the tragedy of your horrible dissension lasteth euen in the first foundation of your ragged Ghospell in these lowe Countries here of Brabant and Flaundres If you know not the case I will shortly certify you the newes In the towne of Antwerpe your brethren the Sacramentaries of Geneua had theire churches fairly built The Lutherans also had theire churches This was euident to the eye Our owne countremen the marchants ther can beare me witnesse Is this an agreement M. Horne that you must eche haue your Churches a parte your seuerall preachers your parted congregations that one muste be called the Martinistes Church of Martin Luther so called the other must be called the Caluinists Church of Caluin of Geneua But forth It came to the point in Antwerpe that the Caluinistes tooke armes against their Prince the .xiij. of Marche last being thursday A worthy monyment of their holy profession For wil you knowe the cause why Forsoth because the same daye in the forenoone certain of their brethern to the number of 200. and vpward were slayne in the fielde beside a number drowned in the ryuer and taken aliue nigh to Antwerpe by a power of the Lady Regent which said brethern with a great number more had made a profession which also for certain dayes they had put in practise to range aboute the Countrie and to ease al Churches and Churchmen of their goods mary yet of conscience not iniuring any laye man The quicke iustice done vpon such open robbers and theues the holy brethern of your sect not abyding foreseing that yf such pageants were longe played their partes were like to followe moued them immediatly as I said to take armes against their Prince in Antwerpe to require the kays of the gates the Churches of the Catholikes to be disposed at their pleasure the expulsion of al religious persons and priests c. All which things were graunted vnto them by the gouernor of the town vpon a dayes deliberation that al thinges might be done quietly And they thus for the space of .ij. nightes and one day ruled al the roste in Antwerpe What outrages in that small season they committed namely vpon the poore grey friers whose knowen vertues irked them most aboue al other orders I let passe The Saterday being the .x. of Marche in the morning wheÌ„ your brethern the SacrameÌ„taries M. Horn contynuing stil in Armes aÌ„d gapiÌ„g hourely for the satisfying of their gredy appetite thought presently to become Lordes of so riche a towne they sawe sodenly in Armes brauely and strongly appointed against them not only the Catholike marchaÌ„ts Italians Spanyardes Portugalles Burgunyons aÌ„d Antwerpians them selues but also they sawe M. Horne to their great greefe the very Martinistes or Lutherans betwene whom and you you pretend allwaies such agreement in Armes also against them And that morning lo M. Horne was the last ioyful houre that your SacrameÌ„tary brethern sawe in that towne For immediatly finding themselues to weake they were faine to yeld vp the attillery which vppon the soden two dayes before they had seasoned vpon and in stede of their beggarly and trayterous crie of which all Antwerpe before did ring in stede I say of Viue le Geus to crye full sore against their hartes Viue le Roy. God saue the kinge From that day forewarde your brethern went backewarde ValeÌ„cene the first and chief rebelling towne wythin ix dayes after was taken The preachers within xiiij dayes after that bothe Sacramentary and Lutheran haue voyded the towne yea the whole countre God be praised But this I tell you M. Horne that you may note howe the Lutheranes them selues stode in Armes against the Caluinistes Protestants against Protestants yea in the quarell of protestanticall prowes In like maner in the yere .1561 in Aprill the Senat of Francford being LutheraÌ„s banished out of their towne the renegat Caluinistes of Fraunce In the same yere the inhabitans of Breme being Caluinistes draue out the LutheraÌ„s If all this will not serue to proue a clere and playne dissensioÌ„ in matters of religioÌ„ against you theÌ„ behold an other argumeÌ„t inuincible M. Horne Your brethern the Sacramentaries in Antwerp haue published in print a ConfessioÌ„ of their false faith The Lutherans or Martinists haue printed also an other of theirs Both are coÌ„futed by the Catholike Doctors of this Vniuersity The first by FraÌ„ciscus Sonnius B. of Hartoghenbusch The other by Iudocus Tiletanus a learned professour of Diuinitie here The Lutherans pretend to be called by the Magistrates of Antwerp The Caluinists for lacke of such authority haue printed their ConfessioÌ„ CuÌ„ gratia priuilegio Altissimi With grace and priuilege of the highest And this lo was I trow a more Special Priuilege then M. Iewels was though he priÌ„ted his Replie to With Special Priuilege But such Priuileges of he highest euery rascal heretik can pretend no lesse then the Sacramentaries And this is a high Diuinitie the publishing wherof passeth al Princes Priuileges and must be set
a thīg most probable For ye make the very same resolutions to hym euen in this your answere also For doe ye not expressely say a fewe leaues before that princes neither do nor may claime to preache the word of God to minister the Sacramentes or to bynde and lose Do ye not say that this is a spirituall gouernement and rule belonging onely to the bishops and Church rulers Do ye not confesse within 4. leaues followinge the lyke And that Bisshoppes haue the spirituall Iurisdistion ouer theire flocke by the expresse worde of God and that thereby Princes haue not all maner of spiritual gouerment Is not this agreable to the resolutiōs that M. Fekenham saith he receyued at your handes Again M. Fenkenham addeth that in your said resolutions ye saye that the authority to excommunicate is not properly perteyning to Princes but apperteyneth to the whole cōgregation aswell as to them Doe ye not confesse I pray you the same twise in your answere immediatly following after this Why say you then that these resolutiōs are feyned by M. Fekenham Why should any man thinke that M. Fekēham should falsly charge you with these resolutiōs in priuat conference that your self in your own book doe so plainly and openly auouche Why should not men thinke also such other things as ye here charge M. Fekenham withall to be vntrue seing that ye doe so falsly accuse M. Feken for framing resolutions in your name that are your own in very dede Or why should any man trust you in these greate and weighty matters which ye hādle that ye speake ye cā not tel what bursting out into such open and fowle contradictions as yt would astone any wise man to consider them attributing to the Quenes Maie the supremacy in al spiritual causes or things without exception and yet your self excepting diuerse things spiritual and geuing the supremacy of them to the cleargy I woulde fayne know of you that so lately ruffled so freshly with your oppositiō contrary relatyue priuatiue and disparatyue and with your propositions contrary subcontrary subalterne and cōtradictory yf a man man may fynd a more fowle contradiction thē this I now laye before you out of your own booke You say first fol. 104. b. in fine When I adde this supremacy to be in all spiritual causes or things I shewe an vniuersall comprehensiō without exception For yf ye except or take away any thing it is not all Hereof ariseth this vniuersal affirmatiue Al spiritual causes without exceptiō are vnder the supreme Gouuerment of Princes Item you say fol 96. b. To feede the Church with Gods worde to minister Christes Sacramētes and to bind and lose fol. 97. a. Kings Queenes ād Princes may not neither doe clayme or take vpon thē this kind of spiritual gouernement and rule or any part thereof c. Hereof ariseth this particular negatiue Some spiritual causes are not vnder the Supreme Gouernement of Princes Now let vs cōsider in what kind of opposition these your two propositions do repugne Thus stande the oppositions All spirituall causes without exceptiō are vnder the Supreme Gouernemēt of Prīces Contrary No spiritual causes at all are vnder the Supreme gouerment of Princes Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some spiritual causes are vnder the Supreme gouerment of Princes Subcontrary Some spiritual causes are not vnder the supreme gouernement of Princes By this it appereth that your two propositions do stāde in the extremest kind of al oppositions which is Contradiction And though this be a poore sely and an insufficient shifte to make such resolutions yet is it the beste ye may nowe fynde to qualifie and mitigate the general words of the statute Which in dede are so general and peremptorie that they may in no wise be borne without some qualification Which is nowe so notoriouse that there is a qualification made in the Quenes Maie iniunctions that men should not take the general clause so largely as to collect thereby that the Kings or Quenes of our realm may challēge authority ād power of ministerie in the diuine offices in the Church Which doth agree with your resolutions and therefore there is no cause in the worlde why ye should deny them to be yours and say that they be falsly and slaunderouslye fayned vpō you by M. Fekēhā vttering his owne peuish cauillatiōs as ye say vnder the name of your resolutiōs Nowe though this be a necessary interpretatiō and moderatiō yet this doth not take away the scruple that remaineth staying M. Fekenhā and other to in taking the said othe for that this interpretatiō is not made by acte of parliament as the statute was Neither doth the Acte or Statute referre it self to any such Iniunctions to be made for the qualificatiō or restrayning of any thinge in the Acte or in any braunche thereof cōtayned no more then it doth to M. Horns book Neither hath any Iniūction by the lawe of our Realme any force to restrain weakē or mollifie the rigour or generality of an Acte of parliamēt And in case it had yet ther remain many other as great scruples Namely that swearing to all causes the prīcipal causes are excepted and so he that sweareth forsweareth and beside that al ecclesiastical authority aswel of the sea of Rome as of al general coūcels is euidētly abolisshed by the said statut And in as much as general Coūcels do beare ād represent the parson of the whole Church wherof the Pope is head no Christiā mā ought to receyue such othe imploying the denial of the authority of the Pope the head and of the whole body of the Churche beside The .162 Diuision pag. 104. b. M. Fekenham Hereunto I did make this obiection following These woordes of the first part of the othe I.A.B. doe vtterly testifie and declare in my conscience that the Q. Highnes is the only supreme gouernour of this Realme as well in all Spiritual or Ecclesiasticall thinges or causes as Temporal besides the particulars expressed in your L. interpretation made thereof they doe by expresse woordes of the acte geue vnto the Queenes highnes al maner of iurisdictions priuileges and preeminences in any wise touchinge and concerninge any Spirituall or Ecclesiasticall iurisdiction within the Realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bisshops therof to be exercised ouer their flocks and cures without her highnes Special commission to be graunted thereunto They hauing by the expresse worde of God commission of Spiritual gouernement ouer them Commission to lose and bind their sinnes Commission to shut and open the gates of heauen to them Commission to geue vnto them the holy ghost by the imposition of their handes And they hauing by the expresse woorde of God such a daungerous cure and charge ouer their soules that God hath threatned to require the bloud of such as shall perishe at their handes Notwithstanding these and many such other like cōmissions graunted vnto
them for the more better discharge of their cure and that by the mouth of God thei may not exercise any iurisdictioÌ„ ouer theÌ„ they may not visit theÌ„ they may not reforme theÌ„ they may not order nor correct them without a further coÌ„mission froÌ„ the Q. hignes Suerly my good L. these thinges are so strauÌ„ge vnto me and so contrary to al that I haue rede that I am not hable to satisfie my conscieÌ„ce therin Your L. aunswer vvas that for as much as al Spiritual iurisdictioÌ„ and authority to make Lawes and to iudge the people in courtes Ecclesiastical to visit theÌ„ to reforme theÌ„ to order aÌ„d correct theÌ„ doth depeÌ„d only vpoÌ„ the positiue Lawes of Kings and Princes aÌ„d not vpoÌ„ the Law of God therfore neither did the Apostles of Christ neither the Bishops and their successours may exercise any iurisdictioÌ„ vpoÌ„ the people of God iudge theÌ„ visit theÌ„ refourme order aÌ„d correct them without authority and coÌ„missioÌ„ of the King and Prince M. Horne It is very true that after ye had quarelled muche in sondry thinges touching vvoordes and termes expressed in the Act of Parliament and in the interpretation of the Othe Yee did neuerthelesse finally agree in the vvhole matter thereof finding onely doubt in one point of mine assertioÌ„ namely touching iurisdiction Spirituall or Ecclesiastical al vvhich you affirmed contrary to mine assertion to be committed by Christe to Bishops and priestes as pâ—oprely apperteyning to their office and calling vvithout further commission or authority from Princes or any other povver The distinction that I made of Ecclesiastical iurisdiction I vvil first repete and than put mine ansvveare to your argumentes Spiritual Iurisdiction is diuided into tvvo sortes the one is called Cohibytiue the other not Cohibityue That vvhich is called not Cohibityue is that iurisdiction or povver that is exercised and vvoorketh in the invvarde and .563 secrete courte of conscieÌ„ce that is .564 the preachinge of the Ghospell ministration of the SacrameÌ„tes and the absoluing and reteininge of sinnes by the vvoorde of God in the publique mynistery This therfore they call not Cohibityue bicause in the Court of conscience no man is bound or lovvsed vnvvillingly or against his vvill To exercise this kind of IurisdictioÌ„ neither Kinges nor ciuill Magistrates neither any other persone may challendge or take vppon him onlesse he be lavvfully called thereunto Iurisdiction Cohibityue hath .565 tvvo partes the one consisteth in the exercise of excommunication and circumstaunces thereunto required by Christes institution the vvhich povver or Iurisdiction belongeth to the Church onely and .566 not to the Prince Bishoppe or Priest for no man hath authority to excommunicate but onely the Churche and those vvho receiue authority therevnto by commission from the Church The other kinde of Cohibitiue Iurisdiction is a povver or authority that consisteth and is exercised in foro causarum in the courte of causes and apperteineth ad externum publicum forum to the externall and publike Courte and is defined to be saith Antonius an authority or povver to declare the Lavv geue sentence and to iudge in all controuersies pertayninge to the Courte vvhat is euery mans righte and in summe to doo those thinges that iustice dooth require accordinge to the Lavves Ioannes Quintinus defineth Iurisdiction to the same effect but openeth the nature therof more plainely saying IurisdictioÌ„ is an office and authority to declare the Law that is to admynister iustice and equity and to gouern the people with right aÌ„d Lawes whaÌ„ I name an office saith he I meane that iurisdictioÌ„ hath in it selfe a necessity to declare the Lawe for office is that which euery man is bound to doo to declare the lawe is to exercise iudgementes wherevppon commeth iurisdiction be meaneth that iurisdiction hath the name and is so called of exercising iudgementes iudgementes are exercised onelye of theÌ„ that haue iurisdictioÌ„ that is power to iudge Iurisdiction consisteth only in the contentions or debating of matters in Courte or iudgements This authority to iudge dooth discende nowe from the .567 Prince alone in whome only is all power By vertue of .568 this iurisdiction saith Antonius the Churche ministers accordinge to theire offices rightly enioyned vnto them may lawfully visite enquire of mens manners punishe the faulty send foorth apparitours or sommoners cyte the sturdy and stubborne represse their malepartnes call and sommon meete personnes to the Synode prouinciall or generall confirme the matters decreed in the Synode or CouÌ„cell .569 pardone faultes chaunge or mitigate the penauÌ„ce enioyned for confessed faultes condemne Heretiques and their writinges examine all mens writinges who so euer before they be set foorth or published and after due examination iudge whether they conteyne sounde or pestilent doctrin ordeine Decrees Lawes ceremonies and rytes constitute Bisshoppes and other Church ministers also depose degrade make them irreguler and vnhable to haue holy orders determine illegitimation in personnes for maryage bestowe Ecclesiasticall benefices and exact tythes and annates These and many other thinges may be lavvfully doone by those that haue the povver of this Cohybitiue Iurisdiction which is not saith he properly signified by the name of the keyes for although it may be named in some respect a Church key yet it differeth very much from the keyes of the first Courte that is of the Courte of Conscience For the vse of those keyes that are occupied in the Courte of conscience belongeth onely to the Euangelicall Priestes But this Iurisdiction may lawfully be exercised of those that are not ministers of the woorde and Sacramentes and are not Priestes As the tvvo former partes of Ecclesiastical iurisdiction haue their vertue povver and institution of Christe immediatly euen so this third part vvhich is saied to consist in foro causarum vvith those things vvhich may be vsed or exercised by vertu thereof doth depende vpon the .570 positiue Lavves of Christian Magistrats or vvhere such vvanteth vpoÌ„ the positiue rules and orders of that Church vvhere such orders must be practised and not immediatly vpon the Lavve of God The .7 Chapter Howe M. Horne restraineth the Othe to one kinde of iurisdiction thereby to auoide M. Fekenhams vnuincible Argument taken out of Gods woorde Stapleton AMonge other obiections that M. Fekenham made against the supremacy in the conference at Waltham this was one That Bisshops had their warrante and commission for their exercise of their spiritual function and office by the expresse woorde of God therefore he could not with quiet conscience allowe the othe that geueth the Prince supremacy in all causes spiritual with al priuileges and preheminences in any wise touching any spirituall iurisdiction He misliketh that Bisshops hauing such commission by Gods worde may not visite and reforme their cures without a further coÌ„missioÌ„ from the Queenes highnes M. Horne thinketh to wipe al this away with a distinction borowed as he saith of one IoaÌ„nes Antonius Delphinus If any
Catholik good reader should haue brought a testimony out of this Author against M. Horne yt should haue ben with great contempte refused and reiected by and by But now seing M. Horne himself hath authorised him I trust he wil allowe him to be alleaged for our side also And then shall M. Horne take small coÌ„fort of any distinction to be found in him being one that auoucheth the popes supremacy as much as any man yea aboue al generall Councelles Yet M. Horne thinketh so to bewytche his reader as yt were with certayne magical incantations that he shoulde beleue this Anthony to be of his opinion We wil therfore for the better disclosing of M. Hornes iuggling gather so much out of Anthonius as we must necessarily do for the illustratioÌ„ of this matter This Anthonius diuideth as other scholemen doe al authority Ecclesiastical into the power of order and into the power of iurisdictioÌ„ The first power as he declareth doth reste in the interpreting of the sacred Scripture in the consecrating of the body and bloudde of Christ in ministring of Sacraments in geuing holy orders and beside other things in coupling of parsons together by mariage sacrameÌ„tally The power of iurisdictioÌ„ he defineth as M. Morn doth and doth diuide it into Cohibityue aÌ„d Not Cohibityue as M. Horn doth But for the residewe M. Horn plaieth the Medea as he did before with Quintinê° And besides maketh such expositions as neither his authour hath nor otherwise are true And as skilful a Logician as he pretendeth him self he neither followeth the order of his author nor yet the true order and trade of the rules of Logik that is first to define and theÌ„ to diuide But peruerteth and confoundeth aswel the order as the truth of al things Wel we wil walke also a litle disorderly to trace M. Horn in his own steppes The iurisdistion not cohibityue saith M. Horn is that iurisdiction or power that is exercised and worketh in the inward and secrete court of conscieÌ„ce that is the preaching of the Ghospel ministratioÌ„ of the Sacraments and the absoluing or reteyning of syns by the word of God in the publique ministery This sayth M. Horn but not his authour who referreth to the not cohibityue Iurisdiction only absolutioÌ„ in the secret Court of conscience Who saith also that preaching and expounding of holy scripture with the ministratioÌ„ of sacraments is no part of iurisdictioÌ„ ecclesiastical but beloÌ„geth to the keies of order Neither doth your authour call preaching and ministring of Sacramens the secret cowrt of conscience nor he caÌ„ iustly do it being a thing openly done sene and hearde but he so calleth priuate confession only because it is done priuatly and secretly betwene the party and the confessor And this no man doth vnwillingly for though a man may by commaundement of his bishop be allotted to a certayne parish and curate yet vnlesse he do submitte him self to his parrochial priest and open vnto him his synnes he can neuer be losed by him To confesse the which priuy and secrete faults he can not be forced but by his owne conscience And vnlesse he coÌ„fesse theÌ„ he can not be absolued To this coÌ„fession then it appertayneth that is sayd no maÌ„ is bownd or losed vnwillingly which you for the teÌ„der loue ye beare to priuat confession do altogether dissemble and not to preaching or ministring of SacrameÌ„ts as ye seeme to say Which preaching and ministring of Sacraments doe not appertayne to the not cohibityue iurisdiction as absolutioÌ„ doth but to the power or kaye of order which properly to speak is no IurisdictioÌ„ at al. The which as M. Horn doth confound so doth he imagine of his owne fantasticall braine that the iurisdiction cohibitiue hath two parts the one standing in excommunicatioÌ„ belonging neither to king nor bishoppe but to such as haue commission from the Church the other in hearing of causes in the external and publyke cowrte All this is but an heape of follies and lies For first his Authour doth not so diuide cohibityue iurisdiction as yt doth euidently appeare in hym and we shall anon more plainly open it Againe is not excommunication geuen and pronounced in publike and external cowrt vppon the hearing of causes there Why do ye then seuer and dismember excommunication from the hearing of causes ecclesiastical Now that excommunication should neither properly apperteine to the prince nor to bishops but to the whole Church and congregation is a fonde folish and frantyk imagination of M. Horne as euen also his Author Antonius in this very booke largely proueth And as it is not farre from heresy so perchaunce it is not farre from a premunire What meane you Maister Horne by this Churche The whole Churche can not assemble together And if you meane a generall councell whiche in dede representeth the whole Churche when shall we haue any man excommunicated For of suche councells very fewe syth the ChristiaÌ„ fayth was first receaued haue bene assembled And yet as fewe as they are diuerse of them haue alredy excoÌ„municated such heresies as ye mainteyn Yf ye meane of the particular Church where the party shall be denounced excommunicate then must we haue both men womeÌ„ and children solemply summoned to assemble when any excommunication is made For they be aswel parts of the Church as the wisest and the eldest parson of the parrishe And as euery part of your answere in this point imployeth a great folly so the greatest of all is to see yowe after this sort to handle your matters that ye haue now by this your wise reason frustrated and made voyde al the excommunications that haue bene made any day this .8 yeares and more either by your selfe yowre officers or by the arches or any other Ecclesiasticall cowrte in Englande And nowe may the poore honeste and catholyke woman of Winchester that vppon false excommunication if your owne doctrine be true hath bene kepte so many yeares in the Marshalsea goe home and serue yowe with a write vppon an action of false inprisonment either else shewe vs good M. Horne your commission to excommunicate that you haue receiued from the Church or congregation Commission ye haue none from the Quenes highnes for as you say she hath no such power her self from the congregation you haue none from the which two you deriue all cohibityue iurisdiction and from the Pope ye neither haue nor wil haue any From whence fetche ye then your cohibityue iurisdiction to excommunicate Now as I sayd take ye hede leaste to your greate folly be annexed also a daungerouse premunire As for M. Fekenham if he deny this and other Ecclesiastical iurisdiction to depende vppon the prince onely he doth constantly and agreably to him self and to a catholike maÌ„ but you neither agree with the catholik nor with your statute Law nor with your owne self The catholiks say that this iurisdictioÌ„ cometh not originally from the prince but being in the
Church when fewe or no princes were christened the princes when they first receiued the fayth finding this iurisdiction in the Church so lefte yt and did rather encrease and amplify it theÌ„ in any part diminish the same The statute sayth that the prince is supreame head in al causes ecclesiastical by the statute also all iurisdictioÌ„ ecclesiastical is vnited and annexed to the crowne of the realm Ye say the statute must be takeÌ„ as the words lye Verbatim without any exception What then in the worlde may be thought more contrarie or repugnante either to the wordes of the statute or your own then when ye say For NomaÌ„ hath Authoritie to excommunicat but onely the Church Which is to say This power of excommunication belongeth to the Church only and not to the Prince adding also as a reason the prince hath no authority to excommunicate Is not this also a manifest derogatioÌ„ and impayring of the prerogatiue royal touching matters Ecclesiastical to imbarre the Prince al authority of excommunication May not M. Fekenham here returne wel vpon you your own wordes What sauftie meane ye to her person when ye bereue the same of a principall parte of her royal power What quietnes sâ—ke you to her parson when ye goe aboute to bring the subiectes to a misliking of her royall power which is a preparation of rebellion against her parson Nowe what cosonage this opinion yf ye obstinately mainteyne it hath with heresie the holy scripture may witnesse What commission had S. Paule of the Churche when he excommunicated the fowle fornicatour at Corinthe What is the rodde that he threatneth the Corinthians withal but this excoÌ„munication By what commission of the Church did he either excommunicate Himeneus and Alexander or denounce Anathema to him that loued not our Lord Iesus Christ What commissioÌ„ had S. Peter when Ananias and Saphira by him excommunicated died forthwith What commissioÌ„ had al the Bishops sythens namely Innocentius the Pope that excommunicated themperour Arcadius And S. Ambrose that excommunicated the Emperor Theodosius with a thowsand other that denounced excommunication without any such false imagined commission After your diuisioÌ„ fantastically by you framed ye come to the definitioÌ„ of Cohibitiue iurisdictioÌ„ wherin ye do not so much misse of your authors words as of his opeÌ„ meaniÌ„g comprehending vnder this general definition aswell excoÌ„munication as any other matter Neither are you contente to tel vs Delphinus definition but of your large liberalitye you adde an other neadlesse out of Quintinus but so that after your wont ye infarse of your own that all authoritye to iudge disceÌ„deth from the prince alone Which thing Quintinus saith not of Ecclesiastical but of temporal iurisdictioÌ„ as we haue declared before And therefore when ye infer by vertue of this iurisdiction saith Anthonius the Church ministers c. meaniÌ„g by the iurisdictioÌ„ coÌ„ming froÌ„ the Prince only ye lewdly lie aswel vpoÌ„ Anthonius as Quintinus For neither of them saith so but both the quite coÌ„trary Wherof doth follow that al that which ye reherse immediatlie as out of Quitinus nothing furthereth your pretensed supremacy And in case yt did as ye haue hitherto playde the peuishe and theuishe Cacus with your authours to blemish the Popes so now play you the like pageant to blemish the PriÌ„ces iurisdictioÌ„ For in the midle of your own allegatioÌ„ ye haue pared away certain words touching the foresaid excoÌ„munication In your author M. Horn after thefe words to confirme matters determined in the synod or councel followeth to excoÌ„municat and to reconcile to the Church excoÌ„municat parsons duely repenting to reserue cases and to release cases reserued to geue pardoÌ„s to chauÌ„ge and mitigate aÌ„d so forth as in your allegatioÌ„ is coÌ„tained After this ye say that this cohibitiue iurisdictioÌ„ may be exercised by such as are no priests I grauÌ„t you but what is that for your purpose For as your Authour sayeth so euen so he sayeth that at the leaste he muste haue the clericall tonsure or crowne without the which though he were a religiouse professed man he could not exercise this iurisdiction And this is a good and a sufficient argument if you will stande to your own Author Anthonius Delphinus why neither you nor your fellowes may lawfully practise any spirituall iurisdiction Farder the very next Chapter in this Antonius of whom M. Horne hath alleaged so much consisteth only in prouing that this seconde Cohibytiue Iurisdiction is in the Churche by Gods ordonaunce not by the Commission of Emperours And this he proueth expressely against such as M. Horne himselfe is I meane against the scholers of Luther against the present protestants of our daies calling their opinion and M. Hornes assertion here Impium errorem A wicked errour And thought Maister Horne to proue by the same Antonius in the next Chapter before that the second Cohibytiue iurisdiction depended of Princes Commission which in the Chapter following he doth of sette purpose confute O what is Impudency yf this be not M. Horne The .163 Diuision pag. 106. You tooke vpon you to proue that this .571 seconde kinde of Cohibitiue Iurisdiction vvith the appurtenances thereof as I haue rehersed vvas appointed by the expresse vvord of God immediatlie to Bisshoppes and Priestes vvithout further commission of Princes or other povver vvhich I denied Novve lette vs consider the force of your proufes and see hovve thei coÌ„clude your cause First yee saie that the woordes of the first parte of the Othe doe by expresse woordes of the Acte geue vnto the Q. highnes all maner of iurisdictions priuileges and preeminences in any wise touching and concerning any Spiritual or Ecclesiastical iurisdiction within the realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bishops therof to be exercised ouer their flockes and cures without her highnes special commission to be graunted therevnto they hauing by the expresse word of God commission of spiritual gouernment ouer them Your .572 euil dealing vvith the vvordes of the Acte of the Othe expresseth an vnkindely meaning to the Prince and the state for that either the Acte or the Othe debarreth or denieth expressely or conuertly the to Bishops of this realme to exercise ouer theyr flockes and cures vvithout her highnes special commission graunted thereto any spirituall iurisdiction assigned to a Bishoppe by the vvorde of God is altogether .573 vntrue The Statute geueth or rather restoreth to the Prince Iurisdiction and Authority to enquire after vvhat sorte the Ecclesiasticall state and personnes behaue them selues in their cures and chardges to refourme and corecte the disorders negligencies and enormities â—isinge amongeste them to the hinderaunce of theyr Office in theyr cures and chardges and in summe to order and prouide that they doe execute theyr Office accordinge to theyr calling in theyr cures and chardges This is not to debarre or denie theÌ„ the exercise of theyr office vvithout
this allwaies your Consequent I say vpon one or diuers particulars to conclude affirmatiuely an vniuersal For what one Emperour or Prince amonge so many so longe a succession and in so diuers countres haue you brought forthe by whose example by sufficiente enumeration of all partes ▪ you might logiquely and reasonably cōclude the affirmatiue vniuersal that is the Supreme gouernement in al spiritual or ecclesiastical thinges or causes You haue not M. Horne brought any one suche Shewe but one and I will allowe you in all And come you nowe to charge M. Fekenham with thys foule and euil consequent What Thought you so by preuention to blame M. Fekenhā that you might escape therby the blame your selfe or thought you we shoulde haue forgotten to charge you herewith excepte your selfe by charging an other had put vs in minde thereof Vpon this imagined Conclusion of M. Feckenhams you induce a dilemma that whether the Conclusion folow or not folow yet he shal alwaies remayne in some absurdite But we say that as he neuer made that consequent so also that it foloweth not Then say you If the Conclusion folowe not cōsequētly vpon the Antecedent ▪ than haue ye concluded nothing at al by Christes diuinity that may further the matter ye haue taken in hande to proue To the which I answere That M. Feckenham hereby fully cōcludeth his principall purpose For Commission of Spiritual gouernement being geuen as he reasoneth and you expresly cōfesse to Bishops immediatly from God by Christ him selfe true God not only in some but euen in the principall spirituall causes as to fede the Church with true doctrine to preache the worde to bind and loose to minister the Sacraments it foloweth euidētly that the Prince is not the Supreme Gouernour in al Spiritual causes And that the Acte hath wrongfully geuen to the Prince the ful authorising for al maner of spiritual causes in any wise concerning any Spirituall or Ecclesiasticall iurisdiction to be vsed and exercised by persons when and as often and for such and so long time as it shal please the Prince to authorise them It foloweth I saye that the Acte hath wrongfully geuen al this to the Princes authorising seeing that God him selfe hath already geauen it to the Apostles and their successours Bishops and Priestes in his Churche without any cōmission or authorisatiō for any prince of the earth whatsoeuer God hath your self say M. Horn geuē to the Bisshops sufficiēt cōmission for the discharge of their cures It were therfore you say an horrible absurdity if they might not exercise any iurisdictiō ouer thē by that cōmissiō without a furder cōmission frō the Quenes highnes But bothe by the practise in king Edwardes daies at what time by the Kings letters patēts bishops had a special cōmissiō to minister the Sacraments and to preach the word frō the Prince and at the Princes pleasure as it hath before ben declared ād also by the plaine Act in the Quenes M. daies now reigning bishops can not exercise vse or execute any Spiritual iurisdiction without the Authorising naming and assigning of the Prince yea and that no oftener nor no longer then it shall please the Prince to Authorise them so that beeing a Bishoppe to daye to morowe by the Acte he shall be none if it please the Prince to dissauthorise him or discharge him Ergo by Maister Hornes own confession and plaine constante assertion bothe in King Edwardes dayes and now in the Acte an horrible absurdity is committed You haue saied M. Horne a great deale more against the Acte then euer M. Feckenham saied Beare therefore with him and vs I pray you yf to auoide such an horrible absurdity bothe he and we refuse the Othe of this acte Some reason I perceiue M. Sampson and D. Humfrey of Oxford had when they refused this othe being tendred vnto them by a Commission They saw it was in dede a most horrible absurdity so to weakē Gods authority that it must yet not of congruite but of necessite and by force of lawe be bolstered as of it selfe insufficient with the Princes authorising and letters patents The sawe it was a great impiety that bishops and Pastours by Gods lawe ordayned to suche offices should not oftener exercise their offices nor no lenger remaine in the saied offices then it should please the Prince for the time to Authorise them and allowe them Therefore these men them selues no doubte true subiectes to the Quenes highnes and well willers to her Maiest Person refused yet this Othe as is aboue saied But what a conclusion is this M. Horne how fowle an absurdity is it to take the Othe of supreme gouernemente in al spiritual thinges or causes in which Othe also you say nothing may be excepted for if you except any it is not al these are your owne wordes and yet to make nowe a limitatiō and to except so many and so principall causes ecclesiasticall in the which as you say also the Prince hath no gouernement at all but only the Bishops as hauing sufficient commission herein from God him selfe Whereas if there were in dede any limitation by the Acte expressed or intēded as there is not in dede any at all in the Authorising of mete persons to execute all maner of spirituall Iurisdictions it were yet open and manifest periury to sweare to a supreme gouernement in all causes without exception What yf you and your felowes intende not or meane not al maner spirituall causes Can this excuse them which sweare to all from manifest periury How many haue receyued the Othe which neuer vnderstode worde of any suche limitatiō If you meane in dede a limitatiō M. Horne procure thē that the limitation be put to the Othe expresly that men may sweare to no more then is intended Els if you intangle mens soules in open periury vnder a couert limitation assure your selfe you and al other the procurers hereof shal answer full derely to God for all the soules that hereby haue perished And assure your self that as the holy ghost infallibly threatneth he wil come as a quicke witnesse against al periured and forsworen persons Neither yet doth the limitatiō excuse thē frō periury which sweare Princes to be supreme gouernors in some spirituall causes who are in dede no gouernours at al in such causes nor euer had by the lawe of God any spiritual charge or Iurisdictiō cōmitted vnto them But yet if this limitation were annexed the periury were the lesse and the dealing were more playne though not therfore good In the meane while you which force men to sweare to al ecclesiastical causes and yet will except so many ecclesiastical causes how vnreasonably ād how absurdely do you write But of these your contradictory assertions I haue before spoken If I should here aske M. Horne ▪ what Authorite the parliament had to geue to the Prince all or any Iurisdiction at all in matters mere spiritual that parliament especially consisting only
in this your false narration that nowe followeth Constantine you say was the very first emperor that gaue bishops authority to iudge and exercise iurisdiction ouer theire clergy What Emperour then I beseche you graunted to the Apostles authority to make suche Lawes and constitutions Ecclesiasticall as be nowe extante which haue in them diuers paynes and penalties as excommunication and depriuation against the traÌ„sgressours By what Emperours or other lay mans warrant did the bishops kepe so many Councelles as we fynd they kepte before this Constantines tyme Namely the .2 Synods kept against Paulus Samosatenus in Antioche the Councel of Carthage in Afrike vnder S. Cyprian the CouÌ„cells of Gangra against Eustachius of Ancyra againste the Manichees of Neocesarea against the ArchoÌ„tici the CouÌ„cels also vnder Victor the pope at Rome vnder Narcissus at HierusaleÌ„ vnder Palmas in Pontus vnder Ireneus in FrauÌ„ce vnder Bacchylus at Corinthe vnder Fabianus also and Cornelius at Rome and diuers other bishops in other CouÌ„tres all before the dayes of the first CouÌ„cel of Nice vnder CoÌ„stantin al without any CoÌ„missioÌ„ froÌ„ Princes of this worlde al grouÌ„ded vpoÌ„ their own supreme gouernmeÌ„t and IurisdictioÌ„ geueÌ„ vnto theÌ„ by th'expres word of God What warraÌ„t had they for the ecclesiasticall decrees by theÌ„ there ordeyned By what princes or lay mans coÌ„mission were Valentinus Paulus Samosatenus aÌ„d the whole rablemeÌ„t of forenamed heretiks coÌ„deÌ„ned aÌ„d excoÌ„municated By what coÌ„missioÌ„ did the blessed bisshop of Antiochia aÌ„d martyr Babylas forbid theÌ„perour that he should not enter into the Church amoÌ„g the ChristiaÌ„s If the bishops had nothing to do but to preach and minister SacrameÌ„ts and no iurisdictioÌ„ in heariÌ„g of causes before the time of this Constantine what did the bishops of Alexandria with a soleÌ„ne iudgmeÌ„t seate appointed withiÌ„ the Church ther for the bishops of that sea What warraÌ„t had Pope Victor for th'excoÌ„municating of the blasphemous heretike Theodotê° Yea what authority had he to excoÌ„municat the bishops of Asia so far froÌ„ hiÌ„ What warraÌ„t had Fabianus the pope of whom we haue spokeÌ„ to appoint theÌ„peror as we haue sayd to staÌ„d amoÌ„g the peniteÌ„ts as a parson excoÌ„municated By what commissioÌ„ made the blessed Pope aÌ„d martyr Antherus certaine lawes ecclesiastical and among other touching the translations of bishops But here M. Iewell will helpe yowe at a pinche like a trusty frende and with a newe shiâ—te wil pleade vppon the state inficial denying vtterly the old decretal epistles and among other this and will stand vppon no foggy or false ground as he saieth M.D. Harding doth but set his fast foting vppon a sure and an infallible reason against Antherus epistle making mention of the bishoppes Felix and Eusebius that were not borne al the time Antherus lyued But what if they were borne before him where is all this your great holde then Yf I should alleage Sabellicus though he be a very good Chronicler and well allowed or any other Latin man to make this epistle authenticall perchaunce ye would cry out against him and say that he were partiall aÌ„d a papist to I wil therfore prouide you a Grecian and a late Grecian to whom ye shal haue no cause to refuse as suspected and that is Nicephorus by whom it may wel appeare that the Grecians toke this Decree for authentical In him also shal ye find expresse mention of the sayd Eusebius and Felix Ye shall also there find a notable place of the authority of the sea of Rome that ye impugne that such translations must be authorised by the popes assent and confirmation Seing then Nicephorus is no papist why ye call him one of our owne writers I knowe not being no Latin maÌ„ but a Grecian and infected also with theire schisme and yet not withstanding in all other things catholyke and full against your newe heresies And for that respect I am content to take him for one of our writers And now woulde I see what vantage ye can take at his hande for the prouf of your fowle false paradoxe Yf ye will proue any thinge for the relief of your paradoxe ye must proue that no Christian bisshops vnder the Roman empyre had authority to iudge or exercise any iurisdictioÌ„ ouer theyr clergy but such as they had by commissioÌ„ and graunt from CoÌ„stantinus Let vs then heare Nicephorus him self that euery maÌ„ may see that ye can not possible stretche him without bursting to ioyne with that which you ought to conclude Qua verò imperator Constantinus obseruantia erga professionem fidei nostrae fuerit abundè illud quoque testatur quòd clericos omnes constitutione lata immunes liberosque esse permisit iudiciumque iurisdictionem in eos Episcopis si quidem ciuilium iudicum cognitioneÌ„ declinare velleÌ„t maÌ„dauit quod episcopi iudicassent id robur authoritatem sententiae omnino habere debere decreuit Firma quoque immutabilia esse voluit quae in synodis constituta essent quae ab episcopis iudicata forent vt ea â magistratibus rempublicam administrantibus militarique quae sub eis essent manu exequutioni mandarentur atque ad rem collata perficerentur constituit This thing also saieth Nicephorus doth abundantly testifie what honour and reuerence he did beare toward our faith that he ordeyned by a lawe of his making that all that were of the Clergie shoulde be free and exempted froÌ„ paying tribute and that in case they would refuse the iudgement of the temporall magistrates that the Bishops should haue the iurisdictioÌ„ vpon them and geue sentence in the cause And that the sayed episcopall iudgement should haue ful strength and authority He ordeined also that those thinges that were decreed in a synode of Bishopes should stande stronge and immutable and that the bishoply iudgement should be put in execution by his ciuil magistrates with the helpe of suche souldiers as they had vnderneath them Stretche this nowe M. Horne to your conclusion if ye can without bursting We haue here a Lawe of Constantine that those that be of the Clergie may choose whether they wil answere for any matter what so euer it be before a laie man They may if they wil cause the matter to be deuolued to the Bisshop but here is neuer a word of Ecclesiastical matters In such ConstaÌ„tine geueth the bishops no iurisdiction for they had it before Neither is there here any one woorde that the Bishoppes should neither summon Councelles nor make ecclesiastical Lawes without the Princes consent Here is a plaine ordinaunce that the lay Magistrates shal see that the Synodical Decrees shall be put in execution Wherby contrary to the conclusion that ye mainteine through out this your answere it well appeareth that the Princes part is onely to see that the Ecclesiasticall decrees made by the Bishops be kept and put in vre and not to haue any necessarie consente in the allowing or disallowing of them Which
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
and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the
author Athanasius hym selfe declareth out of the sayde Iulius epistle to the Arrians See Mayster Horne what a materiall thing ye haue lefte out so materiall I say that it maketh all your synodes and all your depriuations of the Catholyke Bishoppes voyde as were the doinges of the Arrians againste Athanasius Nowe as you haue lefte out these materiall thinges so haue ye browght foorth no materiall thing in the worlde to auoyde Athanasius authority And therefore for lacke of sounde and sufficient answere ye are driueÌ„ to make penish argumentes of your own and then to father them vppon M. Fekenham saying to him I doubt not but that ye see suche faulte in your fonde sequele that ye are or at the least wise owght to be ashamed thereof But the Sequele of M. FeckenhaÌ„ is this He saith to you with Athanasius wheÌ„ was yt heard from the creatioÌ„ of the world that the iudgmeÌ„te of the Church should take his authority of the Prince When was this agnised for a iudgement And so forth Yf the Prince be supreame head in al causes ecclesiastical if al iurisdictioÌ„ ecclesiastical be vnited and annexed to the crowne yf the synodical decrees of Bishoppes be nothing worth withowt the kinges expresse consente yf catholike Bishops be deposed by the Princes commissioÌ„ yf lay men only may alter the olde auncient religioÌ„ al which things with other like are now done and practised in Englande theÌ„ doth the Church iudgmeÌ„t in Englande take his authority of the prince and lay meÌ„ And then may we wel and ful pitifully cry out wheÌ„ was there any suche thinge froÌ„ the creatioÌ„ of the worlde heard of before This this is M. Fekenhams argument M. Horne this is his iuste and godly scruple that staieth him that he ruÌ„neth not headlong to the deuill in taking an vnlawful othe against his conscience settled vpoÌ„ no light but vppon the weighty growndes of holy scripture of general couÌ„cels of the holy and blessed fathers finally of the custome and belief of the whole catholike Churche and namely among all other of this authority brought out of Athanasius who also in an other place saieth that the Arrians assembles coulde not be called synodes wherin the Emperours deputy was president Wherefore it is a most opeÌ„ an impudent lye that ye say that M. FekeÌ„ham causeth Athanasius to beare false witnes against him self how proue you this good Syr By this say you that yt is euident by Athanasius and Hosius to that Princes haue to medle and deale in causes or thinges ecclesiasticall namely in calling of councelles for by this Constantius and his brother Constans the Sardicense councel was summoned A worthie solution perdy for you and a wonderfull contradictioÌ„ for Athanasius Ye shew vs that they called this couÌ„cel but that there was any thing spokeÌ„ or done in that couÌ„cell by Athanasius who was there present or other that should cause Athanasius to be coÌ„trary to him self ye shew nothing Shal I theÌ„ answere you as M. Iewel answereth M. D. Harding naming this councel but referring the Reader to the councel it self This couÌ„cel saith M. Iewell is brought in al in a mummery saying nothing And then he addeth yet forasmuche as these men thincke yt good policy to huddle vppe theire matters in the darke it wil not be amisse to rippe them abrode and bring theÌ„ forth to light And yet for all this great brauery and bragge he leaueth the matter of this couÌ„cel as he fownd yt and speaketh no more of yt one way or other Me think M. Horne that you treade much after his steps Ye name the couÌ„cel but ye tel vs not one materiall worde for your purpose out of it I wil therfore furnishe that that lacketh in M. Iewel and you especially seing the matter is suche as toucheth the deposing of Athanasius that is our present matter and withal al this your present Treatise and answere to M. Fekenham I say theÌ„ first the conditioÌ„s that ye require in a Bishoplie iudgmeÌ„t were here exactly obserued This couÌ„cel was farre aÌ„d free froÌ„ al feare farre froÌ„ the pallace Here were present no CouÌ„ties with souldiars as it was woÌ„t to be in the ArriaÌ„s synodes to extort the coÌ„sent of the Bishops WhervpoÌ„ the ArriaÌ„ bishops who were called to this couÌ„cel aÌ„d came thither in great nuÌ„ber seing this and seing Athanasius present whom they had vniustly deposed yea and ready to aÌ„swer theÌ„ and to disproue their wroÌ„gful doings and finding their own coÌ„sciencs withal gilty had no more hart to abide the triall of this free Synode then you and your other Protestante bretherne had to appeare in the Councell of Trent And therfore ful pretely shronke and stole awaie The order of this Councel was a verie Synodicall and an Episcopal iudgemeÌ„t Neither Emperour was present nor anie deputie for him that I haue yet read of though at the request of Constans the Catholike Emperour and by the assent of Constantius the Arrian that councel was assembled Neither was there either in the tyme of the councel or afterwarde the councel being ended anie consent or confirmation required of the Emperour and yet were there a greate number of Bishopes excommunicated and deposed to The sentence of Pope Iulius which in a councel at Rome a litle before restored Athanasius and other Bishopes by the Arrians in the Easte vniustly thruste out was exequuted Manie lawes orders and decrees touching matters ecclesiastical were in this councel ordeined Namely for deposing of Bishopes and placing others in theyr romes in all which yt was decreed that if a Bishope deposed by his fellowe Bishoppes at home for Princes deposed none in those daies though banish and expell they did would appeale to the Bishoppe of Rome that then the Bishops who had deposed the partie appealing should send informations to the Pope and that if he thought good the mater should be tried a freshe otherwise the former iudgement to take effect For final decision also of such appellatioÌ„s made to Rome it was in this general couÌ„cel decreed that the Pope might either appoint coÌ„mâ—ssioners to sit vpoÌ„ the matter in the Court from whence the Appeale came or if he thought so meete â–ª to send legates from his owne Consistory to decide the mater In lyke manner it was there decreed that Bishopes sâ—ould not haunte the Emperours palaice excepte for certaine godly suites there mentioned or inuited â—hiâ—her of the Emperour himselfe Also of Bishopes not to be made but such as had continewed in the inferiour orders certayne yeres c. it was in that councel decreed All which and diuers other ecclesiasticall maters that councel determined without any superiour Authoritie from the prince And so to conclude this one Councel that ye bring in but in a mummerie your false visor being taken from your face openeth what ye are and answereth fully al this your booke as wel for the principal mater that the Pope ys
whole as we haue don ye had destroyed your own pelting glose wherwith ye glosed Gregory Nazianzene For Chrysostom writing how the King submitteth his head to the priest euen as Gregory did and that the priestes authority is aboue the kīgs authority meaneth of an other matter thē preachīg as it euidētly appereth by his words ād so may he serue against your folish deuice for a good interpretour of Gregory Naziāzene Whom as I may wel take for a good interpretour So I merueil what he shal be that ye wil take for an indifferēt intetpretor of Chrysostomes sentēce For by your iudgemēt an indifferēt interpretor nedes must we haue to make his words and his meanīg agree ād yet your self stele close away without any furder answer or any interpretatiō at all geuen differēt or indifferēt The sentēce as Chrysost. vttereth it your weke stomack cā in no wise digest And al the world hitherto this .xi. hōdred yeres ād more God be thāked hath digested it wel inough tyl now of late your new Apostles Luther ād Caluī cā neither abide Chrysostō that saith ād most truly that the priest is a mediatour betwen God ād vs nor Christ hīself who faith to the priest whose syns ye bind vpō earth shal be boūd in heauē also Here we must nedes haue these new Apostles as indifferēt interpretors against Chrysostō and Christ hī self lest that Christes office to whō this mediatiō belōgeth only be takē away by the priest yea lest Christ be made inferiour to the priest Suerly if there were such daūger in the matter it were high time to loke wel vpō Chrysostom neither if this surmise were true shuld he be called by my iudgmēt any more the goldē mouth Chrysostom But God be thāked there is much more feare then neadeth Yea al this is but an hipocritical feare and sanctimony such as the wicked Kīg of Israel pretēded whē he tore and cut his apparel reading the King of Siria his letters that sent to him Naamā that he might be cured of his Leprosy But the Prophet He liseus was neuer a whit offended with those letters And as Heliseus was a mediatour betwē God ād Naamā for the curing of his bodily leprosy so is the priest a mediator betwē God ād his people for the curīg of their spiritual leprosy in their soule without any preiudice or blemish to Christes mediatiō For Christ is the only mediatour as both God ād mā that is as a meritorius and effectuall mediation valuable through it self the priest or prophet is mediator as mā only that is as a minister ād meanes ōly instrumētal not effectual called ād chosen to such office by Grace especial not of hī selfe but through his commissiō only effectual or valuable And so is Moses so are others also called in scripture mediatours I would now knowe of this scrupulouse consciensed man concerninge the other poynt whether in case a prince did appoint any one man in his realme to geue out his pardon in his name to such as were offendours and that no man shoulde ones loke to enioy any pardon but hauing recourse to this his deputy I say I woulde knowe whether by thys the prince shoulde be counted inferiour to his subiecte But what meane I to defende that renowmed auncient Father and his golden mouth against the foolish blast of so lewde an horners mouth What nede I seeke any defence for the wordes alleaged by M. Fekenham when that M. Horne is quite ouerblowen with his owne blast telling vs by his own allegation yea truely and out of the said Chrysostome that the king hath the administratiō of earthly things and beside this power hath no further authority The matter also of his Ministery sayth M. Horne is but earthly and outwarde Ergo say I for M. Fekenham the kinge is not supreame head in all causes Ecclesiasticall or spiritual What say I in all causes Nay not in one cause mere spirituall or Ecclesiasticall as hauing nothing to doe in any such but in worldly and earthly causes only And thus ye see howe wel theis two fathers Gregory Nazianzene ād Iohn Chrysostome the two greate pillers of the Greke Church may be easely drawen without any great force to helpe M. Fekenhams cause Here nowe by the way may be noted that M. Horne for al his great reading and for all the want of reading that he fyndeth in M. Fekenham hath wonderfully ouershotte him selfe and hath by his ouersight lost a ioly triumphante matter that he might haue had to haue triumphed vppon M. Fekēham He might haue sayd I pray you M. Fekēham was Iulian the wicked Apostata a sheepe of Christes flock being a renegate a panyme and a most cruel persequutour of the Christians What Did he shewe any reuerēce to the holy aulters Did he reuerently submit his head vnder the priestes hands This and much like rhetorik might M. Horn yf either his readinge or his remembraunce woulde haue serued haue here vttered against M. Fekenham And to say the truth M. Horn I must yelde and confesse that ye haue founde one companion now yea one Emperour I say that neither reuerenced aulters nor the priestes hands no more then ye doe now And therfore in dede lo this obiectiō yf it had come in time would haue dressed M. Fekenham But I trust seing the faulte is found and amended to your hand that ye wil fynd no great matter against him neither could greatly before being as it semeth his scribes fault putting in Iulianum for Valentem The .177 Diuision fol. 125. a. Novv sith in al these obiections hitherto ye haue brought foorthe .668 nothinge at al that eyther made not against your selfe or that maketh any vvhitte for you it is more then time yee dravve to Conclusion and bicause no good Conclusion can follovve of euil premisses yee vvere dryuen to conclude and finishe vp your obiection vvith the like patchinge vvresting and .669 falsifying your Authours as ye did before and therefore in the Conclusiō like to him that hauing no right to any claymed all to obteine somevvhat at the least Euen so you to prooue that your Bisshops and priestes haue al iurisdiction Ecclesiastical alleage a peece of a sentence out of Ignatius vvhich barely by it self recited geeueth not onely all that vnto the Bisshoppe but all thinges belonging to the Church besides and that no man may do any thing not so much as tol a bell to seruice or svveepe the Church but only the Bisshop must dooe all .670 alone VVhich conclusion some of your complices vvould so litle allovve as those vvhom yee vvuld ouerburden and yee your self might go play you as one that had naught to doo in any thinge perteining to the Church But to helpe the matter and to make Ignatius vvords plain vvithout absurditie you muste take vvith you the residue of the sentence that follovveth vvhich yee leaue out of The Sacrament of Thankesgeuing and .671
Celebrating the Diuine Seruice and then it shall easely appeare that Ignatius talketh of such doiÌ„gs of a bishop as in deede declare his functioÌ„ and office aÌ„d yet furthereth no vvhit the CoÌ„clusioÌ„ of your obiectioÌ„ Stapleton The conclusioÌ„ of M. Fekenhams obiections being knitte vp with a sentence of Ignatius that is that no man shoulde doe any thing in matters ecclesiastical without the bishops consent M. Horne answereh that he is fayne to finish vppe his conclusion with patching wresting and falsifying his Authors He sayth that M. Fekenham is like to one that hauing no right to any claimeth al to obtayne somwhat at the least and being set in his mery mode he returneth Ignatius sentence by the which M. Fekenham would challenge as he saith al iurisdiction to bisshops so pretely and pleasantly vpon him that him selfe might goe play as one that had nothing to doe in any thing perteyning to the Church no not so much as to tol a bel to seruice or sweepe the Church but that the bisshoppe must do yt all alone And then sadly falling to a graue exposition of Ignatius and to take away all absurdity he byddeth M. Fekenham to take the residew of the sentence with him that he lefte out of the Sacrament of thanks geuinge and celebrating the diuine seruice and then he sayth it shall easely appeare that Ignatius furthereth nothing M. Fekenhams coÌ„clusion I like yt well M. Horn that you such a feate mynser and minisher such a Macarian parer and pincher of your Authours sentences and narrations throughe owt your whole booke do nowe cal for the whole sentence of Ignatius at M. Fekenhams hands Your request is so reasonable that it may not be denied you Nay you must nedes haue it and your reader to and it were for no more but to shewe him of your good graciouse dealing who euen there where you fynd faulte with M. Fekenham for not taking the residewe of the sentence with him do your self fondly abuse your reader and Ignatius withall not daringe ons to recite the whole sentence following For if you had you should haue stopped therwith your owne fowle blasphemouse mouth against the massing and sacrificing priesthod as you call it And your reader shuld haue sene that you might aswel cal Ignatius one of the Apostolical clergie of the Romish Antichrist for this pointe as those that you commonly call papists And seing you charge but most vntruly M. Fekenham for patching wresting and falsifying to furnishe vp his conclusion withall let vs see howe worshipfully and howe sowndly you conclude your owne answere M. Fekenham telleth you of a general rule out of Ignatius recitinge his wordes truly though shortly You leauing out that which Ignatius sayth in dede bring vs forth that which he sayeth not For seing you set forth your interpretation with a distinct letter theis wordes must be taken as your authours wordes and not as your owne according to your promise made at the beginning Nowe there are no such wordes in the Latin translation as you reherse as the formall wordes of Ignatius In dede he nameth Eucharistia but the worde Sacrament he hath not neither theis wordes celebrating the diuine seruice Neither do you truly expresse the Greke sentence We graunt you neuerthelesse that it is a sacrameÌ„t of thaÌ„ks geuing but now we speake not whether it may be so called but whether your author so calleth it Againe I aske you what is the thiÌ„g ther that is so excelleÌ„t aÌ„d thaÌ„ks worthy that the whole is called a thaÌ„ks geuiÌ„g Suerly it is so called because there is present in the said blessed Sacrament the real body and bloud of Christ left to his Churche to be offred for a remembraunce of his death and to be most reuerently to our great and spiritual comfort receiued as ofte as we are therevnto godly disposed and worthely prepared This is the pretiouse dishe that Christ feadeth his Churche withall It is writen that Cleopatra the Quene of Aegyt exceded in sumptuouse feasting and that she put an excellente pearle and resolued it with vineger and then dranke it vp There be that do valew the price of the said pearle at fiftie thousande poundes of our money But it is an other maner of dishe and of much higher price that Christ hath left vs for this oure spiritual banket euen his owne most preciouse and blessed body the same I say that died vpon the Crosse for vs. Great cause haue we then to render most humbly to our graciouse good Lorde our moste bounden and dewtifull thankes for such a feaste And most iust cause haue we M. Horne to curse your M. Caluin and all your sacramentary sect and your late damnable articles that like most wicked stewardes haue coÌ„ueyed away this best dishe and do feede Gods people with a peece of bare bread in stede of Christes most precious body bereuing Christes Churche of this most comfortable meate But herein ye followe your fathers Caluin Zwinglius Wicleff Berengarius and such other that the deuil sturred vp against this blessed Sacrament yea anon after the Apostles time and in the time of Ignatiê° For he doth write of such heretiks as would not by the report also of Theodoretus admitte the Eucharistia and the sacrifice for that they did not coÌ„fesse the Eucharistia to be the flesh of our Sauiour Iesu Christe the which did suffer for our sinnes and which the father by his goodnes did resuscitate See M. Horn the cause why we may wel call this Sacrament the Sacrament of Eucharistia that is of thanks geuing because there is presente the body of Christ and offered to The body of Christ being really present in the sacrament and the oblation that the Church maketh of the same ye can not abide M. Horne Ignatius in this place by M. Fekenham recited maketh expresse mention of the masse and of this oblation and as it were expounding the wordes by M. Fekenham rehersed sayth that yt is not lawfull neither to offer nor to make sacrifice nor to celebrate masse without the bisshop The like he speaketh other where doe nothing sayth he to Heron the Deacon without the bisshoppes for they are priests they do baptise they do offerre sacrifice they gyue holy orders they put their hands vppon men thou doest minister to them as S. Stephen did at Hierusalem to Iames and to the priests But M. Horne full truely and full lyke hym selfe telleth vs a tale of the Sacramente of thankes geuinge and celebratinge the diuine seruice and then that this place doth not one whitte further M. Fekenhams conclusion But as we haue concluded you euen by Ignatius hym selfe a duble heretike both for the spoyling vs of the presence of Christes body and of the oblation of the same so shal we conclude you a lier in that you deny that this place maketh any thinge for M. Fekenham For lo thus he argueth The priests them selues
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
353. b. By the Courte of Paris 355. b. By Aeneas Syluius and Cusanus M. Hornes ovvne Authors 357.358 By Isidorus 366. b. By BraughtoÌ„ M. Hornes lavvier 380. b. By Infidels 470. b. By the Sardicense Councell 515. b. By S. Augustine abundantly 529.530 More of Pope see in Councelles A note of good Popes amonge some badde 263.270 a b. The Popes Legates in Councelles 129.151.178 b. 207. a. 208. a. 211. b. 212. a. b. 224.231 a. 232. b. 234. b. 258. a. Hovve Emperours had to doe vvith the deposition of Popes 269. Gods Iudgement vpon such Princes as haue most repined against the Pope 338.339 Al the Popes Authorite sent avvay by shippe 225. b. Q. An humble Requeste to the Queneâ— Maiestie 213. b. Quintinus Heduus 371. sequent R. The Church of Rauenna reconciled to the See of Rome 199. b. 200. a. To denie the Real presence in the B. Sacrament heresy by the lavves of the Realme as muche novve as euer before 482. b. 483. a. Rebellion of Protestants in Boheme 15. a. In Germanie 25. b. In Fraunce 16. a. In Englande Ibidem In Scotlande Ibidem In FlauÌ„ders 17.18.19.20.21.432 seq Relikes from Rome 228.229 A briefe Recapitulation of the former three bookes 384. sequent M. Hornes Resolutions 440. a. b. Kinge Richarde the secoÌ„de 349. seq Robert Grosthead 323. a. Rome euer had the Primacy 154. a. Rome Head of al Churches 194. a. b. 319. a. More of Rome see in Pope The cause of the Romaine calamities .600 yeres past .264.265 VVhie Lucius sent to Rome for preachers 398. a. b. S. SAcrifice denied maketh a vvaie for Antichrist 408. b. Salomon 49. Sardicense Councel 515.516 Scottish protestants rebellious 16. Seuerinus Pope 196. Sicilian Princes 289. b. 310. b 325. a. Sigismunde Emperour 353. seq Siluester called the Nicene Councell 491. b. 492. a. Siluester the 2. vvas no Coniurer 280. a. b. Socrates a missereporter in some thinges 495. a. Sozomene three times falsified in one sentence by M. Horne 103. b. Spaine 185. sequent 197. sequentib 221. seq Matters appertaining to the Spirituall Iurisdiction 381. b. The Statute of Praerogatiuae Regis 509. b King Steuen 305. b. Steuen the 7. and 8. Popes 263. b. 264. b. Supreme Gouernement in Princes misliked of all protestants out of England 21. b. 22. a. b. 508. The definition of a Supreme Gouernour 28. b. Hovve the Prince is Supreme head ouer al persons 29. a. 32. b. The povver of the Princes svvorde 412.413 The svvorde of the Church 413. a. b. T. TElemachus martyr 308. The olde TestameÌ„ta figure of the nevve 461. b. 462. a. Theodosius the first 115.116 sequen 497. seque Theodosius the second 127.128.129.130 a. Theodorike the Arrian kinge of Italie 167. Theodorus of Rauenna 200. b. 201. a. Theodorus of Caunterbury 429. a. Theodorus Exarchus 204. a. S. Thomas of Caunterburie 307.308.309.310 The Toletane Councels condemne M. Hornes Primacie and diuers other his heresies 197.198 Totilas the Tyran 172. b. 173. a. TraditioÌ„s vnvvriteÌ„ to be regarged 106. The force of Truthe 415. a. The Turke muche beholding to Protestants 436. a. b. V. Valentinian the Emperour 113. seq 495. sequent Venial sinne 536.537.538 Visitations in Englande vvhether thei are altogether Scripturelie 480. a. 482. a. False Latin in M. Hornes visitation at Oxforde 480. b. The Pope vniuersal bishop 150. a. Vitalianus Pope 199. a. b. Vntruthes of M. Horne six hundred foure score and ten Per totum W. WAldo the heretike 318. VVebbe of Otterborne 481. b. VVestminster disputations 12. a. VVhitingames preface commending Goodmans traiterous Libel 26. a. VVilfrid of Yorke 4â—9 a. VVilliaÌ„ Conqueroâ—r 293.294 295.296 VVilliam Rufus 297.298 VVulstanus Bishop of vvorceter 292. b Z. Zacharias Pope 230. b. 231. a. 232. b. 233. a. Zenon Emperour 155.156 Faultes escaped in the Printing Leaf Syde Lyne Faulte Correction 15. 1. In the Margent Aene. Pius Aeneas Syluius 32. 1. In the Margent vvordes vvardes 40. 2. 1. The .9 The .8 43. 2. In the Margent Psal. 98. August in Psal. 98. 68. 2. 25. the for the 75. 2. 2. Emanuel Andronicus 105. 1. 32. In the Margent put An. 25. Hen. 8. cap. 19. 109. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149 2. 31. In the Margent Vniuersal Bisshop Put it out 152. 1. 1. yt yet 194. 1. 19. neither though   20. vvith diligence Yet not vvith such diligeÌ„ce 206. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vvhole sentence in some Copies is quite leaft vnprinted vvhich is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 2. In the Margent Romano Missae Romanae 232. 1. In the Margent Beda in martyrologio In martyrologio Bedae seu in additionibus ad idem 234. 1. In the margent To the allegation set Platina in Adriano 1. 241. 1. 31. In the MargeÌ„t dixerit direxit 246 1. 23. his this 262 1. 5. busyed being busyed 282. 2. 7. Emperours vvriters 249 2. In the margent Guil. Hunting Henr. Hungtingt 303 1. In the margent Epist. Epist. 195. 310 1. 31. In the MargeÌ„t ascrib ascribendum 321. 1. 27. an and. 355. 1. In the margent c. 2. cap. 12. Ibidem  In the margent 487. 497. 429 2. 8. not contrary not 380. 1. In the toppe of the page 1550. 1150. 492 2. In the margent mandatio mendacio Luc. 14. Aug. de ciuit Dei li. 21. cap. 5. Iul. Solinus ca. 48. Cornel. Tacit. li. 8. Aegesippê° lib. 4. M. Horns GraÌ„mer Aunsvver Fol. 42. col 1. Replie Fol. 180. col 1. Aunsvver Fol. 53. col 2 Replie Fol. 217. Aunsvver Fol. 79. col 1. Replie Fol. 322. col 2. Aunsvver Fol 83 col 1. Reply Fol. 350. col 2. An. 1566. Comp. Anglic Mar. 18. See more of this in this Replye fol. 480. b. M. Hornâ— Logike Ansvver fol. 108. a. Ansvver fol. 4. fol. 100. fol. 105. M. Horns Rhetorik Aug. cont Dona. post Collation cap. 34. M. Horns miserable peruertiÌ„g of his authours By addition 1. Ansvver fo 20. b. Reply fo 88. b. 2. Ansvver fo 22. â— Reply fo 98. b. 3. Ansvver fol. 24. b. Reply fol. 107. b. 4. Ansvver fol. 26. a. Replie fol. 115 b. 5. Ansvver Fol. 26 b Replie Fol. 116. b 6. Ansvver fo 30. a. Replie Fol. 128. b 7. Ansvver Fol. 32. b Reply Fol. 144 a 8. Ansvver fol. 53. b. Replie fo 216. b. 9. Ansvver fol. 81. a Replie fol. 334. a 10. Ansvver fol. 89. b Replie fol. 378 b By Diminution 1. Ansvver fol 19. b Replie fol. 33. a 2. Ansvver fol. 33. a Reply fo 147. a 3. Ansvver Fol. 36. Replie Fol. 162. 4. Ansvver fo 37. b. Replie Fol. 167. a. 5. Ansvver Fo. 4â— a. Reply fo Fol. 179. b 6. Ansvver fol 74. fo 78. a Replie fo Fol. 282. a. 306. a. 7. Ansvver fo 80 b. Reply fo 330. a. 8. Ansvver fo 106. a. Reply fo 448. a. 9. Ansvver fol. 77. a Replie
Donatists August de haeres in Psal. 36 lib. 4. contra Cresc c. 6. 2. Aug. lib. 2 contra Iulian lib 3. contra Cresco c. 66. lib. 2. contra aduers. Leg. c 12. 3. Aug. epis 204. coÌ„t Cresc 4. Aug. lib. 1. euang quaest 4. cap. 38. The Donatists refuse the knovven Church 5. Vide Aug. in breuiculo Collat. diei 3. in lib. post Coll. ca. 31. See M. Davves in his 13. booke 6. August in Ioannem Tractat. 13 An. 1558. in l. theut ad SenatuÌ„ Germa In lib. de miss Angul 7. Thei preferre a nationall councel before the general Aug. lib. 2 de baptis cap. 9. 8. August de agone Christi c. 29. The Authour of the harborovve 9. Opt. lib. 2. Parte 2 cap. 1. fol. 94. Aug. lib. 2 cont Petil ca. 92. Optatus lib. 2. In his Replie against M. D. Harding Optatus lib. 2.6 7. The Donatistes crueltie to the Catholiks Optatus Lib. 6. Aug. contra Dona. post Collat c. 31. The Donatistes counted Martyrs August epist. 68. M. Foxes stinking Martyrs Euseb. li. 5 cap. 18. Niceph. li. 6. c. 32 Aug. con epist. Mani ca. 8. Syr Iohn Oldcastel Syr Roger Acton Anno. 2. Henrici 5 cap. 5. Polidor Harding Fabian Haul Cooper Eleanour Cobham Sir Roger Onely Magaret lordeman The vvitch of Aey See Harding FabiaÌ„ Hall Cooper grafton the addition of Polichronicon Harding in Hen. 6 c. 232. See M. Foxes Martyr the 371. leafe Alanus Copus dialog 6. cap. 16. Hune Debnam King Marsh. D. VVesalian Covvbridge The Apologie of England in reciting the commoÌ„ Crede leaueth out these vvoords Conceiued of the holy Ghost Tom 1. Concil pa. 752. M. Horne and his fellovveâ— by M. Horn his rule are Apollinarians and Eutichians Lib. 2. contr Petil ca. 92. * you shoulde haue said Protestantes vvho in so many pointes as hathe ben shevved resemble the Donatists Lib. 2. cap. 26. Epist. 48. Epist. 50. Epist. 48. Epist. 41 Epist. 50. Epist. 41. Lib. 2. cont lit Petil. c. 92 Dan. 3. * Note that now S. Augustins IudgemeÌ„t is also the iudgemeÌ„t of the Catholike Churche The 52. vntruthe M. FekeÌ„haÌ„ holdeth no such opinion Li. 2. coÌ„t PetilianuÌ„ cap. 92. Epist. 48.50 Princes aÌ„d church lavves made against the protestaÌ„s VVho be the true Donatists for sayiÌ„g princes may not punishe transgressours in causes of religion Episto 50. Bonifacio Comiti Fontanus li. 1. in histor no. temp Vide epist. Aug. 48. in edit Basil annotationeÌ„ marginaleÌ„ ibidem Sir Thomas Hitton priest M. Foxes martyr A great Lye of M. Foxe S. Thomas More in his preface to Tyndal the 344. leafe c. S. Iohn Oldcastle knight of the same opinion vvith S. Thomas Hytton priest Foxe in his English martyrol the 139. leafe Col. 2. M. FekeÌ„haÌ„ purged by M. Horn himselfe of that he layeth to him Rom. 1. * Not such Supreme gouernmeÌ„t as the Othe prescribeth * Not in al causes ecclesiastical The 53. vntruth S. Augustin hath vvitnessed no such large and Supreme gouernmeÌ„t as you attribute novve to princes * You coÌ„clude not in al thiÌ„gs aÌ„d causes and therfore you conclude nothing agaiÌ„st vs. The 54. vntruth Slaunderours 2. Cor. 6. Esa. 49. Lyra in Esa. c. 49. Al this of Constantine is graunted and maketh nothing for you Euse. li. .3 de vita ConstaÌ„t Lib. 2. The 55. vntruth They vvere Idols not Images that Constantin forbadde his subiects to set vp Lib 4. de vit CoÌ„st Lib. 1. Lib. 4. M. Horne doth curtal Eusebius sentence Euse. lib. 4 de vitae Constant. Euseb lib. 3. de vita Constant. Nice con act 2. Pa. 429. Col. 2. Mat. â— Mat. 21. The .56 vntruth This place of S. Matth. maketh nothing for the Princes supreme gouernement in Ecclesiasticall things Matth. 22 The place of Mat. 22. maketh rather quite against M. Horn. Fol. 20. Amb li. 5. Ep. 32. The .57 vntruth The apostles neuer declared any suche matter 1. Pet. 2. Rom. 13. Epist. 125. 1. Tim. 2. The .58 vntruth S. Aug. misse vnderstanded Lib 14. De Trin. cap 1 Lib. 5. de Ciuit dei cap. 14. Grad 6. Rom. 13. Lib 2. cap. 83. The .59 vntruth S. Aug. meaneth not to teach such gouernement of Princes in Ecclesiasticall matters as you teach but onely to punish heretikes by lawes by the same to maintein the Catholique faith decreed of the Clergie not by the Ciuile Magistrat Lib. 2. coÌ„t 2 Epist. Gaud c. 11 The 60. vntruth S. Augustine neuer wrot so VVhere is there in al this M. Horne that the Princes hath to deale in Ecclesiastical causes so vvel as in teÌ„porall Hosius lib. 2. Soto cont BrentiuÌ„ Melanch in lo. com Cap. de magistr Ciuilib Melanch vt suprà In Apolologia CoÌ„fess Art 18. In locis com vbi supra In examine ordinaÌ„dorum Suidas in â—eontio Novvel fol. 33. August lib. 14. cap. 1. De Trinit 1. Tim. 2. 1. Pet. 2. Rom. 13. Priestehod is aboue a kingdom Chrysost. homil 4. de eo quod scripsit Esa. EuideÌ„tly proued by S. Chrysost the PriÌ„ce not to be the Superiour in causes ecclesiasticall 1. Tim. 2. â— Augustin retâ—rned vpoÌ„ M. Horn and his felovves Lib. 2. coÌ„t 2. epistol Gaudentij cap. 11. The 61. vntruth Eusebius neuer vnderstood any such Ministery of the Ciuil Magistrat Lib. 1. De vit Const. Lib. 2. De vit Const. The 62. vntruth ImpudeÌ„t aÌ„d shame lesse CoÌ„cluded but no vvhyt proued The 63. vntruth aâ— shal appeare The 64. vntruth in puttiÌ„g Emanuel for Andronicus The 65. vntruth For this Emperor vvas a stark heretike The 66. Princes supremacy in repayringe Religion decayed The 66. vntruthe fond and foolish as shal appeare The Grecians at the CouÌ„cel of Lions acknovvledged the Popes Primacy BloÌ„d. dec 2. lib. 8. Ioan. Bap. Egn. Rom. Prin. li 2. Nice Gregor li. 4. 5. Pachimerus lib. 5. Fyue notable lies concerning Images in the booke of homilies Li. 1. Cod. Iustiniani tit 8. alias 11. M Iewell also hath tvvo of the same fiue In his Replie to the Article of Images Nicephor Greg. li. 6. Three notable vntruthe of M. Horne in this one storie Volaterran li. 23 Sabell Blondus Lib. 8. dec 2. O vvhat a craftie Coper aÌ„d smothe ioyner is M. Horn Vide Praefationem Nicephor in histo suam ecclesiasticaÌ„ Firmamentum sextum sempiteruum 1. Tim. 2. The .67 vntruth No suche vvordes in S. Paul * This vvouldd be noted hovv ye racke S. Paule He nameth not ReligioÌ„ at all He doth not attribute religion to the rule and gouernmeÌ„t of the ciuile Magistrate but peace and tranquilitie onely in godlines The .68 vntruth Thei saw no suche confounding of the tvvo functioÌ„s spirituall and temporal as you imagine Ciril Ep. 17. to .4 The great ignoraÌ„ce or malice of M. Horne M Hornes rhetorik vpon himselfe returned 1 Tim. 2. Chrysost. ibidem Cyrill li. 1. Epist. 17. Tom. 4. A good aduertisment for M. Horne to consider the cause of the destruction
the Englih Apology abovvte this Synode The .306 Vntruth Not so in the CouÌ„cel But vteius adiutorio perficiatur That by his helpe it mighte be ended or brought to passe Not ratified by his Authoritye The .307 Vntruth Of allovving or dissalovvinge the Councel speaketh not The .308 Vntruth In misreportinge the Councell Can. 6. Can. 25. The .309 Vntruth They craued the Princes helpe that the Canons might be put in executioÌ„ Can. 45. The .310 Vntruth Notorious It condemneth certaine abuses thereabout it condemneth not the vse it selfe The Prince is the Gouernour of the Church appointed of God .311 in ecclesiastical causes The .311 Vntruth Auouched in the Margin but not to be founde in the Texte The .312 Vntruth By the order of vvulfarius Archbisshop there left out of the Texte The .313 Vntruth In plaine speache no suche thing appeareth Imputatur quibusdaÌ„sratrib eo ê™ auaritiae culpa hominibus ê‘suadeant vt abrenuÌ„ciantes seculo res suas ecclesiae conferant quod penitus ab omniuÌ„ meÌ„ tib eradicanduÌ„ est Can. 6. et Can. 7 Can. 39. Prayers for the dead Can. 44. Pilgrimage Ca. 45. In eo purgari se à peccatis putant et ministeriâ— suo fuâ—gi deberi si c. Note here vvel how the church of this age decreed opeÌ„ly against abuses aÌ„d vvinked not at them as Protestantes vvoulde make folke beleeue Hieron in Epist. ad PaulinuÌ„ Tom. 1. Can. 25. in Concilio Moguntiaco Tom. 2. CoÌ„c p. 630 1. Cor. 11. Institut lib. 4. Cap. 11. Math. 22. The .314 vntruth A levvde and a false surmyse The .315 vntruth he was a most mylde aÌ„d mâ—ke maÌ„ Sabell Platina Sabell The .316 vntruth The bishops only were asked their mindes The .317 vntruthe Charles tooke not the answere in such parte The .318 vntruth Platina meaned not so The .319 vntruth Sabellicus had no suche meaning The .320 vntruth He tooke it not vpon him but vvas required of the Pope him selfe to doe it The .321 Vntruthe Not able to be proued The .322 Vntruthe Leud aÌ„d slaÌ„derous * Yea in manifold battayles not in that Iudgement Regino in chronic CaptuÌ„ excaecaueruÌ„t ac linguaÌ„ eius radicitus absciderunt Sed Deus omnipoteÌ„s reddidit ei visum loquelam Mart. Poenitent Carolê° his testimoni oute of Charls his booke as M. Caluin and M. Ievvel say for the Popes Primacy Li. 1. Car. ca. 6. The foresaid boke ouerthrovveth M. Ievvel in his Reply aÌ„d in the Apologie The Popes Primacy proued by the true Charles Vide Constitut. Caroli ex Ansegiso collectas impressas in 8. An. 1545. Parisiis Tom. 1. CoÌ„cil pa. 196 The new Ghospell can not stand but by defacing of al antiquitie Platin. Homo certè mitis in genij vt omnes diligeret neminem odio haberet tardus ad iram promptus ad misericordiam Sabel Aenead 8. 〈◊〉 8. Rhegino in chronic Cum nullus probator aut testis legitimus appateret Nauclerus generat 28. Impress Coloniae 1564. The pope did more for his purgatioÌ„ then hath one of our protestant prelats S. Peters keyes seÌ„t ons again to frauÌ„ce and yet the pope remayniÌ„g pope still In Chron. Claues coÌ„fessionis sancti Petri vexillum dixerit Sabellicus Rhegino in Chron. claues ciuitatis cuÌ„ vexillo detuleruÌ„t * Vnder the name of holy scriptures Ioan. Aâ—eÌ„tinus * See our ansvvere before to King Dauid â—o 48 1. Par. 16. The .323 vntruth Boldly auouched but neuer proued The .324 vntruth Blasphemous against the promises of Christ to remaiÌ„ alvvaie vvith his Churche M. Horne nameth no Author of this loÌ„ge allegatioÌ„ least he should be taken in trippes aÌ„d his vntruths be discouered as before Our ansvver before to the Constitutions of Iustinian may serue here to these lavves of Charlemaine Both in like maner professed their obedience in al such matters to the See of Rome Naucler gener 28. Vide epitomeÌ„ Constitut Carol in 8. An. 1545 Concil Carthag 3. Can. 47 Vide Dist. 19. In memoriam in decretis 11. q. 1. Volumus vt omnes Se before fol. 48. Alcuinus * By other not in his ovvn person And so in all the rest The priÌ„ce hath a priestlie povver to sette forth Gods vvord The .325 vntruth euer auouched but neuer proued The .326 vntruth Slaunderous and a plaine contradiction Al Charles commeÌ„datioÌ„ serueth for nothing but for M. Hornes discoÌ„meÌ„dation Fol. 58. col 2. Naucler generat 28. 11. q. 1. c. volumus vbi allegatur liber Theodosij Ievvel in his Reply pag. 302. Idem pa. 306. Idem pag. 308. Pag. 63. Pag. eadeÌ„ why protestants can not see the truthe * Matth. 10. 16. Marc. 8. Luc. 9. The .327 vntruth He gaue theÌ„ ouer as shal appeare The .328 vntruth Slaunderous The .329 vntruth Ad vitandas seditiones left out in the middest The .330 vntruth It proueth not any such matter * These some vvriters dare not shevve their faces nor tell out their names The .331 vntruth This vvherof foloweth not out of Nauclerus Dist. 63. Dist. 63. Nauclerus generat 28. In Areopagiticis Hildiuini pag. 60 He is so called of the Emperour Lodouike him selfe Nauclerus generat 28. pag. 53. Volat ant Lib. 22. The prety proufeâ— that M. Horne vseth The .332 Vntruth No liklihode in the world can be gathered herof out of anye good hystorie The .333 Vntruth He dothe not so cal it nor did not so take it The .334 Vntruth He vvas first chosen of the Clergye Vvhiche M Horne hath lefte out The .335 Vntruth It vvas no right of Emperial Maiesty but of the Apostolik authoritie To doe it novv â–ª as this Levves did then yt is counted no tyranny at all * Vve wishe the same for theÌ„ your heresies shoulde sone haue an ende The .336 vntruthe False traÌ„slatioÌ„ as shal appeare The .337 vntruth missereporting coraÌ„ prolatam laudibus efferunt The .338 Vntruth AccordiÌ„g to the rule of S. Benet left out The .339 Vntruth Of fevv Sermons no complainte is made The .340 Vntruth A tale falsely told and out of order The .341 Vntruth No gouernemente at al named or yelded in Ecclesiastical things Ne aÌ„plius simili exemplo imperatoria laederetur maiestas Nauclerus generat 28. pag. 55. et dist 6â— Ego Ludouicus A new kinde of treason wherin a man may loose his head and take no hurte Nauclerus pag. 55. Gener. 28. Fol. 63. b. Tom. 2. Conc. pag. 639. Eius videlicet liberalissima largitione CopiaÌ„ libroruÌ„ c. In Con. Ticin pag. 705. pag. 706. Col. 2. Ibid. Vt publicae possint poenitentiae subiugari The .342 vntruth You take not the vvhole glose The next lyne maketh cleane against you Sabell Platina The .343 vntruth Pope Ione Pope None The .344 vntruth None write so but Bale and such other which be your vvriters not ours Apocal. 9. The .345 Vntruth For none but Charlemaine and Levvis the .1 vvho at the leÌ„gth gaue it ouer also The .346 Vntruth M. Horne can shevv none other The .347
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
of Constantinople Iosephus de bello Iud. Hegesippus In the yeare of our Lord 1453. Heresies the destructions of common vveales The popes supremacy proued by the Emperor Valentinian alleged by M. Horn. Tom. 1 coÌ„cil fo 731 col 1. Dict. fol. 731. co 2. The 69. vntruth Such like gouernmeÌ„t you haue not nor euer shal be able to proue â—he state of the Question M Hornâ— dissembling falshod A reasonable defence of the Catholikes for refusing the Othe ConstaÌ„tine the great The .70 vntruth Constantine in repressing Idolatry c. exercised no Supreme gouernement in Ecclesiastical matters Euse. li. 2 3. De vita Constant A briefe rehearsall of M. Hornes discourse in his proufâ—s against M. Feck M. Horn coÌ„meth nothing nigh the marke The discussing of Constantines doings The .71 vntruth Constantine repressed not heresies by his Supreme authoritye but by a Superior authoriti of Bisshops coÌ„demning before such heresies Eus. li. 3. De vita CoÌ„stant Li. 1. c. 19. Lib. 4. De vit CoÌ„st M. Horns proufs returned against him Can. vlt. Euseb. li. 4 ca. 15. Cyp. li. 3. ep 6. li. 4. ep 5. Tert. de coron milit Orig. in illud Mat. vox in Ramae Praying for the dead and to Saints vvas in Constantines time Euse. li. 4. De vitae Constant. cap. 71. Euseb. lib. eodem cap. 60. Of the Ievve of Tevvkesburie See FabiaÌ„ the .43 yeare of Henrie the third Euseb. De vita CoÌ„st lib. 4. c. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The .72 vntruth Ioyned vith follye Suprem gouernmeÌ„t in al causes folovveth verye courselye of sendiÌ„g letters to appease contention Socrat. li. 1 cap. 7. Sozom. li. 1. c. 16. Eus. li. 3. de vita CoÌ„stant The 73. vntruth This fact shevveth no authoritie ouer the Bisshops in maters Ecclesiasticall Pag. 22. col 2. VVhy Constantine calleth those matters triefling questions which aftervvard he toke for heresie A Nevv straunge manner of electioÌ„ novv in England The 74. vntruth No such supreme authority is either by S. Augustin or Eusebius expressed as shal appeare Aug. epist. 50. et 48 Euseb. lib. 10 cap. 5. The 75. vntruth Eusebius hath no such vvoords of delegates or coÌ„missaries but alleageth for his so doinge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy law that is the lavve of the Church vvhich had ordayned bishops to be iudges in Churche matters The 76. Vntruth Constantin in those letters hath no such thing either in plaine termes or obscure Only he expresseth a desire to haue the contention ended Augu. epistol 166. * This he did But this he repented after Augu epistol 162. Epist. 166. Of Constantines iudgemeÌ„t in the cause of Cecilian Artic. 4. fol. 105. sequent M. Horne buildeth his supremacy vpon the doings of Donatists M. F. purged by M. Horne him selfe to be no Donatist The maruelous in constaÌ„cy of the Donatists The circuÌ„stances of Constantines iudgemeÌ„t in â—eciliaÌ„s cause vveighed VVhy somtime both ciuil lavves aÌ„d Ecclesiastical are vvinked and dessembled at Nice CoÌ„c Can. â— Aug. epist. 50. et 162 A notable story concerning the Aphrican bisshops August de gestis cuÌ„ Emerito It is proued by tvvo places alleaged by M. Horn that CoÌ„stantine vvas no lavvful Iudge in Cecilians cause Augu. epistol 48. Augu. epistol 162. Opta li. 1. M Horns primacy condemned by CoÌ„staÌ„tine him self Hovv like M. Horne is to the Donatists M. Horne in the .12 folio Traditor Alciat l. noÌ„ plures Cod. de sacros ecclesiis The 77. Vntruth This was no appeale of Athanasius as shall appeare Socr. li. 1 cap 34. Theod li. 2 cap. 28 The .78 vntruth That vvas no Synod at all but Negoâ—iuÌ„ Imperatorium An Imperiall or Courtlye triall â—s Athanasius calleth it â–ª The .79 vntruth No suche vvordes in Athanasius Athanas. Apol. 2 â—oâ— 91. â—3 Athanas. in Apoâ— â— * Aboue 12. huÌ„dret yeares M. Horne clean coÌ„trary to the Catholike Bisshops of the Primitiue Churche Athanasius ibideÌ„ Athanasius ibid. Ibidem VVhat maner of Appeale Athanasius made to Constantine the Emperour Athanas. Apol. 2. pag. 384. Socrates lib. 1. c. 27 Theodor. li. 1. ca. 32 Vide Apol. 2. Athan. sol 427. Imâ—ress Basâ—l An. 1564. Sozom. lib. 3. c. 8. Tripart li. 4. c. 15. Athanas. Apol. 2. Athanas. in epist. ad solitar viagentes pag. 459. Athanasius and M. Horne of a clean contrary iudgement Athanasius vbi supra pagina eadeÌ„ Fol. 3 b. Athanasius in epist. vt supra pag. 470. In decernendo priÌ„cipeÌ„ se facere episcoporum praesidere iudicijs ecclesiasticis Socrat. li. â— Cap. 28. Socrat. li. 1. cap. 34. Theod. lib. 1. cap. 28. The 80. vntruth boldly auouched but no vvaye proued The 81. vntruth Socrates belied as shal appeare In proaem lib. 5. Lib. 1. De vit Const. Socrates â— prooemio lib. â— Art 4. Fol. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. ca. 37. de vita Constant. Lib. 4. ca. 24. de vit Constant. Vide Pontificale impressum Venetiis An. 1520. The 82. vntruth That vvil neuer appeare in the order of this Councel The 83. vntruth Not M. FekenhaÌ„â— but M. Hornes opinioÌ„ is cleerelye condemned by the agreement of these 318. Fatherâ— Lib. 1. c. 17 The 84. vntruth There appeareth in Sozomene no such Imperial coÌ„maundement but only that he called them to mete at a day Lib. 1 c. 7. Lib. 3. De vit Const. Lib. 8. c. 14 Theod. lib. 1. cap. 9. Ruf. lib. 1. cap. 1. hist. ecclesiast Theodoretus lib. 1. ca. 7. hist. ecclesiast In Centu. De script ecclesiast Euseb. li. 3 cap. 18. de vit Const. The 85. vntruth euer auouched but neuer proued * Being priuat quarels thei could be â—o ecclesiastical matters touching religion vvhich is euer commoÌ„ Sozom. li. 1. cap. 17. Li. 1. ca. 8. The 86. vntruth He did it religiously not politiquâ—ly The 87. 88 and 89. vntruths Sozomenes text in three places falsified Sozom. li. 1. cap. 17. Theod. lib. 1 cap. 7. Euseb. lib. 6. cap. 27. Athanas. Apol. 2. M. Horne coÌ„uicted by his ovvne example of CoÌ„staÌ„tines doinges Ruffin lib. 1. c. 2. hist. suae ecclesiast Sozom. li. 1. cap. 17 Three vntruthes of M Horn. in translating of one greke sentence Ruffin lib. 1. cap. 2. Concil Chalcedo Act. 1. Gregor li. 4. epist. 31 In Phil. 2. Euseb. lib. 3. De vita Constant. The 90. vntruthe in concealing the truth of the story as shal appeare The 91. vntruth Theodoret hath no such thing The 92. vntruth The Emperour prescribed no rule to the bisshops The 93. vntruth The syllable All foysted in more then his Author hath Socr. lib. 1. cap. 8. Theod. lib. 1 cap. 7. Euseb. li. 3 cap. 10. de vita Constant. Theodor. li. 1. c. 7. Ambros. Lib 5. Epist. 32. TraditioÌ„s are to be regarded vvhere Scripture faileth Vide Act. 1 Chalced. Concil pa. 776. col 1. Gregor Nazian lib. 5. De Theolog. Art 1. An. 1566. Angl. 18. Mart. The Apology hath shifted this syllable Al into a senteÌ„ce of S. HieroÌ„s