Apostles Stapleton HERE is nothinge M. Horne that importeth youre surmised Supremacye The effecte of your processe is Princes haue authoritie to mainteine praise and further the vertues of the first table and to suppresse the contrary wherein onely coÌ„sisteth the true ReligioÌ„ and spiritual Seruice that is due froÌ„ maÌ„ to God And that he hath authority herein not only in the vertues or vices bidden or forbiddeÌ„ in the second table of Gods coÌ„maundements wherin are conteined the dueties one man oweth to an other This is grauÌ„ted M. Horn both of the Catholiks and of the soberer sort of Protestants for Carolostadius Pelargus Struthius with the whole rable of th' Anabaptists deny it that Princes haue authority both to further the obseruation and to punish the breach of Gods coÌ„maundements as wel in the first table as in the second that is as well in such actions as concerne our dutie to God him self as in the dutie of one man to an other But al this is as not onely the Catholike writers but MelaÌ„chthon him self and Caluin do expouÌ„d quod ad externam disciplinam attinet as much as apperteineth to external discipline and the Magistrate is the keper and defender of both tables saith Melanchthon but againe he addeth quod ad externos mores attinet as muche as belongeth to external maners behauiour and demeanour For in the first table are coÌ„teined many offences and breaches of the which the Prince can not iudge and much lesse are by him punishable As are all suche crimes whiche proprely belong to the Court of Conscience To wit misbelief in God mistrust in his mercy contempt of his commaundements presumption of our selues incredulitie and such like which al are offences against the first table that is against the loue we owe to God CoÌ„trarywise true belief confidence in God the feare of God and such like are the vertues of the first table And of these Melanchthon truely saith Haec sunt vera opera primae tabulae These are the true workes of the first table The punishing correcting or iudging of these appertaine nothing to the authority of the Prince or to any his lawes but only are iudged corrected and punished by the spiritual sworde of excommunication of binding of sinnes and embarring the vse of the holy Sacraments by the order and authoritie of the Priest only and spiritual Magistrate Which thing is euident not only by the confession doctrine and continuall practise of the Catholique Churche but also by the very writinges of such as haue departed out of the Churche and will seeme most to extolle the authoritie of Princes yea of your selfe M. Horne as we shall see hereafter Againe whereas the chiefe vertue of the first table is to beleue in God to knowe him and to haue the true faithe of him and in him in externall regimente as to punishe open blasphemy to make lawes against heretiques to honour and mainteine the true seruice of God Princes especially Christians ought to further aide and mainteine the same But to iudge of it and to determine whiche is the true faith in God how and after what maner he ought to be serued what doctrine ought to be published in that behalfe the Prince hath no authoritie or power at all Therefore MelanchthoÌ„ who in his CoÌ„mon places wil haue Princes to looke vnto the true doctrine to correct the Churches when Bishops faile of their duetie yea and to consider the doctrine it selfe yet afterward he so writeth of this matter that either he recanteth as better aduised or els writeth plaine contrary to him selfe For thus he saieth of the Ciuile Magistrates Non condant dogmata in Ecclesia nec instituant cultus vt fecit Nabuchodonozor Et recens in scripto cui titulus est Interim potestas politica extra metas egressa est Sicut Imperatori ConstaÌ„tio dixit Episcopus LeoÌ„tius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NoÌ„ sunt coÌ„fundeÌ„dae functiones c. Let theÌ„ make no doctrines in the Church neither appoint any worshipping of God as did Nabuchodonosor And euen of late in that writing which is entituled the Interim the Ciuile power hath passed her bounds and limites As ones Bishop Leontius said to Constantius the Emperour Thou being set to gouerne in one matter takest vpon thee an other matter The functions of both magistrates are not to be confounded In these woordes you see M. Horne Melanchthon taketh away all authoritie from Princes in iudging or determining of doctrine and wil not haue the functions of both Magistrates Spiritual and temporal to be confounded Yea M. Nowel himselfe with a great stomach biddeth vs shew where they deny that godly and learned Priestes might according to Gods woorde iudge of the sincerity of doctrine As though when the Prince and his successours are made supreme gouernours without any limitation it fal not often out that the bisshop be he neuer so lerned or godly shall not ones be admitted to iudge of true doctrine except the doctrine please the Prince As though there had not ben a statute made declaring and enacting the Quenes Ma. yea and her highnes successours without exception or limitation of godly and vngodly and yet I trowe no bisshops to be the Supreme Gouernour in all thinges and causes as well spiritual as temporal As though you M. Horne had not writen that in bothe the tables the Prince hath authority to erect and correct to farther and restrayne to allow and punishe the vertues and vices thereto appertayning As though the gouernour in al causes is not also a iudge in all causes Or as though it were not commonly so taken and vnderstanded of a thousand in Englande which haue taken that Othe to their gâ—eat damnation but if they repeÌ„t You therefore M. Horne which talke so confusely and generally of the Princes Authority in both tables doe yet say nothing nor proue nothing this general and absolute Authority in al thinges and causes as lustely without exception the Othe expresseth And therefore you bring in dede nothiÌ„g to proue your principal purpose to the which al your proufes should be directed Againe where you alleage S. Augustin that the worde Godlynes meÌ„tioned in S. Paule to Timothe shoulde meane the true chief or proper worship of God as though Princes hauing charg therof should also haue authority to appoint such worship when yet S. Paule speaketh there of no such or of any authority at al in Princes but onely that by their peasible gouernmeÌ„t we might with the more quiet atteÌ„d to Gods seruice you doe herein vntruly report S. Augustine or at the leste missetake him For the woorde godlines which S. Augustine will haue so to meane is that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods seruice or religioÌ„ as himself there expresseth but the word of the Apostle to Timothee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlynes So aptly and truly you alleage your doctors But wil you know M. Horn why
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
And to begyn with the first action of the said Councel and to followe M. Hornes steppes with a litle tracing ther sterteth vp at the first I will speake with the least a brace of lyes besyde other vaine and impertinent talke Of hys Iudges whereby he woulde haue the Reader to thinke that these noble men were Iudges in the decision and determination of matters ecclesiastical he commeth altogether to short as ye shal anon vnderstande And therefore this shall be the first lye The second lye is that he saieth The Emperour prescribed a forme after which they muste determine the matters in controuersie For in al the Actes of that Councell there appeareth no such fourme or prescription made It is vsual with M. Horne in euery Councel to report such a prescription But as he hath often saied it so hath he not once proued it or shewed it by any one Authority but his owne which is a singular authoritye to lye as lewedly allmost as M. Iewell Yet to bleare the Readers eye and to seame handsomly to furnish his matter by some president and example he layeth forth for his proufe that these Iudges gaue sentence to depose Dioscorus the Patriarche of Alexandria and others This is alltogether false For firste they were no competent and ordinary Iudges being mere laye men especially in causes ecclesiastical to depose a Bishoppe Secondlye puttyng the case they had bene lawefull and ordinarye Iudges yet was yt no finall and iudiciall sentence For a final sentēce must decide and determine the matter by an absolut cōdemnatiō or absolution which was not done here this pretensed sentence being as your selfe write cōditional So that this their iudgment semed good to the Emperour to whom they referred the whole matter And here by the waye falleth out an other vntruth for the Nobles them selues doe not cal this saying a Iudgemēt but say yt semeth vnto vs iust Which words by lawe importe no final iudgemēt Fourthly and laste this was no iudgemente neither was Dioscorus deposed here in this action for in the beginning of the next action the Iudges confesse that sentence was not yet geuen vppon Dioscorus but in the thirde action and that not by theis Iudges as ye cal them but by Pope Leo his deputies and the residew of the Bishoppes without any referring of the matter to th' Emperor as the Iudges doe here The rest ye talk of in this place is of no weight and yf it weyeth anie thing yt weieth against you as Marcians oration whych tendeth to this that in new questions and dissensions of religion we must haue a speciall regard to the doctrine teaching and writing of the former fathers and coūcels which rule and forme of Iudgemēt prescribed by him you quit left out as a rule in dede importing a plaine destructiō of your new gospel Now if the making of an oration by a lay man imploieth any authority voice or iuriseictiō in the Coūcell then were many lay men the ambassadours for their Princes that made orations there yea and found many faultes to in the Church and desired the reformation of them members and Iudges of the late Councel of Trent which is notoriously false and so is that also that ye write of the noble men at Chalcedo And whereas they founde faulte wyth the populare acclamations of the Bishoppes which of a great zele to the catholik faith cried out against Dioscorus and other that deposed the godly Bishop Flauianus and that they would not receiue Theodoretus nor heare such matters as he had to propose because he for the time helde against Cyrillus and other Catholikes and that these noble men endeuoured to set an order and quietnes among them doth plainly shew wherein these noble mens office did rest as nothing touching the definition of anye matter spiritual but to prouide that al things might be don with order indifferency and quietnes For if a man consider what disorder tumulte crueltie yea and murder too fell in the second Ephesin Councell whiche customably is rather called a Conuenticle and a cōspiracy for the maintenaunce whereof ye make Theodosius a very godly Emperour and how that Dioscorus and his cōfederats would not suffer the Catholique Bishops Notaries as the manner was to write the actes there done but thrusted them out and put in Notaries of his owne at his pleasure howe he came to the other notaries and brake their wrytinges and fingers to howe that he forced the bishops to subscribe to a blanke that is in cleane paper wherein nothyng was writen howe that Dioscorus would not suffer the epistle of Leo the Pope sent to the Councel to be read and finally howe that he slewe the blessed Bishop Flauianus he that I say cōsidereth and wel weigheth the premisses and that a great numbre of those schismatical bishops were also with Dioscorus at Chalcedo shal sone perceue what nede there was of these noble mens assistance that they might wel haue to doe there thoughe not in ruling and iudging any spiritual matter yet in the indifferent ruling and direction of the Catholike Bishopes external doings and to see that al things might procede with quietnesse and without parcialitie Which answere ones made will serue also for many other General Councels But what a wicked Cham are you M. Horne that reueale to the common people in your vulgare bookes the faults and disorders of your most holy and reuerent Fathers the Fathers of so famous and so learned a Councell Verely Constantine the Greate that noble Emperour would cast his Imperiall garment he said to hyde a Bisshops faulte if by chaunce he should see any And becommeth it your vocation bearing the roume of a Bisshop your self to tel the people of the Bisshops whot scholes of their want of modestie and of ouershoting them selues You a Bishop of Gods Church Nay your sprit sheweth it selfe more bucherly then Bishoply and as mete to carie a rake as a Rochet M. Horne The .49 Diuision pag. 32. a. In the next action the Iudges and Senate after rehersall made vvhat vvas done before dooe propounde vnto the Synode vvhat matters vvere novv to be consulted of and vvilleth them to make a pure exposition of the faith and that vvithout any sinister affection declaring that the Emperour and they did firmely kepe and beleue according to the faith receiued in the Nicen Councel vvherevnto the Bisshops also accorde and saith that noman maketh or may attempt to make any other exposition Certaine of the Synode desired to heare the Symbol of the Nicen Councel recited which the Senate and Iudges graunted vnto them Stapleton By this also it may easely be sene wherein the duety and office of these Ciuil Magistrats did stād videl to see the Bishops requests of reading this booke or that booke this euidence or that euidence put in execution And so it maketh rather against M. Horne then with him M. Horne The .50 Diuision Pag. 32. a. After
warne thee of gentle Reader to th entent that if hereafter the foresaid Copies come forth in printe as this very yere Neubrigensis did and that the printed Copies haue more or lesse then we reporte out of the writen Copies thou may not suspect any falshood or forgery in vs but vnderstanding the case as we haue saied maiest take our dealing to be as it is true and sincere I herefore hauing conferred the printed Neubrigensis with the writen Copie and finding some difference as ofte as that which I alleage out of Neubrigensis is in the printed Copie so ofte I haue noted in the Margent the booke and Chapter of that Copie And when that I alleage is in the writen not printed Copie I note in the Margent Neubrig M.S. for Manuscriptus Againe in quoting the leaues of the Tomes of Councells I haue alwaies in maner folowed the former Copies printed at Collen in three Tomes Anno. 1551. Only towarde the ende of this booke I haue folowed the last edition of this present yere quoting the leaues according to that Edition and then for perspicuites sake I hau◠added in the Margent Edit Postr Vale. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN ANSVVERE TO THE PREFACE THE PREFACE OF M. HORNE It is novve an vvhole yeare past since I heard of a book secretly scattered abroad by M. Fekenham emong his friends And in Aprill last I came by a Copie therof Vvhen I had read the booke and perceiued both the matter and the maner of the mans doings therin I savv his proofes so slender and his maner of dealing so shameles that I stood in doubt vvhat to do vvhether to discouer the man by vvriting or to shake him of vvith silence If I had not seene a further meaning in his setting forth and publishing the book .1 thē he durst plainely vtter or then his cunning could by any meanes ansvveare vnto or then that I vvith a good conscience mought haue neglected I vvoulde haue past it ouer vvith silence as a peece of vvoorke not vvorthy of ansvvere But seing the .2 chiefe end and principal purpose intēded as may be iustly gathered in publishing the booke vvas to ingrafte in the mindes of the subiectes a misliking of the Queenes Maiestie as though shee vsurped a povver and authoritie in Ecclesiasticall matters vvhereto shee hath no right to slaunder the vvhole Realme as though it vvere stranged and directly against the Catholike Churche renouncing and refusing to haue Communion therevvith And vnder my name to deface the mynisters of Christes Churche I could not choose oneles I vvould vvilfully neglect my duety to her Maiestie shevv my selfe ouermuche vnkinde vnto my natiue Countrie and altogeather become careles of the Churche Mynisterie but take penne in hand and shape him a ful and plaine ansvvere vvithout any curiositie T. Stapleton IT is to be knowen gentle Reader as I assuredly vnderstand that the Reuerent Father my L. Abbat of Westmynster M. Fekenham being prisoner in the Tower and supposing that the othe of the supremacie then passed in the Parliament holden at Westmynster in the fifte yere of the Queenes Maiesties raigne should foorth with as it was probable be tendred him and others gathered as it were in a shedule certain reasons and causes why he thought he could not with safe conscience receiue the said othe Minding to offer the said shedule to the Commissioners if any came The saied shedule M. Fekenham deliuered to M. Horne at Walthā a manour place of the Bishop of Winchester in Hamshier he being at that time there the said M. Horns prisoner by the committie of the Queene her highnes honourable Councel and that vpon this occasion In M. Fekenhams abode at Waltham there was daylie conference in matters of Religion namely of the principall pointes of this Treatise betwene him and M. Horne as him selfe confesseth In the which space he required M. Fekenham sundry and diuers times that he woulde by writing open vnto him the staies of his conscience touchinge the othe of the Queenes highnes Supremacie being the whole matter and cause of his trouble with no smal promises that he should susteine no kinde of harme or iniurie therby And in fine if there came no furder fruit or benefitte therof vnto him the whole matter should be safly folded vppe and left in the same estate where they beganne Wherevpon M. Fekenham thinking verely all things by him promised to be as truely meant as spoken made deliueraunce to M. Horne of a small Treatise deuised by him before his comming foorth of the Tower entituled The Answere made by M. Iohn Fekenham Priest and Prisoner in the Tower to the Queenes highnes Commissioners touching the othe of the Supremacie With this declaration also made vnto the said Master Horne that vpon the passing of the said statute he thought to haue deliuered the said Treatise to the Commissioners if any came as the staie of his conscience concerning the refusall of the foresaid othe And forasmuche as they came not he being as before is said vrged and pressed by the said M. Horne to open vnto him by writing the causes forcing him to breathe and staie vpon the taking of the foresaid othe made deliuerance of the very same Treatise deuised in the Tower with the foresaid Title and declaration Which Treatise being afterwarde encreased as wel by M. Hornes Answers as by M. Fekenhams Replies thervnto made after his return back againe to the Tower he sent one copie to the right honorable the L. Erle of Lecester and one other to Syr William Cicil Knight and Secretarie vnto the Queenes highnes with the same title that the printed book conteineth both of them being deliuered by M. Lieutenant of the Tower This shedule or litle Treatise M. Horne calleth a booke ▪ yea and that made with the helpe of the rest that he might seme after two yeares and more to haue done a worthy and a notable acte in answering six poore leaues for thereabout in M. Hornes booke amounteth the quantitie of M. Fekenhams Treatise and to haue made a great conqueste vpon M. Fekenham and his fellowes woorthie for this great martiall prowes to be if al other thinges faile a Prelate of the Garter This his Treatise was he forced to deliuer to the right Honorables as before for his necessary purgation concerninge suche false accusations and slaunders as Maister Horne had made and raised vppon him as shall heereafter in more conueniente place be specified VVherefore this beeing done as ye haue heard so plainly so simply and vpon such cause sheweth that M. Fekenham had no such meaning as M. Horne here falsly surmiseth As one who hadde his principall and chiefe regard how to satisfie his owne and not other mennes consciences howe to saue him selfe from slaunders and vntrue accusations and not to woorke with other men by perswasion VVherefore this is an vntrue and a false surmise of M. Horne as are the other two here also in saying that M.
to the vnitie of the Churche and to represse their heresies vvith their authoritie and godlie lavves made for that purpose to vvhome it belonged of duetie and vvhose especial seruice to Christ is to see care and prouide that their subiectes be gouerned defended and mainteined in the true and sincere religion of Christ vvithout al errours superstitions and heresies as S. Augustine proueth at large in his Epistle against Vincentius a Rogatist in his Epistle to Bonifacius and in his booke against Petilian and Gaudentius letters Against this Catholique Doctrine your auncestours the Donatistes arise vp and defend them selues vvith this colour or pretence that they be of the Catholique faith and that their church is the Catholique church VVhich shift for their defence against Gods truth the Popish sectaries doe vse in this our time being .51 no more of the one or of the other then vvere the Donatists and such like of vvhom they learned to couer their horrible heresies vnder the same faire cloke that the secular Princes haue not to meddle in matters of religion or causes Ecclesiastiall That God committed not the teaching of his people to Kings but to Prophetes Christ sent not souldiours but fishers to bring in and further his religion that there is no example of such order found in the Gospell or nevv Testament vvherby it may appeare that to secular Princes it belongeth to haue care in matters of religion And that as it semeth by that S Augustine by preuention obiecteth against them they subtilly refused all proufes or examples auouched out of the Olde testamente as ye craftely doe also in binding me onelie to the Nevv testament vvhich S. Augustine calleth an odious and vvicked guile of the Donatists Let your friends novv vvhome ye vvill seeme to please so much vvhen you beguile them most of all vveigh vvith aduisement vvhat vvas the erronious opinion touching the authoritie of Princes in causes Ecclesiastical of the Donatists as it is here rightly gathered foorth of S. Augustine and let them consider vvisely these foule shiftes they make for their defence And then compare your opinion and guilefull defences thereof to theirs and they must needs clappe you on the backe and saye to you Patrisas if there be any vpright right iudgement in them deming you so like your graundsier Donatus as though he had spitte you out of his ovvne mouth The .16 Chapter declaring in howe many pointes Protestants are Donatists and by the way of M. Foxes Martyrs Stapleton HITHERTO good Reader M. Horne although vntruely yet hath he somwhat orderlike proceeded But in that which followeth vntill we come to the .20 leafe beside moste impudent and shamelesse lyes wherwith he would deface M. Fekenham he prosequuteth his matter so confusely and vnorderly leaping in and out I can not tel howe nor whither that I verely thinke that his wits were not his owne being perchance encombred with some his domestical affaires at home that he could not gather them together or that he the lesse passed what an hodge potche he made of his doings thinking which is like that his fellowes Protestantes woulde take all things in good gree knowing that poore M. Fekenham was shut vp close inough from al answering And thinking that no Catholique els woulde take vppon him to answere to his lewde booke I had thought M. Horne that from the olde Testament ye woulde haue gone to the newe Testament and woulde haue laboured to haue established your matters therby Belike the world goeth very hard with you in that behalfe that ye doe not so sauing that here and there ye iumble in a testimonie or two I can not tell how but howe vnhandsomly and from the purpose yea against your owne selfe that I wot well and ye shall anon heare of it also In the meane while it is worth the labour well to consider the excellent pregnant witte and greate skill of this man who hath in the former Treatise of M. Fekenham espied out which surely the wisest and best learned of all the worlde I trowe beside M. Horne would neuer haue espied such a special grace the man hath geuen him of his maister the Deuill of mere malice ioyned with like follie that M. Fekenham is an Heretike and a Donatist But yet M. Fekenham is somewhat beholding to him that he saith M. Fekenham hath bewrayed his secrete heresies Wherein he saith for the one part most truely For if there be any heresie at all in this matter surmised vppon him as certainly there is none it is so secrete and priuie that Argus himselfe with al his eyes shall neuer espye it no nor M. Horne him selfe let him prie neuer so narrowly whereas on the other side M. Horn and his fellowes and his Maisters Luthers and Caluins heresies are no secrete nor simple heresies but so manifolde and so open that they haue no waye or shift to saue their good name and honestie blotted and blemished for euer without repentance for the obstinate maintenance of the same Where of many were many hūdred yeares since condemned partly by the holy Fathers partly by General Councels You say M. Fekenham hath secrete heresies and that Donatus is his great grandsi◠and the Donatists the Catholikes auncetours but how truly you shal vnderstād anon In the meane while good Syr may it please you fauourably to heare you and your maisters honorable pedegre and of their worthy feares and prowes You haue heard of them before perhaps and that by mee But suche things as may edifie the Catholike ād can neuer be answered by the Heretike Decies repetita placebunt Howe say you then to the great heretik Aerius the Arrian that said there was no difference betwene priest and Bisshop betwene him that fasted and that did not faste and that the sacrifice for the deade was fruitlesse How say you to Iouinian that denied virginity to haue any excellencye aboue matrimony or any special rewarde at Gods handes To the Arrians that denied the miracles done at the saintes tōbes to be true miracles and that the martyrs cā not caste out the diuels and relieue thē that be possessed To the Bogomyles that said the deuils sate at the saints tōbes and did wonders there to illude and deceiue the people to cause the people to worship them To Berengarius condemned in diuers councels first for denying of the real presence in the sacrament of the aulter and then for denying the transubstantiatiō To the Paulicians that saied these wordes of Christe Take eate this is my body are not to be vnderstanded of his bodye or the breade and wine vsed at the celebration of our Lordes maundy but of the holy scriptures which the Priests should take at Christes hand and deliuer and distribute to the people To Claudius and Vigilantius that denied the inuocation of Saintes and inueyed against the blessed reliques and the vse of Lights and other ceremonies in the Church To the Massalians and other heretiks
Emperour desceÌ„deth to make statutes ordinaunces and rules for monastical persons commonly called Religious declaryng that there is no maner of thing which is not throughly to be searched by the authority of the Emperour who hath sayth he receiued from God the common gouernment and principality ouer al men And .212 to shevv further that this principality is ouer the persons so vvell in Ecclesiasticall causes as Temporall he prescribeth orders and rules for them and committeth to the Abbottes and Bisshoppes iurisdiction to see these rules kepte concludynge that so well the Magistrates as Ecclesiasticall personnes oughte to keepe incorrupted all thynges whyche concerne godlynesse but aboue all other the Emperour who owghte to neglecte no manner of thyng pertaynyng to godlynesse I omit many other Lavves and Constitutions that not only this Emperour but also the Emperours before him made touchyng matters and causes Eccesiasticall and doo remitte you vnto the Code and the Authentikes vvhere you may see that al manner of causes Ecclesiasticall vvere ouerseene .214 ordered and directed by the Emperours and so they did the duetifull seruice of Kyngs to Christ In that as S. Augustine sayth they made lawes for Christe Stapleton All this geare runneth after one race and alltogether standeth in the execution of the ecclesiastical Lawes Neither is there any thing here to be stayed vpon but for that he hath furnished his margent wyth hys accustomable note that the prince hath the supreame gouernment ouer all persons in all maner causes Whiche as yt is largely and liberally spoken so is his text to narrowe to beare any such wide talke Yea and rather proueth the contrary if he take the nexte line before with him and stoppeth also his felowes blasphemous railyngs against the holy monastical life The solitary and the coÌ„templatiue life saieth Iustinian is certeinly an holy thing and such a thing as by her owne nature coÌ„ducteth soules to God neyther is it fruitful to them only that leade that life but through her puritye and prayers to God geueth a sufficient help to other also Wherefore themperours in former times toke care of this matter and we also in our Lawes haue set foorth many things touching the dignity and vertue of religious men For we doe followe in this the holy canons and the holy fathers who haue drawen out certaine orders and Lawes for these matters For there is no thing that themperours maiesty doth not throughly search Whiche hath receiued from God a common gouernment and principality ouer all men Nowe thys place as ye see serueth expresly for the Churches principality whose holy Canons and holy Fathers themperour as he sayeth doth followe By whiche wordes appeareth he made no one Constitution of hys owne Authority And therefore hath M. Horne craftely shyfted in this worde Authority which is not in the Latine as though the Emperours Authority were the chief grouÌ„d of these Constitutions whereas it is but the seconde and depending only vpon former Canons and writtinges of holy Fathers Yet hath this ioly gloser placed in his margine a suprem gouernmeÌ„t and principality in al maner causes Which is not to be founde any where in the text but is a glose of his owne making Wherein me thinketh M. Horne fareth as certaine Melancholike passionated doe whose imagination is so stronge that if they begin earnestly to imagine as present ether the sight or voyce of any one that they excedingly either loue or feare by force of theyr imagination doe talke with them selues or crye out sodenly as though in very deede not in imagination only the thinge desired or feared were actually present Verely so M. Horne beinge exceding passionated to finde out this supreme gouernment in al causes by force of his imagination putteth it in his margin as though the text told it him wheÌ„ the text talketh no such matter vnto him but is vtterly domme in that point and hushe This passioÌ„ hath vttered it self in M. Horne not nowe onely but many times before also as the diligent Reader may easely remember M. Horne The .76 Diuision pag. 45. a. Arriamiru King of Spaine 215 coÌ„maunded tvvo Conucels to be celebrated in a Citie called Brachara the one in the seconde yeare of his reigne the other the third yere vvherein vvere certaine rules made or rather renued touching matters of faith touching Constitutions of the Church and for the dueties and diligence of the Clergie in their offices VVambanus King of Spaine .216 seeing the greate disorders in the Churche not onely in the discipline but also in the matters of Faithe and aboute the Administration of the Sacramentes calleth a Synode at Brachara named Concill Brachar 3. for the reformation of the errours and disorders aboute the Sacramentes and Churche discipline The .20 Chapter Of Ariamirus Wambanus and Richaredus Kings of Spaine and of Pelagius .2 and S. Gregorie 1. Popes Stapleton NOW are we gon from FrauÌ„ce and Constantinople to and are come to Spaine and to the CouÌ„cels called of King Ariamirus and King Wambanus But the Fathers at these Councels tell M. Horne for his first greeting and welcome that they acknowleged the authority of the See of Rome and therfore being some coÌ„trouersies in maters ecclesiastical among theÌ„ they did direct them selues by the instructioÌ„s and admonitioÌ„s sent froÌ„ the See Apostolike M. Horne The .77 Diuision pag. 45. b. About this time after the death of Pelagius .2 the Clergy and the people elected Gregory .1 called aftervvards the great But the custom was saith Sabellicus vvhich is declared in an other place that the Emperours should ratify by their consent th'electioÌ„ of him that is chosen Pope And to stay th' Emperors approbatioÌ„ saith Platina he sent his messengers with his letters to beseche th'Emperour Mauritius that he would not suffer th'electioÌ„ of the people aÌ„d Clergy to take effect in the choise of hiÌ„ c. So much did this good maÌ„ saith Sabellicus seking after heaueÌ„ly things coÌ„temne earthly and refused that honour for the which other did contend so ambitiously But the Emperour being desirouse to plant so good a man in that place vvould not condescend to his request but .217 sent his Embassadours to ratifie and confirme the election Stapleton This authority toucheth nothing but th'electioÌ„ of the Pope wont to be confirmed by the Emperour for order and quietnes sake And that but of custom only for the custom was saith Sabellicus not of any Supreme gouernement of the Prince in that behaulfe as though without it the election were not good Yet I coÌ„mend M. Horn that he reherseth so much good coÌ„mendacion of Pope Gregorie that sent hither our Apostle S. Augustine But I marueâ—l how he can be so good a maÌ„ and the religion that came froÌ„ him to England no better then superstiton and plaine Idolatrie as M. Horne and his fellowes doe daily preach and write And ye shall heare a non that he goeth as craftely as
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
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
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„
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
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
learned Countrie man whose Homilies were read in our Countrie in the Church Seruice aboue .800 yeares past as also in Fraunce and other where reiected are reade in M. Hornes and other his brethrens Diocesse and are with M. Horne very good stuffe as good perdie as M. Hornes owne booke and as clerkly and faithfully handeled as ye shall see plainly by the very selfe matter we haue in hande Andronicus the elder sonne to this Michaell whome M. Horne calleth ignorantly Emanuel for this Emanuel was not the sonne of this Andronicus but of CaloioaÌ„nes sonne to Andronicus the yoÌ„ger to whoÌ„ our Andronicus was graÌ„father after his fathers death suÌ„moned a couÌ„cel of the GreciaÌ„s wherin he and they annulled aÌ„d reuoked that his Father had don at the CouÌ„cel at LioÌ„s namely coÌ„cerning the proceding of the holy Ghoste And for the which Nicephorus M. Hornes Author beiÌ„g also caried away with the coÌ„mon errour as with an huge raging teÌ„pest doth so highly auaÌ„ce this Andronicus And so withal ye see vpoÌ„ how good a maÌ„ and vpoÌ„ how good a cause M. Horne buildeth his new supremacy to pluck doune the Popes old supremacy For the infringing wherof the wicked working of wretched heretiks is with him here and els where as we shal in place coÌ„uenient shew a goodlye and godlye presidente as it is also with M. Iewel for to mainteine the very same quarrel as I haue at large in my Returne against his fourth Article declared But nowe M. Horne what if these hereticall doinges do nothing relieue your cause nor necessarilye induce the chief Superiority in al causes and perchaÌ„ce in no cause Ecclesiastical coÌ„cerning the final discussing aÌ„d determination of the same Verely without any perchaÌ„ce it is most plainly and certainly true it doth not For euen in this schismatical CouÌ„cel and heretical Synagog the Bishops plaid the chief part and they gaue the final though a wrong and a wicked iudgemeÌ„t Who also shewed their superiority though vngodly vpon this mans Father in that they would not suffer him to be interred PriÌ„celike theÌ„ selues much more worthy to haue ben cast after their decease to the dogs and raueÌ„s vpoÌ„ a dirty donghil What honor haue ye gotte for al your crafty cooping or cuÌ„ning aÌ„d smoth ioyning for al your coÌ„bining aÌ„d as I may say incorporating a nuÌ„ber of Nicephorus sentences together of the whiche yet some are one some are two leaues a sunder and the first placed after the second and the second before the firste and yet not whole sentences neither but pieces and patches of sentences here and there culled oute and by you verye smoothlye ioyned in one continuall narration in such sort that a man would thinke that the whole lay orderly in Nicephorus and were not so artificially by you or your delegates patched vppe what honor haue you I say woÌ„ne by this or by the whole thing it self Litle or nothing furthering your cause aÌ„d yet otherwise plaine schismatical and heretical For the which your hansome holy dealing the author of the foresaid Homilie and you yea and M. Iewel too are worthy exceding thanks But M. Horne wil not so leese his loÌ„g allegatioÌ„ out of Nicephorus He hath placed a Note in his Margin sufficieÌ„t I trow to coÌ„clude his principall purpose And that is this The Princes Supremacy in repairing religion decayed This is in deed a ioly marginal note But where findeth M. Horn the same in his text Forsoth of this that Nicephorê° calleth th' Emperor the mighty supreme aÌ„d very holy Anchor aÌ„d stay in so horrible wauering c. Of the word Supreme ancher he coÌ„cludeth a Supremacy But ô more theÌ„ childish folly could that crafty Cooper of this allegatioÌ„ informe you no better M. Horn Was he no better sene in GraÌ„mer or in the professioÌ„ of a scholemaister then thus fowly aÌ„d fondly to misse the true interpretatioÌ„ of the latine word For what other is suprema anchora in good english theÌ„ the last ancher the last refuge the extreme holde and staye to reste vppon As suprema verba doe signifye the last woordes of a man in his last will as Summa dies the last daye Supremum indicium the last iudgemeÌ„t with a nuÌ„ber of the like phrases so Suprema Anchora is the last Anchour signifiyng the last holde and staie as in the perill of tempest the last refuge is to cast Ancher In such a sense Nicephorus called his Emperour the last the mightie and the holy Anchour or staie in so horrible wauering and errour signifiyng that now by him they were staied froÌ„ the storme of schisme as from a storm in the sea by casting the Ancher the shippe is stayed But by the Metaphore of an Anchour to conclude a Supremacie is as wise as by the Metaphore of a Cowe to coÌ„clude a sadle For as well doth a saddle fitte a Cowe as the qualitie of an Anchor resemble a Supremacie But by suche beggarly shiftes a barren cause must be vpholded First al is said by the way of Amplification to extolle the Emperour as in the same sentence he calleth him the sixth Element reaching aboue Aristotles fift body ouer the foure elemeÌ„ts with such like Then all is but a Metaphore which were it true proueth not nor concludeth but expresseth and lighteneth a truth Thirdly the Metaphore is ill translated and last of all worse applied Now whereas in the beginning of your matter the substance of your proufes hereafter standing in stories ye haue demeaned your selfe so clerkly and skilfully here the Reader may hereof haue a tast and by the way of preuention and anticipation haue also a certaine preiudicial vnderstaÌ„ding what he shal looke for at your handes in the residue Wherefore God be thanked that at the beginning hath so deciphired you whereby we may so much the more yea the bolder without any feare of all your antiquitie hereafter to be shewed cherefully procede on M. Horne The .25 Diuision pag. 18. a. These and such like Christian Emperours are not thus much commended of the Ecclesiasticall vvriters for their notable doings in the maintenaunce and furtheraunce of Religion as for doings not necessarilie appertaining to their office or calling but for that they vvere exaumples spectacles and glasses for others vvherein to beholde vvhat they are bound vnto by the vvorde of God and vvhat their subiectes may looke for at their handes as matter of charge and duety both to God and his people VVhich S. Paule doth plainly expresse vvhere he exhorteth the Christians to make earnest and continual praier for Kings and for such as are in authoritie to this ende and purpose that by their rule ministerie and seruice not only peace and tranquilitie but also godlines and religion should be .67 furthered and continued among men attributing the furtherance and continuance of religion and godlines to the Magistrates as an especial fruite and effect of their duety and seruice to God and his people Chrysostome expounding this
place of the Apostle doth interprete his meaning to be vnderstanded of the outvvard peace and tranquilitie furthered mainteined and defended by the Magistrates but chieflye of the invvarde peace of the minde and conscience vvhich can not be atteined vvithout pure religion as contrary vvise godlines can not be had vvithout peace and tranquility of mind and conscience This vvould be noted vvith good aduisement that S. Paul him selfe shevveth plainly prosperitie amongst Gods people and true religion to be the benefites and fruits in general that by Gods ordinance springeth from the rule and gouernment of Kings and Magistrates vnto the vveale of the people The vvhich tvvo although diuers in them selues yet are so combined and knitte together and as it vvere incorporated in this one office of the Magistrate that the nourishing of the one is the feeding of the other the decay of the one destroyeth or at the least deadlye vveakeneth them both So that one can not be in perfect and good estate vvithout the other The vvhich knot and fastening together of religion and prosperitie in common vveales the most Christian and godly Emperours Theodosius and Valentinianus did vvisely .68 see as it appeareth by this that they vvrote vnto Cyrill saiying The suertie of our common weale dependeth vpon Gods Religion and there is great kinred and societie betwixte these tweine for they cleaue together and the one groweth with the increase of the other in such sorte that true Religion holpen with the indeuour of Iustice and the common weale holpen of them both florisheth Seing therefore that we are constituted of God to be the kings and are the knitting together or iointure of Godlines and prosperitie in the subiects we kepe the societie of these tweine neuer to be sundred and so farre forth as by our foresight we procure peace vnto our subiects we minister vnto the augmenting of the common weale but as we might say being seruaunts to our subiects in al things that they may liue godly and be of a religious conuersation as it becommeth godly ones we garnish the common weale with honour hauing care as it is cōuenient for them both for it can not be that diligently prouiding for the one we should not care in like sorte also for the other But we trauaile earnestly in this thing aboue the reast that the Ecclesiasticall state may remaine sure bothe in suche sort as is seemely for Gods honour and fitte for our times that it may continue in tranquilitie by common consent without variaunce that it may be quiete through agreemente in Ecclesiasticall matters that the godlye Religion may be preserued vnreprouable and that the lyfe of such as are chosen into the Clergy and the greate Priesthood maye be clere from all faulte Stapleton And shal we now M. Horne your antecedent matter being so naught greatly feare the consequent and conclusion ye will hereof inferre Nay pardie For lo straite waye euen in the firste line ye bewray either your great ignoraunce or your like malice Not for calling this Emperour as ye did before Emanuell let that goe as a veniall sinne but for calling him Christian Emperour and willing him to be an example a spectacle a glasse for others as one that as yee sayed before refourmed Relligion to the purenesse thereof which saying in suche a personage as ye counterfaite can not be but a deadly and a mortall sinne Surely M. Fox of al men is depely beholding vnto you for if this be pure religion thē may he be the bolder after your solemne sentence once geauen bearing the state of one of the chief Prelates in the realme and of a Prelate of the garter withal to kepe still his holy daye that he hath dedicated to the memorie of his blessed Martyr M. D. Wesalian of whom we spake before And yet I wene it wil proue no great festiual daie for that he was an heretike otherwise also Well I leaue this at your leasure better to be debated vpon betwene you and M. Fox In the meane while to returne to the matter of your dealing wherof I spake yf ye knew not the state and truth of your Emperours doings ye are a very poore sely Clerke farre from the knowledge of the late reuerend fathers Bishop White and Bishop Gardiner and how mete to occupie such a roome I leaue it to others their discrete and vpright iudgemēts And now Sir if this be pure religion as ye say then haue ye one heresie more then any of your fellowes as farre as I knowe hath onlesse perhappes M. Foxe wil not suffer you to walke all post alone And then that I may a litle rolle in your railing rhetorike wherein ye vniustly rore out against M. Fekenham may I not for much better cause and grounde saye to you then ye did to him to make him a Donatist M. Horne let your friends now weigh with aduisemēt what was the erronious opinion of the Grecians against the holy Ghoste and let them cōpare your opiniō and guilful defences therof to theirs And they must nedes clap you on the back and say to you Patrisas if there be any vpright iudgmēt in thē Deming you so like your great graunsiers the Grecians as though they had spitte you out of their mouth Now for your conclusion that you bring in vppon this Emperours and Constantines example it is nedelesse and farre from the matter Whereby by the place of S. Paule before rehearsed and nowe eftsone by you resumed by Chrysostome in his expositions of the saied place and by Cyrillus you would haue vs seriously admonished that prosperitie of the common welth and true religion springeth from the good regiment of Magistrates whiche we denie not and that the decaye of religion destroyeth or deadlye weakeneth the other which is also true as the vtter ruine of the Empire of Grece proceding from the manifolde heresies especially that whereof we haue discoursed doth to wel and to plainly testifie And therefore I would wish you and M. Foxe with others but you two aboue all others with good aduisemente to note that as the wicked Iewes that crucified Christ about the holy time of Easter were at the very same time or thereabout besieged of the Romans and shortly after brought to such desolation and to suche miserable wretched state as in a manner is incredible sauing that beside the foreseing and foresaiyng therof by Christ there is extant at this daie a true and faithfull reporte Euen so your dearlings the Grecians whose errour but not alone but accompanied with some other that you at this daie stoutly defend yet especially rested in this heresie against the holy Ghost that ye terme with an vncleane ād an impure mouth pure religiō were in their chief city of Cōstātinople in the time of Cōstantinus son to Iohn nephew to Andronicus your Emanuels father euen about Whitsontide at whiche time the Catholique Churche in true and sincere faith concerning the holy Ghost