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
stoutly that there was no fier that could consume or hurt her I could here name a rablemente of like holy Martyrs as Richard Hune that hong him selfe King Debnam and Marsh hanged for sacrilege Beside a number of such notoriouse and detestable heretiques that M. Foxe him selfe wil not I trowe as great an heretike as he is denie them to be heretiks As Peter a Germain being an Anabaptist as Anthonie Person an Heretike of the secte of the Paulicians of whom we haue spoken As D. Wesalian that denied the holy Ghost to procede from the Father and the sonne And to conclude this matter of the notable heretike Cowbridge burnte at Oxford Who expounded these wordes of Christ Take eate this is my bodie that shal be betrayed for you thus Take eate this is my body in the which the peple shal be deceiued Who also affirmed that the name of Christ was a foule name and therfore raced it out of his bookes whersoeuer he foūd it And would reade for Iesu Christ Iesu Iesu saiyng that Christ was the deceiuer of the world and that al were damned in hel that beleued in the name of Christ. We wil now with this blessed Martyr of M. Foxes canonisation ende this talke with the whole conference leauing it to the indifferent Reader to consider whether the Catholiques or the Protestantes drawe nearer to the Donatists Let vs then procede foorth and consider vppon what good motiues ye charge M. Fekenham to be a Donatiste which are to say the truth none other but falshod and follie But as ye surmise the one is because he craftelye and by a subtill shift refuseth the proufes of the olde Testamente as the Donatists did The other because he with the said Donatists shoulde auouche that secular Princes haue not to meddle in matters of Religion or causes Ecclesiasticall nor to punishe anye man for suche causes Surely for your firste motiue so fine and subtile a blaste of an horne a man shal not lightlye find againe among al the horners in England I suppose But yet by your leaue Syr your horne hath a foule flawe When M Fekenham offereth to yeld if ye can proue this regiment either by the order that Christ left behinde him in the new Testament either by the Doctours either by Councels or els by the cōtinual practise of any one Church think you M. Horne that this is not a large and an ample offer I wil not say that this is subtyle shift but rather a very blind bytle blonte shifte of yours to charge him with any refusall of the olde Testament either openly or couertly There is not so much as anye coniecture apparente to gather this vppon yea the olde Testamente is not by this offerre as ye blindlye and blontly gheasse excluded but verely included For if the new Testament which reherseth many things out of the olde haue any thing out of the olde Testamente that make for this regimente yf any Doctour olde or newe yf any Councell haue any thinge oute of the olde Testament that serue for this regimente then is Maister Fekenham concluded yea by his owne graunte For so the Doctour or Councel hath yt he is satisfied accordinge to his demaunde Whereby it foloweth that he doth not refuse but rather alowe and affirme the proufes of the olde Testamente And surely wise men vse not greatly to shew that that maketh against them but most for them Wherefore it is incredible that Maister Fekenham shoulde ons imagyn any suche syftynge or shyftynge as ye dreame of hauinge wonne his purpose againste you euen by the verye olde Testamente as we haue declared And therfore it is spoken but in your dreame when ye say ye haue thereby with meruelouse force shaken M. Fekenhams holde which suerlye is so forcible as wil not beate down a very paper wal And meruayle were it yf ye shoulde so batter his holde when that these your great cannons come not nigh his holde by one thowsande myles Againe this accusation is incredible For M. Fekenham him selfe is so farre of from this suspition that he himselfe bringeth in against you many and good testimonies of the old Law as fol. 109. and 123. by the force whereof only he may be thought to haue shaken and ouerthrowen to your rotten weake holde vnderpropped with your great Sampsons postes as mighty as bulrushes But I perceiue by your good Logike your Law and like Diuinity silēce maketh a denial and because M. Fekenham maketh no mention in this place of the matter to be proued by the old Testamēt therfore he subtillie refuseth the proufes thereof But yee should rather me thinketh induce the contrary and that he consenteth to you for the olde Testament Quia qui tacet consentire videtur as the olde saiyng is For he that holdeth his peace seemeth to consent and so ye might haue better forced vppon him that all was yours presupposing that ye had proued the matter by the olde Testament But you will needes driue your reason an other waye Let vs see then what we Catholiques can saye to you for your Apologie by the like drifte You and your Colleages seing your selues charged with many heresies to wipe away that blotte if it be possible and for your better purgation take vpon you to shew your whole ful and entier belief And therevpon you recite the Articles of the common Crede But now good Syr I aske you a questiō What if by chaunce you had omitted any one of them would ye gladly be measured by this rule yee measure M. Fekenham by Would ye be content that the Catholiques should lay to your charge that ye subtilly refuse that article that you haue forslowen to reherse If ye would not thē must I say to you with Christe Quod tibi non vis fieri alteri non facias Do you not to an other that ye would not haue don to your selfe If you say that ye are content to stande to the very same lawe as if ye be a reasonable and a constant man you must needes say Loe then good Syr you haue concluded your selfe and all your companions plaine heretiques for the refusal of the Article Conceiued of the holye Ghost whiche ye omitte in the rehearsall of your Creede which Article I am assured ye find not there Then further seing that the Archeheretique Eutiches and before him Appollinarius in the recitinge of the common Creede ranne in a maner the same race you following them at the heeles as fast as may be pretermitting also these wordes Incarnatus est de Spiritu sancto here might we euen by your owne rule and exaumple crye oute vppon you all as Apollinarians and Eutichians and that with more colourable matter then you haue eyther to make Maister Fekenham a Donatiste or that your Apologie hath to make the worthie and learned Cardinall Hosius a Zuenckfeldian Wherein your Rethorique is all togeather as good as is this yours here against Maister Fekenham Neither doe we
gouernment in .62 all manner causes either Temporal or Spiritual euen so the chiefest or beste parte of their Seruice or Ministery to consist in the vvel ordering of Church matters and their diligēt rule and care therein to be the moste thankefull acceptable and duetifull Seruice that they can doe or ovve vnto God The .19 Chapter Answering to the sayinges of Eusebius and Nicephorus touching Constantin and Emanuel Emperours Stapleton I See you not M. Horne come as yet nere the matter I see not yet that Constantin changed Religion plucked down aultars deposed bisshops c. But that he was diligent in defending the old and former faith of the Christiās If S. Paul cal the ciuil magistrat a minister because through feare he cōstraineth the wicked to embrace the godly doctrin as by your saying S. Chrysostom cōstrueth it we are wel cōtent therewith And withal that the best ministery and seruice of the great Constantin rested in the settinge forth of Christes true religion and that he preached the same with his Imperiall decrees and proclamations as ye oute of Eusebius recyte Neither this that ye here alleage out of place nor al the residewe which ye reherse of this Constantin with whose doings ye furnishe hereafter six ful leaues can importe this superiority as we shal there more at large specifie In the meane season I say it is a stark and most impudēt lye that ye say without any prouf Cōstantin was taught of the bisshops that Princes haue the gouernment in al maner causes either tēporal or spirituall You conclude after your maner facingly and desperatlye without any proufe or halfe proufe in the worlde M. Horne The Diuision .24 Pag. 17. b For this .63 cause also Nicephorus in his Preface before his Ecclesiastical history doth compare .64 Emanuel Paleologus the Emperour to Constantin for that he did so neerly imitate his duetifulnes in ruling procuring and reforming religiō to the purenesse thereof VVhich among al vertues belōging to an Emperor is most seemely for the imperial dignity and doth expresse it most truely as Nicephorus saieth vvho maketh protestatiō that he saith nothing in the commendatiō of this Emperour for fauour or to flatter but as it vvas true in deede in him And so reherseth his .65 noble vertues exercised in discharge of his imperial duety tovvards God in Church matters saying to the Emperour who hath glorified God more and shewed more feruēt zele towards hī in pure religiō without feyning thā thou hast don who hath with such feruēt zeale fought after the most sincere faith much endaungered or clēsed again the holy Table whē thou sawest our true religion brought into perill with newe deuises brought in by cōterfaict and naughty doctrines thou diddest defende it most painfully and wisely Thou diddest shew thy selfe to be the mighty supreme and very holy anchour and stay in so horrible wauering and errour in matters beginning to fainte and to perish as it were with shipwrak Thou art the guid of the profession of our faith Thou hast restored the Catholik and Vniuersal Churche being troubled with new matters or opinions to the old state Thou hast banished frō the Church al vnlawful and impure doctrin Thou hast clēsed again with the vvord of trueth the tēple frō choppers and chaungers of the diuin doctrin and frō heretical deprauers thereof Thou hast been set on fier vvith a godly zeale for the diuine Table Thou hast established the doctrin thou hast made Cōstitutions for the same Thou hast entrēched the true religion vvith mighty defenses That vvhich vvas pulled dovvne thou hast made vp againe and haste made the same whole and sound again vvith a conueniēt knitting togeather of al the partes and mēbers to be shorte thou haste saith Nicephorus to the Emperour established true Religion and godlines vvith spiritual buttresses namely the doctrine and rules of the aūcient Father◠Stapleton Where ye say for this cause also c. This is no cause at all but it is vntrue as of the other Emperour Cōstantinus and much more vntrue as ye shall good reader straight way vnderstande But firste we will dissipate and discusse the myste that M. Horne hath caste before thyne eies and wherein him self walketh either ignorantly or maliciously or both Ye shal then vnderstande that among many other errours and heresies wherwith the Grecians were infected and poysoned they helde cōtrary to the Catholike faith that the holy ghost did not procede from the father and the sonne but from the father onely In which heresie they dwelt many an hundred yeare At the length abowte 300. yeares paste the Emperour of Grece called Michael Paleologus came to the generall Councell kepte at Lions Where the Grecians with the Latin Church accorded aswel in that point as for the Popes supremacy both in other matters and cōcerning the deuoluing of matters frō Grece to Rome by way of appeale This Michael being dead the Grecians reuolted to their olde heresie against the holy ghost and for the maliciouse spyte they had against the Catholike faith their Bisshops would not suffer him to be buried The author of the homely agaist Idolatry as it is entituled calleth this Emperour wrongfully Theodorum Lascarim and saieth most ignorantly and falsly that he was depriued of his Empire because in the Councel of Lions he relented and set vp images in Grece Whereas he was not put frō his Empire but from his royal burial as I haue said neither any word was moued in the said councell of Images nor any Images of newe by him were set vppe which had customably continued in the Greeke Churche manye hundred yeares before and so reuerently afterwarde continued euen till Constantinople was taken by the great Turke And yet this good antiquarye and chronographer will nedes haue the Grecians about a .700 yeares together with a most notorious lie to haue bene Iconomaches that is Image breakers Much other foolish blasphemouse babling is conteined in that Homilie Yea many other shamelesse lies are there to disgrace deface and destroy the Image of Christ and his Saints especially one Whereas he saith that the Emperour Valens and Theodosius made a Proclamation that no man shoulde painte or kerue the Crosse of Christ. And therevpon gaily and iolilye triumpheth vpon the Catholiques Whereas the Proclamation neither is nor was to restreine all vse of the Crosse but that it should not be painted or kerued vppon the ground Which these good Emperours not Valens for he was the valiaunt Capitaine and defendour of the Arrians but Valentinianus and Theodosius did of a great godly reuerence they had to the Crosse enact And yet as grosse as foule and as lowd liyng a fetche as this is M. Iewel walketh euē in the very same steppes putting Valens for Valentinian and alleaging this Edict as generall against al Images of the Crosse. And yet these Homilies the holy learned Homilies of the olde Fathers namely of Venerable Bede our
the Pope to purge him selfe of the sayd murther Wheruppō certayn Legats were sent to him before whom vpō his othe he sayd that he neither cōmaunded nor willed that the Archbisshop should be slayne and added that he was neuer so sory for the death of his owne father or mother Yet did he not denie but by vnaduised words he gaue the murtherers an occasion of theyr fowle enterprise Wherfor he submitted him self to the Legats to enioyne him penaunce as they should thinke good Then was yt among other thinges enioyned him that he should breake and reuoke the foresayde statutes and ordinances for the which al this troble rose al the which cōditions the king by his othe promised to obserue This done the kings son also promised on his part to see these couenants kept But yet see the iuste iudgement of God As this king rebelled againste his spirituall father S. Thomas and his spirituall mother the Churche so did his sonne and heire with his two other sonnes Richard and Iohn rebell againste him confederating them selues with other the kinges subiects and with the Frenche and Scottishe kinges The king was browghte to this distresse that he wyste not in the world what to saye or what to doe and being destitute of mans helpe ranne to Gods helpe and to the helpe of his blessed martyr S. Thomas at whose greater miracles done at Canterbury all the worlde did wonder Wherefore forsakinge Normandy where he was in more saftie sayled into Englande and commynge towarde Canterbury before he entred the city puttinge of al his princely appparell lyke a newe kinge Dauid beinge presequuted of his Absolon for hys synnes as Dauid wente out of the citie barefoted so this newe Dauid beinge barefoted and all hys body naked sauinge that he was couered withe a poore and a vile cote vppon the bare beinge nowe hym selfe fearefull and tremblyng whom before so many nations feared and trembled with muche sighinge and gronynge wente to the Martyrs tombe where he continued all that daye and the nighte followinge watchfull and fastinge where he commended hym selfe to the blessed martyrs prayers Neither was he deceyued of his good deuotion and expectation as we shall anon declare Before the sayde tombe he toke discipline with a rodde of euerie monke and for his loue and deuotion to the martyr he renounced the foresayd yll statutes and customes for euer and onely sayd he woulde kepe suche as were reasonable and good Gulielmus Neuburgensis whome M. Foxe bringeth in to deface and disgrace this blessed martyr yf yt might be and yet not daring to tell either of other thinges writen by other or that I shall nowe tell yowe out of the sayde Neuburgensis sayeth that the sayd nighte there was avoyce that sayde to a good and a blessed monke at Canterbury beinge a sleape haue ye not sene sayeth the voyce the kings great and wonderfull humilitie Be thou assured that shortlye th ende of his affayres shall declare howe well God lyketh the same My authour sayth that he heard this from the mowthe of a reuerende Abbate who beinge the same tyme in Kente hearde yt from a credible and a faythfull reporter The nexte morninge the kinge heard masse before the tombe of the martyr and so departed The very same daye yea the very same howre that the king heard masse there vndoubtedly by the miraculous workinge of God the scottishe king without battayle scattered from the rest of his Army and after few strokes geuen was taken prisoner and afterwarde by litle and litle all his enimies aswell beyond as by hither the seas were quieted and pacified All the which prosperouse fortune the kinge did ascribe to God and to his gloriouse martyr S. Thomas to whome most certaynly it was to be ascribed Let M. Foxe nowe and his fellowes to rayle at this blessed mā as lōg as they will Let hī scrape hī out of his kalēder ād put in for hī heretiks theeues ād traytors ād let hī nowe if he can for very shame cal this man a traytour and cause his name to be abolisshed out of the Church boks as yt hath bene of late yeares Let them tosse and turmoyle as longe and as buselie as they will They shall but shewe theire extreme wyckednes and madnes blasphemously to cal him traytour whom the king him self to whō the offence was don if any were don worshipped as Gods holy martyr they shal but stryue against the streame or rather against God him selfe that hath geuen throwgh out al the world such a glorious testimony for him and for the cōfirmatiō of the catholike doctrine of his Church namely for the popes supreamacie Which answere I will also to serue against M. Horn cōcerning al his allegations here touching the doings of the king with this blessed Martyr M. Horn. The .122 Diuision pag. 78. b. In Germany succeded vnto Frederike Henry and next vnto him Philip both of them .428 inuesturing Bishops and suffering no Legates frō Rome to come into Apulia nor Sicilia according to the aforesaid composition The .22 Chapter Of Henry the .6 Philip and Otho the .4 Emperours Stapleton THat Henry and his brother Philip did inuesture bisshops yt is not likely and the matter woulde be better proued then by your bare worde Namelie seinge that Henrie the .5 made a full conclusion with Calixtus the second as we haue before shewed that the clergie should haue the election of they re bisshops By the which agreament the contention that had continued about a fiftie yeares for that matter was pacified And wheras ye refer your self to the aforesayd cōposition that they woulde suffer no Legats to come into Apulia and Sicilia the pope is muche bounde to you for therby ye proue his supremacy As from whom that Composition by way of dispensatiō proceded as your self before auouched and as in Nauclerus it wel appeareth M. Horne The .123 Diuision pag. 78. b. Next to vvhame succeded Otto surnamed of the Clergie the defendour of Iustice ▪ for vvher as the maner of Princes vvas saith Abbas Vrspurgens cheerfully and readily to geue benefices or Churches to those that did first aske them he woulde not so doe but he gaue all the benefices that fel as wel Ecclesiastical as Secular to those with whome he was acquainted c. This Emperour came into Italy claymed and .429 recouered al the right of the Empire that the Pope 430. vsurped vnder the name of S. Peters Patrimonie and called a .431 Synode at Norinberge about this matter ād touching the .432 Popes authority Stapleton Ye haue not as I said wonne so much creditte being so often taken in open lies that we may truste you vpon your worde Tell vs therefore I pray you what chronicler calleth this Otho the defendour of iustice and then tel vs by what good logike your for wil followe For methinke yt is but a selie slender for to say he was defendour of
and Princes may not claime or take vpon thē any part of Spiritual gouernement much lesse take the supremacy and chief part of spiritual gouernement from them For ansvveare I deny this argument for it is a naughty and deceiptful .523 Sophistication called Fallacia aequiuocationis There is equiuocatiō in this vvord Priests and so in these vvords to gouerne ād rule the Church of God This vvorde Priest hath diuers significatiōs vvhich are to be obserued least the simple readers be confirmed or brought into errour thorough the equiuocatiō therein The Scripture speaketh of a priesthood after the order of Aaron after vvhich order you vvil not cōfesse Apostles and the Bisshops their successours to be Priests an other kind of Priesthod is after the other of Melchisedech and Christ only vvithout any successour in that priesthood vvas the alone Priest of that order The third kind is an holy and princely Priesthod of the vvhich order not only the Apostles and their true successours but also Kings Queenes Princes and al maner of faithful Christians are Priests There is in common opinion amongest the Papists a fourth kind vvhich is a massinge and sacrificīg priesthod after vvhich order Christes Apostles ād the true mynisters of his Church vvere 524. neuer priests for that order belōgeth only to the Apostolical Clergy of the Romishe Antichrist Yf your meaning therefore be that Christ left any kinde of gouernement or rule of his Church to Bisshops and Priests after this popishe order your opiniō is .525 hereticall and your assertion vtterly false Therefore vvhere I shal aftervvardes in my speaking cal the ministers of Christes Church Priestes I geue you to vnderstand that I doe therein but follovv the vsuall and accustomed kinde of speache vvhich is .526 impropre although in longe vse Likevvise to gouerne and rule the Chureh of God is of tvvo kindes and sortes the one is by the supreme authority and povver of the .527 svvorde to guide care prouide direct and ayde Gods Church to further mainteine and setfoorth the true Religion vnity and quietnes of Gods Churche and to ouersee visit refourme restraine amende and correcte all maner persons vvith al maner errours superstitions heresies schismes abuses offfences contemptes and enormities in or about Gods Church VVhich gouernement and rule apperteineth onely to Kings Queenes and Princes and not to the Apostles Bisshops and Priestes vvhereof S. Paule speaketh nothing at al in this sentence by you alledged to the Bisshops of Ephesus The other sorte is to feede the flocke of Christ vvith the Spiritual foode of Gods vvord vvhich is the .528 only rule and gouernement that belongeth to the Apostles Bisshops and Ministers of Christes Churche and of none other maner rule speaketh S. Paule to the Bisshoppes of Ephesus vvhich he maketh most plaine both by the expresse vvords of the sentence auouched and also by the vvhole circumstance of the same place The vvord that S. Paule vseth doth proprely signify to feede as the sheapeherd feedeth his sheepe ād by a figuratiue speach to guide gouerne or rule and therefore if you vvould haue dealt 529 plainly ād haue vttered S. Paules meaning according to his propre speache vvhere you say To gouerne and rule doubling the vvoordes as it vvere to amplifie the matter that the truth might lesse appeare you ought to haue said to feede the Church of God for that is the Apostles 530 propre saying and so the old translatour of Chrysostome doth translate it vppon the Epistle to the Ephesians and also expounding this same place of the Acts of the Apostles vt pascatis Ecclesiā to feede the Church S. Peter making the like exhortation to this of S. Paule to the Bisshops dispersed vseth that self same vvord saying Pascite quantum in vobis est gregem Christi Feede so muche as you may the flocke of Christ. Christ him selfe also teaching Peter and all other Bishops vvhat manner of rule and gouernement as properly geuen them by Gods vvoorde they should haue in the Church doth expresse it vvith the selfe same vvoorde saying Pasce agnos meos feede my Lambes To rule and gouerne the L. household faithfully and prudently Christ expoundeth to be nothing els in general than to geue meate vnto his family in due season Neither did our sauiour Christ geue .531 other povver authority or commission vnto his Apostles and so to all other Bishops as properly belonging and onely to the Bishoply office then this As my Father sente me so I sende you receiue the holy ghost whose sinnes yee remit they are remitted whose sinnes yee retaine they are reteined goo therefore and teache all nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost teachinge them to obserue al thinges that I haue commaunded you So that the Bishoply rule ād gouernement of Gods Church cōsisteth .532 in these three points to feade the Church vvith Goddes vvoorde to minister Christes Sacramentes and to binde and lose al vvhich three partes Christ cōprehendeth vnder this one saying to geue meat to the Lords family in due season And S. Paule in these vvoords to feed the Churche of God The circumstaunce of the sentēce vvhich you alledged foorth of the Actes doth also shevve in the example of Paule him selfe vvho vvas inferiour to none of the Apostles and Church mynisters in any point that he claimed or tooke vppō him none other rule or gouernement than .533 of feedinge Goddes Church vvith the spirituall foode of the Ghospell He setteth foorth the execution of his ovvne office and by that example moueth the Bishoppes of Ephesus to the like sayinge I haue serued the Lorde with all humblenes of minde I haue leaft nothinge vndoone that might be profitable to you but I haue declared and taught you openly and priuely the repentaunce and faith in God and Iesus Christe I receyued an office of ministery from the Lorde Iesus to testifie the ghospel of Gods grace and to preache the Kingdome of God I haue hidden nothing of Gods councel from you Take heede therefore to your selues and to Christes flocke as I haue done whereof the holy Ghost hath appointed you Bisshoppes as he did me to feede the Church of God as you knovv and see that I haue done This that you cal to gouerne and rule vvas vvith Paule to serue with lowlines to mynister with watchefulnes to preache teache and testifie the Ghospel and the kingdome of God publikely and priuately and to shevv to the flocke al the Councel of God touching their saluation keepinge nothinge thereof from them To gouerne the Churche of God after this sorte belōgeth to the only office of Bishops and Church ministers and not to Kinges Quenes and Princes vvho .534 may not neither doo clayme or take vpō them this kind of spiritual gouernement and rule or any part thereof vvith the bisshops neither do they take the supremacy and
nor any other Realme may laufully dissent froÌ„ this Church or renouÌ„ce and refuse to haue coÌ„munion therevvith as God be praised vve of this realme do novve shevve our selues by al ChristiaÌ„ meanes neuer more at any time to .548 agree and coÌ„sent in the vnity of this Catholike Church in necessary doctrine right faith true ReligioÌ„ and the right vse of Christes Sacramentes The foule .549 lies that you heape together vvherevvith shamefully to defoyle your ovvne neast and natiue couÌ„try neadeth none other coÌ„futatioÌ„ thaÌ„ only to make theÌ„ plaine to be seen and iudged of al meÌ„ that the Realme may be sory that euer it nestled so vnnatural and filthy a byrde and your friendes ashamed of so malicious and impudent a Liar This is a levvde .550 Lie that this Realme dissenteth froÌ„ the Catholike Church in the forenamed poiÌ„ts This is a .551 shameful Lie that by corporall othe or any other vvaies vve renounce and refuse to haue coÌ„munion vvith the Catholike Church of Christe And this is a monsterous .552 Lye that the catholike Church is a foraine authority aÌ„d povver out of this Realm VVho vvas euer so madde as ones to thinke or so doltish as to speake any thing againste the Catholike Church but specially to forsake it and that bicause it is a foraine povver and authority The Othe maketh no mention in any one vvorde of the Catholique Church it speaketh of .553 a foraigne Prince Prelate and PoteÌ„tate and so of the foraigne Povver and authority of suche a foraigne state VVherevpon M. FekenhaÌ„ coÌ„cludeth as it vvere by ReuelatioÌ„ in a MoÌ„kishe dreame vvithout rime or reason that therfore the catholike Church is forsakeÌ„ as though there vvere no differeÌ„ce betvvixt a foraine Prince or prelate and the Catholique Churche or that the Catholique Church might be called a foreine Povver or a forine authority to a ChristiaÌ„ Realm This is such a nevv kind of Diuinity is vvas neuer heard or redde of in any vvriter no not in the LegeÌ„d of GoldeÌ„ Lies The .4 Chapter defending M. Feckenhams thirde chiefe poynt and prouing euidently that the Othe destroyeth two Articles of our Crede And by occasion of the protestantes dissension in these lowe Countres heâ—e Stapleton THE effect of M. Fekenhams third poynt resteth in this that he caÌ„not vouchsafe to take the othe for that it is against two articles of the faith I belieue the holy catholâ—ke Church and I belieue the coÌ„munioÌ„ of Saints For the which argumeÌ„t M. Horn setteth vpoÌ„ him with great force both of diuinity and logike He maruaileth that M. FekeÌ„haÌ„ coÌ„trary to th'opinioÌ„ vniuersally receiued of al the catholik Church maketh of xij xiij articles of the crede making the coÌ„munion of saints an article of the faith which was none in the time of S. CypriaÌ„ and S. Augustine Then like a lustie logicioner he auoucheth that there is no way any coÌ„tradictioÌ„ to the catholike faith in taking an othe for the renouncing of al foraine power Last of al he setteth forth a definitioÌ„ of the catholike church Suerly M. Fekenham had nede beware now least M. Horne proue him an heretike for he can not be farre froÌ„ heresy that mainteineth an opinioÌ„ coÌ„trary to the vniuersal church But because ye charge him so hardly M. Horne we muste see wel to the matter and we muste coÌ„sider somwhat exactly whether there be no more articles then xij to be belieued And here though ye beare the countenance of a great Bishop I must be so bold to bring you to your cathechisme and to seuer euery thing into his owne proper kinde The first article then is I belieue in God The .2 I belieue in God the Father The .3 that he is omnipotente The .4 that he is the creatour of heaueÌ„ and earth The .5 I belieue in Iesus Christ The .6 I belieue he was coÌ„ceiued of the holy ghost The .7 That he was borne of the virgin Marie The .8 That he suffâ—ed vnder Pontius Pilatus and the .9 that he desceÌ„ded into hell The .10 that he rose fâ—oÌ„ death the .3 day The .11 that he asceÌ„ded into heauen and the .12 that he shall come to iudge the quicke and the dead Here haue ye alredie twelue articles the denial of any one of theÌ„ being opeÌ„ heresie And theÌ„ immediatly haue we yet certaine articles more As I belieue in the holy ghost I belieue the catholike church the coÌ„munioÌ„ of saints the forgiuenes of sinnes the resurrectioÌ„ of the fleshe and the life euerlasting Denie me yf ye dare M. Horne any one of these to be an article of our faith coÌ„teined by expresse words in the coÌ„mon crede I say nothiÌ„g here of many other articles that ye are aswel bound to belieue as these As that Christe is consubstantial to the Father that he hath two natures and two willes and that the holy Ghost procedeth from the Father and the sonne with such like The opinioÌ„ of many learned meÌ„ in the churche is M. Horne that there be fowrtene articles of the faith wherin aswel the diuines as the canonistes do coÌ„moÌ„ly agree And to omitte other couÌ„tries the bishops of EnglaÌ„d in their sinodes haue determined aÌ„d takeÌ„ order by diuerse coÌ„stitutions prouincial that aswel the articles of the faith accordiÌ„g to this nuÌ„ber as the .10 coÌ„mauÌ„demeÌ„ts should be quarterly expounded and declared to the people by theire curates in the vulgar tong Truth yt is that they are commonly called the .12 articles of the faith not because they are precisely but xij But because yt is thowght that the Apostles before they were dispersed abrode in the worlde to preache made eche one a parcel of the coÌ„mon crede And for that cause they are vsually called the .12 articles Or for that they be reducible to .12 principal articles to the which some do reduce theÌ„ or to .14 as they are vsually reduced in the Schooles In this sort the Article of the coÌ„munion of Saints may be coÌ„prehended in the Article of the holy Catholike Church Vnder the whiche as ye say S. CypriaÌ„ and S. Austine do coÌ„prehend it Yet in this point ye are deceiued that ye suppose the expositioÌ„ of the Crede to be made by S. Cyprian For it is not his expositioÌ„ but Ruffinus or some others as the thing it self sheweth most euideÌ„tlie Touching the .2 point we feare nothing your Logike nor your high cuÌ„ning wherby ye tel vs of an oppositioÌ„ contrary relatiue priuatiue and disparatiue and of Propositions coÌ„trary subcoÌ„trary subalterne and coÌ„tradictory Lesse Logike might haue serued M. Horne for ye do not soile M. FekeÌ„hams but your own Argument And then is it an easy matter for a man framing an argument of his own to frame also what solution it pleaseth him But let vs take M. Fekenhams true argument and we shal find a plaine contradictory which is the extremest of al oppositioÌ„s betwen the tenour of the Othe and betwen this Article of
vvil seeme somtime in general speach to attribute vnto her the onely Supremacy vnder God ouer her dominions and subiectes vvhich you meane not for vvithin a vvhile after in plaine vvordes you deny the same And your holy Father vvil geue you his curse for that being his svvorne Aduocate at the first entry into the plea you geue from him the vvhole title of his vniust claime to vvit the supreme gouernaunce ouer the Quenes highnes dominions and people You must novv therefore make some shifte and cal to remembraunce one sleight or other by some distinctioÌ„ vvhereby to auoide your holy Fathers curse that you may continue vnder his blessing You vvill expounde your meaning by restreyning the supreme gouernment of the Queenes maiesty onely in causes Temporal and not in causes or things Ecclesiasticall But thâ—s distinction commeth to late and vvil doe you no ease for that in both these kindes of causes you haue already graunted vnto her the only supreme gouernmeÌ„t and that as you verily think persuaded in conscience vvheruppon you offer to receiue a corporal Othe vpon the Euangelistes And this your graunt passed froÌ„ you by these vvords Ouer al maner persones borne vvithin her dominions of vvhat estate either Ecclesiastical or Temporal so euer they be In this that you graunt vnto her highnes thouly supreme rule ouer the Lay and Ecclesiastical personnes you haue also concluded therevvith in all causes both Ecclesiastical and Temporal vvhich is plainly and firmely proued by this argument follovving A supreme gouernour or ruler is one vvho hath to ouersee guyde care prouide order and directe the things vnder his gouernment and rule to that ende and in .20 those actions vvhich are appointed and doe properly belonge to the subiect or thing gouerned So that in euery gouernment and rule there are thre things necessarely coÌ„curraÌ„t the Gouernor the Subiect or mattier gouerned and the obiect or mattier vvherabout and vvherein the gouernement is occupied and doth consiste But the Quenes highnes by your ovvne confession is the only supreme gouernour ouer al manner persones Ecclesiastical borne vvithin her dominions Ergo Her highnes thonely supreme gouernour ouer such persones hath to ouersee guyde care prouide order and directe them to that ende and in those actioÌ„s vvhich are appointed and doe 21. properly belonge to Ecclesiastical persones And so by good consequent you haue renounced al foreine gouernment For this exclusiue Onely doth shut out all other from supreme gouernment ouer Ecclesiastical personnes and also yee doe .22 affirme the Quenes maiesty to be supreme gouernour in those actions vvhich are appointed and that doe properly belong to Ecclesiastical persones vvhich are no other but things or causes Ecclesiastical The 4. Chapter how princes be supreme gouernours ouer al ecclesiastical persons their subiects and yet not in al Ecclesiastical matters HEre is first a worshipfull reason and cause to marueyle at M. Fekenham that he shoulde by writing presently offer him selfe to receiue an othe because he neuer made mention of anie suche Othe before neither any suche was at anye tyme of him required Surelye this is as greate a cause to wonder at as to see a gose goe barefote But nowe will hee playe the worthye Logician and M. Fekenham wil he nil he shal be driuen by fyne force of a Logical definition to graunte the Quene to be supreme head in al causes ecclesiasticall for that he graunteth her to be supreame heade of al persons bothe ecclesiastical and temporal Because saieth he the supreame gouernour or ruler is he that ordereth and directeth al actions belonging and appointed to the subiects aÌ„d therby inferreth that the Quenes Maiesty is supreame and onely gouernour euen in those actions that belonge to ecclesiastical persons which are causes ecclesiasticall But as good skil as this man hath in Logike which is correspondent to his diuinity he hath browght vs foorth a faulty and a viciouse definition For a Supreame gouernour is he that hath the chief gouermente of the thiÌ„g gouerned not in those Actions that may any way properly belong to the Subiect or thing gouerned as M. Horn saith but in those Actions that belonge to the ende whereunto the gouernour tendeth Which may wel be althowgh he haue not the chief gouerment in al the actions of the thing gouerned but in suche actions as properly appertayne to him as a subiecte to that gouernour For in one man many rulers may and doe dayly concurre whiche in some sense may euery one be called his Supreame gouernours As yf he be a seruant the maister and if he be a son in that respect the Father and yf his father and maister dwel in a city the Maior also is his Fathers and maisters and so his cheif gouernour to for things concerning the ciuil gouernment of the city And of al these the prince chief and supreame gouernour as they be subiects Otherwise the prince doth not intermedle with the fathers office in duetifulnes dewe vnto him by his son nor with the maister for that gouerment he hath vppon his seruante no more then with the schole-mayster for the gouerment of his schollers and their actioÌ„s or the maister of the ship for the actions and doings of the mariners otherwise then any of these offende the positiue Lawes of the realme and so hath the prince to do with him as his subiecte or when he shal haue nede to vse them for the commen welth wherein as subiects and members of the said coÌ„men welth they must to hiÌ„ obey Much like it is with the Spiritual meÌ„ which be also meÌ„bers of the sayde coÌ„men welth aÌ„d therfore in that respect subiect to the priÌ„ce aÌ„d his lawes and so is it true that the priÌ„ce is supream gouernour of al persons aswel spiritual as teÌ„poral but that therfore he should also be Supreame gouernour in al their actions wil no more follow theÌ„ of the actions of them before rehersed Yea much lesse For the better vnderstanding whereof it is to be knoweÌ„ that before the comming of Christ Kinges wer there many but Christian Kinges none Many coÌ„men welthes wer there but no ChristeÌ„ coÌ„meÌ„ welth nor yet godly coÌ„moÌ„ welth properly to speke sauiÌ„g amoÌ„g the Iewes but ciuil and politik The end and final respect of the which ciuil commeÌ„welth was and is vnder the regimeÌ„t of some one or moe persons to whom the multitude coÌ„mitteh theÌ„self to be ordered and ruled by to preserue theÌ„selues from al inward and outwarde iniuries oppressions and enimies and further to prouide not only for their saftie aÌ„d quietnes but for their welth and abundance and prosperouse maintenance also To this ende tendeth and reacheth and no further the ciuile gouernment and to the preseruation tuition and furtherance of this end chiefly serueth the Prince as the principal and most honorable person of the whole state which thing is common as wel to the heathenish as to the Christian gouernment But ouer
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
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
amongest their subiectes as to triumphe ouer their enemies for in so dooinge they make their authoritye subiecte to serue him bye whose gifte and protection they reigne VVherefore seinge that the holye mother the Churche which is the Body of Christe enioyeth by meanes of you her sincere and principall childe an inuincible soundnes Therefore it is writen of you moste mercifull Prince and of that same holye Churche dispersed throughout all the worlde Kinges shal be thy noursinge fathers and in like sorte it is writen the honour of the Kinge loueth iudgement in that you set much more by heauenly thā by earthly thinges and doe preferre without comparison the right faith before all worldly cares what other doe yowe herein than make right iudgement bonde and seruiceable to Goddes honour and religion and to offer vnto his diuine Maiestye an oblation and burnt Sacrifice of sweete sauour vppon the aultar of your harte God inspire encrease and replenishe your princelye harte with the light of the Catholique doctrine whereby the clowdes of the hereticall prauity may be driuen away I receyued most ioyfully the Synodical actes with your letters of highest authority by the Legates your humble seruauntes whiche were sente vnto the Councell from my predecessour Agatho at your commaundemēt VVherfore with thankes geuinge I crie vnto the Lord O Lord saue our most Christian Kinge and heare him in the day he calleth vpon thee By whose godly trauaile the Apostolike godly doctrine or Religion shineth through the world and the horrible darkenes of hereticall malice is vanished away For through your trauaile God assisting the same that mischiefe which the wicked crafte of the Deuill had brought in is ouerthrowne the benefit of the Christian Faith that Christe gaue to the saluation of man hath wonne the ouer hande The holy and greate Generall Councell whiche of late hathe beene congregate at Constantinople bye your .279 order and precepte wherein for the seruice and Ministerie sake that ye owe to God you had the chiefe rule and gouernemēt hath in al points followed the doctrin of the Apostles and approued Fathers I doe deteste therfore and curse al Heretikes yea Honorius also late Bishop of this sea who laboured prophanely to betray and subuerte the immaculate faith O holy Churche the mother of the faithfull arise put of thy mourninge weede and clothe thy selfe with ioyful apparaile beholde thy Sonne the moste constant Constantine of al Princes thy defendour thy helpe◠be not afraide hath girded him selfe with the swoorde of Goddes woorde wherewith he deuideth the miscreauntes from the Faithful hath armed him selfe in the coate armour of Faith and for his helmet the hope of Saluation This newe Dauid and Constantine hath vanquished the great Goliath thy boasting enemy the very Prince and chieftayne of all mischiefe and errours the Deuill and by his careful trauaile the righte faith hath recouered her brightnes and shineth thorough the whole worlde Stapleton In al this one leaf and an half and more there is nothing materiall but that may be auoyded by my former answere And as touching Pope Honorius we might yelde that for his owne person he was an heretyke and accursed to by the sentence of themperour the synode and the bisshop of Rome I meane either that the pope is not the head of the Church or that the Quene of England is supreame head there Neither of these shal he be able to proue by any collection that he can bringe of Honorius his heresy while he lyueth Yf he say I haue alredy declared out of the Councell at Rome in the tyme of kinge Theodoricus that the Councel yt self could not iudge the Pope I will graunte yt him and will neuer steppe backe from yt But then you muste Maister Horne take of the fathers there assembled the vnderstandinge withall that is onlesse he swarue and straye from the fayth Ye will nowe happelye replie a-againe and say how shal thē the pope whom ye make the vniuersall bishop of the whole churche direct the sayde churche in a true and a sownde fayth him self being an heretyke Or howe can yt be but the whole or the greater parte of the churche shall with the head miscarie also Or howe ys yt true that we heard at your handes euen nowe that the churche of Rome was neuer caryed away with any errrour in fayth Or howe is yt trewe that ye sayd that Peter had a pryuilege not onely for him self but for hys successours also which ye make the popes not onely not to erre them selues but also to confirme theire bretherne and to remoue all errour from them We answere that in case the Pope by his open lawe and decree made with the consent of his brethern in Synod or consistory promulged to be obserued throwghe christendomme do set forth any heresy that your replies are good and effectuall But suche a decree ye haue not shewed nor euer shall shewe For from making any suche lawe the blessed hande of God doth vpholde and euer hath vpholden the popes for his promise sake Promise I saye made to S. Peter not for his owne priuat person but for the safegard of the church which otherwyse must nedes haue a great wracke in the fayth if the Rock and head thereof shoulde publikly decree heresy In case therefore the pope be pryuately a close heretycke to him self or to other to without any open setting forth or proclaiming his errour by a common lawe as Honorius was if he were an heretike he is not proprely to be called an heretike as he is a Pope nor the church of Rome can be said to haue erred Neither the other inconueniences wil ensue that ye brought foorth But verely what soeuer Honorius in his owne person was yet certein it is that the See of Rome both in his tyme and euer after was alwaies clere of this heresy yea ād was a contynual persecutor thereof For both in the tyme of Honorius him self Pirrhus the patriarche of Constantinople was bannished by the Emperour Heraelius into Afrike at the suyte of the Churche of Rome as Platina Sabellicus and other do testifie for this heresye and also in the tyme of Theodorus the Pope within three yeres or there aboute after the decease of Honorius this Pirrhus came out of Afrique to Rome recanted there his Heresye and was by the Pope therefore reconciled though afterward againe ad proprium impietatis vomitum repedauit He retourned to the vomytte of his impietye This Pope also Theodorus wrote to Paulus of Constantinople a defender also of this heresye warnyng and rebukinge him thereof Al this was before the tyme of this generall Councell and of Pope Agatho And therefore notwithstanding the priuate erroure of Honorius whiche he neuer taughte or preached publiquely but onely in letters comming foorth in his name after his deathe was surmised to be suche yet Pope Agatho in his letters redde and allowed of the whole Councell moste truely sayed that
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
blindnes aÌ„d superstitioÌ„ aÌ„d that heretiks only do se or the vnlerned oÌ„ly haue the pure worship of God But so it is That tyme coÌ„deÌ„neth this tyme. That ReligioÌ„ coÌ„deÌ„neth yours And therefore you must nedes either cal theÌ„ blind or coÌ„fesse your self bliÌ„d which you caÌ„ not possibly do because you are bliÌ„d in dede And why Forsoth because euer wheÌ„ you looke vp toward the former ages you put vpoÌ„ your eies a paire of spotted spectacles so that al that you se through those spectacles semeth also spotted fowle aÌ„d euil fauored vnto you And these spectacles are The coÌ„tempt of the Church traditioÌ„s A pride of your own knowledge in Gods word A lothsomnes of austere aÌ„d hard life to beare your own crosse with Christ. A preiudicat opinioÌ„ of preferriÌ„g Caluin MelaÌ„chtoÌ„ aÌ„d Luther before al the Catholik aÌ„d lerned fathers for so you cal theÌ„ of that age With such like If you wuld ones put of these foule spotted spectacles M. Horn theÌ„ wuld you neuer cal the time of Catholik aÌ„d lerned fathers a time of blindnes aÌ„d superstitioÌ„ but then would you se clerly your own blindnes and superstition Which with al my hart I pray God you may ones doe ere your dye M. Horne The .102 Diuision pag. 63. a. Although herein Lodouicê° Charles his son vvere somvvhat inferior to his father Yet notvvithstaÌ„diÌ„g he .327 reserued these Ecclesiastical causes to hiÌ„self aÌ„d vvith no lesse care be ordred the same although in some thiÌ„gs being a very mild PriÌ„ce he vviÌ„ked aÌ„d bare ouer much vvith the .328 ambitioÌ„ of the Popes Shortly after vvhaÌ„ as the forsaid Leo vvas departed vvas StepheÌ„ next elected Pope aÌ„d vvithout the coÌ„firmatioÌ„ of theÌ„perour tooke the Papacy vpoÌ„ hiÌ„ Al the histories agree that he came shortly after into FrauÌ„ce to theÌ„peror but vvherfore most of theÌ„ leaue vncertain Platina thinketh to auoid the hursey burley in the City that vvas after the death of Leo. Sabellicus thiÌ„keth theÌ„perors coronatioÌ„ to be the cause Nauclerus saith he weÌ„t in his own person vnto theÌ„peror Lodouik .329 about or for the Church matters vvhich 330 proueth that theÌ„perour had chief authority in ordering the Church busines But our English Chronicles as some vvriters affirme do plainly declare that his coÌ„ming into FrauÌ„ce vvas to make an excuse of his vnlaufull consecration against the decrees made to Charles by his predecessours AdriaÌ„ and Leo fearing therefore the sequele of the matter he first sent his Legats before hiÌ„ to be a preparatiue to his purgatioÌ„ and aftervvards came hiÌ„self to craue his pardoÌ„ And the rather to please theÌ„peror brought a most beautiful crovvn of gold for hiÌ„ and another for the Empresse 331 vvherof folovved as Naucle saith OiÌ„a quae petiit à pio Imperatore obtinuit he obteined whatsoeuer he asked of the godly emperor Novv vvheÌ„ StepheÌ„ had dispatched al his matters he retourned home and shortly after an other ecclesiastical cause happened for vvithin a vvhile the bishop of Reatina died and there vvas an other chosen And wheÌ„ the sea of Reatina saith Nauclerê° was void the Pope would not coÌ„secrat the elect Bishop onles he had first liceÌ„ce therto of themperor The circuÌ„stances of this story make the matter more plaine The erle Guido had vvriteÌ„ vnto Pope StepheÌ„ to coÌ„secrat that bishop vvhoÌ„ the Clergy and the people had elect but the Pope durst not enterprice the matter till he vvere certified of theÌ„perors pleasure and therupoÌ„ vvriteth agaiÌ„ vnto Th erle the tenor vvhereof folovveth after Gratianus report I haue red your letters wheriÌ„ you require me to coÌ„secrat the newly elect Bisshop of Reatin chosen by the coÌ„sent of the Clergy aÌ„d people least the Church should be long destitute of a propre pastour I am sory for the death of the other but I haue deferred the consecratioÌ„ of this for that he brought not with him themperors licence vt mos est as the maner is I haue not satisfied your mind herein leste that the Emperour should be displeased at my doing Therefore I require you for otherwise I ought not to medle to purchase the Emperours liceÌ„ce directed vnto me by his letters vt prisca consuetudo dictat as the auncient custome doth wil and then I will accomplishe your desier I praie you take not this my doing in euil parte VVherof it is manifeste inough saith Nauclerus that of the Emperours at that time the Bishops had their inuestitures although Anto doth glosse otherwise saying that perhaps this electe Bisshoppe was belonging to the Court who ought not to be ordered Not only the textes of many decrees in this distinction doth confirme this to be true but also Gratian him self and the glossars do in manie places affirme that this was the auncient custome and coÌ„stitution in the Churche that the electionâ— of the Bishoppes of Rome and of other Bishops also should be presented to the Emperours and Princes before they might be consecrated The .11 Chapter â–ª Of Lewys the first of SteueÌ„ .1 Paschalis .1 Eugenius .1 and Gregory the .4 Popes of Rome Stapleton LVdouicus sonne to Charles the great confirmed the popes election and had the inuestitures of bishops Be yt so M. Horn if ye wil what then Haue you forgotten that al that Authoryty was geueÌ„ to his father Charles the great by Adrian the pope and that he helde that onely of the Popes gifte Agayne many hundred yeares together ere this tyme Fraunce Italie Spayne England and many other contreis were vnder thempiere of Rome Would ye therfore inferre your argument froÌ„ that tyme to our tyme and make those countries nowe subiect to the Empire bicause they were then Yf ye doe litle thank shal ye haue for your labour And truely the argument holdeth aswel in the one as in the other And when al is done your cause of supremacie standeth as yt did before Yet is the fyne and clerkly handlyng of the matter by M. Horne to be withall considered who like a wanton spanell running from hys game at riot hunteth to fynde the cause why Pope Stephen whome the stories call an Angelicall and a blessed man came to this Emperour into FrauÌ„ce He telleth three causes out of three certaine and knoweÌ„ Authours aÌ„d then telleth vs that Nauclerus sayeth he came for Churche matters and so ful haÌ„dsomly concludeth thereby that the Emperour had the chiefe Authoritie therein which is as good an argument as if a man would proue the woman to whome Kyng Saule came and consulted with for certaine his affaires to haue bene aboue the King Your Authour Nauclerus doth specifie what these causes were that is to intreate themperour for his enemies and for the Romans that had done suche iniurie to Pope Leo of whom ye haue spoken and to pardon other that were in diuerse prisons in FrauÌ„ce for the great owtragiouse offences done against the Churche The good Emperour satisfied hys desire aÌ„d so he returned to
to the Scottes theyr firste Bishop Palladius as Prosper writeth a notable Chronicler of that age Why dyd he also send into thys Ileland S. Germaine Bishoppe of Antisiodorum to bryng by the Apostolicall Authoritie the Britaynes from the heresye of the Pelagians as the sayed Prosper witnesseth Lett vs nowe come to the tyme of the Saxons conuerted by S. Augustine And then shall we fynd so manie and so full testimonies both of the popes primacie and of the princes subiection as I trowe M. Horne him selfe as impudent as he is can not nor will not denie them Which I do ouerpasse by reason they are readely to be foūd in our worthy coūtriemā S. Bede lately set forth by me in the English tongue and in the Fortresse also adioyned to the same storie I will nowe adde this only that from the time wherin Beda endeth his storie to the conquest of the foresaied William there appeareth in our domesticall stories a perpetuall and continuall practise of the saied primacie in this realme by the popes as well in those bookes as be extant in printe as in other As in Asserius Meneuens that continueth the storie from the death of Bede to the yeare of our Lorde 914. in Henricus Huntingtoniensis Gulielmus Malmesburiensis Alphredus Beuerlacensis Rogerus Houedenus Florilegiū siue Mattheus Westmonasteriensis Chronica Iohānis Londoniensis and many other yet not printed that I haue not sene and which are hard to be sene by reason of the greate spoyle of such kind of bookes of late made in the suppressing of monasteries and colleges The which suppression and it were for nothing else but for the losse of so many worthy Chroniclers can not be to much lamented the losse being incomparably greater then the losse of any princes treasure The case is nowe to be pityed for that the verie Librarie of the Vniuersitie of Oxforde hath felt the rage of this spiteful spoile not so much as one booke at this howre there remaining This is one of the worthy fruits of your new ghospel M. Horne As appereth also by the late vprores in these low Coūtries wher by the Gueses not onely the Monasteries but the Libraries also namelye of the grey friers in Antwerpe be most shamefully defaced the bookes burnt to ashes and the olde monuments destroyed The naming of Oxforde bringeth to my remembrance the noble and worthy foūder of the vniuersity there I meane Kinge Alurede In whose tyme there was at Rome a special schole or colledge for English mē priuileged ād exēpted frō al taxe ād tollages by pope Martin the .2 at the desire of this King Who sent to him for a gift a peece of the holy crosse This King beīg learned hīself loued entierly learned mē especially Ioānes Scotus that trāslated out of the Greeke tōg the works of Dionysius Areopagita whoō he vsed moste familiarly This Alurede being but yet yong was sent by the Kinge Edeluulphus his father to Rome accompanied with many noble men where pope Leo the .4 did confirme him and toke him as his sonne by adoption and did also annoynte and consecrate him King of Englande The manifolde practise of the said primacy continued from this Kings tyme euen to the tyme and in the tyme of blessed S. Edward the immediate predecessour of William sauing Harolde who reigned not one full yeare In the twenty yeare of the said King Edwarde the blessed man Wulstanus that was before a monk and prior there was consecrated bisshop of Worceter A man of suche notable vertue and such austerity of lyfe as he resembled the olde vertuouse and renowned religiouse men As one that among all other his notable qualities continued so in praying studiyng and fasting that somtymes in foure dayes and foure nights he neuer slepte and that litle reste which he toke was vpon a foorme in the Churche vsing none other bolsterre but his booke wherin he prayed or studied This man I saye was made bisshop and confirmed by the popes Legats being then in the realm before the Cōqueste Our authour doth not write this of vncertain heresay but of certain knowledge as a mā of that age and one that as it semeth had sene this blessed man ād talked with him To discourse vpon other particularities as vpon the continual appeale to Rome vpon willes charteres and such other writings sent from Rome to auoide tediousnes I doe purposely forbeare But I will nowe notifie to the good reader two thīgs only First that from the tyme of the good Kinge Offa in the yere of our Lord .760 who gaue after the example of Inas not long before him to the Pope as to the Vicare of S. Peter the Peter pence euen to the cōquest the payment of the said Peter pence hath continued and they were frō tyme to tyme leuied the Kings taking good diligent order for the sure paymente of the same Secondly that from the tyme of S. Augustine the first Archebisshop among the Saxons both he and al other Archebishops euen to the conquest receaued their palle from Rome an infallible token of their subiectiō to the Pope as Peters successour vpon whose holy tombe the palle is first layed ād after taken of and sente to the Archebisshop As these two tokens of subiection cōtinued frō tyme to time to the conqueste so they continewed also without any interruption onlesse it were verie seldome and for a litle space by reason of some priuate controuersie betwixte the Pope and the Kinge euen from thence to our freshe memorie beside many notable things otherwise in this realme since the conquest continually practised that serue for the declaration and confirmation of the said primacy Perchaunce M. Horne wil say to me Sir though I specifie nothing before the conquest to iustifie the princes supremacy yet in the margent of my booke I doe remitte the reader to a booke made in King Henry the .8 days Wherein he may see what doinges the Kings of England had in this realme before the conquest for matters Ecclesiastical A prety and a clerklie remission in dede to sende your reader for one thowsande of yeares together in the which ye shoulde haue laide out before hī your best and principal proufs to seke out a book he wotteth not where and which whē it is at lēgth foūd shal proue your matter no more substātially then ye haue done hitherto your selfe And therefore because ye worke by signes and profers only and marginal notes I wil remitte both you and my reader to a marginal note also for your and his ful aunswere Nowe then lette vs goe forwarde in Gods name and see whether Kinge William conquered bothe the lande and the Catholike faithe all at ones Lette vs consider yf this Kinge and the realme did not then acknowledge the Popes Supremacy as much and as reuerently as any Christian prince doth now liuīg I say nothing of the othe he toke the day of his coronation
acknowledged the Popes Supreamacye as also the later acknowledging the same in the generall councell at Lions wherof we haue spoken and also afterward in the general CouÌ„cel at Ferraria and froÌ„ theÌ„ce traÌ„slated to FloreÌ„ce Where also the Armenians were ioyned with the Roman Church But not then first For three hundred yeres before that aboute .10 yeres before the deathe of Henry the first in S. Bernardes tyme the Armenians submitted them selues to Eugenius .3 sending their chief Metropolitane who had vnder him moe theÌ„ a thousand Bishops to the See of Rome who trauayling in iourney of a yere aÌ„d a halfe came to ViterbuÌ„ scarse ij dayes iourney from Rome where the Pope lay theÌ„ of whoÌ„ they were receyued aÌ„d instructed in al such thinges as they sought at his handes touching the order of the blessed sacrifice the obseruation of festiuall dayes and certayn other pointes wherin they varyed from the rest of Christendome of which errours they are of old writers much aÌ„d ofteÌ„ noted And this their submissioÌ„ to the Church of Rome fel before the tyme that M. Horne now talketh of affirming but falsly as his maner is that the people of Armenia acknowleged none but oÌ„ly their princes to be their supreme gournours Neither neded yow yet M. Horne to haue loked so far For if your enuious eie might haue abiddeÌ„ our own late time and the late councel of Trent ye should haue found that the Armenians sent ambassadours to the Pope recognising hys supreamacy and desiring the confirmation of they re patriarch of Antiochia Ye should haue founde that Abdisa the patriarche of the Assyrians inhabiting nygh to the famous floud of Tygris came to Rome with no small eyther trauell or daunger of hys life to be confirmed of Pius Quartus the last pope of blessed memorie who also promised as well for hym selfe as for those that were vnder his spiritual gouernemeÌ„t that he and they woulde faythfully and constantly keepe suche decrees as should be set forth by the saied Councell of Trent Perchaunce ye will the lesse passe for the Armenians seeyng you haue on your syde as ye saye about thys tyme the greate prince of the Aethiopians hauing no lesse then 62. Kingdomes vnder hys Dominion the same country beyng the most auncient part of Christendome Southwarde And because your selfe haue forsaken your priesthodde take heede I pray you that ye haue not withall forsaken your Christendome ye are not contented with the Italians and other that call hym Prieste Ihon as thoughe he were a prieste and head Bishoppe ouer those Christian realmes hauing suche a power wyth them as the popes vsurpation as ye terme yt hath challenged here in Europe to be an head or vniuersall priest or Kyng And ye would rather he should be called as Sabellicus telleth the mighty Gyan So called as ye by a mighty lying exposition of your own falsly declare because he is the supreme ruler and gouernour of all causes aswel ecclesiasticall as teÌ„poral But here first seing ye pretend your selfe to be so good an Antiquarie I would gladly knowe what monumentes ye haue of the Aethiopical religion about this time It had bene mete ye had laied foorth your Authour for your discharge Surely I beleue ye haue sene none at al of such antiquitie and I dare boldly auouch ye neither haue nor shal see any whereby ye may iustly gather that the AethiopiaÌ„s take their king for their Supreme head in all causes Ecclesiastical and Temporal We haue to the contrary the confession of the Bishop Raba Rago his kings Embassadour to the king of Portugale that he made .33 yeares now past saying that he doth acknowledge the bisshop of Rome as the chief bishop and pastour of Christes shepe We haue his confession wherein he declareth that the AethiopiaÌ„s eueÌ„ froÌ„ the begiÌ„ning of the Church did acknowlege the B. of Rome for the first aÌ„d chief Bisshop aÌ„d so at that day did obey him as Christes Vicar What speak I of his Orators coÌ„fession We haue the kings own coÌ„fessioÌ„ made to the Pope wherin he calleth hiÌ„ Caput oiÌ„uÌ„ PoÌ„tifiâ—uÌ„ the head of al bisshops he saith to the Pope AequuÌ„ est vt omnes obedientiaÌ„ tibi praestent sicuti sancti Apostoli praecipiuÌ„t It is mete that al men obey him euen as th'Apostles commaund He saith most humbly kneling on the ground that the Pope is his Father and he his sonne he saith again Your holines without al doubt is Gods Vicar And thinke ye now M. Horne that ye shal like a mighty Giant coÌ„quer al your Readers aÌ„d make them such boÌ„nd slaues to your ignoraÌ„ce and folly that because Sabellicus sayeth he is called Mightye Cyan therefore yee maye so mightely lye as to conclude thereby for that he hathe the collection of the Spiritual liuinges that he is therfore the supreame gouernour in all causes Not so M. Horn. But now shal your greate falshood be discouered and lying sprite be coniured For beholde euen immediatly after the words by you alleaged out of Sabellicus that al benefices and spiritual promotions are obtayned at the Kings hands it foloweth I say immediatly Quod Rom. Pontifex Regum Maiestati dederit The which thinge the Bisshop of Rome hath geuen to the Kings Maiesty Which woordes of your authour you haue most lewdely nipped quyte of Such à MacariaÌ„ you are and so lyke to M. Iewel your pewefellowe Neither doth he speake of any order of relligion about that age so many hundred yeres paste as ye pretende but of his and our late tyme. And so thus are you M. Horne after this your longe and fruitles iorney wherin as wayfaring men in longe iorneyes are wonte to doe ye haue gathered store of wonderfull lies to delight your hearers that haue not trauayled so far withal welcome home againe from Moscouia and Aethiopia into Englande M. Horne The .121 Diuision pag. 78. a. In England also King StephaÌ„ .426 reserued to him self the inuestitures of the Prelats as likevvise after him did Henry the secoÌ„d that made Thomas Becket Archbisshop of CaÌ„torbury who therat was sworn to the King and to his Lawes and to his Sonne In the ninth yeere of his reigne this king called a ParliameÌ„t at Northampton where he entended reformation of many priuileges that the Clergy had amongest these was one that although one of the Clergy had committed felonie murder or treason yet might not the King put him to death as he did the Laye men The which thing with many other the kinge thought to redresse in the said Parliament Thomas Becket resisted him but he might not preuayle againste the king 427 For wel neere al the Bisshops of Englande were against him In the .17 yere of his reigne the king made a iourney into Ireland where with great trauaile he subdued the Irishe and after with the helpe of the Primate of Armach he refourmed the maners of the people and dwellers in that countrey and
a notorious enemy to the See Apostolike namely to Nicolaus the first going drunke to bed was miserably slayne by his beds syde forsaken of al his freÌ„ds And thus much of the Greke Emperours and of the East Church only Valentinian excepted The first of al the Germain Emperours that notoriously disobeyed the See of Rome and that was therefore by the Pope excommunicated openly was Henry the .4 whome Gregory the seueÌ„th otherwise called HildebraÌ„d excoÌ„municated His end was as it hath before ben declared that being first deposed of his own son after much resistance and misery appealiÌ„g but to late to the See of Rome seing hiÌ„self forsaken almost of al the states of the Empire in affliction and extreme persecution died Friderik the first called Barbarossa a man that many yeres persecuâ—ed the Church of Rome aÌ„d therfore worthely excoÌ„municated of AlexaÌ„der .3 to whoÌ„ also he was forced at leÌ„gth to submit himself though against his wil afterward in Cicilia being strong and mery sodenly bathing him selfe in a ryuer he was loste Philip an Emperour made against the consent of Pope InnoceÌ„tius .3 and a persecuter therefore of the Pope in the towne of Bromberge reposing him selfe after diner in his pryuey chamber was slayne of the Countie Palatyne Otho the fourth deposed and excommunicated of the Pope for his enormious cruelties and iniuries coÌ„mitted in many places of Italy was of Philipe the French king assaulted in these lowe countries and put to flight and shortly after in Saxony died as a priuat man Frederike the second a prince brought vp in the Court of Rome and set in the Empire by the procuremeÌ„t of pope Innocentius the .3 became yet afterwarde a most cruel aÌ„d tyraÌ„nical persecutor not only of that See but of al the Clergy vnder his dominions This man being excommunicated of Innocentius .4 was poysoned in Apulia as some write or strangled as other write by his bastarde sonne Manfredus Not onely this Emperour him selfe but al his stocke after him perished by violent deathes or imprisonmeÌ„t His sonne and Heyr Conradus being excommunicated also of Innocentius .4 for the great outrages and oppressions by him commytted against the Church by the meanes also of the sayd Manfredus was poysoned in Apulia This Manfredus commyng by these trayterouse meanes to the kyngdomes of Apulia and Sicilia and afflictinge the Churche of Rome as his father and brother had done was excommunicated by Alexander the .4 and after of Charles the Frenche kynges broother whome Vrbanus the fourth made kyng of Sicilia and Apulia he was vanquished and slayn in the fyeld Conradinus sonne to Conradus and clayming after his fathers Titles was of this Charles also vanquished and put to death Entius likewise an other sonne of Friderike the .2 and one that had longe and many yeres in his fathers warres done great myschief to the See of Rome was at length takeÌ„ in battayle of the Bononyans and committed to perpetual prison Thus al the stock of this Frederike the .2 who had so greuously persecuted the Church of Rome was in few yers vtterly extinguished Which thing al historiaÌ„s do worthely note though some more sharply them other yet al herein agreing that for their desertes God plaged theÌ„ so notoriously in this worlde Lewys the fourth the last Emperour by maister Horne alleaged being excoÌ„municated twise of the See of Rome first of Iohn the .22 and after of Clement the .6 vnder whoÌ„ and in whose fauour those poetes and oratours Petrarcha and Dante 's Marsilius and Ockam the scholeman wrote against the Popes temporalties as he was a hunting was taken with a soden palsey fel from his horse and died Such endes had they in this life that most practised the supreme gouernement by M. Horn here defended And his best exaÌ„ples and proufes to proue his strange primacy haue bene drawen from the doyngs of these forenamed Emperours And verely like as in the old lawe Saul Achab IoraÌ„ Ochozias Ioas Amasias Ozias and Achas kynges of Iuda and Israel died al by violent and miserable deathes for disobeying the prophetes and priestes of God Samuel Elias Elizeus Micheas aÌ„d Esaie aÌ„d as their such deathes were manifest argumentes of Gods indignation and recounted for suche in holy scripture so these forenamed Emperours aÌ„d princes in Christes Church Constantius Mauritius ValeÌ„s Anastasius Constans Michael Henry the fourth Friderike Barbarossa Philip Otho .4 Friderike the second CoÌ„radus Conradinus Manfredus aÌ„d Lewys the .4 hauing such violent and miserable endes vppon their notorious disobedience to Christes vicaires in earth the bishoppes of the See Apostolike Liberius Gelasius S. Gregory the firste Martinus the firste Nicolaus the firste Gregory the .7 Alexander .3 Innocentius the .3 and .4 Alexander the .4 Iohn the â—2 and Clement the .6 are vnto vs professing the faith of this Church vndoubted argumentes of Gods iuste indignation and plage in their behalfes and may well serue for holsome presidentes to other Christen princes not to attempt the like But nowe to returne to M. Horne and to treade as he leadeth vs haue out of Germany into France an other while M Horne The .135 Diuision pag 81. b. In Fraunce king Charles .443 denied the Pope the tenthes of his Clergie But Philip de Valois that follovved reformed and tooke avvay many late vpstart Ecclesiasticall abuses in the Clergy and Prelates in his Realme of the vvhich diuerse complaints being made vnto the kinge he caâ—led a couÌ„cel at Paris and summoned thither the bishops as appeareth by his letters vvherein he complaineth that they haue enchroched from him and his officers a great many of rightes bringing in their nouelties not due and vnwonted grieues vnder the pâ—etence of Ecclesiastical causes whereby they haue broken the concorde of the Clergy and the Laity and therfore willing to prouide so much as he can by Goddes help an healthful remedy He requireth and neuerthelesse commaundeth them to appeare before him at Parys personally c. The Prelates appearing at the day assigned before the kinge in his Palayce Archebisshoppes Bisshoppes and making reuerence to the kinges maiestie being set down with his councel and certein Barons assisting him a certeine knight of the kinges councell spake publykely for the kinge in the presence of them al taking for his theme this texte Geue that vnto Caesar that belongeth to Caesar and that vnto God that is due vnto God c. The kinges admonition being made a great many complaintes vvere put vp vnto the king by his nobles and officers againste the Clergies vsurpation in medling vvith contractes of mariages in their priuileges of â—lerkes In citations to their Courtes in their excommunications in vvilles and hereditamentes in calling of prouinciall councells in making synodall Decrees aÌ„d statutes in medling vvith realties in pereÌ„ptory vvrites in examinations of mens beleues in enioyning of money penaunces In shauing of childreÌ„ and vnlauful persons making them Clerkes in vvhoordome and
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
Childebertus the King of FraÌ„ce did .489 exact of Pelagius .2 the coÌ„fession of his faith and religion the which the Pope both speedely aÌ„d willingly did perfourme C. Sat agendum 25. q. 1. VVhan I was in Calabria saith Quintinus by chaunce I founde a fragment of a certain booke in Lombardye letters hauinge this inscription Capitula Caroli Then followeth an epistle beginning thus I Charles by the grace of God and of his mercy the Kinge and gouernour of the kingdom of Fraunce a deuout defendour of Goddes holy Churche and humble healper thereof To al the orders of the Ecclesiastical power or the dignities of the secular power greeting And so reciteth all those Ecclesiasticall Lavves and constitutions vvhich I haue vvriten before in Charles the great To al which saith Quintinus as it were in maner of a conclusioÌ„ are these woordes put to I will compell al men to liue accordinge to the Canons and rules of the Fathers Lewes the Emperour this Charles Sonne kept a Synode wherein he forbadde all Churchmen sumptuousnes or excesse in apparaile vanities of Ievvels and ouermuch pompe Anno Christi .830 He also set forth a booke touching the maner and order of liuing for the Churchmen I doubt not saith QuintiÌ„nus but the Church should vse and should be bounde to such lawes meaning as Princes .490 make in Ecclesiastical matters Pope Leo .3 saith he being accused by Campulus and Paschalis did purge himself before Charles the great being at Rome and as yet not Emperour Can. AudituÌ„ 2. q. 4. Leo .4 offereth him selfe to be refourmed or amended if he haue done any thing amisse by the iudgement of Lewes the Frenche Kinge being Emperour Can. Nos si incompetenter 2. q. 7. Menna whom Gregory the great calleth moste reuerende brother and fellow Bishop beiÌ„g now already purged before Gregory is .491 coÌ„maunded a freshe to purge himself of the crime obiected before Bruchinâ—ld the Queene of Fraunce Ca. Menna 2. q. 4. In which question also it is red that Pope Sixtus .3 did purge himselfe before the Emperour Valentinian Can. Mandastis So .492 also Iohn .22 Bisshop of Rome was compelled by meanes of the Diuines of Paris to recante before the Frenche King Philippe not vvithout triumphe the vvhich Io. Gerson telleth in a Sermon De Pasc. The Popes Heresy vvas that he thought the Christian Soules not to be receiued into glory before the resurrection of the Bodies Cresconius a noble man in Sicilia had authoritie or povver geuen him of Pelagius the Pope ouer the Bishoppes in that Prouince oppressing the Cleargie with vexations Can. Illud 10. q. 3. The whiche Canon of the law the Glossar doth interprete to be writeÌ„ to a secular Prince in Ca. ClericuÌ„ nullus .11 q. 3. The Abbottes Bishoppes and the Popes them selues in some time paste were chosen by the Kinges prouision Cap. Adrianus .63 dist And in the same CanoÌ„ Hinc est etiam .16 q. 1. Gregorius wrote vnto the Dukes Rodolph and Bertulph that they shoude in no wise receiue priestes defiled with whoredome or Symony but that they should forbidde theÌ„ froÌ„ the holy Ministeries § Verum .32 dist in whiche place the interpretours doo note that Laimen sometimes may suspende Cleargymen from their office by the Popes coÌ„maundement yea also they may excoÌ„municate whiche is worthy of memory Hytherto Quintinus a learned lavvier and a great mainteinour of the Popes iurisdiction hath declared his opinion and that agreable to the Popes ovvne Lavves that Princes may take vppon them to gouerne in Ecclesiastical .495 matters or causes Stapleton All this processe following tendeth to proue that princes haue a gouernemente in causes and matters ecclesiastical We might perchaunce stande with M. Horne for the worde gouernemente which I suppose can not be iustified by any thing he shall bringe forthe but we wil not For we nede not greatly sticke with him for the terme we wil rather consider the thing yt self First then ye enter M. Horne with an vntruth or two For properly to speake neither were any princes that you here reherse iudges in causes ecclesiastical thowgh they had therein a certain intermedling neither dothe the lawe ye speake of tel of any Bishoppes deposed by the Emperours Arcadius and Honorius but this â–ª onely that if any Bishop be deposed by his fellowe Bishoppes assembled together in councell howe he shal be ordered yf he be fownde afterwarde to attempte anie thing against the common wealth Concerning the doeinges of the Emperour Iustinian in matters ecclesiasticall we haue spoken at large alredie And if he were as ye terme him moste Christian amongest princes and learned in the ecclesiastical disciplines why doe you not belieue him calling Pope Iohn that ye here speake of heade of the Churche and that in the verie place by you alleaged What gouernance in matters ecclesiasticall I praye you was it in Kinge Childebertus if Pope Pelagius to auoyde slaunder and suspicion that he should not thinke wel of the Chalcedon Councell sent to the saied King at his requeste the tenoure of his faythe and beliefe Therefore you doe abuse your Reader and abuse also the woorde exacte whiche signifieth to constraine or compel And that dyd not the Kinge but only dyd require or demaunde Touching the Emperour Charles it is I suppose sufficiently answered alrerdye And if nothing were answered that youre selfe nowe alleage maie serue for a good answere For he maketh no newe rules or Constitutions in Churche matters but establissheth and reneweth the olde and saieth He wil compell all men to lyue according to the rules and Canons of the Fathers Neither doothe he call him selfe heade or Gouernoure of the Churche but a deuoute defender and an humble helper But when he speaketh of his worldlie kingdome he calleth him selfe the gouernour of the kingdome of Fraunce We nede now answere no further for Lewys the Emperour Charles the great his sonne then we haue already answered neither touching Leo the .3 Yf ye say that the Emperour was iudge in the cause of Leo the .4 I graunt you but not by any ordinarie authoritie but because he submitted him selfe and his cause to the Emperours iudgemeÌ„t as it appereth by his own text and the glose And it is a rule of the Ciuill Lawe that yf any man of higher Authority wil submit him selfe and his cause to his inferior that in such a case he may be his iudge But now at length it semeth you haue found a laie person yea a woman head of the Churche and that a reuerend Bisshop was coÌ„maunded to purge him self before her Whie doe ye not tel vs also who coÌ„maunded him It was not Brunichildis the Frenche Queene but Pope Gregorie that coÌ„maunded him And when I pray you Surely when he had purged him self before at Rome before Pope Gregory And why was he I pray you sent to the Queene Surely for no great nede but for to cause his
the church forced you to this plaine distinction and to graunt nowe which you neuer graunted before a certaine rule and gouernement to Bishoppes and priestes which princes haue nothing to doe withall plaine contradictorie to your former assertions and to the Othe which you defende attributyng supreme gouernement to the Princes in all maner causes ecclesiastical or spiritual without exception This also forced you to limit the Princes gouernemeÌ„t with the power of the sworde which in Churche matters as hath bene proued is nowe no power at all though among the Iewes it were and which also if it were a power is not yet the supreme power seing the Bishops and Priests haue a farre greater and higher power to exercise and to practise vpon the soules of men ouer which the Church properly chiefly and only ruleth and gouerneth not ouer the body otherwise theÌ„ the necessary coÌ„iunctioÌ„ of both implieth the one with th' other Gods name be blissed The truth hath forced you to open your owne falshood and the absurditie of your assertion which you would so fayne haue concealed The truthe also hathe driueÌ„ you to graunte that rule and gouernement nowe to Bishoppes and Priestes which hitherto in your booke and which also by the tenour of the Othe by you defended is attributed to the Prince only and cleane taken away from the Bishops and Priestes Yea and to auouch that Princes neyther may nor doo clayme any such rule vpon theÌ„ when yet by you and by the Othe they bothe may and ought to claime no lesse then all together without any exception or limitation in the worlde Wherefore as I sayed before we nede to wrestle no farder with you seing you can so roundly geue your selfe so notable a falle and cast your selfe so properly in your owne turne And to auoide tediousnes I am dryuen here to breake of desyrous otherwise to open diuerse your other and greate absurdities in thys Diuision Nowe some of them I will note in your margin among your manyfolde vntruthes and content my selfe at thys present with that which hath bene sayed The .157 Diuision pag. 97. a. M. Fekenham And when your L. shal be hable to prooue that these woordes of the Apostle Paule and by him writen in his Epistle vnto the Hebrewes Obedite praepositis vestris subiacete eis ipsi enim peruigilaÌ„t quasi rationeÌ„ pro animabus vestris reddituri vt cuÌ„ gaudio hoc faciaÌ„t et noÌ„ gemeÌ„tes Doe ye obey your spiritual gouernours and submit your selues vnto them for they watche as men which must geue accompt for your soules that they may doe it with ioye not with griefe VVhan your L. shal be hable to proue that these wordes were not writen of the Apostle Paule aswel for al Christian Emperours Kings and Queenes as for the inferiour sort of people thaÌ„ shal I in like maner yelde touching that text of Paule and thinke my selfe very wel satisfied M. Horne No man hath or doth denie that the Church ministers hath to gouerne the flocke by preaching and feeding vvith the vvorde vvhich is the rule or gouernement that Paule speaketh of in this place also vvhereto all princes are and ought to be subiecte and obedient For this subiection and obedience to the vvorde of the Ghospel taught and preached by the Bishoppes sitting in Christes chaire vvhich is the vvhole .536 rule and gouernement they haue or ought to claime as propre to theyr calling is commaunded so vvell to princes as to the inferiour sorte of the people as you say truely although your cause is no deale holpen nor my assertion any .537 vvhit proued thereby The .2 Chapter of M. Fekenhams second reason for not taking the Othe grounded vpon S. Paule Heb. 13. Stapleton THE seconde authority that M. Fekenham bringeth is out of S. Paule Obey your spiritual gouernours and submitte your selues vnto them for they watche as men that muste geue an accompt for your soules In which wordes th'Apostle as he teacheth the shepe to obey so he techeth the pastours vigilare clauum ac gubernacula tenere saieth Theodoretus to watch and to rule the sterne For answere to this M. Horne is yet ones againe reuolted to his feding and woulde fayne feade vs forth with a folishe flie flawe as thowghe this were meante no further then that spirituall men may feade the people and Prince to with the worde of God wherunto all aswell the Princes as people are bownde to obey And this he saieth is the whole rule and gouernmente that they can properly clayme Nay Mayster Horne not so let them haue some more gouernemente and at the leaste so muche as your self graunted them euen in the laste leafe before that is to minister Sacramentes and to bynde and lose Will ye so sone abridge your late liberalitie What yf the people Mayster Horne or the Prince either will set light by the preachers worde and will amende neuer a deale the more for all his preaching but wexeth worse and worse especially in opeÌ„ and notoriouse faultes Is there no further remedy but to suffer al thinges to runne on Ys the Bishop thinke you now excused Why had then Ely such a greauouse punishment for his vnruly children He tolde them theire faultes he tolde them that all the people spake yll of them But yet both he and his had a terrible punishmente quòd non corripuerit eos Because he did not rebuke theÌ„ yet did he rebuke theÌ„ But for that he did not rebuke them so vehemently and so earnestly as he shoulde haue done and as S. Hierome sayeth coercuit corripuit eos sed lenitate seu mansuetudiue paternali noÌ„ seueritate authoritate Pontificali He did correcte and rebuke theÌ„ but mekely and gently as fathers are woÌ„te not seuerely nor with such autority as he being the bishop should haue done Then yf gentle or sharpe words wil not serue the euaÌ„gelical pastour must take the staf in his hand and breake the obstinat and stubborne hart with a terrible blowe of excoÌ„munication he must sequester this scabbed shepe froÌ„ the residue of the flock For as S. Augustin saieth An noÌ„ ê‘tinet ad diligentiaÌ„ pastoraleÌ„ eÌ„t illas oues quae etc. à grege aberrauerint si resistere voluerint flagelloruÌ„ terrorib vel etiaÌ„ doloribus reuocare Dothe it not appertaine to the pastoral diligence to call backe such sheepe as doe goe astraie and if they resist to call them backe with terroure of the rodde yea and with stripes too And this is the rodde S. Paule speaketh of and threateneth the Corinthians withall This is the rod with the which he beat the fornicatour there This rodde many bishops vsed against Princes and Emperours This rodde Marcians Father being a Bishoppe vsed against his owne sonne for deflouring a Virgin To this spirituall Authoritie the offeÌ„der what so euer he be prince or other is subiect and therfore this proueth euidently the Ecclesiasticall
iudgements and trialles forinsecal also by excommunication depriuation or such like ecclesiastical punishmeÌ„ts without a new commission from the Prince and to bringe nor reason nor authority nor Scripture nor Doctour nor couÌ„cel nor exaÌ„ple in Christes Church at any time practised for the coÌ„firmatioÌ„ of yt but only a decree of laye men contrary to their own Pastours and bishops it is such a kind of persuasioÌ„ as wel may be forceable to the haÌ„d aÌ„d the mouth to extort froÌ„ theÌ„ an outward coÌ„sent for feare of displeasure but to the hart and coÌ„scieÌ„ce of a ChristeÌ„ maÌ„ professing obedieÌ„ce to Christ and his dere Spouse the Church aÌ„d perfourming the same it shal neuer be able to perce vnto As for the Sequele of M. FeckeÌ„haÌ„s argumeÌ„t whereof you say the most simple caÌ„ iudge as though it were but a simple sequele to infer vpoÌ„ the Bishops authority in the old law the IurisdictioÌ„s of the bishops in the new Testament or vpon the example of Eleazar to inferre forinsecall as you call it iurisdiction in bishoppes it appereth by that hath ben said both that the deductioÌ„ froÌ„ the old law to the new is right good and such as your self most pleÌ„tifully haue vsed in the first part of your book yea so far that you charge M. Fekn though vntruly for a Donatist for seeming to auoid such kind of prouf and also it appereth that a vaine thing it were for bishops now after the example of Eleazarus to haue the directing feeding and ordering of Gods people if thei had not withal power and authority to cal back such as goe a stray to punish the offenders to visit their cures to refourme disorders to make lawes for order to be kept c. in vain I say seing that the one without the other neither was at any tyme auaylable neither can by any reason possibly be auailable M. Fekenham The .165 Diuision pag. 110. a. The seconde in the newe Testament like as our Sauiour Christe did committe and leaue the whole Spiritual gouernement of his people and Churche vnto his Apostles and to the Bisshoppes and Priestes and the successours of theÌ„ So they did practise al Spirituall gouernment ouer them they did execute and geue iudgement in the Churche of Christe they did refourme order and correcte all disorder therein and that without all commission ayde or authority of any Temporall Magistrat King or Prince for the space of three hundreth yeres in the primatiue Churche of Christe vnto the time of Constantine he being the first Christian Kinge and Emperour which did ioyne his sworde to the maintenaunce of Gods worde M. Horne Like as the Apostles had in commission povver from Christe our Sauiour to vvhome al povver vvas geuen both in heauen and in earth so faithfully they executed the authâ—rity and charge committed vnto them not seeking their ovvne honour by vsurpation but the glory of Christ by the abasing them selues euen vnto the death Their commission regestred by S. Mathevv appeareth in these vvordes Goe and teache al the nations baptizing them in the name of the father and of the sonne and of the holy ghost teaching them to kepe all things which I haue commaunded you Hovv faithfully they exercised this authority according to the commission S. Luke shevveth in his Chronicle called the Actes of the Apostles and setteth forth one notable example hereof in Paules oration made to the Elders of Ephesus called to Miletum He taketh them to witnesse that he kept nothing backe from them that might be for their profit but shewed them al the councel of God It is much 592 maruail that Paul shevved al Gods councel vnto them and yet made no mention of any Forinsecal iurisdiction as geuen them by the commission of Gods vvorde The godly Bisshops that succeded the Apostles for manye yeres after follovved the doctrine and examples of the Apostles yet .593 neuer exercising iurisdictioÌ„ Forinsecal neither iudging reforming ordering or correcting othervvise than bye preaching publikely or priuately vvithout especial consent and commission of their Churches during the time thei had no Christian Prince or Magistrate ConstaÌ„tinus as I haue said vvas not the first Christian King But he vvas the very first Emperour as your ovvne vvriters doe vvitnesse that .594 gaue Bisshops authority to iudge and exercise iurisdiction ouer their Clergy and that gaue to the Bisshop of Rome povver and .595 authority ouer other Bisshops as iudges haue the King ouer them and that gaue to him povver and iurisdiction ouer al other Churches if that Donation be not forged vvhich Gratian citeth And Petrus Bertrandus a Bisshop a Cardinal and one of your best learned in the Canon and Ciuil lavves in his treatise De origine iurisdictionum affirmeth that Theodosius and Carolus Magnê° did 596 graunt vnto the Churche al iudgementes For the proufe vvhereof he auoucheth diuerse decrees and .597 addeth That such grauntes were afterwards abrogated The .9 Chapter Of Spirituall Iurisdiction exercised by bisshops without Princes commissions and before Constantines time Stapleton MAister Fekenham bringeth now forth certain autorities of the new testament for the iustifying of his purpose as that Christ committed to his Apostles and to their successours the whole spiritual gouernement and that they did practise and exercise the same .300 yeres together without any maner of commission from Princes eueÌ„ to the tyme of CoÌ„stantin the great M. Horn thinketh it a sufficient answere with stoute asseueration voyde of al maner of probation to auouche that they had a commissioÌ„ he dareth not say now of their Princes being al or almoste al infidels but of their Churches Yea well and sone saide M. Horne but yf ye would withall haue layde before your reader but one authour old or new good or badde vnlesse perchaunce ye may bring some of your own fellowes and but one example for these .300 yeres we would the better haue born with you Now ye tel vs the Apostles did preach and baptise and other such extraordinary matters leauing the thing vnproued wherein lieth al the question betwene yow and M. Feckenham Your assertion is altogeather incredible and a very peeuishe fantasticall imagination that no man of the clergy or Laiety these 300. yeres was excoÌ„municated for any manner of offence no priest was forbydde to minister the Sacraments or deposed for his defaults by his bishoppe but by a speciall commission of the prince or whole Churche Ye may aswel pul downe the towre of London M. Horne with your litle finger as ye shall be able to proue this fonde assertion But yet before CoÌ„stantinus the great his time ye think your self cock sure Let vs then see howe sure ye are euen of this your onely example Verely I suppose that no man lyuinge vnlesse he hath a brasen face would for shame of the worlde thus demeane him self in so graue and weighty matters and linck so many Lies together as lynes as you doe
meales aswel friday as other daies One thing I am sure of M. Horn he toke no part of your fleshly breakfasts and suppers that ye haue had in good store in your house vppon the fridaies and other fasting daies Which example to be shewed in your house being a man of such vocation and countenaunce against the Lawes of the Church and the realme how it may be allowed I leaue it to the consideration of others For I suppose neither your self nor Maistres Madge with al your other fleshly company are fallen into suche weaknes feblenes and consumption nor are of so timerouse and scrupulouse a conscience that either ye neade or will tarrie for a Licence I wil not say to be sought at Rome but nearer hand at London And what neade this prelate of any other Licence that can so pretely licence him selfe to fast with flesh aswell as with fishe For a man may saieth he fast aswell with fleshe as with fishe Wel spoken and like a good Turk or Iewe For at a good Christians mouth I neuer heard that rule nor euer reade it before In the primitiue Church men fasted in great numbers both from fish and fleshe but this prelate least the generation of his spirituall children should be to much hindered by eating cold fish hath found a new diuinity wherby we may faste with a fatte pigge or capon vppon good fridaie least for fayntnes we fal vnder the crosse as Christ did I say this is a new diuinity For from the Apostles time hitherto Lent hath euer bene fasted aswel in our realme as in al Christendom beside Wherof nowe almost xiij hundred yeares fithence our most noble countreman and Emperour Constantinus geueth vs a full godly testimony aswel for our Ileland of Britany as for Rome all Italie Aegypt Fraunce Lybia all Grece al the countries called Asiana and Pōtica Regio Cilicia and for al the Churches of the East West South and North And this lent fast was frō flesh at the lest as it appeareth euidently both by Epiphanius aboue xj hūdred yers past and by a Councel of Laodicea holdē about that time Yea they were counted plaine heretiks that cōtemned the Lente and other fastinge daies As the Aerians Iouinians and such other And nowe haue we a subtile insoluble that there is no synne but that the same of it selfe is mortal synne and yet there is no mortall synne but that the same is veniall For he saieth he proued to M. Fekenham that there is no synne so venial as it could be remitted by any ceremonie yea there is no sinne but the same of it self is mortal and yet veniall to be purged by the merites of Christ onely and that al synnes were they neuer so mortal were neuerthelesse venial sauing al only the syn against the holy Ghost which is irremissible Suerly this is a notable cōclusion to lap vp your worthy boke withal Wherin for al your subtelty are as many errours and heresies as are lines And would God ye would haue shewed as withall what godly Father ye haue for your Authour in these your absurde and false propositionis Well well as muche as ye crake that ye proued this gere to M. Feckenham I must tel you ye haue not yet proued nor euer shal proue yt as long as ye liue And ye dare not for shame shewe the authour of your doctrine who is no better then the Archeheretyke Wiclef Who sayeth there is no synne properly to be called mortal but the lacke of finall repentance which is the sinne against the holy Ghost Or yf ye haue any better authour we woulde gladly see him and would gladly at your good leasure better vnderstand how ye could either rydde your selfe from many fowle errours or from a fowle contradiction in these your so fewe lines For first where you say that no sinne is so venial as it coulde be remitted by any ceremony yf you vnderstode what venial sinne were a man of your vocatiō would be ashamed so to say And therfore I wil first open your second errour vpon the which this former is grounded Which is this There is you say no sinne but the same of it selfe is mortal and yet venial to be purged by the merites of Christe onely Is this your diuinitie M. Bishop Nowe forsothe a worthy diuine you shewe your selfe and more mete to be a parish clarke in Kingy strete in Winchester then a bishop of that famous See For how say you M. Horne Is euery mortal sinne also venial And is euery sinne of it selfe mortal Let vs then see what is mortal sinne and what is venial Mortal sinne is cōmitted whē we doe any thing against Gods law or against the loue we owe to him or to our neighbour for his sake with an auersiō or turning away frō God him selfe Which Acte forsaking the euerlasting goodnes and cōuerting our selues to the vnlauful vse of his tēporal creatures is a deadly synne that is such as deserueth by the law and iustice of God euerlasting death Of such mortal synnes excluding from the kingdome of God you haue in S. Paule diuerse enumerations bothe to th◠Corinthians and to the Galathians which howe they may be made venial you shal neuer shewe but howe they may be made no sinnes at al that is howe they may be vtterly forgotten and forgeuen yt is easy to shewe forsothe by the merites of Christes passion as a meritoribus cause by the mercy and Iustice of God as by a formal and efficient cause our own repētaunce going before according to the sacrament of penaunce with al the partes thereof as by a necessary disposition of the matter apte to receiue this effecte which is Reconciliation with God after our falle Veniall synne is a disordinat affection or passion disordering our dewe loue to God and our dew obedience to his lawe either by frailty of light motiōs and incitations against the which we fight not so strongly as we shoulde neither watche so warely as we ought or by natural infirmity of the olde corrupted Adam or by excusable ignorāce of the particular factes in al which we forsake not God nor our loue to him and to our neighbour but are for the time rather letted and hindered then auerted or remoued from our loue and duty to God This synne is called venial or pardonable for that the Acte thereof excludeth vs not from the kingdome of heauen neither maketh vs deadly guilty in Gods sight And the reason is because such motions of frailty and such light negligences without the which this life is not lead are but a smodering heate of the olde fyre of originall sinne cleane quenched in the water of baptim Quenched I say for any gyltinesse thereof to remayne but not quenched vtterly for the operation and working thereof The olde Adam worketh still in vs and rebelleth against the spirite notwithstanding he was drowned in Baptisme but the spirite of the newe man in Christ