cause to make much of this earthly Supremacy For had not the clergy and temporalty geuen that to kinge Henry .8 you and your heresies coulde haue had no place now in the throne of that Bishopprike which was ordayned not for Robert and his Madge but for chast prelates and suche as shoulde preferre the soule before the body the kingdome of heauen before the kingdome of the earthe Peter before Nero Christ before Antichrist For so I doubte not to say with the greate Clerke and most holy Bishop Athanasius that a Christian kinge or Emperour setting him selfe aboue bishops the officers of Christ in matters of the faythe is a very Antichrist Which Antichristian facte in dede hathe bene the first gate and entry for all those heresies to enter ▪ which the Prince him selfe then most abhorred and against the which bothe he had lately before made a lerned booke and did publishe after but in vayne for a stay thereof the six Articles In vayne I say for the order of dewe gouernement ones taken away the knotte of vnity ones vndone the heade being cut of howe coulde it otherwise be but false doctrine should take place a separation from the corps of Christendome shoulde ensewe and our Countrie a parte of the body fall to decaie in suche matters as belonged to the Heade to order direct and refourme This horrible sinne Maister Horne woulde make a vertue But all ages all Councels all Princes yea the holy Scriptures are directly against him and doe al witnesse for the Pope and Bishoppes against the Prince and lay Magistrat that to them not to these belongeth by right by reason by practise the Supreme and chiefe gouernement in al causes and matters mere Ecclesiastical and spiritual M. Horne The .145 Diuision pag. 87. a. To this .475 effect also vvriteth Petrus Ferrariensis a notable learned man in the Lavves saying Thou ignorāt mā thou oughtest to know that the Empire the Emperour ones in tymes past had both the swoordes to witte both the Temporal and Spiritual in so much that the Emperours then bestowed .476 al the ecclesiastical benefices through the 477 whole world and more they did choose the Pope as it is in C. Adrianus Dist. 63. And the same Petrus in an other place saith thus Marke after what sorte and how many vvaies those Clergymen do snare the Lay and enlarge their ovvne iurisdiction but alas miserable Emperours and secular princes which doe suffer this and other things you both make your selues sclaues to the Bisshoppes and ye see the vvorlde vsurped by thē infinit vvaies and yet ye study not for remedy because ye geue no heed to vvisedom and knovveleadge Stapleton YF your law be not better thē your diuinity we neade not much to feare our matter And so much the lesse yf that be true that a good mery fellowe and vnto you not vnknowen reading your boke of late sayd that he durst lay a good wager that yf ye were vppon the sodayne well apposed ye were not able to reade the quotations by your selfe in the margent alleaged out of this Petrus and withal that ye neuer readde that which ye alleage out of Quintinus or yf ye did ye do not vnderstande yt or at the leaste ye doe most wickedly peruerte yt But let this goe as merely spoken for thoughe ye neuer read the authour nor can redely at the first perchaunce reade your owne quotations the whole matter being by some of your frēds and neareste affinity brought ripe and ready to your hand we shal be wel cōtēt frō whēce so euer yt come so it come at length to any purpose and effect whereof I for my parte haue litle hope For what if in the old tyme the Emperours confirmed popes What if the cleargy vsurpe and intrude in many thinges vppon the seculer princes iurisdiction Yf ye may herof make a sequele that either the king of Englād is supreame head of the Church or that the vnlawful promisse made by the bisshops by their priesthod which ye esteme as much as yf they had sworne by Robin hode his bowe doth bynde them as a lawfull promisse I will say ye are sodenly become a notable lawyer and worthy to be retayned of councell in greate affayres I am assured of one thinge that howe so euer ye lyke him in this poynte yet for other poynts of this his boke that you alleage you like him neuer adeale As for the inuocation of Saints yea for the Popes Primacie by the which he sayth A periured man which otherwise is reiected may be by the Popes dispensation admitted to beare wytnes and that a clerke irregular can not be absolued but by the Pope Which followeth the very place by yowe alleaged with many such lyke not making very much to your lykinge Nowe what yf I should say vnto yowe that you and your authour to yf he sayth so say vntruely affirminge the Emperour to haue both the temporall and spirituall sworde And what if I should say that there is no more truth in that assertion than in the other that he bestowed all the benefices through the whole worlde For your chapter Adrianus that you alleage speaketh of the Emperour Charles the great who was not Emperour of the whole worlde nor of halfe Europa neither and therfore he coulde not bestowe the benefices of the whole worlde Yf ye wil say that your authour saith truly and ye haue translated truely for the text is per singulas prouincia◠I graunt yowe it is so but yet is it vnskilfully and ignorantly translated for ye shoulde haue sayed through out euery prouince or contrey subiect to the Romā empire For the Romans did call all countries that they had conquered Italie excepted prouinces and the people Prouinciales I say nothing nowe that this chapter rather enforceth then destroyeth the popes primacy For Charles had neither authority to bestowe the Ecclesiasticall benefices nor to choose the Pope but as he beinge a mere straunger before toke thempire at the popes hand so did he take also this speciall priuilege and prerogatyue M. Horne The .146 Diuision pag. 87. b. Like as Petrus Ferrariensis attributeth bothe the svvordes that is both the spirituall and the temporall iurisdiction to the Emperour So .478 Io. Quintinus Heduus a famous professour of the lavv in Paris and one that attributeth so much to the Pope as may be and much more than ought to be saith that In solo Principe omnis est potestas in the Prince .479 alone is al power and thereto 480. auoucheth this saying of Speculator De iurisdict omnium iudicum Quod quicquid est in regno id esse intelligitur de iurisdictione Regis that whatsoeuer is in a kingdome that is vnderstanded to be vnder the iurisdiction of the kinge To vvhich .481 purpose he citeth an auncient learned one in the Lavve vvhose name vvas Lotharius vvho saith he did say That the
time some Godly Princes that vvere othervvise geueÌ„ Eusebius in his Ecclesiasticall History maketh mention of one Philippus a moste Christian Emperour of vvhom and his sonne also being Emperour vvith him Abbas Vrspurgensis vvitnesseth that they vvere the first of al the Romaine Emperours that became Christians vvho also declared by theyr .515 deedes and vvorkes as Abbas saieth that they had in them the feare of God and the most perfect Christian faith Constantinus also the Emperour Father to Constantine the greate did moste diligently of all others seeke after Gods fauour as Eusebius vvriteth of him He did prouide by his gouernment that his subiectes did not only enioye greate peace and quietnes but also a pleasant conuersation in holines and deuotion towardes God Idolatours and dissemblers in Religion he banished out of his Courte and such as confessed Gods truth he reteined and iugded most worthy to be about an Emperour commaunding such to haue the guarde both of his person and dominion He serued and worshipped the only true God He condemned the multitude of Gods that the wicked had He fortified his house with the praiers of holy and faithful men and he did so consecrat his Court and Palaice vnto the seruice of God that his housholde companie was a congregation or Church of God within his palaice hauing Gods mynisters and what soeuer is requisit for a Christian congregation Polidorus in his Historie of Englande affirmeth also of this Emperour that he studied aboue al other thinges to encrease the Christian Religion vvho after his death vvas rekened in the nuÌ„ber of saincts To these fevve adde Lucius a king of our ovvn country vvho although he vvas not in might coÌ„parable to CoÌ„stantine the mighty Emperor yet in zeale tovvardes God in abolishing idolatry and false religion in vvinning and dravving his subiects by al meanes to the ChristiaÌ„ faith in mainteining aÌ„d defending the sincere Christianity to the vttermost of his povver he vvas equall vvith ConstaÌ„tine and in this pointe did excel him that he longe before Constantine brake the Ise gaue the onsette and shapt a patern for Constantine to follovv vvhereby to vvorke that in other parts vvhich he had achieued vvithin his ovvn dominioÌ„ This noble king of very loue to true Religion .516 as Polidore testified of him Procured him selfe and his subiectes to be baptised caused his natioÌ„ to be the first of al other prouinces that receiued the Gospell publiquely did drawe his people to the knowledge of the true God banished at ones al maner of prophane worshipping of Goddes and coÌ„maunded it to be leaft CoÌ„uerted the teÌ„ples of the Idolatours to be Churches for the ChristiaÌ„s And to be short he emploied and did bestowe al his seruice and power moste willingly to the furtherauÌ„ce and encrease of the ChristiaÌ„ ReligioÌ„ whiche he plaÌ„ted most sincerely throughout his countrey and so lefte it at his death almoste an huÌ„dreth yeres before Constantine vvas Emperour and therefore vntruely sayed of you that Constantine vvas the very first Christian king that ioyned his svvorde to the maintenaunce of Gods vvorde Sithe this king Lucius so longe before Constantine did not only these thinges that Polidore ascribeth vnto him but also did theÌ„ of his ovvn authority vvithout any .517 knovvledge or consent of the Pope Nor Eleutherius then Bishop of Rome to vvhome aftervvardes king Lucius did vvrite to see some of Caesars and the Romaine Lawes vvas any thing offended vvith the kinges doinges but greatly .518 commending him therein councelled him not to stand vppon the Romain lavves vvhiche saith the Pope might be reprehended but as he began vvithout them so to go on and dravv Lavves .519 alonely out of the Scripture vvhich aftervvardes more at large the Saxon kinges as 520. Iune and Aluredus did The epistle of Pope Eleutherius to king Luciê° is as follovveth Petistis à nobis c. You haue desired of vs that the Romayne Lawes aÌ„d the Lawes of Caesar might be sent ouer to you the which ye would haue vsed in your kingdome of Brytanny VVe may at al times reproue the Romaine Lawes and the Lawes of Caesar the lawe of God we can not For ye haue receyued of late by the diuine mercy in your kingdome of Brytany the Lawe and faithe of Christ. Ye haue with you in your kingdome both the old and newe testament take out of them the Lawe by the grace of God through the councell of your kingdome and by it through Gods sufferaunce shall ye rule your kingdome of Britanie for you are the Vicar of God in your kingdom according to the Prophet King The earth is the Lordes and all that therein is the compasse of the world and they that dwell therein And againe according to the Prophet king Thou hast loued righteosnes and hated iniquitie wherefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes And againe according to the Prophet Kinge geue the Kinge thy iudgement O God and thy righteousnes vnto the Kinges Sonne For it is not geue the iugement and righteousnes of Caesar for the Christian nations and people of your kingdome are the kinges sonnes which dwel and consiste in your kingdome vnder your protection and peace according to the Gospel euen as the henne gathereth together her chickeÌ„s vnder her winges The nations indede of the kingdom of Britany and people are yours aÌ„d whom being diuided you ought to gather together to concorde and peace and to the faith and to the Lawe of Christ and to the holy Church to reuoke cherishe mainteine protect rule and alwaies defende them both from the iniurious persons and malicious and from his enemies VVoe be to the kingdome whose King is a child and whose Princes banquet early a King I name not for his smal and tender age but for follie and wickednes and madnes according to the Prophet King bloud thirsty and deceitfull men shall not liue out halfe theyr daies By banqueting we vnderstand glotonie through glotonie riotousnes through riotousnes al filthie and euil thinges according to Kinge Salomon wisdome shal not enter into a frowarde soule nor dwell in the body that is subdued vnto sinne A kinge is named of ruling and not of a kingedome so longe as thou rulest well thou shalt be king which vnlesse thou doe the name of a Kinge shall not consist in thee and thou shalt lese the name of a King which God forbid Almighty God geue vnto you so to rule your kingdom of Britanie that ye may reigne with him for euer whose Vicar ye are in the kingdom aforesaid VVho with the Father c. Stapleton M Fekenham will nowe shewe three causes why he can not be perswaded in coÌ„science to take the othe The first is for that Christe appointed to his Apostles and theyr successours being bishoppes and priestes and supreamacie of spiritual gouernmente and not to Princes being in Christes time and so coÌ„tinuing idolators and
put in practise wheÌ„ this of .71 Psalm should be fulfilled and al the kings of the earth shal worship Christ and all nations shall serue him c. As yet in the Apostles time this prophecy saith he was not fulfilled and now ye Kings vnderstand be learned ye that iudge the earth and serue the Lorde in feare with reuerence VVhen the Christian Emperours and Princes saith this Catholique Father shal heare that Nabuchodonozor after he had seene the marueilouse power of almighty God in sauing the three yong men from the violence of the fire walking therin without hurte was so astonied at the miracle that he him selfe beinge before this but a cruell Idolatour beganne forthwith vpon this wonderous sight to vnderstand and serue the Lorde with reuerent feare Doo not they vnderstande that thâ—â—e thinges are therefore writen and recited in the Christian assemblies that these should be exaÌ„ples to themselues of faith in God to the furtherance of Religion These Christian rulers therefore minding according to the admonition of the Psalme to vnderstand to be learned and to serue the Lord with reuerent feare do very attentiuely giue eare and marke what Nabuchodonozor after said for he saieth the Prophet made a decree or statute for al the people that were vnder his obeissaÌ„ce that who so euer should after the publicatioÌ„ therof speak any blasphemy against the almighty they should suffer death aÌ„d their goods be coÌ„fiscate Now if the Christian Emperours aÌ„d Kings do know that Nabuchodonozor made this decree agaiÌ„st the blasphemers of God surely they cast in their miÌ„des what they are bouÌ„de to decree in their kiÌ„gdoms to wit that the self same God and his SacrameÌ„ts be not lightly set by and coÌ„temned Thus farre S. Augustin By vvhose iudgement being also the iudgement of the catholik Church it is manifest that the order rule and gouernment in Ecclesiastical causes practised by the Kinges of the olde Testament being figures and prophecies of the lyke gouernment and seruice to be in the Kinges vnder the nevv Testament is the order of gouernment that Christ left behinde him in the Ghospel and nevv Testament and so directly confuteth your .52 erroneous opinion Stapleton Lo nowe haue we moe testimonies of S. Augustine to proue that for the which he hath alleaged many things out of S. Augustin alredy and the which no man denieth For what els proueth al this out of S. Augustine both now and before alleaged but that Christen Princes ought to make lawes and coÌ„stitutions euen as M. Horne him self expoundeth it fol. 12. b. for the furtherance of Christes Religion This thing no Catholike denieth And for my parte M. Horne that you may not thinke I haue now ben first so aduised vppon sight of your booke I haue forced that argument with many ExaÌ„ples of Godly Emperours and Princes in my dedicatory Epistle to the Quenes Maiesty before the translated history of venerable Bede Briefly al S. Augustins words force nothing els but that ChristeÌ„ Princes may make lawes to punish heretikes for that in dede was the very occasion why S. Augustin wrote al this and ought to fortifie the decrees of the Priests with the executioÌ„ of the secular power when obstinat heretickes wil not otherwise obey Thus it serueth our turne very wel But nowe that Maister Horne may not vtterly leese all his labour herein lette vs see howe these matters doe truely and trimly serue against his deare brethern and M. Foxes holy Martyrs to We saye with S. Augustin that Princes may punishe wicked deprauers of religion And we further say that ye are those We say with saint Augustine that Christian Princes may make a decree yea of death as did Nabuchodonosor against the blasphemers of God and carefully prouide that God and his sacrameÌ„ts be not lightly coÌ„teÌ„ned We say ye are as great blasphemers as euer Christes Church had we say ye be they that haue conteÌ„ned Christes Sacramentes making of seueÌ„ two and vsing those two after such sorte that the olde prouerbe may the more pitye in a maner take place as good neuer a whit as neuer the better We say further that not onely the generall Councell of Trente but that the whole Churche hath condemned your opinions by general and national Councelles manye hundred yeares synce And that Christian Emperours Christian Princes as well in other countries as in Englande especiallye the noble and worthye Kinge Henrye the fyfte haue made many sharpe lawes yea of death against heresies We do not nor neuer did disalowe these their doinges as repugnante either to the olde or new Testamente Why then cal you for this respecte the Catholykes Popishe Donatistes But will ye know Maister Horne who be in this point in very dede the Doltishe Deuelishe Donatists Hearken on well and ye shall heare The Donatistes as S. Augustyne reporteth sayde It was free to belieue or not to belieue and that faith shoulde not be forced Was not this I pray you the coÌ„moÌ„ song of the Luterans in Germany and Englande at their beginning Was not this your Apostles Luthers opinion that no man should be compelled to the faith And as there are many dissensions diuisions schismes betwixte you the Sacramentaries and the Lutherans so are you diuided also in this pointe For your M. Caluin writeth that a maÌ„ may laufully and by Gods law be put to death for heresie as he practised himself also burning Seruetus the Arrian at Geneua But al Luthers schollers in Germany are not so forward Yea some of your holy martyrs auouche that the King caÌ„ make no law to punish any maner of crime by death aÌ„d that al such lawes are contrary to the Gospel This was the opinioÌ„ of Sir Thomas Hytton priest and yet is he a blessed martyr in M. Foxe his holy KaleÌ„der aÌ„d we must kepe his feast the x. of March by M. Foxe Yet in a book of praiers set foorth by the brotherhod anon vpon his death he is appointed to the .23 of February and so either M. Foxe or they misse the marke Except the one day be of his Martyrdom and the other of his TranslatioÌ„ And whereas M. Fox saith that there remaineth nothing of the saide Sir Thomas in writinge but onely his name which is a lye and more to by a syllable and that I heare saye he is busye to sette forthe a freshe in printe yet ons againe his huge monstruous martyrloge I wil doe so much for him as minister him plenty of good stuffe I warrante you to set forthe and adorne at his next edition this worthy chaÌ„pioÌ„ withal I do therfore remit M. Foxe to Sir Thomas Mores books There lo is matter inough for M. Fox aÌ„d to much to for eueÌ„ by your own coÌ„fessioÌ„ he is no secret but an opeÌ„ daÌ„nable heretik aÌ„d a Donatist aÌ„d so I trowe no martyr but yet good inowgh aÌ„d as good as the residew of this worthy KaleÌ„der But now hath M. Foxe a
th'Apostles both S. Peter aÌ„d S. Paul so earnestly taught at that time obedieÌ„ce to PriÌ„ces This was the cause In the beginniÌ„g of the church som ChristiaÌ„s were of this opinioÌ„ that for that they were ChristeÌ„ meÌ„ they were exeÌ„pted from the lawes of the Infidel Princes and were not bound to pay theÌ„ any tribut or otherwise to obey theÌ„ To represse and reforme this wroÌ„g iudgmeÌ„t of theirs the Apostles Peter and Paule by you named diligeÌ„tly employed theÌ„ selues Whose sayings can not imply your pretensed gouernmeÌ„t onlesse yow wil say that Nero the wycked and heathennish Emperour was in his tyme the supreme head of al the church of Christ throughout the empire aswel in causes spiritual as teÌ„poral And yet in teÌ„poral and ciuil matters I graunt you we ought to be subiect not only to ChristiaÌ„s but eueÌ„ to infidels also being our princes without any exceptioÌ„ of Apostle euangeliste prophet priest or monk as ye alleage out of S. ChrysostoÌ„ As contrary wise the Christian prince him self is for ecclesiastical and spiritual causes subiect to his spiritual ruler Which Chrysostom hiÌ„self of al meÌ„ doth best declare Alij sunt termini c. The bounds of a kingdome and of priesthood saith ChrysostoÌ„ are not al one This kingdom passeth the other This king is not knoweÌ„ by visible things neither hath his estimatioÌ„ either for precious stones he glistereth withal or for his gay goldeÌ„ glistering apparel The other king hath the ordering of those worldly things the authority of priesthod cometh froÌ„ heaueÌ„ what so euer thou shalt bind vpoÌ„ earth shal be bound in heaueÌ„ To the king those things that are here in the worlde are coÌ„mitted but to me celestial things are coÌ„mitted wheÌ„ I say to me I vnderstaÌ„de to a priest And anon after he saith Regi corpora c. The bodies are coÌ„mitted to the King the sowles to the Priest the King pardoneth the faults of the body the priest pardoneth the faultes of the sowle The Kinge forcethe the priest exhorteth the one by necessity the other by giuing counsel the one hath visible armour the other spiritual He warreth against the barbarous I war against the Deuil This principality is the greater And therfore the King doth put his head vnder the priestes hands and euery where in the old scripture priestes did anoynt the Kings Among al other bokes of the said Chrysostom his book de Sacerdotio is freighted with a noÌ„ber of lyke and more notable senteÌ„ces for the priests superiority aboue the Prince Now theÌ„ M. Horn I frame you such an argumeÌ„t The Priest is the PriÌ„ces superiour in some causes ecclesiastical Ergo the PriÌ„ce is not the Priests superiour in al causes ecclesiastical The AntecedeÌ„t is clerly ê“ued out of the words of Chrysost. before alleged Thus. The Priest is superiour to the priÌ„ce in remissioÌ„ of syns by ChrysostoÌ„ but remissioÌ„ of sins is a cause ecclesiastical or spiritual Ergo the Priest is the PriÌ„ces superiour in some cause ecclesiastical or spiritual Which beiÌ„g most true what thiÌ„g caÌ„ you coÌ„clud of al ye haue or shal say to win your purpose or that ye here presently say that the Prince hath the care aswell of the first as of the seconde table of the commaundements and that S. Paule willethe vs to pray for the Princes that we may lyue a peaceable life in godlines aÌ„d honesty In the which place he speaketh of the heathennishe princes as appereth by that which foloweth to pray for them that they may be coÌ„uerted to the faith Or of al ye bring in out of S. Augustin either against the Donatists whereof we haue alredy said inough or that Princes must make their power a seruaÌ„te to Gods Maiesty to enlarge his worship seruice and religion Nowe as all this frameth full yllfauoredly to conclude your principle so I say that if S. Augustine were aliue he might truely and would say vnto you as he sayd vnto Gaudentius and as your self alleage against your selfe and your bretherne That thing that ye doe is not only not good but it is a great euil to witte to cutte in sonder the vnity and peace of Christ to rebell against the promises of the ghospell or to beare the ChristiaÌ„ armes or badges as in a ciuil warre against the true and the high King of the Christians he would say yf he were aliue vnto you that as the Donatistes did not deny Christ the head but Christ the body that is his Catholike Churche so doe you He would say that as the Donatistes secte was condemned by Constantin Honorius and other Emperours the high Kings of the Christians so are your heresies condemned not only by the Catholik Church but also by the worthy and moste renowned King Henry the fifte and other Kings as wel in England as else where also by the high Kings of the ChristiaÌ„s that is themperours as well of our tyme as many hundred yeares since And therefore ye are they that cutte in sonder the vnity aÌ„d peace of Christes Church and rebell against the promises of the Gospel M. Horne The 22. Diuision Pag. 17. a. Chrysostom shevveth this reason vvhy S. Paule doth attribute this title of a minister vvorthely vnto the Kings or ciuil Magistrates because that through fraying of the wicked men and commending the good he prepareth the mindes of many to be made more appliable to the doctrine of the word Eusebius alluding to the sentence of S. Paule vvhere he calleth the ciuill Magistrate Goddes minister and vnderstanding that Ministery of the ciuiâ— Magistrate to be about Religion and Ecclesiastical causes so .61 vvell as Temporal doth cal Constantine the Emperour The great light and most shril preacher or setter foorth of true godlines The one and only God saieth he hath appointed Constantine to be his minister and the teacher of Godlines to al countreis And this same CoÌ„stantin like a faithful and good minister did throughly set foorth this and he did confesse him self manifestly to be the seruaunt and minister of the high King He preached with his imperial decrees or proclamations his God euen to the boundes of the whole worlde Yea Constantine himselfe affirmeth as Eusebius reporteth That by his ministery he did put away and ouerthrowe al the euilles that pressed the worlde meaniÌ„g al superstition Idolatry and false Religion In so much saith this Godly Emperour that there withal I both called again mankiÌ„de taught by my ministery to the Religion of the most holy Law meaning the vvorde of God and also caused that the most blessed faith should encrease and growe vnder a better gouernour meaning than had beene before for saith he I would not be vnthankeful to neglect namely the best ministery which is the thankes I owe vnto God of duety This most Christian Emperour did rightly consider as he had bene truelye taught of the most Christian Bisshops of that tyme that as the Princes haue in charge the ministery and
wherin Christ wil haue no cōpartener Surely we make no God of the Pope and sometimes perhappes no good man neyther And yet we reuerence him for his office and authoritie that Christe so amplie and honorablie gaue him for preseruation of vnitie and quietnes in his Church Your wisedome with like truth also appeareth in that you call the Pope the Archeretike of Rome naming no man And so your woordes so liberallie and wantonly cast out doe as wel comprehend S. Peter S. Clement and other holy Martyrs and Bishops there as anye other I promise you a wel blowen blast and hansomly handeled With like finenesse you call him Archeretike that is the supreme Iudge ouer all Heretikes and heresies too and that hath already iudged you and your Patriarches for Archeritikes I wisse as well might the fellon at the barre in Westmynster hall to saue his life if it mighte be call the Iudge the strongest theef of all and doubtles had he a Prince on his side his plea were as good as youres is Now where ye say we would haue the Pope to raigne here in the Quenes place procedeth frō your lik truth ād wisedom For albeit the Popes autority was euer chief for matters eccleastical yet was there neuer any so much a noddie to say ād beleue the Pope raigned here The Pope and the King beīg euer two distinct persons farre different the one from the other in seueral functions and administrations and yet wel concurrant and coincident togeather without any◠imminution of the one or the others authoritie Wel ye wil perhap say that albeit M. Gilbie misliketh this title in the Prince yet he liketh wel the religiō especially such as now is and such as was in King Edwards daies which is all one Herken then I pray you what his censure and iudgement is therof I will name saith he no particular thinges because I reuerence those dayes meaninge of King Edwarde sauing only the killing of both the Kings vncles and the prisonment of Hoper for Popes garmentes God graunt you al repentant hartes For no order or state did anye parte of his duetie in those daies but to speak of the best wherof you vse to boast your Religion was but an English Mattins patched foorth of the Popes Portesse many things were in your great booke superstitious and foolish All were driuen to a prescript seruice like the Papists that they should think their dueties discharged if the number were sayed of Psalmes and Chapters Finallye their coulde no discipline be brought into the Churche nor correction of manners I trust nowe M. Horne that you will somewhat the more beare with the Catholikes if they can not wel beare the seruice and title which your companions so yll liketh Yet because ye are so harde maister to M. Fekenham and his fellowes to haue their doing a preparation to rebellion against the Quenes person for defēding Ecclesiastical authority which nothīg toucheth her person or croun as without the which it hath most honorably continued and florished many hūdred yeres and shal by Gods grace continew full well and full long againe when it shall please God let this title and iurisdiction Ecclesiasticall goe which al good Princes haue euer forgon as nothing to them apertaining Let vs come to the very temporall authoritie and lette vs consider who make any preparation of rebellion the Catholikes or the Protestants Who are they I pray you that haue set foorth deuises of their owne for the succession of the crowne withoute the Princes knowledge Surely no Catholikes but the very Protestants them selues Who blewe the first blast of the trompet I pray you Who are those that haue set foorth in open printed bookes in the English tongue that neither Queene Marie nor this our gracious Quene were lawfull inheritours of the Croune And finally that it is againste the Lawe of God and nature that anye woman shoulde inherite anye principalitie or Kingdome No Catholique I warrante you but your holye brethren so feruente in the woorde of the Lorde Yea amonge other M. Iohn Knoxe the new Apostle of Scotlande It is not birth onely saith he or propinquitie of bloud that maketh a King lawfully to reigne aboue the people professing Iesus Christ and his eternal veritie but in his election muste the ordināce which God hathe established in the election of inferiour Iudges be obserued Loe this Apostle excludeth al succession as well of men as women and will haue the Kingdome to goe by election that in case there be founde any Prince that fansieth not this newe Apostle that then he may be lawfullye deposed and a newe brother in his roome placed And therefore I feare not saith he to affirme that it had been the dutie of the Nobilitie Iudges Rulers and people of Englande not onelie to haue resisted and against standed Marie that Iesabell whome they call their Queene but also to haue punnished her to deathe with all the sorte of her Idolatrous Priestes togeather with all suche as shoulde haue assisted her Ye shall nowe heare the verdit of an other good man a zealous brother of Caluins schole I knowe saieth he ye will saie the Croune is not entailed to the heires Males onelie but appertaineth as well to the daughters And therefore by the lawes of the Realme yee coulde not otherwise doe But if it be true yet miserable is the answeare of suche as hadde so longe time professed the Gospell and the liuely word of God If it had bene made of Paganes and Heathens whiche knewe not God by his woorde it mighte better haue bene borne withall but amonge them that bare the name of Gods people with whome his lawes shoulde haue chiefe authoritie this answeare is not tolerable And afterwarde If shee had bene no bastarde but the Kinges daughter as laufullie begotten as was her Sister that godlie Ladie and meeke lambe voide of all Spanisshe pride and straunge bloude yet in the sicknes and at the deathe of our lawfull Prince of Godlye memorie Kinge Edwarde the sixte that shoulde not haue bene your firste counsell or question who shoulde be your Queene but firste and principallye who had bene moste metest amonge your brethren to haue hadde the gouernemente ouer you and the whole gouernemente of the Realme to rule them carefullye in the feare of God After this he sheweth his minde more expresselye A woman saieth he to reigne Gods lawe forbiddeth and nature abhorreth whose reigne was neuer counted lawefull by the woorde of God but an expresse signe of Gods wrathe and a notable plague for the sinnes of the people As was the raigne of Iesabell and vngodlie Athalia especiall instrumentes of Sathan and whippes to his people of Israell I dooe here omitte a Sermon made by one of your Prelates that bothe Queene Marie and our graciouse Queene Elizabeth were bastardes And they saye that your selfe Maister Horne did the same at Durham Howe lyke yee this Maister Horne Is this a preparation of
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
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
office is an honorable office Wel let yt be honorable to I suppose for all that it shal not make hym supreame heade of the Churche withall And so hath M. Hornes argument a great foyle M. Horne The .90 Diuision Fol. 53. a. The bishops and Clergy vvhich vvere of the Prouince of Antioche vvhan Macarius vvas deposed by the iudgement of the Synode do make supplication vnto the Iudges the Emperours deputies and counsailours that they vvilbe meanes vnto the Emperour to appoint them an other Archbishop in the place of Macarius novve deposed Stapleton And wil ye play me the MacariaÌ„ styl M. Horne Good reader coÌ„sider of M. Horns dealings eueÌ„ in this couÌ„cel that I haue aÌ„d shal declare whether M. Horn doth not altogether resemble Macarius shameful practise in his allegatioÌ„s One of your reasons theÌ„ M. Horn to proue CoÌ„stantines supremacy by is that the Antiochians sewed to themperour to appoint an other Archbisshop in the place of Macarius The appointment of an Archbisshop imployeth no supremacy Diuerse Kings of England haue appointed bisshops and Archebisshops in their Realm And yet none euer toke vpon them either the name or Authority of a Supreme Gouernour in al causes Ecclesiastical vntil in this our miserable tyme heretikes by authority of Princes to establishe their heresies haue spoiled Gods Ministers and the Church of her dewe Authority and gouernement And I haue told you before M. Horne that this CoÌ„stantin himself hath disclaimed your supremacy of supreame iudgement in causes ecclesiastical Wherof also the very next matter immediatlye rehersed before the thing you alleage is a good and a sufficient proufe I wil therfore demaunde a question of you Ye see Macarius is deposed and that as you confesse here your selfe by the Iudgement of the Synod Might now themperour kepe him stil aÌ„d that laufully in his bisshoprik if he had so would or no If ye say he might not theÌ„ is he no Supreame Head Except ye wil say he was lawfully deposed as an heretike and therfore theÌ„perour could not kepe him in This also as yet maketh against your supremacy For theÌ„ the IudgemeÌ„t of the bisshops is aboue themperours power But I wil further aske you whether yf Macarius had bene hartely poenitent and had recanted his heresy to themperour might theÌ„ haue kept him in Now take hede ye be not brought to the streights which way so euer ye wind yourself Yf ye say he may as ye must yf ye wil haue themperour Supreme Gouernour in al causes ecclesiastical then is the whole CouÌ„cel against you vtterly denying him al hope of restitution though the Iudges at theÌ„perours coÌ„maundemeÌ„t being moued with mercy proposed this questioÌ„ to the Synod Yf ye say he may not then do ye your self spoile theÌ„perour of his Primacy Thus ye perceiue euery way ye are in the bryers being conuicted by the very place by your self proposed M. Horne The .91 Diuision Fol. 53. a. The Iudges make them aunsvvere that it vvas the Emperours pleasure that they should determine amongest them selues vvhom they would haue and bring their decree vnto the Emperour At the last the vvhole Synod doe offer their definition subscribed vvith their hands to the Emperour besechiÌ„g him to .274 examen and confirme the same The Emperour vvithin a vvhyle saith vve haue redde this definition and geue our consent thereunto The Emperour asked of the vvhole Synod yf this definition be concluded by vnifourme consent of al the Bishops the Synod ansvvered VVe al beleue so we be al of this mind God send themperour manye yeares Thou hast made al heretiks to flie by thy meanes al Churches are in peace accursed be al Heretiks In the vvhich curse the vvhole Synode curseth Honorius Pope of Rome vvith the great curse vvhome the Synode nameth in .17 Action one of the chiefest of these Heretiques vvho are here cursed The Emperour protesteth that his zeale to conserue the ChristiaÌ„ faith vndefiled .275 vvas the only cause of calling this Synode He shevveth vvhat vvas their partes therein to vvyt to weighe consideratly by Gods holy Scriptures to put away al noueltye of speche or assertion added to the pure ChristiaÌ„ faith in these latter daies by some of wicked opinioÌ„ and to deliuer vnto the Church this faith most pure and cleane .276 They make a coÌ„mendatory oration vnto theÌ„peror vvith much ioyfulnes declaring that this his fact about this Synod in procuring to his subiectes true godlynes and to al the Church a quiet state was the most comely thing the most acceptable seruice the most liberall oblatioÌ„ or sacrifice that any Emperour might or coulde make vnto God And declaring the humble obedience to his precept or sommons of the Bisshop of Rome vvho sent his Legates .277 being sicke him self and of them selues being present in their ovvne persones they doe most humbly beseche him to set his seale vnto their doinges to ratifie the same with the Emperial wryt and to make edictes and constitutioÌ„s .278 wherewith to confirme the Actes of this Councel that al controuersie in tyme to come may bee vtterly taken away Al vvhich the Emperour graunted vnto them adding his curse as they had done before so vvel against al the other Heretikes as also against Honorius late Pope of Rome a companion fautour and coÌ„firmer saith he of the others heresies in al pointes After this the Emperour directeth his letters to the Synode at Rome of the VVesterne Bisshoppes vvherein he commendeth their diligence about the confuting of the heresies He describeth the miserable estate the Churche vvas in by meanes of the Heresies for saith he the inuentours of Heresies are made the chiefe Bisshoppes they preached vnto the people contention in steade of peace they sovved in the Churche forâ—vves cockle for vvheate and all Church matters vvere troubled and cleane out of order And because these things vvere thus disordered and impietye consumed Godlines wee sette forwarde thyther whereunto it becommed vs to directe our goinge meaninge to seeke by al meanes the redresse of these disorders in Churche matters wee labour with earnestnes for the pure faith wee attende vppon Godlines and wee haue our speciall care aboute the Ecclesiasticall state In consideration vvhereof vvee called the Bisshoppes out of farre distaunte places to this Synode to sette a Godly peace and Quietnes in the Churche matters c. To this epistle of the Emperour Leo the seconde Bisshoppe of Rome maketh aunsvvere for Agatho vvas deade bye letters vvhereof this is the effecte I geue thankes vnto the Kinge of Kinges vvho hath bestovved on you an earthly Kingdome in such vvyse that he hath geuen you therevvith a mind to seeke much more after heauenlye thinges Your pietye is the fruite of mercy but your authoritye is the keper of Discipline by that the Princes minde is ioyned to Godde But bye this the subiectes receyue reformation of disorders Kinges ought to haue so muche care to refourme and correcte naughtynes
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
come as Barons so for matters ecclesiasticall he appointeth specialle the conuocation Truthe yt is that before the conqueste and in William Conquerours tyme to as appeareth by old recordes writen as it semeth abowt the coÌ„quest the proctours of the clergye sate in the Lower howse And the sayde recordes do shewe that the Parliament properly standeth and consisteth in .3 degrees that is of the proctours of the clergye of the knightes of the sheere and of the Burgeses and Citizens For they represent the people and comminaltie of the realme As for the noble men bishoppes and othâ—r be there for their owne persons and not for other yf we shal beleue the said auncient records Nowe though these many yeres for matters politike the coÌ„uocation haue had nothing to doe yet as ofâ— as any paiemeÌ„t is to be made it taketh no place by vertue of ParliameÌ„t against the Clergy onles the Clergie do coÌ„sent Yf this be true in mony maters and if in auÌ„cieÌ„t time the Clergy had to do in ciuil maters also the which prerogatiue belik they left voluÌ„tarely that they might the better attend their owne spirituall vocatioÌ„ what an accoÌ„pt ought of all good reason to be made of the late parliament wherein mere Laie men haue turned vpsidowne the state of the Catholique faythe againste the full mindes of the Clergie I leaue it to euery wiseman well to consider But as I beganne to saye If Polidore meaneth not the Parliamente to be a Councell of Spirituall matters to what purpose or with what great wisedome haue ye alleaged him or that he calleth the making of Bisshops aÌ„d Abbats holy rites lawes of religioÌ„ and church ceremonies seing that the King gaue ouer the electing of bishoppes and seing that your Authour doth shew that Anselme rebuked the King therefore Nowe to those matters of Englande M. Horne addeth a greate Vntruthe of the Kyng of Hungarie tellyng vs out of Martinus that the Kynge of Hungarie vntill this time which is the yeare of grace 1110. and from thence euen til our daies maketh aÌ„d inuestureth according to his pleasure bisshops c. Thys I say is a great and flat vntruth For Martinus here saieth plainly the coÌ„trary thus At this time the King of HuÌ„gary saieth Martinus writing many aduertisements to the Pope by his letters gaue ouer the inuesturing of Bishops and of other prelats which vntil that time the kinges of Hungary were wonte to make These are the true wordes of Martinus in this place Now what passing impudency is this of M Hornes That which his Author telleth for the Popes primacy this man wresteth it to the Princes And therefore whereas Martinus telleth only that vntill that time kinges of Hungary inuested the Bishops and addeth farder that at the same time the kinge of Hungary gaue ouer the same into the Popes handes M. Horne bothe lewdely concealeth that and also of his owne most impudentlye and shamelessely addeth and from thence euen til our dayes which Martinus not only auoucheth not but telleth also plainely the contrarye to witte that at that time the king gaue ouer al such matters Farder to make the matter souÌ„d more princely you make Martinus say that the kinge of Hungary inuested Bishops according to his pleasure Which wordes according to his pleasure are not in Martinus at al but it is a poynt of your descant vpoÌ„ his playne and a fitte of your owne voluÌ„tary at your pleasure In dede this souÌ„ded pleasauntly in M. Hornes eares that by this exaÌ„mple he might also goe for a Bishop made at the Princes pleasure and to be remoued againe at her highnes pleasure But you hearde before by the forme of Paschalis his graunte made to Henry the .4 that though the Prince haue the inuesturing and confirming of Bishoppes graunted him yet it was neuer so grauÌ„ted to Princes that their oÌ„ly pleasure suffised to make a man a true Bishop For first whom the Prince inuested and confirmed he shoulde be liberè praeter violentiam simoniam electus chosen freely without violence or simony on the Princes part Which great faultes both the Emperours of Germanie and the kinges of oure land such as had the inuesturing of Bishops in their owne handes namely Henrie the .4 Emperoure and William Rufus of England most grieuouslie and daily committed Secondarelye though he were inuested and confirmed of the Prince yet post inuestituram Canonicè Consecrationem accipiant ab episcopo ad quem pertinuerint after the inuesturing let them saith Paschalis be consecrated of the Bisshop to whom they belong So likewise Leo .8 in his grauÌ„t made to Otho the .1 geuing to the Emperour the inuesturing of Bishops addeth Et consecrationem vnde debent and to be consecrated where they ought to be Which words vnde debent where they ought you for the nonse lefte out in your alleaging of this graunt made to Otho to th entent that your inuesturing of the Prince being without any coÌ„secration at al of your Metropolitane him self poore man being no Bishop neither might seme to be good and sufficient and to haue example of antiquitie For that purpose also ye make Martinus here to say that the king of Hungarie made Bishops according to his pleasure But you see nowe it is not the Princes only pleasure that maketh a Bisshop but there must be both free election without eyther forcing the Clergy to a choise or forcing the chosen to filthie bribery and also there must follow a due consecratioÌ„ which in you and al your fellowes doe lacke And therefore are in deede by the waye to conclude it no true Bisshoppes neither by the lawe of the Churche as you see neyther yet by the lawes of the Realme for wante of due Consecration expressely required by an Act of ParliameÌ„t renewed in this Queenes dayes in Suffragane Bisshoppes much more in you M. Horne The .120 Diuision pag. 74. b. And heâ—e sithen I am entred into the noting of the practises of other CouÌ„tries in this behalfe I might not onely note the doings about .421 this time of Frederike King of Cicill and Iames the King of Spaine his brother in reformation of Relligion in their dominions as appeareth in their Epistles vvriteÌ„ by Arnoldus de noua Villa but also make a digressioÌ„ to the state of other parts in ChristeÌ„doÌ„ as of the churches of Grece of Armenia of Moscouia c. that acknovvledged not any but .422 only their Princes to be their supreme gouernours in al things next to Christ as especially also to note that most auncient part of ChristeÌ„dom southvvard in Aethiopia conteining .62 kingdomes vnder the ruling of him vvhoÌ„ vve misname Presbyter Ioannes as vvho say he vver a Priest and head Bisshop ouer those christian Realmes hauing such a povver vvith them as the Popes 423 vsurpatioÌ„ hath chaleÌ„ged here in Europe to be an head or vniuersal Priest aÌ„d king If vve may beleue Sabellicus vvho saith that
may serue you also for that ye alleage concerning Robert groshead sauing that I may adde this withall that he were a very Groshead in dede that would belieue you either when ye say to M. Fekenham whome ye call S. Robert seing M. Fekenham speaketh no woorde of this Robert no more then he doth of Robyn goodfellowe or that this story should make against the Popes primacie seing that your owne authour Fabian saith that this Robert being accursed of the Pope Innocentius appealed from his courte to Christes owne cowrte A manifeste argument of the popes supremacy As for Frederyk the Emperours episte to Kinge Henry what so euer he writeth against the Pope ye would be loth I suppose it shuld take place in EnglaÌ„d For then farewel your goodly Manours as WalthaÌ„ FarnhaÌ„ aÌ„d such other Neither were your geÌ„tleman Vssher like to ride before you barehead but both he and you to goe a foote or rather your self to go barefoted al alone M. Horne The .128 Diuision pag. 79. a. Levves the Frenche King called S. Levves vvho as Antoninus saith was so instructed euen from his infancy in all the wisedom of diuine and good orders that there was not found his like that kept the law of the high God c. made a lawe against those that blasphemed the name of the Lorde adioyning a penalty of a whote yron to be printed in the transgressours forehead Also in the yere of the Lorde .1228 He made a Law against the Popes fraudes concerning the preuentions and reâ—eruations of the reuenues and dignities Ecclesiastical complayning that the Pope had pulled from him the collations of all Spirituall promotions ordeining that from hence foorth the election of Bisshops Prelates and al other whatsoeuer should be free forcible aÌ„d effectual to the electors Patrones aÌ„d collatours of theÌ„ Also the same yere he set forth an other Law agaiÌ„st Simony coÌ„plainiÌ„g of the bieyng aÌ„d selliÌ„g of ecclesiastical dignities He made also certain godly Lavves against vvhoredome and FornicatioÌ„ Laste of all in the yeere of the Lorde .1268 he set foorth the Lavve commonly called Pragmatica Sanctio vvherein in amongest other Ecclesiastical matters against the Popes pollinges he saith thus Item in no case we wil that exactions or greuous burdens of money being laide on the Churche of our Kingdome by the Courte of Rome whereby our Kingedome is miserably impouerished be leuied or gathered nor any hereafter to be layed excepte only for a reasonable godly and moste vrgent cause of necessity that can not be auoided aÌ„d that the same be don by our expresse .438 biddinge and commaundement of our own accord .439 The .26 Chapter Of S. Lewys the French King Of Manfred and Charles King of Sicilia and Apulia Stapleton LEwes his Lawe against those that blasphemed the name of God maketh not him supreame head of the Churche Ye mowght haue put in as your authour doth those also that blaspheme the name of his blessed mother But the mention of this woulde haue greaued some of your sect that haue compared our Ladie to a saffron bagge making her no better then other women And what yf you or your confederats had liued then that say it is Idolatrie to pray to her and to praye her to pray for vs to her sonne Iesu Christe shoulde not ye haue had suppose you great cause to feare the printe of the hotte yron ye speake of As for the collations of spiritual promotions this Lewys bestowed none such as his predecessours by especial licences and priuileges had graunted vnto them froÌ„ the bisshops of Rome And that as I haue ofte said proueth no superiority of gouernemeÌ„t in Ecclesiastical matters except by the same reason you wil make euery Patrone of a benefice to be supreme gouernour in all Ecclesiasticall matters to his owne Vicar and Curate The embarringe of Exactions from the Courte of Rome is nothing derogatorye from the Spiritual power or Iurisdiction of the Churche of Rome For they are not vtterly embarred but the excesse of theÌ„ is denied aÌ„d in any reasonable godly or vrgent cause of necessity they are graunted as your selfe alleage But to better a litle your badde cause you haue with a double vntruthe ended your allegation For where the King saieth Nisi de spontaneo expresso coÌ„sensu nostro not without our voluntary and expresse consent you turne it by our expresse bidding and commaundement and that it might seme to haÌ„ge of the Kings pleasure only you leaue out ipsarum Ecclesiarum regni nostri and of the Churches of our kingdom But what nede we lese more time in making more ample answer seing it is moste certaine that this Kinge and his realme acknowleadged the Popes Supremacye as muche then as euer since euen to this daye For where was your newe great Charles Friderike the seconde deposed from his Empire by Pope Innocentius the fourth but at Lyons in Fraunce And in whose Kinges dayes but of this Lewys Who defended many yeares together the Popes of Rome Innocentius the .4 Alexander the .4 Vrbanus the .4 and Clement the .4 againste the Emperour Frederike who therefore by treason went about to destroye him but this Kings Lewys Who warred him selfe in person againste the Sarracens at Thunys at Clement the Popes request but this Lewys Who also before that making his voyage into the holy laÌ„de against the SouldaÌ„ tooke benediction and absolution of Pope Innocentius the .4 lying theÌ„ at the Abbye of Cluny in Fraunce but this Lewys And did not the sayed Clement make by his Authoritye Charles this Lewys his brother King of Sicilia and Apulia And wil you make vs nowe beleue M. Horne that this Kinge was suche a Supreme Gouernour as you imagine Princes ought to be or that in his tyme the Popes Supremacy was accompted a forrayne power in Fraunce as it is with you in Englande No. No. M. Horne Seeke what age and what Countre you wil you shal neuer finde it while you liue M. Horne The .129 Diuision pag. 79. b. Conradus Conradinus and Manfredus .440 stil kepte the priuilege of the foresaide Ecclesiastical matters in Sicilia and Apulia Shortly after this tyme Charles the King of Sicilia and Apulia had .441 al or most of the dooing in the elelection and making of diuerse Popes as of Martyn .4 Celestyn .5 Boniface .8 c. Stapleton To these matters of Sicilie I haue already more then ones answered and doe now say again that this priuilege consisted only in inuesturing of bisshops graunted by Alexander the .3 and after reclaymed by Innocentius the .3 Whereby it wel appereth that this allegation maketh rather with the Popes Primacy then against it but most of all in this place For Pope Alexander the .4 declared this Manfredus the Romain Churches enemy as he was in dede and a traytour also both to Conradus his brother and to Conradinus his nephewe both inheritours to that kingdome both
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
Lawe good maister Horne and no Lawe at all of Kynge Philippe made by yowe I say with as good authoritie and truthe as the damnable articles were made in your late conuocation Howe so euer yt be here is nothinge amended but abuses which to be amended no good man will I wene be angrie withall But what say yow nowe maister Horne to the whole ecclesiasticall iurisdiction that the Frenche clergie practised What became of yt Did the king take yt away or no Whie are ye tounge tyed M. Horne to tell the truth that so freelie and liberally yea and lewdly to lie againste the truth Wel seing that ye can not wynne yt at Maister Hornes hands good reader ye shal heare it otherwise The effecte and finall resolution then of this debate was that the kinge made answere to the forsayd bishop of Sans demaunding his resolute answere in the behalfe of the whole clergy that the prelates shoulde feare nothinge and that they shoulde not lose one iote in his tyme but that he woulde defende them in theire righte and customes neither woulde he geue to other an example to impugne the Churche Wherevppon the Bisshoppe in the name of the whole clergie gaue to the kinge moste humble thankes Howe saye yowe good reader hath this man any more shame then hath a very Horne And dareth he to looke hereafter any honest man in the face Yet he wil say that Paulus Aemilius sayth that the King was fayne to make this sharp and seuere Lawe Why CaÌ„ Paulus Aemylius tell better what was done then your other authour Bertrande being presente and playing the chiefe parte in this play and setting yt forth to the world to your perpetual ignominie with his own penne Wel tel vs then what Paulus sayeth Marie saye yowe Paulus reporteth that composuit rem sacerdotum he did set in order the matters of the Priestes But who speaketh of your sharpe and seuere Lawe Wil not coÌ„ponere rem sacerdotuÌ„ agree with al that I haue told out of Bertrand himself Is now coÌ„ponere reÌ„ sacerdotuÌ„ to be englisshed to make a sharpe and a seuere law Suerly this is a prety expositioÌ„ aÌ„d a try me tricke of your new graÌ„mer Your Authour Aemilius vseth his word coÌ„posuit valdè aptè compositè very aptly and fytlie But you M. Horne with your gaye and freshe interpretation doe nothing else but Lectori fallacias componere deceyue and be guyle your reader or to speake more fytely to our purpose ye doe nothing else but Legem Philippi nomine componere counterfeyte a lawe in Philippes name whereof your authour Aemilius speaketh nothing For Aemilius declaring a notable victory that this King had ouer his enemies saith that the victory obteyned and after that he had made his prayers and geuen thankes therefore to God and to his blessed Martyres composuit rem Sacerdotum he set in order the Priestes matters Then doth he shortly specifie that the foresaide Petrus Cunerius complained vpon the clergy for the hearing of many matters that appertayned to the kiÌ„ges secular cowrte and that the foresaid Bertrandus made him answere declaring amonge other thinges that their beste Kinges in Fraunce the most florisshing and the most notable were euer the greateste patrons and defenders of the clergies liberties and that the other that impugned the same came to a miserable and wretched ende He saith further that the Kings answere being from day to day proloÌ„ged the said Bertrandus with a nomber of the prelates vpoÌ„ S. Thomas of Canterburies day went to the Kinge admonishiÌ„g him that S. Thomas in the defence of the Church liberties vppon that daye spente his bloud and lyfe The King at the length answered that he wuld rather encrease than impayre the Churches right Wherevpon all rendred vnto him thankes and the Kinge purchased himselfe thereby the name of a Catholike King Ye heare good reader an other maner of exposition of â—omâ—osuit remsaceâ—dotum by theauthour him self then is M. Hornes gaye lying glose made in his theeuish Cacus denne And therfore with these words wherewith Aemilius beginneth his narration M. Horne endeth the narration to putte some countenance vpon his false and counterfeite Lawe The clergy then enioyed still their liberties and iurisdiction which ordinarilye they had before either by Law or by custome and priuilege though as I said many causes were but temporall Al the which teÌ„poral causes the said Petrus Cunerius by the way of coÌ„sultation only and reasoning declared by some coulorable arguments to belong to the Kings cowrte onely But for excoÌ„municatioÌ„s synodical decrees examinatioÌ„s of meÌ„s beliefes aÌ„d such like he maketh theÌ„ not as ye bable teÌ„poral matters nor abridgeth the clergies iurisdiction therein but onely reproueth certayne abuses therin committed forthe which and for the other the clergy promised a reformation Let vs nowe see your policie aÌ„d to what benefit of your cause ye doe so lie Imagyne yf ye wil that al were true aÌ„d for ones we will take you for Philip the French King and your Law made in your Cacus denne to be in as good force as yf yt had ben made in open parliament in France What issue ioyne you thereof what due and ordinate consequeÌ„t is this the Frenche King maketh a seuere lawe against the clergie vsurping his iurisdiction Ergo the Pope is no Pope or ergo the King of England is the Pope of Englande Agayne yf al are temporal matters howe standeth yt with your doctrine especially of this booke that ye and your fellowes shoulde busie your selfe therewith Neither will yt ease you to say that ye doe yt by the Princes commissioÌ„ for Cunerius vppon whome ye grounde all this your talke dryueth his reason to this ende that spirituall men be not capable of temporall iurisdiction and therefore this commission will not serue you And yf ye holde by commission take heade your commission be well and substancially made But of this commission we shal haue more occasion to speake hereafter M. Horne The .136 Diuision pag. 82. b. In England at this tyme many abuses about Ecclesiasticall causes vvere refourmed although the Pope and his Clergie did earnestly .448 mainteine them by Kinge Edvvard the .3 vvho vvrote his .449 letters to the Pope admonishing him to leaue of his disordered doings and vvhan that vvould not serue he redressed them by act of parliament and as Nauclerus saith he commaunded that from thence forth no body should .450 bring into the Realme any kind of the Popes letters vnder the paine of drowning and expelled al persones out of his kingdome that were by the Pope promoted to any benefice The .32 Chapter Of Edward the .3 King of England Stapleton THis argument also is right futely to the precedent as resting vpoÌ„ the reformiÌ„g of abuses in matters Ecclesiastical But I pray you tel vs no more M. Horn of reformiÌ„g of abuses if you wil ani way furder your preseÌ„t cause
Churche to be for that the Pope vvould not suffer free and General Councels to be called by the Emperours according to the aūcient custome and that his authority is not by the lavve of God but by the positiue Lavves of Princes graunted only because that than Rome vvas the greatest Citie in the vvorld and hath no prerogatiue of Christ or Peter more then any other Bisshoprique Stapleton A faire pleasurely for one Schismatique to plead vppon the Authority of an other Schismatike As if you would say M. Horne Aske my fellow if I be a theefe For both the Author Nilus and the first setter forth therof Flaccus Illyricus are knowen and notorious the one a Schismatike the other an Heretik And therfore what so euer ye here bring oute of Nilus bookes it weigheth no more then if yowe brought Illyricus him selfe or Luther his Maister And to saye the truth it is nothing but an heape of vntruthes not only on your Authours parte but on youres also ouerreaching him shamefully as I shall anon declare But as for your authour if he would haue considered no more but his owne predecessours the Archbisshoppes of Thessalonica he should haue found that they almost one thousand yeares before had an other and a better iudgement of the Popes authoritie and were at that time the popes Legates for the Easte partes as well appeareth by Pope Leo his epistles to Anastasius Bishop there And that the Pope had the principal charge of al churches by Gods owne ordinaunce contrary to the saying of your schismatical authour of so late yeres And yet as bad as he is he doth litle relieue yow For he graūteth the Pope to be Patriarche of the Weste Churche And so is he thowgh he were not the Chiefe absolutelye yet our patriarche and cheif Bishop and therfore cheiflie to be consulted in all greate and weighty ecclesiastical affayres Againe though he be badde inoughe yet is he the worse for coming into your fingers For where you make him to say the only cause of diuision betwene the Greke and the latine Churche was for that the Pope wil not suffer free ād general Coūcelles to be called by the Emperours c. There is no suche thinge in Nilus I haue of purpose perused him ouer neither in the Greke nor in the Translation of Flaccus Illiricus It is your own Captayne and Notorious vntruth M. Horne The .139 Diuision pag. 83. a. Kinge Richarde the .2 called a Councel at VVestminster saieth Polydore wherein it was thought good to the Kinge and the Princes for the weale of his realme of Englande if a parte of the Popes authority were bounded within the limites of the Occean sea he meaneth that it vvere driuen out of the Isle of Britaine .454 wherefore it was decreed that hereafter it shoulde be lawfull to no man to trie .455 any cause before the Bishop of Rome nor that any man be publikly pronoūced wicked or enemy of Religion that is to wit as the cōmon people terme it be excōmunicate by his authority nor that if any mā haue any such cōmaūdemēt frō him they execute the same The penalty ordeined to those that violate this lawe was that losing all his goodes he shoulde be caste into perpetual pryson The .34 Chapter Of Richarde the seconde Kinge of Englande Stapleton HEre lo M. Horn at lēgth strayneth vs very sore For nowe all suytes to Rome are quite cut of Neither can the Pope send any excommunication into Englande What may we then say to helpe our selues Shall I lette the matter goe and let yt shifte for yt selfe as yt may and reason againste the man and not the matter and tel M. Horne least he waxe to proude and want on for this great triumphaunte and victoriouse argumēte that yf a man that is excommunicated is as he expoundeth yt a wycked man and a enemie of religion that him self and his fellowes had neade to loke wel abowt them beinge accursed not only by many Popes which now M. Horne careth not a rushe for but by many national and general coūcelles also Or shal I tel him that suyte to Rome for excommunicatiō is but one braunche or arme of the Popes authority And that the residewe of his authority stoode in strengthe and force styll And so that he proueth not the lyke regimente that nowe is in the which the whole papal authoritye is vtterly bannished Or shall I say that God punished the kinge for his attempte and as he toke away the Popes authority so he loste all his owne very shortly after and loste bothe crowne and kingdome miserably Or shall I say this lawe died with the kinge and was neuer after vntill our dayes put in vre Or shall I say that thowghe all the Popes authoritie were bannished by this statute out of England M. Hornes newe supreamacy will not therof followe but that the supreamacy in matters ecclesiasticall remayned in the Bishoppes especially in Thomas Arondell Archbishop of Canterbury who kepte coūcelles and synodes and determined matters ecclesiasticall without the kinges cōsente therunto by whose prouincial constitution Mayster Horne and his fellowes are declared excommunicate parsons and heretikes for the hereticall doctrine that he and they maynteyne contrarie to the catholike faith Or shall I yet ones againe appeale not to Rome leaste M. Horne charge me with a terrible premunire but euē to some domesticall Iudge and I greatly passe not yf yt be to a quest of lawyers of his best frendes to be tried by them yf they can fynde any suche lawe in the Statutes of oure Realme Againe shall I appeale to an other Queste euen of his owne nighe neighbours in Winchester schole to be tried by them yf I falsly accuse M. Horne of a moste vntruth and false translation Or shal I appeale to his deare frendes the Logitioners at Oxford or Cambridge and be tried by them yf I say not true saying now and auouching to M. Hornes owne face that his owne allegation out of Polidore directly proueth the Popes Primacie and especially the customable and ordinarye suytes to Rome I will then holde my self at this stay and I will ioyne with him for these three poyntes First then I auouche that there is no suche presidente to be shewed among the statutes of our realme and further that neuer any suche was made in the tyme of this kinge Secondly I affirme that M. Horne hathe either of deape and grosse ignorance or of cankered malice maymed or mangled his authours narration and depraued and peruerted his manifeste meaning by a false and counterfeite translation The wordes of Polidore are these Concilium habitum est ad Westmonasterium eo in Concilio regi pariter atque principibus visum est è republica sua Anglicana fore si pars aliqua imperij Romani Pontificis Oceano terminaretur quod multi quotidie vexarentur ob causas quas Romae non facilè cognosci posse putabant
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
innocencie to be more euidently and clerely knowen Here by the waie I woulde aske M. Horne what authoritie Gregorie had to call this French Bishop to Rome Hath he not trow ye by his owne example proued the Popes Primacy And hath he not done the like in the matter of Pope Sixtus Verely his text saieth that the Councell which the Emperour Valentinian commaunded to be holden and before the whiche the Pope Sixtus purged him selfe was assembled by the saied Pope Sixtus authoritie and that he neaded not to haue made his purgation but made it voluntarilye to auoyde suspition not binding his successours to followe this exaumple but to be free and at their owne libertie But this matter I leaue to be handeld more at large by Maister Dorman against Maister Nowell who maketh to his seming gaie sporte therewith Then followeth in M. Horne the recantation of Pope Iohn wherof his Author Quintinus speaketh neuer a word and yet is it here placed in the midle of Quintinus matters and in a distinct letter And this patche as it discloseth the grosse errour of the English Apologie and of M. Iewell in his Replie imputing to this Pope that he denied the immortalitie of sowles so it proueth nothing in the world the laye Princes primacie no nor any heresie in Pope Iohn neither For if he mainteined any such errour it was before he was Pope And in case he thought so after he was auaunced to the See Apostolicall which can not be proued yet he did not cōmaūd yt to be publikly beleued by any definitiue sentence or open decree And therfore as gaily as ye haue garnished your margent with the Pope an Heretique compelled to recant before the French King neither you nor your Apologie nor M. Iewel shall take any greate woorshippe thereby but you must all three if M. Iewell and the Authour of the Apologie be two recante as well as he and beare him companie The Apologie and M. Iewel for slaūdering him with a wrong and a farre more grieuous error then he euer helde You as well for reporting this out of Quintinus who saieth it not as for your impertinent and foolish plea pleading thereby for your new secular primacie Which wil as well follow of this storie as it is true that Pope Iohn denied the immortalitie of soules The residue that followeth partly we haue answered as touching Cap. Adrianus .63 Distinct. Partly it may be answered in few wordes and that is that it maketh al directly for the Popes Primacie as from whom the laie men that M. Horne speaketh of had al their authority as appereth by his own exāples If he would haue proued any thing cōcludingly for his purpose he should haue concluded that the Pope tooke his authoritie of the laie men Now prouing the contrarye him selfe he ministreth good matter against him selfe M. Horne The .151 Diuision pag. 89 b. Besydes these Lavviers this vvas the common opinion of the chiefest vvriters of the cōmon Lavv of this realme as appeareth .496 by Braughton in these vvoordes Sunt sub rege c. Vnder the King are bothe freemen and bondemen and they be subiect to his power and are all vnder him and he is a certaine thing or creature that is vnder none but onely vnder God And againe in the Chapiter the title vvhereof is this Rex non habet parem c. The King hath no peere or equall in his Kingdome The King saith he in his Kingdom hath no equall for so might he lose his precepte or authoritie of commaunding sithe that an equall hathe no rule or commaundement ouer his equall as for the King himselfe ought not to be vnder man but vnder God and vnder the law because the Law maketh a King Let the King therefore attribute that vnto the Lawe that the Lawe attributeth vnto him to wit dominion and power For he is not a King in whom will and not the law doth rule and that he ought to be vnder the Law Cùm sit Dei Vicarius sith he is the Vicare of God it appeareth euidently by the likenes of Iesu Christe whose vicegerent he is in earth and vvithin a litle after he concludeth thus Igitur non debet maior esse eo in regno suo .497 Therfore there ought to be none greater then he in his kingdome The .40 Chapter Concerning Braughton Maister Hornes last Authour Stapleton HAppie is it that M. Horne writeth in English and to English men and not in Latine For surelye as oure Countrie hath shutte out the Popes authoritie yea ād al maner of ecclesiastical authority that it shal not passe the Ocean sea towarde it So may al other nations muche better exclude the authority of a temporall lawyer of our realme that it passe not the sayde Ocean sea toward them But because our Christian belief the more pity is become of late nothing else but a Parliamēt matter and a matter of commō lawe and seing we haue estraunged our self from the olde cōmon catholike faith into a late vpstart and into a priuate and national fayth of our owne and yet for some colour wil pretend it was at least the aunciente faythe of this realme I wil make none exceptiō againste M. Hornes plea but wil ioyne issue and cope with him euen with our own lawe and with his owne authour And that M Horne shall not say I deale with him hardly and pinchingly but freely and liberally I do here offer to be tried not by the Pope for feare of a premunire but by the Iudges of the kinges benche and by al other the Quenes May. Iudges yea by all the lawyers of the realme to that by the cōmon lawe of the realme in Braughtons time the king was not taken for the head of the Churche but the Pope And if M. Horne may proue the contrary to my assertiō by Braughton then dare I offerre in M. Fekenhams name that he shal take the othe and if he wil not I for my self dare promise so much ād wil performe it and shal be contēte withal that M. Horne for this his highe inuentiō shal be made sergeant of the quo if also Why saieth Mayster Horn what meane you to say so Do not I plainly alleage by Braughton his wordes that the kinge is vnder none but onely vnder God That the kinge hath no peere or equall That there ought to be none greater in his kingdome then the kinge Yea to conclude that he is the Vicar of God Are not these Braughtons wordes Do I misreherse them sayeth Mayster Horne And what will ye haue then more will he saie Forsoth Mayster Horne we loke for but three litle wordes more that is that ye proue vs owt of Brawghton that the kinge is the greatest in his realme and the Vicar of all not in matters cyuill which we willinglye graunte you but for matters ecclesiasticall Wherof ye haue not yet owte of Braughton browght so much as one worde And
so haue you for all this ioly fetche fetched in nothing to your purpose but haue fished all this while in Braughton all in vayne Yet is there one thing more we loke for that is to haue an honester man and of better and more vppright dealing and conscience then ye are of to reporte Braughton And then we haue some hope that as you can proue nothing by him for your new primacie So shall we proue euen by your owne authour that by the common lawe of the realme the Pope was then the cheif head of all Christes Churche And me thincke thowghe in your texte there is nothing but the duskishe darke hornelight of an vnfaythfull and blinde allegation that yet in your margent there appereth a glistering day starre and that the sonne is at hande to open and disclose to the worlde by the bright beames and most cleare light of the catholyque faythe shyning in youre owne Authoure either your exceding malice or your most palpable grosse and darke ignorance Wherewith for your desertes and spitiful heart to the catholyke faith God hath plagued you no lesse then he did the Aegiptians Why M. Horne Hath Braughtō thē a Title de Papa Archiepiscopis alijs prelatis of the Pope Archbishops and other prelats What Is there nothing in him but a bare and naked title What sayeth Braughton in his text Doth he say that the Pope hath nothing to doe but in his owne diocese and no more than other Bishoppes haue Doth he say that he is not the head and the superiour of al other Bishopes Or doth he say as ye saie that all Ecclesiasticall iurisdiction commeth from the King only Or doth he say that the Kinge is aboue the the Pope and head of the Churche him selfe Wel. Ye haue seene the starre light in the margent Nowe shall ye see also to the vtter destruction of your newe primacie and to your great dishonestie for this your detestable dealing the bright daye light Ye tel vs out of Braughton that al aswel freemen as bondmen are subiecte to the Kinge his power You tel vs the King hath no Peere what of all this Tel me withall for what the title of the Pope and Archebishope serueth Verely it serueth to direct vs to your own confusion and shame Ye tolde vs euen in the other page of this leafe that Kinge Childebertus exacted of Pope Pelagius the confession of his faith whiche he voluntarily offered But suerly the cōfessiō of this matter wil not come frō you freely and voluntarily but it must be exacted from you and brought from you by the verie violence of the moste stronge and forcible truth Let vs then heare Braughtons owne wordes He saieth There is a difference and distinctiō betwen person and person For some there are that be in excellencie and prelacie and be rulers aboue other As in spirituall matters and those that appertaine to priesthood our Lorde the Pope and vnder him Archebishopes and Bishopes and other inferiour Prelates In temporall matters also Emperours Kinges and Princes for suche thinges as apperteine to the kingdom and vnder them Dukes Erles Barons and such other Againe he writeth thus in an other place Sunt enim causae spirituales c. There are saieth he spiritual causes in the which the seculer iugde hath no cognition neither can put them to execution because he hath no punishement for them For in these causes the iudgement apperteyneth to the ecclesiastical iudges who hath the gouernance and defence of priesthoode There be also Secular causes the knowledge and iudgemente whereof apperteyneth to Kinges and Princes who defende the Kingdome and with the whiche the Clergie shoulde not intermedle seeing that the iurisdictions of them are sondred and distincted vnlesse yt be when one sworde muste helpe the other I truste by this Maister Horne ye doe or may vnderstand what is meante when Braughton calleth the Kinge the Vicar of God and saieth there ought to be none greater then the Kinge in his kingdome Whiche rule woulde haue bene playner if ye had added the three woordes following In exhibitione iuris That is in ministring of euerie man ryght and iustice whiche is altogether ministred in mere prophane and ciuill matters vnder and by the Kinges Authoritie and whiche woordes are by you nipped quite of verie ministerlyke We will yet adde the third Authoritie out of Braughton because it doeth not onely make againste this newe vpstarte Supremacie but aunswereth also as well to the olde Cugnerius as to our newe Cugnerius M. Horne his fonde argumentes against the spirituall iurisction Braughton then after that he hath shewed that there is one iurisdiction that is called ordinarie and an other of delegates and holding by commission and that as well in the temporall as spirituall Courte and that these two iurisdictions be distincted and that the Iudges of eche sorte shoulde take heed that they doe not intrude vppon the other he telleth vs of some particularities of matters apperteyning to the Churche Iurisdiction First that none of the clergy may be called before a secular iudge for anie matter towching the ecclesiasticall courte or for any spirituall matter or suche as be annexed and coherent As when penance is to be enioyned for any sinne or trespase wherin the ecclesiastical Iudge hath the cognitiō and not the kinge for it doth not apperteine to the king or to the temporall Iudge to enioyne penaunce Neither can they iudge of matters coherent and annexed to spiritual things as of tithes and suche other as concerning mouables bequethed in a mans testament nor in a cause of matrimony Nor if a mā promise mony for mariage as he saith he hath before declared For in al theis things the clerke may bring the cause frō the tēporal to the ecclesiastical Iudge And so haue we found M. Horne by the common lawe in Braughtons time the Popes supreamacy in Englande and not that onely but also that aswel Braughton as Quintinus be hard against you and your Petrus Cugnerius for the minishing and defacing of the spiritual iurisdiction and for your vntruth in auowching that the medling with contractes of mariages enioyning of penaūce and suche like are nothing but temporal matters perteining to the kinges iurisdiction And thus in fine to be shorte where your proufes should be strongest there are they most acrased and feble ād your fowre lawyers with your Diuine proue nothing to your purpose but al against yt M. Horne The .152 Diuision pag. 90. a. Thus haue I sufficiently .498 proued that the Emperours and Kinges ought haue and may claime and take vpon thē suche gouernement in Spiritual and Ecclesiastical causes and matters as the Queenes Maiestye novv doothe In confirmation vvhereof I haue bene more large than othervvise I vvoulde but that the proufe hereof doeth reproue and fully aunsvveare the principall matter of your vvhole booke and therefore I maie vse more briefnesse in that vvhiche follovveth
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
chief part of this spiritual gouernement from the Church ministers As contrary vvise the Church ministers ought not to claime and take vpon them the supremacy of gouernement as the .535 Papistes of longe tyme haue done frō Kinges Queenes and Princes Stapleton M. Horn hath hitherto good-reader proceded altogether historically aswel in brīgīg forth his poore sely proufs against M. Fekenham as in his first aunswere to M. Fekenham by the story of King Lucius and others but nowe will he shewe you a copie of his high diuinitye and of his greate diuine knowledge in the soluting of theologicall argumentes M. Fekenham proueth by S. Paule that they are Bisshops and Priestes and not the Princes that gouerne Christes Church Nay saieth M. Horne here this is a naughty a duble and a deceitful sophistication in the worde priest ād in the worde to gouerne and he is angrie with M. Fekenham for the terme of priestes and wil nedes haue ministers placed for them But how chaunceth yt M. Horne that ye put not in also for bishops superintendēts Shal the inferiour clergy chaūge their papistical name and wil you reserue to your self stil the name of Bisshops because it is more lordelyke It is a wonderful thing to cōsider the practise of these protestants To make a way to their new diuinity they first began to alter the vsual names chaunging confession into knowledge penance into repentance Church into cōgregation Image into idole with many such like So to make a way to induce men to belieue that Order is no Sacrament and that there is no sacrifice in the Church they could not nor cā abide the name of priests Tyndal was much trobled in the framing of some other word for it First he translated for priests seniours but his folly being therein wel espied he trāslated afterward for seniours elders Which word elder doth no more signify a priest thē it signifieth an elderstycke M. Horn though he be wel cōtēted with the word elders as ye shal hereafter vnderstand yet here he wil haue them called Ministers and geueth vs plainely to vnderstand that though he vse the vnproper terme of priestes yet he meaneth ministers as though euery Priest be not a Minister although euery Minister be not a priest and so very oftē called in the holy scripture As wher it speaketh of those which do sacrifice in the clergy it calleth thē indifferētly priestes or ministers And therefore Moyses saith of the sonnes of Aarō that were priests Quādo appropinquāt altari vt ministrēt in sanctuario Whē thei draw nere to the aulter to minister in the sanctuary Ioel calleth the priests ministers of the aulters In Hieremy God saith that priests are his ministers S. Paule saith Omnis quidē sacerdos praesto est quotidie ministrās easdē semper offerēs hostias euery priest is redy dayly to minister euer offering the same hosts And in the new testament where it is writen ministrantibus illis ieiunantibus as they ministred to our Lord and fasted the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may wel be traslated as they made sacrifice according to Erasmus his iudegmēt Yf thē ministers serue the aulter aswel as priests what hath M. Horn gained by the shifting of the word priests into ministers Suerly this is a wōderful shifting ghospel that cā not stād but by shiftīg ād that must nedes shyft away this word priest which hath ben vsually frequēted ād cōtinued not only amōg vs in Englād sythēce the time we were first christened but amōg other natiōs as Dutchmē high Almaines Frēchmē Italiās ād Spaniards as it appeareth vnto thē that be skilfull in these tonges But to cal the Ministers of Christes Church by the name of Priestes is a kinde of speache saith M. Horne impropre though longe in vse and for such he protesteth to vse it as oft as he vseth the word Priest in that sence The proper priesthods he auoucheth to be only thre Of Aaron of Melchisedech ād of that other Order which is cōmō to all Christiās mē ād wemē But ô Lord what a blīd bussard hath malice and pride made you M. Horn Think you it an opiniō among the cōmon Papists only as you say to auouche a fourth kind of sacrificing priesthod What think you then of S. Augustin that lerned Father of Christes Church Was he a Papist to Or was he one also of the Apostolical clergy of the Romish Antichrist Harkē I pray you what his iudgemēt is herein He saith that in the Apoc. 20. ād in S. Peter 1. Pet. 2. where the princely priesthod cōmō to al Christē mē is spoken of Nō vtique de solis episcopis presbyteris dictū est qui propriè iā vocātur in Ecclesia sacerdotes sed sicut oēs c. It is spoken not of Bisshops and Priests alōne which nowe in the Church are properly called Priests but as we call al the faithful Christians because of the mystical ointment so we cal al the faithful Priests because they are the members of one Priest that is Christe Here you see M. Horn that it is an opiniō not only among the cōmon Papists but with S. Augustin also that ther are yet in the Church beside that Prīcely Priesthod that you spake of bishops ād priests ād that properly so called And dareth your impudēt mouth auouche that kinde of speache impropre which S. Augustin auoucheth to be properly so called and that in the Church of Christ to Goe M. Horne and tel your frendes this tale For your frēd I assure you he had nede to be more then his owne which wil beleue you in this most impudēt and most vnchristian assertion A priesthood there is M. Horn and that a proper priesthod of bishops and priests in the Church of Christ beside that of Aarō in the old law or of Melchisedech in Christes only person or of this prīcely priesthood cōmō to al Christiās who are no more properly priests thē thei are Princes and whose cōmō priesthod no more excludeth the proper priesthod of Bishops and priests in the Church thē doth their kingdō for kings in like maner al Christiās are called in the places of holy Scripture lastly noted exclude the proper kingdō of Emperours kings and other Princes To cōfute yet farder this Antichristiā solutiō and to proue that this propre priesthod is a sacrificīg priesthod wuld require some cōueniēt tract of tyme ād more thē we cā cōueniētly now spare for auoiding of tediousnes But what nede we seke farre for a solutiō or tarry long therin seing as cūning as M. Horne is hīself hath in his own solutiō proued the sacrifice of the masse For to goe no farder M. Horn then your owne chapter and allegatiō I reason thus Christe contineweth a prieste accordinge to the order of Melchisedech for euer the sacrifice of which order he shewed in his last Supper Ergo there is and euer shall be that sacrifice 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
and beside yea and aboue this is there an other gouernement instituted and ordeined by Christ in a spiritual and a mystical bodie of such as he graciously calleth to be of his kingdom which is the kingdom of the faithful and so consequently of heauen whereunto Christian faith doth conduct vs. In the which spiritual bodie commonly called Christes Catholike Churche there are other heades and rulers then ciuill Princes as Vicars Persons Bishops Archebishops Patriarches and ouer them al the Pope Whose gouernement chieflye serueth for the furtherance and encrease of this spiritual Kingdome as the ciuil Princes do for the temporal Now as the soule of man incomparably passeth the bodie so doth this kingdom the other and the rulers of these the rulers of the other And as the bodie is subiect to the soule so is the ciuill kingdome to the spiritual To the which kingdom as wel Princes as other are engraffed by baptisme and become subiects to the same by spiritual generation as we become subiects to our Princes by course and order of natiuitie whiche is a terrestrial generation Further now as euery man is naturallye bound to defend maintain encrease adorne and amplifie his natural countrie so is euery man bounde and muche more to employ himselfe to his possibilitie toward the tuition and defence furtherance and amplificatiō of this spiritual kingdome and most of al Princes them selues as suche which haue receiued of God more large helpe and faculty toward the same by reason of their great authority and tēporal sworde to ioyne the same as the case requireth with the spiritual sword And so al good Princes do ād haue don aiding and assisting the Church decrees made for the repression of vice and errors and for the maintenance of vertue and true religion not as supreame Gouernours them selues in all causes spirituall and temporall but as faithfull Aduocates in aiding and assisting the spiritual power that it may the soner and more effectually take place For this supreame gouernement can he not haue onlesse he were him selfe a spirituall man no more then can a man be a master of a shippe that neuer was mariner a Maior that neuer was Citizen His principall gouernemente reasteth in ciuill matters and in that respecte as I haue sayed he is supreame Gouernour of all persons in his Realme but not of al their actions but in suche sense as I haue specified and least of all of the actions of Spirituall men especially of those that are most appropriate to them which can not be onlesse he were him selfe a Spiritual mā Wherfore we haue here two Vntruths the one in an vntrue definitiō the other in saiyng that the Prince is the supreme gouernour in al causes spiritual yea euē in those that be most peculiarly belonging to spiritual men beside a plaine cōtradiction of M. Horne directly ouerthrowing his own assertion here The Bisshoply rule and gouernement of Gods Churche saith M. Horne consisteth in these three points to feed the Church with Gods woord ▪ to minister Christes Sacramēts ād to bind and lose To gouern the Church ▪ saith he after this sort belōgeth to the ōly office of Bishops ād Church ministers ād not to Kings Quenes and Princes The lyke he hath after warde Now then these being by his owne confession the actions that properly belōg to ecclesiastical persons and the prīces by his said cōfessiō hauing nothing to do therwith how is it thē true that the prince is the only supreme head ād gouernor in causes ecclesiastical ye in those that do properly belōg to persons ecclesiastical Or by what colour may it be defended that this saying is not plain contradictory and repugnante to this Later saying which we haue alleaged and whereof we shall speake more largelye when we come to the said place Thus ye see M. Horne walketh like a barefoted man vpon thornes not knowing where to tread The .6 Diuision Pag. 5. a. M. Fekenham And of my part I shal sweare to obserue and perfourme my obediēce and subiectiō with no lesse loyalty and faithfulnes vnto her highnes thē I did before vnto Quene Mary her highnes Syster of famous memory vnto whome I was a sworne Chaplaine and most bounden M. Horne Like an .23 vnfaithful subiect contrary to your Othe made to King Hēry and continued al the reigne of King Edvvarde you helpt to spoile Quene Mary of famous memory of a 24. principal parte of her royall povver righte and dignity vvhich she at the beginning of her reigne had enioyed and put in vre The same obedience and subiection vvith the like loyalty and faithfulnes yee vvil svveare to obserue and perfourme to Quene Elizabeth but she thāketh you for naught she vvil none of it she hath espied you and thinketh yee profer her to much vvronge Stapleton M. Horn would haue a mā on s bemired to wallow there stil. Neither is it sin to break an vnlawful othe but rather to cōtinew in the same as wicked King Herod did Now if M. Horne can ones by any meanes proue this gouernemente to be a principall parte or any parte at all of the Queenes royal power I dare vndertake that not only M. Fekenham but many mo that now refuse shal most gladly take the said Othe He wer surely no good subiect that would wissh her highnes any wrong neither can the maintenāce of the Catholik faith wherof shee beareth the title of a Defendor be coūted any iniury to her highnes Nether is it to be thought but if there had ben any wrong or iniury herein done to the Croune some Christiā Prince or other in the world would haue ere this ones in this thousand yeares and more espied it and reformed it too M. Fekenham The .7 Diuision Pag. 5 a. And touching the reste of the Othe whereunto I am required presently to sweare viz. That I doe vtterlie testifie and declare in my conscience that the Queenes highnes is the only supreame Gouernour of this Realme as well in al Spirituall or Ecclesiastical things or causes as Temporal I shal then of my parte be in like readines to receiue the same when your L. shal be able to make declaration vnto me how and by what meanes I may swere thereunto without commiting of a very plaine and manifest periurie which of my part to be committed it is damnable sinne and against the expresse woord of God writen Leuit. Cap. 9. Non periurabis in nomine meo nec pollues nomen Dei tui And of your parte to prouoke mee or require the same it is no lesse damnable offence S. Augustine in witnes thereof saith Ille qui hominem prouocat ad iurationē c. He who doth prouoke an other man to swere and knoweth that he shal forswere him selfe he is worse then a murderer because the murderer sleeth but the body and he sleeth the soule and that not one soule but two as the soule of him whom he prouoketh to periurie
had the Bisshops at his commaundement to kepe Councels and conuocations at his pleasure yea and that they referred their Decrees to his iudgement But now so it is in dede that neither the Prince proceded herein by way of meare commaundememente neither the bisshoppes referred to him any such Iudgement ouer their determinated Sentence For proufe of the first both the Bisshoppes in this very Councel at Orleans doe say to the Kinge that they haue deliberated vpon these matters secundùm vestrae voluntatis consultationem according to the cōsultation kept by your wil and the Bisshoppes of an other Councell holden after this at Toures in Fraunce also doe say of this Synode quam inuictissimus Rex Clodoueus fieri supplicauit which the mighty King Clodoueus made sute to be called But because as the lawiers do note the wil of a Prince and the wil of a father doe not differ from their commaundement therefore that Councel which the King by suite and supplication obtayned to be called is yet termed to be done praecepto iussione by commaundement of the Bisshoppes themselues at the Councell For proufe of the seconde I bring you the woordes of the Councel which you in telling your tale thought good to leaue out The bishoppes doe say vnto the Prince Definitione respondimus c. We haue by determining answered to the intent that yf those thīgs which we haue decreed be approued right also by your Iudgement the Sentence of so many bisshoppes may confirme and strenghthen the Authority of such a consent as of the Kinge and greate Stuarde to be obserued In which wordes they referre not the Definition to his Iudgement but doe shewe that yf his consent doe concurre then his Authority is confirmed by the verdite of Bisshops so great and so manye But ye say they confesse him to haue the superiority And those wordes ye couche craftely among the rest to make your Reader thinke that the King had the Superiority in approuing doctrine But this is an vntruth They cal hī in dede Regem ac Dominum maiorem their Kinge or greate Stuard Which is in respecte of temporal things and of his worldly principality not of any Superiority in allowing or disallowing their Synodical decrees And I praye you good Sir was Saphoracus deposed by the Kinge or by the Bishops and was he as you say deposed for his iuste demerits It had bene wel done to haue tolde vs why he deserued to be deposed But I suppose either ye know yt not or else ye wil not be knowen thereof lyke a wyly shrewe Forsurelye as farre as I can gather yt was for that he being a Bisshoppe vsed the company of his wyfe which he maried before he was prieste contrarye to the olde canons and a late order taken in the Councell at Orlyans Yf it be so in what case be you with your madge pretending her to be your lawfull wyfe yea and that after your takinge of holye orders M. Horne The .64 Diuision pag. 37. a. Theodobertus Kinge of Fraunce calleth a Synode at Auerna in Fraunce for the restoring and establishing the Church discipline Gunthranus the King called a Synod named Matisconēs .2 to refourme the Ecclesiastical discipline and to cōfirm certein orders and ceremonies in the Church vvhich he declareth plainly in the Edict that he setteth foorth for that purpose VVherein he declareth his vigilant and studious carefulnes to haue his people trained and brought vp vnder the feare of God in true Religion and godly discipline for othervvise saith this Christian King to whom God hath committed .176 this charge shall not escape his vengeaunce He shevveth the bisshops that their office is to .177 teache cōfort exhort to reproue rebuke ond correct by preaching the vvorde of God He commaundeth the elders of the Church and also others of authority in the common vveale to iudge and punish that they assiste the bisshops and sharpely punishe by bodely punishement such as vvil not amende by the rebuke and correction of the vvorde and Church discipline And concludeth that he hath caused the Decrees in the Councel touching discipline and certein ceremonies to be defined the vvhich he doth publishe and cōfirme by the authority of this Edict Stapleton We haue nowe two Kings more of Fraunce But in both these to proue your purpose you haue nothing King Gūtranus himself confesseth in the place by you alleaged that God hath committed to the Priests the office of a fatherly authoritye And sheweth to what ende the Princes medle withe matters of religion that is that the sworde may amende such persons as the preachers worde can not amende And yt is worthy to be considered that among other decrees that this Councel made and the King confirmed yt was ordayned that the Laye man where so euer he mette a priest should shewe him reuerence and honour And in case the Prieste wente a fote and the Laye man ridde the Laye mā should a light and so reuerence him as now the Christians are cōpelled to doe in Turkey to the Turks And so I trowe this Councel maketh not al together for your purpose and supposed Primacy Only it maketh to encreace the nombre of your vntruthes For wheras you first talke of the Princes vigilant and studiouse carefulnes to see the people brought vppe in true religion and godly discipline you adde as the Princes woordes Otherwise I to whome God hath committed this charge shall not escape his vengeaunce In making the Prince to saye this charge you woulde make your Reader thinke the Prince acknowledged a Charge ouer true Religion c. And therefore you put in the margin to beutifie your booke withal A princes charge But the Prince speaketh of no such charge as shall anone appeare And when you adde to this that the Prince shewed the bisshoppes that their office is to teache c. there you leaue out absque nostrae admonitione without our admonishment by which appeareth the Bishops knew their office though the Prince held his peace and that it depended not of the Princes supreme gouernment as you would haue folcke to think These couple of vntruthes shal now euidently appeare by the whole wordes of the King as they were in order by him vttered which you haue confusely set out putting the later parte before the first and the first laste adding in one place and nipping in an other thus to blinde and bleare your Readers eies whome plainly you ought to instruct For these are the wordes of Kinge Guntranus to the bishops of Mascon Althoughe without our admonition to you holy bisshops specially belongeth the matter of preaching yet we thinke verily you are partakeners of other mens sinnes if you correct not with dailye rebuking the faultes of your children but passe them ouer in silence For neither we to whom God hath committed the kingdome can escape his vengeaunce yf we be not hofull of the people subiect vnto vs.
In these wordes orderly laied out as the Kinge spake them thou seest gentle Reader first that the King talketh not of this charge as M. Horn vntruly reporteth him meaning a charge ouer religion for the King expressely speaketh of the charge of his kingdome declaring that as he for negligence in his charge so the bisshoppes for negligence in their charge shal both increase the wrath of God Also that without his admonition which woordes M. Horne nipped quyte of in the middest the bisshop hath to preache to rebuke to punish and correct the transgressours of Gods lawe Such patched proufes M. Horne bringeth to pricke vp the poppet of his straunge fantastical primacye M. Horne The .65 Diuision pag. 37. b. After the death of Anastasius theÌ„peror Iustinê° reigned alone a right catholike Prince vvho immediatly sent messengers vnto the bishop of Rome who should both coÌ„firm the autority of the sea aÌ„d also shuld prouide peace for al churches so much as might be with which doings of theÌ„peror Hormisda the bishop of Rome being moued sent vnto theÌ„perour with coÌ„sent of Theodoricus Legats 178 Martinus Penitentiarius telleth the cause of this legacy vvas to entreate theÌ„peror to restore those bishops vvhich the vvicked Anastasius had deposed This godly emperor Iustinus saith Martin did make a lavv that the Churchs of the heretiks should be coÌ„secrated to the Catholik religioÌ„ but this Decree vvas made in Iohn the next Popes daies The vvhich edict vvheÌ„ the King Theodoriche being an Arian saith the same Martin and King of Italy herd he sent Pope Iohn saith Sabellicus vvith others in embassage vnto theÌ„peror to purchase liberty for the AriaÌ„s Iustinus receiued these Ambassadours honorably saith Platina and theÌ„peror at the leÌ„gth ouercome vvith the humble suit of the Pope vvhich vvas sauced vvith teares grauÌ„ted to hiÌ„ and his associats that the Arians shuld be restored and suffred to liue after their orders In this history this is not vnvvorthy the noting that the Pope did not only shevv his obedience and 180 subiectioÌ„ to the godly Emperor but also that the secular Princes ordeyned 181. Lavves ecclesiastical vvith the vvhich the Pope could not dispeÌ„ce For al this busines arose about the decree vvhich theÌ„peror had made in an 182. ecclesiastical cause or matter If the Popes authority in these causes had bene aboue the Emperours he needed not vvith such lovvlynes and so many tears to haue besought the Emperour to haue reuoked his decree and edict The 18. Chapter Of Iustinus themperour and Iohn the Pope Stapleton NOw hath M. Horn for this turne left FraÌ„ce and is returned to theÌ„perours again but so that he had ben as good to haue kept hiÌ„ selfe in FraÌ„ce stil. For though he decketh his margeÌ„t with the Pope is the Kings Ambassadour and again The Popes huÌ„ble sute for the ArriaÌ„ heretiks which yet is a stark lie as we shal anoÌ„ declare yet by that time the whole tale is told wherof this maÌ„ maketh a coÌ„fuse narratioÌ„ neither he nor his cause shal winne any worship or honesty thereby I wil therfore opeÌ„ vnto you geÌ„tle reader the whole story truly and faithfully and that by his owne authors Platina Sabellicus aÌ„d Martinê° This Anastasius was a wicked Emperor as M. Horne here coÌ„fesseth And yet two leaues before he made a presideÌ„t of his doiÌ„gs for deposing of bishops He defended Iohn the patriarch of CoÌ„staÌ„tinople a great heretik who by his assistaÌ„ce most iniuriously aÌ„d spitefuly haÌ„dled the Legats that Pope Hormisda sent to hiÌ„ exhorting hiÌ„ to forsake aÌ„d renouÌ„ce his heresy The said heretik Emperor Anastasius sent answere by the Legats to Pope Hormisda that it was theÌ„perours part and office to coÌ„mauÌ„de and not the Popes and that he must also obey theÌ„peror Surely a fair exaÌ„ple for your new supremacy After the death of this Anastasius strikeÌ„ with lightniÌ„g froÌ„ heaueÌ„ for his wiked heresy aÌ„d disobedieÌ„ce succedeth this Iustin a right Catholik priÌ„ce by M. Horns own words aÌ„d coÌ„fesioÌ„ who iÌ„coÌ„tineÌ„tly sent to Rome his ambassadours which should shew dew reuereÌ„ce of faith to the see Apostolike Or as Platina in other woords writeth qui sedis Apostolicae authoritatem confirmarent That shoulde confirme the authority of the Apostolike See And what was that I pray you M. Horne but to confirme the Popes primacy so litle set by before of the wicked Anastasius and the heretical bisshop Iohn of Constantinople And therefore gramercye that forsakinge Fraunce ye haue browght vs euen to Constantinople and to the Emperour there sending his ambassadour to Rome to recognise the Popes most highe authority Yow tel vs yet farder that the Pope Hormisda sent Legates to Iustinus And there you breake of sodeÌ„ly But what folowed Forsoth immediatly it foloweth in the very same senteÌ„ce which Iustinus receiued honorably the Popes Legats sendiÌ„g forthe to mete theÌ„ the more to honour theÌ„ a great multitude of MoÌ„ks and of other Catholik aÌ„d worshipful meÌ„ the whole clergy of CoÌ„staÌ„tinople and Iohn their bisshop coÌ„gratulating also At whose coming the Emperour thrust out of the City and the Churches the schismatikes called AcatiaÌ„s of their Author Acatius whome Pope Felix had excoÌ„municated Nowe goe forth Gods blessing of your heart God send vs many moe such aduersaries And to say the truth M. Iewel and your fellowes are not much worse to vs. But yet goe forward for I hope we shal be more deaply bound to this good Catholike Emperour anon and to you to for bringing to our haÌ„d without our farder traiuail such good and effectual matter for the Popes superiority This godly Emperor made a law say you that the Churches of heretiks should be coÌ„secrated to the Catholik ReligioÌ„ What did he M. Horn Happy are ye that he is fair dead and buried many years agoe for feare lest if he were now liuing your teÌ„ples aÌ„d synagogs would be shortly shut vp as they are nowe in Antwerpe and in al Flanders here God be praised But who telleth this Forsoth say you Martinê° PoeniteÌ„tiarius But lo how wisely this tale is told as though both Sabellicus aÌ„d Platina the Authors of your narratioÌ„ did not write the like King Theodoricke tooke not in good parte but eueÌ„ to the very harte these doings of Iustine And why M. Horne Because as ye say now like a true maÌ„ he was an ArriaÌ„ Say ye so M. Horne Doth the winde wagge on that side now For Theodoricus was not two leaues before The most honourable King Theodoriche and the Supreame Head of the Church of Rome to But who saith M. Horne that he was an Arrian Forsoth say ye Martin and forsoth say I the matter is ones againe fitly and clerkly handeled For not onely Martin but Platina and Sabellicus from whome ye fetche your storie write it also This Theodorike sendeth his Ambassadours to Iustine yea he sendeth Pope Iohn him selfe who with most humble suite sauced as you
whome he went about to poyson By reason of which outrages he was as I said denounced enemy to the Church of Rome by Alexander the .4 and shortly after Charles Kinge Lewys his brother was made King of Sicilie by Clemens the .4 paying to the Pope a tribute and holding of him by faithe and homage Such Supreme heads were your Conradus Conradinus and Manfredus As for Charles who only by the Popes Authority came to that dignity as I haue said it is not true that he as you say had all or most of the doing in the election or making of diuerse Popes For the Cardinalls only had the whole doing Truth it is that a strief and contention rising amonge the Cardinals for the election and many of them being enclined to serue Charles expectation they elected those which he best liked of But what can all this make to proue the Prince Supreme Gouernour in al ecclesiastical causes yea or in any ecclesiastical cause at al PriÌ„ces eueÌ„ now adaies find some like fauour sometimes at the electioÌ„ of Popes But thiÌ„k you therfore thei are takeÌ„ of their subiects for Supreme Gouernours c You may be ashamed M. Horne that your reasons be no better M. Horne The .130 Diuision pag. 79. b. Edvvard the first King of Englande about this time made the Statute of Northampton So that after that time no man should geue neither sel nor bequeath neither chauÌ„ge neither bye title assign laÌ„ds tenemeÌ„ts neither reÌ„tes to no maÌ„ of ReligioÌ„ without the KiÌ„gs leaue which acte sence that tyme hath beÌ„ more straightly enacted and deuised with many additioÌ„s thereunto augmeÌ„ted or annexed The which Law saith Polidore he made .442 bicause he was Religionis studiosissimê° c. most studiouse of Religion and most sharpe enemie to the insolency of the Priests The .27 Chapter Of King Edward the first of Englande Stapleton LEaue ones Maister Horne to proue that wherein no man doth stande with you and proue vs that either Kinge Edwarde by this facte was the Supreame Head of the Churche or that the Popes Primacie was not aswel acknowledged in EnglaÌ„d in those dayes as it hath ben in our dayes None of your marginal Authours auouch any such thinge Neither shall ye euer be able to proue it Your authours and many other haue plentiful matter to the contrarye especially the Chronicle of Iohannes Londonensis which semeth to haue liued aboute that tyme and seemeth amonge all other to haue writen of him verie exactlye Lette vs see then whether Kinge Edwarde tooke him selfe or the Pope for the Supreame Head of the Churche This King after his Fathers death returning from the holie Lande in his iourney visited Pope Gregorie the tenthe and obteyned of him an excommunication against one Guido de monte forti for a slawghter he had committed Two yeares after was the famouse Councell holden at Lions at the which was present the Emperour Michael Paleologus of whome we haue somewhat spoken And trowe ye Maister Horne that at suche tyme as the Grecians which had longe renounced the Popes authority returned to their olde obedience againe that the realm of Englande withdrewe it selfe from the olde and accustomable obedience Or trowe ye that the true and worthye Bisshops of England refused that Councell as ye and your fellowes counterfeite and parliament bisshops only haue of late refused the Councel of Trente No no. Our authour sheweth by a verse commonly then vsed that it was frequented of all sorte And the additions to Newburgensis which endeth his storie as the said Iohn doth with this King saith that plures episcopi coÌ„uenerunt de vniuersis terris de Anglia ibidem aderant archiepiscopi Cantuar. Ebor. et caeteri episcopi Angliae ferè vniuersi there came thither manye bisshops from al quarters and from EnglaÌ„d the Archbisshops of Canterburie and Yorke and in a maner all the other bisshops of the realme In this Kinges tyme the Pope did infringe and annichilate the election of the Kings Chauncelour being Bisshop of Bathe and Welles chosen by the monks and placed in the Archebisshoprike of Caunterbury Iohn Pecham In this Kings tyme the yere of our Lorde .1294 the prior of Caunterburie was cited to Rome and in the yeare .1298 appeale was made to the Pope for a controuersie towching the election of a newe Bisshop of Elie. Thre yeres after the bisshop of Chester was constrayned to appeare personally at Rome and to answere to certayne crymes wherewith he was charged Wythin two yeares after was there an other appeale after the death of the Bisshoppe of London towching the election of the newe Bisshoppe Yea the authority of the Pope was in highe estimation not onely for spirituall but euen for temporal matters also The Kinges mother professed her selfe a religiouse woman whose dowrie notwithstandinge was reserued vnto her and confirmed by the Pope For the greate and weightye matters and affaires standing in controuersie and contention betwene this King Edward and the Frenche Kinge the Pope was made arbiter and vmpier who made an agreament and an arbitrimente which being sente vnder his seale was reade in open parliamente at Westmynster and was well liked of all The Kinge and the nobility sendeth in the yeare of our Lorde 1300. letters to the Pope sealed with an hundred seales declaring the right of the crowne of England vpon ScotlaÌ„d and they desire the Pope to defende their right and that he would not geue a light eare to the false suggestioÌ„s of the Scots There are extant at this day the letters of Iohn Baliole and other Scots agnising the said superiority sent to this Kinge Edwarde In the foresaide yeare .1300 the Kinge confirmed the great Charter and the Charter of the Forest and the Archebisshoppe of Caunterburie with the other Bisshoppes pronounced a solemne curse vpon al suche as would breake the sayd liberties This Kinge was encombred with diuerse and longe warres aswell with Fraunce as Scotlande and therefore was fayne to charge the clergy and laity with many payments But in as much as Pope Bonifacius consideringe the wonderfull and intolerable exactions daylie layed vppon the clergy of they re princes had ordeyned in the councell at Lions that from thence forth the clergy shuld pay no tribute or taxe without the knowledge and consente of the see of Rome Robert Archbishop of Canterbury being demaunded a tribute for him self and his clergie stode in the matter not without his great busines and trouble And at the length vpon appellation the matter came to the Popes hearing The kinge had afterwarde by the Popes consente dyuerse payments of the clergy Many other thinges could I lay forth for the popes primacy practised at this tyme in Englande And is nowe M. Horn one onely Acte of Parliament made against Mortmaine of such force with yow that it is able to plucke froÌ„ the Pope his triple Crowne and set yt vppon the kynges head Yf
This to be so the Authoritie of Canons doth witnesse This the ecclesiastical history proueth This the holie Fathers confirme Lo you see M. Horne what the iudgement of Isidorus was aboue .900 yeres past howe iumpe it agreeth with the assertion of Catholiques now and how directly it ouerthroweth yours This therfore being so sure a Principle on our parte and so clerelie proued bethinke your selfe now M. Horne how your new Primacie wil be proued by this allegation Touching that you saie This Clergie in King Henries daies was not only of Diuines but also of the wisest most expert and best learned in the Ciuil and Canon Lawes that was or hath ben sence as D. Tonstal D. Stokesley D. Gardiner D. Thirlbie and D. Bonner by the euident falsehood whiche you practise in alleaging these witnesses a man may iudge with what fidelitie you haue handled the rest throughout your whole booke Who is ignoraunte that not one of these Reuerent Fathers did sincerely thinke that to be true which you here impute vnto them For whereas all vpright iudgement shoulde come of a mans owne free choise not stained or spotted either with the hope of priuate lucre and honoure or with the feare of great losse the one of those two things which of all other most forceably carieth men away from professing their owne conscience did stoppe those men from saying and vttering that which otherwise they would most gladly haue vttered sithens as they were put in hope of al promotion if they agreed with the Kings will of which they made I iudge the lesse accompte so disagreeing from the same they were certaine to loose bothe goods and life and also their good name in the shew of the worlde as who shoulde haue bene put to deathe by the name of Traitours whiche is the thing that all true subiectes doe chieflie abhorre Yet you knowe in suche sorte suffered a great many notable both for learning and vertue as D. Fisher Bishoppe of Rochester Syr Thomas More a great number of the Carthusians beside diuerse other of all estates You knowe also the matter then was not so sifted and tryed by learning as it hath bene since And we know they were the secrete snakes of your adders broode that induced the King to that minde not any of the Doctours here by you named who all againste their willes condescended therevnto Howe then are they broughte foorthe for witnesses of your heresies who for feare of deathe saied as you doe and that no longer then the foresaid impedimente laie in theyr waye For when the state of the worlde was otherwise that without feare of deathe they might vtter their minde freely who knoweth not that all they who liued to see those daies of freedome in all theire woordes and deedes protested that the Pope and not the King was head of the Churche vnder Christ Neuer hearde you M. Horne that when your owne brethren being arryued before D. Gardiner the Bishope of Winchester and then Chauncelour of England had saied they lerned theyr disobedience vnto the Pope out of his booke De vera obedientia c. then he aunswered that if they had bene good Scholers they would haue folowed theyr Maister in his beste and not in his worste doeinges Againe if they had erred through his Authority whē he was not so wel learned and grounded they should much more repēt and recāt through his Authority being nowe better lerned through longer studie and better grounded through longer experience And this Doctour Gardiner when he was moste of your side in this one matter yet he was so suspected of the Kinge for secrete conference with the Pope by letters to be sent by a straunger in the tyme of his embassye on this side of the Seas that as Master Foxe reporteth for this verie cause Kinge Henrie in all Generall Pardons graunted after that tyme dyd euermore excepte all treasons committed beyonde the Seas whiche was meant for the Bishoppes cause This ys that Doctour Gardiner who at Paules Crosse in a moste Honorable and full Audience witnessed not onely his owne repentaunce for his former naughty doings but also that King Henry sought diuerse tymes to haue reconciled hym selfe againe to the See of Rome as who knewe that he had vnlawfully departed from the vnytie thereof and had made hym selfe the Supreme Heade of the Churche of Englande altogether vniustly This is that Doctour Gardiner ▪ who lying in his deathebedde caused the Passion of Christe to be readen vnto hym and when he hearde it readen that Peter after the denying of his Maister went out and wepte bitterlie he causyng the Reader to staye wept him selfe full bitterlie and saied Ego exiui sed non dum fleui amarè I haue gone out but as yet I haue not wepte bytterlie And is nowe Doctour Gardiner a fitte witnesse for your secular Supremacy M. Horne Marcellinus the Pope being afearde of deathe dyd sacrifice vnto Idolles And the same Marcellinus repenting his vniuste feare dyd afterwarde sacrifice his owne bodie and soule for the loue of Christe suffring Martyrdome for his sake Will you nowe proue Idolles to be better then Christe by the facte of Marcellinus Or shall not the last iudgemente stande rather then the first What meane you then to alleage the iudgementes of Doctour Gardiner Doctour Thirlbey Doctour Tonstall and Doctour Bonner sith you knowe that all those chaunged their mindes vppon better aduise Or whie died Doctour Tonstalle in prisonne Or why lye the other learned godly Bisshops yet in prisonne if they are of your minde But if you knowe that they dissente vtterly from you and yet doe pretende to bring their Authoritie for you this fact declareth that you are not only a fond wrangler but also a wicked falsarie and that you knowe as well Saint Augustine whome you alleaged before so largelye and all the Councels and princes with al other Authours by you producted are none otherwise of your minde then are Doctour Thirlebie and Doctour Bonner whome you so impudentlie make to speake as Proctours in your cause albeit they are readie to shedde their bloude against this your opinion Once in maner the whole clergy of the Realme sinned most greuously by preferring the secular and earthly kingdome before the Magistrates of the heauēly kingdome But that sinne of theirs al those now abhor and haue before abhorred to whō God gaue grace to see the filthines and the absurdty thereof And surelye vntil the rest bothe of the clergy and of the layety do hartely repēt for that most filthy and absurd dede wherein they withdrewe the Supremacy from S. Peters successours and gaue it to the successours of Iulius Caesar vntill I say they repent for it and refourme that minde of theirs as much as lyeth in thē they cā neuer be made partakers of the kingedome of heauen But only they shal inherit the kingdome of the earth in whose Supremacy they put their cōfidence You Mayster Horn haue in dede great