man woulde make or belieue anie suche fonde declarations but suche as haue lost theyr fyue wyttes And therefore I say of all your shameful lies this maye be crowned for a notoriouse a captayne and an Imperiall Lie For wil you see geÌ„tle Readers what were in dede these miraculous keyes that M. Horn hath with such a straunge Metamorphosis turned into al the preeminence dignitie and Iurisdlction that the Pope hath aboue other Church Ministers Verely not in al the xiiij bookes of Ouides Metamorphosis can there be founde a more fabulous more ridiculous or more vnsauery and vnsensible chaunge thoughe he talke there of full many as of men and wemen chaunged into birds into stones into bestes into starres and into I can not tel what then is this one most singular and rare inuented Metamorphosis of M. Hornes exacte deuise And truly M. Horn you hauing such a nuÌ„ber of good versyfiers to your neighbours in the famous and wel ordered schole of Winchester it shoulde be an eternal monument of your singular witte if you did procure this your excellent Metamorphosis to be put also in verses and to be adioyned to the other of Ouides for the rarite and singularnesse thereof Suche as I trowe all Europe yea all the wide worlde againe will not be able to shewe the like Well In the meane season that the worthy memory hereof may not vtterly be extinguished I will shortelye and rudelye shadowe it out leauing to more excellent wittes and conning workemen of which you shall not want M. Horne if you earnestlye procure them to sette it forthe in his coulours First then it is to be vnderstanded gentle Readers that bothe before the time of this Gregory .3 and in his time and after his time the toumbe chappell or monument where S. Peters body laye in Rome was called of the Romayn writers Confessio B. Petri. S. Peters Confession Witnesse hereof before the time of Gregory the .3 is the Pontificall of Damasus as Georgius Cassander hath noted out of Petrus Vrbeuetanus Thus Cassander writeth vpon the worde Confessio Frequens est haec vox in Pontificali Damasi Ante Confessionem S. Petri de qua P. Vrb. Confessio inquit Capsa vel sepulchrum vel potius corpus B. Petri conditum sub altari This worde Confessio saieth Cassander is often founde in the Pontificall of Damasus Before S. Peters Confession Whereof Petrus Vâ—beuetanus saieth By S. Peters Confession is meante tâ—e Cophyn or toumbe or rather the body of S. Peter layed vnder the Aultar This was a phrase to expresse that place where the memory of S. Peter and of his most blessed CoÌ„fessioÌ„ coÌ„fessing there Christ and dying there a glorious Martyr for Christ was by the blessed Relike of his bodye there present honoured and contynewed In the life of Gregory .3 it is writen of a Synod of .93 bishops holden in S. Peters Chappel at Rome Coram sacrosancta Confessione Sacratissimi corporis B. Petri residentibus caet The bishops sittinge before the holy Confession of the moste blessed body of S. Peter And with the like phrase it is writen of Zacharias his successour that he offred vp before the Confession of S. Peter many Iewels and much treasure Such phrases are ryfe in the 2. Tome of the Councels and in the writers of those ages This beinge firste knowen lette vs nowe consider the allegation of M. Horne He saieth Gregory .3 sent by shippe to Charles Martell the keyes of S. Peters Confession His Author is Martinus poenitentiarius one of the poenitentiaries at Rome The latin of Martinus is this Claues ex Confessione B. Petri Apostoli accipiens direxit nauali itinere Here M. Horne hath clerkly turned Claues ex Confessione B. Petri The keyes of S. Peters Confession The latin of this Englishe were Claues Confessionis not Claues ex Confessione As if I should saie Claues ex Ecclesia direxit It were not well Englished I trowe He sent the keyes of the Churche But He sent kayes from the Churche Which mighte be other keyes pardie then the Churche keyes And so is it in this place Pope Gregory the thyrd sent to Charles Martell keyes from the Confession of S. Peter But not the keyes of S. Peters confession The keyes of S. Peters Confession were Claues Regni coelorum the keyes of the kingdome of heauen whiche Christe gaue to Peter and to onely Peter And the whiche were not I trowe materiall keyes suche as might be sente awaye either by sea or by lande But keyes from S. Peters Confession were keyes from the body of S. Peter keyes which had touched that holy relike and which by that touch was made it selfe a Relike Howe proue we this you say Forsoth very plainely and euidently by a witnesse well nere a thousande yeres olde by one of the foure Doctours of the Churche by our Apostle learned S. Gregory the first Such keyes from S. Peters confession to be sent to deuoute persons for holy Relikes was in his tyme and longe before his tyme an vsuall matter S. Gregory writing to Secundinus an Anachoret as it seemeth amonge other relikes as an Image of our Sauiour of our Lady and of S. Peter and Paule and a Crosse also mentioneth also this kinde of Relike sayinge Clauim etiam pro benedictione à sanctissimo Corpore Petri Apostolorum principis c. We sende you also by this bearer a keye for a benediction from the most holye bodye of Peter the Prince of the Apostles A keye from the body was a keye that hadde touched the body or the place where the body was interred And wil M. Horne nowe say that S. Gregory sent away to this poore Anchoret his whole preeminence dignity and iurisdiction c Or because he sent also to one Theodorus a Physitian of Constantinople Clauem à sacratissimo Petri Corpore a keye from the most holy body of S. Peter thinketh M. Horne that this Physitian had All the Popes preeminence and iurisdiction geuen him Or because in like maner he sent to Theotistas and Andreas two noble men aboute the Emperour for a benediction of Saint Peter Clauem à sacratissimo eius corpore a keye from his moste holye bodye were they also promoted wyth all the Popes preeminence dignitye and Iurisdiction as you affirme Charles Martell was here of Pope Gregory .3 for hauinge suche a Relike sent him by shippe S. Gregory saied he sent those keyes for a Benediction not for a Iurisdiction He sent it to the Anchoret vt per ipsum a maligno defenderetur cuius signo munitum se crederet That by him from the deuil he might be defended by whose token or remembrance he thoughte him selfe garded He sent it to Theodorus the Phisicyan with a piece of S. Peters chayne enclosed vt quod illius collum ligauit ad martyrum vestrum ab omnibus peccatis soluat that the same which had tyed S. Peters necke to martyrdom may lose yours saieth S.
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
th' Emperours consent And if any be chosen bisshop without he be coÌ„meÌ„ded and inuested by the King that in no wise he be coÌ„secrated vnder paine of excoÌ„munication As Sabellicus noteth this for a renovvmed matter that the right of creatinge the Pope vvas novv restored to the Emperial dignity euen so Nauclerus affirmeth this godly Imperour Otho to be borne in totius Ecclesiae consolationeÌ„ for the consolation of the whole Churche The .14 Chapter Of Otho the first Emperour Of Iohn the .12 and Leo the .8 Popes of Romae Stapleton THis declaration runneth all vppon the deposition of the naughtye Pope Iohn the .13 or as moste men call him the .12 in a synode at Rome the Emperour Otho being then present But onlesse M. Horne can shewe that this Emperour toke hym self for supreame head in all causes ecclesiasticall and temporall and vtterlye renownced all the Popes supreamacye the case standynge that thys Pope were a most wycked man which we freelie confesse and most vnworthy of that see yet is M. Horne farre of from iustifiing the matter Wherin eueÌ„ by hys owne author and story he should haue bene vtterly ouerthrowen yf he had made therof a true and a faythfull reporte which ye shall now heare by vs and that by hys owne chronographer so that ye shall haue good cause to be astonied to see the most shamefull and impudente dealing of thys man First then he begynneth with a notoriouse lie For neither thys Cardinall whome Luithprandus calleth Iohannem nor the Maister of the rolles whome he calleth Aronem nor the Bishop of Millain and others here named were sente to complayne vppon Pope Iohn to Otho but sente to hym by Iohn the Pope hym self which Iohn hys authour Luithprandus calleth the highe Bishop and the vniuersall Pope who most humbly beseacheth hym that he woulde vouchsaufe for the loue of God and the holye Apostle Petre and Paule as he would wishe them to forgyue hym hys synnes to deliuer hym and the Churche of Rome to hym committed from the tyrannye of Berengarius and Adelbertus Wheruppon themperour gathered an army and commyng to Italie with all spede expulsed from the Kyngdome of Italy the sayde tyrants so that yt seamed euidente that he was ayded and assisted by the moste holy Apostles Peter and Paule and which is to be noted he was afterward anoynted and crowned Emperour of the sayd Iohn though so vicyous a maÌ„ and swore also obedieÌ„ce vnto him as Nauclerus writeth Farther he did not only restore hym those thinges wherof he was spoyled but honored hym also with greate rewards aswell in golde and siluer as in precious stones And he toke an oth of the Pope vpoÌ„ the most precious body of S. Peter that he shuld neuer ayde or assist the sayd BereÌ„garius and Adelbertê° M. Horne here nedelesse enforceth the credit of his author as then liuing yea and anaunceth him to be a famous writer and a DeacoÌ„ Cardinal wheras he was as far as my boke sheweth and as farre as Trithemius and Pantaleon report of him no DeacoÌ„ Cardinal at Rome but a deacoÌ„ of the church of TicinuÌ„ otherwise called Pauia in Italy Onlesse perchauÌ„ce he was such a Cardinal as the Cardinals are amoÌ„g the pety canoÌ„s of Poules in LondoÌ„ With like truth ye say M. Horne ij lines after that the pope practised with Adelbertus to depose the Emperour but your author speaketh not so much but onlye that the Pope promised the foresayed Adelbertus to helpe him againste the Emperours power Then tell ye in a smaller and distincte letter truely inough but altogether confusely of Iohns doings writing out of your author as we haue good experience but who were that we ye shewe not nor to whome the wordes were spoken Ye say that the Emperour called a Councell in Italie to depose him that your authour sayeth not but that after three dayes themperour had bene at Rome the pope and Adelbertus being fledde from thence there was a greate assemblie in S. Peters Church rogantibus tam Romanis episcopis quà m plebe at the desire as well of the Italian bishops as of the people In the whiche councell were presente beside the Bishops many noble men And the Pope ranne not away bicause of this Councell as you vntruly reporte but iij. dayes after that he was fled with Adelbertê° the CouÌ„cel was called and that not to depose hym but to call hym to his answere as appereth by the Emperours owne oration Who after that Benedictus had rehersed dyuerse of theis horryble owtragies that ye specifie themperour and the councell sent for hym to purge hym self In the which letters sent by the Emperour ye dissemble many thinges and dismember them as the tytle of theÌ„perours letters whiche was Summo Pontifici vniuersali papae Iohanni Otho c. To the highe Bishop aÌ„d the vniuersal Pope our Lord Iohn Otho and so forth And by and by We asked the cause of your absence and why ye would not see vs your and your Churches defensour And againe Oramus itaque paternitatem vestram obnixè venire atque hijs omnibus vos purgare non dissimuletis Si forte vim temerariae multitudinis formidatis iuramento vobis affirmamus nihil fieri praeter SanctoruÌ„ Canonum sanctionem We most earnestly pray your fatherhode that ye do not forslow to come and to purge your selfe Yf ye feare any violeÌ„ce of the rude and rashe people we promise you vpon our Othe that nothing shal be done contrary to the Decrees of the holye Canons After this ye rehearse the Popes short answere which yet as short as it is doth wonderfully trouble you and ye dare not fully recite it I hea saie saith this Iohn ye wil make an other Pope which if ye attempt I excoÌ„municate you all that ye may haue no licence or power to order any or to saie Masse It is true that ye saie afterwarde that the Councell desired the Emperour that the said Iohn might be remoued and that the Emperour so answered Yet ye leaue out part of his answere And that is and that some other might be found who should rule the holy and vniuersall See Neither did they desire of the Emperour any thing els but his assistaÌ„ce in the remouiÌ„g of him Neither proprely to speak otherwise then by coÌ„senting and assisting did th'Emperour create pope Leo. As appeareth by your author saying that al saied with one voice LeoneÌ„ nobis in pastoreÌ„ eligimus vt sit summus vniuersalis Papa Romanae ecclesiae We doe electe Leo to be our pastour and the high and vniuersall Pope of the Roman Churche and doe refuse Iohn the renegate for hys wycked behauiour The wich thinge beinge thryse by all cried owte he was caried to the palace of Lateran Annuente imperatore with themperours consente and theÌ„ to S. Peters Church to be consecrated and theÌ„ they swore they would be faythful vnto him And in thys election the people also
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
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
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
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
the Kings consent or without against the Pope who hath no Iudge in this world but God only Neither cā he be iudged by his inferiours And so these Bishops told the King to his face And finally the King referreth the whole mater to the Synode and plainly protesteth that it was the Coūcels part to prescribe what ought to be done in so weighty a mater As for mee saith the King I haue nothing to doe with Ecclesiasticall maters but to honour and reuerence them I cōmit to you to heare or not to heare this matter as ye shall thinke it most profitable so that the Christiās in the City of Rome might be set in peace And to this point lo is al M. Hornes supremacy driuen The Bishops proceding to sentence doe declare that Pope Symachus was not to be iudged by any man neither bound to answere his accusers but to be committed to Gods iudgemēt And the reason the Coūcel geueth That it appertaineth not to the sheep but to the pastour to foresee and prouide for the snares of the wolfe And thē follow the words that you reherse which are no iudicial sentence but only a declaration that he should be taken for the true Bishop as before But to medle with the cause and to discusse it iudicially they would not because as they said by the Canōs thei could not And therefore immediatly in the same sentence that ye haue in such hast brokē of in the midle it followeth We doe reserue the whole cause to the iudgemente of God Sette this to the former parte by you recited being a parcell of the sayed sentence as ye must needes doe and then haue ye sponne a faire threade your selfe prouing that thing whiche of all things yee and your fellowes denye That is that the Pope can be iudged of no man And so haue ye nowe made him the Supreame Heade of the whole Churche and haue geauen your selfe suche a fowle fall that all the worlde will lawghe you to scorne to see you finde faulte with this Councell as mangled and confusedlye sette foorth whiche so plainelye and pithelye confoundeth to your greate shame and confusion all that euer yee haue broughte or shall in this booke bringe againste the Popes Primacye So also it well appeareth that if there were in the worlde nothing else to be pleaded vppon but your owne Councell and sentence by you here mangled and confusedly alleged M. Fekenham might vpon very good ground refuse the othe and ye be cōpelled also if not to take the othe for the Popes Primacy being of so squemish a conscience yet not to refuse his authority by your owne Author and text so plainely auouched M. Horne The .62 Diuision pag. 36. a. As it is and shall be most manifestly proued and testified by the oecumenicall or generall Councels vvherin the order of Ecclesiasticall gouernment in Christes Church hath ben most faithfully declared and shevved from time to time as your self affirme that such like gouernment as the Quenes Maiestie doth claime and take vppon her in Ecclesiasticall causes vvas practised .169 continually by the Emperours and approued praised and highly commended by .170 thousands of the best Bisshoppes and most godly fathers that haue bene in Christes Churche from time to time euen so shall I prooue by your ovvne booke of Generall Councels .171 mangled maimed and set foorth by Papish Donatistes them selues and other such like Church vvriters that this kinde and such like gouernment as the Quenes Maiestie doth vse in Church causes vvas by continuall practise not in some one onely Church or parte of Christendome vvhereof you craue proufe as though not possible to be shevved but in the notablest Kingdomes of al Christendome as .172 Fraunce and Spaine put in vre vvherby your vvilfull and malicious ignoraunce shal be made so plain that it shal be palpable to them vvhose eyes ye haue so bleared that they cannot see the truth The .17 Chapter of Clodoueus Childebert Theodobert and Gunthranus Kings of Fraunce Stapleton MAister Horne nowe taketh his iourney from Rome and the East Churche where he hath made his abode a greate while to Fraunce and to Spaine hoping there to find out his newe founde Supreamacye Yea he saieth He hath and will proue it by thowsandes of the beste Bisshops Vndoudtedly as he hath already founde it out by the .318 Bisshops at Nice by the 200. bisshops at Ephesus and by the 630. bishops at Chalcedo who stande eche one in open fielde against him so wil he finde it in Fraūce and in Spayn also If he had said he would haue found it in the new founde landes beyonde Spayn among the infidels there that in dede had ben a mete place for his new founde Supremacy Verily in any Christened coūtre by hī yet named or to be named in this booke he neither hath nor shall find any one Coūcel or bishop Prince or Prouīce to agnise or witnesse this absolute Supremacy that M. Horn so depely dreameth of And that let the Cōference of both our labours trie M. Hornes answer and this Reply As also who hath bleared the Readers eyes M. Horne or Maister Fekenham M. Horne The 63. Diuision pag. 36. b. Clodoueus about this time the first Christian King of Fraunce baptized by Remigius and taught the Christian faith perceyuing that through the troublesome times of vvarres the Church discipline had bene neglected and much corruption crepte in doth for reformacion hereof call a nationall councel or Synode at Aurelia and commaundeth the bisshoppes to assemble there together to consult of such necessary matters as vvere fit and as he deliuered vnto them to consulte of The Bisshoppes doe according as the Kinge .173 commaundeth they assemble they commende the Kings zeale and great care for the Catholique faith and Religion they conclude according to the Kings minde and doth .174 referre their decrees to the iudgement of the King vvhome they confesse to haue .175 the superiority to be approued by his assent Clodoueus also called a Synode named Conciliū Cabiloneum and commaunded the bisshops to consider if any thing vvere amisse in the discipline of the Church and to consulte for the reformation thereof and this saith the bisshops he did of zeale to Religiō and true faith Other fovver Synodes vvere summoned aftervvarde in the same City at sondry tymes by the commaundement of the King named Childebert moued of the loue and care he had for the holy faith and furtheraunce of Christian Religion to the same effect and purpose that the first vvas sommoned for This King Childebert caused a Synode of Bishoppes to assemble at Parys and commaunded them to take order for the reformation of that Church and also to declare vvhom they thought to be a prouident Pastour to take the care ouer the Lords flock the Bisshop Saphoracus being deposed for his iust demerites Stapleton M. Horne so telleth his tale here as yf this King Clodoueus had
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
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
iustice for that he bestowed spiritual lyuings vpon none but suche as he knewe Onlesse ye did proue withall that he knewe none but honest men But will you see what Nauclerus your owne Author writeth hereof He saith of this Otho This man was praysed of many religious persons and of the clergy for a defendour of Iustice when yet he was altogether a dissembler Nam omnia beneficia tam Ecclesiastica quà m secularia familiaribus suis quos secum ex Saxonia Anglia duxerat contulit For he bestowed all promotions as well Ecclesiastical as temporall vppon his nere acquaintaunce such as he brought with him out of Saxony and out of Englande Lo M. Horne this For he bestowed which you brīg to proue a supreme gouerment Nauclerus reporteth to proue a partial regiment That he telleth to his shame you drawe it to his honour Again what patrone of Iustice call you him that wrongfully toke frō the Church of Rome her olde and rightful possessions and was therfore excommunicated and deposed of Innocētius .3 and Frederik .2 made Emperour in his place And that notwithstanding the diet of Otho his faction holden at Norimberg which you vntruly cal a Synod Neither was it there debated of the Popes Authority in Ecclesiastical matters which is our present matter but only whether the Pope might depose the Emperour which is not now any part of our matter in hande M. Horne The .124 Diuision pag. 78. b. In England as Henry his father had doone before him so folovved Kinge Richard in geuing Ecclesiastical promotions in calling coūcels and ordering other Ecclesiastical matters yea ▪ euen in his absence being in Syria by one that represented his person therin the B. of Ely who called and made a councel at westminster as the kīgs procurator and the Popes Legat ād .432 spake by the Kings power But in this matter kīg Iohn did more then any of his predecessours vvhich purchased him much hatred vvith the Pope and his Monkes The .23 Chapter Of King Richarde the first and King Iohn Kings of England Stapleton NOw M. Horne is returned from Appulia Sicilia Germany and Italy into Englād againe And why thinke you Forsoth to proue him self like a good and faithfull proctour to the Pope that the Pope was the supreame head of the Churche of England Else let him wisely shewe why he telleth that the bisshop of Elie was the Popes Legate But chiefly why he bringeth in or is not asshamed to lay forth for his supremacy Kinge Iohn and to say that he did more in this matter than any of his predecessours Ye say truthe M. Horne he did in dede and being excommunicated of the Pope for his misorder and outragious doinges against the Churche and the whole lande interdicted he gaue ouer to the Pope his crowne and kingdome and receiued it againe at the Popes handes And because this matter shoulde not be kepte in silence which wisedome perchaunce and policie to woulde haue had so kepte Maister Foxe blaseth out the matter at large and laieth forth before all men the copie of the letter obligatorie concerning the yeldinge vp of the crowne into the Popes handes and of certayne money yearelye to be paide I will not nor neede not trauayle in the curiouse triall and examination of the circumstances of the cause but this only wil I say to M. Foxe and to you M. Horne that yf ye proceede on as ye beginne ye are worthy to haue a rewarde at the Popes hande either for that ye are but a dissembling counterfeyte protestante and the Popes pryuie frende or yf ye be angrie with that so wise and skylfull a reasoner that ye speake ye wotte nere what And while ye go about to set the Popes crowne on the Quenes head ye take her crowne and sette yt on the Popes head So that it litle serueth you to tel vs that Kinge Iohn purchased him much hatred with the Pope and the Monks Ye might haue put in and with all the nobilitye and commons to yea moste of all with God and good men to But this is your and your fellowes trade especiallie Maister Foxes in the setting forth of this Kinges storie to lye extremely to bring thereby the clergie into hatred and enuie as in thys storie among other thinges he hath done touching the poisoning of this King by a monke of Swinstead abbey And perchaunce ye M. Horne meante some like matter when ye speake of the monks that hated him But because I can not certainly lay this to you I wil let you goe for a while and be a litle in hand with M. Fox and opē vnto thee good Reader that thou mayst the better vnderstande his substātial dealing and handling of stories and the better beware of his gay gloriouse painted lies what is the common consent of our best chroniclers in this point First then this is a manifest lie that ye say M. Foxe the chroniclers moste agree in this that he was poysoned by the monke at Swinstead Which thing I could easely proue by reciting specially what euery authour writeth concerning the maner of his death But M. Foxe himself hath we thank him prouided that we neade not trauayle so farre for lo he bringeth in Polidorus saying he died of sorowe and heuines of harte Radulphus Niger saying he died of surfeting in the night Roger Houeden saying he died of a bluddie flixe Matheus Parisiensis saying that by heuines of minde he fel into a feruente agewe at the abbey of Swinstead which he encreased with surfeting and nawghty diet by eating peaches and drinkinge of newe Ciser or sydar Then adde ye farder Maister Foxe that some saye he died of a colde sweate some of eatinge apples some of eating peares and some of eating plummes So haue ye here good reader fowre chroniclers by name and at the least fowre other vnnamed that make no mention of any poyson Now could I bring the Polichronicon and Fabian which reciting the sayed Polychronicon saieth that the King died of the fluxe Here also could I bring in that those that write of his poysoning write very diuersly nothing agreing with your authour in the kind of poyson And also that they rehearse it rather as a common tale then for any assured storie or truthe Many other thinges could I bring in but what needeth yt when we haue by hys owne tale store ynoughe of witnesses agaynst him Yet will I adde one more but such a one as ought to be to M. Foxe in steade of a greate sorte that one I say of whome by all that I can iudge for he hath not vouchsafed ones to name him M. Foxe hath taken all his declaration concerning the election of Stephen Langton and of all the greate busines that issued thereof yea the writyng obligatorie touching the resigning of the crowne into the Popes handes Whiche lyeth in our authour worde for worde as M. Foxe hath translated it This
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
c. And this Clergie vvas not onely of Diuines but also of the vvisest most expert and best learned in the Ciuil and Canon Lavves that vvas than or hath bene sence as D. Tonstall Bisshoppe of Duresme D. Stokesley Bisshop of London D. Gardiner Bisshop of VVynton D. Thirlebie Bisshoppe of VVestminster and after of Norvvich and your old Maister D. Bonner vvho succeded Stokâ—sley in the See of LoÌ„don and many others by vvhose aduise and consent there vvas at that time also a learned booke made and publisshed De vera differentia Regiae potestatis Ecclesiasticae vvhiche I doubte not but yee haue sene long sithen Neither vvas this a .472 nevv deuise of theirs to please the King vvithal or their opinioÌ„ only but it vvas aÌ„d is the iudgemeÌ„t of the most lerned 473 CiuiliaÌ„s and Canonists that vvheÌ„ the Clergy are faulty or negligeÌ„t it appertaineth to th' Emperor to cal general councelles for the reformation of the Churche causes as Philippus Deciuâ— a famous Lavvyer affirmeth And the Glossator vppon this Canon Principes affirmeth that the princes haue iurisdiction in diuers sortes within the Churche ouer the Cleargy when they be stubbourne ambitious subuerters of the faith falsaries makers of Schismes contemners of excommunication yea also wherein so euer the Ecclesiasticall povver faileth or is to vveake as in this Decree He meaneth vvhere the povver of the Church by the vvorde of doctrine preuaileth not therein must the Princes authority and iurisdiction take order for that is the plaine prouisâ— in the decree The vvordes of the decree are as follovv The seculer princes haue .474 oftentimes vvithin the Church the highest authority that they may fence by that power the Ecclesiastical discipline But with in the Church the povver of princes should not be necessary sauing that that thing vvhich the priests are not able to do by the vvorde of doctrine the povver of the prince may commaund or obteine that by the terrour of discipline The heauenlie kingdome dothe oftentimes preuaile or goe forvvarde by the earthlie Kingdome that those which being vvithin the Churche dooe againste the faithe and discipline maye be broughte vnder by the rigoure of princes and that the povver of the princes may lay vppon the neckes of the proude that same discipline whiche the profite of the Churche is not hable to exercise and that he bestowe the force of his authoritie whereby to deserue woorship Let the Princes of the worlde wel knowe that they of duety shall rendre an accoÌ„pt to God for the Churche VVhiche they haue taken of Christe to preserue For vvether the peace and discipline of the Churche be encreased by faithfull princes or it be loosed He doth exacte of them an accompt VVho hath deliuered his Churche to be committed to their povver The .38 Chapter Of kinge Henry the .8 our late Souerayne Stapleton WE are at lengthe by the course of tyme which M. Horne hath prosequuted deuolued to owre owne dayes and to the doinges of kinge Henry the eight for the confirmation whereof he hath fetched froÌ„ all partes of the world so long so many and yet al impertinente argumentes Belyke nowe for his farewell and to make vs vppe a plausible conclusion he will loke more narrowly and more substancially to the handling of his proufes and wil perhappe lyke a good oratour in the winding vp of his matter leaue in the readers heartes by some good and effectuall probation a vehemente impressioÌ„ and perswasion of his surmised primacie He hathe perchaunce reserued the beste dishe to the last and lyke a good expert captaine will set his strongeste reasons and authorities tanquam triarios milites in the rearwarde And so suerlye yt semeth he will doe in making vp his matters with fyue authorities that is of one Diuine and fowre Lawyers The diuine being a Spaniard and of his lawyers thre being straungers two Italians and one frenche man all being ciuillians of late tyme The fourth being our contryman and a temporall lawyer of our realme For the Diuine and our countriman the lawyer he stiâ—keth not to breake his araye and course of tyme the one lyuing aboute .900 yeares the other fowre hundred yeares sythence Let vs then coÌ„sider his proufes and whether he doth not according to his accustomable wonte rather featly floute hym then bring his reader any matter to the purpose You will nowe proue to vs M. Horne that king Henrie was taken and called the Supreame Head of the Churche of England and that lawfully And whie so I pray you Mary say ye because the conuocation promised hym by theire priesthod they woulde doe nothing in theire councelles withowte his consente Why M. Horne take you this promise to be of so great weight Dothe the consideration and estimation of priesthod weighe so deaply with you nowe Ye wil not be of this mynde long For ere ye haue done ye wil tell M. Fekenham that there was none of them al priestes and that there is but one onely prieste which is Christe Yet will ye say a promise they made Truthe yt is but vnlesse ye can proue the promise honeste and lawful which we vtterly deny then this promise will not relieue you And this is but one braunche of the vnlawfull supreamacie that king Henry practised therefore thowghe this doinge were tolerable and probable to yet vnlesse ye went to a further proufe ye shall wynne litle at M. Fekenhams handes I am content to passe ouer the residewe of his vsurped supreamacie for this tyme I demauÌ„d of you then what one thing ye haue hitherto browght for to perswade any reasonable man for this one pointe that is that the Bishoppes can determyne nothing in theire synodes to be forcible vnlesse the Prince agree also to yt Suerlye no one thing That Bishoppes voluntarely desired their good and catholyke Princes to ioyne with them yea and submitted sometimes the iudgmente of theire doinges of theire great humility to some notable Princes ye haue shewed and withall that in some cases yt is conueniente so to be donne But ye can full ill wynde vp your conclusion vppon this Which ye forseeing did shewe vs a tricke of your newe thetorike and fyne grammer turning conuenit into opoâ—tet making yt is conueniente and yt muste be so all one Ye will belyke take better handfaste nowe But wil ye now see his sure handfaste good Reader Suerly the first is not very fast as wheÌ„ he telleth vs owt of Decius aÌ„d owt of the glose of the CanoÌ„ law that princes may cal couÌ„cels and that in some cases they haue iurisdictioÌ„ in Church matters wherin we haue alredy sayde inowgh And how slenderly and loosely this geare hangeth with his assertion yt is opeÌ„ to the eye I trow he sticketh faster to his diuine theÌ„ to his lawyer and therefore he bringeth in Isidorus extraordinary .900 yeares almost owt of his race and course Here here as yt semeth
Prince is the fountaine or welspring of all iurisdictioÌ„ and protesteth also him selfe to be of the .482 same mind The .39 Chapter Solutions to Argumentes taken out of Quintinus Heduus a Doctour of Parys Stapleton LET vs nowe take heede for M. Horne wonderfully lassheth on with Io. Quintinus Heduus and runneth his race with him two full leaues together And yet for all this sturre and heapinge Lawe vppon Lawe we might graunt him all that euer he bringeth yn without any preiudice of our cause and would so do in dede sauing that the handling of the matter by M. Horne is such as requireth of vs a special specification Neither can I tell of all the dishonest and shamefull pageantes that he hath hitherto played whether there be any comparable to this I can not tell whether his folly or his impudency be the greater but that bothe excede I am right well assured And yet I trowe he owght not to beare all the blame but may parte stake with his collectour who hath abused his ignorance as hym selfe doth abuse his readers ignorance The answere would growe longe and bigge yf I should fully as the case requireth rippe vp and open all thinges and then at large confute them which at this tyme I intende not but in vsinge as muche breuity as I may to lay before thee good reader and to discipher the fashion and maner of his dealinge Wherein euen as Medea fleinge from her naturall father and runninge away with a straunger with whome she fell in loue her father pursuing her and she fearing to be taken slewe her yong brother scattering his limmes in the way therby to stay what with sorowe and what with long seeking for his sonnes body her fathers iourney euen so M. Horne running away from the catholyke Church his mother with dame heresie with whose filthy loue he is rauisshed to stay the reader that woulde trace him and his heresyes for the authours he alleageth doth so miserably teare them in peces and dismember them that yt would pity any good Christian mans harte to see yt as muche as yt pitied kinge Oëta father to Medea to see that miserable and lamentable sight and very busie will yt be for him to finde out the whole corps of the sentences so wretchedly cutte and hewed by M. Horne and here and there in these two leaues so miserably dispersed We will notwithstanding trace hiÌ„ as we may TheÌ„ the better to vnderstaÌ„d his first allegatioÌ„ ye shal vnderstaÌ„d that ther is a kind of IurisdictioÌ„ which is called of the CiuiliaÌ„s meruÌ„ imperiuÌ„ that is power of lyfe aÌ„d death which whether it resteth in the priÌ„ce only or in other inferiour magistrates the Lawyers do not al agree Lotharius setled al in the prince to that opinion Quintinus also inclineth But then maketh Quintinus an obiection Whie sayeth he Howe is yt true that the prince onelye hath this mere empire or iurisdiction seinge that we affirme the Churche to haue yt also Whereunto he answereth that vnder the name of Princes are coÌ„teyned the highe Priestes from the which our Actes of parliament doe not all disagree calling Bisshoppes the Peeres of the realme When we say saieth he with Lotharius that the Kinge is the fountayne of all iurisdiction we meane as Lotharius doth not of the Churche but of the ciuill magistrates vnder the Kinge The said Quintinus saieth Gladium pontifex vtruÌ„que gestat exercet alterum Rex solus quem pontifex etiam desertus a suis in hostes licitè stringit The Pope hath both the swordes that is both temporall and spiritual iurisdiction yet the King alone vseth the one of theÌ„ that is the teÌ„poral the which the Pope may notwithstaÌ„ding yf he be forsakeÌ„ of his own vse also But as I was about to tel you out of QuiÌ„tinus he saith Probauimus Ecclesiam Deo militantem se noluisse temerè negotijs secularibus implicare temporalemque iurisdictionem principibus sponte reliquisse tamque libenter tamque animo prompto facili vt reguÌ„ propria videatur Id circo scriptum est à Speculatore quòd quicquid est in regno id esse intelligitur de iurisdictione regis We haue proued that the militant Church doth not but vpoÌ„ good cause intermedle with seculer affaires yea rather geueth ouer to Princes the temporall iurisdiction so gladly and so willinglye that yt seemeth to appertayne to the Princes onely And therefore Speculatour writeth that what so euer is in a Kingdome that is vnderstanded to be of the Kinges iurisdiction And for this some were persuaded that the spirituall and temporall iurisdiction stode so contrarie one to the other that one man might not exercise both But Quintinus hiÌ„self misliketh this opinion and saith euen in the said place where he speaketh of Speculator that the Church only aÌ„d not the Princes seculer hath both swordes and both iurisdictions And vpon this occasion he doth vehemently inueighe against Petrus de Cugnerio of whome we haue spokeÌ„ that did so stifflye stand against the FreÌ„ch clergy for their teÌ„porall iurisdictioÌ„ and prouoked the King Philip Valesius as much as in him laye to plucke it away froÌ„ the clergie He calleth him a misshapen parson in body a most wicked maÌ„ and to say al in one a very knaue And thoughe his name were then terrible and thowgh he would seeme for his great wisedome to carrie al the realme vpoÌ„ his shulders yet was he euer after but a lawghing stock to meÌ„ and because he durst not for shame after this great challeÌ„ge shew hiÌ„self abrode as he was wont to do for M. Peter de Cugnerio he was called in their tong M. Pierre de Coyner as a maÌ„ would say M Peter that lurketh in corners But wil ye now heare M. Horne this your own authour Quinâ—inus how he expouÌ„deth coÌ„posuit reÌ„ sacerdotum that is how the King set in order the matters of the priests Wil ye heare also what sharpe Law he made against theÌ„ as you auouch that he did He saith of the king PronuÌ„ciauit EcclesiaÌ„ feuda â—eÌ„poralia quaeque bona propria sibi possidere posse atque in illa iurisdictioneÌ„ habere He gaue senteÌ„ce and pronouÌ„ced that the Church might possesse fealtes and other temporal things aÌ„d haue iurisdictioÌ„ therein So much for our first entrauÌ„ce into QuiÌ„tinus Wherin beside the shame that ye must take for your worshipful glose vpoÌ„ coÌ„posuit reÌ„ sacerdotuÌ„ first ye see that he improueth FerrarieÌ„sis aÌ„d such like as attribute to the Emperour the spiritual and temporal sworde Then that he is of a quyte contrarie mynde to that that ye woulde by a sentence here and there yll fauouredlie and disorderly patched in enforce vpon as thowgh he should thinke that al iurisdictioÌ„ should come of the Prince Thirdly it is vntrue that he auoucheth Speculatours saying He auoucheth as ye haue hearde the contrary Fowrthly it is
Wherfore yf your authour had thus writen neither his tyme is so auncient nor his authoritie so great but that a man might haue sayde that he was wonderfully deceyued But it is not he but you that with your false sleight and craftie cōueiance deceyue your readers Your authour speaketh not of two councells the one summoned by the pope the other by the king but speaketh of bishops that held by fealty and homage lands of the king And then sayth that quoad feuda regalia concernīg theis fealties and royalties the king is aboue the bisshops as he is aboue all his other vassals And therfore if the pope on the one side send for a bisshoppe and the kinge on the other side send for him concerning his fealty and homage matters he ought to goe to the king otherwise he shoulde rather obey the pope thē the king as appereth sayth Quintine in the glose to the which he referreth hym self Theis wordes feuda and regalia haue ye sliely slipt ouer as though Quintinus had auouched the bishops subiectiō in Ecclesiastical matters You could not otherwise haue decked your margent with your gay and freshe lying note that the king is to be obeyed in Ecclesiastical causes and not the Pope And so are ye now sodainly become so spiritual and so good an ecclesiastical man that feuda and regalia are become matters ecclesiastical Which is as true as ye may be rightfully called an ecclesiastical man hauing a Madge of your owne to kepe your back warme in the cold winter nightes and by as good reason ye may cal her an ecclesiastical woman to M. Horn. The .149 Diuision pag. 88. a. The people doth amende or reforme the negligence of the Pastour Can. vlt. dist 65. Ergo the Prince also may do the same If the Bisshop wil not or doe forslovve to heare and to decide the controuersies of his Cleargy the Bisshop being slowe or tarying ouer longe nothing dooth hinder or stay saith the Canon to aske Episcopale Iudicium the bisshoply iudgement of the Emperour If it happen that the Priests be not diligent about the Aultar offices if concerning the temple neglecting the Sacrifices they hasten into kings palayces ▪ runne to wrastlinge places doe prophane them selues in brothelles houses and yf they conuert that which the faithful haue offred to the pleasures of them selues and of theirs wherefore shal not the Princes whome the Catholique Faith hath begotten and taught in the bosome of the Church cal againe and take vpon thē selues the care of this matter and so proueth at large by many examples out of the Histories and the Lavves that this care and charge in Ecclesiasticall .487 matters and causes belongeth to the Princes vnto the vvhich examples he addeth this In our Fathers tyme saith he Kinge Lewes .11 made a constitution that Archebisshoppes Bisshops Abbottes and who so euer hadde dignities in the Church or had the cure of other benefices should within fiue monethes resorte to their Churches and should not remoue any more frō thēse diligently there labouring in diuine matters and sacrifices for the faulfty of the king and his kingdome and that vnder a great paine of losing all their goods and lands Here Quintinus doth greuously complain of the dissolute and moste corrupt maners of the Cleargy vvhereto he addeth saying VVherefore than should not Princes cōpell this Iewde idle kinde of men to do their dueties Stapleton May the people M. Horne amende and reforme the negligence of the pastour And that by the Popes Lawe to Then belyke the headlesse people of Germany and your headlesse bretherne that of late haue made such ruffle in these lowe countres here shal finde some good defence for their doings to saue the reast from the gybet or from the sacke which haue not yet passed that way Then may yt seme a smal matter that the laye people haue by a late Acte of parliamente transformed and altered the olde relligion against the minde of all the Bisshops and the whole conuocation But your authour saieth Ecclesiae nihil est licentius Democratia There is in the worlde nothing more perniciouse to the Church of God then is such vnbrideled libertie of the people which must be taught and not followed as he alleageth out of Pope Celestin ād that but two distinctiōs before that distinction which your self alleage And what great reformation is it M. Horn that your distinction speaketh of Suerly none other but that yf it chaunce all the bisshops of one contrie to die sauing one and yf he be negligent in procuring the electiō and substitutiō of some other in their places that the people may goe to the bisshops of the contrey next adioyning and cause them to ordeine some new bisshops We are also content that yf the bisshops or others be negligent the prince may compell them to doe their dewty But then loke wel to your self For who is more negligent about the Aultars and worthy to be punished therfore thē they that throwe downe Aultars Who neglect the sacrifices but yow that deny the sacrifice and the presence of Christ in the Sacramēt Who be those but you and your fellowes that cōuerte to the pleasures of thē selues and theires that which the faithful hath offred to Christ in laying out the Church goods vpō your self which should haue no parte to thē being become by your mariage a laye man and in the mainteyninge ād purchasing for your vnlawful wyues childrē Now who be they that prophane thē selues in brothel howses let the old constitutions of the Churche tel vs. A man would litle think that ye would euer haue pleaded so agaīst your own self But what can you bring I would fayne know that is not against you in so badde a cause M. Horne The .150 Diuision pag. 88. b. If you delight in antiquites saith he no man doth doubt but that in the primatiue Church the Princes did iudge both of the Ecclesiasticall persones and causes and did oftentimes make good Lawes for the trueth against falsehood Arcadius ād Honorius religious Princes doe .488 depose a troublesome Bisshop both from his Bishoprik sea and name The .13 first titles of the first booke of Iustiniās Code collected out of the Cōstitutiōs of diuers Emperours doe plainly intreate and iudge of those things which appertain to the Bishoply cure For what perteineth more to the office of a Bishop than Faith thē Baptism then the high Trinity than the conuersation of Mōkes the ordeining of Clergymen and Bishops and than many like lawes which doubtles doe concerne our Religiō ād Church But the Nouel Constitutions of themperour Iustinian are full of such Lavves And least peraduenture some man might suspect that this vvas tyranny or the oppression of the Churche Iohn the Pope doth salute this Emperor the most Clemēt Son learned in the Ecclesiastical disciplines and the most Christiā amōgest Princes Epist. inter claras De summa Trin. C.
Childebertus the King of FraÌ„ce did .489 exact of Pelagius .2 the coÌ„fession of his faith and religion the which the Pope both speedely aÌ„d willingly did perfourme C. Sat agendum 25. q. 1. VVhan I was in Calabria saith Quintinus by chaunce I founde a fragment of a certain booke in Lombardye letters hauinge this inscription Capitula Caroli Then followeth an epistle beginning thus I Charles by the grace of God and of his mercy the Kinge and gouernour of the kingdom of Fraunce a deuout defendour of Goddes holy Churche and humble healper thereof To al the orders of the Ecclesiastical power or the dignities of the secular power greeting And so reciteth all those Ecclesiasticall Lavves and constitutions vvhich I haue vvriten before in Charles the great To al which saith Quintinus as it were in maner of a conclusioÌ„ are these woordes put to I will compell al men to liue accordinge to the Canons and rules of the Fathers Lewes the Emperour this Charles Sonne kept a Synode wherein he forbadde all Churchmen sumptuousnes or excesse in apparaile vanities of Ievvels and ouermuch pompe Anno Christi .830 He also set forth a booke touching the maner and order of liuing for the Churchmen I doubt not saith QuintiÌ„nus but the Church should vse and should be bounde to such lawes meaning as Princes .490 make in Ecclesiastical matters Pope Leo .3 saith he being accused by Campulus and Paschalis did purge himself before Charles the great being at Rome and as yet not Emperour Can. AudituÌ„ 2. q. 4. Leo .4 offereth him selfe to be refourmed or amended if he haue done any thing amisse by the iudgement of Lewes the Frenche Kinge being Emperour Can. Nos si incompetenter 2. q. 7. Menna whom Gregory the great calleth moste reuerende brother and fellow Bishop beiÌ„g now already purged before Gregory is .491 coÌ„maunded a freshe to purge himself of the crime obiected before Bruchinâ—ld the Queene of Fraunce Ca. Menna 2. q. 4. In which question also it is red that Pope Sixtus .3 did purge himselfe before the Emperour Valentinian Can. Mandastis So .492 also Iohn .22 Bisshop of Rome was compelled by meanes of the Diuines of Paris to recante before the Frenche King Philippe not vvithout triumphe the vvhich Io. Gerson telleth in a Sermon De Pasc. The Popes Heresy vvas that he thought the Christian Soules not to be receiued into glory before the resurrection of the Bodies Cresconius a noble man in Sicilia had authoritie or povver geuen him of Pelagius the Pope ouer the Bishoppes in that Prouince oppressing the Cleargie with vexations Can. Illud 10. q. 3. The whiche Canon of the law the Glossar doth interprete to be writeÌ„ to a secular Prince in Ca. ClericuÌ„ nullus .11 q. 3. The Abbottes Bishoppes and the Popes them selues in some time paste were chosen by the Kinges prouision Cap. Adrianus .63 dist And in the same CanoÌ„ Hinc est etiam .16 q. 1. Gregorius wrote vnto the Dukes Rodolph and Bertulph that they shoude in no wise receiue priestes defiled with whoredome or Symony but that they should forbidde theÌ„ froÌ„ the holy Ministeries § Verum .32 dist in whiche place the interpretours doo note that Laimen sometimes may suspende Cleargymen from their office by the Popes coÌ„maundement yea also they may excoÌ„municate whiche is worthy of memory Hytherto Quintinus a learned lavvier and a great mainteinour of the Popes iurisdiction hath declared his opinion and that agreable to the Popes ovvne Lavves that Princes may take vppon them to gouerne in Ecclesiastical .495 matters or causes Stapleton All this processe following tendeth to proue that princes haue a gouernemente in causes and matters ecclesiastical We might perchaunce stande with M. Horne for the worde gouernemente which I suppose can not be iustified by any thing he shall bringe forthe but we wil not For we nede not greatly sticke with him for the terme we wil rather consider the thing yt self First then ye enter M. Horne with an vntruth or two For properly to speake neither were any princes that you here reherse iudges in causes ecclesiastical thowgh they had therein a certain intermedling neither dothe the lawe ye speake of tel of any Bishoppes deposed by the Emperours Arcadius and Honorius but this â–ª onely that if any Bishop be deposed by his fellowe Bishoppes assembled together in councell howe he shal be ordered yf he be fownde afterwarde to attempte anie thing against the common wealth Concerning the doeinges of the Emperour Iustinian in matters ecclesiasticall we haue spoken at large alredie And if he were as ye terme him moste Christian amongest princes and learned in the ecclesiastical disciplines why doe you not belieue him calling Pope Iohn that ye here speake of heade of the Churche and that in the verie place by you alleaged What gouernance in matters ecclesiasticall I praye you was it in Kinge Childebertus if Pope Pelagius to auoyde slaunder and suspicion that he should not thinke wel of the Chalcedon Councell sent to the saied King at his requeste the tenoure of his faythe and beliefe Therefore you doe abuse your Reader and abuse also the woorde exacte whiche signifieth to constraine or compel And that dyd not the Kinge but only dyd require or demaunde Touching the Emperour Charles it is I suppose sufficiently answered alrerdye And if nothing were answered that youre selfe nowe alleage maie serue for a good answere For he maketh no newe rules or Constitutions in Churche matters but establissheth and reneweth the olde and saieth He wil compell all men to lyue according to the rules and Canons of the Fathers Neither doothe he call him selfe heade or Gouernoure of the Churche but a deuoute defender and an humble helper But when he speaketh of his worldlie kingdome he calleth him selfe the gouernour of the kingdome of Fraunce We nede now answere no further for Lewys the Emperour Charles the great his sonne then we haue already answered neither touching Leo the .3 Yf ye say that the Emperour was iudge in the cause of Leo the .4 I graunt you but not by any ordinarie authoritie but because he submitted him selfe and his cause to the Emperours iudgemeÌ„t as it appereth by his own text and the glose And it is a rule of the Ciuill Lawe that yf any man of higher Authority wil submit him selfe and his cause to his inferior that in such a case he may be his iudge But now at length it semeth you haue found a laie person yea a woman head of the Churche and that a reuerend Bisshop was coÌ„maunded to purge him self before her Whie doe ye not tel vs also who coÌ„maunded him It was not Brunichildis the Frenche Queene but Pope Gregorie that coÌ„maunded him And when I pray you Surely when he had purged him self before at Rome before Pope Gregory And why was he I pray you sent to the Queene Surely for no great nede but for to cause his
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
Romaine and Ciuil Law so is it to be thought of Britaine And Polidorus writeth that Agricola th' Emperor Vespasians deputie gaue to the Britaines certain Romane lawes ād orders to be vsed and practised by them Neither is it likely but that before this time there was some copie of the Romaine lawes in Britain the yōg Noble men of the Realme being much geuē to be eloquēt in the Romain tong wherin Agricola did prefer thē before the Galles or French mē and being brought vp in Rome especially Coilus king Lucius father spēding al his youth there So that Lucius had no nede to send to Pope Eleutherius for Caesars lawes And if he had nede it is more likely he would haue sente to some other then to Eleutherius who with other blessed Popes at that time medled God wot litle with Caesars Ciuill lawes or with any other lawes of Pagan Princes But of al other things Eleutherus answer is most vnlikely For who would think him so vnwise and so vnskilfull that he would appoint the old and the new Testament only as sufficiēt to gouern and rule a cōmon welth by Which thīg was neuer yet practised in any Christiā coūtry nor cā possibly be practised the old law being al in a manner abolished and the new Testament cōsisting of such principles of the Christiā faith as be immutable ād not variable wheras politik lawes haue ben are and euer shal be and so must be according to many incidents alterable and variable This epistle then be it true or be it a counterfait doth as yet serue M. Horne to no great purpose but for any thing we haue brought out of this Epistle M. Horne perchance wil not him self greatly passe of it There is an other priuie treasure hiddē here for the which I suppose this Epistle is chiefly brought forth and that is to proue euē by the Pope Eleutherius him self that the King and not the Pope is the supreme heade in al causes Ecclesiasticall For Eleutherius saith that Lucius was Vicare of God in his Kingdome This this is the marke that M. Horne al this while hathe shot at this is the cause that this Epistle that hath so many hūdred yeares lyen dead is now reuiued by M. Horne Yea for this clause this Epistle was solemply alleaged in open parliament against the Popes Primacie And seeing that your new Diuinitie now is nothing but English and Parliament Diuinitie I will remitte you ones againe M. Horne to your owne Braughton who vseth the same woordes Which must nedes be as by him appeareth taken that the King is Gods Vicare in his Kingdome that is in the tēporall administration of Ciuile and not for Spirituall matters And therfore this Epistle doth as wel serue M. Horne to proue the Princes Primacie by as it serueth M. Iewel to proue that the seruice must be in the English tongue which is as true as that other where he saith that Lucius sente to Rome to Eleutherius for his aduice touching the ordering of his Church Wherein if M. Iewell meane that he sent to Rome before he was Christened then haue ye one witnes more against you But if he meaneth as it semeth he doth by his discourse of these letters that you specifie parte wherof he also reciteth and among other things that the King is Gods Vicare then is he also deceiued For in these letters king Lucius doth not aske his aduise in any Church matters but requireth only to haue Caesars lawes sent him appeareth by the tenour and purport of the said Epistle So that I perceiue this Epistle is an Instrument to set forth the new Ghospel many wayes but for such a Ghospel such a proufe is very mete We will therfore nowe passe forth to the residewe of your answere where you goe about to disproue M. Fekenham saying that Constantine the great was the first Christiā king The force and weight of his argument as I sayd doth not stande vppon this whether there were any Christian kings before Constantinus the great This is but a by matter and yet ye dwell vppon it and handle the matter seriously as thoughe all lay in the duste if there were any kinge Christened before Constantine But herein ye do but trifle with M. Fekenham who saieth not simply or absolutely that Constantin was the first Christiā king but the firste that ioyned his sworde to the maintenance of Goddes worde as in making sharpe Lawes againste Idolatours and heretikes and in making sharpe warre against Maxentius and Licinius that persecuted the Christians which thinges are not read of any king before him Againe if there were anie other Christian princes they were very fewe and of small dominion and rule As Abgarus who seameth by his own lettres to Christ to haue ben lorde but of one small and obscure towne As the .3 wise mē that are called kings to auaūce the honour of Christes natiuitie and are thought to haue ben either kings or Lordes in Arabia minore which may perchaunce be called kings aswel as those were called in holy scripture which did scorne and checke holy Iob. Yf there were any of greater renowne and dominion as king Lucius Philip themperour Constantius Constantinus father yet because either they did not ioyne theyr sworde to the mayntenaunce of Gods word or for that their successours were paynims and Infidells as it chaunced to the sayd Lucius and Philip there is the lesse accompt made of thē How so euer it be M. Fekēhā ought not to be reprehēded in this hauīg good authors that wrote so before him namely Eusebius Lactantius and S. Ambrose who all cal Cōstantinus the first Emperor that from the beginning of the world was christened Which thing belike they write for the causes by vs rehersed or some lyke Yea he hath S. Augustin to cōfesse so much as he did as M. Horn him self wil anon tel vs. But yet see good reader the wise and polityke handling of the matter by M. Horn. He goeth about to disproue M. Fekenham for sayinge there were no Christian princes in Christes tyme and for his relief brīgeth me forth Abgarus and the thre wise men but so as he semeth to take it but for a fable And therfore he sayth yf we may belieue Eusebius and Nicephorus againe yf there be any creditte to be geuen to the popish Church concerning the .3 kings and doth nothing vnderstād that the more he defaceth their kingdoms the more he defaceth his own answere and strengtheneth his aduersaries argument M Horn. The .155 Diuision pag. 94. b. Thus it is made manifest that bothe your argument faileth in truthe of .521 matter and you your self vvere beguiled through ignorāce by .522 vvante of reading But put the case that your antecedent vvere true yet is it a faulty fallax made à dicto secundùm quid ad simpliciter and the consequent follovveth not for that there is more conteined in the conclusion than the
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
the supreame head and that Bishopes maie appeal to him from all quarters as that the Prince hath no necessarie voyce in Councelles Againe that as wel the first as the second cohibitiue iurisdiction as you diuide them belongeth to the Bishopes Laste of al your greate principle that you and your M. Caluin so stronglye builde vppon that no excommunication ought to be made without the consente of the congregation where the partie that is or shal be excommunicated dwelleth is vtterly destroied For Theodorus Narcissus Achatius Stephanus Vrsacius Valens Menaphontes and Georgiuâ— Arrian Bishopes were in this councel deposed and excommunicated without anie consent or foreknowledge of the congregation where they dwelled And as this was done in this councel against these men So was the like done in other councelles against many other heretikes Wherefore this is a most absurde proposition of Caluin that M. Horne his scholler so hardly maintaineth The storie of this couÌ„cel is at large declared by Athanasius hym self and most strongly confirmeth that his former saying that it is no Councell of Bishopes which hath his authoritie of the Prince Neither can M. Horne make light of this Councel as well for the foresaid cause as for that it was populouse and frequented by a greate number of Bishoppes of thyrtie and fyue Prouinces there present of the whiche our Britannia was one and as well Catholike for fayth as auncient for tyme and suche a one as theyr Decrees bynde the whole Churche And the whole Synode sayeth Let all the Catholike Churche dispersed through out the worlde keepe and obserue all that we haue ordeyned And thus muche haue I sayed to fyll vp your emptie boxe of the Sardicense Councell that you and M. Iewell playe the iolie mummers withal The .175 Diuision pag. 123. a. M. Fekenham Allmightie God saieth by his Prophete Hieremie which was bothe a Prophete and a Prieste Ecce dedi verba mea in ore tuo Ecce coÌ„stitui te super geÌ„tes super regna vt euellas destruas disperdas dissipes aedifices plaÌ„tes Gregorius NziaÌ„zenus sermonede dictis Hieremiae ad Iulianum Imperatorem putas ne patimini vt veruÌ„ vobiscum agam suscipitis ne libertatem verbi libenter accipitis quod lex Christi sacerdotali vos nostrae subiecit potestati atque iustis tribunalibus subdit Dedit enim nobis potestatem dedit principatum multò perfectiorem principatibus vestris aut nunquid iustum videtur si cedat spiritus carni si à terrenis coelestia superentur si diuinis praeferantur humana Sed patienter quaeso accipite libertatem nostram Scio te ouem esse gregis mei scio te intra sacra altaria cum veneratione subijci manibus sacerdotis c. And by this Prophete Ezechiel almighty God saieth Vae Pastoribus Israel quod infirmuÌ„ fuit non consolidastis quod aegrotuÌ„ non sanastis quod confractum non alligastis quod abiectum non reduxistis quod perierat non quaesistis Into the whiche maledictions and curses the Bishoppes and Priestes muste needes incurre if they haue no Iurisdiction ouer theyr flocke if they maie not visite them if they may not refourme them if they maie not order and correcte them at all tymes as they shal see cause Chrysostomus Homil. 5. de verbis Esaiae vbi Sacerdotem astruit esse medium inter Deum Hominem nullumque honorem in terris illius honori posse conferri And therefore here to conclude this my obiection vnto your L. answeare I shall here finishe the same saying with the blessed Martyr Ignatius S Iohn the Euangelistes disciple Quòd nemo praeter Episcopum aliquid agat eorum quae ad Ecclesiam pertinent And so to adioyne herevnto the sayinge of S. Augustine who in speakinge Contra Iulianum ait de Doctoribus Ecclesiae quod credunt credo quod tenent teneo quod docent doceo quod praedicant praedico istis cede mihi cedes c. M. Horne In all this parte there is not .659 one sentence that can be dravven by any force to helpe your cause It suffised you to heape vp a sorte of testimonies togeather to make a shevve allthough nothinge to the purpose Yea the vvoordes spoken to the Prophete Hieremie maketh plainely .660 againste you For they shevve that the ministers in Gods Churche haue authoritie to plucke vp by the rootes and to destroie euilles and the kingedome of Satan to plante good thinges and to edifie the Churche as the glose enterlined hath it or all maner wicked and false doctrine and what so euer the heauenly Father hath not planted as the glose ordinary expoundeth it But the meanes vvhereby this iurisdiction and authority is exercised is .661 limited and appointed in these vvordes Beholde I haue put my woordes in thy mouthe saithe God to Hieremy So that other iurisdiction ouer people and kingdomes than the preachinge of Goddes vvorde Hieremy had not Hieremyes mouth is touched saieth the glose ordinary and the Lordes woordes are geuen to him that he shoulde receiue boldenes to preache Of this boldenes to preache the vvoorde of God speaketh Gregory Nazianzen in the place by you alledged After he had comforted his hearers he tourneth his speache to the Princes and suche as vvere in authority muste we spare you saithe he bicause of your power as though we feared or were ashamed of the liberty geueÌ„ vs of Christe Christes lawe hath made you subiect to my power and to my iudgement seate He speaketh of a spirituall subiection by faith and obedieÌ„ce to the minister exhortinge comfortinge and edifiing to eternall life by the vvoorde of God And he addeth more expressely vvhat maner of rule or empire he challengeth namely suche as bringeth the fleashe to be subiect to the spirite suche as maketh earthly thinges subiect to Heauenly And the subiection he requireth is none other than such as the spiritual sheepe ovveth to the spiritual pastour vvhose rule and subiection Christe vttereth in this sentence My sheepe heare my voice and follow me I knovv saith Nazianzene to the Emperour that thou arte a sheepe of my flocke and therevpon he concludeth that he must boldely preache the vvoorde to the Emperour and that he on the other side is subiect therto and ought to obey And this is the propre Iurisdiction that belongeth to the Bishoppes and Priestes the vvhâ—che if they exercise vvith all possible diligence and faithfulnes they shal escape the curses that the Prophete Ezechiel menasseth As coÌ„traryvvise if they vse neuer so princely your popish or rather pompous Canon Lavve iurisdiction vvhiche consisteth in Courtly consistories and Forinsecal iudgemeÌ„ts farre disagreing froÌ„ the right iurisdiction of true and Christianlike Prelates they shal not in the ende escape the deserued maledictioÌ„s and curses threatned to such by the Prophet Ezechiel The .13 Chapter Of M. Feckenhams laste Authorities alleaged out of holy