Magdeburgenses as in place conuenient I haue shewed which also in no time or Age sence Princes were first christened in no land or CouÌ„trie in no Councel General or National was euer witnessed practised or allowed last of al which directly fighteth with Christes Commission geuen to the Apostles and their Successours in the Gospell and standeth direct coÌ„trary to an Article of our Crede if such Supreme Gouuernement I say may be laweful and good then is the Othe lawefull and may with good Conscience be taken But if these be suche Absurdities as euery maÌ„ of any meane consideration seeth and abhorreth then may not the Othe of any man that hath a Conscience be taken neither can this Supreme Gouernement be possibly defended for good and laweful That al these Absurdites and many yet more which to auoide prolixitie I here omitte do hereof depende this Reply gentle Reader abundantly proueth The Primacy of the Bishop of Rome againste the which the Othe directly tendeth as M. Horne auoucheth is euidently here proued not only in our dere Countrie of Englande as well before the Conquest as sythens but also in all other Christened Countres not only of all the West Churche as of Italy Spaine Fraunce Germany and the reste but of the East Churche also yea amonge the Aethyopians and Armenians And that by the witnesses of such Authours as M. Horne him selfe hath builded his proufes vpon for the contrary The practise of the .8 first General Councelles and of many National Councelles beside in Spaine Fraunce and Germanye hath pronounced euidently for the Popes and Bishoppes Supremacy and nothing for the Princes in matters Ecclesiasticall It is now thy parte ChristeÌ„ Reader not to shutte thy eyes against the Truthe so clerely shining before thy face Againste the which Truthe bicause M. Hornes whole Answer is but as it were a Vayne Blaste the Confutation of that Answer to auoide confusion of Replies whereof so many and diuers haue of late come forthe I haue termed for distinctioÌ„ sake a Counterblaste And nowe gentle Reader most earnestly I beseche thee of all other Articles that be this day ouer all ChristendoÌ„ controuersious through the great temerite of selfe willed heretiks raised vp most diligently to labour and trauaile in this of the Supremacy As being suche that to say the Truthe in effecte al other depende vpon Of Protestantes some be Lutherans some Zwinglians some Anabaptistes some Trinitaries and some be of other sectes But as they all being otherwise at mutuall and mortall enemitie emonge themselues conspire againste the Primacy of the See Apostolike so a good Resolution ones had in this pointe staieth and setleth the Conscience as with a sure and stronge Anker from the insurgies and tempestes of the foresaide rablemeÌ„t and of all other sectes and schismes Contrary wise they that be ones circumuented and deceaued in this Article are caried and tossed with the raging whaues and flouddes of euery errour and heresy without staie or settling euen in their owne errours I reporte me to the Grecians who forsaking the vnitie of the Romaine Churche and being first Arrians defying the Pope as it may appeare by the letters of Eusebius the greate Arrian and his felowes to Iulius then Pope fell after to be Macedonians Nestorians Eutychians Monothelites Iconomaches with diuers other greate Heresies eche Heresy breeding great numbers of sectes and all conspiring against the See Apostolike vntil at the last proceding from heresy to heresie diuers RecoÌ„ciliations with the Romaine See comming betwene which staied a longe time Gods highe vengeaunce that ensewed they fel to Turkish Captiuitie in which ô lamentable case they remayne to this day I reporte me to the Africans who falling from the vnitie of the Romaine See first in the Donatistes despising the Iudgemente of Pope Melchiades in the very first springe of their heresy where then it might haue bene stopped if they had geuen eare to their chiefe Pastour then falling to be Pelagians and soone after Arrians by the conqueste of the Wandalles became in time Infidelles as to this daie they continue I reporte me laste of all to these Heresies of the Northe the Bohemians fyrste and nowe Luther and his scholers Whiche wythin fewe yeares their Maister yet liuing and flourisshing wente so farre from hym that he pronounced them in open writyng Heretiques and Archeheretiques And yet they nowe I meane the Sacramentaries whome Luther so defyed beare the greatest swaye of all other sectes What the ende of these Heresies wyll be except we abandonne them in tyme Hungarie and Lifelande maye be a lesson vnto vs whiche by Luthers heresye are bothe fallen awaye as from the Romaine Churche so from the Romaine Empire the one into the Turkes handes the other into the Moscouites But to leaue forayne Countres for triall what it is to separat our selues from the See Apostolike our owne domesticall affayres maye serue vs for a sufficient example At what time kinge Henry the 8. first banisshed the Popes Authoritie out of Englande as the kinge and the Parliament thought though erroneously that this doing imported no schisme nor heresy so they thought likewise in suche sorte to prouide that the people shoulde not fall into the other errours of the newe Lutheran or Sacramentary religion which then the kinge and the Parliament no lesse abhorred then they did Turkery But what was the issewe all the worlde knoweth and England the more pitie greuously feeleth For immediatly bookes came so thicke abrode as well of the Lutheran as of the Zwinglian secte and the people fell so fast to a contentation and liking with them that the king was fayne to make diuers streight lawes and Actes of Parliament for the repressing of heresy yea and to forbidde the common people the reading of the Bible And he sate in his owne person in iudgement vpon Lamberte the Sacramentary Neither the Lutherans and Zwinglians onely swarmed in the realme but the Anabaptistes also twelue of the sayed Anabaptistes being burned aboute one tyme. Nowe thoughe king Henrye altered no matter of fayth sauing this Primacie onely but kepte constantlye the Catholike fayth otherwise and though suppressing the Abbeys he would not suffer religiouse men that had vowed chastitye to marie yet after hys death and in the minoritye of hys sonne kinge Edwarde all the lawes that he had made towching matters of religion sauing against the supremacie were repelled and abolisshed And a new religion was through out the realme set forthe To the which though the Religion nowe vsed be much conformable yet is there in many thinges muche diuersitâ—e As among other for the mariage of Priestes for the which they had some colour in king Edwardes daies by Acte of Parliament Nowe they haue both the Church lawe and the lawe of the Realme against them and which more is the verie lawe of God that saieth Vouete reddite Make your vowe and perfourme it And S. Paule saieth Habentes
put in practise wheÌ„ this of .71 Psalm should be fulfilled and al the kings of the earth shal worship Christ and all nations shall serue him c. As yet in the Apostles time this prophecy saith he was not fulfilled and now ye Kings vnderstand be learned ye that iudge the earth and serue the Lorde in feare with reuerence VVhen the Christian Emperours and Princes saith this Catholique Father shal heare that Nabuchodonozor after he had seene the marueilouse power of almighty God in sauing the three yong men from the violence of the fire walking therin without hurte was so astonied at the miracle that he him selfe beinge before this but a cruell Idolatour beganne forthwith vpon this wonderous sight to vnderstand and serue the Lorde with reuerent feare Doo not they vnderstande that thâ—â—e thinges are therefore writen and recited in the Christian assemblies that these should be exaÌ„ples to themselues of faith in God to the furtherance of Religion These Christian rulers therefore minding according to the admonition of the Psalme to vnderstand to be learned and to serue the Lord with reuerent feare do very attentiuely giue eare and marke what Nabuchodonozor after said for he saieth the Prophet made a decree or statute for al the people that were vnder his obeissaÌ„ce that who so euer should after the publicatioÌ„ therof speak any blasphemy against the almighty they should suffer death aÌ„d their goods be coÌ„fiscate Now if the Christian Emperours aÌ„d Kings do know that Nabuchodonozor made this decree agaiÌ„st the blasphemers of God surely they cast in their miÌ„des what they are bouÌ„de to decree in their kiÌ„gdoms to wit that the self same God and his SacrameÌ„ts be not lightly set by and coÌ„temned Thus farre S. Augustin By vvhose iudgement being also the iudgement of the catholik Church it is manifest that the order rule and gouernment in Ecclesiastical causes practised by the Kinges of the olde Testament being figures and prophecies of the lyke gouernment and seruice to be in the Kinges vnder the nevv Testament is the order of gouernment that Christ left behinde him in the Ghospel and nevv Testament and so directly confuteth your .52 erroneous opinion Stapleton Lo nowe haue we moe testimonies of S. Augustine to proue that for the which he hath alleaged many things out of S. Augustin alredy and the which no man denieth For what els proueth al this out of S. Augustine both now and before alleaged but that Christen Princes ought to make lawes and coÌ„stitutions euen as M. Horne him self expoundeth it fol. 12. b. for the furtherance of Christes Religion This thing no Catholike denieth And for my parte M. Horne that you may not thinke I haue now ben first so aduised vppon sight of your booke I haue forced that argument with many ExaÌ„ples of Godly Emperours and Princes in my dedicatory Epistle to the Quenes Maiesty before the translated history of venerable Bede Briefly al S. Augustins words force nothing els but that ChristeÌ„ Princes may make lawes to punish heretikes for that in dede was the very occasion why S. Augustin wrote al this and ought to fortifie the decrees of the Priests with the executioÌ„ of the secular power when obstinat heretickes wil not otherwise obey Thus it serueth our turne very wel But nowe that Maister Horne may not vtterly leese all his labour herein lette vs see howe these matters doe truely and trimly serue against his deare brethern and M. Foxes holy Martyrs to We saye with S. Augustin that Princes may punishe wicked deprauers of religion And we further say that ye are those We say with saint Augustine that Christian Princes may make a decree yea of death as did Nabuchodonosor against the blasphemers of God and carefully prouide that God and his sacrameÌ„ts be not lightly coÌ„teÌ„ned We say ye are as great blasphemers as euer Christes Church had we say ye be they that haue conteÌ„ned Christes Sacramentes making of seueÌ„ two and vsing those two after such sorte that the olde prouerbe may the more pitye in a maner take place as good neuer a whit as neuer the better We say further that not onely the generall Councell of Trente but that the whole Churche hath condemned your opinions by general and national Councelles manye hundred yeares synce And that Christian Emperours Christian Princes as well in other countries as in Englande especiallye the noble and worthye Kinge Henrye the fyfte haue made many sharpe lawes yea of death against heresies We do not nor neuer did disalowe these their doinges as repugnante either to the olde or new Testamente Why then cal you for this respecte the Catholykes Popishe Donatistes But will ye know Maister Horne who be in this point in very dede the Doltishe Deuelishe Donatists Hearken on well and ye shall heare The Donatistes as S. Augustyne reporteth sayde It was free to belieue or not to belieue and that faith shoulde not be forced Was not this I pray you the coÌ„moÌ„ song of the Luterans in Germany and Englande at their beginning Was not this your Apostles Luthers opinion that no man should be compelled to the faith And as there are many dissensions diuisions schismes betwixte you the Sacramentaries and the Lutherans so are you diuided also in this pointe For your M. Caluin writeth that a maÌ„ may laufully and by Gods law be put to death for heresie as he practised himself also burning Seruetus the Arrian at Geneua But al Luthers schollers in Germany are not so forward Yea some of your holy martyrs auouche that the King caÌ„ make no law to punish any maner of crime by death aÌ„d that al such lawes are contrary to the Gospel This was the opinioÌ„ of Sir Thomas Hytton priest and yet is he a blessed martyr in M. Foxe his holy KaleÌ„der aÌ„d we must kepe his feast the x. of March by M. Foxe Yet in a book of praiers set foorth by the brotherhod anon vpon his death he is appointed to the .23 of February and so either M. Foxe or they misse the marke Except the one day be of his Martyrdom and the other of his TranslatioÌ„ And whereas M. Fox saith that there remaineth nothing of the saide Sir Thomas in writinge but onely his name which is a lye and more to by a syllable and that I heare saye he is busye to sette forthe a freshe in printe yet ons againe his huge monstruous martyrloge I wil doe so much for him as minister him plenty of good stuffe I warrante you to set forthe and adorne at his next edition this worthy chaÌ„pioÌ„ withal I do therfore remit M. Foxe to Sir Thomas Mores books There lo is matter inough for M. Fox aÌ„d to much to for eueÌ„ by your own coÌ„fessioÌ„ he is no secret but an opeÌ„ daÌ„nable heretik aÌ„d a Donatist aÌ„d so I trowe no martyr but yet good inowgh aÌ„d as good as the residew of this worthy KaleÌ„der But now hath M. Foxe a
acknowledged the Popes Supreamacye as also the later acknowledging the same in the generall councell at Lions wherof we haue spoken and also afterward in the general CouÌ„cel at Ferraria and froÌ„ theÌ„ce traÌ„slated to FloreÌ„ce Where also the Armenians were ioyned with the Roman Church But not then first For three hundred yeres before that aboute .10 yeres before the deathe of Henry the first in S. Bernardes tyme the Armenians submitted them selues to Eugenius .3 sending their chief Metropolitane who had vnder him moe theÌ„ a thousand Bishops to the See of Rome who trauayling in iourney of a yere aÌ„d a halfe came to ViterbuÌ„ scarse ij dayes iourney from Rome where the Pope lay theÌ„ of whoÌ„ they were receyued aÌ„d instructed in al such thinges as they sought at his handes touching the order of the blessed sacrifice the obseruation of festiuall dayes and certayn other pointes wherin they varyed from the rest of Christendome of which errours they are of old writers much aÌ„d ofteÌ„ noted And this their submissioÌ„ to the Church of Rome fel before the tyme that M. Horne now talketh of affirming but falsly as his maner is that the people of Armenia acknowleged none but oÌ„ly their princes to be their supreme gournours Neither neded yow yet M. Horne to haue loked so far For if your enuious eie might haue abiddeÌ„ our own late time and the late councel of Trent ye should haue found that the Armenians sent ambassadours to the Pope recognising hys supreamacy and desiring the confirmation of they re patriarch of Antiochia Ye should haue founde that Abdisa the patriarche of the Assyrians inhabiting nygh to the famous floud of Tygris came to Rome with no small eyther trauell or daunger of hys life to be confirmed of Pius Quartus the last pope of blessed memorie who also promised as well for hym selfe as for those that were vnder his spiritual gouernemeÌ„t that he and they woulde faythfully and constantly keepe suche decrees as should be set forth by the saied Councell of Trent Perchaunce ye will the lesse passe for the Armenians seeyng you haue on your syde as ye saye about thys tyme the greate prince of the Aethiopians hauing no lesse then 62. Kingdomes vnder hys Dominion the same country beyng the most auncient part of Christendome Southwarde And because your selfe haue forsaken your priesthodde take heede I pray you that ye haue not withall forsaken your Christendome ye are not contented with the Italians and other that call hym Prieste Ihon as thoughe he were a prieste and head Bishoppe ouer those Christian realmes hauing suche a power wyth them as the popes vsurpation as ye terme yt hath challenged here in Europe to be an head or vniuersall priest or Kyng And ye would rather he should be called as Sabellicus telleth the mighty Gyan So called as ye by a mighty lying exposition of your own falsly declare because he is the supreme ruler and gouernour of all causes aswel ecclesiasticall as teÌ„poral But here first seing ye pretend your selfe to be so good an Antiquarie I would gladly knowe what monumentes ye haue of the Aethiopical religion about this time It had bene mete ye had laied foorth your Authour for your discharge Surely I beleue ye haue sene none at al of such antiquitie and I dare boldly auouch ye neither haue nor shal see any whereby ye may iustly gather that the AethiopiaÌ„s take their king for their Supreme head in all causes Ecclesiastical and Temporal We haue to the contrary the confession of the Bishop Raba Rago his kings Embassadour to the king of Portugale that he made .33 yeares now past saying that he doth acknowledge the bisshop of Rome as the chief bishop and pastour of Christes shepe We haue his confession wherein he declareth that the AethiopiaÌ„s eueÌ„ froÌ„ the begiÌ„ning of the Church did acknowlege the B. of Rome for the first aÌ„d chief Bisshop aÌ„d so at that day did obey him as Christes Vicar What speak I of his Orators coÌ„fession We haue the kings own coÌ„fessioÌ„ made to the Pope wherin he calleth hiÌ„ Caput oiÌ„uÌ„ PoÌ„tifiâ—uÌ„ the head of al bisshops he saith to the Pope AequuÌ„ est vt omnes obedientiaÌ„ tibi praestent sicuti sancti Apostoli praecipiuÌ„t It is mete that al men obey him euen as th'Apostles commaund He saith most humbly kneling on the ground that the Pope is his Father and he his sonne he saith again Your holines without al doubt is Gods Vicar And thinke ye now M. Horne that ye shal like a mighty Giant coÌ„quer al your Readers aÌ„d make them such boÌ„nd slaues to your ignoraÌ„ce and folly that because Sabellicus sayeth he is called Mightye Cyan therefore yee maye so mightely lye as to conclude thereby for that he hathe the collection of the Spiritual liuinges that he is therfore the supreame gouernour in all causes Not so M. Horn. But now shal your greate falshood be discouered and lying sprite be coniured For beholde euen immediatly after the words by you alleaged out of Sabellicus that al benefices and spiritual promotions are obtayned at the Kings hands it foloweth I say immediatly Quod Rom. Pontifex Regum Maiestati dederit The which thinge the Bisshop of Rome hath geuen to the Kings Maiesty Which woordes of your authour you haue most lewdely nipped quyte of Such à MacariaÌ„ you are and so lyke to M. Iewel your pewefellowe Neither doth he speake of any order of relligion about that age so many hundred yeres paste as ye pretende but of his and our late tyme. And so thus are you M. Horne after this your longe and fruitles iorney wherin as wayfaring men in longe iorneyes are wonte to doe ye haue gathered store of wonderfull lies to delight your hearers that haue not trauayled so far withal welcome home againe from Moscouia and Aethiopia into Englande M. Horne The .121 Diuision pag. 78. a. In England also King StephaÌ„ .426 reserued to him self the inuestitures of the Prelats as likevvise after him did Henry the secoÌ„d that made Thomas Becket Archbisshop of CaÌ„torbury who therat was sworn to the King and to his Lawes and to his Sonne In the ninth yeere of his reigne this king called a ParliameÌ„t at Northampton where he entended reformation of many priuileges that the Clergy had amongest these was one that although one of the Clergy had committed felonie murder or treason yet might not the King put him to death as he did the Laye men The which thing with many other the kinge thought to redresse in the said Parliament Thomas Becket resisted him but he might not preuayle againste the king 427 For wel neere al the Bisshops of Englande were against him In the .17 yere of his reigne the king made a iourney into Ireland where with great trauaile he subdued the Irishe and after with the helpe of the Primate of Armach he refourmed the maners of the people and dwellers in that countrey and
whome he went about to poyson By reason of which outrages he was as I said denounced enemy to the Church of Rome by Alexander the .4 and shortly after Charles Kinge Lewys his brother was made King of Sicilie by Clemens the .4 paying to the Pope a tribute and holding of him by faithe and homage Such Supreme heads were your Conradus Conradinus and Manfredus As for Charles who only by the Popes Authority came to that dignity as I haue said it is not true that he as you say had all or most of the doing in the election or making of diuerse Popes For the Cardinalls only had the whole doing Truth it is that a strief and contention rising amonge the Cardinals for the election and many of them being enclined to serue Charles expectation they elected those which he best liked of But what can all this make to proue the Prince Supreme Gouernour in al ecclesiastical causes yea or in any ecclesiastical cause at al PriÌ„ces eueÌ„ now adaies find some like fauour sometimes at the electioÌ„ of Popes But thiÌ„k you therfore thei are takeÌ„ of their subiects for Supreme Gouernours c You may be ashamed M. Horne that your reasons be no better M. Horne The .130 Diuision pag. 79. b. Edvvard the first King of Englande about this time made the Statute of Northampton So that after that time no man should geue neither sel nor bequeath neither chauÌ„ge neither bye title assign laÌ„ds tenemeÌ„ts neither reÌ„tes to no maÌ„ of ReligioÌ„ without the KiÌ„gs leaue which acte sence that tyme hath beÌ„ more straightly enacted and deuised with many additioÌ„s thereunto augmeÌ„ted or annexed The which Law saith Polidore he made .442 bicause he was Religionis studiosissimê° c. most studiouse of Religion and most sharpe enemie to the insolency of the Priests The .27 Chapter Of King Edward the first of Englande Stapleton LEaue ones Maister Horne to proue that wherein no man doth stande with you and proue vs that either Kinge Edwarde by this facte was the Supreame Head of the Churche or that the Popes Primacie was not aswel acknowledged in EnglaÌ„d in those dayes as it hath ben in our dayes None of your marginal Authours auouch any such thinge Neither shall ye euer be able to proue it Your authours and many other haue plentiful matter to the contrarye especially the Chronicle of Iohannes Londonensis which semeth to haue liued aboute that tyme and seemeth amonge all other to haue writen of him verie exactlye Lette vs see then whether Kinge Edwarde tooke him selfe or the Pope for the Supreame Head of the Churche This King after his Fathers death returning from the holie Lande in his iourney visited Pope Gregorie the tenthe and obteyned of him an excommunication against one Guido de monte forti for a slawghter he had committed Two yeares after was the famouse Councell holden at Lions at the which was present the Emperour Michael Paleologus of whome we haue somewhat spoken And trowe ye Maister Horne that at suche tyme as the Grecians which had longe renounced the Popes authority returned to their olde obedience againe that the realm of Englande withdrewe it selfe from the olde and accustomable obedience Or trowe ye that the true and worthye Bisshops of England refused that Councell as ye and your fellowes counterfeite and parliament bisshops only haue of late refused the Councel of Trente No no. Our authour sheweth by a verse commonly then vsed that it was frequented of all sorte And the additions to Newburgensis which endeth his storie as the said Iohn doth with this King saith that plures episcopi coÌ„uenerunt de vniuersis terris de Anglia ibidem aderant archiepiscopi Cantuar. Ebor. et caeteri episcopi Angliae ferè vniuersi there came thither manye bisshops from al quarters and from EnglaÌ„d the Archbisshops of Canterburie and Yorke and in a maner all the other bisshops of the realme In this Kinges tyme the Pope did infringe and annichilate the election of the Kings Chauncelour being Bisshop of Bathe and Welles chosen by the monks and placed in the Archebisshoprike of Caunterbury Iohn Pecham In this Kings tyme the yere of our Lorde .1294 the prior of Caunterburie was cited to Rome and in the yeare .1298 appeale was made to the Pope for a controuersie towching the election of a newe Bisshop of Elie. Thre yeres after the bisshop of Chester was constrayned to appeare personally at Rome and to answere to certayne crymes wherewith he was charged Wythin two yeares after was there an other appeale after the death of the Bisshoppe of London towching the election of the newe Bisshoppe Yea the authority of the Pope was in highe estimation not onely for spirituall but euen for temporal matters also The Kinges mother professed her selfe a religiouse woman whose dowrie notwithstandinge was reserued vnto her and confirmed by the Pope For the greate and weightye matters and affaires standing in controuersie and contention betwene this King Edward and the Frenche Kinge the Pope was made arbiter and vmpier who made an agreament and an arbitrimente which being sente vnder his seale was reade in open parliamente at Westmynster and was well liked of all The Kinge and the nobility sendeth in the yeare of our Lorde 1300. letters to the Pope sealed with an hundred seales declaring the right of the crowne of England vpon ScotlaÌ„d and they desire the Pope to defende their right and that he would not geue a light eare to the false suggestioÌ„s of the Scots There are extant at this day the letters of Iohn Baliole and other Scots agnising the said superiority sent to this Kinge Edwarde In the foresaide yeare .1300 the Kinge confirmed the great Charter and the Charter of the Forest and the Archebisshoppe of Caunterburie with the other Bisshoppes pronounced a solemne curse vpon al suche as would breake the sayd liberties This Kinge was encombred with diuerse and longe warres aswell with Fraunce as Scotlande and therefore was fayne to charge the clergy and laity with many payments But in as much as Pope Bonifacius consideringe the wonderfull and intolerable exactions daylie layed vppon the clergy of they re princes had ordeyned in the councell at Lions that from thence forth the clergy shuld pay no tribute or taxe without the knowledge and consente of the see of Rome Robert Archbishop of Canterbury being demaunded a tribute for him self and his clergie stode in the matter not without his great busines and trouble And at the length vpon appellation the matter came to the Popes hearing The kinge had afterwarde by the Popes consente dyuerse payments of the clergy Many other thinges could I lay forth for the popes primacy practised at this tyme in Englande And is nowe M. Horn one onely Acte of Parliament made against Mortmaine of such force with yow that it is able to plucke froÌ„ the Pope his triple Crowne and set yt vppon the kynges head Yf
and of al other protestaÌ„t prelats without the realm of EnglaÌ„d no lesse then the Catholike bishopes in Germany or any other where And so staÌ„d you post alone in matters of religioÌ„ not to be informed instructed or corrected in any doubtefull matter or peril of schisme As though you had a warraÌ„t froÌ„ the holy Ghost neither to faile in the faith nor at any time to haue PriÌ„ces that may fayle For al this you annex aÌ„d vnite to the Crown of EnglaÌ„d for euer SeueÌ„thly aÌ„d last in excludiÌ„g aÌ„d renouÌ„cing euery forain Prelat aÌ„d al power Authority aÌ„d IurisdictioÌ„ of euery forain Prelat you exclude aÌ„d renouÌ„ce the whol body of the Church without the realm which coÌ„sisteth most ê“perly aÌ„d most effectually of the bishops aÌ„d prelats the heads therof And as in teÌ„poral IurisdictioÌ„ the othe bindeth al the subiects of the Realm of EnglaÌ„d to obey the only kings and Quenes of that Realm which we doe grauÌ„t also most gladly so that if al princes in the worlde woulde ioyne together aÌ„d coÌ„clude a kind of regimeÌ„t appoint lawes aÌ„d enact statutes for the better ordering aÌ„d directing of the coÌ„mon wealth the subiects of EnglaÌ„d by vertue of this othe are bouÌ„d to renouÌ„ce al such power except our own priÌ„ce would allow theÌ„ and coÌ„desceÌ„d thervnto which thing is reasonable enough for al couÌ„tries nede not to be gouerned in external maters after one sort nor at al times a like the state therof beiÌ„g chaÌ„geable aÌ„d mutable eueÌ„ so in spiritual or Ecclesiastical IurisdictioÌ„ the othe so expressely renounceth al power aÌ„d Autority of forain prelats that if al prelats aÌ„d bishops of the world beside wolde mete together or otherwise agre iÌ„ one truth order or law ecclesiastical which hath ofteÌ„ ben don and may alwaies be done in general CouÌ„cels the subiects of EnglaÌ„d are bouÌ„d vnder pain of periury aÌ„d of a praemunire to renouÌ„ce al such orders lawes aÌ„d decrees or coÌ„cluded Truthes which is shortly to say to renounce and forsweare al obedieÌ„ce to the General Councels that is the whole corps of Christendome represented therin except it shal please the priÌ„ce aÌ„d prelats of our CouÌ„tre to agre to the same Which is to make our priÌ„ce aÌ„d our prelats either as superiours to al other priÌ„ces aÌ„d CouÌ„tries or at the lest as alienats aÌ„d straÌ„gers froÌ„ the whole body of ChristendoÌ„ beside as though we had a proper Christ a proper Ghospell aÌ„d looked for a proper heaueÌ„ in the which other christened NatioÌ„s should find no place And what is this els but by booke Othe flatly to renouÌ„ce the Catholik Church aÌ„d the coÌ„munioÌ„ of Saints both which in our Crede we professe to beleue These be M. Horn the horrible absurdities that doth necessarily folow of this part of the Othe And wheras M. Horn sayth it were ouer much detestable if M. Fecknam were moued to sweare but against one article of our Crede M. Horn muste nedes confesse this othe to be ouer muche detestable whereby not onely M. Fekenham but many other are moued and forced to sweare againste an especiall article of our Crede to wit Against our obedience to the Catholyke Churche The effecte of the Othe and the sence of that Article being cleane contrary one to the other The which that it may to the vnlerned Reader more plainely appeare in this Table following I haue opened the whole contrariety THE TABLE The Article of our Crede I beleue the Catholike Churche Hereof ariseth this proposition as M. Fekenham by a similitude setteth it forth and M. Horn alloweth it fol. 100. b. All Englishmen being Christians ought to admitte and receyue professe and obey the Authority of the Catholike Church that is of the bishops of all Christendome of whome the greatest part are forayne prelats to our Realme in matters of faith and doctrine touching the same The contrary hereof is No Englishmen though Christians may admitte professe or obey any Authority of any forain prelat without the Realme of England The tenour of one parte of the Othe as M. Horne reporteth it pag. 99. b. All true subiectes ought and muste renounce and forsake all forraine iurisdictions povvers superiority preeminences and Authorities of euery forayn prince and prelat state or potentat The equiualent of this part of the Othe is No true subiect of England though Christian ought or may admitte and receyue any forraine Authority power or Iurisdiction of any forayne prelat Thus then the equiualent proposition of the Othe matcheth iumpe with the contrary of the Article and staÌ„deth cleane opposite to the equiualent of the Article Thus. The equiualeÌ„t proposition of the Article of our Crede is  The equiualent of the Othe is Al Englishmen being ChristiaÌ„s ought to admit and receiue the autority of forain prelats the most part of ChristeÌ„dome being to vs foraine in matters of faith and Doctrine touching the same by them authorised Contrary No Englishmen thoughe Christians ought or may admitte and receyue any forayne Authoritye of any forayne prelat Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some Englishmen being ChristiaÌ„s ought to admitte and receyue the Authoritye of forayne prelats c. Subcontrary Some Englishmen being ChristiaÌ„s ought not to receiue and admit but to renounce and forsake al forayne authority of al forayn prelats c. By this it appeareth that the equiualent of the Othe is cleane contrary to the plaine sence of the Article of Our Crede sette forthe by M. Fekenham in the similitude of the members and the body and in the same similitude coÌ„fessed of M. Horne for good By this also it appereth that a true subiect taking the Othe meaning as he sweareth which if he doe not he forsweareth himselfe and a true Christian professing his Crede can not possibly stande together but are direct contrarye one to the other The one professiÌ„g obedieÌ„ce to the body of the Church coÌ„sistiÌ„g for the most and chiefest parte of forayne Bisshoppes as euery member must obey the whole body the other renouÌ„cing flatly all Authoritye of all forayne prelates as in dede no member of that Catholike body but as a schismaticall parte cutte of from the whole Then will it to our greate confusion of vs be verified which S. Augustine saieth Turpis omnis pars est suo vniuerso non congruens Filthye and shamefull is that parte which agreeth not with his whole And which is not only shamefull but most pernicious and daungerous of all what place shall then all General Councelles haue with vs Quorumest in Ecclesia saluberrima Authoritas whose Authority in the Church is most holesome saieth S. Augustin Verilye the Christen inhabitants of our Countre more then a thousande yeres paste had learned an other lesson For whereas the Pelagian heretikes hadde infected the Brittaynes with their pestiferous heresie the Brittaynes them selues being as venerable Bede recordeth neither willing to receaue their lewde doctrine neither able to refute theire wyly and wicked persuasions
them for the more better discharge of their cure and that by the mouth of God thei may not exercise any iurisdictioÌ„ ouer theÌ„ they may not visit theÌ„ they may not reforme theÌ„ they may not order nor correct them without a further coÌ„mission froÌ„ the Q. hignes Suerly my good L. these thinges are so strauÌ„ge vnto me and so contrary to al that I haue rede that I am not hable to satisfie my conscieÌ„ce therin Your L. aunswer vvas that for as much as al Spiritual iurisdictioÌ„ and authority to make Lawes and to iudge the people in courtes Ecclesiastical to visit theÌ„ to reforme theÌ„ to order aÌ„d correct theÌ„ doth depeÌ„d only vpoÌ„ the positiue Lawes of Kings and Princes aÌ„d not vpoÌ„ the Law of God therfore neither did the Apostles of Christ neither the Bishops and their successours may exercise any iurisdictioÌ„ vpoÌ„ the people of God iudge theÌ„ visit theÌ„ refourme order aÌ„d correct them without authority and coÌ„missioÌ„ of the King and Prince M. Horne It is very true that after ye had quarelled muche in sondry thinges touching vvoordes and termes expressed in the Act of Parliament and in the interpretation of the Othe Yee did neuerthelesse finally agree in the vvhole matter thereof finding onely doubt in one point of mine assertioÌ„ namely touching iurisdiction Spirituall or Ecclesiastical al vvhich you affirmed contrary to mine assertion to be committed by Christe to Bishops and priestes as pâ—oprely apperteyning to their office and calling vvithout further commission or authority from Princes or any other povver The distinction that I made of Ecclesiastical iurisdiction I vvil first repete and than put mine ansvveare to your argumentes Spiritual Iurisdiction is diuided into tvvo sortes the one is called Cohibytiue the other not Cohibityue That vvhich is called not Cohibityue is that iurisdiction or povver that is exercised and vvoorketh in the invvarde and .563 secrete courte of conscieÌ„ce that is .564 the preachinge of the Ghospell ministration of the SacrameÌ„tes and the absoluing and reteininge of sinnes by the vvoorde of God in the publique mynistery This therfore they call not Cohibityue bicause in the Court of conscience no man is bound or lovvsed vnvvillingly or against his vvill To exercise this kind of IurisdictioÌ„ neither Kinges nor ciuill Magistrates neither any other persone may challendge or take vppon him onlesse he be lavvfully called thereunto Iurisdiction Cohibityue hath .565 tvvo partes the one consisteth in the exercise of excommunication and circumstaunces thereunto required by Christes institution the vvhich povver or Iurisdiction belongeth to the Church onely and .566 not to the Prince Bishoppe or Priest for no man hath authority to excommunicate but onely the Churche and those vvho receiue authority therevnto by commission from the Church The other kinde of Cohibitiue Iurisdiction is a povver or authority that consisteth and is exercised in foro causarum in the courte of causes and apperteineth ad externum publicum forum to the externall and publike Courte and is defined to be saith Antonius an authority or povver to declare the Lavv geue sentence and to iudge in all controuersies pertayninge to the Courte vvhat is euery mans righte and in summe to doo those thinges that iustice dooth require accordinge to the Lavves Ioannes Quintinus defineth Iurisdiction to the same effect but openeth the nature therof more plainely saying IurisdictioÌ„ is an office and authority to declare the Law that is to admynister iustice and equity and to gouern the people with right aÌ„d Lawes whaÌ„ I name an office saith he I meane that iurisdictioÌ„ hath in it selfe a necessity to declare the Lawe for office is that which euery man is bound to doo to declare the lawe is to exercise iudgementes wherevppon commeth iurisdiction be meaneth that iurisdiction hath the name and is so called of exercising iudgementes iudgementes are exercised onelye of theÌ„ that haue iurisdictioÌ„ that is power to iudge Iurisdiction consisteth only in the contentions or debating of matters in Courte or iudgements This authority to iudge dooth discende nowe from the .567 Prince alone in whome only is all power By vertue of .568 this iurisdiction saith Antonius the Churche ministers accordinge to theire offices rightly enioyned vnto them may lawfully visite enquire of mens manners punishe the faulty send foorth apparitours or sommoners cyte the sturdy and stubborne represse their malepartnes call and sommon meete personnes to the Synode prouinciall or generall confirme the matters decreed in the Synode or CouÌ„cell .569 pardone faultes chaunge or mitigate the penauÌ„ce enioyned for confessed faultes condemne Heretiques and their writinges examine all mens writinges who so euer before they be set foorth or published and after due examination iudge whether they conteyne sounde or pestilent doctrin ordeine Decrees Lawes ceremonies and rytes constitute Bisshoppes and other Church ministers also depose degrade make them irreguler and vnhable to haue holy orders determine illegitimation in personnes for maryage bestowe Ecclesiasticall benefices and exact tythes and annates These and many other thinges may be lavvfully doone by those that haue the povver of this Cohybitiue Iurisdiction which is not saith he properly signified by the name of the keyes for although it may be named in some respect a Church key yet it differeth very much from the keyes of the first Courte that is of the Courte of Conscience For the vse of those keyes that are occupied in the Courte of conscience belongeth onely to the Euangelicall Priestes But this Iurisdiction may lawfully be exercised of those that are not ministers of the woorde and Sacramentes and are not Priestes As the tvvo former partes of Ecclesiastical iurisdiction haue their vertue povver and institution of Christe immediatly euen so this third part vvhich is saied to consist in foro causarum vvith those things vvhich may be vsed or exercised by vertu thereof doth depende vpon the .570 positiue Lavves of Christian Magistrats or vvhere such vvanteth vpoÌ„ the positiue rules and orders of that Church vvhere such orders must be practised and not immediatly vpon the Lavve of God The .7 Chapter Howe M. Horne restraineth the Othe to one kinde of iurisdiction thereby to auoide M. Fekenhams vnuincible Argument taken out of Gods woorde Stapleton AMonge other obiections that M. Fekenham made against the supremacy in the conference at Waltham this was one That Bisshops had their warrante and commission for their exercise of their spiritual function and office by the expresse woorde of God therefore he could not with quiet conscience allowe the othe that geueth the Prince supremacy in all causes spiritual with al priuileges and preheminences in any wise touching any spirituall iurisdiction He misliketh that Bisshops hauing such commission by Gods worde may not visite and reforme their cures without a further coÌ„missioÌ„ from the Queenes highnes M. Horne thinketh to wipe al this away with a distinction borowed as he saith of one IoaÌ„nes Antonius Delphinus If any
saith first that the Apostles and Priests gathered them selues togeather to consult vpon the matter He saith that S. Peter spake first his mind and S. Iames being Bishop there ▪ confirmed his sayings S. Luke also calleth these decrees the decrees of the Apostles and Priests speaking no worde of the whole congregation And when the contention for keping Moses Law waxed hotte at Antiochia the Churche there sent Paulus and Barnabas and others to Hierusalē but not to the whole congregation but to the Apostles and Priests Truth it is that it appeareth also in S. Luke that by cōmon consent of the Apostles of the Priests and of the whole congregatiō Iudas and Barsabas were elected to accompanie S. Paul and Barnabas in their iourny to Antiochia ād to present to the Christians there ▪ the Decrees of the Councel but that the decree was made by the whole cōgregation that doth not appeare but only that they did as meete it was reuerently consent imbrace and receiue it as the Catholike Princes and al their people that be Catholik do allow imbrace and reuerēce the late Synod holden at Trent where were present the Ambassadours of al the said Catholike Princes and yet had they there no absolute voice or consent touching the definition of the questions there debated and determined Nay not the laie men onely but the very Priests them selues haue no necessary cōsent which standeth in the Bishops only as the whole practise of the church sheweth frō the Apostles time Therfore in the fourth General Coūcell of Chalcedō the Bishops cryed Synodus Episcoporum est non clericorum A Synod or Councel consisteth of Bishops not of the inferiour clergy And againe in the same Councel Petrus a priest protested no lesse saying Non est meum subscribere Episcoporum tantùm est It is not my parte to subscribe it belōgeth only to Bishops Thus subscriptiō wherin necessary consent is expressed is confessed to pertayne to bishops only not to Priests And therfore yt is very likely that theis that you call Elders were not single priestes but bishops also Wherein as I will not cōtende so though yt were true that the whole cōgregatiō gaue their voice yet the supremacy in the sayed and other matters remayned not in them but in the Apostles ▪ as may wel appere by this very place to him that wil but reade and consider the text of S. Luke M. Fekenham The .167 Diuision pag. 111. b. The Apostles also hearing at Hierusalem that Samaria had receiued the woord of God they did sende Peter and Iohn to visite thē to confirme them in faithe and that they might receiue the holy Ghost by the imposition of their handes Paule and Barnabas did agree betwixt them selues to visite al those Cities and bretheren which they had cōuerted to the faithe The woordes of the Scripture are these Dixit ad Barnabam Paulus reuertentens visitemus fratres per vniuersas Ciuitates in quibus praedicauimus verbum Domini quomodo se habeant In the which visitation the Apostle Paule Electo Sila perambulabat Syriam Ciliciam confirmans Ecclesias praecipiens custodire praecepta Apostolorum Seniorum By the whiche wordes it right well appeareth howe the Apostles and Priestes at Hierusalem ouer and besides the Ghospell whiche they taught they did make certaine Decrees Lawes and ordinaunces the whiche the Apostle Paule in his visitation gaue commaundement to the Syrians and Siliciās to obserue and keepe What Lawes and orders did the Apostle make and appoint vnto the Corinthians that men should neither pray nor preache in the Churche with their heades couered What reformation and order did he make and appoint vnto them for the more honourable receiuing of the Sacrament and that partly by writing and partly by woorde of mouthe saying Caetera cùm venero disponam and in his seconde Epistle to the Thessalonians he saith Fratres state tenete traditiones quas didicistis siue per sermonem siue per Epistolam nostram What orders and Decrees did the Apostle Paule make touching praiyng and preaching vnto the people in tongues vnknowen and that all women shoulde keepe silence in the Churche and Congregation These and many suche other like Lawes orders and Decrees were made for the reformation of the people in the Churche of Christ by Christes Apostles by Bishops and priestes as the successours of them and that without all commission of any Temporal Magistrate Emperour King or Prince Constātinus being the first Christian Emperour like as I haue saide M. Horne Your vvhole drifte in this parte is to proue that Bishoppes and Priestes may visite geue the holy Ghoste by the imposition of their handes and make lavves orders and decrees to their flockes and cures Your proufe consisteth in the example of the Apostles and this is your argument The Apostles visited gaue the holy Ghost and made Lavves orders and decrees vnto their flockes and cures Ergo Bishoppes and Priestes haue authoritie and may make Lavves visit and geue the holy Ghost to their flockes and cures The insufficiency of this consequent doth easely appeare to those that doo consider the state and condicion of the Apostleship and compare thervvith the office of a Bishop or Priest The Apostles did might and could doo many thinges that Bishoppes and Priestes neither may nor can do The matter is more plaine than that needeth any proufe But as the sequele faileth in forme so let vs consider the matter vvhervpon ye grounde the sequele that your frindes may see vvhat foule shiftes ye are driuen to make for the maintenaūce of an vniust claime That the Apostles did visite their cures and flockes you proue by tvvo places of the Actes in the first place ye .603 feine the Scriptures to say that it saieth not for in the eight of the Actes there is no menciō made of any visitatiō the other place speaketh only of a .604 Scripturely visitatiō and nothing at al of your Forinsecall or Canon Lavve visitation The Canon Lavves visitation is to be exercised by a great number of such persons as the Scripture .605 knovveth not And the matter vvherabout that visitation is occupied for the moste parte is directlye .606 againste the Scriptures The personnes that may lavvfullye visite in youre Canon Lavve visitation are Popes Legates from the side Legates sent and borne Legates and messengers of the Apostolik sea Patriarches Archebishoppes Bishoppes Archdeacons Deanes Archepriestes Abbottes and other inferiour personnes hauing iurisdiction All Archebishoppes whiche are Legates borne haue authority to visit their prouinces by double right to wit by right Legatine and by right Metropolitane ād so they may visit twyse in the yere All these visitours muste beginne their visitation with a solemne Masse of the holy ghost The Bishoppe and euery ordinary visitour must beginne his visitation at his Cathedrall Churche and Chapter He must come into the Church where he visiteth and first kneele downe and
wherin Christ wil haue no cōpartener Surely we make no God of the Pope and sometimes perhappes no good man neyther And yet we reuerence him for his office and authoritie that Christe so amplie and honorablie gaue him for preseruation of vnitie and quietnes in his Church Your wisedome with like truth also appeareth in that you call the Pope the Archeretike of Rome naming no man And so your woordes so liberallie and wantonly cast out doe as wel comprehend S. Peter S. Clement and other holy Martyrs and Bishops there as anye other I promise you a wel blowen blast and hansomly handeled With like finenesse you call him Archeretike that is the supreme Iudge ouer all Heretikes and heresies too and that hath already iudged you and your Patriarches for Archeritikes I wisse as well might the fellon at the barre in Westmynster hall to saue his life if it mighte be call the Iudge the strongest theef of all and doubtles had he a Prince on his side his plea were as good as youres is Now where ye say we would haue the Pope to raigne here in the Quenes place procedeth frō your lik truth ād wisedom For albeit the Popes autority was euer chief for matters eccleastical yet was there neuer any so much a noddie to say ād beleue the Pope raigned here The Pope and the King beīg euer two distinct persons farre different the one from the other in seueral functions and administrations and yet wel concurrant and coincident togeather without any◠imminution of the one or the others authoritie Wel ye wil perhap say that albeit M. Gilbie misliketh this title in the Prince yet he liketh wel the religiō especially such as now is and such as was in King Edwards daies which is all one Herken then I pray you what his censure and iudgement is therof I will name saith he no particular thinges because I reuerence those dayes meaninge of King Edwarde sauing only the killing of both the Kings vncles and the prisonment of Hoper for Popes garmentes God graunt you al repentant hartes For no order or state did anye parte of his duetie in those daies but to speak of the best wherof you vse to boast your Religion was but an English Mattins patched foorth of the Popes Portesse many things were in your great booke superstitious and foolish All were driuen to a prescript seruice like the Papists that they should think their dueties discharged if the number were sayed of Psalmes and Chapters Finallye their coulde no discipline be brought into the Churche nor correction of manners I trust nowe M. Horne that you will somewhat the more beare with the Catholikes if they can not wel beare the seruice and title which your companions so yll liketh Yet because ye are so harde maister to M. Fekenham and his fellowes to haue their doing a preparation to rebellion against the Quenes person for defēding Ecclesiastical authority which nothīg toucheth her person or croun as without the which it hath most honorably continued and florished many hūdred yeres and shal by Gods grace continew full well and full long againe when it shall please God let this title and iurisdiction Ecclesiasticall goe which al good Princes haue euer forgon as nothing to them apertaining Let vs come to the very temporall authoritie and lette vs consider who make any preparation of rebellion the Catholikes or the Protestants Who are they I pray you that haue set foorth deuises of their owne for the succession of the crowne withoute the Princes knowledge Surely no Catholikes but the very Protestants them selues Who blewe the first blast of the trompet I pray you Who are those that haue set foorth in open printed bookes in the English tongue that neither Queene Marie nor this our gracious Quene were lawfull inheritours of the Croune And finally that it is againste the Lawe of God and nature that anye woman shoulde inherite anye principalitie or Kingdome No Catholique I warrante you but your holye brethren so feruente in the woorde of the Lorde Yea amonge other M. Iohn Knoxe the new Apostle of Scotlande It is not birth onely saith he or propinquitie of bloud that maketh a King lawfully to reigne aboue the people professing Iesus Christ and his eternal veritie but in his election muste the ordināce which God hathe established in the election of inferiour Iudges be obserued Loe this Apostle excludeth al succession as well of men as women and will haue the Kingdome to goe by election that in case there be founde any Prince that fansieth not this newe Apostle that then he may be lawfullye deposed and a newe brother in his roome placed And therefore I feare not saith he to affirme that it had been the dutie of the Nobilitie Iudges Rulers and people of Englande not onelie to haue resisted and against standed Marie that Iesabell whome they call their Queene but also to haue punnished her to deathe with all the sorte of her Idolatrous Priestes togeather with all suche as shoulde haue assisted her Ye shall nowe heare the verdit of an other good man a zealous brother of Caluins schole I knowe saieth he ye will saie the Croune is not entailed to the heires Males onelie but appertaineth as well to the daughters And therefore by the lawes of the Realme yee coulde not otherwise doe But if it be true yet miserable is the answeare of suche as hadde so longe time professed the Gospell and the liuely word of God If it had bene made of Paganes and Heathens whiche knewe not God by his woorde it mighte better haue bene borne withall but amonge them that bare the name of Gods people with whome his lawes shoulde haue chiefe authoritie this answeare is not tolerable And afterwarde If shee had bene no bastarde but the Kinges daughter as laufullie begotten as was her Sister that godlie Ladie and meeke lambe voide of all Spanisshe pride and straunge bloude yet in the sicknes and at the deathe of our lawfull Prince of Godlye memorie Kinge Edwarde the sixte that shoulde not haue bene your firste counsell or question who shoulde be your Queene but firste and principallye who had bene moste metest amonge your brethren to haue hadde the gouernemente ouer you and the whole gouernemente of the Realme to rule them carefullye in the feare of God After this he sheweth his minde more expresselye A woman saieth he to reigne Gods lawe forbiddeth and nature abhorreth whose reigne was neuer counted lawefull by the woorde of God but an expresse signe of Gods wrathe and a notable plague for the sinnes of the people As was the raigne of Iesabell and vngodlie Athalia especiall instrumentes of Sathan and whippes to his people of Israell I dooe here omitte a Sermon made by one of your Prelates that bothe Queene Marie and our graciouse Queene Elizabeth were bastardes And they saye that your selfe Maister Horne did the same at Durham Howe lyke yee this Maister Horne Is this a preparation of
Priestes are now the King did all those Ecclesiasticall matters and not by his Princely authoritie Againe the like you might haue alleaged of Carolus Magnus that he corrected most diligently the order of reading and singing in the Church that he brought first into Fraunce CantuÌ„ GregorianuÌ„ the order of singing left by S. Gregorie at Rome aÌ„d appoynted singers therefore and when they did not wel placed other in their romes and many other such like maters of the Church wherin that godly Emperor much busied himself and yet exercised no supreme gouernmeÌ„t ouer the clergy but was of al other Princes moste farre from it as it maye easely appeare to him that wil read in the Decrees Dist. 19. In memoriam â–ª where he protesteth obedieÌ„ce to the See of Rome yea though an importable charge should be laied vppon him by that holy See Also in the Decrees xj q. j. which Iuo also alleageth where he renueth out of the Code of Theodosius a law binding al his subiects of al nations Prouinces and Countries of what so euer qualitie or condition they were and in all maner causes if the defendante require an Ecclesiasticall iudgement it be not lawfull from the Bisshops sentence to appeale any higher And surely no Prince more recognised their duetifull obedience to the Spirituall Magistrate in spirituall causes then such as were most ready and carefull to aide furder and to their power directe all Spirituall matters Al this therefore proueth wel that Godly Princes doe furder and sette foorth Gods Religion by meanes semely to their vocation But here is no manner inckling that Princes doe or did euer beare the supreme gouernmeÌ„t in all Ecclesiastical matters to decide and determine to alter and change to sette vppe and plucke doune what Religion liked them by their Princelye authoritie and mere Soueraigntie M. Horne The .14 Diuision Pag. 9. a. Salomon .42 deposed Abiathar the high Prieste and placed Sadoc in his roome And he builded the Temple placed the Arke in the place appointed for the same Hallovved or dedicated the Temple offred sacrifices blessed the people directed the Priestes Leuites and other Churche officers in their functions according to the order before taken by his Father Dauid And neither the Priestes nor Leuites swerued in anie thing .43 pertaining to their office from that that the King commaunded them The .12 Chapter concerning the example of King Salomon THE weight of this obiectioÌ„ resteth in the deposition of Abiathar the high Priest Which thing M. Dorman and M. D. Harding say imployeth no more superioritie then if a man shoulde saye Q. Marie deposed M. Cranmer and yet was not shee the chiefe but an accessorie instrumente for the furtherance of th execution But Lord how M. Nowel here besturreth him self He fumeth and freateth with M. Dorman who shal coole him wel inowghe I dowbt not In the meane while I wil aske M. Horne and M. Nowel to one question M. Horne saieth a litle before that Iosue sacrificed burnte sacrifices and burnte offeringes that King Dauid sacrificed burnte and peace offerings that Salomon offered sacrifices Were trow ye Iosue Dauid and Salomon priests If so theÌ„ how bring you their examples to proue any thing for kings and Quenes that are no priestes If not then this phrase is verefied in that they caused the priests to whome the matter perteyned to offer sacrifices And so whereas M. Horn saieth of Iosue that he sacrificed burnte sacrifices whiche is agreable to the Latin Obtuliâ— holocausta M. Nowel saieth he commaunded sacrifice to be offered And why then I praye you M. Nowel may not this phrase also be taken after the said sorte that Salomon deposed Abiathar in procuring him by some ordinary way to be deposed for his treason As M. CraÌ„mer might haue ben though he were both deposed and burnt for his heresy But now M. Horn that SalomoÌ„ was but a minister and an executour herein the very words immediatly folowing the which because they serue plain against your purpose you craftely dissembled doe testifie Which are these And so Salomon put away Abiathar from beinge priest vnto the Lorde to fulfill the words of the Lorde whiche he spoke ouer the howse of Hely in Silo. And thus was SalomoÌ„ but the minister and executour of Gods sentence published before by Samuel the Leuite Beside that the deposing of Abiathar doth not imploye that SalomoÌ„ was the chief ruler in all causes Ecclesiastical which is the butte that ye muste shote at and theÌ„ must ye prouide an other bow for this wil not shote home Where you say farder that neither the Priests nor Leuites swerued in any thing perteyning to their office from that the King commaunded them you haue swerued very lewdly froÌ„ the text of holy Scripture and haue added to it those words perteyning to their office more then is expressed in the Scriptures and haue printed them in a distinct letter as the expresse wordes of the Scripture With such homly shiftes an euil cause must be furdered M. Horne The 15. Diuision Pag. 10. a. Iosaphat hath no smal commendation in the Scriptures for that he so studiously vsed his .44 princely authority in the reformation of Religion and matters apperteyning therunto He remoued at the first beginniÌ„g of his reigne al maner of false ReligioÌ„ and what so euer might because of offeÌ„ce to the faithful He sent forth through his kingdom visitours both of his Princes and also of the Priests and Leuits vvith the book of the Lavv of the Lord to the end they should instruct and teache the people and refourme all maner abuses in ecclesiastical causes accordiÌ„g to that book After a vvhyle he made a progresse in his ovvn person throughout al his countrey and by his preachers reduced aÌ„d brought again his people from superstitioÌ„ aÌ„d false religioÌ„ vnto the Lord the God of their fathers He appointed in euery tovvn throughout his kingdom as it vvere Iustices of the peace such as feared the Lord and abhorred false religioÌ„ to decide coÌ„trouersies in ciuil causes and in like sort he appointed and ordeined the high Priests vvith other Priests Leuits and of the chief rulers amoÌ„g the Israelits to be at Hierusalem to decide and iudge coÌ„trouersies of great vveight that should aâ—ise about matters of religioÌ„ and the Lavv. He did coÌ„maunde and prescribe 45. vnto the chief Priests and Leuits vvhat fourme and order they should obserue in the ecclesiasticall causes and controuersies of religion that vvere not so difficult and vveighty And vvhen any tokeÌ„ of Gods displeasure appeared either by vvarres or other calamity he gaue order to his subiects for commoÌ„ praier and enioyned to theÌ„ publike faste vvith earnest preaching of repentaunce and seeking after the vvil of the Lord to obey and folovve the same The 13. Chapter concerning the example of King Iosaphat YOV alleage for the supreame gouernement of King Iosaphat in spiritual matters as the Apology doth
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
the Popes Legates would not therto agree no nor Leo him selfe though the whole CouÌ„cel besought him but coÌ„firmed al other things that the CouÌ„cel had determined vpon and caused Anatoliê° the patriarch of CoÌ„staÌ„tinople to surcease froÌ„ this his ambitious claime and to coÌ„fesse his faut Last of al in a letter of Paschasinus one of the Popes Legates in that CouÌ„cel touching the condeÌ„nation of Dioscorê° this pope Leo is expresly called Caput Vniuersalis Ecclesiae Head of the vniuersall Church Many other things myght be gathered for this purpose as wel out of the Actes of this Councel as otherwhere especially that S. Gregorie writeth that of this holy Councell his predecessours were called Vniuersall Bisshppes M. Horne The .55 Diuision Pag 33. b. This Synode being finished the Emperour banished Dioscorus into the Cytie of Gangren VVhich thyng doon The noâ—les of the Cytie saith Liberatâ—s asseÌ„bled together to choose one both for life and learning worthy of the Bisshopricke for this waâ— .156 coÌ„maunded by the Emperours Decrees At the length Pâ—oteriuâ— vâ—â—s â—ade Bisâ—hop against vvhom the seditious people raysed one â—imotheus Helluâ—us or Aelurus vvho in conclusion murthered Proterius The catholique Bissoppes vvhich mainteined the Chalcedon councel made humble supplication vnto Leo the Emperour both to reuenge the death of Proterius and also .157 to depose Timotheus Hellurus as one not Lavvfully instituted in the Bishoprike on the contrary parte other Bishops make supplication vâ—to hâ—m in the defence of Timotheus and against the Chalcedon councel VVhen Leo the Emperour had considered the matter of both their supplications for good and godly consyderations he vvrote his letters to the Bisshops of euery city declaring both these causes and vvilling them to send him .158 their aduise vvhat vvas best to be done from vvhom he receiued anâ—vvere that the Chalcedon Councel is to be mainteined euen vnto â—eath vvherevpon the Emperour vvriteth to Sâ—ila his Lieutenaunt of Alexandria that he should maintein the Chalceâ—on Councell Stila did as the Emperour commaunded he expelled Timotheus Hellurus and .159 placed an other in his roume named Timotheus Sâ—lefacialius or Albus vvho liued quietly all â—he raigne of Leo and Zeno the Emperours til Basilicus gat the Empire vvho restored Timotheus the Heretique But vvhen Zeno recouered the Empire this Timotheus poisoned him selfe in vvhose place the Heretiques chose one Peter Mogge Afâ—er that Zeno the Emperour knevv of the crafty dealing of the heretiques he vvrote to his Lieuâ—enaunt Anthemius that he should depriue Peter Mogge and restore Timotheus to the bisshopricke and further that he should punish those that vvere the authours to enstall Peter Mogge Anthemius receiuing the â—mperours mandate did depose Peter Mogge as one that vvas but a counterfayt made bissop contrary to the lavves of the Catholique Churche and restored Timotheus Salefacialius vvho being restored sent certeine of his Clergy to the Emperour to render him thankes The .15 Chapter of Leo and Zeno Emperours Stapleton THis collection standeth in the banishing of Dioscorus and in the election and deposing of bishoppes Proterius was chosen vniuersorum sententia by the verdit of all the Citizens of Alexandria as the maner of choosing then was both before and after The Emperours commaundement was not the only cause thereof but the coÌ„maundement of the Councell for execution whereof the Emperour gaue forth his letters also For concealing whereof in your first allegatioÌ„ out of Liberatus you leaue out the worde Et Also where Liberatus saieth For this was also commaunded by the Emperours edictes The worde Also you leaue out to make your Reader beleue that the onely Absolute coÌ„maundement of the Emperour was the cause that Proterius was ordered bishop in the place of Dioscorus Whereas themperours edict came forth partly for auoyding of tumultes which the hereticall adhereÌ„ts of Dioscorus were likely to raise And which they raised in dede straight after the death of Marcian themperour and remouyng Proterius made Timotheus to sitte in hys place partly for executing the Chalcedon Councels Decree which was that a newe bishop should strayght way be ordered at AlexaÌ„dria in the roume of Dioscorus whom they had deposed Nowe Timotheus was an open heretike standing against the CouÌ„cel of Chalcedo and a murtherer withall of hys lawefull bishop Proterius and therefore no greate accompt to be made of the Emperours doings towards hym he being no bishop at al in dede Nowe where the Emperour coÌ„maunded an other to be put in his place it had bene well done if ye had placed also as your author doth the whole words and doings of themperour which was that Stila his deputy shuld set in aÌ„ other But wheÌ„ M. Horne when all the Bissops had answered that the Councel of Chalcedo was to be maintayned euen to death And that the foresayed Timotheus was vnworthy to be called either Bisshop or Chaistian man And howe M. Horne Decreto populi With the consente of the people which kinde of choosing Bishops was then no newe thinge in the Churche but vsed bothe before and after As for the banisshing of Dioscorus being before deposed of the Councell I think your self wil confesse yt to be no spirituall matter M. Horne The .56 Diuision pag. 34. a. After this Timotheus Ioannes de Talaida vvas choosen vvhereof vvhen Acatius Bisshop of Constantinople hearde he being offended vvith Iohn for that he had not sent vnto him synodical letters to signifie of his election as the maner vvas he ioyned him selfe vvith the fautours of Peter Mogge and accused Iohn vnto the Emperour as one not sounde in Religion nor fit for the Byshoprike Peter Mogge espying this oportunity dissembleth an vnity and recoÌ„ciliation and by his friends vvynneth Acatius vvho breaketh the matter to theÌ„perour and persvvadeth him to depose IoaÌ„nes de Talaida and to restore Peter Mogge so that the same Peter vvold first receiue and professe the HenoticoÌ„ that is the confessioÌ„ of the vnity in faith vvhich the Prince had set foorth vvherof this is the effect Zeno the Emperor to al Bishops and people throughout AlexaÌ„dry and Aegipt Lybia and PeÌ„tapolis For somuch as we know that the right and true faith alone is the begiÌ„ning coÌ„tinuaÌ„ce streÌ„gth and inuiÌ„cible shyld of our Empire we labour night aÌ„d day in praier study and with Lawes to encrease the Catholik and Apostolike Church by that faith Al people next after God shal bowe doune their necks vnder our power Seing therfore that the pure faith doth on this wise preserue vs and the Romain coÌ„mon wealth many godly fathers haue huÌ„bly beseched vs to cause an vnitie to be had in the holy Church that the meÌ„bers displaced and separated through the malice of the enemie may be coupled and knit together And after this declaring his faith to agree vvich the Nicen councel and those that condeÌ„ned Nestorius and Eutiches he sayth we curse those that thinke the contâ—ary After vvhiche curse declaring al the
to the coÌ„tentes of theÌ„ And in ful testimony therof eche one set to hys haÌ„d aÌ„d subscriptioÌ„ The sayd AdriaÌ„ writeth to Tarasius the patriarche of CoÌ„staÌ„tinople that oÌ„lesse he had wel knowen Tarasius good syncere zeale aÌ„d catholike fayth touching Images aÌ„d the sixe general couÌ„cels that he would neuer haue coÌ„sented to the calling of any Councell Wherby ye see M. Horn that the Pope hath such a voyce negatyue in summonyng and ratifiyng of CouÌ„cels that if he only had draweÌ„ backe it had bene no lawful Councel According as the old Canon alleaged in the ecclesiasticall story commaundeth that without the Popes Authorityte no Councel ought to be kept and according as for that only cause diuers couÌ„cels were abolished as the Antiochian in the East and the Ariminense in the West And the sayed Pope Adrian saieth to Tarasius Vnde ipse Beatus Petrus Apostolus Dei iussu Ecclesiam pascens nihil omnino praetermisit sed vbique principatum obtinuit obtinet cui etiam nostrae beatae Apostolicae sedi quae est omnium Ecclesiarum Dei caput velim beata vestra sanctitas ex sincera mente toto corde agglutinetur Saynte Peter feding the Churche by Gods commaundemeÌ„t hath omitted nothing at all but euer hath had the principality and nowe hath to whome and to our blessed and Apostolyke see whiche is the Head of all Gods Churches I would wish your blessed holines wythe syncere mynd and withall your heart to ioyne your self The Emperour hym self sayth that the councel was called by synodical letters sente froÌ„ the most holy patriarch And a litle after by whose exhortatioÌ„ aÌ„d in a maÌ„ner coÌ„maundemeÌ„t we haue called you together saith th'Emperour to the bisâ—hops The Popes Legates are named first and subscribe first The Popes letters were read first of all in the Councel And that Tarasius him selfe confesseth Praerogatiua quadam For a certeyn prerogatiue dewe to the Pope Other places also of like agreablenes ye shal find here These be the letters M. Horn that ye speak of which as ye say theÌ„peror coÌ„mauÌ„ded to be read opeÌ„ly Wherwith that ye dare for shame of th' world ones to medle as also to talk of the story of Paulus aÌ„d Tarasius I can not but most wonderfully maruayle at This Paulus was patriarche of CoÌ„staÌ„tinople immediatly before Tarasius and voluÌ„tarily renouÌ„ced the same office and became a monke mynding to doe some penaÌ„ce the residue of his lyfe for that he had set forth the wycked doings and decrees of themperours against the images The Emperour was verye desirous to place Tarasius in hys roome but he was as vnwilling to receyue that dignity And wheÌ„ the Emperour vrged aÌ„d pressed hym vehemeÌ„tly he answered How caÌ„ I take vpon me to be Bishop of thys see being sondred froÌ„ the residew of Christes Church â–ª aÌ„d wrapped in excoÌ„munication Is not this then pretely aÌ„d gayly done of M. Horn to take this couÌ„cel as a troÌ„pet in hys hand to blowe and proclaime hym self to all the world an heretyke Pleade on a pase M. Horne as ye haue done and yow shall purchase your self at length great glory as great as euer had he that burnte the teÌ„ple of Diana to wyn to him self a perpetuall memorye To the which your glorious tytle for the encrease and amplifying of the same let your Vntruthes which are here thicke and threefolde be also adioyned That the Popes about this time deuised horrible practises to haue to them selues only the supreme authority that Irene Constantines Mother was an ignorant and a superstitious woman that the matters in the .7 Generall Councel were not iudged according to the Gospelles that there was nothing attempted or done in this Councell without the authority of the Emperour In all this I heare very bolde asseuerations but as for proufes I finde none And none wil be found when M. Horne hath done bis best this yeare nor the next neyther M. Horne The .94 Diuision pag. 57. a. Gregorius .3 sent into Fraunce for succour to Charles Martell yelding and .290 surrendring vp vnto him that vvhiche the Pope had so long sought by all subtile and mischieuous meanes to spoile the Emperoure and the Princes of This same Gregory the third saith Martinus PoeniteÌ„tiarius VVhan Rome was besieged by the king of Lombardy sent by shippe vnto Charles Martell Pipines father the Keyes .291 of S. Peters confession beseeching him to deliuer the Church of Rome from the Lombardes By the keyes of S. Peters confession he meaneth .292 al the preheminence dignitie and iurisdiction that the Popes claime to them selues more and besides that vvhich al other church ministers haue ouer and aboue all manner persons Ecclesiastical or Temporal as geuen of Christ onely to S. Peter for his confession and so from him to the Popes of Rome by lineall succession Seinge that this Pope vvho vvas passingly vvell learned both in diuine and prophane learning and no lesse godly stout and constant if you vvill beleeue Platina .293 yeldeth and commiteth all this iurisdiction and claime that he hath ouer all persons Ecclesiastical and Temporall so vvel in causes Ecclesiasticall as Temporall vnto Charles Martell a laie Prince and great Maister of Fraunce it appeareth that Princes may laufully haue the rule gouernment and charge in Church matters The heires and successours of this Charles Martell did keepe these keyes from rusting They exercised the same iurisdictioÌ„ and gouernmeÌ„t in Ecclesiastical causes that the Emperours and Kings had don from the tyme of ConstaÌ„tine the great vntil their tyme vvhich vvas almost .400 yeres For Carolomanus .294 sonne to King Pepin and nephevv to Charles Martel no lesse Princelike than Christianly exercised this his .295 Supreme authority in Ecclesiastical causes and made notable reformation of the Ecclesiastical state He summoned a Councel of his Clergy both Bisshoppes and Priestes .742 yere from the incarnation of Christ vvherein also he him selfe sate vvith many of his nobles and counsailours He shevveth the cause vvhy he called this Synode That they should geue aduise saith he howe the Lawe of God and the Churche religion meaning the order and discipline may be restored againe which in the tyme of my predecessours being broken in sonder fell cleane away Also by what meanes the ChristiaÌ„ people may attaine to the saluation of their soules and perishe not being deceiued by false priestes He declareth vvhat ordinaunces and decrers vvere made .296 by his authoriy in that Synode VVe did ordein Bishops through the Cities saith he by the couÌ„cel of the Priests aÌ„d my nobles aÌ„d did coÌ„stitute Bonifaciê° to be the Archbisshop ouer them .297 VVe haue also decreed a Synode to â—e caâ—â—eâ— together euery yere that the decrees of the Canons and the Lawes of the Churche may be repaired in our presence and the Christian Religion amended c. That the money vvhereof the Churches haue been defrauded
of S. Augustyne that thys was the gwise and fasshion of the anciente Church The lyke sleight M. Horne vseth touching pilgrimage the whiche his owne canon highly comendeth thowghe full wisely and discreetly yt preuenteth and reformeth some abuses Wherfore ye shall heare the whole canon I will shifte no worde but only froÌ„ Latyn into the english In the former canoÌ„ the couÌ„cel forbadde that priests shuld goe on pilgrimage without the coÌ„sent of their Bishoppe to Rome or to Towres a towne in France where at the tombe and reliques of blessed S. Martyn innumerable miracles were donne and wrowght as amonge other Gregorius Turonensis Bishop there and a faythfull reporter not by vncerteyne hearesay but by presente eiesight moste fully declareth The whiche holy reliques the hugonotes of late in FraÌ„ce haue with moste vilany dishonored and consumed After which inhibition it followeth For say the Fathers some meÌ„ which vnaduisedlie vnder the cowlour of prayer goe in pilgrimage to Rome to Towres and other places doe erre very much There are priestes and Deacons and other of the Clergie which liuing dissolutely thinke them selues to be purged of their sinnes and to dooe their office if they ones come to the foresaid places There are neuerthelesse laye menne whiche thinke they haue freelye sinned or may freely sinne because they frequente these places to make their prayers in There be some Noble men which to scrape and procure mony vnder the pâ—etence of their pilgrimage to Rome or to Towres oppresse many poore men and that which they doe vpon couetousnesse only they pretend to doe for prayers sake and for the visiting of holy places There are poore men which doe this for no other intent but to procure to them selues a greater occasioÌ„ to begge Of this number are they that wandering hither and thither faine neuerthelesse that they goe thither or that are so foolisshe that they thinke they are by the bare view of holie places purged of their sinnes not considering that saying of S. Hierome It is not praise worthiâ— to hâ—ue seene Hierusalem but to haue liued vertuouslie at Hierusalem Of all whiche things lette vs looke for the iudgemente of our Emperoure howe they maye be amended But those who haue confessed themselues to their parrissh Priestes and haue of them taken counsell how to doe penance if imploying them selues to praier and almes geuing and to the refourming of their life and maners they desire to goe on Pilgrimage to Rome or els where are of allmen to be commended for their deuotion The Fathers also desire the Emperours healpe and assistaunce not his Order as you vntruely reporte for publique peÌ„naunce Beside if it had pleased you yee mighte haue caste in also a woorde or twoo more Vt secundum ordinem Canonum pro merito suo excommunicetur That accordinge to the order of the Canons he may according to his deserts be excommunicated And now good Reader iudge thou how truely how wisely or how to his purpose this gere is brought furth of M. Horne and what a singular good grace this man hath so wel to plead against him selfe and his fellowes for the Catholiques And nowe would I be in hande with Leo sauing that Maister Hornes Marginall Note seemeth to take me by the hand and to staie me a while And yet we wil foorth with shake him of and desire Maister Horne to ouersee his text ones againe and to square his Note to his Texte and not his text after his peruerse and preposterous order to his note I say then M. Horne ye haue no words nor mater in your text to cal Carolus Magnus Gouernour in Ecclesiastical causes and because beside your Note Marginall ye note the matter also so fast in your text which is not in the Fathers text saying the Fathers saye in playne speach that he was ruler of the Church in Ecclesiasticall causes I wil note as fast as you and that is your one false lying in your text and the other in the margent Onles ye may by some new Grammar and like Diuinitie proue that in seruitio suo in his seruice is Englished also In ecclesiastical matters You tell vs farder M. Horne that in this Councell of Ments the States were diuided The Bisshoppes and secular Priestes by them selues The Abbottes and Religious by them selues But you tell vs not wherein euery State was occupied and busied in that Councell That in deede made not for you The Councel then saith In prima turma consederunt Episcopi c. In the first rewe sate the Bisshops with their Notaries reading and debating vppon the holy Ghospel the Canons of the Church diuers works of the holy Fathers and namely the Pastoral of S. Gregory searching and determining thereby that which belonged to holsome doctrine and to the state of the Church In the seconde rew sate the Bisshops and approued Monks hauing before them the rule of S. Benet and seking therby to better the life of Monks to encrease their godly conuersation In the third rew sate the Laye Nobilitie and Iudges But what to doe M. Horne To conclude of matters of ReligioÌ„ as the laie Burgeses and GeÌ„tlemen do in our ParliameÌ„ts No no Neque nos neque Ecclesia Dei taleÌ„ consuetudineÌ„ habemus Neither we nor the Church of God haue any such custom or maner But there thei sate In mundanis legibus decertantes c. Debating in worldly lawes searching out Iustice for the people examininge diligently the causes of all that came and determining Iustice by al meanes that they could Thus were the States in that Councel diuided vnder that Noble Emperour Charlemain And what could this Note helpe you M. Horne or relieue you except it were that you would geue a preuy nippe to the order of late Parliaments where the laie not onely of the Nobilitie but euen of the Commons whose sentences in treatie of Relligion neuer sence Christe suffred were euer hearde or admitted doe talke dispute yea and conclude of Religion and that in the highest and most secrete mysteries thereof to the consequente of a Generall alteration You woulde no doubte as gladdelie as Catholiques haue the treatie and decision of suche matters in youre owne handes onely as in deede all Protestauntes beside you Caluin Melanchthon the Magdeburgenses with the reste doe expresselye teache as I haue bothe in this booke and otherwhere declared But this is the difference You are miserable clawbackes and as Caluin writeth to extolle the Ciuill Magistrate you spoyle the Churche of her dewe Authoryte But the Catholikes thinke it not mete to flatter in ReligioÌ„ But to geue that which is Cesars to Cesar and that which is Gods to God Excepete we shoulde saye that now you will haue Religion decided in parliament and when the Prince shall otherwise be affected you will not haue it so decided and that your Religion is Ambulatoria a wandring and a walking Religion teaching one thinge to day and an other to
and the banner of the city to to Charles as M. Horne telleth vs yea the keyes of S. Peters coÌ„fessioÌ„ as Rhegino telleth vs and yet for al that he remayned Bisshop Archebisshop Patriarche and Pope to yea and supreme head of the Church by M. Horns owne tale to But remembre your selfe better M. Horne You said euen nowe they were sent awaye by Gregory the .3 to Charles Martell into Fraunce by shippe Howe then came the Pope by them agayne Or howe did the successours and heyeres of Charles Martell keepe those keyes from rusting if his own Nephewe Charles the greate loste them and was fayne to haue them againe by a newe dede of gifte Or hath euery Pope a newe payre of keyes froÌ„ Christ to bestowe as thei list Then the gift could be but for terme of life And then where be the heyres and successours of Charles Martell which kept not you saye those keyes from rusting O M. Horne Oportet mendacem esse memoreÌ„ A lyar must haue a good memory Or wil you saye that this Pope Leo sent to Charles these keyes as a gifte to signifie that the city was at his commaundemente as Bellisarius after he had recouered Rome from Totilas of whome we spake of before sent the keyes of the city to Iustinian themperour and as some men write euen aboute this time this Charles receiued the keyes of the city of Hierusalem with the banner of the said citye Yet al this will not work the great strauÌ„ge miracle of supremacie that your keies haue wrought M. Horne The .100 Diuision Fol. 61. a. Ansegisus Abbas gathereth together the decrees that this Charles aÌ„d his son Lodouicus had made in their tymes for the reformatioÌ„ of the Churche causes Amongest other these The Canonicall Scriptures onely to be redde in the Churches For the office of Bisshops in diligeÌ„t preaching and that onely out of the holy Scriptures that the communion should be receiued three times in the yeere The abrogatiÌ„g and taking away a great nuÌ„ber of holy daies besides SoÌ„daies and that childreÌ„ before ripe yeres should not be thrust into religious houses aÌ„d that no maÌ„ should be ê“fessed a MoÌ„k except licence were first asked and obteined of the King He decreed also and straightly commaunded that Monkes being Priestes should studie diligentlie shoulde write rightlie should teache children in their Abbaies and in Bisshoppes houses That Priests should eschue couetousnes glotony alehouses or tauernes secular or prophane busines familiaritie of women vnder paine of depriuation or degradation Hâ— prouided to haue and placed fit pastours for the bisshoprikes and cures to feede the people He ordeined learned Scholemaisters for the youth and made deuout abbots to rule those that were enclosed in Cloisters saith Nauclerus As it is said of Kinge Dauid that he set in order the Priests Leuits singers and porters and ordered all the offices and officers required to be in the house of the Lorde for the setting foorth of his seruice and Religion Euen so this noble Charles left no officer belonging to Goddes Churche no not so much as the singer porter or SexteÌ„ vnapointed and taught his office and duety as Nauclerus telleth Besides the authority of this noble Prince in .323 gouerniÌ„g and directing al Church matters his zeale and care therfore in such sort as the knovvledge of that .324 superstitious time vvould suffer is plainly shevved in an iniuÌ„ctioÌ„ that he gaue to al estates both of the Layty and Cleargy to this effect I Charles by the grace of God King and gouernour of the Kingdome of Fraunce a deuout and humble maintainour and ayder of the Churche To al estates both of the Layety and the Cleargye wis he saluation in Christ. Considering the exceeding goodnes of God towardes vs and our people I thinke it very necessary wee rendre thankes vnto him not onely in harte and worde but also in continual exercise and practise of wel doing to his glory to the end that he who hath hitherto bestowed so great honour vpon this Kingdom may vouchesaulfe to preserue vs and our people with his protection VVherfore it hath seemed good for vs to mooue you ô ye pastours of Christes Churches leaders of his flocke and the bright lightes of the worlde that ye wil trauaile with vigilant care and diligent admonition to guide Goddes people thorough the pastours of eternal life c. Bringing the stray sheepe into the foulde least the wolfe deuoure them c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe theÌ„ selues in a sure faith and reasonable continuaunce vvithin aÌ„d vnder the rules of the Fathers In the vvhich vvorke and trauaile knovve yee right vvell that our industrie shall vvorke vvith you For vvhich cause also vve haue addressed our messengers vnto you who with you by our authority shal ameÌ„de and correct those thinges that are to be amended And therefore also haue wee added such Canonical constitutions as seemed to vs most necessarie Let no man iudge this to be presumption in vs that we take vpon vs to amende that is amisse to cut of that is superfluous For wee reade in the bookes of Kinges howe the holy Kinge Iosias trauailed goinge the circuites of his Kingdome or visitinge correctinge and admonishinge his people to reduce the whole Kingdome vnto the true Religion and Seruice of God I speake not this as to make my self equal to him in holines but for that we ought alwaies to follovve the examples of the holy Kinges and so much as we can vve are bounde of necessitie to bring the people to follovve vertuous life to the praise and glory of our Lorde Iesus Christ c. And anon after amongest the rules that he prescribeth vnto them this follovveth First of al that al the Bisshoppes and Priestes reade diligentlie the Catholique Faith and preache the same to all the people For this is the first precept of God the Lorde in his Lawe Heare ô Israel c. It belongeth to your offices ô yee pastours and guides of Goddes Churches to sende forth thorough your Diocesses Priestes to preache vnto the people and to see that they preache rightly and honestly That ye doe not suffer newe things not Canonicall of their owne minde forged and not after the holy Scriptures to be preached vnto the people Yea you your owne selues preache profitable honest and true thinges which doe leade vnto eternal life And enstructe you others also that they doe the same Firste of all euery preacher must preache in general that thei beleeue the Father the Sonne and the holy Ghost to be an omnipotent God c. And so learnedly proceedeth through al the articles of our Faith after vvhich becommeth to the conuersation of life c. And wee doo therefore more diligeÌ„tlie enioine vnto you this thing because vve knovve that in the latter daies shall come false teachers as the Lorde himselfe
aske yow whether theÌ„perour toke pope Martinus for the head of the whole Church or no Yf ye say he did as the force of truth will coÌ„pell you then to what ende haue ye so busied your self with the doings of this Emperour Yf ye say he did not theÌ„ wil I send you to your owne authour Nauclerus of whom ye shall heare that not themperour but the Cardinals elected Martinus and that themperour as sone as he was elected fell flatte and prostrate before him and with much reuerence kissed his feete Now againe if as ye say he allowed and commaunded such thinges as the councell agreed vppon in matters of relligion to be obserued this agreemeÌ„t being as it was in dede against your new religioÌ„ what doe ye but blowe your own coÌ„demnatioÌ„ making it as strong as may be against your own self How Emperours haue coÌ„firmed councels I haue ofteÌ„ declared This therfore I let passe as a stale argumeÌ„t according to promise But now let me be so bold as ones to appose you M. Horn. Who was I pray you at this tyme supreame head of the Church in England Did king Henrie the .5 take him selfe trowe ye to be this head I suppose ye dare not say it for shame And if ye dare theÌ„ dare I be so bold to tel you it is a most notoriouse lie and withall that in case it were so yet did he eueÌ„ about the same time that Wiccleff and his schollers were coÌ„demned in the CouÌ„cell of CoÌ„stantia coÌ„demne theÌ„ as fast by act of parliament in EnglaÌ„d And it was I may say to you high time For your good bretherne had coÌ„spired to adnulle destroy and subuert not only the Christian fayth aÌ„d the law of God aÌ„d holy Church within the realm but also to destroy the kiÌ„g aÌ„d al maner of estats of the realm aswel spiritual as teÌ„poral aÌ„d all maner of pollicy and finally the lawes of the laÌ„d As it is more at large coÌ„prised in an act of parliameÌ„t made at that time In the which it was ordeyned aÌ„d established that first the Chauncelor Treasorer Iustices of the one bench aÌ„d of the other iustices of peace Sherifs mayors baylifs of cities aÌ„d townes aÌ„d all other officers hauing the gouernance of people or that at any tyme afterward shulde haue the sayd gouernaunce shuld take an othe in taking of their charge to put theire whole power and diligence to put out cease aÌ„d destroy al maner of errours and heresies coÌ„monly then called Lollardries within the place where they exercised theire offices And thus neither abrode nor at home can ye fynde any good matter for the defence of your newe primacy and your damnable heresies M. Horne The .141 Diuision pag. 84. b. After the death of Sigismonde Frederike the Emperour caused the Duke of Sauoy that vvas made Pope to renounce his Papacy and commaunded by his Decree the Prelates gathered at Basill to dissolue the Councell by a certaine daie This Emperour called a CouÌ„cell at Mentze to make an ende and vtterly to take away the Schisme of the Church and to deliuer it from more greuous daungers He vvriteth to the Frenche Kinge thereof declaring hovv this Schisme did so oppresse his minde and ferueÌ„tly sollicite him that as well for his loue to Religion as for his office called of God to be the chiefe aduocate of the Churche he did not onely runne with diligence to succour it but stirred vp al kinges and Princes that with a pure sinceritie delighted in the name of Christe to runne with him in this so necessary and healthfull a worke and to this purpose he declareth hovve he hath appointed to all his princes and prelates an assembly at Mentze whereat he entendeth to be personally present and therefore desireth the Frenche kinge also to bee there in his ovvne persone or at the least that he vvoulde sende his Oratours thither instructed distinctly vvith all vvaies and meanes by the vvhiche the Churche might be quiet from the calamities ready to fall on her Pope Eugenius sent to the Frenche king to desire him to take a vvay his .464 pragmaticall Lavve To vvhom the king ansvvered that he vvould haue it kept inuiolatly Then the Pope desidered the king neither to admit â—â— Basill couÌ„cel nor yet the couÌ„cel at MeÌ„tze that vvas called to the vvhich the kiÌ„g ansvvered that he vvold take aduise Stapleton Here is small or no matter for M. Hornes newe Primacie and that he here reherseth maketh rather agaynst him then with him For though M. Horne sayed in the last argument that pope Eugenius was deposed yet is he nowe pope styll and thother set in his place faine to geue ouer And though the princes would not obeye Eugenius for the dissoluing of the Councell of Basile yet nowe it is dissolued by the Emperour Friderike also And what answere so euer the French King made to Eugenius touching the sayed Basile Councell the Councell is no further allowed in the Catholike Church then Eugenius and his successour Nicolaus did allowe the same And as ye shewe your selfe themperour Friderike saieth that by his office he was called of God to be the chiefe Aduocate of the Church He saieth not the chiefe head of the Church the which honour he did attribute not to him selfe but to the Pope only of whome he was crowned as his predecessours were These also are but stale wares and much woren And for such I let them passe As for the Frenche King and hys pragmatical sanction which Charles his predecessour had made and whiche he at the requeste of Pope Eugenius would not reuoke it contained no such matter as you M. Horne doe attribute to princes nowe neyther was that gouernement like to that which you nowe defend This pragmaticall sanction stode most about monye matters It denied to the Court of Rome the great payements which went out of Fraunce about Reseruations collations expectations and coÌ„mendoes of bishoprickes prebendes and benefices Great and long contention there was betwene certaine Kings of Fraunce as Charles the .vij. and the .viij. Loys .xj. and .xij. Frauncis the first and certaine Popes as this Eugenius Pius .2 Sixtus .4 Innocentius .8 Alexander .6 Iulius the .2 and Leo the .10 as Duarenus a vehement writer for the French Kings aduantage mencioneth But notwythstanding all these matters the Popes supreme Authoritie in matters of Fayth and ecclesiasticall Iurisdiction was not denied For witnesse hereof I bring you the wordes of the Court of Paris vttered among the Articles which they proposed to the King about this matter as Duarenus him selfe recordeth them In the number .19 thus they say Ante omnia protestatur Curia c. Before all thinges the Court protesteth that it mindeth not to derogat any thing from the holynesse dignity honour and Authority of the Pope and the holy Apostolike See But rather it is ready to shewe and exhibit all honour reuerence and obedience that
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.
that all iurisdiction as well Secular as Spirituall sprang from the King as Supreme head of all men By the said commission among other things the Bishops tooke their authoritie not only to heare Ecelesiastical causes iudicially but euen to geue holye orders also as appeareth by the tenour of the same They receiued also by vertue of the commission all manner of power Ecclesiastical and al this no longer then during the Kings pleasure And therefore within three moneths afterward all Bishops and Archbishops were inhibited to exercise any Ecclesiasticall iurisdictiō vntil the visitation appointed by the king were ended There was also an other inhibition made that no Bishoppe nor anye other Ecclesiasticall person should preache any sermon vntil such time as they were specially thereto licensed by the king And haue you not read or heard M. Horne that in the second yeare of king Edwarde the .6 letters were sent from the L. Protectour to the Bishop of Winchester D. Gardiner commaunding him in the kings behalfe and charging him by the authority of the same to absteine in his sermon from treating of any matter in controuersy cōcerning the Sacramēt of the Aulter and the Masse and only to bestowe his speache in the experte explication of the articles prescribed vnto him c Knowe you not that two yeres after that the said Bishop being examined before the kings Commissioners at Lambeth the tenth article there layed against him was that being by the King commaunded and inhibited to treate of any mater in controuersie concerning the Masse or the Sacrament of the Aulter did contrary to the saied commaundement and inhibition declare diuers his iudgementes and opinions in the same And that in his final pretended depriuation made at Lambeth the 14. of Februarie this as it is there called disobedience against the kinges cōmaundement is expressly layed against him Did not the king here take vppon him the very firste cohibitiue iurisdiction as you cal it Dyd he not abridge Christes commission geuen immediatly to Bishopes and limitte the exercise thereof to his owne pleasure and commaundement Againe were there not iniunctions geuen by the sayed king Edwarde to the Bishope of London D. Bonner with Articles thereto annexed for him to preache vpon And dyd not his great examination and depriuation ensewe thereof Looke in your felowe Foxe and you shall finde the whole set out at large If therefore by the Othe now tendred the Queenes highnes meaning is to take vpon her so much and no more of spiritual authority and power then king Henry and king Edwarde enioyed and did iustly claime for they had no more thē all which you auouche to be your constant assertion and the true meaning of the Othe see you not that by the othe euen the Authoritie of preaching Gods word which Authority and commissiō Bishops haue immediatly from God dependeth yet of a furder commission from the Prince which you cal an horrible absurditie See you not also that the Bishopes had al maner of ecclesiastical punishment geuen them by the princes commission without any suche commission made as you imagine touching excommunication Thus haue you taken awaye the very Scripturely visitation Reformation and Correction as you call it from the Bishoppes and from theyr commission geuen to them by the woorde of God and haue made it to depende vppon a further commission of the Queenes Hyghnes pleasure For that by letters patentes shee maye and hath inhibited for a season the Bishoppes of her realme to preache the worde of God as her brother kinge Edwarde before did And this you call M. Horne An horrible absurditie as it is in dede moste horrible and yet such as you see by vertue of the Othe our Princes bothe may and haue practised Woe to them that induced good Godly Princes therevnto For in dede hereof hath proceded the whole alteration of religion in our country And hereof it followeth that religion in our countrie shal neuer be setled or of long continuaunce excepte Princes alwaies of one minde and Iudgement doe Raygne Hereof it followeth that we shall neuer ioyne in Faithe and Doctrine with other christened Realmes and with the whole vniuersal Church except our happe be to haue a prince so affected as other Christen princes are Hereof it followeth that though our Prince be Catholike yet thys Authorytie standinge our Faythe is not Authorysed by Gods worde and the church but by Gods woorde and the Prince that ys by Gods woorde so expounded and preached as the prince shall commaunde and prescribe it Briefely hereof foloweth that the faith of England is no faith at al builded vpon the authority of God and his Ministers who haue charge of our soules but is an obediēce only of a temporal law and an opinion chaungeable and alterable according to the lawes of the Realme These are in dede moste horrible absurdities and moste dyrecte againste the vnitie of the Churche whiche aboue all thinges ought to be tendred and without the whiche there is no saluation This destroyeth the obedience of faithe and setteth vp onely a philosophicall perswasion of matters of Religion This cleane defaceth all true Religion and induceth in place therof a ciuil policie To cōclude this maketh a plaine and directe waye to al heresies For if euer which God forbidde any Prince of our land should be affected to any heresie as of Arrianisme or any such like the supreme Authority of the prince remaining as the Othe graunteth and as king Edward practised should not al the Bishops either be forced to preache that heresy or to leese their bishopriks other placed in their romes which to please the Prince ād to climbe to hònor would be quick enough to farder the procedings Any man of mean cōsideration may see these inconueniences and many moe then these which of purpose I leaue to speake of To returne therefore to you M. Horne whether you and your fellow Bisshops haue special cōmission from the Quenes Ma. for the exercise of your iurisdictiō I know not But I am most credibly informed ye haue none And as for excōmunicatiō ye wil haue none of her neyther wil ye acknowlege any such authority in her And therfore ye had nede to looke wel to your self and what answere ye will make if ye be ones called to an accompt either for this kind of doctrine so derogatory to the statutes and the Quenes M. prerogatiue that ye would seme to maintaine either for the practise of your iurisdiction without any sufficient Commission Remember now among other things M. Horne whether this dealing be agreable to your Othe by the which ye promised that to your power ye would assist and defend al iurisdictions priuilegies preheminences and authorities graunted or belonging to the Quenes Highnes her heires or successours or vnited and annexed to the imperiall Crowne of the realme Ye may thinke vpon this at your good leasure Remember also how you wil stand to this your
of the lay the bishops and the whole Conuocation withstanding that gifte with al their power I beleue it would trouble him or any wise man els to geue any good reason therefore the obedieÌ„ce of a ChristeÌ„ maÌ„ to the Catholike Church which al Christians in their Crede doe professe presupposed If I should farder aske M. Horn again how he caÌ„ goe for a bishop and write him selfe as he dothe in his booke the B. of Winchester being called to that functioÌ„ only by the letters patents of the Prince without due CoÌ„secration or imposition of handes by any Bishop or bisshops liuing which impositioÌ„ of haÌ„des S. Paule euideÌ„tly practised vpoÌ„ Timothe aÌ„d the vniuersal Church hath alwaies vsed as the only aÌ„d proper meanes to order a bishop of the Churche I am wel assured neither he nor al his fellowes being all vnordered prelats shall euer be able to make any sufficient or reasonable answer answering as ChristiaÌ„ Catholike meÌ„ whereby it may appeare that they may goe for right bishops of Christes Church but that thei must remain as they were before or mere lay men or simple priestes Last of al take you yourself in dede M. Horn for a bishop If so theÌ„ may you preache the word minister the sacrameÌ„ts bind aÌ„d lose vpoÌ„ the coÌ„missioÌ„ geueÌ„ you by God in holy scripture without any furder coÌ„missioÌ„ of the prince If you may so do theÌ„ put the case the Q. Mai. that now is or any other king or Queene of England hereafter should forbid you to preach the word to minister the sacraments or to execute any other part of the bishoply functioÌ„ â–ª and by coÌ„mmissioÌ„ appoint some other to that functioÌ„ Wil you obey or wil you not If yea theÌ„ do you forsake your duty and charge coÌ„mitted vnto you by God If not theÌ„ by vertue of this Act you incurre the penalty therof To this questioÌ„ answer M. Horn if you be able and make if you caÌ„ Christs coÌ„missioÌ„ the holy Scriptures and this Act to agree both together that the keping of the one import not the breach of thother But this shal you neuer be able to do while you liue staÌ„ding to that which in this your booke you haue coÌ„fessed Thus you see euery way how in your own sayings you are intrapped ouertakeÌ„ and coÌ„founded And so must it nedes fal out with euery maÌ„ that with any truth or ê“bability laboreth to maintain an vntruth or absurdity As for your forged and presuÌ„ptuous limitatioÌ„ vpoÌ„ the words of th' Act and abridgiÌ„g of the Q. Ma. autoriti therin expressed I leaue that mater furder to be coÌ„sidered by the graue wisdom of the most Honorables Here remain yet some vntruthes by you auouched that would be coÌ„futed which because the answer alredy waxeth prolixe and long I wil but touch The holy Gospel saith whose syns ye retain shal be retained whose syns ye lose in earth their syns shal be loosed in heaueÌ„ CoÌ„trary to the plaine words of the gospel you wil haue no actual bindiÌ„g or losing by the priest in dede but a declaratioÌ„ aÌ„d an assuraÌ„ce that they are losed or bouÌ„d coÌ„trary I say not only to the words of the gospel but also to the doctrin aÌ„d practise of the vniuersal Church wher the priest hath euer said to the peniteÌ„t Ego absoluote c. I absolue thee aÌ„d saieth not I declare and assure thee that thou art absolued This is a plaine heresy not much vnlike to the NouatiaÌ„s whoÌ„ S. Ambrose coÌ„futeth sauing that their heresy is not so large as is yours For they but in certain crimes denied power of losing in the church referring that power in such cases oÌ„ly to God You deny to be in the church any power at al either of binding or of losing referring al the power to God only aÌ„d not coÌ„sidering how God is to be praised qui taleÌ„ potestateÌ„ dedit hoiÌ„b Who gaue such power to men Which the coÌ„mon Iewes had yet the grace to coÌ„sider in the high Bishop aÌ„d chief priest Christ Iesus our Sauiour An other of your hereticall vntruthes in this place also is that you denie the sacramente of confirmation and that the holie ghoste is not geuen by the imposition of the Bisshoppes hands We reade in S Luke that Christe at his ascension promised the holy ghost to them which was performed vppon whitsonday And what was that but their confirmationÌ„ We reade that S. Paule after he had baptized certain parsons in the which baptisme no doubte they receiued the holy ghoste he put his handes vppon them and they thereby receiued the holy ghoste And this was their confirmation The like is writen in the place here by M. Fekenham alleaged of the Apostles Peter and Iohn that put theire handes vppon those that before were baptized by Philip the Deacon and they thervppon receiued the holy ghoste The which did in the primitiue Churche worke in the Christians with inuisible grace and visible miracles at the time of their confirmatioÌ„ as yt now worketh by inuisible grace onely with a strengthening and confirming of the ghostly and spiritual giftes before receiued wherof the Sacrament hath his name And therfore the Bishoppes coÌ„mission for geuing by the imposition of theire handes the holy ghoste may be iustified aswell by the former authorities of scripture as by the authority practise and doctrine of the Churche that belieueth that the holy ghoste is geueÌ„ for the encrease of al spiritual strength in confirmation The .164 Diuision pag. 109. a. M. Fekenham Wherevnto I do adioyne this obiectioÌ„ following First for the time of the old lawe whiche as Paule saide was a very figure of the new Moses Aaron Eleazarus being Priests they had by the very expresse worde of God this iurisdiction ouer the people of God as to sit in iudgement vpon them and that not only in Ecclesiasticall but also in Politike and ciuill matters and causes they did visite them they did refourme them they did order correct aÌ„d punish them so oft as cause required and without al commission of any ciuill Magistrate Gouernour Kinge or Prince Besides that for the whole time of the olde Lawe there was an expresse Law made where by all Ciuill Magistrats and Iudges were coÌ„maunded in al doubtfull matters to repaire to the Bisshops and Priests and to staie vppon their determinations and iudgemeÌ„ts without declining on the righte hande or the lefte And if that any maÌ„ should disobey the determinatioÌ„ once geuen of the Priest Morietur homo ille like as it appeareth Deut. 17. M. Horne This adiuÌ„ct vvil not serue your turn for it is not possible to stretch it vvithout bursting to ioyn with that you must conclude You begin to ioyne your vvorke together vvith a saying of S. Paule vvhich he .587 neuer said you should haue noted the place vvhere S. Paul saith that the old Lavv vvas a very figure of the nevv There is no such
by S. Paules ovvn proufes in defence of that he had taught and by the vvitnesse of S. Ambrose and Chrysostom that the man to be bareheaded and the vvoman couered vvas .618 not a Lavve order and decree made by S. Paule to the Corinthes as you vntruly fable but Gods ordinaunce made plain set forth and taught by him that all thinges might be don in the Churche in comely order to Gods glory Of like sorte vvas the reformation and order vvhereof you speake about the more vvorthy receiuing the Lordes Supper The Apostle maketh thereaboute no nevve Lavve order or decree besides .619 the Ghospell but reproueth the Corinthians for that they did not about the receipte thereof obserue the lavve of the Gospell He blameth them in general that their Churche assemblies vvere not to the encrease but rather to the decrease of vertue in theÌ„ selues He reproueth theÌ„ that in stead of brothlery loue vnity and concorde there vvas Contâ—mpte Schisme and dissension amongest them He rebuketh them for that they made that Supper Priuate vvhich the Lorde him selfe had made and instituted to be commoÌ„ He reprehendeth them for Drunkennesse and that vvith the contempte of the poore And he sharpely shaketh them vp for that they abuse the Church contemning the right vse thereof Is not this Christes Lavve that the people should encrease in vertue Is not this Christes commaundement that the Christians should liue in brotherly loue vnitye and concorde Is not this Christes Institution that his Supper should be coÌ„mon and not Pryuat Doth not Christes lavv condeÌ„ne Drunkerdes and contempte of the poore And is not this Gods decree that his house should not be prophaned or abused If these be Gods ordinances as you can not deny them to be than are they .620 not Paules lavves orders or decrees neither by vvriting or vvorde of mouthe othervvise than that Paule vvas Gods mouth and scribe to vtter not his ovvne lavves besides the Ghospell but Gods ordinaunces comprehended vvithin his Ghospell So that vvhether being presente he taught them by vvorde or being absent by vvriting he neither vvritte nor spake other then he had receiued of the Lord. He promised say you to dispose other things at his comming It is true but not othervvise then he did these aboue mentioned He exhorteth say you the ThessaloniaÌ„s to abide in the traditions vvhich they had learned by vvoorde or by vvriting Yee say truth but he dothe not therby binde them to this as to a lavve order or decree made by him besides the Ghospell but hee monisheth them as S. Ambrose expoundeth his meaning To stand fast continue and perseuere in the tradition of the Gospell So that the traditions he speaketh of are not other then the Doctrine of the .621 Ghospel I maruaile not that ye .622 misreporte Sainte Paule saying that he made orders and decrees touching praying and preaching vnto the people in tongues vnknovven and that all vvemen should keepe silence in the Churche and congregation for it may seeme yee neuer readde the place but tooke it as you heard it reported If you had readde the place you might haue seene vvith your ovvne eyes that S. Paule speaketh no vvhitte of that matter in the thirteenth as yee vntruely auouche and in the fourtenth you should haue perceiued that he in plaine speach proueth you a lyar For that he .623 denieth that these vvere his orders or decrees affirming them to be the Lords commaundementes and so dothe Theophilact Gloss. ordinar and Lyra vvitnesse also vvith Paule testifying that these vvere his vvords and meaning These places thus rightly considered it may easilie appearâ— vnto the moste vnskilful hovv litle .624 your purpose is helpen by them and that these groundes doe saile you So that your vvhole shift being sifted is founde naughte bothe in matter and fourme M. Horne Three other places remaine of M. FekenhaÌ„s allegatioÌ„ The first but the .3 in order that men should pray and prophecy that is preache or expounde scripture theire heades vncouered and that the womeÌ„ should pray with their heades couered The second is of such orders as the Apostle Paule ordeyned touching the holy Sacrament of the Eucharistia The thirde that he ordeined manie thinges aswell by writing as withowt writing and in all this seaking for no coÌ„mission at any lay mans hand To the two first M. Horne saieth that they were no lawes of Paules made by his authority besides the ghospel to binde the Corinthians as M. FekeÌ„ham imagineth but they were Gods own ordinauÌ„ce For God had so ordeined to signifie the superiority in the man and subiection in the woman and yt was the very law of nature And for the .2 point he did ordein no new thing but did set forth onely Gods owne lawes and that is that his supper should be common and not priuate In condemning also according to Gods lawe drunckerds and the coÌ„tempte of the poore and such as against Gods decree prophaned or abused his house And S. Paule him self denieth that theis were his orders or decrees but saieth they were the Lords commaundements And to the thirde he saieth that whether S. Paule taught by writing or by worde he taught nothing but that he receiued of the Lorde neither for any promise he made to dispose things at his â—â—mming did he dispose any thing otherwise then he receiuid of the Lorde For al this your solemne answere ye haue soluted M. Fekenhams argumente neuer a whit which doth not contende in this place whether this ordinaunce may be called properly Paules or Gods ordinaÌ„ce or whether they were beside the ghospel or no or what kinde of traditions they were that Paule taught The argument resteth in this that theis lawes orders and decrees were set forth published and diuulged yea put in execution by visitatioÌ„s and otherwise without any warraÌ„t of ciuil priÌ„ce Neither doth M. FekenhaÌ„ say that theis ordinaunces were made besides the ghospel and deliuered to the Corinthians as ye say he imagineth Your self M. Horne doe but dreame this for those words of M. FekenhaÌ„ of decrees made beside the gospel are referred to the lawes made by the Apostles in their synod not to the orders apointed to the CorinthiaÌ„s And to those decrees of the Apostles you haue answered neuer a word but with a shorte vntrue answere of a scripturelike and an vnscripturelyke visitation and a longe bible bable againste the order of such visitation as the Catholik Church vseth you haue trained your Reader with idle talke nothing to the purpose By a like craft ye make yt the thirde pointe in M. Fekenham that which he speaketh of lawes and orders made by the Apostles where yt was his second allegation as yet by you vnanswered but altogether vnder the visour of a scripturely visitation dissembled For there ye sawe ful wel ye were so mette withall and so strained that ye had no sterting hole vnlesse ye woulde say that yt was Gods
lawe in the newe testament that Christian mē should eate neither puddīgs nor any thing strāgled which ye thought belike to be a great incōuenience and therfore ful closely and in greate hucker mucker ye passed yt ouer And yet might ye haue freshely reasoned the matter therto yf your stomacke would haue serued you with telling vs visum est spiritui sancto nobis I◠semeth to the holy Ghost and to vs. And is not this Gods lawe thē also good M. Horne This geare I perceiue your weake stomacke could not wel digest For yf yt could and you withal could digest orderlie plainely and truely any good answeare ye should haue at length answered your selfe and shoulde haue founde yt as true that the ordināces cōcerning the head couered or vncouered and cōcerning the blessed Sacramēt be ād may as wel be called the ordināces or cōmaundemēts of S. Paule as the other are called praecepta Apostolorū the cōmaundemēts of the Apostles And what should we reason longe in this matter seing that S. Paule him selfe calleth theis praecepta mea my precepts or cōmaundements And sicut tradidi vobis as I haue deliuered vnto you And doth not S. Paule say plainely that he ordayned to the Churches of Galatia Collets or gatheringes of Almes to be made euery Sonday And saieth he not of him selfe that he gaue precepts to the Thessalonians Which yet he writeth not in his epistles but referreth thē to their former knowledge of deliuered doctrine by word of mouthe Otherwise yf ye wil so precisely vrge the matter we must now no lōger cal the old law the law of Moses we must no lōger name the prophecies of Hieremie Ezechiel or Daniel no more the ghospel of S. Math. S. Luke S. Mark or S. Iohn we must no lōger say the sword of God and of Gedeō nor the people belieued God and his seruante Moses But God be thāked these things wil stande together wel inough with a good cōstructiō and by a diuers relatiō Neither are they more cōtrary thē whē Christ said my doctrine is not my doctrine but my Fathers that sent me Yf we cōsider the prīcipal author of these lawes thē are thei Gods ordināces ād not Pauls or the Apostles by whose graciouse inspiratiō ād suggestiō they wer made S. Paule ād the Apostles were but ministers ād in that respect they may be called their lawes euen as the ministers by their ministery do truly forgeue and remitte sinne We must yet further cōsider here two things The first that some lawes there be of the Churche that are properly called Gods lawes as these that the Apostles set forth in holy scripture which Christe him selfe taught thē as concerning baptisme the holy Eucharistia and some other thinges Some other lawes there are that the Apostles set forth but not suche as they receiued at Christes own hāds and by his mouth but by his holy spirite after his ascension whiche are for that cause called Christes ād Gods lawes as for that the Apostles had al their authority to make suche lawes of him they are called also the lawes of the Apostles Namely these that were made in the first coūcel at Hierusalē the which M. Fekenhā alleageth for his purpose And betwixt these two ther is a great differēce For Christ gaue by him selfe fewe precepts and and of those matters onely that were necessary for our saluatiō And therfore they may by no humaine authority be infrīged or abolished But the precepts of the Apostles touching the gouernaūce of the Churche though no man cā by priuate authority breake thē yet may they and are many of thē by the authority of the Church abolished Namely such as were made for certain and special respectes and not to cōtinewe for euer but for a time As was the decree of the Apostles made at Hierusalem touching the eating of puddinges and thinges strangeled So we see the Sabboth day turned into the sonday So we see that though Christ celebrated his holy maundy of the blessed Eucharistia at night and gaue yt to his disciples after supper and in both kindes yet the Church vseth it fasting and for lay mē vnder one kinde For thoughe Christe cōmaunded vs to receiue which no man can dispense withall yet for the maner and fashion saieth S. Augustin he cōmaūded nothing but reserued that honour to the Apostles by whō he intēded to directe the Churches Who therfore also toke order for yt especially S. Paule among the Corinthians according as he promised I wil dispose other things when I come Which is the place M. Fekenham groundeth him self vpō against you And therevpon S. Augustine thinketh that whiche is vniformely and generally vsed throughout Christendome touching the order in the administration of this Sacrament to haue ben ordeined by S. Paule which he could not so conueniently prescribe and appoint in his Epistle So that ye see that though it be true these orders and lawes may be called Gods ordinaūces and lawes yet they are and may also well be called the lawes and ordinaunces of the Apostles And thus M. Fekenhams Argument standeth as before in his ful force euery way And all your talke concerning the Lords supper is quite from the purpose You tell vs that all was Gods Law that S. Paule appointed in the saide Epistle to the Corinthians Which if it were so yet ye reason not against M. Fekenham who speaketh not of those things that he tooke order for in his Epistle but of those things that he toke order for at his comming Whereof he said Caetera cùm venero disponam Other things I wil set in order when I come Which as they were done without writing as many things also that he deliuered by tradition to the Thessalonians as M. Fekenham rehearseth out of S. Paule so were they done against your fond conclusion that is without any other warrant of any lay persons Neither is the ordinaunce of praying and preaching the head vncouered proprely Gods law for then had it bene indispensable And then had you and your fellowes that preache with your cappe on your heades nede to thinke vpon some good answeare for the violating of Gods Law And wemen come to the Church to be maried with their heads open whiche might not be suffred if it were directly against Gods law And though S. Paul geueth this reason of superioritie and subection because as it seemeth it was a custome or maner proper to the Iewes yet both among the Romaines and other Gentils in S. Paules time and also throughout al Christendome at this daie the opening and discouering of the heade is a token of subiection and of duetifull honour to our Magistrates and other Superiours Wherefore if we consider the Scripture well we shall finde that S. Paule and the Apostles gaue many precepts in their Epistles of which in the written Gospell nothing is mentioned or ordeined And so your Lutheran Conclusion wil appeare starke false and
sinnes but declare onely sinnes to be remitted For Theodosius confessed that by the sentence of this Bishoppe he was excluded not only from the Church but from heauen also I wil now discourse only whether this storie be aptly brought foorth .4 for M. Fekenhams purpose which ye denie But he that doth not see most euidentlie that this Storie proueth S. Ambrose for causes Ecclesiastical to haue bene the head of the Church of Millaine and not the Emperour he will neuer see any truth as long as he liueth and is like to him that in a faire sunny daie stoppeth his eyes with his handes at midnoone and then crieth out that they are fooles that saie it is daie lighte No no euery man may easely see by this Storie that the tenour of your othe can not possiblie be iustified whereby men are vrged to swere that the Prince is supreme head not in one or two but in AL causes or things ECCLESIASTICAL Surely an vntrue and an horrible proposition The which S. Ambrose if he now liued rather then he woulde confesse he woulde be dismembred with wilde horses This is to open and to euident an absurditie and though ye will not or dare not confesse it with plaine wordes yet as we haue declared it may be wel gathered your selfe doe not like it And therfore ye craftelie wind your selfe from that as much as ye may possiblie and finde many starting holes as in the former leafe That out of Constantinus Storie it may not be gathered that Bisshoppes haue all manner of Cohibitiue Iurisdiction And here that it can not be proued by this Storie of Theodosius that they haue the seconde Cohibitiue Iurisdiction But in case out of bothe it may be gathered as it is in deede necessarilie gathered that the Prince is not supreame Heade in all matters Ecclesiastical then is Maister Fekenham free from taking the Othe as being such as neither he nor any good man may with safe conscience receiue Now further what if of this Storie it shal be proued most euidently that Bishops haue not only the .2 Cohibitiue but the first Cohibitiue too as ye call it And that it is so I sette fast footing and ioyne issue with you And first for your first Cohibitiue Iurisdiction as ye call it in which by you is comprehended excōmunication whiche ye see here practised without any Princes commission yea vppon the Prince him selfe And as no man euer read or hearde that S. Ambrose had any other commission either from Prince or from his Churche to excommunicate Theodosius and that as it is not likely that the whole Church and Congregation of Millaine woulde agree to the excōmunication of the Emperour or that they had any such authoritie So a man may doubte whether there were any one laie man or Priest that was of such courage as herein to ioyne with S. Ambrose in so dāgerous but yet a worthy enterprise Surely S. Ambrose had none other cōmission then all other Bisshops then or sithens haue had None other I say then he had when he excōmunicated a seruant of the Erle Stillico for forging of false letters Which excōmunication wrought so wōderously that he waxed mad and was possessed of the Diuel that began al to teare him None other then he had when he excōmunicated also Maximus the tyrāt not without great daunger of his life None other I say then that that he receiued of God when he was made Bishope This iurisdiction then did S. Ambrose exercise by his supreame Ecclesiasticall authoritie vppon the higest Monarche of al the world This did he by his episcopal office and yet not without a plaine celestiall reuelation to encourage hym therto and to confirme him as him selfe declareth Herein his doinges were agreable to his teachinges For he taught with all other Catholikes that this excommunication perteyneth to the Bishopes ād not to the multitud The Bishops office is sayth he if it maybe to heale canckered and foystered soores and if that may not be to cut the perniciouse and rotten partes quite of It is then a most true principle that Bisshops neede to looke for none other warrant to excōmunicate any man that deserueth excōmunication no nor the Prince neither putting the case as ye falsely do that he is the head of the Church And therfore either you muste take from him thys vnnatural and monstrouse head by which ye sette two heades vpon one bodie or ye muste graunte him authoritie to excommunicat to Maruell it is to me if this your preaching and teaching be so true and sure as ye make it that the learned men about Theodosius could not espie it O that ye had bene at his elbowe to haue enspired him whith a litle of your newe diuinitie ye might haue wonderfullie eased his woful harte and perchance if you might haue proued your doctrine haue worne for your labour the Popes triple croune by Theodosius good helpe for suche good seruice in so greate distresse What a sort of dolts had Theodosius being so mighty a Prince about him that none of them could tell him that he neded not to passe a buttē for S. Ambroses excōmunicatiō vnlesse he saw yt withal sealed by the whole congregation Yf Theodosius had learned this lesson he would haue shifted wel inough for him felfe nor neded not to haue pined away so many moneths with cōtinual mourning and lamentatiō But suerly yf ye had tolde him so M. Horne he would haue takē you as ye are that is for a lier and an heretike He was as I haue sayed brought vp in the knowledge of Gods law ād knew ful wel that he was laufully excommunicated by S. Ambrose The whiche he did muche feare pronounced not by a Bishop onely that hath therto ordinary but such was his deuotiō and his life so cōformable to Gods lawes of other that had none authority at al. And therefore being on a time excommunicated of a froward mōk hauing none authority therto he would neither eat nor drink vntil he wer assoiled of him yea though th'Archbishop him self of Cōstātinople offred to assoil him We will now come to the 2. cohibitiue as ye cal yt and to the authority of making lawes and decrees euidently to be proued by this story For from whense commeth this order and maner to distincte the chauncell from the bodie of the Churche and to place the priestes in the one and the laity in the other but from the Bishops without any commission of the Prince or people The which order and lawe ye see that S Ambrose appointed to the Prince hym selfe which he euer afterward kepte thoughe before he vsed the cōtrary Againe doth not S. Ambrose prescribe to Theodosius for his penaunce a certain lawe and order to be set forth by him by his proclamation Thirdly is it not a Law made of the Bishops and councel without any commission of Princes or people that a sentence ones geuen or
400. b. 407. b. 468. a. b M. Ievvels Regester 214. a. A Copie of M. Ievvels Rhetorike 142. b 192. b. 246. b. 399. b. M. Ievvel ouerthrovven by his ovvne Charles 240. b. M. Ievvels hipocrisie 407. a. 515. a. The Iesuites 533. a. b. Ignatius for the bisshops Superioritie 525. a. b. Image breakers condemned 223. a. 234. b. 260. b. Inuesturing of bisshops hovve it came to Princes handes and hovve it vvas taken from them 254. a. b. Geuen vp by Henrie the .5 282. b. Graunted by the Pope 389. b. 325. a. Geuen ouer in Hungarie 300. b. Iohn the Pope a Martir 167. b. Iohn the .22 Pope 336. a. b. King Iohn 312. seq Iosaphat 50. 51. Iosias 53. a. Iosue 45. b. Isacius themperour Heraclius his Lieutenant 196. a. Isidorus against the Princes Supreme Gouernement 365. seq Iustinus the elder 166. 167. Iustinian the first 169. and .14 leaues after Iustinian the second 201. a. b. K. S. Peters keyes 226. a. sequentib 242. a. Miracles done by keyes 226. a. VVhat the keyes vvere that vvere sent to Charles Martell 227. a. Knokes against the lineal succession of Princes 25. ◠L. LAnfrancus of Caunterburie 295. a ▪ Laie men in reformation of Ecclesiasticall matters maye not b◠present 131. b. 153. a. VVhie thei are present in Councelles 150. a. 255. b. In vvhat order thei sitte in Councelles 237. b. 238. a. Gods lavves and the Churche lavves 486. b. 487. a. Legates see Pope Leo the Great 133. Proufes for the Popes primacie out of Leo. 134. b. 135. 136. Leo the .3 Pope 240.241.242 Leo the .9 Pope 274 a. Levvys the first Emperour 249. Levvys the fourth Emperour 333.334 seq S. Levvys of Fraunce 324. a. b. Liberius no Arrian 112. a. A complainte for defacing of Libraries 292. a. Licinius the tyran 297. a. Lotharius Emperour 283. a. King Lucius of Britannie 397. seq Hovve king Lucius vvas Gods vicar 400. b. Luther condemneth the Princes Supremacie in Ecclesiastical causes 22 a. 508. Lutherans and Caluinistes at mutuall dissension 432.433.434 M. The Madgeburgenses denie Princes to be heads of the Church 22. a. Manfredus 325 a. Marsilius Patauinu◠an heretike 334. a. b. Martian the Emperour 140. b. 147. a. 251. b. 152. b. Martyrdome vvithout any cause of faithe 308. a. Maximilian the first 362. Hovve Christ and hovve the Priest is a Mediatour 522. a. b. Melanchthon vvil not haue Princes to iudge of doctrine 72. b. Sir Thomas Mores Opinion of the Popes Primacie 38. a. Mortal sinne 536 a. The statute of Mortmaine 327. a. b. Moyses vvas a Priest ▪ 43. b. N. The Nicene Councel 101. sequentib Called by Siluester 491. b. 492. a. Nicolaus the first Pope 257. Nilus of Thessalonica 384. a. b. M. Novvell put to his shiftes by M. Dorman 45. b. Maister Novvels boyishe Rhetorike 46. a. M. Novvels maner of reasoning reproued of M. Horne 402. b. Maister Novvels vvitte commended 481. Maister Novvels vnsauery solution 507. a. O. OEcumenius for the Sacrifice 407. Orders and decrees made by S. Paule beside the vvritē gospel 485. b. 486. a. 488. b. Origine cursed 170. a. b. The Othe 423. and seuen leaues folovving The Othe contrarie to an Article of our Crede 423. b. 24. a. sequent 427. The Othe againe 451.452 and manie leaues follovving Item fol. 509 ▪ and .510 Otho the first 268. sequent Otho the fourthe 311. a. b. Oxforde made an vniuersitie 292. b. P. PApiste Historians 203. a. b. The order of the Parlement aboute the Conqueste 299. b. Pastours 409. a. b. 417. a. Paterani 318. b. 319. b. Pelagius no english Monke 528. b. Penaunce enioined to Theodosius 498. a. b. Peterpence paied in Englande 293. a. Petrus de Corbario 336. b. 337. a. Petrus Cunerius 341. b. 342. a. Petrus Bertrandus 342. a. et b. Petrus de Aliaco 353. a. Philip le beau the Frenche Kinge 329. sequent Philip de Valois 341. sequent Philip the first Christian Emperour 39◠b. sequent Phocas 194.195 Pilgrimage in Charlemaines time 236. b. Pilgrimage to S. Thomas of Caunterbury 309. a. Praier for the dead and to Saintes in Constantines time 87. a ▪ Praier for the dead in Charlemaines time 236. b. Priestes haue Authoritie to expounde the Scripture 41. a. Priesthood aboue a kingdome 73. b. 74. a. Of the vvorde Priest and Priesthood 405. seq 472. a b. Princes Supreme Gouernement in Ecclesiasticall causes condemned of all sortes of Protestants out of England 21. b. 22. a. b. 208. a. Hovve Princes do gouerne in cases of the first Table 71. b. 72. a. Euill successe of Princes intermedlinge in causes ecclesiastical 171. Hovve Princes do strenghthen the Lavves of the Churche 176. b. 179. b. Priuileges graunted to Poules Church in London 322. a. The vneuen dealing of Protestantes 4. a. Protestants cōfounded about the matter of succession 8. a. Protestants like to Arrians 188. a. VVhy Protestantes can not see the Truth 247. b. The Protestants Church compared to the schismaticall temple of Samaria 430. b. 431. a. Polidore foulie falsified by M. Horne 350. a. b. Pope The Popes Primacie instituted by God 38. a. 320. a. Acknovvleadged by the late Grecians 76. b. Confessed by the Emperour Valentinian 81. a ▪ By Theodosius the first 115. b. 120. b. By the seconde Generall Councell 121. a. By S. Hierom. 125. a. Proued out of the third General Councel 129.130 Proued out of the fourth General Coūcel 149.150.152.153.154 a. Proued out of Synodus Romana by M. Horne Authorised 158.159.162 Confessed by Iustinus the Elder 166. By Iustinian the Emperour 175.176 Proued by the Councell of Braccara in Spaine 185 a. By the sixt Generall Councell 209. a. By the seuenth Generall Councell 223. b. By the booke of Carolus that Caluin and Maister Ievvell alleageth 240. b. By the true Charles 241. a. By the eight Generall Councell 259. a. By Basilius the Emperour of Grece 259. b. By Otho the first 268. a. b. 273. a. By hughe Capet the Frenche Kinge 272. a. By Frederike Barbarossa 286. b. Agnised in Britannie before the Saxons 291. a. b. 397. a. b. In England before the conquest 292. 293. By VVilliam Conquerour 294.306 b. By Lanfrancus 295. By the Armenians 303. b. 304. a. By the Aethyopians 304. b. 305. a. By Kinge Steuen 306 a. By Kinge Henry the .2 306.309 a. By Frederike the seconde 319. b. Practised in Englande in king Henrie the third his time 321. b. In Fraunce by S. Levvys 324. b. In Englāde by kinge Edvvard the first 326. a. b. By Philip the French Kinge 330 a. b. By Durādus M. Hornes Author 331. b. By Kinge Edvvarde the thirde 344. b. 345. a. By Charles the .4 Emperour 346. b. 347. a. b. By Kinge Richard the secōde 350.351 a. By Petrus de Aliaco M. Hornes Author 353. a. By Sigismunde the Emperour
fo 199 a 10. Ansvver fol. 89. b Replie fo 380 a 11. Ansvver fol. 93. b Replie fol. 397 Ansvver fol. 47. a. fol. 55. Ansvver fol. 101. b. Reply fol. 435. a. 436. b. Ansvver fol. 58. 59. August in Psal. cont parteÌ„ Dona Tom. 7. Ansvver fol. 2. a. Fol. 7. fol. 104. fol. 3. b. Fol. 6. a. Fol. 7. b. Fol. 128. a. Mr th 7. Reply fo 5â— Ansvver fol. 128. col 2. 129 col 1. Replie Fol. 5.7 Fol. 527. sequeÌ„t a Fol. 127 120. 123. Reply 451. a. b Ansvver fo 96.97.105 et 207 Reply 411. b. 416 a. 447. a. 451. b. Vide Remundum Rufum in Duplicatione coÌ„t PatronuÌ„ Molinaei Fol. 76. 2 Pet. 2. * See the 3. Chapter of the .1 booke Aug. de vtil credeÌ„di cap. 9. Malac. 3. Ero testis velox Replie Fol. 22. Fol. 508. Sozo lib. 3. cap. 8. Socrat. li. 2. cap. 15. Opta li. 2. Victor de persequut Vandal In parua Confessio de coena Domini Staphylus in Apolo part 3. Actes aÌ„d Monumentes fol. 553. Psalm 75 1. Tim. 5. No countrey in Christendome acknovvledgeth the prince for supreame head beside Englande Lutherus Contra Art Louauienses Tom. 2. Magdeb. in praefat Cent. 7. Caluinus in Osee. 1. et Amos. 7 Iacob Acontius StratageÌ„ Satanae lib. 3. See the leafe 15. Andreas Modre de Ecclesia lib. 2. c. 10. 1. The first vntruthe slaÌ„derouâ— coÌ„cerniÌ„g M. FekeÌ„hams meaning 2. His chief â–ª end vvas farr othervvise as shall appeare The cause vvhy M. FekenhaÌ„ deliuered his litle Treatise to M. Horne Fol. 1. pag. 2. Vvhy M. F. caused the same to be deliuered to some of the CouÌ„cell The third vntruth you neuer proue the like gouernemente Namely in al Ecclesiastical things and causes The principal questions coÌ„cerning Ecclesiastical regiment vvhich M. Horn doth not onâ— touche No such regiment as M. Horne defeÌ„deth among al the sectes sauing in England M. Horne himselfe denieth this supremacie in al causes â—cclesiastical The vneuen dealing of the protestants A challenge to M. Horn. M Horns tale incredible M. Horn's late bragge The 4 vntruthe For he vvrongfully alleageth both the vvordes and meaning of his Authours The 5. vntruthe in vvrongfully charging M. FekeÌ„ham for the Title of his treatise The 6. vntruthe the resolutioÌ„s are truly reported as shal appeare The 7 vntruthe Slaunderous Hovv vvel M. â—orne kâ—peth his ovvn rule of circumstances In vvhat point the title of M. Fek. Treatise may be counted faulty M. Horne no Bisâ—h nor Pâ—elate of the Garter M. Horn the firste B. of his race in the See of Vvinchester In the Fortresse of our first faith annexed to Ven. Bede par 2 cap. 1.3 8. The Protestantes vvoÌ„derfully trobled about the questioÌ„ of the continual succession of Bisshops Lecherie turned into the name of vvedlock M. Horn and his fellovves accoÌ„pted heretikes by the Apologie of England Apologia Lati. in 8. pag 33. Religion â—â—ered in â—ngland â—gaiÌ„st the 〈◊〉 of the vvhole Clâ—rgie M. Horn can not defend and mainteine his heresies nor himself to be a Bisshop by anie lavve of the Realme See the Apologie of Staphilus Fol 81. The .8 vntruth slaÌ„derouse 〈◊〉 in dâ—â—de the vvâ—orste kindes of speaches In all that bookâ— of M Feck The 9. vntruth M. FekenhaÌ„ vvas neuer so ansvvered the 10. vntruth Incredible The .11 vntruth There vvas no suche reporte made The .12 vntruth slaÌ„derous The .13 vntruth notoriously slaÌ„derous Concerning the confereÌ„ce at VVestmynster in the first yere of the Quenes Maiesties Reigne The questioÌ„s disorderly put out At MoÌ„ster by reason of Disputations in one yere the Lutherans thrust out the Catholiks the Anabaptists the LutheraÌ„s Sleiden lib. 10. The clergies sute to the parliameÌ„t The Catholikes not suffred to replie The Catholikes required in Aphrica the Popes legate to be present in disputations with the AriaÌ„s Vict. lib. 2. de perseq-Vandal The .14 Vntruth That M. FekenhaÌ„ shoulde geue vp his Treatise in vvriting after he vvas resolued by M. Horn. In the ansvvere to the resolutioÌ„s the 440 leaf The 15. vntruethe vilainouâ— and slauâ—derous M FekenhaÌ„ by all his dedes hath allvvaies shevved himselfe a most obedient subiect The 16. vntruthe Diuelish and spritish The 17.18 and 19 vntruthâ— blasphemous horrible and vilainous For neither is the pope any heretike neither do Catholiks make him their God Neither wish tâ—ei hiÌ„ to reigne in the Quenes place that is to haue teÌ„poral iurisdiction as the Quenes Maâ— hath Act. 5. Act. 24. Vict de per seq Vand. An olde practise of Infidels Ievves and heretâ—ks Sedition the pecuiiar fruitâ— of heresy Vide vvald doct fidei tom 2. Doctrinali Documento 1 Aene. Pius in Praefaet De orig Bohemiae Nauclerus generat 49. pag. 48â— Polidore lib. 22. Hist. Ang. Sleidan lib 4. in sine IdeÌ„ li. 17. 19. In Apolog. hart 3. Of the late rebellion in Flanders In Resp. Ducissae 6. Aprilis Pulchrum est coruos deludere hiantes * An vnmanerlie talke meet for so clenly a Gospel Recueil de â—hoses aduenues en Anuers An. 1566. By vvhat meanes the nevv prechiÌ„gâ— entered first the tovvne of Antvverp The Catholikes no seditious subiects VVhye the catholiks shuld be borne vvithal The Queenes title Defender of the faith The obedience of the EuaÌ„gelicall brethren in causes Ecclesiastical Magdeb. pref ceÌ„t 7 The LutheraaÌ„ in Germany deny this supremacie Cent. â— CoÌ„tra artic Lou. Tom. 2. Andreas Modreuius de Ecclesia lib. 2. c. 10. The Zvvinglians deny this supremacy Caluin c. 7. Amos. A nevve secte in Englâ—nd contrary to al the vvorlde beside as vvel papistes as protestants They may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laicocephali as ye vvold say Lay-heads or Laiehead makers Antonie Gilbie in his admonition to England and ScotlaÌ„d to call them to repeÌ„taÌ„ce ImpriÌ„ted at Geneua by Iohn Criâ—pine 1558. p 69 * See how religiosly the Protestantes speake of their Princes Ibidem Fol. 70. Gilbies iudgemeÌ„t concerninge the religion that novv is Iohn Knokes in his appellation and his exortatioÌ„ to the nobilitie of Scotland Fol. 77. ImpriÌ„ted at Geneua An 1558. In his appellation to the Nobility the .36 leafe Christopher GoodmaÌ„ how Superiours ought to be obeied and imprinted at Geneua by Iohn Crispin 15â—8 c. 5. fol. 54. Cap 8. fol. 96. M. Sands M. Vvhitingam in the Preface A moste true defence for M FekeÌ„ham The 20. vntruthe For not in actioÌ„s belongiÌ„g properly to the things gouerned but beloÌ„ging properly to the gouernour and to his end The 21. vntruthe proued to be so by M. Horn him selfe â–ª as it shall straight appere The 22. vntruthe M. FekeÌ„ham affirmed no such thiÌ„g The definitioÌ„ of a Supreme Gouernour How the prince is the Supreame head and gouernour of al persoÌ„s Th ende of the teÌ„poral gouernmeÌ„t The ende of the spiritual gouernmeÌ„t VVhy Princes are most bound to aide the â—pirituall povver Fol. 96.97 M. Horn contrary to himself The 23 vntruthe slaÌ„derous For M. FekenhaÌ„ so did
so It is your ovvne Argument Vide fol. 105. col â— in princip fol. 110. col 2. in fine Double authority in the Apostles ordinary and extra ordinary Luc. 221. M. Ievvel in his reply agaiÌ„st M. D. Harding Matt. 28. Marc. 16. Act. 20. Math. 18. Act. 16. 2. Tim. 4. 1. Thess. 5. 1. Tim. 5. Act. 8. Act. 15. The holy ghost is geuen in confirmation Hiero. cont Lucifer Si hoc loco quaeras qui in Ecclesia baptizatus nisi per manus episcopi non accipiat spiritum sanctum disce hanc obseruationeÌ„ ex â—a authoritate descendere quod post ascensum Domini spiritê° S. ad Apostolos desâ—endit multis in locis ideÌ„ factitatuÌ„ reperimus August Contra literas Petiliani lib. 2. Cap. 104. M. Hornâ— extraordinary rayling processe Li. 50. tit 4. de muneribus honoribus Act. 15. 2. Cor. 5. Ephes. 6. vvhether their visitations novve are al scripturely 1. Tim. 5. Habentes damnationem quiae primam fideÌ„ irritam fecerunt See the iniunctions False LatiÌ„ in maister Horns articles proposed to be subscribed in his visitation at Oxford Novvell fol 86. fac 2. A ministriÌ„g preacher that could not read his liceÌ„ce geuen him to preach See what clerkly and godly curats are novv in England Matt. 4. The truÌ„petouâ— minister at Otterborne 3. Reg. 12. Fecit prophana in excelsis et sacerdotes de extremis populi qui noÌ„ eraÌ„t de filijs Leui. Luth. super postil 1. Domin aduentus In vvhat sense a maÌ„ may call their visitations in England scripturely visitations or preachiÌ„gs Matt. 4. O detestable impiety The error agaiÌ„st the reall presence of Christ in the sacrameÌ„t is for any lavve made to the coÌ„trary to be taken for heresie as it vvas vvont to be An. â— Ed. 6. cap 1. An. 1. Eli. cap. 1. A man may fynd as good matter against the decrees of the Apostles as Luther fyndeth against the generall CouÌ„cells Prius fo 58 The .614 vntruthe The argument iâ— right good as it hath in the former diuision appeared The .615 vntruthe For M. Fekenham said not the matters done at Corinthe to haue bene done beside the Ghospel but the decrees of the Apostles so to haue bene done The .616 vntruthe for neither the Corinthes nor the Catholikes novv obiâ—cted in like sorte The .617 vntruthe S. Ambrose saith not of Gods lavve but secundum legem according to the lavve and he meaneth the old law Leuit 19. not the lavv of the Gospell The .618 vntruthe It vvas S. Paules lavv though Gods lavve also as shall appeare The .619 vntruthe If you meane the vvriten gospel as you seme to doe aÌ„d as you must do if you reason vvel The .620 vntruthe For they are bothe Gods ordinaunces and S. Paules to as shal appeare * yea by inspiratioÌ„ of the holy Ghost not of any vvriten Gospell The .621 Vntruth The Traditions that S. Paule speaketh of are other then the vvriten Gospel and that you meane The .622 Vntruth Missequoting is no missereporting The .623 Vntruth He denieth theÌ„ not to be his ovvn because they vvere the Lords coÌ„maundementâ— Bothe dâ— stand wel together as shal appeare The .624 Vntruth For M. Fekenhamâ— purpos was so much holpeÌ„ hereby that you neuer durste come nigh his Argument 2. Thes. 2. Concerning certaine decrees and orders made by S. Paule alleaged by M. Fekenham M. Horne being not able to ansvvere M. FekeÌ„haÌ„s 2. allegation dissembleth it altogether Act. 15. 16. 1. Cor. 11. 1. Cor. 16. 1. Thess. 4 Scitis quae praeceptae dederim vobis Iudic. 7. gladius domini Gedeonis CredideruÌ„t domino et seruo eius Mosi Ioan. 7. A distinctioÌ„ to be noted of God his lavves and the Churches lavves A differeÌ„ce betvvene the Apostles ordinances and those that properly are called Gods ordinances August 118. ad Ianuar Et ideo non praecepit quo deinceps ordine sumeretur vt Apostolis per quos Ecclesias dispositurus erat seruaret hunc honorem Ibidem Vnde intelligi datur quia multuÌ„ erat vt in epistolae totum illum agendi ordineÌ„ insinuaret queÌ„ vniuersa per orbem seruat Ecclesia ab ipso ordinatum esse quod nulla morum diuersitate variatur M Fekenham speaketh of one thiÌ„g and M H reasoneth agaiÌ„st an other thing Vide HeptacoloÌ„ L. Campestri coÌ„tra Luther Apologiam An. 1523. 1. Cor. 5. Lu. 5. 7 Gal 5. Mat. 5. Philip. 3. Coloss. 2. 1. Tim. 3. Tit. 2. Ioan. 16. 14. â—ibro 10. dist Eccl. cap. 2. Lib. 7. hist. Trip. ca. 12 Theod. li. 5. hist. Eccles ca. 18. The .625 vntruthe It vvas in the time of Syluester as shal appeare Nicep lib. 8. ca. 14. Sozom. lib. 1. ca. 17. Lib. 2. to .2 He. 68. Lib. 1. cap. 1. The .626 vntruthe slaunderous For both staÌ„d vvel together as shall appeare The .627 vntruthe As it shall appeare out of Cusanus M. Hornes ovvn Author The .628 vntruthe It is no part of ecclesiastical Iurisdistion as the Emperouâ— doth it The .629 vntruthe No such thing can be gathered of those Authourâ— The .630 vntruthe For if he thought not so as he saied it vvas no Policy but a sinne Lib. 1. cap. 2. Lib. 8. cap. 16. Euseb. lib. 3. De vita Constant. Sozom. lib. 1. cap. 4. The .631 vntruthe He relented nothiÌ„g but shevved his due Reuerence The 632. vntruthe Facing as hath before ben shevved in the .2 booke cap. 3. The .633 vntruthe Athanasius attributed no such Authority to the Emperour but of all meÌ„ denied it most vnto him See before fol. 94. and so forth The .634 vntruthe The Pope and the Bisshoppes Iudged it not the'mperor but vvith theiâ— leaue See before Fol. â—1 The 635. vntruthe this or els foloweth not Many are somtymes called to iudge betvvene parties vvho yet haue no Authoritye ouer the parties The .636 vntruthe This Ergo is your ovvne not M. Fekenhams Constantine acknowledgeth the cleargies superiority Ex. Ruff. lib. 10. eccles hist. cap. 2. Li. â— c. 26. Li. 3. c. 15. Vide fo 118 Synodus sexta iÌ„ sermone acclamatorio ad Imperatorem Act. 18. fo 403. co 1. Arrius diuisor atque partitor Trinitatis insurgebat continuò CoÌ„stantinus semper Augustus Siluester laudabilis magnam atque insigneÌ„ in Nicea Synodum congregabant Eusebius in Chroâ— Damas. in Pontif. Isidorus tom 1. CoÌ„cil in praefat Nic. CoÌ„c Platina in Siluestro Rhegino in Chron. PantaleoÌ„ in Chronograph Photius Patriarch CoÌ„st de 7. Conc. Oecum ad MichaeleÌ„ Bulg Principem Vide fol. 118. lib. 1. Malèdicta glosa quae destruit textum Aug. ad ConsentiuÌ„ de maÌ„datio Tom. 4 The policy of our newe euangelical schole Ruffinus li. 1. ca. 2. Nice li. 8. cap. 16. Cap. 4. fo 103. et 104. * Lib. 2. cap. 2. 3. fol. 90. sequentib Item fol. 94. et seq De officio eius cui mandata est Iurisdictio MaÌ„datam The .637 vntruth For that historie maketh much for M. Feck