except you tell vs withal and proue it to that in such reformation the whole clergy and the temporalty tooke the Kinge and not the Pope to be the supreame head Gouernour and directer thereof and of al other Ecclesiastical causes also Verily your own authors shewe playnely the coÌ„trary And the Popes authority was at this tyme takeÌ„ to be of such weight and force that the great league made betweÌ„ our KiÌ„g aÌ„d the FreÌ„ch King was coÌ„firmed by the Pope Ye wil perhapps replie and say the Popes whole Authority was abolished a commaundement being geuen vpon paine of drowninge no man shoulde bring into the realme any kinde of letters from the Pope Ye wil tel vs also of certaine letters that the Kinge sent to the Pope admonisshing him to leaue his disordered doings and when that woulde not serue he redressed them by acte of Parliament Why doe ye not M. Horne laye forth the tenour of those letters which as yet I finde not in any of your marginall authours Belyke there lieth some thing hidde that ye woulde be loth your reader should knowe least yt bewray your weake and feble argumente as yt doth in dede Neither that only but directlye proueth the Popes primacy Did this Kinge wene you M. Horne cal the Pope Antichrist as ye doe Or wrote he him self supreame head of the Churche of England Or did he abolishe the popes authority in England Harken then I pray you euen to the beginning of his letters Sanctissimo in Christo Patri Domino Clementi diuina prouidentia sacrosanctae Romanae ac vniuersalis Ecclesiae summo pontifici Edwardus eadeÌ„m gratia rex Francorum Angliae dux Hiberniae deuot a pedum oscula beatorum To the most holy father in Christ the Lorde Clement by Gods prouidence the high bisshop of the holy and vniuersall Churche of Rome Edward by the same grace King of Fraunce and England and Duke of Ireland offereth deuoutly to kisse his holy feete He calleth the Pope Successorem Apostolorum Principis the successour of the prince of the Apostles he desireth the pope to consider the great deuotion and obedience that the King the Cleargie and the people had shewed hitherto to the Sea of Rome He saieth vt nos nostri qui personam vestraÌ„ sanctiss sanctam Rom. Ecclesiam dominari cupimus vt debemus c. that he and all his did desire euen as their dutie was that his holy person and the holy Churche of Rome might gouerne and rule Now M. Horne vnlesse vppon some sodayne and newe deuotioÌ„ ye intende to haue the pope beare rule in England againe and will also offer your selfe yf neede be to kysse the Popes fote to wich thing this great and mighty Prince was not ashamed to say tell vs no more for shame of these letters Neither tel vs of disorders reformed nowe almost two hundred yeares agoe to make thereby an vnseasonable and fonde argumente to abolishe all the Popes authority in our Dayes The effecte then of those letters were to pray and that most humbly the Pope that he woulde not by reseruations collations and prouisions of Archbishoprykes Bishoprykes Abbeis Priories and other dignities and benefices bestowe any ecclesiasticall lyuinges in Englande vppon straungers and aliens The whych thyng hath bene euer synce straitly sene to and there were two Actes of parliament made in this Kinges dayes agaynst the sayed prouisions And yet did the popes ordinarie and laufull authoritie in matters and causes ecclesiasticall remayne whole and entiere as before Neyther doe I fynde nor take it to be true that suche persons as were promoted by the Pope were expelled the realme Nor did the statute take place againste suche as had taken before the enacting of the same corporal possession As for Nauclere it is no maruell yf he being a straunger doth not write so exactely of our matters And no doubte he is deceiued in writinge that the kinge forbad any letters to be browght from the Pope But what say I he is deceiued Nay you that should knowe Englishe matters better then he especially such as by penne ye set abrode into the face of the worlde are deceiued and not Nauclerus Yea rather ye haue wilfully peruerted Nauclerus and drawen his sentence as Cacus did Hercules oxen backwarde into your Cacus denne and to beguile and deceiue your simâ—le reader and to bring him into a fooles paradise therin fondly to reioyce with you as thoughe this King abolisshed all the Popes authority and Iurisdiction For thoughe Nauclerus his wordes be general yet they may be wel vnderstanded and restrayned to suche letters as conteyned any suche collatioÌ„ or prouision inhibited by the statute But you least this shoulde be espied haue altered the forme and order of your authours wordes placing that firste that he placed laste As before coÌ„trariewise ye placed in Paulus Aemilius that laste whiche he placed firste Then haue ye falsly traÌ„slated your authour to wrye him to your wroÌ„gful purpose He expelled sayeth Nauclerus all persons promoted to any benefice in his realme by the Pope commaundinge vnder payne of drowning that no man shoulde exequute there the Popes letters what so euer they were Your authour speaketh not of bringinge letters into the Realme those are your owne wordes falsly fathered vpon him but of exequutioÌ„ And therefore the generall wordes following what so euer are to be restrayned to the exequution of the Popes letters contrarie to the order taken against the sayde prouisions and of none other Whiche statute doth no more take away the Popes ecclesiastical and ordinary authoritie then this kinges royall authority was taken away because the Parliament vppon reasonable causes denied him a certaine paymente that he there demaunded And yet yf I shoulde followe your vayne and humour in your newe rhetoryke I might thereby aswell inferre that the people toke him for no king as you by as good argumentes inferre the abolishing of the Popes authority Nowe as towching theis prouisioÌ„s they were not altogether abolished against the Popes will For this matter was loÌ„g in debate betwene the Pope and the king and at lengthe yt was agreed by the Pope that he woulde not practise anye more suche prouisions And on the kinges parte it was agreed that Archbishoppes and Bishops should be chosen by the Chapter of the cathedral Church without any interruption or impedimente of the king As appeareth aswell in the sayde epistle sente by the king to the Pope as by our chroniclers M. Horne The .137 Diuision pag. 82. b. Next to Levves vvas Charles the .4 chosen Emperour vvho helde a councel at Mentze vvith the Prelates and Princes in the yere of the Lorde 1359. vvherein he much reproued the Popes Legate for his disorders and coÌ„maunded the Archbishop of Mentze to reforme his Clergy and the disorders amongest them for othervvise he would see to it him selfe .451 The Popes Legate seing hovv the Emperor tooke vpon him gate
but for the dead also And anon after speaking of the sacrifice of the Masse that you denie and shewing what excellencie in vertue the Bishope or priest ought to haue aboue other he saieth that he must in althings excel other for whō he maketh this intercessiō to God so far as it is mete that the ruler passe and exced the subiect For sayth he whē the priest hath called for the holy Ghost ād hath made the sacrifice which we ought most to reuerence and to tremble and feare at handling continually our common Lord I demaund among what states shal we place him How great integrity shal we loke for at his handes How great holines and deuotiō Cōsider what those hādes ought to be that shal minister such things Cōsider what tong he ought to haue that shal speak such words Cōsider finally that his soule ought to be of all other most pure ād holy that shal receiue so great ād so worthy a spirit At that time he meaneth of the cōsecratiō of the blessed sacrifice the angels are present with the priest and al the orders of the heauēly powers do make a shoute the place that is nigh to the alter is for the honor of him that is sacrificed replenished with the companies of angels Which a man may wel beleue by reason of so great a sacrifice as is then made Thus muche haue I shewed you M. Horne owt of that most learned light of the Greeke Church Ioannes Chrisostomus aswell to cause you to vnderstand your detestable heresie againste the priesthod of the newe testamente as that the priestes haue a dignity and a singular excellēt regimente aboue secular Princes They haue their spirituall sword that two edged sword I say that cutteth both bodie and soule and by excōmunication if the party repent not casteth both into the deape dongeon of hel And shall all this be counted no rule nor regiment M. Horne being in dede the cheif and the principal regimēt of al other It is yt is M. Horn the highest gouernmēt of al other and of greatest charge and importance And muche better may yt be said to this euāgelical pastour that was sayd to Agamēnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not mete for him all the night longe to slepe that hath so muche people and suche a charge to kepe Yea ye are forced your self M. Horn to cōfesse yt a spiritual gouernmēt and rule Wherby of necessity followeth the ouerturning and ouerthrowīg of your lay supremacie For these being the chief matters or things Ecclesiasticall as your selfe can not denie and the Prince hauing nothing to doe with them as you also confesse it can not be possible that the Prince should haue the Supremacy in al causes or things Ecclesiastical And so neither M. Fekenham nor any man els may take this othe for feare of euident and open periurie And of all madnes this is a madnes and a most open contradiction to remoue these things from the Prince as ye do and yet to attribute to him without anie exception the supremacy in al things or causes Ecclesiastical Yea and to vrge men by other to confesse the same Which kind of arguing is as wise as if a man woulde affirme God to be the maker of al things the geuer of all things the preseruer of al things and yet by and by to saye God can not geue the effect of grace to externall Sacramentes God can not preserue his owne blessed Mother from al actual or original sinne Whereof will followe that God in dede is not omnipotent or almightie those things being taken awaie from him wherein chieflie his almightie power consisteth For in such miraculous operations surmounting farre al power of men God most proprelie sheweth himselfe a God As in such actes and causes Ecclesiastical as binding and loosing preaching the worde ministring the Sacramēts c. consisteth specially and most proprely the rule and gouernement Ecclesiastical We nede not therfore wrastle with you herein any farther M. Horne seing you can so preatily geue your selfe a notable fall Yet one thing would I faine knowe more of you M. Horne if I may be so bolde and learne what you meane nowe at the length to come in with the supreme Authority and power of the sworde What meane you I say to define vnto vs the one kinde and sorte of gouerning the Churche of God in these wordes by the supreme Authoritie and power of the sword to guide care prouide direct and ayde Gods Church c In all your booke hitherto of such supreme Authoritie and power of the sworde you neuer spake worde Howe chaunceth it then the sworde commeth in nowe Doth the supreme gouernement of the Churche of God consiste in the power of the sworde Then howe was the Church of God gouerned .300 yeres and more before the time of Constantine the Emperour who was the very first as hath bene shewed that by the power of the sworde I saie by the power of the sworde guided cared prouided directed and aided Gods Churche Did the Churche of Christ want a Supreme gouernour all those .300 yeres and more Againe doe the Lawes of the Church take force by the power of the sword You with M. Nowell and with the Acte of Parliament do take away from the clergie the power and Authoritie to make Churche Lawes and Constitutions and you say and swere to that no Conuocation or Councel of Bishops shal or may haue force or Authoritie to decree any Cōstitution Ecclesiastical without the Princes consent licence and supreame authoritie For this purpose also you haue alleaged the practise of so many Coūcels both General and National to make proufe that by the supreame Authoritie of Emperours and Kings Canons and lawes of the Churche haue bene enacted and decreed not by the Bishops and Councels it selfe Wherin how shamefully you haue misreported the whole practise of the Churche I haue sufficiently shewed in the seconde and third Bookes But in all your so long processe you neuer yet openlie said that by the power of the sword suche Canons and Lawes tooke place And come you nowe to saye that all this proceded of the power of the sworde Where is then nowe become the libertie of the Ghospell that your graundsir Luther and all your protestant progenitors of Germany do in al their writings so much extolle maintaine and defende against the Secular swoorde of Ciuill Magistrates Againe you M. Horne that doe force the Scholers of Oxforde to sweare by booke Othe that Scripture onelye is sufficiente to conuince euerye trueth and to destroye all heresies you that will beleue nothing but that as plaine Scripture auoucheth vnto you tell vs I praye you where finde you in all Scripture that the Supreame Authoritie to gouerne the Churche of God is by the power of the swoorde What Did not the Apostles gouerne the Churche of Christe all the time of their abode here in earth And when
and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the
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
damnationem quia primam fidem irritam fecerunt Incurring damnation because they haue broken their first promise Againe in the first yeare of our gratious Queene the Acte of Parliament for making and consecrating of Bisshoppes made the .28 of kinge Henrye was reuiued And yet the Bisshoppes were ordered not accordinge to the acte but according to an acte made in kinge Edwarde his dayes and repelled by Quene Marye and not reuiued the sayde first yeare And yf they will say that that defecte is nowe supplied let them yet remember that they are but parliament and no Churche Bisshoppes and so no Catholike Bisshoppes as being ordered in such manner and fasshion as no Catholike Church euer vsed But thys is most to be considered and to be lamented of all thinges that wheras no Acte of Parliament can geue anye sufficient warrant to discharge a man from the Catholike faythe and wheras yt was aswel in king Hēries dayes by Acte of Parliament as euer before through out all Churches of Christendome sithens we were christened taken for playne and open heresie to denie the reall presence of Christes bodye in the Sacramente of the aulter for maynteining of the which heresie there is no acte of Parliamēt God be thancked neither of king Edwardes tyme nor in the tyme of our graciouse soueraygne Ladie and Quene that nowe is yet doe these men teache and preache and by writing defend and maynteine the saied greate and abhominable heresie with many other for the which they can shewe no warrante of anye temporall or spirituall lawe that euer hath bene made in Englande All this haue I spoken to shewe it is most true that I haue saied that there will neuer be redresse of errour and heresie or any staie where men are once gone from the vnitie of the See Apostolike which is the welspring and fountaine of all vnitie in the Catholike faith And touching this question of the Supremacie that we haue in hand if we wel consider it we shall find that we doe not agree either with the other Protestantes or with our selues For in this pointe that we make the Prince the supreme head of the Churche we neither agree with Luther him selfe or his scholers which denie this primacie nor with Caluin and his scholers the Sacramentaries Caluin saieth They were blasphemers that called King Henrie head of the Church One of his scholers Iacobus Acontius in a booke dedicated to the Queenes Mai. blameth openly the ciuil magistrate that maketh him selfe the Iudge of controuersies or by the aduise of other commaundeth this doctrine to be published that to be suppressed Nowe some of Caluins scholers and our owne countriemen haue taken forth such a lesson that they haue auouched in their bookes printed and publisshed to the world that a woman can neither be head of the Church nor of any Realme at all Againe manie of the Protestants though they will not the Pope should haue the chiefe gouernement because they like not his true doctrine yet they thinke it meete and conuenient that there be some one person ecclesiasticall that maie haue this supreme gouernement for matters of the Church It is also to be considered that the wordes of the Othe nowe tendered for the mainteining of the Princes Supremacie are other then they were in King Henries or King Edwardes daies with a certaine addition of greatest importance and such as to a ciuil Prince specially to the person of a woman can in no wise be with any conuenient sense applied I meane of these wordes Supreme Gouernour aswell in all spirituall or ecclesiasticall thinges or causes as temporall Such large and ample wordes were in neither of the foresaied Kings times put into the Othe And yet had they bene more tolerable in their persons for that men be capable of spiritual gouernmēt frō the which a woman is expresly by nature and by scripture excluded then they are nowe These wordes are such I saie as can not with any colourable pretext be excused Neither is it inough to saie as the Iniunctions doe that the Quenes Maiestie entendeth not to take more vpon her then King Henrie her father or King Edward her brother did what so euer that were more or lesse but it must be also considered what she or her Successours may take vpon her or them by the largenes of these wordes for an Iniunction can not limit an Acte of Parliament and whether there be any either Scripture or other good doctrine ecclesiastical sufficient to satisfie their consciences that refuse especially this Othe Which doth not only as it did before exclude the Apostolical See and all Generall Councelles also as though not in plaine wordes yet in effect in excluding the ecclesiastical Authoritie of al foren persons and Prelates but doth further adioyne the foresaied newe addition lesse probable and lesse tolerable then was any other parte of the former Othe And therefore certaine Protestants of some name and reputation being tendred this Othe by commission haue refused it Yea and how well trow you is this supreme Gouuernement liked of those Ministers which withstand the Quenes iniunctions touching the order of semely Apparell c Thus ye perceyue that as we are gone from the constante and setled doctrine of the Church touching this primacy so we agree not no not among our selues either in other pointes or in thys very Article of the Supremacy Neither shal we euer fynd anie cause of good and sufficiente contentation or constancye in doctrine vntill we returne thither from whence we first departed that is to the See Apostolike Which of al other people our Nation hath euer most reuerenced and honoured and ought of al other most so to doe As from whence both the Britaines and Saxons receiued first the Christian faith This returne God of his mercie graunt vs when it shall be his blessed pleasure Amen In Louaine the last of September An. 1567. Thomas Stapleton ¶ An Aduertisement to the Lerned Reader TOuching certain Authors alleaged in this Reply about matters of our own Countre it is to be vnderstanded that of certayne writen Copies not yet printed which we haue vsed as of Henricus Huntingtonensis and Gulielmus Neubrigensis or Noueoburgensis or Neoburgensis many thinges are in the said Copies which seme not to be writen of thē but of Some others As in the Copie of Henricus Huntingtonensis certayne thinges are founde which seme not to be writen of him but to haue bene gathered out of his workes and to haue bene writen by some other whom we coniecture to be Simeon Dunelmensis Also in the Copie of our Neubrigensis many thinges are added both at the beginning and at the ende which seme not to haue ben writen by Neubrigensis him self but by some other And that which is added at the beginning was writen as we vnderstand nowe of one Alphredus Beuerlacensis who liued vnder king Steuen The additions which do followe who wrote we yet knowe not except it were Roger Houeden This I
is not Luther the same man to yow that Donatus was to them doth not one of your greatest clerks there with you now write that Wyclyff begatte Husse Husse begotte Luther and thē addeth a shameful blasphemous note this is the seconde Natiuitye of Christe The Donatists being charged and pressed by the Catholiks to shewe the beginning and continuance of their doctrine and the ordinary successiō of their Bisshops were so encombred that they could neuer make any conueniente answer And are not ye I pray you with your felowes protestāt bishops fast in the same myre If not answer then to my thirde demaunde in the Fortresse annexed to S. Bede The Donatists fynding faulte with Constantine Theodosius and other Catholik princes ranne for succour to Iulianus the renegate and highly commended him And doth not M. Iewel I pray you take for his president against the Popes primacy Constantius the Arrian against Images Philippicus Leo Cōstantinus and such like detestable heretiks by general councels condemned Do not your self play the like parte in the Emperour Emanuel as ye cal him and in other as we shal hereafter declare Now who are I pray you Donatists for the defacing and ouerthrowing of Aulters for vilaining the holy Chrisme and the holy Sacrament of the aulter Which they cast vnto dogs which straitwaies by the ordinance of God fell vpon them and being therin Gods ministers made them fele the smart of their impietie It were a tragical narration to open the great and incredible crueltie that the Donatists vsed toward the Catholiks and especially their horrible rauishment of religious Nonnes And yet were they nothing so outragious as your Hugonots haue bene of late in France and the beggarly Guets here in Flandres namely about Tournaye The Donatists said of the Catholiks Illi portant multorū Imperatorum sacra Nos sola portamus euangelia They bring vs many of the Emperours letters we bring the only ghospels And is not this the voyce of all Protestantes whatsoeuer Only Scripture only the gospel only the word of God And for the first parte what is more common in the mouthes of the Germayn Lutherans of the French Caluinistes and now of the flemmish Guets then this complaint that we presse them with the Emperours Diets with the Kings proclamations and with the Princes placarts To the which they obey as much as the Donatists when they haue power to resiste Wel we wil nowe leaue of al other conference and cōparisons and tarry a litle in one more The Donatists though they were most wicked Murtherers of others and of them selues also killing them selues moste wretchedly without any other outward violence don to them yet were they takē of their confederats for Martyrs Of whome thus writeth S. Augustin Viuebant vt Latrones moriebantur vt Circumcelliones honorabantur vt Martyres They liued like robbers by the high way they died like Circumcellions meaning thei slew them selues they were honored as Martyrs And now where lerned M. Foxe the trade to make his holy canonisation in his deuelish dirty donghil of his fowle heretical ād trayterous Martyrs but of those ād such like scholemaisters As of the Montanists that worshipped one Alexander for a worshipful martyr thowgh he suffred for no matter of religiō but for myscheuous murther And of the Maniches that kepte the day wherein their maister Manes was put to death more solemply then Easter day Haue ye not thē in M. Foxe Sir Iohn Oldcastle and Syr Roger Acton canonised for holy martyrs though they died for high treason yea their names al to be painted dasshed ād florished in the kalender with read letters I thinke because we shoulde kepe their daye a double feaste Whose and their confederates condemnation for conspiringe againste the Kinge the nobilitye and their countreye appereth aswell by acte of parliament then made as by the full testimony of all our English Cronicles Is not dame Elleanour Cobhā a stowte confessour in this madde martyrloge whose banishment was not for religion but for conspiringe King Henry the sixts death by wytchrafte and sorcery by the help and assistance of M. Roger Bolinbroke and Margaret Iordeman commonly called the Witche of Aey The which two were openly executed for the same But nowe is it worth the hearing to know how handsomly M. Foxe hath conceyued his matters wherein he plaieth in dede the wily Foxe and springleth with his false wily tayle his fylthy stale not into the doggs but into his readers eies And as the Foxe as some hūters say when he is sore driuen wil craftely mount from the earth and kepe himself a while vpon the eather of a hedge only to cause the howndes that drawe after him to leese the sente of the tracte euen so for all the worlde hath our Foxe plaied with his reader But I trust I shal trace him and smel him out wel inoughe First then though M. Foxes authority be very large and ample in this his canonisation and such as neuer any Pope durste take vpon him yea and though he hath authority to make martyrs yet I dowbte whether he hath authority to make Knights to for this Sir Roger Onley is neither a Sir but of M. Foxes making nor Onley neither But M. Roger Bolinbroke only put to death for the treason before specified as not onely his owne authours Fabian and Harding whome he doth alleage for the story of Dame Elleanour but al other also doe testifie Truthe it is that Harding writing in English meeter and speaking of this M. Bolinbroke endeth one of his staues with this worde Only which is there to signifie no name but to better and sweate the meeter and is as much to say as chiefly and principally meaning that Maister Roger was the principal worker in this nigromancy The meeters of Harding are these He waxed then strange eche day vnto the King For cause she was foreiudged for sorcery For enchantments that she was in working Against the Church and the King cursedly By helpe of one M. Roger only Whiche last woorde some ignorant or Protestant Printer hath made Oonly And then hath M. Fox added a Syr and a Martyr too and adorned him with no common inke to set foorth and beutify his Martyr withal And so of M. Roger Bolinbroke sorcerer and traitour by a cunning Metamorphosis he hath made Syr Roger Onlye Knight and Martyr Wel wil ye yet see further the craftie dubling of a Fox walking on the eather of the hedge Consider then that for Margaret Iordaman that notable witch least if he had named her and M. Bolinbroke by their own names he had marred al the rost he placeth an other woman that by his owne rule died fortie yeares after And yet can he not hit vpon her name neither but is faine to call her in steed of Ione Bowghton the mother of the Ladie Yong who in deed is one of his stinking hereticall and foolish Martyrs For she craked ful
c. What then M. Horne was he therefore supreme gouernour in al causes ecclesiastical Yea or in this very cause was he thinke you the supreme gouernour If you had tolde vs some parte of that graue oration somewhat therein perhaps would haue appered either for your purpose or against it Now a graue oratiō he made you say but what that graue talke was or wherein it cōsisted you tel vs not Verily a graue oratiō it was in dede ād such as with the grauity thereof vtterly ouerbeareth the light presumption of your surmised supremacy For this amōg other thīgs he saied to those bisshops grauely in dede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such a mā therefore do you place in this bisshoply throne that we also which direct the Empire may gladly submitte oure heads to him and reuerence as a medicinable remedy the rebukes that he shall make ouer vs for men we are and must nedes falle somtyme So M. Horne woulde this Emperour haue a bisshop qualified and so was in dede this Ambrose then chosen passingly qualified that he shoulde tel and admonish boldely the Prince of his faultes and the Prince should as gladly and willingly obey him yea and submit his head vnto hī not be the supreme Head ouer hī as you most miserable clawbackes vnworthy of al priestly preeminēce would force modest prīces vnto This was the graue lessō he gaue to the bisshops as Constantin before to the Fathers of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a natural louing child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priestes as to his Fathers not to them as his seruauntes or subiectes in that respecte You say farder but you say vntruly to be alwaies like your selfe that this Emperour confirmed the true faith decreed in a Synod in Illyrico by his royal assent As though your Reader shoulde straight conceyue that as the Quenes Maiesty confirmeth the Actes of parliament with her highnes royall assent and is therefore in dede the Supreme and vndoubted Head ouer the whole parliament so this Emperour was ouer that Synod But Theodoretus your Author alleaged saieth no such thīg Only he saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thīgs that had ben decreed and established by the Bisshoppes he sent abrode to those that doubted thereof Other confirmatiō then this is not in your Author or any otherwhere mētioned And this was plain ministerial execution of the decrees no royall confirmatiō of them M. Horne The 41. Diuision Pag. 26. a. Theodosius vvas nothing inferiour to Constantine the great neither in zeale care or furtherance of Christes Religiō He bent his vvhole povver and authoritie to the vtter ouerthrovve of superstition and false Religion somevvhat crept in againe in the times of Iulianus and Valēs the vvicked Emperours And for the sure continuance of Religion refourmed he made many godly Lavves he defended the .107 godly bishop of Antioche Flauianus against the bishop of Rome and other bishoppes of the VVeste vvho did .108 falsely accuse him of many crymes and at the lēgthe by his careful endeuour in Churche matters and his .109 Supreme authoritie therein this moste faytful Emperour sayeth Theodoretus sette peace and quietnes amongest the Bishoppes and in the Churches He called a conuocation of the Bishops to the ende that by common consent al should agree in vnytie of doctrine confessed by the Nicen councel to reconcile the Macedonians vnto the catholique Churche and to electe and order a Byshop in the sea of Cōstantinople vvhiche vvas than vacant VVhen the tvvoo fyrste pointes could not be brought to passe as the Emperour vvished they vvent in hande vvith the third to consult amongest them selues touching a fitte Bisshop for Constantinople The Emperour to vvhose iudgement many of the Synode consented thought Gregorie of Nazianzene moste fitte to be Bisshop but he did .111 vtterly refuse that that charge Than the Emperour commaundeth them to make diligēt inquisitiō for some godly man that might be appointed to that rovvme But vvhen the Bisshops could not agree vppon any one the Emperour commaundeth them to bring to him the names of al such as euery one of them thought moste apt to be Bisshop vvriten in a paper together He reserued to him self saith Sozomenus to choose vvhome he liked best VVhen he had redde ouer once or tvvyse the sedule of names vvhich vvas brought vnto him after good deliberation had vvith him self he chose Nectarius although as yet he vvas not christened and the Bisshops maruailing at his iudgemēt in the choise .112 could not remoue him And so vvas Nectarius baptized and made bisshop of Constātinople vvho proued so godly a bisshop that all men deemed this election to be made by Themperour not vvithout some miraculous inspiration of the holy ghost This Emperour perceiuing the Church had ben long tyme molested and dravvē into partes by the Arianisme and like to be more greuously torne in sonder vvith the heresy of Macedonius a B. of Cōstātinople and knovving that his supreme gouernmēt and empire vvas geuē him of God to mainteine the common peace of the Church and confirmation of the true faith summoneth a Synode at Constantinople in the thirde yeere of his reigne vvhich is the second great and general councel of the fovver notable and famous oecumenical councels and vvhen al the bisshops vvhome he had cited vvere assembled he cometh into the councell house amongest them he made vnto them a graue exhortation to consulte diligently like graue Fathers of the matters propoūded vnto them The Macedonians depart out of the Cytie the Catholike Fathers agree conclude a trueth and send the canons of their conclusion to the Emperour .113 to be confirmed vvriting vnto him in these vvords The holy counsaile of bisshops assembled at Constātinople to Theodosius Emperour the most reuerent obseruer of Godlines Religion and loue towardes God VVe geue God thankes who hath appointed your Emperial gouernmēt for the common tranquility of his Churches and to establishe the sounde faith Sithe the tyme of our assembly at Constantinople by your godly commaundement we haue renewed cōcorde amongest our selues and haue prescribed certaine Canōs or rules which we haue annexed vnto this our writing we beseche therefore your clemency to commaunde the Decree of the Counsaile to be stablished by the letters of your holines and that ye wil confirme it and as you haue honoured the Church by the letters wherewith you called vs together euen so that you wil strengthen also the final conclusion of the Decrees with your own sentence and seale After this he calleth an other .114 Councel of bisshops to Constantinople of vvhat Religion so euer thinking that if they might assemble together in his presence and before him conferre touching the matters of Religion vvherein they disagreed that they might be reconciled and brought to vnity of Faith He consulteth vvith Nectarius and sitteth dovvn in the Councel house amongest them al and examineth those
Eue had continued in state of grace they should neuer haue had children by any carnal copulatiō but otherwise Yea that there should haue bene no difference betwen the Male and the Female kinde Secondly he saied that the blessed Saintes in heauen doe not see the essence of God Whiche errour he learned of Petrus Abailardus againste whome S. Barnarde writeth and of Arnoldus Brixiensis of whome as I suppose Arnoldistae of whom we spake of be called Thirdly he said that the bodie of Christ is no otherwise in the Sacramente of the Aulter then in other bread and all other things Fourthly he said there was no hell Fifthly he denyed the resurrection of the flesh And yet is this Almaricus a worthy Bisshoppe and an holy Martyr in Maister Foxes madde Martyrologe Neither can he finde any matter why he was condemned but for teaching and holding againste Images whiche if it were true as it is false yet were he but a starke stinking Martyr I will nowe vnfolde and rippe vppe the heresies of some other condemned by Frederike that Maister Horne may see his own iudgement geuen against him and his fellowes especially against their hereticall Articles agreed vppon in their Schismaticall Conuocation and nowe after fower yeares offered to the Parliament to be confirmed and ratified geauen I saie not onely by the moste famouse Generall Councell aforesaied but also by his owne Supreme Head the Emperour Frederike and by his owne wordes and confession And here it shall be sufficient to set before yow the Waldenses onely For as a good fellowe ones said whiche had prouided a feast furnished with manye disshes to his friend maruailing at suche plentie but all was but swines fleshe which he had by his iolie cokerie dressed in suche diuersitie So all this rascall rablement of these huge monstruous names and sectes are in effecte nothing but the swinish secte of the Waldenses otherwise called the poore brethren of Lyons taking there their originall of one Waldo their vnlearned and blinde presumptuouse guide Whiche had in diuerse Countries diuerse names whereof some ye haue heard and were commonlie called in England as appeareth by our Actes of Parliamente and Chronicles and in some other Countries also Lollardes Wil ye then knowe what their Relligion and order was in Churche matters I remitte the Latine and learned Reader to Aeneas Syluius and to Paulus Aemilius and the English Reader to Maister Foxe him selfe Who at large to decke and beutifie his holy Canonisation setteth their errours and heresies foorth to his Reader And to be short there shal ye find that our holy English Cōuocatiō borowed their damnable Articles whereof we haue spoken of them and the whole order beside of this their gaie Gospelling Church Of this secte sprang among other the Albanenses whiche otherwise are called Albigenses of the people called Albij in the Countie of Tholous in Fraunce the whiche we haue before rehearsed Nowe the Arnoldistae can not be the schollers and disciples of Arnoldus de Villa noua being at this time and long after vnborne and so it seemeth that they are so called of Arnoldus Brixiensis and withal that as well Maister Horne as his Maister Illiricus from whome he fetched these Epistles of Arnoldus de Villa noua are out of the waye Maister Horne for imagining this Arnoldus to haue liued aboute the time of King Henrie the first And Illiricus for imagining Arnoldistas to be named of Arnoldus de Villa noua and to be condemned before he was borne Him selfe confessing that he liued aboute suche time as we before haue declared Maister Foxe also as greate an Antiquarie as he is as farre as I can learne confoundeth these two Arnoldus and maketh a great sturre for the auauncing of his newe Ghospel of this Arnoldus de villa noua being a false lying Prophet ▪ as I haue before shewed you And yt may be proued both by him and by Illyricus that he was an Heretique if he mainteyned suche errours as they specifie whereof nothing doth appeare in the foresaied Epistles And therfore I suppose yf any of them both mainteyned these errours yt was this Arnoldus Brixiensis Who for theis errours of the Waldenses as it may seme with his disciples is excommunicated by the generall coūcel as I tolde you before Now for the other secte of the Albanenses or Albigenses springinge of the loynes of the holye brother Waldo beside the cōmon and vsuall errours of the Waldenses they cōdēned matrimony ād lyued lyke brute beastes in most filthie and beastlie bytchery Who not withstanding multiplied in such sort and so desperatly suffred al kind of punishmēt ād death to for the maynteyning of theire heresies that they were set vpon and destroyed with an armie And yet are they preciouse martyrs with M. Foxe thoughe him self cōfesse that the chroniclers make them no better thē Turkes and infidelles and wold fayne for the honesty of his new ghospell and hys newe canonisation that men shoulde thinke yt were not so contrary to all the Chroniclers vpon his owne bare woorde as one that doth not nor euer shal be able to shewe any thinge worthye of any credite to the contrarye The desperate rage of theis wilde wodde Waldenses was suche as I haue sayde that they did not shūne but rather couitte deathe to make they re secte in the eies of the worlde more commendable as M. Foxes holye martyrs haue of late donne in Englande and els where and for this cause bothe the councell and themperour calleth them Patarenos For they so called them selues as in the olde tyme the Messalian heretikes called them selues for the like cause Martyrianos as men glorying that for their secte and heresie had suffred martyrdomme Now let Mayster foxe make an accompte of hys holy martyrs and see howe manie he canne fynde that haue not maynteyned the sayd errours of these Albigenses Paterans or Waldenses and he shall fynde his holie cataloge altogether voyde and empted So that the olde martyrs may take they re olde place in the Kalender againe And because Mayster Foxe doth so highlie esteme these men and so lightlye regardeth what so euer either the forsayde moste famous and lerned councell or the late councell of Trente hathe sayde or donne againste the doctrine of his holye Martyrs and wyll not belieue the catholikes when they truelye call them furiouse and madde martyrs let him at the leaste belieue this Emperour Friderike a newe greate Charles as Mayster Horne sayeth and let hym in fewe wordes heare a rownde and a full answere to all his vglie and madde martyrologe He then speaking of the sect of the folishe frontyke and wood Waldo sayeth In exēplum martyrū qui pro fide catholica c. They call them selues sayeth Fridericus as thowghe they followed the example of the Martyrs which died for the catholike fayth Paterans as men prompte and redie to suffer death howbeit these wretched Paterans hauing no
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
Lawe good maister Horne and no Lawe at all of Kynge Philippe made by yowe I say with as good authoritie and truthe as the damnable articles were made in your late conuocation Howe so euer yt be here is nothinge amended but abuses which to be amended no good man will I wene be angrie withall But what say yow nowe maister Horne to the whole ecclesiasticall iurisdiction that the Frenche clergie practised What became of yt Did the king take yt away or no Whie are ye tounge tyed M. Horne to tell the truth that so freelie and liberally yea and lewdly to lie againste the truth Wel seing that ye can not wynne yt at Maister Hornes hands good reader ye shal heare it otherwise The effecte and finall resolution then of this debate was that the kinge made answere to the forsayd bishop of Sans demaunding his resolute answere in the behalfe of the whole clergy that the prelates shoulde feare nothinge and that they shoulde not lose one iote in his tyme but that he woulde defende them in theire righte and customes neither woulde he geue to other an example to impugne the Churche Wherevppon the Bisshoppe in the name of the whole clergie gaue to the kinge moste humble thankes Howe saye yowe good reader hath this man any more shame then hath a very Horne And dareth he to looke hereafter any honest man in the face Yet he wil say that Paulus Aemilius sayth that the King was fayne to make this sharp and seuere Lawe Why CaÌ„ Paulus Aemylius tell better what was done then your other authour Bertrande being presente and playing the chiefe parte in this play and setting yt forth to the world to your perpetual ignominie with his own penne Wel tel vs then what Paulus sayeth Marie saye yowe Paulus reporteth that composuit rem sacerdotum he did set in order the matters of the Priestes But who speaketh of your sharpe and seuere Lawe Wil not coÌ„ponere rem sacerdotuÌ„ agree with al that I haue told out of Bertrand himself Is now coÌ„ponere reÌ„ sacerdotuÌ„ to be englisshed to make a sharpe and a seuere law Suerly this is a prety expositioÌ„ aÌ„d a try me tricke of your new graÌ„mer Your Authour Aemilius vseth his word coÌ„posuit valdè aptè compositè very aptly and fytlie But you M. Horne with your gaye and freshe interpretation doe nothing else but Lectori fallacias componere deceyue and be guyle your reader or to speake more fytely to our purpose ye doe nothing else but Legem Philippi nomine componere counterfeyte a lawe in Philippes name whereof your authour Aemilius speaketh nothing For Aemilius declaring a notable victory that this King had ouer his enemies saith that the victory obteyned and after that he had made his prayers and geuen thankes therefore to God and to his blessed Martyres composuit rem Sacerdotum he set in order the Priestes matters Then doth he shortly specifie that the foresaide Petrus Cunerius complained vpon the clergy for the hearing of many matters that appertayned to the kiÌ„ges secular cowrte and that the foresaid Bertrandus made him answere declaring amonge other thinges that their beste Kinges in Fraunce the most florisshing and the most notable were euer the greateste patrons and defenders of the clergies liberties and that the other that impugned the same came to a miserable and wretched ende He saith further that the Kings answere being from day to day proloÌ„ged the said Bertrandus with a nomber of the prelates vpoÌ„ S. Thomas of Canterburies day went to the Kinge admonishiÌ„g him that S. Thomas in the defence of the Church liberties vppon that daye spente his bloud and lyfe The King at the length answered that he wuld rather encrease than impayre the Churches right Wherevpon all rendred vnto him thankes and the Kinge purchased himselfe thereby the name of a Catholike King Ye heare good reader an other maner of exposition of â—omâ—osuit remsaceâ—dotum by theauthour him self then is M. Hornes gaye lying glose made in his theeuish Cacus denne And therfore with these words wherewith Aemilius beginneth his narration M. Horne endeth the narration to putte some countenance vpon his false and counterfeite Lawe The clergy then enioyed still their liberties and iurisdiction which ordinarilye they had before either by Law or by custome and priuilege though as I said many causes were but temporall Al the which teÌ„poral causes the said Petrus Cunerius by the way of coÌ„sultation only and reasoning declared by some coulorable arguments to belong to the Kings cowrte onely But for excoÌ„municatioÌ„s synodical decrees examinatioÌ„s of meÌ„s beliefes aÌ„d such like he maketh theÌ„ not as ye bable teÌ„poral matters nor abridgeth the clergies iurisdiction therein but onely reproueth certayne abuses therin committed forthe which and for the other the clergy promised a reformation Let vs nowe see your policie aÌ„d to what benefit of your cause ye doe so lie Imagyne yf ye wil that al were true aÌ„d for ones we will take you for Philip the French King and your Law made in your Cacus denne to be in as good force as yf yt had ben made in open parliament in France What issue ioyne you thereof what due and ordinate consequeÌ„t is this the Frenche King maketh a seuere lawe against the clergie vsurping his iurisdiction Ergo the Pope is no Pope or ergo the King of England is the Pope of Englande Agayne yf al are temporal matters howe standeth yt with your doctrine especially of this booke that ye and your fellowes shoulde busie your selfe therewith Neither will yt ease you to say that ye doe yt by the Princes commissioÌ„ for Cunerius vppon whome ye grounde all this your talke dryueth his reason to this ende that spirituall men be not capable of temporall iurisdiction and therefore this commission will not serue you And yf ye holde by commission take heade your commission be well and substancially made But of this commission we shal haue more occasion to speake hereafter M. Horne The .136 Diuision pag. 82. b. In England at this tyme many abuses about Ecclesiasticall causes vvere refourmed although the Pope and his Clergie did earnestly .448 mainteine them by Kinge Edvvard the .3 vvho vvrote his .449 letters to the Pope admonishing him to leaue of his disordered doings and vvhan that vvould not serue he redressed them by act of parliament and as Nauclerus saith he commaunded that from thence forth no body should .450 bring into the Realme any kind of the Popes letters vnder the paine of drowning and expelled al persones out of his kingdome that were by the Pope promoted to any benefice The .32 Chapter Of Edward the .3 King of England Stapleton THis argument also is right futely to the precedent as resting vpoÌ„ the reformiÌ„g of abuses in matters Ecclesiastical But I pray you tel vs no more M. Horn of reformiÌ„g of abuses if you wil ani way furder your preseÌ„t cause
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
not to be presumed without some euident signe thereof or els a tract of time to be instructed informed and taught that which we neuer lerned before M. Fekenham therefore ād al such as feare God who haue lerned in the ghospell to forsake father and mother wyfe and children goods and landes and al that in this worlde is dere for Christes sake that is for euery truth concerning Christian Religion such I say neither being inspired from God by soden reuelation neither by any of your preachings or writings being yet informed or instructed can not possibly though a thousand acts of parliament should commaund it declare in their conscience declare I say in their very conscience and hart thought that they beleue verely such supreme gouernement in the Prince as the act expresseth and intēdeth Mē may be perswaded to take the othe which is an externall fact by external respects of force feare or fraylty but perswaded to declare the othe in his conscience no man can be without an internall persuasion of hart and minde Cōtrary to this internall perswasion and consent whiche no power of Princes no force of acts no law or statut worldly can euer make who so euer declareth externallye by booke othe and worde of mouth that he so thinketh he incurreth manifestly the horrible crime of periurie ād that of double periurie which God wil neuer suffer vnreuēged without hartie repētance To this most strōg and inuincible reasō M. Horn answereth not a word but maketh his Reader beleue that M. Fekenham putteth a difference betwen testifiyng in cōscience and declaring in cōscience Which he doth not but thus Betwene testifiyng by boke othe and declaring in conscience he putteth a true difference as we haue said largely Now how well M. Horne hath pleaded to perswade M. Fekenhams conscience thou seest good Reader if thou haue diligētly read and cōferred his proufes and our confutation I doubt not but many Catholike men wil be perswaded in conscience at least neuer to take the othe whiche you so singularlie contrarie to all Christendome beside doe defende M. Fekenham And for the persuasion of my conscience in this matter I shall againe ioyne this issue with your L. That yf your L. or any other learned man of this whole Realme shal be able to proue that our Sauiour Christ in his Ghospel and Testament did committe the supreme gouernemēt of al spiritual and ecclesiastical causes in his Church not vnto his Apostles being Bishops and Priests but to Emperours and Empresses Kings and Quenes being for the whole time of Christes abode here vpō the earth Idolatours and Infideles and so continued for the space of .300 yeres after the assension of Christ Constantine the Emperour being the very first Christian Kinge that we reade of when your L. shal be hable to proue this either by sentence or halfe sentence woorde or halfe woorde of Christes Ghospel and last Testament Then I shal yelde in this seconde pointe and with moste humble thankes thinke my selfe well satisfied in conscience And when your L. shal be hable to proue that these woordes spoken of the Apostle Paule at Miletum vnto the Bishoppes of Ephesus Attendite vobis vniuerso gregi in quo posuit vos Spiritus Sanctus Episcopos regere Ecclesiā Dei quam acquisiuit sanguine suo Take hede therefore vnto your selues and vnto the whole flock of Christ wherof the holy Ghost hath appoincted or made you Bishops to gouerne and rule the Church of God whiche he hath purchased with his bloud VVhan your L. shal be hable to proue that these words do not make ful and perfect declaration that the holy Ghost had so appoincted al spiritual gouernment of Christes flocke vnto Bishops and Priestes But that kings Quenes or princes may haue some part of spiritual gouernmēt with them or rather take the supremacy and chiefe part of spiritual gouernmēt from them I shall then yeelde and thinke my self in conscience wel satisfied touching the saiyng of S. Paule M. Horne The .154 Diuision pag. 9 b. That our Sauiour Christe hath committed the Supreame gouernmēt in all Spirituall or Ecclesiasticall causes to the Magistrates and Princes is alreadie proued by perfect vvordes add vvhole .513 sentences of Christes Ghospell and last Testament and therfore if your staie hitherto hathe bene of conscience vnpersuaded through vvante of knovvledge and not of peruerse opinion mainteined vvith the vaine desire of glorie and reputation you must nedes yelde and be vvell satisfied in conscience You auouche this .514 Argument as inuincible The Emperours and Empresses Kings and Queenes vvere for the vvhole time of Christes aboade here vppon the earth idolatours and infidels and so continued by the space of .300 yeares after the Assention of Christe Constantinus the Emperour being the very first Christian King that vve reade of Ergo our Sauiour Christe did not committe the Supreme gouernemente in Spirituall or Ecclesiastical causes to Emperours Kings and Princes This Argument holdeth good neither in matter nor yet in fourme There vvas in the time of Christes abode here vppon earth if vve may beleue Eusebius and Nicephorus the Ecclesiastical historians a King in Edessa vvhose name vvas Agbarus This King beleued in Christ as Eusebius reporteth although as yet vveakelie In his Epistle vvhich he vvrote vnto Christe he saluteth Christ to be Iesus the good Sauiour he thinketh by the miraculouse vvorkes vvhich he hath heard done by Christ that he is either God him self or els Gods sonne and he offereth vnto Christ such fruits of thankefulnes as so yong and tender a faith might for the time bring forth And Christ in his rescript vnto Agbarus affirmeth that he vvas no infidel or idolatour saying Beatus es quòd in me credidisti cùm nō videris me Agbare thou art blessed because thou hast beleued in me whē thou hast not sene me Besides this your ovvn self haue affirmed oftētimes ād so doth your Popissh tales declare that the .iij. vvise mē that came forth of the East to vvorsship the nevv borne King of the Ievves vvere Kings and lie beried in the great doom at Collain as the Colonists make mē to beleue called yet amōgst the vulgar Papists the three Kings of Collain If there be any creditte to be geuen to the narration of Eusebius and Nicephorus touching Agbarus King of Edessa and to the cōmonly receiued opiniō of your Popissh church cōcerning the three Kings of Colain these foure vvere Kings in the time of Christes abode here in earth and yet not Idolatours nor infidels all the vvhole time of Christes aboade here but faithfull vvoorsshippers of Christe VVhereby the former parte of the matter in the Antecedent of your Argument is disproued Neither is that true vvhiche you put in the seconde parte that the Emperours and Kings continued Idolatours for the space of .300 yeares after Christes Assentiō For although for the most parte during that space they vvere such yet vvas there in that
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
the greatnes of this benefite he might wel doubt whether after the creation of the world and the redemption of mankind by the passion of Christ there be any one benefitte or worke of God more wonderful then this or whether there be anie one state or vocation in Christes Church after the Apostles more worthie laude and prayse then these that you so vilanously call Iebusites So filthely your blasphemous mouth can raile against Gods truth No no M. Horn these be no Iebusites The Iebusites be the cursed sede of Cham cursed of Noe their father for dishonouring of him Ye ye are the Iebusites that the celestiall father with his owne mouth hath cursed for making his Spowse your mother an idolatrouse strompet and harlet Whome the blessed Iesuites as good graciouse children honour and reuerence Who worthely beare that name also theire workes being correspondent to theire name which doth signifie a Sauiour For they by their preaching haue saued and brought from damnation many an hundred thousand of soules to the euerlasting blisse of heauen the which God of his goodnes and mercie graunt vnto vs. Amen FINIS Laus Deo qui dedit velle dedit perficere A TABLE OF THE PRINCIPAL MATTERS AND PERSONS IN THIS booke debated or otherwise contayned The figure noteth the leafe a. and b the first and second side A. ABgarus 396. b. 401. a. Abuses refourmed in CouÌ„cel 800. yeres past 237. a. The absurdity of the Act touching the Othe 424 425. Item 457. 458. Adrianus the first Pope 234. a. Adrian the 4. 286. b. Aeneas Syluius 356. 357. Aethyopians 304. b. 305. a. Agapetus Pope 169. Agatho Pope 209. 210. Albigenses 318 a. b. Alcuinus 231. b. Alexander the 3. 287. a. b. 288. a. b. Almaricus a Frenche heretike 317. a. Alphegius bishop of CauÌ„terbury 308. a. Alteration of ReligioÌ„ in EnglaÌ„d 453. b. Aluredus or Alphredus a kinge of the Saxons 292. b. Ambrose for the Clergies Primacy in matters Ecclesiastical 105. b. The story betvvene S. Ambrose and Theodosius at large 497. b. 498. a. Andronicus Emperour vvhome M. Horne calleth Emanuel 77. 78. Anselmus a Notable bisshop 297. b. Anthymus the heretical patriarche of Constantinople deposed by Pope Agapetus 169. Antvverpian Lutherans allovve but thee General Councels 220. a. In armes against the Caluinistes and in open vvritinge condemninge them 433. 434. a. A notable story of the Aphricane bisshops 91. b. Disputations of the Aphricanes 13. a. The Apologie of England accompteth mariage of priestes heresy 8. b. The Apologie clippeth the Crede 63. a. It falsifieth S. Hierom. 107. a. The childish toyes of the Apologie 151. b A double vntruthe of the Apologie about the Synod of FraÌ„ckford 235. a. A foule lye of the Apologie 282. a. A fable of the same 287. b. Double Authority in the Apostles ordinary aÌ„d extraordinary 477. a. b. The Apostles ordinaunces 487. a. Appeales to Rome from Constantinople 150. a. Apulia 289. b. 310. b. 311. a. Arcadius the Emperour 122. b. Arius 109. 110. Armenians 303. b. 304. a. Arnoldus Brixiensis 303. a. 318. a. b. Arnoldus de villa Noua 302. 303. Articles of our Crede 423. Athanasius calleth the Iudgement of Princes in matters Ecclesiasticall a point of Antichrist 97. VVhat Appeale he made to Constantine 95. His Iudgement touchinge the Princes Primacy 94.95.96 Item 512. b. 513. 514. S. Augustin for the Popes Supremacy abundantly 529. 530. S. Augustin our Apostle 232. a. Aultars 520. a. b. B. BAsilius the Emperour 258.259.260 261. Benedictus the second 203. a. Bisshops in olde time made vvith the consent of the people 155. b. Hovve princes depose bisshops 157. Bisshops only haue voice and doe subscribe in Councels 149. b. 474. a. Bisshops deposed for M. Horns vvhordom 164. a. 197. a. Bisshops confirmed of the Pope in England before the Conquest 293. a. Bisshops See Inuesturinge The bisshops office resembled by the shepeheards 409. b. Bisshops forbidden to preach and limited vvhat to preach in kiÌ„g Edvvards the sixt his dayes 452. b. 453. a. b. Spiritual Iurisdiction committed to Bishops by Christ aÌ„d so practised vvith out any coÌ„mission from the Prince 467. sequentib Iurisdiction geuen to bishops by Constantin 469. a. By Theodosius and Carolus Magnus 469. b. 470. a. The bisshops Superiority acknovveleadged by Constantin 491. a. seq By Valentinian 495. seq By Theodosius the elder 497. seq The cruelty of the Bohemheretikes 5 a Bonifacius the third 194. Bonifacius the Apostle of the Germains 230. b. 232. seq Braughton 380. sequentib C. CAluin calleth the Princes Supremacie blasphemie 22. b. His sentence condeÌ„neth the Othe 504. b. 506. b. 507. Caluinists and LutheraÌ„s at mortal enemitie 432.433.434 Carolomanus 230. a. b. Catholikes no seditious subiectes 21. a. Their defence for refusinge the Othe 83. b. A Challenge to M. Horn. 4. b. Chalcedon Councel .137 and fiftene leaues folovving The cause of Committies made in the Chalcedon Councel 145. b. Charles Martel 226. seq Charles the Great 48.232 b. 234. b. and 13. leaues follovving Charles the .4 Emperour 347. seq Magna Charta 322. a. Chrysostom touching the Spiritual gouernement 74 410.521 522. Tvvo povvers in the Church 445. a Clodoueus of Fraunce 164. Of the Clergies yelding to king Henry the eight 367. 368. Confessio S. Petri vvhat it meaneth in olde vvriters 227 b. 228. a. b. The Sacrament of CoÌ„firmation 476. b. Confirmation of Popes resigned by Levvys the first Emperour 251. b. 252. a. Graunted firste to Charlemaine by the Pope 252. a. Of that matter see 254. a. b. Conon Pope 204. Conradus Emperour 283. b. Constantin the Great 68.85.86 seq 99. a. 401. a. 469. a. 491. seq The Circumstance of CoÌ„stantins Iudgment in Cecilians cause 90. b. Constantin no lavvefull Iudge in the same cause 92. a. He abhorreth the Primacie in ecclesiastical causes 92. Hovve â—onstantin refused to Iudge in Bishops matters 103. a. 491. a. b. Constantin the .5 Emperour 200. a. The destructioÌ„ of CoÌ„stantinople 80 b. Constantius the Arrian Emperour reproued 111. b. Articles of the late Conuocation 317. b. Of the Conuocations promise made to king Henrie the eight 364. VVordes vsed at the Coronation of Princes 9â— b. Councelles see Emperours Councelles kepte before Princes vvere Christened 467. b. 468. a. General Councels abandoned by Acte of Parliament 54. a. 426 a. General Councels not to be kept vvithout the Popes Consent 137. b. The sixt General Councel 205. seq The seuenth General Councel 223. a. The eight General Councel 257. et seq Cusanuâ— 117. 118. Item 357.358 359. D. DAuid 47. 48. Dante 's a foule heretike 334. a. b Dioscorus Patriarche of Alexandria deposed by Pope Leo. 150. b. Condemned in Councell vvithout the Emperours knovvledge 153. a. The fruite of disputations vvith heretikes 12. b.
other that among other heresies recite some of those that you openly and your fellowes maintaine Yf ye will reiect the poore Catholiques S. Augustine and Epiphanius also yet I trust you will not be against your owne famouse Apologie whiche saith that Epiphanius nombreth fourscore Heresies of the which it is one for a man after the order of Priesthode to marie and S. Augustine a greater nomber and so concludeth you and the residue to be heretikes If ye wil denie ye mainteine any of those heresies your preachings your teachings and writings beare full and open testimony against you What then haue you to iustifie your cause You wil happely forsake and abandon S. Augustines authoritie withal the olde Canons and Councels and flye vnder the defence of your brickle bulwarke of Actes of Parliament O poore and sely helpe o miserable shift that our faith should hang vppon an acte of Parliamente contrary as wel to all actes of Parliament euer holden in Englande before as to the Canons and Fathers of the Catholike Churche A strange and a wonderfull matter to heare in a Christian common welth that matters of faith are Parliament cases That ciuill and prophane matters be conuerted into holie and Ecclesiasticall matters Yea and that woorse is that Laie men that are of the folde onely not shepheards at all and therefore bounde to learne of their Catholique Bisshoppes and Pastours may alter the whole Catholique Religion maugre the heades of all the Bishoppes and the whole Conuocation This is to trouble all things this is as it were to confounde togeather heauen and earth But yet let vs see the prouidence of God These men that relinquishing the Church would hang only vpoÌ„ a Parliament are quite forsaken yea euen there where they loked for their best helpe For I praye you what warrant is there by acte of Parliament to denie the Real presence of Christes bodie in the holie Eucharistia Is it not for anye Parliament as well heresie nowe as it was in Quene Maries King Henries or anye other Kinges dayes What can be shewed to the contrarie Doth not Luther your first Apostle and his schollers defie you therefore as detestable Heretiques Nowe concerning Transubstantiation and adoration is it not well knowen thinke you that in King Edwardes dayes there was a preaty legerdemaine played and a leafe putt in at the printing which was neuer proposed in the Parliamente What Parliamente haue your Preachers to denye free will and the necessitie of baptizing children Againe I pray you is there any Acte to confirme your vnlawful mariage Doth not in this point the Canonicall Lawe stande in force as well nowe as in King Henries daies And so doth it not followe that yee are no true Bishoppe Beside is it not notoriouse that yee and your Colleages were not ordeined no not according to the prescripte I wil not say of the Churche but euen of the verye statutes Howe then can yee challenge to your selfe the name of the Lord Bisshoppe of Winchester Whereof bothe the Municipall and Ecclesiasticall Lawe dothe woorthelye spoyle you Wherefore as I sayed let vs dashe out these wordes and then no reasonable man shall haue any great cause to quarell against the Title of M. Fekenhams Treatise The .2 Diuision M. Horne The booke by you deliuered vnto mee touching the Othe was writen in the Tovver of London as you your selfe confessed and the true title therof doth plainly testifie in the time of the ParliameÌ„t holden Anno quinto of the Q. Maiestie Ianua 12. at which time you litle thought to haue soiourned with me the winter follovving and much lesse meant to deliuer me the scruples and staies of your coÌ„science in writing to be resolued at my hands And although you would haue it seeme by that you haue published abroade that the cause why you wrot was to be resolued my hande yet the trueth is as you your selfe reported that you and your Tovver fellovves hearing that the Statute moued for the assuraunce of the Queenes royall povver would passe and be establissed did conceiue that immediately after the same Session Commissioners shoulde be sente vnto you to exact the Othe VVhereuppon you to be in some readines to withstande and refuse the duetie of a good subiecte .8 not without helpe of the reste as may be gathered deuised the matter conteyned in the booke committed the same to writing and purposed to haue deliuered it for your ansvvere touching the Othe of the Supremacy to the CoÌ„missioners if they had come This may appere by the Title of that booke that you first deliuered to me which is worde for worde as follovveth The answere made by M. Iohn Fekenham Priest and prisoner in the Tower to the Quenes highnes Commissioners touching the Oth of the Supremacie In this Title there is no mencion of scruples and stayes deliuered to the Bisshoppe of VVinchester but of aunsvveare to the Queenes Commissioners I am not once named in the â—itle ne yet in the looke deliuâ—â—â—â— to mee neither is there one worde as spoken to me although in the 〈…〉 abroad you turne all as spoken to me â—n your booke published aâ—e 〈…〉 kinds of speaches To the L. Bishop of VVinchestâ— VVhen youâ— L. shal be able c. I shall ioyne this issue vvith your L. c. But it is farre othervvise in your booke deliuered to me namely To the Queenes highnes coÌ„missioners VVhen ye the Queenes highnes coÌ„missioners shal be hable c. I shal ioine this issue vvith you that vvhen any one of you the Queenes hignes coÌ„missioners c. From October at what time you were sent to me vnto the end of Ianuarie there was daily conference betvvixt vs in matters of Religion but chiefly touching the foure pointes which you terme scruples and stayes of conscience and that by worde of mouth and not by any writing In all which points ye vvere .9 so ansvvered that ye had nothing to obiect but seemed resolued and in a maner fully satisfied VVhervpon I made aftervvard relation of .10 good meaning tovvards you to certain honorable persons of the good hope I had coÌ„ceiued of your conformity At whiche time a certaine friend of yours standing by and hearing what I had declared then to the honorable in your coÌ„medacion did shortly after .11 reporte the same vnto you which as it seemed you did so much mislike doubting that your confederates should vnderstand of your reuolt .12 which they euer feared hauing experience of your shrinking froÌ„ them at .13 VVestminster in the coÌ„ference there the first yere of the Q. Maiestie that after that time I founde you alvvaies much more repugnaÌ„t and coÌ„trary to that wherin ye before times seemed in maner throughly resolued And also to goe from that you before agreed vnto By reason vvhereof vvhen in debating betvvixt vs you vsinge manye shiftes amongst other did continuallie quarell in Sophistication of vvordes I did vvill you to
Secretarie to the Quenes highnes at Westminster in the canon rewe The third daie was at the white Friers in the house of Syr Iohn Cheke Knight In al the which conferences and disputations with manie learned men he was the truth to confesse muche made of and most gently vsed And this disputation so begunne at London did finishe in Worcester shiere where he was borne and had also a Benefice by the meane whereof and by the special appointmēt of Syr Phillipp Hobbie he came before M. Hooper then taken as Bishoppe of Worcester where he charginge M. Fekenham in the Kinges highnes name to answere him he kept foure seueral and solempne disputations with him beginning in his visitatiō at Parshor and so finished the same in the Cathedral Church at Worcester Where amongs many other he founde M. Iewell who was one of his apponents The said M. Hoper was so answered by M. Fekenham that there was good cause why he should be satisfied and M. Fekēham dismissed from his trouble As he had cause also to be satisfied by the answeres of M. Henrie Iolife Deane of Bristow and M. Robert Iohnson as may appeare by their answeres now extant in print But the finall end of all the foresaid disputations with M. Fekenhā was that by the foresaid Syr Phillipp Hobbey he was sent backe againe to the Tower and there remained prisoner vntill the firste yeare of Queene Marie And here nowe may you perceiue and see M. Horne how ye are ouertaken and with how many good witnesses in your vntruthe concerning M. Fekenhams dimissing out of the Tower A rablement of your vntruthes here I wil not nor time will serue to discusse as that Monasteries were surrendered with the Monks goodwil whiche for the moste parte might sing volens nolo that their vowes were foolishe and that they had many horrible errors Marie one thing you say that M. Fekenham I thinke will not denie that he set foorth this Supremacy in his open sermons in King Henries daies which was not vpon knowledge as you without all good knowledge doe gather for knoweledge can not matche with vntruth but vpon very ignorance and lacke of true knowledge and due consideratiō of the matter being not so wel knowē to the best learned of the Realme then as it is now to euery mā being but of mean learning For this good lo at the least heresy worketh in the church that it maketh the truth to be more certainly knowen ād more firmly and stedfastly afterward kept So as S. Austine saith the matter of the B. Trinitie was neuer wel discussed vntil Arriās barked against it The Sacramēt of penāce was neuer throughly hādled vntil the Nouatiās began to withstand it Neither the cause of Baptism was wel discussed vntill the rebaptising Donatists arose and troubled the Church And euē so this matter of the Popes Supremacy ād of the Princes was at the first euē to very learned mē a strāge matter but is now to meanly learned a well knowen and beaten matter Syr Thomas More whose incōparable vertue ād learning al the Christian world hath in high estimatiō and whose witte Erasmus iudged to haue ben such as England nor had neither shal haue the like ād who for this quarrel which we now haue in hād suffred death for the preseruatiō of the vnitie of Christes Church which was neuer nor shal be preserued but vnder this one head as good a man ād as great a clerk and as blessed a Martyr as he was albeit he euer wel thought of this Primacy and that it was at the least wise instituted by the corps of Christēdome for great vrgēt causes for auoiding of schismes yet that this primacy was immediatly institute of God which thing al Catholiks now specially such as haue trauailed in these late cōtrouerses do beleue he did not mani yeres beleue vntil as he writeth himself he read in the mater those things that the Kīgs highnes had writē in his most famous booke against the heresies of Martin Luther amōg other things he writeth thus Surely after that I had read his graces boke therin and so many other things as I haue sene in that point by the continuance of this seuē yeres sins ād more I haue foūd in effect the substāce of al the holy Doctors froe S. Ignatius Disciple of S. Iohn vnto our own daies both Latins ād Grekes so cōsonāt and agreīg in that point and the thing by such general Gouncels so confirmed also that in good faith I neuer neither read nor heard anye thinge of suche effecte on the other side that euer coulde lead mee to thinke that my conscience were well discharged but rather in right great peril if I should follow the other side and denie the primacie to be prouided by God It is the lesse meruail therfore if at the first for lacke of mature and depe consideration many good wel learned men otherwise being not resolued whether this Primacie were immediatly instituted by God and so thīking the lesse dāger to relēt to the Kings title especially so terrible a law enacted against the deniers of the same wer ād amōg them also Maister Fekenham caried away with the violence of this cōmon storm and tempest And at the first many of the cōuocation grāted to agnise the Kings supremacy but quatenus de iure diuino that is as far as thei might by Gods law Which is now knowen clearly to stand against it And although the Popes Primacie were not groūded directly vpon Gods worde but ordeined of the Churche yet coulde it not be abrogated by the priuate consente of any one or fewe Realmes no more then the Citie of Londō can iustlye abrogate an act of Parliament But whereas ye insult vpon M. Fekenham for that he was ones entangled and wrapped in this common error and would thereof enforce vpon him a knowledge of the said error and woulde haue him perseuere in the same and ones againe to fall quite ouer the eares into the dirtie dong of filthie schisme and heresie ye worke with him both vnskilfully and vngodlye And if good counsaile might finde any place in your harde stony hart I would pray to God to mollifie it and that ye would with M. Fekenham hartilie repēt and for this your great offence schisme and heresie as I doubt not he doth and hath done followe S. Peter who after he had denyed Christ Exiuit fleuit amarè Went out and wepte ful bitterlie For surely whereas ye imagine that ye haue in your cōference proued the matter to M. Fekenhā so that he had nothing to saye to the contrarye it is nothing but a lowde lewde lye vppon him and that easelye appeareth seeinge that after all this your long trauaile wherein yee haue to the moste vttered all your skill ye are so farre from full answering his scruples and staies that they seeme plainlye to be vnaunswerable and you your selfe quite ouerborne and ouerthrowen
both their owne and their Readers labour I pray you then good M. Horne bring foorth that King that did not agnise one supreme head and chiefe iudge in all causes Ecclesiasticall among the Iewes I meane the high Priest wherein lieth all our chiefe question Ye haue not yet done it nor neuer shal doe it And if ye could shew any it were not worth the shewing For ye should not shewe it in any good King as being an open breache of Gods lawe geauen to him by Moyses as these your doings are an open breach of Christ and his churches lawe geuen to vs in the new Testament Againe what president haue ye shewed of anye good King among the Iewes that with his laitie altered and abandoned the vsuall religion a thousande yeares and vpward customablie from age to age receiued and embraced and that the High Priest and the whole Clergie resisting and gainsaiyng all such alterations If ye haue not shewed this ye haue straied farre from the marke What euidence haue ye brought forth to shewe that in the olde Law any King exacted of the Clergie in verbo sacerdotij that they shuld make none Ecclesiastical law without his consent as King Henrie did of the Clergie of England And so to make the Ciuil Magistrate the Supreame iudge for the finall determination of causes Ecclesiasticall What can ye bring forth out of the olde Testamente to aide and relieue your doinges who haue abandoned not onely the Pope but Generall Councels also and that by plaine acte of Parliament I saye this partlye for a certaine clause of the Acte of Parliament that for the determination of anye thinge to be adiudged to be heresie reasteth only in the authoritie of the Canonicall Scriptures and in the first foure General Councels and other Councels general wherin any thing is declared heresie by expresse wordes of scripture By whiche rule it will be hard to conuince many froward obstinate heretikes to be heretikes yea of such as euen by the saied fower first and many other Councels general are condemned for heretikes Partly and most of al I saye it for an other clause in the acte of Parliament enacting that no forraigne Prince Spirituall or temporal shall haue any authoritie or Superioritie in this realme in any Spirituall cause And then I pray you if any Generall Councell be made to reforme our misbelief if we wil not receiue it who shall force vs And so ye see we be at libertie to receiue or not receiue any general Councel And yet might the Pope reforme vs wel inough for any thing before rehersed for the Popes authority ecclesiastical is no more forraigne to this realme then the Catholike faith is forraigne sauing that he is by expresse wordes of the statute otherwise excluded Now what can ye shewe that mere laie men should enioye ecclesiastical liuings as vsually they doe among you What good inductiō can ye bring from the doinges of the Kinges of the olde Lawe to iustifie that Princes nowe may make Bishoppes by letters patents and that for suche and so long time as should please them as either for terme of yeares moneths weekes or daies What good motiue cā ye gather by their regiment that they did visit Bishops and Priestes and by their lawes restrained them to exercise any iurisdiction ouer their flockes to visite their flocks to refourme them to order or correcte them without their especiall authoritie and commission therevnto Yea to restraine them by an inhibition from preaching whiche ye confesse to be the peculiar function of the Clergie exempted from all superioritie of the Prince What Thinke ye that yee can perswade vs also that Bishops and Priestes paied their first fruits and tenthes to their Princes yea and that both in one yeare as they did for a while in Kinge Henrie his dayes Verelye Ioseph would not suffer the very heathen Priestes which onely had the bare names of Priests to paye either tithes or fines to Pharao their Prince Yea rather he found them in time of famine vpon the common store Are ye able suppose ye to name vs any one King that wrote him selfe Supreame head of the Iewish Church and that in all causes as well Spirituall as Temporall and that caused an Othe to the Priestes and people the Nobilitie onelye exempted to be tendred that they in conscience did so beleue and that in a woman Prince too yea and that vnder paine of premunire and plaine treason too O M. Horne your manifolde vntruthes are disciphired and vnbuckled ye are espied ye are espied I say well enough that ye come not by a thousande yardes and more nigh the marke Your bowe is to weake your armes to feable to shoot with any your cōmendation at this marke yea if ye were as good an archer as were that famous Robin Hood or Litle Iohn Wel shift your bowe or at the least wise your string Let the olde Testament goe and procede to your other proufes wherein we will nowe see if ye can shoote any streighter For hitherto ye haue shotten al awrye and as a man may saye like a blinde man See now to your selfe from henseforth that ye open your eies and that ye haue a good eye and a good aime to the marke we haue set before you If not be ye assured we wil make no curtesie eftsones to put you in remembrance For hitherto ye haue nothing proued that Princes ought which ye promised to proue or that they may take vppon them such gouernment as I haue laid before you and such as ye must in euery parte iustifie if either ye will M. Fekenham shal take the Othe or that ye entende to proue your selfe a true man of your worde M. Horne The .18 Diuision pag. 11. b. You suppose that ye haue escaped the force of all these and such like godly Kings which doe marueilously shake your holde and that they may not be alleaged against you neither any testimonie out of the olde testament for that ye haue restrained the proufe for your contentation to such order of gouernment as Christ hath assigned in the Ghospel to be in the time of the nevv testament wherein you haue sought a subtil shifte For whiles ye seeke to cloke your errour vnder the shadovve of Christes Ghospel ▪ you bevvray your secrete heresies turning your self naked to be sene of al men and your cause notvvithstanding lest in the state it vvas before nothing holpen by this your poore shift of restraint So that vvhere your friendes tooke you before but onely for a Papist novv haue you shevved your selfe to them plainly herein to be a .50 Donatist also VVhen the Donatists troubled the peace of Christes Catholique Church and diuided them selues from the vnity therof as nor◠you doe The godlie Fathers trauailed to confute their heresies by the Scriptures both of the olde and nevve testament and also craued aide and assistaunce of the Magistrates and Rulers to refourme them to reduce them
touching the fiue what they thought good admonishing them notwitstaÌ„ding to geue good hede what they did for that they must make an accompt to God of their doings Stapleton M. Horne would fayne fasteÌ„ some ecclesiasticall iudgemeÌ„t vpoÌ„ these lay men as the depositioÌ„ of certain bishops which he shal fynd wheÌ„ he caÌ„ fynd that they deposed Dioscorus It is playn sayth M. Horn for the whole councell maketh humble suyt to the Emperour to liceÌ„ce theÌ„ to determine towching fyue bisshops which otherwise Must be deposed as Dioscorus was Ha good M. Horn haue ye found now at the length a must That is wel and in high tyme espied out of you or els al theis your great doiÌ„gs must lie in the mire But I belieue wheÌ„ we haue al done we shal fynd no must but a playn myst that ye lyke a wily shrew haue cast before the eies of the simple readers to blind theÌ„ withall Yf I say not true theÌ„ like a true maÌ„ of your word point with your finger the leaf aÌ„d line wher in al the acts of this couÌ„cel your must lieth I am assured that neither in the 4. actioÌ„ wherby ye now plead nor in the .1 actioÌ„ wherby ye haue alredy pleaded which both places spake of those fyue bishops is anie mutteriÌ„g in the world of your musting Truth it is that in the first actioÌ„ theis senatours thowght it reasonable that Dioscorus aÌ„d theis fyue bishops being the ringleaders of that wycked conuenticle at Ephesus should be deposed but not by the way of any finall or iudiciall sentence as ye fable But as they thowght them worthy to be depryued so neither did they depryue theÌ„ nor thought them selues or the Emperour mete parsons to depryue them but the councel And therfore immediatly followeth that they should be put from all theire bishoply dignitye But by whome M. Horne A sancto Concilio by the holy councell And howe I pray yow secundùm regulas Accordinge to the canons Then here standeth the case The Emperoure and not withowt cause was in this mynde that as they mighte and owghte by the Canons to haue bene depryued so that execution shoulde haue bene done accordinglye for example sake as yt was allredye done vpon Dioscorus And yet leauing the final determination as otherwise he could not choose if he would followe the Canons by his deputies alleaged to the Bishops And this is the Licence ye falsely speake of For proprely liceÌ„ce it was none neither doth the latine word inforce it but that he permitted and suffered them to do therin their pleasure which words doe not necessarilie declare his ordinary authority to let them as the Prince may let your Conuocation Decrees by act of Parliament but onely the geauing ouer and yelding to the Fathers in that mater froÌ„ his owne mind and sentence which he thought good and reasonable The Fathers on the other side thought not best to exact the rigour and extremitie of the Canons but seing these fiue were hartely penitent and had subscribed to the Epistle of Leo whiche before they refused and for feare of a great schisme as Liberatus noteth that happely might by this rigorouse dealing ensue toke the milder way and suffred them to remaine in their dignitie and in the Councell with them See now M. Horne if this be not rather a mist then a muste a darke mist I say mete for theues as Homer saith and not mete as he saith nor acceptable to the shepheard How vnmete then for you M. Horne that taketh vpn you to be the shepheard and pastor of so many thousand soules that should kepe your flocke from al such hurtefull mystes of false doctrine Yea to feed them with the same and to make him beleue and that by the authoritie of this honorable Councel that ye feed them well and that ye must so feed them And yet lo like a blind Prophet ye haue said truer then ye wist of saiyng they must be deposed as Dioscorus was For Dioscorê° was not deposed at all by those whome ye fable to haue geauen sentence Again see what falleth out otherwise against you For yf the lay iudges deposed in the first action Dioscorus they deposed also these fyue For al cometh vnder one trade aÌ„d course of woordes And thus euery waye ye walke in a miste wandring pitifully to and fro ye can not tell whyther M. Horne .52 Diuision Pag. 32. b. In the fifth Action the Iudges vvilled the Synode to reade those thinges vvhich vvere agreed vpon touching the Faith vvhereabout began a great contention one parte of them allovving an other sorte disallovving that vvas redde amongest them The iudges seing the exclamations and confusion that vvas amongest them appointeth a Comitty choosing foorth of sundry partes a certaine number to goe aside vvith the iudges to make a resolutioÌ„ VVhen they preuailed nothing they threatened the vvhole Synode that they vvould signifie these .149 disordered clamours vnto the Emperor vvhich they did The Emperour immediatly of his .150 Supreme authority appointed the order of Committies vvhich the iudges had deuised before geuing them in commandement that going aside by them selues they should coÌ„sult and conclude a truthe in Faith vvith such plainnesse that there might no more doubtes arise thereof vvhereunto al should agree The Synode obeyed and folovved the Emperours direction and the Committies vvith the Iudges goeth a side into a secrete place maketh conference concludeth and cometh again into the Synode and reciteth their determination â–ª vvhereunto the vvhole Synode gaue their consent and so the Iudges commaundeth that this their definition should be shevved vnto the Emperour Stapleton Ye shewe nothing that either the Emperour or his deputyes made any definitioÌ„ of the faith Now theÌ„ yf the Fathers could not agree themperour did wel to find out some meanes by committies to bring them to agremente which is no spiritual matter And so ye come not nighe to that ye should haue proued by a great deale But let vs a litle consider the maner of these CoÌ„mitties the cause and the end thereof and we shall see M. Horne quyte ouerthrowen with his own sway and a moste euident argument of the Popes supremacy At the beginning of the fyfte Action a forme of the faith being openly read all the Bisshops cried praeter Romanos aliquos Orientales beside the Romanes and some of the East Definitio omnibus placet The determination pleaseth al. Vppon this when they coulde not agree the Popes Legat stode vp and said If these men agree not to the letters of the Apostolike and most blessedman Pope Leo commaunde it that we haue them copied out that we may returne home and there kepe a Councel For this loe was the cause of al that garboyle Dioscorus with Eutyches were alreadye condemned the Nestorians in like maner And the forme of faith after a sorte was agreed vpon but not in such sorte as in the Popes letters it was conceiued And
lawful to do Here shal ye find and heare Rome called the Head of all Churches Here shal ye find that Pope Leo gaue coÌ„maundement to his Legates that they shuld not suffer Dioscorê° to sit among th' other Bishops but to stand as a person accused and defendant and so the Legates tolde the Senatours and that in case they wold suffer the mater to go other wise that they should be excoÌ„municated and thervpon he was coÌ„maunded to sit in the middle a part from the rest Here shall ye finde that the learned Bishop of Cyrus Theodoretus deposed by Dioscorus and Maximus his own Patriarche was receiued and placed among the bishops because Leo had restored him Here shal ye find that nor laie men nor Priests haue voice in the Councel but Bishops only Here it appeareth why the Ciuil Magistrate is present in the Councell not to geaue sentence or to beare the greatest sway there in matters Ecclesiastical as M. Horne imagineth but as it appeareth by Theodosius the Emperours coÌ„mission geuen to the Earle Elpidius to see there be no tumulte and in case he see any troblesome or tumultuous person to the hurt and hinderance of the Catholik faith to imprison him and to certifie th'Emperour of him to see the maters procede orderly to be present at the iudgemeÌ„t geuing and to procure that the Councell spedily and circumspectly proue their matters In this SessioÌ„ ye shall find that not only Flauianus that godly Bishop and Patriarche of Constantinople wrongfully deposed by Dioscorê° appealed to Rome but that Eutyches also that Archeheretique iustlye condemned by Flauianus for his reliefe pretended an appellation made to Leo by him selfe In the second Session Leo his Epistle was read the Councell crieth out Petrus per Leonem loquutus est Peter hath spoken out of Leos mouthe But of all the thirde Session is so freighted with ample and plaine testimonies for the Ecclesiastical Primacy that I must rather seke to restrain and moderat them then to amplifie or enlarge them In this thirde Session Pope Leo is called the vniuersall Archebishop the vniuersall Patriarche the Bisshopee of the vniuersall Churche the Pope of the vniuersal Church the Catholike or vniuersal Pope And now must M. Iewel if he be a true man of his worde yelde and subscribe being answered euen by the verye precise woordes and termes of his owne thoughe peuishlye and folishly proposed question In this sessioÌ„ the Popes Legates pronouÌ„ce sentence against Dioscorus the Patriarche of Alexandria and doe by the Authority of Leo and S. Peter who is called there the Rocke and the top clyffe of the Catholike Churche depryue him of all priestlye ministery and bisshoply dignity for that he communicated with Eutyches being by a Councel condemned for that he presumed to excommunicate Pope Leo and being thrise perâ—mptorely summoned to the Councell woulde not come And how are ye now M. Horne and your felowes to be countted Bisshoppes that refuse the authoritye of the generall Councel of Trente and durst no more shewe your face there then durste Dioscorus at Chalcedo And can no better defende the deposition of the Catholik Bisshops in Englande then could Dioscorus the deposition of Flauianus at Ephesus And to say the truth ye can much lesse defende your self And where is nowe your acte of parliament that annichilatteh and maketh voyde al Ecclesiastical Authority sauing of such persons as are inhabitants within the realme Dioscorus was a foole that could finde no such defence for him selfe or else he neded not to haue passed a button for the Councel of Chalcedo Vnlesse happely we think we haue a special priuilege and as we be enuironed and as it were walled vp froÌ„ the world by the great OceaÌ„ sea as the poete writeth of vs Et penitus toto diuisos orbe BritaÌ„nos so we may take our selues to be exeÌ„pted and closed vp from the faith and religion of all Catholike people in the world But let vs goe foorth with owre matter Ye shal then find in this third session that the Popes Legate was presidente of the Councell for Leo and subscribed before all other In this session the whole CouÌ„cel calleth Leo the interpretour of S. Peters voyce to al people In this session the whole CouÌ„cel sayeth that Leo theÌ„ far of at Rome was presideÌ„t aÌ„d ruler of the CouÌ„cel as the Head is ruler of the body And that theÌ„perors were presideÌ„ts there most deceÌ„tly to adorne aÌ„d set forth the same endâ—uoring to renew the building of the Church of HierusaleÌ„ coÌ„cerning matters of faith as did Zorobabel and Iesus in the old lawe And this place only were sufficient to answere your whole booke and to shew either your ignorance or frowarde quarrelling in making such a sturre and busines for Princes authority in CouÌ„cels In this sessioÌ„ the whole synode saieth that the keping of the vineyard that is of the whole Church was committed of God to Lâ—o. In this session the whole Councel thowghe Leo his Legates were present and confirmed al thinges that there passed towching matters of faith doth yet neuerthelesse pray Leo him self also to confirme their decreâ—s And here might the Author of your Apologie Maister Horne if yt pleased him as merely haue iested and scoffed againste these .630 Fathers as he doth against the Fathers of the late CouÌ„cel at Trente for the clause salua Apostolicae sedis authoritate Here might be demaunded of these .630 Fathers what thei neaded in this case the matter being resolued vpon by the whole Councel yea by his own deputies to to sende to Rome to Pope Leo to haue their decrees yet further coÌ„firmed Here also might be demaunded of those 630. Fathers whether yt were not a mere foly to think the holy ghost posted to Rome that yf he staggered or stayed in any matter he might there take Councell of an other holy ghost better learned with such other childish or rather Iewish toyes Neither the CouÌ„cel only but Marcian alâ—o the Emperour prayed Leo to coÌ„firme that which there was concluded of the faith In this sessioÌ„ the Senators that ye would neades haue to be the cheif Iudges desire they may be taught of the fathers of this Councel such thinges as appertayne to the faith as of them that should geue a reckoninge aswel for their sowles as for their own sowles Nowe where as ye catche as yt were a certaine ankerhold of the supplication of Eusebius of Dorileum consider I beseache yow his supplication to the Councel too and weighe them bothe with the ballance of indifferente iudgemente I pray and most humbly beseche your holines holy father saith he to haue mercy on vs. And while the things passed betwixt Dioscorus and me be yt in fresh remeÌ„braunce decree you all those doings to be voyde and that those things which wrongfully passed against vs may not be preiudicial or hurtful to vs and that
we may be restored to our bisshoply dignity againe which yf we obtayne we shall for euer geue thanks to your holines In this session ye shal finde that it was no finall or resolutory sentence that the Senatours gaue against Dioscorus but a declaration of theire mynde and resolutiō the ful authority notwithstanding remayning in the Bishops to whom and not to the Senatorus God had geuen authority to geue such kind of sentēces Further now though I haue alredy sufficiētly shewed the insufficiēcy and feblenes of that your weake collection yet because ye haue so honorably adorned your margēt with no lesse thē 630. Fathers cōfessing your supremacye and al for that they cal thēperor the best and cheif phisition I wil be so bolde thowgh but a poore and a secōdary phisitiō to say somwhat more to your great and far fetched neither good theological nor good phisical argumente and to returne your wise phisical reason vpon your own head by the very same fathers and the very same place that your selfe alleage For euen in the same page it followeth that perchaunce Dioscorus might baue obtayned pardon of those his so great and excessiue enormities yf being as the case required throughlye poenitent he had sowght for a medicine at the handes of the Councel But because he endured in obstinacy he was cut away by deposition and excommunication from the Church as a rotten and pestiferouse member to saue and preserue the residewe of the bodie Beholde maister Horne the fathers are nowe the phisitions that might haue cured Dioscorus yf he had bene curable of his disease and notwithstanding he was the captayne of that myscheuouse cōuenticle at Ephesus he might yf he had sowght for it accordingly haue founde perchaunce fauour not at the Emperours but at the councels hands and neither bene deposed nor excommunicated Yea the Emperour Marciā him self cōfesseth that these fathers founde out a remedy for those nawghtie errours And howe I pray you Because they made a playne and an open determination what was to be obserued concerning fayth and religion Thus at the length your gay and fresh your mighty and notable note of .630 Fathers confessing your physical supremacy is not worth one pipte nutte In this session ye shal fynde that this most famous Councell did diligently enquire vpon matters of faith By whose authority M. Horne think you By the Emperours Naye But by the authoritye of the most blessed Leo as the Emperours Valentinian and Marciā themselues confesse I truste now also ye wil the better belieue these .630 Fathers saying to Dioscorus that they had the regular and ordinary authority against him What say yow nowe for your selfe and your fellowes Howe will ye maintaine the vnlawfull deposinge of the Catholike Bisshoppes and other in the realme by by your ciuill and parliament authoritie seing that the Emperours Valentiniā and Marcian write that those Bisshops can not by themperours lawe be condēned whom the ecclesiastical Coūcel cōmendeth for true religiō Many things else are to be saied out of this Session but I wil breake of and shortly ronne ouer the residewe noting this only for the .4 Session that it is there declared that Dioscorus was depriued and excōmunicated to by the Popes Legates and the Councel the Emperours deputies which in all other Sessions were present being then absent and without themperours or their knowledge Which geueth a checke mate to all your supremacy and to all your booke withall yea and that with a seely pawne of one only line This is so declared as I say in the fourth session but the sentēce passed against Dioscorus in the third sessiō Dioscorus not daring to shewe his face and requiring that themperours vicegerents might be there presente to whome answere was made that when matters of correctiō and reformation are in hande as these were for Dioscorus was not condemned for heresie and matters of fayth but for his disobedience against the pope the councel and the canons neither the Iudges nor any laye men owght to be presente Which answere M. Horne for all your heuing and sheuing against the ecclesiasticall reformation geueth an other paune mate also in one shorte sentence to a great parte of your boke and to al such ecclesiastical visitation as is geuen to the prynce by acte of parliament In the fyfte sessiō a litle variance fell among the Fathers for the framing of the final sentēce whervpon the Senatours said that if they did not agree a Councel should be kept in the west parties meaning at Rome The Bishops of Illyricum cried as I haue before shewed they that doe not agree lette them trudge to Rome In this session when they were all afterwards agreed the final and resolute sentence of the matter in controuersy with a denunciation of deposition and curse against suche as should repine agaīst it is pronoūced by the Bishops without any voice or cōsent of themperour or of his agēts In the sixt session was present Marcian themperour with the noble and vertuouse Empresse Pulcheria to whome Aetius the Archedeacō of Constantinople declared that nowe the discord lately rysen among the people in matters of faith was pacified by the holy Councell and then read to him their finall determination and sentence Vnto the which sentence were annexed the subscripions of all the Bishops And first of the Popes vicegerent after the fourme of these woordes I Bisshop Paschasine President of the Councell in the stead of my most blessed Lord and the Apostolical Pope of the vniuersal Church of the City of Rome Leo haue determined consented and subscribed Then followe the subscriptions of his two colleages one of them being no bishop after whō Anatolius the Patriarch of Constātinople and so other Patriarches and bisshops Marciā seing the full and vniforme cōsent of al these .630 bishops doth allowe and cōfirme their decree and strēgtheneth it with a ciuill and politicall punishmēt appointed against the trāsgressours And in this properly resteth the Princes office and authority in affaires ecclesiastical In the seuēth session it is declared that the election of Maximus bishop of Antioche was confirmed by Pope Leo. In the tenth Actiō it ys openly auouched quia missi Apostolici semper in Synodis prius loqui cōfirmare soliti sunt That the Popes legates were allwayes wonte in Councels to speake first and to confirme first In the twelueth Actiō the controuersy about the Bishop of Ephesus was ended by the Councel not by thēperours deputies as it hath ben shewed In the .16 and last Session yt is sayde that Rome euer had the primacye The whole councell sayeth to thēperour that God had prouided for thē an inuincible champion against all errours meaning of Pope Leo. In thys session a greate parte of the fathers thowghe contrarye to the Nicene decrees auaunced the patriarche of Constantinople to gratifie themperour making his chiefe abode there aboue the patriarchs of Alexandria Antiochia and Hierusalē But
vvhich they had deuised This Emperour called an other Councel at Ticinum in Italy for the causes hereafter expressed The matters or causes vvich the honorable Emperour Ludouicus did commaunde his Bisshoppes to consider of are these touching the state of his kingedome of the conuersation of the Bishoppes Priestes and other Churchmen of the doctrine and preachinge to the people of vvritinge out of Bookes of restoring of Churches of ordering the people and hospitalles for strangers of Monasteries both for men and vvemen .338 VVhat so euer is out of order in these forenamed states eyther through the negligence of the guides or the slouthfulnes of the inferiours I am said he very much desirous to know and I coueite to amende or refourme them according to Goddes will and your holy aduise in suche sorte that neither I be found reprouable in Gods sight neither you nor the people incurre Gods wrathful indignation for these things how this may be searched found out and brought to perfection that I commit to be entreated by you and so to be declared vnto mee The lesser matters also whiche in general touche all but in especiall some and nede refourmation I will that ye make enquirie of them and make relation vnto me thereof as for exaumple if the rulers in the Countries neglecte or sell Iustice if they be takers or oppressours of the Churches widdowes Orphanes or of the poore Yf they come to the Sermons If they dooe reuerence and obey duelie their Priestes If they presume to take in hand any new opinions or arguments that may hurt the people c. The Bisshoppes after they had consulted vppon these matters doe make relation vnto the Emperour vvhat they had done shevving to him that they had founde some of the Bisshoppes and chiefe Ministers faultie and humblie praye the Emperour on their behalfe that he vvill of his goodnes graunt those some space to amende their faultes They complaine to the Emperour of Bisshops and Priests for lacke of Preaching and that Noble men and Gentlemen come not vnto those .339 fevv sermons that bee And so then recite many other enormities as about Tythes Incest and suche like especiallie in religious persons vvho for the moste parte are .340 cleane out of order And to bring these to their former order and state resteth say they in your disposition Thus dothe this King take vppon him and thus doe the Bisshoppes yeelde vnto him the .341 gouernemente as vvell of Ecclesiasticall as Temporall causes and thinges On this vvise did Lodouicus alvvaies exercise him selfe in so muche that for his carefull gouernemente in Churche matters he vvas surnamed Pius the Godlie as his Father beforehim vvas called Magnus the Greate Stapleton The principall tenour of the matters here conteyned standeth in the confirmation of the Popes election in calling councelles and confirming lawes ecclesiastical To all the whiche we neade no farre fetched or newe solution especially seing M. Horne hym self furthereth yt so wel as declaryng that all thinges were donne according to the holy Canons and sayinges of the holy Fathers and that many of theis matters towched the polityke gouernmente of the realme Yet let M. Fekenham now beware For M. Horne proueth yt high treason in the people and clergy for that Paschalis was made Pope wythowte themperours consent And so lo at the lengthe here is some face of antiquity for our newe actes of Parliamente Well found out and lyke a good lawyer M. Horne Yet I beseache you tel vs which wordes of all that you reherse imploye plaine treason I am assured there are none onlesse yt be these that they do no more offende againste hys maiesty ▪ as your self reherse out of Sabellicus And yf ye call thys treason and make no better prouf I thinke neither good grammarian nor any good lawyer wil take your parte For thowghe in latin laedere maiestatem be somtyme taken for treason yet yt is not alwayes neither can yt be englished treason but vpon the circumstances which declare the acte to be treason And how wil thys cruell exposition stande I pray you with your owne declaration in this leaf also that thys Ludouicus was a milde mercifull and moste gentle prince Beside thys it is not like he toke thys matter so heauely for that euen as Platina your authour here writeth out of Anastasius bibliothecarius a worthy authour ād lyuing about thys tyme thys Emperour released to this Pope Paschalis his right that he had in the election of Bishoppes geuē before to Charles by Adrian the Pope And here uppon might I aswell cōclude after your base and yet accustomable reasoning that the Princes of Englande should haue nothing to doe with the election of Bishopes Yet if there be no remedy let yt be highe treason to agnise the Popes election withowte the Emperours confirmation What is thys to the prince of Englonde that hath nothing to doe therwith or to M. Fekēham seing if al be true yet it maketh nothing for the Emperours supreamacy or againste the Popes supreamacy The denial wherof in dede the more pitie is taken for treason with vs but yet thankes be to God suche kinde of treason as a man maye lose his head and take no hurte by yt but muche good and that is to be a very true and a blessed martyr But now touching the particular doinges of this Emperour Ludouike you tel vs he bestowed Spirituall promotions and you tell vs but of one onely and instituted his brother Drogo the Chiefe Minister or Bishop at Mettes And here you leaue oute Canonicam vitam agentem clero eiusdem Ecclesiae consentiente ac eligente he instituted him being a man that lead a regular lyfe the clergye also of that Churche bothe confenting and choosing him This you leaue out to make the worlde beleue the Emperour bestowed Spirituall promotions of his owne supreme Authorytie absolutely And here you tel vs of a right belonging to the Emperial maiesty in confirming of the Pope And yet you forget that in the very leafe before you confesse this was made by decrees of Adrian and Leo Popes to Charles this mans Father And then was it not a right of Imperial Maiesty but a Priuilege frō the Apostolike Authoryte As for the Clemency of this Prince so much commended it was not as you imagine for any supreme gouernment but for his most fatherly defending aiding and succouring of the Church Namely in that most learned Councell holden vnder him at Aquisgrane of which presently you do talk very much prying out for som clause that might make for your suprem gouernmēt And at last finding none with a litle false translatiō you make the Synode to say of th'Emperour that he had the charge and ouersight of Christes Church Which al in Latine is but this one word Procuratorem A defendour a succourer a maintainour not a Supreme Gouernour with charge and ouersight You adde also the Synode was
to the Kinges .413 iudgement and Thomas by the Kinges commaundement was faine to come to Lanfrank to be sacred And aftervvard vvhen there grevve greater contention betvvixt these tvvayne about Churche matters the Bisshop of Rome remitted the matter to be determined before the Kinge and the Bisshops of Englande and so at VVindesour before Kinge VVilliam and the Cleargy the cause was treated Also an other cause vvas moued before the King of the misorder of Thurstan whome the King had made Abbot of Glastonbury by whose iudgement the Abbot was chaunged and tourned to his owne Abbay in Normandye but the Monkes .414 scattered aboute by the Kings hest After this the King bestowed many Bisshoprikes on his Chaplaines as London Norvviche Chester Couentry c. And ruled both temporalty and the spiritualty at his owne wil saithe Polychronicon He tooke noman fro the Pope in his lād he meaneth that the Kinge vvoulde suffer no Legate to enter into the lande from the Pope but he came and pleased him he suffred no Coūcel made in his own coūtrey without his own leaue Also he woulde nothing suffer in such a councel but as he woulde assent So .415 that in geuing or translating of spiritual promocions in geuing his assent to Councels and suffring nothing to passe vvithout his consent in hearing and determining Ecclesiasticall causes in restreining the Popes liberty vvithout his speciall licence and in ruling the spiritualty at his ovvn vvil King VVilliā shevveth plain that he .416 tooke him self for the supreame gouernour vvithin this Realm in al maner of causes so vvel Ecclesiastical as Temporall The .19 Chapter Of England before the Conqueste Of William the Conquerour Rufus his Sonne and Henry the first Kinges of Englande Stapleton GOod readers I do most hartely beseche you euen as ye tender either the truth or the saluation of your sowles to haue a good and a speciall regarde to M. Hornes narration nowe following For now at the length is M. Horn come frō his long and vnfruitfull wandering in Spaine Fraunce Italie Germany and other countries to our own natiue contrey Now where as the late doings in our Countre are suche as we haue sequestred our selues frō the common and vsuall obedience that all other contries concerning authority in matters ecclesiasticall euer gaue with a singular and peerlesse preeminence to the see of Rome and do yet sequester the more pittie our selues daylie more and more makinge none accompte of other good princes doings and presidents in this behalf and pretending partly in the acts of parliament partly in the newe englishe bokes and daylie sermons that this is no newe or straunge example in England to exclude the Pope from all maner spiritual iurisdiction to be exercised and practised there by hym yt behoued our protestants especiallie M. Horne in thys his boke that what so euer his proufes were for other countries yet for some conuenient prouf of the olde practise concerning his newe primacie in Englande to haue wrowght his matters so substancially that at least wise for our owne Countre he shulde haue browght forth good aūcient and autentique matter And wil ye nowe see the wise and euen dealinge of these protestant prelats Where they pynne vp all our proufes wythin vj. hundred yeares after Christ and what so euer we bring after theyr Iewell telleth vs ful merelie we come to late M. Horne in this matter of Supreamacie most weightie to the poore catholiks the deniyng thereof being more greauously punished by lawes then anie other matter nowe lying in controuersie betwene the catholyks and protestantes in Englande M. Horne I say for thys his owne country which as approued Chroniclers reporte and as him self after alleageth did first of al the Romā prouinces publiquely embrace Christes relligion for one thousand yeares standeth mute And belike thinking that William Conquerour had conquered aswell all the olde catholyke fayth in Englande as the Lande and people fansieth a duble conqueste one vppon the goods and bodies the other vppon the sowles and faythe of the Englishe men But what shall I nowe say to this noble and worthie Champion shall I dryue hym a litle backe with M. Iewels peremptory challenge and tel him that he commeth to late by almoste fyue hundred yeares Or shall I deale more freely and liberally with him then M. Iewell doth whith vs and bydde hym take the beste helpe he can for hym self Verely M. Horne had nede I did so And yet all will be to lytle for his purpose aswell for that after the conquest he hath no sufficient prouf for his pretensed supremacy as for that what prouf so euer he bringeth yt must yelde and geue place to the first thousand yeares whiche beare ful testimonie for the Popes primacie laufully practised in our realme before the conquest It were now a matter for to fyll a large volume withal to runne a longe by these thowsand yeares and to shewe what prouf we haue for the popes primacy before the conquest My answere woulde waxe to bigge and to prolixe yf I shoulde so doe But I will onelie putte the good reader in remembraunce of a matter or two I muste therefore pluck M. Horne backe from Williams conquest and desire him to remember an other and a better and more aunciente conqueste with al in Britannie then Williams was yea aboute ix hundred yeares before when this Ilelande of Britanie was firste delyuered from the tyrannicall yoke and miserable bondage of dyuelish idolatrie But by whom M. Horne Suerlie by pope Eleutherius to whome kinge Lucius sente letters desiringe hym that by his commaundement he mighte be christened Fugatius and Damià nus whose holy reliques are thought to be now in Wales and whose holy remembraunce churches there dedicated to God in their name doe to this day kepe and preserue as it were fresh and immortall sent to England by the sayed Eleutherius did most godly and wonderfully worke thys great conqueste If I should nowe aske M. Horne what Lucius meant to send so farre for instructours and teachers of the Christian fayth namely Fraunce beyng at hande where about thys tyme the Christian Churches were adorned wyth many learned Bishoppes and Martyrs though he woulde perchaunce seeke manie a pretye shyfte to shyfte awaye thys demaunde yet should he neuer make any good and sufficiente aunsweare vntyll he confessed the Popes primacye to be the verie cause to send so farre of The which the blessed Martyr of God and great learned Bishoppe of Lyons in Fraunce Ireneus writyng in the tyme of our firste Apostle Eleutherius doth confesse writyng That all Churches muste agree wyth the Churche of Rome for that the sayed Churche hath the greater principalitie and for that the traditions of the Apostles haue euer bene kept there In case nowe the pope had nothing to doe in matters ecclesiasticall within this Ileland in the tyme of the olde Britaines why did pope Celestinus appoint
come as Barons so for matters ecclesiasticall he appointeth specialle the conuocation Truthe yt is that before the conqueste and in William Conquerours tyme to as appeareth by old recordes writen as it semeth abowt the coÌ„quest the proctours of the clergye sate in the Lower howse And the sayde recordes do shewe that the Parliament properly standeth and consisteth in .3 degrees that is of the proctours of the clergye of the knightes of the sheere and of the Burgeses and Citizens For they represent the people and comminaltie of the realme As for the noble men bishoppes and othâ—r be there for their owne persons and not for other yf we shal beleue the said auncient records Nowe though these many yeres for matters politike the coÌ„uocation haue had nothing to doe yet as ofâ— as any paiemeÌ„t is to be made it taketh no place by vertue of ParliameÌ„t against the Clergy onles the Clergie do coÌ„sent Yf this be true in mony maters and if in auÌ„cieÌ„t time the Clergy had to do in ciuil maters also the which prerogatiue belik they left voluÌ„tarely that they might the better attend their owne spirituall vocatioÌ„ what an accoÌ„pt ought of all good reason to be made of the late parliament wherein mere Laie men haue turned vpsidowne the state of the Catholique faythe againste the full mindes of the Clergie I leaue it to euery wiseman well to consider But as I beganne to saye If Polidore meaneth not the Parliamente to be a Councell of Spirituall matters to what purpose or with what great wisedome haue ye alleaged him or that he calleth the making of Bisshops aÌ„d Abbats holy rites lawes of religioÌ„ and church ceremonies seing that the King gaue ouer the electing of bishoppes and seing that your Authour doth shew that Anselme rebuked the King therefore Nowe to those matters of Englande M. Horne addeth a greate Vntruthe of the Kyng of Hungarie tellyng vs out of Martinus that the Kynge of Hungarie vntill this time which is the yeare of grace 1110. and from thence euen til our daies maketh aÌ„d inuestureth according to his pleasure bisshops c. Thys I say is a great and flat vntruth For Martinus here saieth plainly the coÌ„trary thus At this time the King of HuÌ„gary saieth Martinus writing many aduertisements to the Pope by his letters gaue ouer the inuesturing of Bishops and of other prelats which vntil that time the kinges of Hungary were wonte to make These are the true wordes of Martinus in this place Now what passing impudency is this of M Hornes That which his Author telleth for the Popes primacy this man wresteth it to the Princes And therefore whereas Martinus telleth only that vntill that time kinges of Hungary inuested the Bishops and addeth farder that at the same time the kinge of Hungary gaue ouer the same into the Popes handes M. Horne bothe lewdely concealeth that and also of his owne most impudentlye and shamelessely addeth and from thence euen til our dayes which Martinus not only auoucheth not but telleth also plainely the contrarye to witte that at that time the king gaue ouer al such matters Farder to make the matter souÌ„d more princely you make Martinus say that the kinge of Hungary inuested Bishops according to his pleasure Which wordes according to his pleasure are not in Martinus at al but it is a poynt of your descant vpoÌ„ his playne and a fitte of your owne voluÌ„tary at your pleasure In dede this souÌ„ded pleasauntly in M. Hornes eares that by this exaÌ„mple he might also goe for a Bishop made at the Princes pleasure and to be remoued againe at her highnes pleasure But you hearde before by the forme of Paschalis his graunte made to Henry the .4 that though the Prince haue the inuesturing and confirming of Bishoppes graunted him yet it was neuer so grauÌ„ted to Princes that their oÌ„ly pleasure suffised to make a man a true Bishop For first whom the Prince inuested and confirmed he shoulde be liberè praeter violentiam simoniam electus chosen freely without violence or simony on the Princes part Which great faultes both the Emperours of Germanie and the kinges of oure land such as had the inuesturing of Bishops in their owne handes namely Henrie the .4 Emperoure and William Rufus of England most grieuouslie and daily committed Secondarelye though he were inuested and confirmed of the Prince yet post inuestituram Canonicè Consecrationem accipiant ab episcopo ad quem pertinuerint after the inuesturing let them saith Paschalis be consecrated of the Bisshop to whom they belong So likewise Leo .8 in his grauÌ„t made to Otho the .1 geuing to the Emperour the inuesturing of Bishops addeth Et consecrationem vnde debent and to be consecrated where they ought to be Which words vnde debent where they ought you for the nonse lefte out in your alleaging of this graunt made to Otho to th entent that your inuesturing of the Prince being without any coÌ„secration at al of your Metropolitane him self poore man being no Bishop neither might seme to be good and sufficient and to haue example of antiquitie For that purpose also ye make Martinus here to say that the king of Hungarie made Bishops according to his pleasure But you see nowe it is not the Princes only pleasure that maketh a Bisshop but there must be both free election without eyther forcing the Clergy to a choise or forcing the chosen to filthie bribery and also there must follow a due consecratioÌ„ which in you and al your fellowes doe lacke And therefore are in deede by the waye to conclude it no true Bisshoppes neither by the lawe of the Churche as you see neyther yet by the lawes of the Realme for wante of due Consecration expressely required by an Act of ParliameÌ„t renewed in this Queenes dayes in Suffragane Bisshoppes much more in you M. Horne The .120 Diuision pag. 74. b. And heâ—e sithen I am entred into the noting of the practises of other CouÌ„tries in this behalfe I might not onely note the doings about .421 this time of Frederike King of Cicill and Iames the King of Spaine his brother in reformation of Relligion in their dominions as appeareth in their Epistles vvriteÌ„ by Arnoldus de noua Villa but also make a digressioÌ„ to the state of other parts in ChristeÌ„doÌ„ as of the churches of Grece of Armenia of Moscouia c. that acknovvledged not any but .422 only their Princes to be their supreme gouernours in al things next to Christ as especially also to note that most auncient part of ChristeÌ„dom southvvard in Aethiopia conteining .62 kingdomes vnder the ruling of him vvhoÌ„ vve misname Presbyter Ioannes as vvho say he vver a Priest and head Bisshop ouer those christian Realmes hauing such a povver vvith them as the Popes 423 vsurpatioÌ„ hath chaleÌ„ged here in Europe to be an head or vniuersal Priest aÌ„d king If vve may beleue Sabellicus vvho saith that
Prince is the fountaine or welspring of all iurisdictioÌ„ and protesteth also him selfe to be of the .482 same mind The .39 Chapter Solutions to Argumentes taken out of Quintinus Heduus a Doctour of Parys Stapleton LET vs nowe take heede for M. Horne wonderfully lassheth on with Io. Quintinus Heduus and runneth his race with him two full leaues together And yet for all this sturre and heapinge Lawe vppon Lawe we might graunt him all that euer he bringeth yn without any preiudice of our cause and would so do in dede sauing that the handling of the matter by M. Horne is such as requireth of vs a special specification Neither can I tell of all the dishonest and shamefull pageantes that he hath hitherto played whether there be any comparable to this I can not tell whether his folly or his impudency be the greater but that bothe excede I am right well assured And yet I trowe he owght not to beare all the blame but may parte stake with his collectour who hath abused his ignorance as hym selfe doth abuse his readers ignorance The answere would growe longe and bigge yf I should fully as the case requireth rippe vp and open all thinges and then at large confute them which at this tyme I intende not but in vsinge as muche breuity as I may to lay before thee good reader and to discipher the fashion and maner of his dealinge Wherein euen as Medea fleinge from her naturall father and runninge away with a straunger with whome she fell in loue her father pursuing her and she fearing to be taken slewe her yong brother scattering his limmes in the way therby to stay what with sorowe and what with long seeking for his sonnes body her fathers iourney euen so M. Horne running away from the catholyke Church his mother with dame heresie with whose filthy loue he is rauisshed to stay the reader that woulde trace him and his heresyes for the authours he alleageth doth so miserably teare them in peces and dismember them that yt would pity any good Christian mans harte to see yt as muche as yt pitied kinge Oëta father to Medea to see that miserable and lamentable sight and very busie will yt be for him to finde out the whole corps of the sentences so wretchedly cutte and hewed by M. Horne and here and there in these two leaues so miserably dispersed We will notwithstanding trace hiÌ„ as we may TheÌ„ the better to vnderstaÌ„d his first allegatioÌ„ ye shal vnderstaÌ„d that ther is a kind of IurisdictioÌ„ which is called of the CiuiliaÌ„s meruÌ„ imperiuÌ„ that is power of lyfe aÌ„d death which whether it resteth in the priÌ„ce only or in other inferiour magistrates the Lawyers do not al agree Lotharius setled al in the prince to that opinion Quintinus also inclineth But then maketh Quintinus an obiection Whie sayeth he Howe is yt true that the prince onelye hath this mere empire or iurisdiction seinge that we affirme the Churche to haue yt also Whereunto he answereth that vnder the name of Princes are coÌ„teyned the highe Priestes from the which our Actes of parliament doe not all disagree calling Bisshoppes the Peeres of the realme When we say saieth he with Lotharius that the Kinge is the fountayne of all iurisdiction we meane as Lotharius doth not of the Churche but of the ciuill magistrates vnder the Kinge The said Quintinus saieth Gladium pontifex vtruÌ„que gestat exercet alterum Rex solus quem pontifex etiam desertus a suis in hostes licitè stringit The Pope hath both the swordes that is both temporall and spiritual iurisdiction yet the King alone vseth the one of theÌ„ that is the teÌ„poral the which the Pope may notwithstaÌ„ding yf he be forsakeÌ„ of his own vse also But as I was about to tel you out of QuiÌ„tinus he saith Probauimus Ecclesiam Deo militantem se noluisse temerè negotijs secularibus implicare temporalemque iurisdictionem principibus sponte reliquisse tamque libenter tamque animo prompto facili vt reguÌ„ propria videatur Id circo scriptum est à Speculatore quòd quicquid est in regno id esse intelligitur de iurisdictione regis We haue proued that the militant Church doth not but vpoÌ„ good cause intermedle with seculer affaires yea rather geueth ouer to Princes the temporall iurisdiction so gladly and so willinglye that yt seemeth to appertayne to the Princes onely And therefore Speculatour writeth that what so euer is in a Kingdome that is vnderstanded to be of the Kinges iurisdiction And for this some were persuaded that the spirituall and temporall iurisdiction stode so contrarie one to the other that one man might not exercise both But Quintinus hiÌ„self misliketh this opinion and saith euen in the said place where he speaketh of Speculator that the Church only aÌ„d not the Princes seculer hath both swordes and both iurisdictions And vpon this occasion he doth vehemently inueighe against Petrus de Cugnerio of whome we haue spokeÌ„ that did so stifflye stand against the FreÌ„ch clergy for their teÌ„porall iurisdictioÌ„ and prouoked the King Philip Valesius as much as in him laye to plucke it away froÌ„ the clergie He calleth him a misshapen parson in body a most wicked maÌ„ and to say al in one a very knaue And thoughe his name were then terrible and thowgh he would seeme for his great wisedome to carrie al the realme vpoÌ„ his shulders yet was he euer after but a lawghing stock to meÌ„ and because he durst not for shame after this great challeÌ„ge shew hiÌ„self abrode as he was wont to do for M. Peter de Cugnerio he was called in their tong M. Pierre de Coyner as a maÌ„ would say M Peter that lurketh in corners But wil ye now heare M. Horne this your own authour Quinâ—inus how he expouÌ„deth coÌ„posuit reÌ„ sacerdotum that is how the King set in order the matters of the priests Wil ye heare also what sharpe Law he made against theÌ„ as you auouch that he did He saith of the king PronuÌ„ciauit EcclesiaÌ„ feuda â—eÌ„poralia quaeque bona propria sibi possidere posse atque in illa iurisdictioneÌ„ habere He gaue senteÌ„ce and pronouÌ„ced that the Church might possesse fealtes and other temporal things aÌ„d haue iurisdictioÌ„ therein So much for our first entrauÌ„ce into QuiÌ„tinus Wherin beside the shame that ye must take for your worshipful glose vpoÌ„ coÌ„posuit reÌ„ sacerdotuÌ„ first ye see that he improueth FerrarieÌ„sis aÌ„d such like as attribute to the Emperour the spiritual and temporal sworde Then that he is of a quyte contrarie mynde to that that ye woulde by a sentence here and there yll fauouredlie and disorderly patched in enforce vpon as thowgh he should thinke that al iurisdictioÌ„ should come of the Prince Thirdly it is vntrue that he auoucheth Speculatours saying He auoucheth as ye haue hearde the contrary Fowrthly it is
of Martian the Emperour for calling of the Chalcedon Councell nextly alleaged M. Horns purpose is no whit furdered but Pope Leo his primacy euidently proued By the Actes also of the sayd Councell the popes and the bishops Supreme Iurisdiction in al ecclesiastical matters to be treated examined iudged and defined throughe out the whole Councel appeareth and M. Hornes purpose remayneth vtterly vnproued I haue farder out of the sayd Chalcedon Councell being the fourthe Generall and so one of the foure allowed in our Countre by Acte of parliament in the reigne of the Queenes Mai. present gathered euident and sundry argumentes for proufe of the Popes and bishops Supremacy in causes ecclesiasticall And here I require M. Horne or any mans els whatsoeuer to shewe howe it is possible without manifeste contradiction to allowe the Authorytie of this fourthe Generall Councel and to bannishe the Popes Authorytie which this whole Councel agnised or to geue to the Prince Supreme Authorytie in al ecclesiastical causes the same by this Councel resting in the bishops only not in the Prince at all In hath consequently ben shewed against M. Horne that his exāples of Leo and Zeno Emperours haue proued nothing lesse then his imagined Supremacy His next examples of three popes Simplicius Felix .3 and Symachus haue al proued so manifest testimonies for their owne Supremacy euen out of the bookes and places by M. Horne alleaged that in this matter he semeth a plaine preuaricatour and one secretly defending the cause which he seemeth openly to impugne Nowe in Fraunce M. Horne your lucke hath bene no better then before in the East Church and in Italy it was Your arguments in this behalfe haue bene to to pelting and miserable But the bishops Iurisdiction in all those matters hath bene as euident Your story of Iustinus the elder nextly by you alleaged but confusedly and out of measure mangled being wholy layed forthe hath plainely proued the popes Supremacy and nothing at al the princes Iustinian your next exaample and largely by you prosecuted hath neuer a whit proued your matter but for the Popes absolute Supremacy hath diuerse waies pronounced not onelye in his behauyour in the fifte Generall Councell but in his Edictes and Constitutions which you for your selfe so thicke haue alleaged In that place also I haue noted by diuerse exāples what euil successe Churche matters haue had whē Princes most intermedled Ther also by the way a Councell in Fraunce by M. Horne alleaged hath openly pronounced for the popes vniuersall Supremacy Your last examples taken out of Spayne haue nothinge relieued your badde cause but haue geuen euidēt witnesse for the Bishops Supremacy in ecclesiastical causes And thus farre haue you waded in the first .600 yeres after Christe without any one prouf for your newe Laicall Supremacy But for the popes and Bishops Supremacy in matters of the Church the Cōtinual practise of that first age and that in al Countres hath clerely pronounced as hath bene at large shewed In the third book as the race your runne is the longer ād triple to that ye ranne in before so is our cause the strōger and yours the febler or rather the wretcheder that in the cōpasse of .900 yeres that of so many Emperors kings and princes of so many Coūcels both General and National of so diuerse parts of the Christened worlde al the East part Italy Fraunce Spayne Germany and our own Countre of Englād yea of the Moscouites Armeniās and Aethyopiās to of all these I say not one Prince Councel or Coūtre maketh for you and not one prince Councell or Countre maketh against vs but all haue agnised the popes primacy and not one in the worlde of so many hundred yeres haue agnised or so muche as hearde of muche lesse sworen vnto the Princes Supreme Gouuernement in all Ecclesiasticall causes Your first proufe belyeth flatly the See of Rome and proueth nothing by any doing of Phocas the Emperour the Supremacy that you woulde proue The Kinges of Spayne and the Toletane Councelles haue made nothinge for you but haue clerely confounded you not only in the principal matters in hande but also in diuers other matters by your lewde heresies denied Your patched proufes and swarming vntruthes in your next narratiō touching certain Popes of Rome and of the Churche of Rauēna haue discouered the miserable wekenesse of your badde cause and nothing relieued yowe the Popes Primacy by your owne examples notwithstanding established Your fonde surmise against the Decree of Constantin .5 Emperour for the prerogatiue of the See Apostolike as it nothing furdered your matter in hande yf it had not bene made so it shewed wel the misery of your cause that to make your paradoxe to beare some credit you were fayne to discredit al the Historiās and writers of that matter calling them Papistes the Popes Parasites and fayners of that which they wrote The practise of Ecclesiasticall gouernement vsed in the sixt general Councel next by you alleaged cōfirmeth both in word and dede the Popes Primacy and the Bisshops Supreme iurisdiction in matters Ecclesiasticall and geueth forth no maner inckling of your imagined Supremacy In which only matter beside twenty vntruthes by you vttered there about you are as much confounded as in any other Councell or Countre before notwithstanding your great obiection of Pope Honorius to the which I haue there sufficiently aunswered Your talke of the three Kings of Spayne next ensewing and of the three Toletane Councells kept in their reignes doth so litle disproue the Supreme iurisdiction of Bisshops in Ecclesiastical causes that it maketh them Supreme iudges euen in ciuil causes So wide you are euer from prouing your purpose The .7 General Councel by you shortly noted doth amply and abundantly confirme the Popes Primacy and nothing in the worlde helpeth your purpose Charles Martel ād Carolomanus his sonne exercised no whit of your imagined Supremacy but haue cōfessed both clerely the Popes Primacy by their doings euē in the matters by your self treated Your most ignorant and ridiculous exposition made of the keyes of S. Peters Confession sent to this Charles and your extreme fonde argument deducted thereof hath vtterly shamed you yf any shame be in you Your slaunderous reproches against S. Augustine our Apostle and S. Boniface the Apostle of Germany and holye Martyr haue redounded to your owne shame and follye your cause thereby nothing in the worlde furdered No yf yt had bene all true which you hadde reported of them Charlemayne for all his callinge of Councelles confirmynge of the same and publishinge of Churche Lawes practised not yet anye like Gouuernement in Ecclesiasticall causes as you haue defended no nor anye Gouuernement at all but was lead and gouerned him selfe in all suche thinges of the Fathers and Bisshoppes then liuing especiallye of the See of Rome The whole Order also of the Councelles by you alleaged
a thīg most probable For ye make the very same resolutions to hym euen in this your answere also For doe ye not expressely say a fewe leaues before that princes neither do nor may claime to preache the word of God to minister the Sacramentes or to bynde and lose Do ye not say that this is a spirituall gouernement and rule belonging onely to the bishops and Church rulers Do ye not confesse within 4. leaues followinge the lyke And that Bisshoppes haue the spirituall Iurisdistion ouer theire flocke by the expresse worde of God and that thereby Princes haue not all maner of spiritual gouerment Is not this agreable to the resolutiōs that M. Fekenham saith he receyued at your handes Again M. Fenkenham addeth that in your said resolutions ye saye that the authority to excommunicate is not properly perteyning to Princes but apperteyneth to the whole cōgregation aswell as to them Doe ye not confesse I pray you the same twise in your answere immediatly following after this Why say you then that these resolutiōs are feyned by M. Fekenham Why should any man thinke that M. Fekēham should falsly charge you with these resolutiōs in priuat conference that your self in your own book doe so plainly and openly auouche Why should not men thinke also such other things as ye here charge M. Fekenham withall to be vntrue seing that ye doe so falsly accuse M. Feken for framing resolutions in your name that are your own in very dede Or why should any man trust you in these greate and weighty matters which ye hādle that ye speake ye cā not tel what bursting out into such open and fowle contradictions as yt would astone any wise man to consider them attributing to the Quenes Maie the supremacy in al spiritual causes or things without exception and yet your self excepting diuerse things spiritual and geuing the supremacy of them to the cleargy I woulde fayne know of you that so lately ruffled so freshly with your oppositiō contrary relatyue priuatiue and disparatyue and with your propositions contrary subcontrary subalterne and cōtradictory yf a man man may fynd a more fowle contradiction thē this I now laye before you out of your own booke You say first fol. 104. b. in fine When I adde this supremacy to be in all spiritual causes or things I shewe an vniuersall comprehensiō without exception For yf ye except or take away any thing it is not all Hereof ariseth this vniuersal affirmatiue Al spiritual causes without exceptiō are vnder the supreme Gouuerment of Princes Item you say fol 96. b. To feede the Church with Gods worde to minister Christes Sacramētes and to bind and lose fol. 97. a. Kings Queenes ād Princes may not neither doe clayme or take vpon thē this kind of spiritual gouernement and rule or any part thereof c. Hereof ariseth this particular negatiue Some spiritual causes are not vnder the Supreme Gouernement of Princes Now let vs cōsider in what kind of opposition these your two propositions do repugne Thus stande the oppositions All spirituall causes without exceptiō are vnder the Supreme Gouernemēt of Prīces Contrary No spiritual causes at all are vnder the Supreme gouerment of Princes Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some spiritual causes are vnder the Supreme gouerment of Princes Subcontrary Some spiritual causes are not vnder the supreme gouernement of Princes By this it appereth that your two propositions do stāde in the extremest kind of al oppositions which is Contradiction And though this be a poore sely and an insufficient shifte to make such resolutions yet is it the beste ye may nowe fynde to qualifie and mitigate the general words of the statute Which in dede are so general and peremptorie that they may in no wise be borne without some qualification Which is nowe so notoriouse that there is a qualification made in the Quenes Maie iniunctions that men should not take the general clause so largely as to collect thereby that the Kings or Quenes of our realm may challēge authority ād power of ministerie in the diuine offices in the Church Which doth agree with your resolutions and therefore there is no cause in the worlde why ye should deny them to be yours and say that they be falsly and slaunderouslye fayned vpō you by M. Fekēhā vttering his owne peuish cauillatiōs as ye say vnder the name of your resolutiōs Nowe though this be a necessary interpretatiō and moderatiō yet this doth not take away the scruple that remaineth staying M. Fekenhā and other to in taking the said othe for that this interpretatiō is not made by acte of parliament as the statute was Neither doth the Acte or Statute referre it self to any such Iniunctions to be made for the qualificatiō or restrayning of any thinge in the Acte or in any braunche thereof cōtayned no more then it doth to M. Horns book Neither hath any Iniūction by the lawe of our Realme any force to restrain weakē or mollifie the rigour or generality of an Acte of parliamēt And in case it had yet ther remain many other as great scruples Namely that swearing to all causes the prīcipal causes are excepted and so he that sweareth forsweareth and beside that al ecclesiastical authority aswel of the sea of Rome as of al general coūcels is euidētly abolisshed by the said statut And in as much as general Coūcels do beare ād represent the parson of the whole Church wherof the Pope is head no Christiā mā ought to receyue such othe imploying the denial of the authority of the Pope the head and of the whole body of the Churche beside The .162 Diuision pag. 104. b. M. Fekenham Hereunto I did make this obiection following These woordes of the first part of the othe I.A.B. doe vtterly testifie and declare in my conscience that the Q. Highnes is the only supreme gouernour of this Realme as well in all Spiritual or Ecclesiasticall thinges or causes as Temporal besides the particulars expressed in your L. interpretation made thereof they doe by expresse woordes of the acte geue vnto the Queenes highnes al maner of iurisdictions priuileges and preeminences in any wise touchinge and concerninge any Spirituall or Ecclesiasticall iurisdiction within the Realme with an expresse debarre and flat denial made of al Spiritual iurisdiction vnto the Bisshops therof to be exercised ouer their flocks and cures without her highnes Special commission to be graunted thereunto They hauing by the expresse worde of God commission of Spiritual gouernement ouer them Commission to lose and bind their sinnes Commission to shut and open the gates of heauen to them Commission to geue vnto them the holy ghost by the imposition of their handes And they hauing by the expresse woorde of God such a daungerous cure and charge ouer their soules that God hath threatned to require the bloud of such as shall perishe at their handes Notwithstanding these and many such other like cōmissions graunted vnto
saying that the expresse woordes of the Statute doe not geue to the Prince all maner of iurisdictions The Acte saith so expresselie in these wordes And that your Highnes c. shall haue ful power and authoritie by vertue of this Act c. to assigne name and authorise when and as often as c. And for suche and so long time as it shal please your Highnes c. suche persons c. as your Maiestie c. shal thinke meete to exercise vse occupie c. all maner of iurisdictions priuileges and praeeminences in any wise touching or concerning any Spirituall or Ecclesiasticall iurisdiction within these your Realmes c. and to visite refourme redresse order correct and amend all suche errours heresies schismes abuses offences contempts and enormities whatsoeuer which by any maner Spiritual or Ecclesiastical power authoritie or iurisdiction can or may lawfully be refourmed ordered redressed c. Here in these woordes you see M. Horne ful power and authoritie is geuen to the Prince to authorise any man at his or her pleasure to execute or exercise AL manner of IVRISDICTIONS in any wise concerning any SPIRITVAL IVRISDICTION Item to redresse and correct all enormities whatsoeuer which by any maner Spiritual or Ecclesiastical power AVTHORITIE or iurisdiction can or may lawfully be redressed and corrected Here M. Horne is no exception of cohibitiue or not cohibitiue Iurisdiction Dare you then to restraine the Act of Parliament to the only second kind of Cohibitiue Iurisdiction a kinde of Iurisdiction by your selfe inuented But marke howe you haue confounded your selfe You denie these generall tearmes to be found in the gift of Spâ—ritual Iurisdiction made by the Act But you say it is afterward found And where afterward Forsoth say you In that part where the Act afterward geueth power to the Prince to execute the Iurisdiction NOW VNITED and annexed to the CROWNE by mete delegates to be assigned c. Marke wel what you haue said You auouch the same iurisdiction which is by the Prince to be assigned and authorised in all maner c. as before you haue heard the same so Generall and vniuersall Iurisdiction I saye you auouche to be vnited and annexed to the Crowne If that so generall Iurisdiction as hath ben saied be vnited vnto the Crowne whie denie you that the expresse words of the Statute doe geue to the Prince all maner of Iurisdictions Are you not contrary to your selfe The Prince hath power to execute all maner Iurisdiction by meete delegates by him assigned by your owne confession and the plaine woordes of the Act. The same Iurisdiction so by the Prince to be executed is vnited to the Crowne you say Ergo all maner of Iurisdictions are vnited to the Crowne you saye It is vnited to the Crowne Ergo it is geuen to the Prince Thus by your owne wordes you are confounded and proued vntruely and wrongfully to reproue M Fekenham for missereporting the Othe in that thing which bothe the Tenour of the Othe hath and your own confession agniseth You thinke this general gifte may be auoyded by the limitation that you say is added But you report the Othe vntruly That limitation is not added to these general wordes For it goeth before these general words in a former braÌ„che of this Statute And your selfe confesse that these general wordes are sette after the gifte or restitutioÌ„ of spiritual Iurisdiction made to the Prince in the which that limitation as you say is fouÌ„de And how caÌ„ theÌ„ I pray you that which weÌ„t before be a limitation of that which came after Who seeth not your extreme foly herein and the miserable shifts that you are driuen vnto Now you coÌ„fessing the same general and vniuersall IurisdictioÌ„ of which by vertue of th'Acte the Prince hath the assigning aÌ„d authorising to be vnited to the crown which is to be in the Prince and reprouing M. Feckenham for so saying doe find fault also with his reason why he should so say and do cal his reason or argumeÌ„t a foul sophisticatioÌ„ His reason as your self reporteth it is this Princes haue not theÌ„ selues al maner of ecclesiasticall IurisdictioÌ„s ergo they can not geue and coÌ„mit the same to others That they haue not al maner of IurisdictioÌ„s your self denieth for they haue saie you only the forinsecal and Courtly Iurisdiction or as you call it the secoÌ„d cohibitiue IurisdictioÌ„ and not any spiritual IurisdictioÌ„ touching the secret Courte of CoÌ„science Thus the AntecedeÌ„t you graunt being forced therto by the Scriptures by M. FeckenhaÌ„ alleaged Why deny you then the CoÌ„sequent You pretend for your denial a limitation to be made in the Acte of those generall wordes al maner in any wise and any spiritual Iurisdiction but that is now found to be but a fable by reason that this limitatioÌ„ goeth before in an other braunche of the Acte and these generall wordes do folow afterward as your self also confesse But to make a limitatioÌ„ before the thing to be limited is spokeÌ„ of is agaiÌ„st al order and course of writing or reason Yet your vrge this to your Reader againe and again saying that the matter or obiect wherin or wherabout these spiritual IurisdictioÌ„s to be by the Prince assigned are exercised is limited aÌ„d added in these expresse wordes for the visitation c. which wordes are not added to the general gifte of assigning and authorising all maner c. For they goe before that generall gifte neither do or caÌ„ they limit that generality going as I haue oft said before it I desire the Reader for better trial hereof to coÌ„sider and peruse the Act it self Thus theÌ„ this limitatioÌ„ that you preteÌ„d being but a mere forged and fained matter the argumeÌ„t of M. FeckenhaÌ„ staÌ„deth sure and you your self worthy of smal thanke euen at their haÌ„des which deuised that braunche of the Acte for restrayning and limiting the general power and IurisdictioÌ„ geueÌ„ to the prince to the only forinsecal and Courtly IurisdictioÌ„ which you cal the second kinde of cohibitiue IurisdictioÌ„ You see by that which hath bene saied the Acte geueth to the prince al together without exception This shifte therefore failing you you frame to M. FecknaÌ„ such an argumeÌ„t as he neuer made but such as you haue in dede throughout your booke ful many made I meane vpoÌ„ one or diuers particulars to coÌ„clud affirmatiuely an vniuersal which you say is an euil consequent For what other haue al your proufes or coÌ„clusioÌ„s ben through out your booke hitherto theÌ„ these Suche a prince called a Councell or inuestured Bishoppes or deposed Bishoppes or made constitutions ecclesiasticall ergo such and suche a prince were the supreme Gouernours in al ecclesiastical causes I say not you haue proued they did so absolutely by their own PriÌ„cely authority You haue missed in al your proufes as well appereth to any indifferent Reader and peruser of bothe our writinges But I saie in case you had proued your AntecedeÌ„ts good was not
presence of Christes body in the SacrameÌ„t I knowe not The playne and open wordes of scripture lye manifestly againste yow with hoc est corpus meum Generall Councells haue determined againste yow Priuate councels and amongs other our constitutions prouinciall determine against yow and remaine yet in force euen by the lawes of the Realm being by no Act of parliameÌ„t taken away But contrary wise suche as vnreuerently speake against it are by Acte of parliament adiudged to imprisonmeÌ„t and to a fine to be made at the Princes pleasure Briefly the faith of the whole Churche staÌ„deth against you Yea M. Cheney one of your owne protestant Bisshops in open parliament of late dayes stode against you Your synodicall and heretical articles by the which ye would haue this and other heresies confirmed are reiected Yea Luther him self full solemply proclaymeth you all heretiks How can yt theÌ„ be that your and your fellowes visitations in the which ye haue set forth such a false doctrin repugnaÌ„t to al these shal be yet called a scripturely visitation No no M. Horne for all your pecocks tayle glistering with goodly and scripturely talke we perceyue your filthie heresie wel inough when we loke vpon your fowle feete Awaye away with these painted woordes wherwith men wil not alwaies be made fooles nor will take your visitations to be scripturely as is this that ye here alleage made by the blessed Apostles Which thing though I caÌ„ not nor wil deny yet yf I should take vpon me the euaÌ„gelical person of M. Iewel or of your Apostle Martin Luther or your owne either methinke the GeÌ„tils might aswel haue found fault with the Apostles decree made and set forth by them afterward in their visitatioÌ„s as your said Apostle doth against the Councel of Trent and others or as ye doe against the blessed bisshop and Martyr Bonifacius for whome we haue alredy answered They might haue said ye restraine our Euangelicall liberty and yet ye bring not one woord of scripture to confirme your decree withall For though S. Iames brought forth a testimony out of the Prophet Amos yet yt toucheth nothinge the matter there concluded Then might they haue said why Syrs what meane you will ye haue vs to be Iewishe againe in forbearing of puddings and thinges strangled Why doe ye forbidde vs to eate of such meates as are offered to the idolles We doe wel knowe that they are no Goddes and the meate is neuer a whit the worse and our Maister Christ hath taught vs that it is not that that entreth by the mouth but that that goeth from the mouth that coÌ„tamineth and defileth the man This and much more out of the principles of Luthers ghospell they might haue saide to the Apostles and as truely as Luther and your fellowes alleage these and the like thinges against the Lawes of the Churche against vnwriten verities against fasting daies and otherwise Or as ye alleage the like to deâ—ace our holy vertuouse countremaÌ„ Bonifacius and Augustinus But it is high tyme to breake of our scripturely visitatis and to set vpon other matters M. Horne The .168 Diuision pag. 114. a. Touching the thirde part of your proufe vvhereby yee conclude that bisshops and Priests make Lavves orders and decrees to their flocks and cures because the Apostles so did as you say Although I neede make none other ansvvere then to deny your argumeÌ„t vvhich you can by no arte 6â—4 mainteyne the insufficiency vvhereof is manifest to those that haue but a little skil either in Logike or Diuinity Yet I vvil briefly coÌ„sider the places vvhervpon you grounde this mishapen sequele that the vnskilful may see hovve little they make for your purpose After that S. Paule had founded the Churche of Corinthe and had brought them to Christ through the preachinge of the Ghospell there sprange vp amongest them in his absence many vices and offences contrary to the Doctrine he had taught and the Godly admonitions that he had geuen vnto them vvherefore being aduertised thereof he vvrote his Epistle vnto that Churche vvherein he reproueth their faultes partely in general and partely in spectal And in the ende of the tenth Chapiter concludeth vvith this General admonition that All thiÌ„gs be done without offence and to the Glory of God In the .xi. Chapiter he reproueth certeine faultes in especial coÌ„mitted by them in their publique assemblies and Churche meetinges contrary to this generall admonition and contrary to that he had taught them in speciall touchinge their honest and comely behauiour in their publique praier preaching and communicating in Christes Sacramentes vvhich of all other thinges ought chiefly to be so done as thereby God may be glorified and al offences esâ—huâ—d To this ende S. Paule had taught the Corinthes that in these publique and holy exercises it is most seemely that men prophecy and pray hare headed CoÌ„traryvvise vvemen not vvithout their heades couered Many obserued this comelynesse in prayer and propheciyng as Paule had taught them Others contentiously did vvithstande and gainesay the same as an order that Paule had deuised and brought in of his ovvne deuise besides Gods vvoorde as you also .615 Imagine that Paule made this order besides the Gospel of his ovvne authority vvherevvith to binde the Corinthes To aunsvvere both the contentious Philosophers than amongest the Corinthes and the superstitious Papistes novve in .616 lyke sorte molestinge the Christians S. Paule proueth that this comelynes is grounded vppon Gods ordinaunce and not a Lavve nevvely deuised of his ovvne authoritie besides the Gospell This is his proufe the man by Goddes ordinaunce hath the superioritye and the vvoman must be in subiection God hath appointed for them both signes and tokens of this dominion and subiection He hath ordeyned that man in token of superioritie shoulde haue hiâ— head vncouered as contraryvvise the vvoman in token of subiection to haue her head couered Therefore if man laye avvay that signe and token of dominioÌ„ vvhich God hath ordeined for him to vse and taketh vpon him the signe and badge of subiection he dishonoureth God his head and breaketh his ordinance And so the vvomaÌ„ if shee leaue of the couerture of her head vvhich God had geuen to her to be vvorne as a token and badge of her subiection and taketh vpon her the signe of superiority she dishonoreth her head and breaketh Gods ordinauÌ„ce S. Paule addeth an other reason vvherby he proueth that this vvas no Lavv made by him to the Corinthes Nature saith he hath taught you this comely order If this vvere a Lavve and Decree of nature it vvas not S. Paules deuise besides Gods vvoorde S. Ambrose vppon this place saith that S. Paule spake these woordes according to .617 Gods Lawe which forbiddeth saith he the man to weare his heare Chrysostome affirmeth this to be an ordinaunce of nature But saith he whan I speake of nature I meane of God who is the authour of nature So that it is manifest
beguiled him whiche he shuld haue perceiued if he had read Caluin with his own eyes I answer he was not deceiued by his collector but you are deceiued by your Collector For Caluin entreating of IurisdictioÌ„ Ecclesiasticall in the same Chapter in which the words recited by M. FekenhaÌ„ are coÌ„teined allegeth out of S. Ambrose his Epistle to the Emperour Valentinian that the foresaid Emperour Valentinian enacted by plaine Lawe as we haue shewed that in matters of Faith Bishoppes shoulde be Iudges And in the said Chapter and in the next also Caluine sheweth that S. Ambrose would not suffer Theodosius to coÌ„municate with other True it is therefore that as M. FekenhaÌ„ saith Caluine in that place intreateth of these Histories betwixt S. Ambrose and the Emperours Theodosius and ValentiniaÌ„ and you for denying it haue encreased the huge nuÌ„ber of your notorious vntruths Goe we now to the allegation yt selfe M. Horne complaineth that the first worde of the sentence which knitteth the same as a conclusion to that that goeth before is quite lafte out by M. Fekenham And yet when all is done yt is but a poore Quare that is wherefore which may be lefte owte withowte any preiudice of the sentence in the worlde and being put in neither helpeth M. FekeÌ„ham nor hindereth M. Horne Reade then good reader thus wherfore they that do spoyle and so forth And then make an accoÌ„pte what is won or what is lost by additioÌ„ or subtraction of this Quare Yet is the first part of the periode saieth M. Horne darkely traÌ„slated In dede the first word How how it commeth in I know not and yt semeth to be a litle ouersight of the author or some faulte of the scribe easie to be remedied and is to be translated thus they that do spoyle c. and afterward doe not onely corrupte but do also not lightly condemne and so forth the sense alwaies notwithstanding comminge to one And as for the coniunction turned into a pronoune yf ye reade damnant quòd honorem c. which is but a smal alteration the matter is sone amended And al this is litle or nothing preiudiciall to the whole sentence But I perceiue for lacke of substancial answere ye are driuen thus to rippe vp syllables and to hunte after termes As for the translating of the worde Magistratus whereby ye say Caluin meaneth the ciuill magistrate into the worde spiritual gouernmente whereby Mayster Fekenham as ye say hath altered the wordes and sense of Caluin for the wordes which is a matter but of small weight I will not greatly sticke with you but for the altering of the sense I fynde litle or none alteratioÌ„ For seing that Caluin doth answere theÌ„ that mainteined al iurisdictioÌ„ and punishment to appertaine to the ciuil magistrate and none to the church and bringeth in for an absurdity against theÌ„ that they that so thinke muste condeÌ„ne al the holy Bishops for taking vpon them the office and honour of a Magistrate by a false pretexte and title in as muche as this honour and office that olde Bishoppes toke vppon them was the authority of excoÌ„municatioÌ„ which is one priÌ„cipal power of spiritual gouernmeÌ„t there caÌ„ be no notable or preiudicial alteratioÌ„ of the sense it self which euery way coÌ„meth to one issue And therfore yt is true inough that Iohn Caluin sayth as by way of an obiection that which M. FekenhaÌ„ auowcheth him to say And there is no lie therin at al as ye imagine Neither are the Fathers slauÌ„dered by M. Fekenham as ye cauil but yf any slaunder be in this pointe Caluin is the Father of the slauÌ„der whose words or the very sense of theÌ„ M. Fekenham reporteth And for the same cause they do nothing ouerthrowe M. Fekenhams purpose being not originallye of hym proposed but owt of Caluin as an absurdity against certain that doe challeÌ„ge al iurisdictioÌ„ to the ciuill Magistrate And therfore you in attributing these wordes to M. FekenhaÌ„ as his peculiar wordes play with him as your Apology doth with Cardinall Hosius imputing to him the heresy of the Swenkefeldians that he reciteth not by his own words but by their own words I say theÌ„ these wordes make nothing against M. Fekenham but plainely against the othe that ye mainteine and against your acte of parliameÌ„te that vniteth al iurisdiction ecclesiasticall to the Croune and against M. Horne that mainteineth the saide statute Against whome now I make this argument borrowed of his own Apostle Iohn Caluin They which to honour the Magistrat do spoile the Church of this power meaning of excommunication do not only with false expositioÌ„ corrupt the senteÌ„ce of Christ but also do not scleÌ„derly coÌ„deÌ„ne so many holy Bishops which haue ben froÌ„ the time of the Apostles that they haue by false preteÌ„ce vsurped the honour and office of the Magistrate But our actes of parliameÌ„t geue al maner of ecclesiastical power and iurisdictioÌ„ to the Prince Ergo our lawes condeÌ„ne al the holy Fathers aÌ„d bishops and do falsly interprete Christes sentence What part of this argumeÌ„t caÌ„ ye deny The maior is your Apostle Caluins eueÌ„ according to your own english TraÌ„slatioÌ„ sene and allowed according to the order appointed in the Quenes Maiesties Iniunctions so that you caÌ„ by no meanes quarell against it The minor is notoriouse by the very tenour of the othe to the which so many haue sworeÌ„ or rather forsworen Wherefore the conclusion must nedes followe The parliamente geueth to the prince the Supreme GouernmeÌ„t in al ecclesiastical causes and the authorising of al maner ecclesiastical iurisdictioÌ„ You and your Maister Caluin do restrain this generality For excoÌ„municatioÌ„ you say beloÌ„geth neither to Prince nor Bishops but to the church Now seing you haue for this your opinioÌ„ no better authour then Iohn Caluin one of the archeheretiks of our time whether his authority though it be very large aÌ„d ample with you aÌ„d your brethern wil serue for the interpretatioÌ„ of the statute in the kings benche I referre that to other that haue to do therin On the other side sure I am yt wil not serue wheÌ„ ye come before the ecclesiastical bench of Christes catholike church nor of the LutheraÌ„ Churche no nor serue your M. Caluin neither And this his and your interpretation doth plainely condemne the late lawes of our realm and geueth M. Fekenham and all other a good and sufficient occasion to refuse the othe appointed by the statute as coÌ„deÌ„ning so many holy Bishops for exercising that iurisdiction that apperteined not to theÌ„ but to the Prince To the Prince I say by you M. Horne who doe geue to the Prince al maner of iurisdictioÌ„ coÌ„teined in the second kind of cohibitiue iurisdictioÌ„ in the which second kind excoÌ„munication is expresly coÌ„teined by your own Author Antoniê° Delphinus though you in reciting his wordes haue nipped quite away froÌ„ the middest the wordes expressing the same to beguile therby your
exercuerunt Vtinam potius liceat perpetua obliuione eorum memoriam obruere I will not reaken vp the vnhappy combats that haue exercised the Church in our time about the sense of these words I would rather they might ones vtterly be forgotten And by and by he reiecteth the opinion of Carolostadius calling it insulâ—um coÌ„mentum a doltish deuise I say then of Caluin the bemoning of the matter betrayeth his meaning It is not his maner perdy to bemone the Papistes Protestants then nedes must they be whome Caluin there calleth blasphemous But here note good Reader what shiftes these fellowes haue when they are pressed to see the truthe M. Nowell laieth al the fault to false reporters and as Caluin pitied him and his felowes for inconsiderat zele so he pitieth Caluin againe for incoÌ„siderat beleuing of false reporters But what a foolish pitie this was on M. Nowells part and how vnsauerly he soluteth this obiection I leaue it to M. Dorman who will I doubt not sufficiently discouer his exceding foly herein Thus then M. Nowell But what shifte hath M. Horne Forsothe full wilely and closely he stealeth cleane away from the matter it self framing to M. Feckenham an argumente whiche the basest Logicioner of a hundred woulde be ashamed lo vtter And thus with folie on the one side and crafte on the other side willfulnes ouercometh heresie contineweth and the obiection is vnanswered Yet to presse it a litle more for such as haue eies and shut theÌ„ not against the light you shal vnderstaÌ„d that Iohn Caluin was offended not only with his brethern of EnglaÌ„d but also with those of Germany yea and of his own neighbors about him for attributing to Princes the spirituall gouernemeÌ„t which M. Horn auoucheth to be the principall parte of the Princes royall power In the booke and leafe before noted he saith Sed interea sunt homines inconsiderati qui faciuÌ„t illos nimis spirituales Et hoc vitium passim regnat in Germania In his etiam regionibus nimium grassatur Et nunc sentimus quales fructus nascantur ex illa radice quòd scilicet principes et quicunque potiuntur imperio putent se ita spirituales esse vt nullum sit amplius Ecclesiasticum Regimen Et hoc sacrilegium apud eos grassatur quia non possunt metiri suum officium certis legitimis finibus sed non putant posse se regnare nisi aboleaÌ„t omnem Ecclesiae authoritateÌ„ sint summi iudices tam in doctrina quà m in toto spirituali regimine But in the meane while there are vnaduised persons which doe make theÌ„ he meaneth Lay Princes to spirituall And this ouersight rayneth most in Germany In these Countres also it procedeth ouermuch And nowe we feele what fruytes springe vp of that roote verely that Princes and al such as do beare rule think theÌ„ selues nowe so spirituall that there is no more any Ecclesiastical gouernemeÌ„t And this sacrilege taketh place among theÌ„ bicause they can not measure their office within certayn and lawful boundes But are persuaded that their kingdome is nothinge except they abolish all Authority of the Church and become them selues the Supreme Iudges as wel in doctrine as in al kinde of Spirituall gouernement Hitherto Iohn Caluin If M. Feckenham or any Catholike subiecte of England had said or writeÌ„ so much you would haue charged him M. Horn with an vnkind meaning to the Prince aÌ„d to the State yea and say that he bereueth and spolyeth the Prince of the principall part of her royall power But now that Caluin saith it a man by you not onely estemed but authorised also so farre as is aboue sayd what saye you to it M. Horne or what can you possybly deuise to say He calleth yt plaine sacrilege that princes can not measure and limit their power but that they must become the supreme Iudges in all Ecclesiasticall gouernement And doe not you M. Horne defend that princes not onely may but oughte also to be the Supreme Gouernours in all Ecclesiasticall causes All I say nay you say your selfe without exception For if say you ye excepte or take away any thinge yt ys not all You theÌ„ M. Horn that auouch so sternly that the Prince must haue al supreme gouernement in matters Ecclesiasticall answer to your Maister to your Apostle and to your Idoll Iohn Caluin of Geneua and satisfie his complaynte complayning and lamenting that Princes wil be the Supreme Iudges as well in doctrine as in all kinde of Spirituall gouernement Answer to the zelous Lutherans and the famous lyers of Magdeburge who in their preface vpon the 7. Century complaine also ful bitterly that the lay Magistrats wil be heads of the Church wil determine dostrine and appoynte to the Ministers of God what they shall preache and teache and what forme of Religion they shall folowe And is not all your preaching and teaching and the whole forme and maner of all your Religion nowe in England enacted established and set vp by acte of parliament by the lay magistrats only the Ministers of God all the bishops and the inferiour clergy in the Conuocation howse vtterly but in vayne reclayming against it Speake speake Maister Morne Is not all that you doe in matters of Religion obtruded to Priestes and Ministers by force of the temporall Lawe Aunswere then to Caluines complaynte Aunswere to your bretherne of Germanie Yea aunswere to Philippe Melanchthon the piller and ankerhold of the ciuill Lutherans who saith also that in the Interim made in Germany Potestas politica extrametas egressa est The Ciuil power passed her boundes and addeth Non sunt confundendae functiones The functions of both Magistrats are not to be coÌ„founded Yea answer to Luther him selfe the great graÌ„dsir of al your pedegree He saith plainly Non est Regum aut Principum etiam veram doctrinam confirmare sed ei subijci seruire It belongeth not to Kings or Princes so much as to confirme the true doctrine but to be subiecte and to obeye it See you not here howe farre Luther is froÌ„ geuing the supreme gouernemeÌ„t in al Ecclesiastical causes to Princes Answere then to these M. Horne These are no Papistes They are your own dere brethern Or yf they are not defye them that we way knowe of what secte and company you are What wil you in matters of ReligioÌ„ stand post alone Wil you so rent and teare a sonder the whole Coate of Christ the vnity of his dere spouse the Church that you alone of England contrary not only to al the Catholik Church but also contrary to the chief M. of Geneua Iohn Caluin contrary to the Chief Maisters of the Zelous Lutherans Illiricus and his felowes contrrary to the Chief M. of the Ciuil Lutherans Philip Melanchton yea and contrary to the father of theÌ„ al Martin Luther briefly coÌ„trary to al sortes and sectes of Protestants you wil alone you only I say
imperij but did openly reproue the King for his wicked and vniust rule or cōmaundement vvherby is manifest that Athanasius speaketh .657 not against the Princes authority in Ecclesiastical matters but against his tiranny and the abusing of that authority vvhich God hath geuē him vvhervvith to mynister vnto Gods vvil and not to rule after his ovvne luste they commende the authority but they reproue the disorderly abuse thereof Novv let vs see hovv this saying of Athanasius helpeth your cause Constantius the Emperour dealt vnorderly and after his ovvne lust against Athanasius and others pretending neuerthelesse the iudgement of Bisshops vvhich Athanasius misliketh as is plaine in this place auouched Ergo Bisshoppes and Priestes may make lavves decrees orders and exercise the second kind of Cohibitiue Iurisdiction ouer their flockes and cures vvithout commission from the Prince or other authority I doubt not but yee see such faulte in this sequele that yee .658 are or at least ye ought to be ashamed therof The .12 Chap. Conteyning a Confutation of M. Hornes answer made to the woordes of Athanasius Stapleton HEre is nowe one other allegation by M. Fekenham proposed out of Athanasius Hosius the Bisshop of Corduba saith M. Fekenham who was present at the first Nicene Councel hath these wordes as Athanasius writing against the Emperour Constantius doth testifie Yf this be a iudgement of Bisshops what hath the Emperour to do there with But one the contrary parte yf these thinges be wrought by the threates and menaces of Emperour what neade is there of anye men besides to beare the Bare Title of Bisshoppes When from the beginning of the worlde hath it bene heard of that the iudgement of the Churche toke his authority of the Emperour Or when hath this at any tyme bene agnised for a iudgement Many synodes haue ben before this tyme many Councels hath the Church holden but the tyme is yet to come that either the fathers went about to persuade the Prince any such matter or the Prince shewed him selfe to be curiouse in matters of the Churche But nowe we haue a spectacle neuer sene before browght in by Arrius heresye The heretikes and the Emperour Constantius are assembled that he may vnder the colour and title of Bisshops vse his power against whome it pleaseth him M. Horne to this allegation aunswereth that M. Fekenham doth Athanasius threfolde wronge c. To the first wronge I replie that putting the case that these are not Hosius his words but Athanasius M. Fekenhams matter is nothing thereby hindered but rather furthered considering the excellent authority that Athanasius hath and euer had in the Churche And Hosius hath euen in the said epistle of Athanasius and but one leaf before a much like sentence proceding of a couragious and a godly boldenes Medle not you Syr Emperour saieth he to the forsayed Constantius with matters Ecclesiastical neither cōmaund vs in this parte but rather learne these thinges of vs. God hath committed to you the Empire and to vs those things that appertaine to the Churche And therefore euen as he that maligneth and spiteth your Empire doeth contrarie Gods ordinance so take ye head least ye in medling with matters of the Church doe not runne into some greate offence Whereas for the second wrong done to Athanasius you say that M. Fekenham hath lefte one material word out of Athanasius ye haue turned that worde to one halfe hundred wordes with a nedelesse declaration the space of one whole leafe at the least And yet you neuer come nigh the matter Beside such is your wisedome ye alleage in this your extraordinarie glose an epistle of S. Ambrose which doth so cōfirme M. Fekenhams present allegation and is so agreable to Athanasius ād so disagreable to the cheife principle of al this your boke that I maruel that euer ye would ones name it vnlesse ye neuer read it your self but trusted the collector of your cōmon places For the law of Valentinian whereof we spake before is in that epistle to the yong Valentian Whē euer heard you sayth he that in a cause of faith lay mē gaue iudgment vpon a Bishoppe If we will peruse and ouerloke either the order of holie write or the Auncient tyme who is there that will denie that in matter of Faythe I saie saieth S. Ambrose in matter of faieth but that the Bishoppes are wonte to iudge vppon the Emperours and not the Emperours vppon the Bishoppes He saith againe afterward If there be any conference to be had touching the faith it must be had emong the Priestes And how this doctrine of S. Ambrose which is the doctrine of the catholike Church and most conformable to the saying of Athanasius agreeth either with your late acte of parliament wherby the catholik bishops were deposed or with the doctrine of your boke euery man may see Yea S. Ambrose saieth yet farder that the Emperour Valētiniā whose sonne being enduced thereto by the Arrian bishop Auxētius woulde nedes call the bishop before his benche and Iudge ouer him made an expresse lawe that In matter of faithe or of any ecclesiastical order he should iudge that were neither by office vnequal neither by right vnlike That is as S. Ambrose him selfe expoundeth it Sacerdotes de Sacerdotibus voluit iudicare He woulde haue Priestes to iudge ouer Priestes And not only in matters ecclesiastical or of faithe but saieth S. Ambrose Si aliâs argueretur Episcopus morū esset examinanda causa etiā hanc voluit ad Episcopale iudiciū pertinere If otherwise also a Bishop were accused and a question touching maners were to be examined this question also that Emperour woulde haue to belonge to the trial and Iudgement of Bishops Here you haue that yt belongeth not to Princes to be iudges vppon priests either in matters of faith either in matters touching liuing and māners which doth vtterly destroy al your new primacy and your late acte of Parliament deposing the right Bishoppes as I haue saide And we are wel contente that councelles shoulde be free from al feare and that Princes shoulde not appointe or prescribe to Bishops howe they should iudge as ye declare owt of Athanasius and S. Ambrose Let this be as muche material as ye wil to a bishoply iudgmēte But I pray you is there nothing else that Athanasius saieth is material to the same Yes truely One of these materiall thinges was that this Councel was made voyde and annichilated for that Iulius the Pope did not consent to yt as the canons of the Churche require which commaunde that neither councel be kepte nor Bishoppes condemned withowte the Authoritie of the Bishoppe of Rome And therefore Iulius did rebuke the Arrians that they did not first of all require his aduice which they knewe was the Custome they shoulde and take their definitiō from Rome This Pope also did restore Athanasius againe to his Bishopprike as your
not as an vnfaithful subiect but as a repentaÌ„t Catholik The 24. vntruth This is no parte at al of the Princes royal povver Mutato nomine de te fabula narratur * If your abilitie be no better then here apeareth it is none al all The .25 vntruth The Tovver is not M. FekenhaÌ„s hold For it holdeth him not he it The .26 vntruth The Quenes highnes vvordes in the Tovver can testifie the contrary 27. A heape of slaunderous and railing vntrute Hovve a spirituall man is vnderneath the Prince aÌ„d hovv he is not An heapâ— of vntruthes vvherevvith M. Fekenham is falslie charged After Gods plague M. Horne beganne his plage Thom. Aquin. quaest 1. de malo The 28. vntruthe For no man can knovv that vvhich is not true * A rablement of vntruthâ— The 29. vntruthâ— Slaunderous and reprochful The .30 vntruth This was not the cause of his enprisonment as shall appeare The .31 vntruthe slaÌ„derous he vvas not deliuered vpon any promise of recantatioÌ„ but to be disputed vvithal The 32. vntruthe mere slauÌ„derous as may vvel appere by this your booke Sapien. 1. The geÌ„tle and louiÌ„g haâ—te of M. Horn. Tho. aqui de malo quast 3. In Opusc. contra errores Graecorum OsteÌ„ditur etiaÌ„ quòd subesse Romano PoÌ„tifici sit de necessitate salutis No man caÌ„ know an vntruthe The cause of M. Fekenhams imprisonment in K. Edvvardes dayes Disputatioâ—â— had vvith M. FekenhaÌ„ Vide disputa venerabiliuÌ„ sacerdotuÌ„ Antuerp impress 1564. August in Psal. 54. super versum Diuisi sunt praeira c. See Syr Thomas More in a letter vvriten to Syr Thomas Cromwel fol. 1426. 1427. Syr Tho. Mores first opinioÌ„ of the Popes primacy The Popes primacy instituted by God Though the Primacie vver noâ— ordeined of God yet could it not be reiected by anie one Realme Luc. 22. M. FekeÌ„haÌ„ more coÌ„firmed then he vvas before euen by M. Hornes booke Sap. 1. In the GeneuiaÌ„ Bibleâ— printed at Geneua An. 1562 Vide Hosium coÌ„tr Brent li. 3 The .33 vntruth imploying a coÌ„tradictioÌ„ to your former ansvvere made to M. Fek. as shall appere The first ansvvere of M. Horne to M. Fekenham M. Horns secoÌ„d ansvvere coÌ„trarye to the first Truth is simple aÌ„d vniform The .34 and .35 vntruthâ— in false traÌ„slatiÌ„g and leauing out a part of the senteÌ„ce materiall The .36 vntruth Tâ—e gloss ordinar hathe no suche thing The .37 Vntruth The place of the Deuteronomy flatly belyed M. Hornes vnskilfulnes Deut. 17. In the greate Bible dedicated to King Edward the 6 printed 1549. Both the boks of scripture and thexposition must be taken at the priests hands An other sentence in the said chapter by M. Horn alleaged that ouer throvveth all his boast Deut. 13. Heresie is Idolatry Vinc. Lyr. aduersus prophan nouit Hieron Zach. c. 13 Esai c. 2. 8. Augu. de vera religion c. 38. * Regarde and chief rule Care and Suprem gouernmeÌ„t are ij diuerse thiÌ„ges The 38. vntruth For Moyses vvas the chiefe prieste as shal be proued Moyses All M. Hornes examples out of the old testament ansvvered alredy by M. Doct. Harding and M. Dorman Psalm 98 Hieron in IouinianuÌ„ lib. 1. Greg Nazian in oration de Moyse Aaron in orat habita in praesentia fratris Basilij c. Philo Iudeus de vita Moysi lib. 3. Exod 24 Ibidem Exod. 29. 35. Deut. 34. Deut. 18. Act. 3. et 7. Act. 7. MeÌ„ must iudge by Lavv and not by examples The .39 vntruth Iosue had not the Supreme gouernement in causes Ecclesiastical but Eleazarus had it The .40 vntruth For beside In all things to be don of Iosue Eleazar shoulde instruct him Iosue 3.4 5 6.8.23.24 Iosue no Supreme Gouernour in al Ecclesiasticall causes Num 27 M. Nowel put to his shifts by M. Dorman Num. 27. Iosue 3 4.5.6.8.23.24 Iosue 13. Num. 17. Fol 23. 24. 2 Sam 5. The .41 vntruth Dauid vvas not Supreme gouernor in al manner causes but suffred the Leuites in Churche matters to liue vnder the rule of their high Priest 1. Par. 13.15.16 Dauid in all these matters determimined no doctrine nor altered any religion agaiÌ„st the Priestes vvilles of his ovvn Supreme authoritye Dauid 1 Par. 16. 1. Par. 24. 2. Par. 29. Naueler Generat 29. pag 51 52. Krantz lib. 2. c 9. Iuo Carnot lib. 5. Nec vlterius liceat retractari per appellationis negotium quod episcoporum iudicio reciditur The .42 vntruth For Salomon of his ovvn authoritie as your argument runneth deposed not Abiathar but executed only the sentence pronouÌ„ced before by Samuell Gods minister The .43 vntruth Those vvordes are not in the scripture alleged Novvel fol. 166. col 1. M. Horne ouerthrovven coÌ„cerning the deposition of Abiathar by the very next line of his ovvne text guilefully by hiÌ„ omitted 3. Reg. c. 2 The 44. vntruth The Scripturâ— termetâ— not any such Princely Authoâ—ity 2 Par. 17. Gloss. oâ—d * Not by his ovvn lavves enacting a religion vvhich preachers shoulde svveare vnto 2. Par. 19. * Yea the Priestes iudged not the King The 45. vntruth Thereappereth not in Scripture any such prescriptioÌ„ made vno the chiefe Priests 2. Par. 20. 2. Par. 19 8. In his quae ad Deum perâ—inent praesidebit Exod. 4. 18. M Horn confounded by his ovvne book and Chapter 4. Reg. 18. 2. Par. 29. The 46. vntruth Those vvordes concerning thiÌ„gs of the Lord are no vvordes of the text but faâ—sly added to holy Scripture The 47 vnâ—ruth Holy Scripture falsified aÌ„d may â—ed as it shal appere 2. Par. 30. 4. Reg. 18. 2. Par. 29 2. Par. 31. 2. Par. 29. The .48 vntruth Boldly auouched but no vvay proued The 49. vntruth as before but somvvhat more impudent Iosias It is here declared that M. Horne coÌ„meth nothing nigh the principal question Generall CouÌ„cels abandoned out of England by acte of Parliament Note Gen. 47. The .50 vntruth Moste slaunderous M. Horne him selfe and his fellovves are in many poiÌ„ts Donatistes as shal appeare The 51. vntruth Answere the Fortresse M. Horne annexed to S. Bede if you dare to defend this most sensible and most grosse lye August Epist. 43. 50. Lib. 2. cont lit Pet. ca. 92 Lib 2. con Ep. 2. Gaud. ca. 2â— M. Horns disorderly Treatise M. Horns and his fellovves auÌ„cetors August et Epiphae de haeres Hier. con Iouinian Ambro. li. 10. epi. 18 Ambros. serm 91. Euth in Panopl tit 33. Euth Zigab in Panop tit 21 Hiero. coÌ„t Vig. Ionas episcopus Aurelian coÌ„t Claudium Euth in Panop tit 22. August li. 1. cont 2. epis Pela ad Bonif. cap. 13. Cyril li 6. coÌ„t Iulia. Cyril lib. 6 contra IulianuÌ„ Aug. lib. 2 coÌ„tr 2. epi. Pelag. c. 4. Caluin in his Institutions cap. 18. in fine ArgeÌ„torati Impress An. 1545 Epiph. Philast de haeres Clemens li. 3. recog Iraeneus li 1. ca. 20. In the discourse annexed to Staphilus fol. 161. sequent Protestants be Donatists 1. The dissentioÌ„ of the
purpose as shall appeare Lib. 6. cap. 7. Lib. 4. cap. 2. The .638 vntruthe slaunderous M. FekenhaÌ„ reporteth the story truly The .639 vntruthe He doth simply deny it as shall appeare The .640 vntruth He meant not so as it plainly appereth by Sozomenus Paulus Diac. and Cassiodore The .641 vntruthe by the CircumstaÌ„ces no such thing appereth Lib. 11. cap. 3. The .642 vntruth They acknovvledged nor thereby any such IurisdictioÌ„ but they craued his ayde and assistance for quyet and order sake The .643 vntruth M Fekenham saith not they required theÌ„perour to deale in debating such matters but only to be present A coÌ„futation of M. Horns ansvvere to ValentiniaÌ„s story Hist. trip li. 7. c. 12. Nicephor lib. 11. c. 3. Trip. li. 7. cap. 12. Sozo lib. 6. cap. 7. Pau. Dia. in addit ad Eutropium Niceph. li. 11 cap. 13. Euagrius lib. 1. ca. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tripart ca. 12. li. 7. Vt dignaretur ad dogmatis emendationeÌ„ interesse Paul Diac. quatenus dignaretur ad dogmatis emeÌ„dationem interesse Paul Diaconus Mthi cum subiecto populo de huiusmodi negotijs curiosè agere fas noÌ„ est vt ergo videtur vobis sacerdotibus facite Tripart lib. 7. ca. 12. Mihi cuÌ„ vnus de populo sim fas non est caet Sozom. li. 6. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eutrop. Cui nos qui gubernamê° imperiuÌ„ sincerè capita nostra submittamus eius monita duÌ„ tanquam homines deliquerimê° necessariò veluti curantis medicamenta suscipiamus Tripart li. 7. ca. 8. Theodor. li. 4 ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eutropius ibidem Gratias tibi ago Dâ—mine quia huic virâ— ego quideÌ„ coâ—mmisi corpora tu autem animas Ambros. lib. 5. epistola 32. The .644 vntruth The storie is by M. Fekenham truelye reported The .645 Vntruth It serueth the purpose many vvaies as shall appeare Theod. lib. 5. c. 18. Marke here Gentle Reader hovve M. Horne telleth only the Storie and so stealeth avvaye vvithout anye ansvveare in the vvorlde A confutation of M. Horns ansvvere to the story of Theodosius Theod. lib. 5. c. 18. The story of Theodosius the Emperour and S. Ambrose opened Niceph. li. 12. cap. 40 41. Theod. lib. 5. cap. 18. Of the penaunce of this Emperour enioyned him by S. Ambrose Mihi porro non modò id tangere licet verum etiam coelum ipsum clausum est Neque enim diuini illius oraculi non memini quod disertis verbis statuit quaecunque a sacerdotibus Dei ligata fuerint in terris ea etiaÌ„ in coelis certa esse ligata Te autem oro vt vincula mea soluas Et mox Tuae vero ò vir diuine id est operae indicare mihi temperare sacrae medicinae remedia Vide Cod. Theod. li. 9. tit 40. lib. 13 In Cod. Iustin lib. 9. tit de poenis Si vindicari Niceph. li. 12. ca. 41. Vix aliquando tandeÌ„ inquit quod discrimeÌ„ sit inter imperatorem sacrorum antistitem cognoui vix veritatis doctorem inueni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide supra fol. 119. b. 120. a. The story of Theodosius maketh against manie pointes of M. Horneâ— doctrine M. Horns starting holes vvhen he is pressed mere Paulinus in vita Ambrosij Ibidem Niceph. li. 12. cap. 41 Vinculum quod Deus coelitus sub calculo comprobauit suscipe Ambros lib. 5. epistola 28. ad ipsum Theodosium Ita me Deus ab omnibus tribulationibus liberâ—t quia non ab homine neque per hominem sed apertè mihi interdâ—ctuÌ„ aduerti Dum enim essem sollicitus ipsa nocte qua proficisci parabam venisse quidem visus es sed mihi sacrificium offerre non licuit Officiorum lib. 2 ca. 27. Sic Episcopi affectus boni est vt optet sanare infirmos serpentia auferre vulnera adurere aliqua non abscindere postremò quod sanari non potest cum dolore abscindere Niceph. li. 14. cap. 3. Adeò religiosus Theodosius fuit vitaÌ„que suam accuratissimè ad diuinas leges coÌ„posuit CoÌ„c Mileuit c. 19 ToÌ„ 1. coÌ„c in concil Aquil. Art 4. fol. 108. Cal. Institut cap. 8. Cal. in 7. ca. Amos. The 646. Vntruth M. Fekenham vvas not beguiled but you The 647. vntruth He doth entreat aâ— shall appeare The .648 Vntruth excoÌ„municatioÌ„ belongeth to the Bisshoppe by Christes coÌ„mission without ani furder coÌ„missioÌ„ froÌ„ the Church as it hath before bene declared * you do so in dede but none els beside you The .649 vntruth The fence is not altered The .650 vntruth For he saieth it by the vvay of an obiection The 651. vntruth M. Fekenham slauÌ„dereth not the Fathers The .652 vntruth It ouerthroweth not M. FekenhaÌ„s purpose but coÌ„firmeth it Vide Calui institut editas in folio Anno 1551. li. 4. cap. 11. fol. 451. Cap. 11. fol. 447. Sed accidit saepenumero vt sit negligentior magistratus imò noÌ„nunquaÌ„ fortè vt sit ipsemet castigandus quòd Theodosio Casari contigit Cap. 12. fol. 454. Sic Theodosius ab Ambrosio ob caedem Thassolanicae perpetrae tam iure communionis priuatus c. In the English traÌ„slation fol. 402. See Hosiuâ— In his booke Of the expres vvord of God Foll 47. M. CaluiÌ„â— sentence alleaged by M. Fekenham condemneth our acte of parliament In the english traÌ„slation Fol. 402. pag. 1. Printed in LondoÌ„ An. 1562. M. Caluin and M. Horn coÌ„demne aswel old holy Bishops as the late acte of parliamente See fol. .448 Fol. 480. The 653. vntruth For it sereuth muche more for our purpose as shall appeare The .654 vntruth This is not M. FekenhaÌ„s coÌ„clusion M. Horne is not able to answere to M. Feck touching Caluin that saith it is blasphemy to cal the Prince head of the Churche â—aluin in â—mos c. 7. â—ol 292. Fol. 127. Caluin in coÌ„ment in 1. Cor. 11. Fol. 127. Fol. 14. Caluin vbi suprà Fol. 106. b Fol. 4. b. 5. a. Fol. 104. a In praefat Centur. 7. An. 1. Eliz â–ª MelanchthoÌ„ in examine ordinandoruÌ„ Luth. contra articulos Louan Tom. 2. The Statut of Praerogatiuae Regis VVhy the Othe vvas deuised Note the Absurdity Athan. in epist. ad solitariam vitam agentes The .655 vntruth Athanasius beareth no vvitnes against him selfe but agaiÌ„st you * Marke that M. Horne misliketh novv that Emperours shuld prescribe to bisshops Yet his exaÌ„ples before tended moste to proue they did so aÌ„d the Othe importeth that Princes may prescribe c. * Then S. Ambrose meaneth against you as Athanasius did before The .656 vntruth Not to medle but to beare the Supreme Rule in synods That Athanasius denyeth And that your doings doe maiÌ„tayn Li. 2. c. 15 * No man saith it is vnlavvfull to haue any doinges but to haue al gouernmeÌ„t as the Othe pronouÌ„ceth The .657 vntruth Athanasiê° reproueth vtterly the PriÌ„ces Authority in Ecclesiasticall causes The .658 vntruthe It is your ovvne sequele not M.