his own supreme Authority depose and set vp bisshops and Priests make Iniunctions of doctrine prescribe order of Gods seruice enact matters of religion approue and disproue Articles of the faith take order for administration of Sacraments commaunde or put to silence preachers determine doctrine excommunicat and absolue with such like which all are causes ecclesiastical and al apperteyning not to the inferiour ministerye which you graunt to Priestes and bisshops onely but to the supreme iurisdiction and gouernment which you doe annexe to the Prince onely This I say is the state of the Question now present For the present Question betwene you and M. Fekenham is grounded vppon the Othe comprised in the Statute which Statute emplieth and concludeth al these particulars For concealing whereof you haue M. Horne in the framing of your ground according to the Statute omitted cleane the ij clauses of the Statute folowing The one at the beginning where the Statute saith That no forayn person shall haue any maner of Authority in any spirituall cause within the Realme By which wordes is flatly excluded all the Authority of the whole body of the Catholike Church without the Realme As in a place more conuenient toward the end of the last book it shal by Gods grace be euidently proued The other clause you omitte at the ende of the said Satute which is this That all maner Superiorities that haue or maye lawfully be exercised for the visitatiō of persons Ecclesiasticall and correcting al maner of errours heresies and offences shall be for euer vnited to the Crowne of the Realme of Englande Wherein is employed that yf which God forbidde a Turke or any heretike whatsoeuer shoulde come to the Crowne of Englande by vertu of this Statute and of the Othe al maner superioritye in visiting and correcting Ecclesiastical persones in al maner matters should be vnited to him Yea and euery subiecte should sweare that in his conscience he beleueth so This kinde of regiment therefore so large and ample I am right wel assured ye haue not proued nor euer shal be able to proue in the auncient Church while ye liue When I say this kinde of regiment I walke not in confuse and general words as ye doe but I restrayne my self to the foresaid particulars now rehersed and to that platte forme that I haue already drawen to your hand and vnto the which Maister Fekenham must pray you to referre and apply your euidences Otherwise as he hath so may he or any man els the chiefe pointes of all being as yet on your side vnproued still refuse the Othe For the which doinges neither you nor any man else can iustly be greued with him As neither with vs M. Horne ought you or any mā els be greued for declaring the Truth in this point as yf we were discōtēted subiects or repyning against the obediēce we owe to our Gracious Prince and our Countre For beside that we ought absolutely more obey God then man and preferre the Truth which our Sauiour himself protested to be encouraging al the faithful to professe the Truth and geuing them to wit that in defending that they defended Christ himself before al other worldly respects whatsoeuer beside al this I say whosoeuer wil but indifferently consider the matter shal see that M. Horne himselfe in specifying here at large the Quenes Mai. gouernement by the Statute intended doth no lesse in effect abridge the same by dissembling silence then the Catholikes doe by open and plain contradiction For whereas the Statute and the Othe to the which all must swere expresseth A supreme gouernment in al thinges and causes without exception Maister Horne taking vpon him to specifie the particulars of this general decree and amplyfying that litle which he geueth to the Quenes Maiesty with copy of wordes ful statutelyke he leaueth yet out and by that leauing out taketh from the meaning of the Statute the principal cause ecclesiasticall and most necessary mete and conuenient for a Supreme Gouernour Ecclesiasticall What is that you aske Forsoth Iudgement determining and approuing of doctrine which is true and good and which is otherwise For what is more necessary in the Churche then that the Supreme gouernour thereof should haue power in al doubtes and controuersies to decide the Truthe and to make ende of questioning This in the Statute by Maister Hornes silence is not comprised And yet who doubteth that of al thinges and causes Ecclesiastical this is absolutelye the chiefest Yea and who seeth not that by the vertue of this Statute the Quenes Maiesty hath iudged determined and enacted a new Religiō contrary to the iudgement of all the Bisshops and clergy in the Conuocation represented of her highnes dominions Yea and that by vertue of the same Authority in the last paliament the booke of Articles presented and put vp there by the consent of the whole conuocation of the newe pretended clergy of the Realme and one or ij only excepted of al the pretended Bisshops also was yet reiected and not suffred to passe Agayne preachinge the woorde administration of the Sacramentes binding and loosing are they not thinges and causes mere Spirituall and Ecclesiasticall And howe then are they here by you omitted Maister Horne Or howe make you the Supreme gouernment in al causes to rest in the Quenes Maiesty yf these causes haue no place there Which is nowe better I appeale to al good consciences plainly to maintayne the Truthe then dissemblinglye to vpholde a falshood Plainly to refuse the Othe so generallye conceyued then generally to sweare to it beinge not generallye meaned But now let vs see how M. Horne wil direct his proufes to the scope appointed THE SECOND BOOKE DISPROVING THE PRETENSED PRActise of Ecclesiastical gouernement in Emperours and Princes of the first .600 yeares after Christ. M. Horne The .28 Diuision pag. 19. b. Constantinus of vvhose careful gouernmēt in Church causes I haue spoken somevvhat before tooke vpon him and did exercise the 70. supreme rule and gouernement in repressing al maner Idolatrie and false Relligion in refourming and promoting the true religion and in restreining and correcting al maner errours schismes heresies and other enormities in or about religion and vvas moued herevnto of duety euen by Gods vvorde as he him self reporteth in a vehemēt prayer that he maketh vnto God saiyng I haue takē vpō me and haue brought to passe helthful things meaning reformation of Religion being perswaded therevnto by thy word And publishing to all Churches after the Councel at Nice vvhat vvas there done he professeth that in his iudgement the chiefest end and purpose of his Imperial gouernement ought to be the preseruation of true religiō and godly quietnes in al Churches I haue iudged saith this godlye Emperoure this ought before all other thinges to be the ende or purpose wherevnto I should addresse my power and authority in gouernement that the vnitie of faith pure loue and agreemēt of religiō towardes the
In these wordes orderly laied out as the Kinge spake them thou seest gentle Reader first that the King talketh not of this charge as M. Horn vntruly reporteth him meaning a charge ouer religion for the King expressely speaketh of the charge of his kingdome declaring that as he for negligence in his charge so the bisshoppes for negligence in their charge shal both increase the wrath of God Also that without his admonition which woordes M. Horne nipped quyte of in the middest the bisshop hath to preache to rebuke to punish and correct the transgressours of Gods lawe Such patched proufes M. Horne bringeth to pricke vp the poppet of his straunge fantastical primacye M. Horne The .65 Diuision pag. 37. b. After the death of Anastasius theÌ„peror Iustinê° reigned alone a right catholike Prince vvho immediatly sent messengers vnto the bishop of Rome who should both coÌ„firm the autority of the sea aÌ„d also shuld prouide peace for al churches so much as might be with which doings of theÌ„peror Hormisda the bishop of Rome being moued sent vnto theÌ„perour with coÌ„sent of Theodoricus Legats 178 Martinus Penitentiarius telleth the cause of this legacy vvas to entreate theÌ„peror to restore those bishops vvhich the vvicked Anastasius had deposed This godly emperor Iustinus saith Martin did make a lavv that the Churchs of the heretiks should be coÌ„secrated to the Catholik religioÌ„ but this Decree vvas made in Iohn the next Popes daies The vvhich edict vvheÌ„ the King Theodoriche being an Arian saith the same Martin and King of Italy herd he sent Pope Iohn saith Sabellicus vvith others in embassage vnto theÌ„peror to purchase liberty for the AriaÌ„s Iustinus receiued these Ambassadours honorably saith Platina and theÌ„peror at the leÌ„gth ouercome vvith the humble suit of the Pope vvhich vvas sauced vvith teares grauÌ„ted to hiÌ„ and his associats that the Arians shuld be restored and suffred to liue after their orders In this history this is not vnvvorthy the noting that the Pope did not only shevv his obedience and 180 subiectioÌ„ to the godly Emperor but also that the secular Princes ordeyned 181. Lavves ecclesiastical vvith the vvhich the Pope could not dispeÌ„ce For al this busines arose about the decree vvhich theÌ„peror had made in an 182. ecclesiastical cause or matter If the Popes authority in these causes had bene aboue the Emperours he needed not vvith such lovvlynes and so many tears to haue besought the Emperour to haue reuoked his decree and edict The 18. Chapter Of Iustinus themperour and Iohn the Pope Stapleton NOw hath M. Horn for this turne left FraÌ„ce and is returned to theÌ„perours again but so that he had ben as good to haue kept hiÌ„ selfe in FraÌ„ce stil. For though he decketh his margeÌ„t with the Pope is the Kings Ambassadour and again The Popes huÌ„ble sute for the ArriaÌ„ heretiks which yet is a stark lie as we shal anoÌ„ declare yet by that time the whole tale is told wherof this maÌ„ maketh a coÌ„fuse narratioÌ„ neither he nor his cause shal winne any worship or honesty thereby I wil therfore opeÌ„ vnto you geÌ„tle reader the whole story truly and faithfully and that by his owne authors Platina Sabellicus aÌ„d Martinê° This Anastasius was a wicked Emperor as M. Horne here coÌ„fesseth And yet two leaues before he made a presideÌ„t of his doiÌ„gs for deposing of bishops He defended Iohn the patriarch of CoÌ„staÌ„tinople a great heretik who by his assistaÌ„ce most iniuriously aÌ„d spitefuly haÌ„dled the Legats that Pope Hormisda sent to hiÌ„ exhorting hiÌ„ to forsake aÌ„d renouÌ„ce his heresy The said heretik Emperor Anastasius sent answere by the Legats to Pope Hormisda that it was theÌ„perours part and office to coÌ„mauÌ„de and not the Popes and that he must also obey theÌ„peror Surely a fair exaÌ„ple for your new supremacy After the death of this Anastasius strikeÌ„ with lightniÌ„g froÌ„ heaueÌ„ for his wiked heresy aÌ„d disobedieÌ„ce succedeth this Iustin a right Catholik priÌ„ce by M. Horns own words aÌ„d coÌ„fesioÌ„ who iÌ„coÌ„tineÌ„tly sent to Rome his ambassadours which should shew dew reuereÌ„ce of faith to the see Apostolike Or as Platina in other woords writeth qui sedis Apostolicae authoritatem confirmarent That shoulde confirme the authority of the Apostolike See And what was that I pray you M. Horne but to confirme the Popes primacy so litle set by before of the wicked Anastasius and the heretical bisshop Iohn of Constantinople And therefore gramercye that forsakinge Fraunce ye haue browght vs euen to Constantinople and to the Emperour there sending his ambassadour to Rome to recognise the Popes most highe authority Yow tel vs yet farder that the Pope Hormisda sent Legates to Iustinus And there you breake of sodeÌ„ly But what folowed Forsoth immediatly it foloweth in the very same senteÌ„ce which Iustinus receiued honorably the Popes Legats sendiÌ„g forthe to mete theÌ„ the more to honour theÌ„ a great multitude of MoÌ„ks and of other Catholik aÌ„d worshipful meÌ„ the whole clergy of CoÌ„staÌ„tinople and Iohn their bisshop coÌ„gratulating also At whose coming the Emperour thrust out of the City and the Churches the schismatikes called AcatiaÌ„s of their Author Acatius whome Pope Felix had excoÌ„municated Nowe goe forth Gods blessing of your heart God send vs many moe such aduersaries And to say the truth M. Iewel and your fellowes are not much worse to vs. But yet goe forward for I hope we shal be more deaply bound to this good Catholike Emperour anon and to you to for bringing to our haÌ„d without our farder traiuail such good and effectual matter for the Popes superiority This godly Emperor made a law say you that the Churches of heretiks should be coÌ„secrated to the Catholik ReligioÌ„ What did he M. Horn Happy are ye that he is fair dead and buried many years agoe for feare lest if he were now liuing your teÌ„ples aÌ„d synagogs would be shortly shut vp as they are nowe in Antwerpe and in al Flanders here God be praised But who telleth this Forsoth say you Martinê° PoeniteÌ„tiarius But lo how wisely this tale is told as though both Sabellicus aÌ„d Platina the Authors of your narratioÌ„ did not write the like King Theodoricke tooke not in good parte but eueÌ„ to the very harte these doings of Iustine And why M. Horne Because as ye say now like a true maÌ„ he was an ArriaÌ„ Say ye so M. Horne Doth the winde wagge on that side now For Theodoricus was not two leaues before The most honourable King Theodoriche and the Supreame Head of the Church of Rome to But who saith M. Horne that he was an Arrian Forsoth say ye Martin and forsoth say I the matter is ones againe fitly and clerkly handeled For not onely Martin but Platina and Sabellicus from whome ye fetche your storie write it also This Theodorike sendeth his Ambassadours to Iustine yea he sendeth Pope Iohn him selfe who with most humble suite sauced as you
and beside yea and aboue this is there an other gouernement instituted and ordeined by Christ in a spiritual and a mystical bodie of such as he graciously calleth to be of his kingdom which is the kingdom of the faithful and so consequently of heauen whereunto Christian faith doth conduct vs. In the which spiritual bodie commonly called Christes Catholike Churche there are other heades and rulers then ciuill Princes as Vicars Persons Bishops Archebishops Patriarches and ouer them al the Pope Whose gouernement chieflye serueth for the furtherance and encrease of this spiritual Kingdome as the ciuil Princes do for the temporal Now as the soule of man incomparably passeth the bodie so doth this kingdom the other and the rulers of these the rulers of the other And as the bodie is subiect to the soule so is the ciuill kingdome to the spiritual To the which kingdom as wel Princes as other are engraffed by baptisme and become subiects to the same by spiritual generation as we become subiects to our Princes by course and order of natiuitie whiche is a terrestrial generation Further now as euery man is naturallye bound to defend maintain encrease adorne and amplifie his natural countrie so is euery man bounde and muche more to employ himselfe to his possibilitie toward the tuition and defence furtherance and amplificatiō of this spiritual kingdome and most of al Princes them selues as suche which haue receiued of God more large helpe and faculty toward the same by reason of their great authority and tēporal sworde to ioyne the same as the case requireth with the spiritual sword And so al good Princes do ād haue don aiding and assisting the Church decrees made for the repression of vice and errors and for the maintenance of vertue and true religion not as supreame Gouernours them selues in all causes spirituall and temporall but as faithfull Aduocates in aiding and assisting the spiritual power that it may the soner and more effectually take place For this supreame gouernement can he not haue onlesse he were him selfe a spirituall man no more then can a man be a master of a shippe that neuer was mariner a Maior that neuer was Citizen His principall gouernemente reasteth in ciuill matters and in that respecte as I haue sayed he is supreame Gouernour of all persons in his Realme but not of al their actions but in suche sense as I haue specified and least of all of the actions of Spirituall men especially of those that are most appropriate to them which can not be onlesse he were him selfe a Spiritual mā Wherfore we haue here two Vntruths the one in an vntrue definitiō the other in saiyng that the Prince is the supreme gouernour in al causes spiritual yea euē in those that be most peculiarly belonging to spiritual men beside a plaine cōtradiction of M. Horne directly ouerthrowing his own assertion here The Bisshoply rule and gouernement of Gods Churche saith M. Horne consisteth in these three points to feed the Church with Gods woord ▪ to minister Christes Sacramēts ād to bind and lose To gouern the Church ▪ saith he after this sort belōgeth to the ōly office of Bishops ād Church ministers ād not to Kings Quenes and Princes The lyke he hath after warde Now then these being by his owne confession the actions that properly belōg to ecclesiastical persons and the prīces by his said cōfessiō hauing nothing to do therwith how is it thē true that the prince is the only supreme head ād gouernor in causes ecclesiastical ye in those that do properly belōg to persons ecclesiastical Or by what colour may it be defended that this saying is not plain contradictory and repugnante to this Later saying which we haue alleaged and whereof we shall speake more largelye when we come to the said place Thus ye see M. Horne walketh like a barefoted man vpon thornes not knowing where to tread The .6 Diuision Pag. 5. a. M. Fekenham And of my part I shal sweare to obserue and perfourme my obediēce and subiectiō with no lesse loyalty and faithfulnes vnto her highnes thē I did before vnto Quene Mary her highnes Syster of famous memory vnto whome I was a sworne Chaplaine and most bounden M. Horne Like an .23 vnfaithful subiect contrary to your Othe made to King Hēry and continued al the reigne of King Edvvarde you helpt to spoile Quene Mary of famous memory of a 24. principal parte of her royall povver righte and dignity vvhich she at the beginning of her reigne had enioyed and put in vre The same obedience and subiection vvith the like loyalty and faithfulnes yee vvil svveare to obserue and perfourme to Quene Elizabeth but she thāketh you for naught she vvil none of it she hath espied you and thinketh yee profer her to much vvronge Stapleton M. Horn would haue a mā on s bemired to wallow there stil. Neither is it sin to break an vnlawful othe but rather to cōtinew in the same as wicked King Herod did Now if M. Horne can ones by any meanes proue this gouernemente to be a principall parte or any parte at all of the Queenes royal power I dare vndertake that not only M. Fekenham but many mo that now refuse shal most gladly take the said Othe He wer surely no good subiect that would wissh her highnes any wrong neither can the maintenāce of the Catholik faith wherof shee beareth the title of a Defendor be coūted any iniury to her highnes Nether is it to be thought but if there had ben any wrong or iniury herein done to the Croune some Christiā Prince or other in the world would haue ere this ones in this thousand yeares and more espied it and reformed it too M. Fekenham The .7 Diuision Pag. 5 a. And touching the reste of the Othe whereunto I am required presently to sweare viz. That I doe vtterlie testifie and declare in my conscience that the Queenes highnes is the only supreame Gouernour of this Realme as well in al Spirituall or Ecclesiastical things or causes as Temporal I shal then of my parte be in like readines to receiue the same when your L. shal be able to make declaration vnto me how and by what meanes I may swere thereunto without commiting of a very plaine and manifest periurie which of my part to be committed it is damnable sinne and against the expresse woord of God writen Leuit. Cap. 9. Non periurabis in nomine meo nec pollues nomen Dei tui And of your parte to prouoke mee or require the same it is no lesse damnable offence S. Augustine in witnes thereof saith Ille qui hominem prouocat ad iurationē c. He who doth prouoke an other man to swere and knoweth that he shal forswere him selfe he is worse then a murderer because the murderer sleeth but the body and he sleeth the soule and that not one soule but two as the soule of him whom he prouoketh to periurie
Priestes are now the King did all those Ecclesiasticall matters and not by his Princely authoritie Againe the like you might haue alleaged of Carolus Magnus that he corrected most diligently the order of reading and singing in the Church that he brought first into Fraunce CantuÌ„ GregorianuÌ„ the order of singing left by S. Gregorie at Rome aÌ„d appoynted singers therefore and when they did not wel placed other in their romes and many other such like maters of the Church wherin that godly Emperor much busied himself and yet exercised no supreme gouernmeÌ„t ouer the clergy but was of al other Princes moste farre from it as it maye easely appeare to him that wil read in the Decrees Dist. 19. In memoriam â–ª where he protesteth obedieÌ„ce to the See of Rome yea though an importable charge should be laied vppon him by that holy See Also in the Decrees xj q. j. which Iuo also alleageth where he renueth out of the Code of Theodosius a law binding al his subiects of al nations Prouinces and Countries of what so euer qualitie or condition they were and in all maner causes if the defendante require an Ecclesiasticall iudgement it be not lawfull from the Bisshops sentence to appeale any higher And surely no Prince more recognised their duetifull obedience to the Spirituall Magistrate in spirituall causes then such as were most ready and carefull to aide furder and to their power directe all Spirituall matters Al this therefore proueth wel that Godly Princes doe furder and sette foorth Gods Religion by meanes semely to their vocation But here is no manner inckling that Princes doe or did euer beare the supreme gouernmeÌ„t in all Ecclesiastical matters to decide and determine to alter and change to sette vppe and plucke doune what Religion liked them by their Princelye authoritie and mere Soueraigntie M. Horne The .14 Diuision Pag. 9. a. Salomon .42 deposed Abiathar the high Prieste and placed Sadoc in his roome And he builded the Temple placed the Arke in the place appointed for the same Hallovved or dedicated the Temple offred sacrifices blessed the people directed the Priestes Leuites and other Churche officers in their functions according to the order before taken by his Father Dauid And neither the Priestes nor Leuites swerued in anie thing .43 pertaining to their office from that that the King commaunded them The .12 Chapter concerning the example of King Salomon THE weight of this obiectioÌ„ resteth in the deposition of Abiathar the high Priest Which thing M. Dorman and M. D. Harding say imployeth no more superioritie then if a man shoulde saye Q. Marie deposed M. Cranmer and yet was not shee the chiefe but an accessorie instrumente for the furtherance of th execution But Lord how M. Nowel here besturreth him self He fumeth and freateth with M. Dorman who shal coole him wel inowghe I dowbt not In the meane while I wil aske M. Horne and M. Nowel to one question M. Horne saieth a litle before that Iosue sacrificed burnte sacrifices and burnte offeringes that King Dauid sacrificed burnte and peace offerings that Salomon offered sacrifices Were trow ye Iosue Dauid and Salomon priests If so theÌ„ how bring you their examples to proue any thing for kings and Quenes that are no priestes If not then this phrase is verefied in that they caused the priests to whome the matter perteyned to offer sacrifices And so whereas M. Horn saieth of Iosue that he sacrificed burnte sacrifices whiche is agreable to the Latin Obtuliâ— holocausta M. Nowel saieth he commaunded sacrifice to be offered And why then I praye you M. Nowel may not this phrase also be taken after the said sorte that Salomon deposed Abiathar in procuring him by some ordinary way to be deposed for his treason As M. CraÌ„mer might haue ben though he were both deposed and burnt for his heresy But now M. Horn that SalomoÌ„ was but a minister and an executour herein the very words immediatly folowing the which because they serue plain against your purpose you craftely dissembled doe testifie Which are these And so Salomon put away Abiathar from beinge priest vnto the Lorde to fulfill the words of the Lorde whiche he spoke ouer the howse of Hely in Silo. And thus was SalomoÌ„ but the minister and executour of Gods sentence published before by Samuel the Leuite Beside that the deposing of Abiathar doth not imploye that SalomoÌ„ was the chief ruler in all causes Ecclesiastical which is the butte that ye muste shote at and theÌ„ must ye prouide an other bow for this wil not shote home Where you say farder that neither the Priests nor Leuites swerued in any thing perteyning to their office from that the King commaunded them you haue swerued very lewdly froÌ„ the text of holy Scripture and haue added to it those words perteyning to their office more then is expressed in the Scriptures and haue printed them in a distinct letter as the expresse wordes of the Scripture With such homly shiftes an euil cause must be furdered M. Horne The 15. Diuision Pag. 10. a. Iosaphat hath no smal commendation in the Scriptures for that he so studiously vsed his .44 princely authority in the reformation of Religion and matters apperteyning therunto He remoued at the first beginniÌ„g of his reigne al maner of false ReligioÌ„ and what so euer might because of offeÌ„ce to the faithful He sent forth through his kingdom visitours both of his Princes and also of the Priests and Leuits vvith the book of the Lavv of the Lord to the end they should instruct and teache the people and refourme all maner abuses in ecclesiastical causes accordiÌ„g to that book After a vvhyle he made a progresse in his ovvn person throughout al his countrey and by his preachers reduced aÌ„d brought again his people from superstitioÌ„ aÌ„d false religioÌ„ vnto the Lord the God of their fathers He appointed in euery tovvn throughout his kingdom as it vvere Iustices of the peace such as feared the Lord and abhorred false religioÌ„ to decide coÌ„trouersies in ciuil causes and in like sort he appointed and ordeined the high Priests vvith other Priests Leuits and of the chief rulers amoÌ„g the Israelits to be at Hierusalem to decide and iudge coÌ„trouersies of great vveight that should aâ—ise about matters of religioÌ„ and the Lavv. He did coÌ„maunde and prescribe 45. vnto the chief Priests and Leuits vvhat fourme and order they should obserue in the ecclesiasticall causes and controuersies of religion that vvere not so difficult and vveighty And vvhen any tokeÌ„ of Gods displeasure appeared either by vvarres or other calamity he gaue order to his subiects for commoÌ„ praier and enioyned to theÌ„ publike faste vvith earnest preaching of repentaunce and seeking after the vvil of the Lord to obey and folovve the same The 13. Chapter concerning the example of King Iosaphat YOV alleage for the supreame gouernement of King Iosaphat in spiritual matters as the Apology doth
the 2. of Paralip the 17. Chapter And as M.D. Harding and M. Dorman haue writen so say I that ye are they which frequent priuate hylles aulters and darke groues that the Scripture speaketh of Wherein you haue sette vp your Idolls that is your abhominable heresies We also confesse that there is nothing writen in holy Scripture of Iosaphat touching his Care and diligence aboute the directing of ecclesiastical matters but that godly Christiā Princes may at this day doe the same doing it in such sorte as Iosaphat did That is to refourm religiō by the Priests not to enacte a new religiō which the priests of force shal sweare vnto Itē to suffer the Priests to iudge in cōtrouersies of religion not to make the decisiō of such things a parliamēt matter Itē not to prescribe a new forme and order in ecclesiastical causes but to see that accordīg to the lawes of the Church before made the religiō be set forth as Iosaphat procured the obseruatiō of the olde religiō appointed in the law of Moyses Briefly that he doe al this as an Aduocat defendour and Son of the Churche with the Authority and aduise of the Clergy so Iosaphat furdered religiō not otherwise not as a Supreme absolute Gouernour cōtrary to the vniforme cōsent of the whole Clergy in full cōuocation yea and of al the Bisshops at once Thus the example of Iosaphat fitteth wel Christiā Princes But it is a world to see how wretchedly and shamfully Maister Horne hath handled in this place the Holye Scriptures First promysing very sadly in his preface to cause his Authours sentences for the parte to be printed in Latin letters here coursing ouer three seuerall chapters of the 2. of Paralip he setteth not downe any one parte or worde of the whole text in any Latin or distinct lettre but handleth the Scriptures as pleaseth him false translating māgling them and belying them beyonde al shame He telleth vs of the Kings visitours of a progresse made in his own person throughout all his contrey and of Iustices of the peace whereas the texts alleaged haue no such wordes at al. Verely such a tale he telleth vs that his ridiculous dealing herein were it not in Gods cause where the indignity of his demeanour is to be detested were worthely to be laughed at But from fonde coūterfeytīg he procedeth to flatte lying For where he saieth that Iosaphat commaunded and prescribed vnto the chief Priestes what fourme and order they shoulde obserue in the Ecclesiastical causes and controuersies of religion c. This is a lewde ād a horrible lye flatly belying Gods holy word thē which in one that goeth for a bisshop what can be don more abhominable No No M. Horne it was for greate causes that thus wickedly you concealed the text of holy Scriptures which you knew being faithfully sette down in your booke had vtterly confounded you and your whole matter now in hande For thus lo saieth and reporteth the holy Scripture of King Iosaphat touching his dealing with persons rather then with matters ecclesiastical In Ierusalem also Iosaphat appointed Leuites and Priests and the chief of the families of Israël that they should iudge the iudgement and cause of God to the inhabitants thereof How Iosaphat appointed the Leuites and priestes to these Ecclesiastical functiōs it shal appeare in the next Chapter by the example of Ezechias Let vs now forth with the Scripture And Iosaphat commaunded them saying Thus you shall doe in the feare of the Lorde faithfully and with a perfect harte But howe Did Iosaphat here prescribe to the Priestes any fourme or order which they should obserue in controuersies of Religion as M. Horne saieth he did to make folcke wene that Religion proceded then by waye of Commission from the Prince onely Nothinge lesse For thus it foloweth immediatly in the text Euery cause that shall come vnto you of your brethern dwelling in their Cyties betwene kinred and kinred wheresoeuer there is any question of the law of the cōmaundement of ceremonies of Iustificatiōs shewe vnto thē that they syn not against God c. Here is no fourme or order prescribed to obserue in controuersies of Religion but here is a generall commaundement of the King to the Priests and Leuits that they should doe now their duty and vocatiō faithfully and perfectly as they had don before in the dayes of Asa and Abias his Father and grandfather like as many good and godly Princes among the Christians also haue charged their bisshops and clergy to see diligently vnto their flockes and charges And therefore Iosaphat charging here in this wise the Priestes and Leuites doth it not with threates of his high displeasure or by force of any his own Iniunctions but only saith So then doing you shal not sinne or offende The which very maner of speache Christian Emperours and Kinges haue eftesones vsed in the lyke case as we shall hereafter in the thirde booke by examples declare But to make a short end of this matter euen out of this very Chapter if you hadde M. Horne layed forth but the very next sentence and saying of King Iosaphat immediatly folowinge you shoulde haue sene there so plain a separation and distinction of the spiritual and secular power which in this place you labour to confounde as a man can not wishe any plainer or more effectual For thus saith king Iosaphat Amarias the priest ād your bishop shal haue the gouernment of such things as appertayne to God And Zabadias shal be ouer such works as appertayne to the Kings office Lo the Kings office and diuine matters are of distinct functiōs Ouer Gods matters is the priest not as the Kings commissioner but as the priestes alwaies were after the exāple of Moyses But ouer the Kings works is the Kings Officier And marke wel M. Horne this point Zabadias is set ouer such works as belong to the Kings office But such works are no maner things pertayning to the Seruice of God For ouer them Amarias the priest is president Ergo the Kings office consisteth not aboute things pertayning to God but is a distinct functiō concerning the cōmon weale Ergo if the King intermedle in Gods matters especially if he take vpon him the supreme gouernmēt thereof euen ouer the priests themselues to whom that charge is committed he passeth the bondes of his office he breaketh the order appointed by God and is become an open enemy to Gods holy ordinance This place therefore you depely dissembled ād omitted M. Horne lest you should haue discouered your own nakednesse and haue brought to light the vtter cōfusion of you and your wretched doctrine Except for a shift you wil presse vs with the most wretched and trayterous translatiō of this place in your common english bibles printed in the yere 1562. Which for praesidebit shal gouerne doe turne is amonge you For your newe Geneuian bibles which you take I doubte not for the more corrected doe translate
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
to the vnitie of the Churche and to represse their heresies vvith their authoritie and godlie lavves made for that purpose to vvhome it belonged of duetie and vvhose especial seruice to Christ is to see care and prouide that their subiectes be gouerned defended and mainteined in the true and sincere religion of Christ vvithout al errours superstitions and heresies as S. Augustine proueth at large in his Epistle against Vincentius a Rogatist in his Epistle to Bonifacius and in his booke against Petilian and Gaudentius letters Against this Catholique Doctrine your auncestours the Donatistes arise vp and defend them selues vvith this colour or pretence that they be of the Catholique faith and that their church is the Catholique church VVhich shift for their defence against Gods truth the Popish sectaries doe vse in this our time being .51 no more of the one or of the other then vvere the Donatists and such like of vvhom they learned to couer their horrible heresies vnder the same faire cloke that the secular Princes haue not to meddle in matters of religion or causes Ecclesiastiall That God committed not the teaching of his people to Kings but to Prophetes Christ sent not souldiours but fishers to bring in and further his religion that there is no example of such order found in the Gospell or nevv Testament vvherby it may appeare that to secular Princes it belongeth to haue care in matters of religion And that as it semeth by that S Augustine by preuention obiecteth against them they subtilly refused all proufes or examples auouched out of the Olde testamente as ye craftely doe also in binding me onelie to the Nevv testament vvhich S. Augustine calleth an odious and vvicked guile of the Donatists Let your friends novv vvhome ye vvill seeme to please so much vvhen you beguile them most of all vveigh vvith aduisement vvhat vvas the erronious opinion touching the authoritie of Princes in causes Ecclesiastical of the Donatists as it is here rightly gathered foorth of S. Augustine and let them consider vvisely these foule shiftes they make for their defence And then compare your opinion and guilefull defences thereof to theirs and they must needs clappe you on the backe and saye to you Patrisas if there be any vpright right iudgement in them deming you so like your graundsier Donatus as though he had spitte you out of his ovvne mouth The .16 Chapter declaring in howe many pointes Protestants are Donatists and by the way of M. Foxes Martyrs Stapleton HITHERTO good Reader M. Horne although vntruely yet hath he somwhat orderlike proceeded But in that which followeth vntill we come to the .20 leafe beside moste impudent and shamelesse lyes wherwith he would deface M. Fekenham he prosequuteth his matter so confusely and vnorderly leaping in and out I can not tel howe nor whither that I verely thinke that his wits were not his owne being perchance encombred with some his domestical affaires at home that he could not gather them together or that he the lesse passed what an hodge potche he made of his doings thinking which is like that his fellowes Protestantes woulde take all things in good gree knowing that poore M. Fekenham was shut vp close inough from al answering And thinking that no Catholique els woulde take vppon him to answere to his lewde booke I had thought M. Horne that from the olde Testament ye woulde haue gone to the newe Testament and woulde haue laboured to haue established your matters therby Belike the world goeth very hard with you in that behalfe that ye doe not so sauing that here and there ye iumble in a testimonie or two I can not tell how but howe vnhandsomly and from the purpose yea against your owne selfe that I wot well and ye shall anon heare of it also In the meane while it is worth the labour well to consider the excellent pregnant witte and greate skill of this man who hath in the former Treatise of M. Fekenham espied out which surely the wisest and best learned of all the worlde I trowe beside M. Horne would neuer haue espied such a special grace the man hath geuen him of his maister the Deuill of mere malice ioyned with like follie that M. Fekenham is an Heretike and a Donatist But yet M. Fekenham is somewhat beholding to him that he saith M. Fekenham hath bewrayed his secrete heresies Wherein he saith for the one part most truely For if there be any heresie at all in this matter surmised vppon him as certainly there is none it is so secrete and priuie that Argus himselfe with al his eyes shall neuer espye it no nor M. Horne him selfe let him prie neuer so narrowly whereas on the other side M. Horn and his fellowes and his Maisters Luthers and Caluins heresies are no secrete nor simple heresies but so manifolde and so open that they haue no waye or shift to saue their good name and honestie blotted and blemished for euer without repentance for the obstinate maintenance of the same Where of many were many hūdred yeares since condemned partly by the holy Fathers partly by General Councels You say M. Fekenham hath secrete heresies and that Donatus is his great grandsi◠and the Donatists the Catholikes auncetours but how truly you shal vnderstād anon In the meane while good Syr may it please you fauourably to heare you and your maisters honorable pedegre and of their worthy feares and prowes You haue heard of them before perhaps and that by mee But suche things as may edifie the Catholike ād can neuer be answered by the Heretike Decies repetita placebunt Howe say you then to the great heretik Aerius the Arrian that said there was no difference betwene priest and Bisshop betwene him that fasted and that did not faste and that the sacrifice for the deade was fruitlesse How say you to Iouinian that denied virginity to haue any excellencye aboue matrimony or any special rewarde at Gods handes To the Arrians that denied the miracles done at the saintes tōbes to be true miracles and that the martyrs cā not caste out the diuels and relieue thē that be possessed To the Bogomyles that said the deuils sate at the saints tōbes and did wonders there to illude and deceiue the people to cause the people to worship them To Berengarius condemned in diuers councels first for denying of the real presence in the sacrament of the aulter and then for denying the transubstantiatiō To the Paulicians that saied these wordes of Christe Take eate this is my body are not to be vnderstanded of his bodye or the breade and wine vsed at the celebration of our Lordes maundy but of the holy scriptures which the Priests should take at Christes hand and deliuer and distribute to the people To Claudius and Vigilantius that denied the inuocation of Saintes and inueyed against the blessed reliques and the vse of Lights and other ceremonies in the Church To the Massalians and other heretiks
greatly passe howe the Donatistes in this pointe demeaned them selues and whether they openly or priuilie shonned proufes brought and deduced out of the olde Testament In deed the Manichees denied the authoritie of the bookes of the old Law and Testament whiche I reade not of the Donatists Yea in the very same boke and chapter by you alleaged Petilian him self taketh his proufe against the Catholikes out of the olde Testament whiche you know could serue him in litle stede if he him selfe did reiect such kind of euidences This now shall suffice for this branche to purge M. Fekenham that he is no Donatist or Heretique otherwise Concerning the other beside your falshood your great follie doth also shew it sesfe too as well as in the other to imagin him to be a Donatist and to think or say as you say they did that ciuile magistrates haue not to do with religiō nor may not punish the trāsgressours of the same M. Fekenhā saith no such thing ād I suppose he thinketh no such thing and furder I dare be as bold to say that there is not so much as a light cōiecture to be groūded therof by any of M. Fekenhās words onlesse M. Horne become sodenly so subtil that he thinketh no differēce to say the Prince shuld not punish an honest true mā in stede of a theef ād to say he shuld not punish a theef Or to say there is no difference betwixt althings ād nothing For though M. Fekenhā ād al other Catholiks do deny the ciuile Princes supreme gouernmēt in al causes ecclesiasticall yet doth not M. Fekenhā or any Catholike deny but that ciuil Princes may deale in some matters ecclesiastical as aduocates and defendours of the churche namely in punishing of heretikes by sharp lawes vnto the which lawes heretikes are by the Church first geuē vp and deliuered by open excōmunication and condemnatiō As for S. Augustines testimonies they nothing touch M. Fekenham and therefore we will say nothing to them but kepe our accustomable tale with you and beside all other score vp as an vntruth that ye say here also that the Papists are no parte of the Catholique Churche no more then the Donatistes M. Horne The .19 Diuision pag. 12. b. But for that S. Augustines iudgemēt and mine in this controuersie is all one as your opinion herein differeth nothing at al from the Donatists I vvil vse no other confirmation of my proufes alleaged out of the olde testament for the reproufe of your guilful restraint then Christes Catholique Church vttered by that Catholique Doctour S. Augustine against all the sectes of Donatistes vvhether they be Gaudentians Petilians Rogatists Papists or any other petit sectes sprōg out of his loines vvhat name so euer they haue S. Austine against Gaudētius his second Epistle affirmeth saiyng I haue saith he already hertofore made it manifest that it apertained to the kings charge that the Niniuites shoulde pacifye Gods wrath which the Prophet had denoūced vnto thē The kings which are of Christes Church do iudge most rightly that it appertaineth vnto their cure that you Donatists rebel not without punishmēt agaīst the same c. God doth inspire into kīgs that they should procure the cōmaundement of the Lorde to be performed or kept in their kingdom For they to whom it is said and now ye kings vnderstand be ye learned ye Iudges of the earth serue the Lord in feare do perceiue that their autoriti ought so to serue the lord that such as wil not obei his wil should be punished of that autority c. Yea saith the same S. Aug. Let the kings of the erth serue Christ euē in making lawes for Christ. meaning for the furtherance of Christes religiō How then doth kings saith S. Aug. to Bonifacius against the Donatists serue the Lord with reuerēce but in forbidding and punishing with a religious seuerity such things as are don against the Lords commaūdements For a king serueth one way in that he is a man an other way in respect that he is a king Because in respecte that he is but a mā he serueth the Lord in liuing faithfully but in that he is also a king he serueth in making lawes of cōuenient force to cōmaūd iust things ād to forbid the cōtrary c. In this therfore kings serue the Lord whē they do those things to serue him which thei could not do were thei not kings c. But after that this begā to be fulfilled which is writē and al the kings of the earth shal worship him al the nations shal serue him what mā being in his right wittes may say to Kings Care not you in your Kingdomes who defēdeth or oppugneth the Church of your Lord Let it not appertaine or be any part of your care who is religious in your kingdome or a wicked deprauer of Religion This vvas the iudgemēt of S. Aug. or rather of Christes Catholike Church vttered by him against the Donatists touching the seruice authority povver ād care that Kings haue or ought to haue in causes spiritual or ecclesiastical the vvhich is also the iudgemēt of Christes catholik church novv in these dais and defended by the true ministers of the same Catholique Churche against al Popish Donatists vvith the force of Gods holy vvoorde bothe of the old and nevv Testament euen as S. Augustine did before VVho to proue and confirme this his assertiō to be true against the Donatists did auouch many moe examples then I haue cited out of the old Testament as of the King of Niniue of Darius Nabuchodonozor and others affirming that the histories and other testimonies cited out of the old Testament are partely figures and partly prophecies of the povver duety and seruice that Kings shoulde ovve and perfourme in like sort to the furtherance of Christes Religion in the time of the nevv Testament The Donatists in the defence of their heresie restrained S. Augustine to the exāple and testimony of such like order of Princes Seruice in matters of Religion to be found in the Scriptures of the nevve Testament meaning that it could not be found in any order that Christ lefte behind him as you also fantasied vvhē you vvrote the same in your boke folovving yea going euen cheke by cheke vvith thē But S. Austine maketh ansvvere to you al for him and me both VVho rehearsing the actes of the godly Kings of the old Testament taketh this for a thing not to be denied to vvit That the auncient actes of the godly kings mentioned in the Prophetical bokes were figures of the like facts to be don by the godly Princes in the time of the new Testament And although there vvas not in the time of the Apostles nor long time after any Kings or Princes that put the same ordinance of Christ in practise al being infidels for the most part Yet the seruice of kings was figured as S. Augustine saith in Nabuchodonozor and others to be
though the thing it selfe be moste true Howe be it this admonition serueth Maister Horne and his brethren for manye and necessarye purposes to rule and maister their Princes by at their pleasure that as often as their doings like them not they may freely disobey and say it is not â–ª Gods word wherof the interpretation they referre to them selues And so farre it serueth some of them and the moste zealouse of them that nowe their Prince though Supreme gouernour and iudge in al causes Ecclesiastical may not by Gods worde appointe them as much as a Surplesse or Cope to be worne in the Churche or Priestlike and decent apparell to be worne of theÌ„ otherwise Yea some of them of whom we haue already spoken haue found a way and that by Gods woorde to depose the Quenes Maiesty from al manner of iurisdiction as well temporal as spiritual and that by Gods holy worde Whereof these men make a very Welshemans hose to say the truth and amonge other M. Horne him selfe for all his solemne admonition For we plainly say that this kind of supremacie is directly against Gods holy worde M. Horne The .22 Diuision pag. 15. b. And this to be Christes order and meaning that the Kings of the Nations should be the supreme gouernours ouer their people not only us temporal but also in Spirituall or Ecclesiasticall causes .57 the blessed Apostles Peter and Paule doe plainly declare The supremacie of Princes they set foorth vvhen they commaund euery soule that is euery man vvhether he be as Chrysostome saith an Apostle Euangelist Prophete Prieste Monke or of vvhat so euer calling he be to be subiect and obey the higher povvers as Kings and their Lieutenants or gouernours vnder them And they declare that this supreme gouernement is occupied and exercised in or aboute the praysing furthering and aduauncing of vertue or vertuous actions and coÌ„trary vvise in correcting staiyng aÌ„d repressing al maner of vice or vicious actioÌ„s vvhich are the propre obiect or matter herof Thus doth Basilius take the meaning of the Apostles saiyng This semeth to me to be the office of a Prince to aide vertue and to impugne vice Neither S. Paule neither the best learned among the aunciente Fathers did restreine this povver of Princes onely to vertues and vices bidden or forbidden in the second table of Gods commaundementes vvherein are conteined the duties one man ovveth to an other But also did plainely declare them selues to meane that the authority of Princes ought to stretche it selfe to the maintenaunce praise and furtheraunce of the vertues of the firste table and the suppression of the contrary vvherein onely consisteth the true Religion and spirituall Seruice that is due from man to God S Paule in his Epistle to Timothe teacheth the Ephesians that Kings and Rulers are constituted of God for these two purposes that their people may liue a peaceable life thourough their gouernmente and ministerie both in godlines vvhich is as S. .58 Augustine interpreth it the true and chiefe or propre vvorshippe of God and also in honestie or semelinesse in vvhich tvvo vvoordes Godlines and Honestie he conteined vvhat so euer is coÌ„maunded either in the first or second Table S. Augustine also shevveth this to be his minde vvhen describing the true vertues vvhich shall cause princes to be blessed novve in Hope and aftervvard in deed addeth this as one especiall condicion required by reason of their chardge and callinge If that saith he they make their power which they haue a seruaunt vnto Gods Maiestie to enlarge most wide his worshippe Seruice or Religion To this purpose also serue all those testimonies vvhiche I haue cited before out of S. Aug. against the Donatists vvho in his booke De. 12. abusiâ—e num gradibus teacheth that a Prince or Ruler must labour to be had in avve of his subiectes for the seueritie against the traunsgressours of Goddes Lavve Not meaning only the transgressours of the seconde table in temporall matters But also against the offendours of the first table in .59 Spirituall or Ecclesiasticall causes or matters VVhich his meaning he declareth plainely in another place vvhere he auoucheth the saiyng of S. Paule The Prince beareth not the sworde in vaine to proue therevvith against Petilian the Donatist that the povver or authority of Princes vvhich the Apostle speaketh of in that sentence is geuen vnto them to make sharpe Lavves to further true Religion and to suppresse Heresies and Schismes and therefore in the same place he calleth the Catholique Churche that hathe such Princes to gouerne to this effect A Church made strong whole or fastened together with Catholique princes meaning that the Church is vveake rent and parted in sonder vvhere Catholique Gouernours are not to maintaine the vnitie thereof in Churche matters by their authoritie and povver Gaudentius the Donatist found him selfe agreeued that Emperors shuld entremeddle and vse their povver in matters of religion affirming that this vvas to restreine men of that freedome that God had set men on That this vvas a great iniurie to God if he meaning his religion should be defended by men And that this vvas nothing els but to esteeme God to be one that is not able to reuenge the iniuries done against him selfe S. Augustine doth ansvvere and refute his obiections vvith the authoritie of S. Pauls saiyng to the Romaines Let euery soule be subiect to the higher powers c. For he is Gods minister to take vengeance on him that doth euill interpreting the minde of the Apostle to be that the authoritie and povver of Princes hath to deale in Ecclesiastical causes so 60 vvel as in Temporal And therfore saith to Gaudentius and to you al Blotte out these saiyngs of S. Paule 13. Rom. if you can or if you can not then set naught by them as ye doe Reteine a most wicked meaning of al these saiyngs of the Apostle leaste you loose your freedome in iudging or els truely for that as men ye are ashamed to doe before men crie out if you dare Let murtherers be punished let adulterers be punished lette all other faults be they neuer so heinous or ful of mischief be punished by the Magistrate we wil that only wicked faultes against religioÌ„ be exeÌ„pt from punishmeÌ„t by the lawes of kings or rulers c. Herken to the Apostles and thou shalt haue a great aduantage that the kingly power cannot hurt thee doe wel and so shalt thou haue praise of the same power c. That thing that ye doe is not only not good but it is a great euill to witte to cut in sunder the vnity and peace of Christ to rebelle against the promises of the Gospel and to beare the Christian armes or badges as in a ciuil warre against the true and highe King of the Christians The .18 chapter declaring how Princes haue to gouerne in cases of the first Tables answering to certain places out of the Canonicall Epistles of the
gouernment in .62 all manner causes either Temporal or Spiritual euen so the chiefest or beste parte of their Seruice or Ministery to consist in the vvel ordering of Church matters and their diligēt rule and care therein to be the moste thankefull acceptable and duetifull Seruice that they can doe or ovve vnto God The .19 Chapter Answering to the sayinges of Eusebius and Nicephorus touching Constantin and Emanuel Emperours Stapleton I See you not M. Horne come as yet nere the matter I see not yet that Constantin changed Religion plucked down aultars deposed bisshops c. But that he was diligent in defending the old and former faith of the Christiās If S. Paul cal the ciuil magistrat a minister because through feare he cōstraineth the wicked to embrace the godly doctrin as by your saying S. Chrysostom cōstrueth it we are wel cōtent therewith And withal that the best ministery and seruice of the great Constantin rested in the settinge forth of Christes true religion and that he preached the same with his Imperiall decrees and proclamations as ye oute of Eusebius recyte Neither this that ye here alleage out of place nor al the residewe which ye reherse of this Constantin with whose doings ye furnishe hereafter six ful leaues can importe this superiority as we shal there more at large specifie In the meane season I say it is a stark and most impudēt lye that ye say without any prouf Cōstantin was taught of the bisshops that Princes haue the gouernment in al maner causes either tēporal or spirituall You conclude after your maner facingly and desperatlye without any proufe or halfe proufe in the worlde M. Horne The Diuision .24 Pag. 17. b For this .63 cause also Nicephorus in his Preface before his Ecclesiastical history doth compare .64 Emanuel Paleologus the Emperour to Constantin for that he did so neerly imitate his duetifulnes in ruling procuring and reforming religiō to the purenesse thereof VVhich among al vertues belōging to an Emperor is most seemely for the imperial dignity and doth expresse it most truely as Nicephorus saieth vvho maketh protestatiō that he saith nothing in the commendatiō of this Emperour for fauour or to flatter but as it vvas true in deede in him And so reherseth his .65 noble vertues exercised in discharge of his imperial duety tovvards God in Church matters saying to the Emperour who hath glorified God more and shewed more feruēt zele towards hī in pure religiō without feyning thā thou hast don who hath with such feruēt zeale fought after the most sincere faith much endaungered or clēsed again the holy Table whē thou sawest our true religion brought into perill with newe deuises brought in by cōterfaict and naughty doctrines thou diddest defende it most painfully and wisely Thou diddest shew thy selfe to be the mighty supreme and very holy anchour and stay in so horrible wauering and errour in matters beginning to fainte and to perish as it were with shipwrak Thou art the guid of the profession of our faith Thou hast restored the Catholik and Vniuersal Churche being troubled with new matters or opinions to the old state Thou hast banished frō the Church al vnlawful and impure doctrin Thou hast clēsed again with the vvord of trueth the tēple frō choppers and chaungers of the diuin doctrin and frō heretical deprauers thereof Thou hast been set on fier vvith a godly zeale for the diuine Table Thou hast established the doctrin thou hast made Cōstitutions for the same Thou hast entrēched the true religion vvith mighty defenses That vvhich vvas pulled dovvne thou hast made vp againe and haste made the same whole and sound again vvith a conueniēt knitting togeather of al the partes and mēbers to be shorte thou haste saith Nicephorus to the Emperour established true Religion and godlines vvith spiritual buttresses namely the doctrine and rules of the aūcient Father◠Stapleton Where ye say for this cause also c. This is no cause at all but it is vntrue as of the other Emperour Cōstantinus and much more vntrue as ye shall good reader straight way vnderstande But firste we will dissipate and discusse the myste that M. Horne hath caste before thyne eies and wherein him self walketh either ignorantly or maliciously or both Ye shal then vnderstande that among many other errours and heresies wherwith the Grecians were infected and poysoned they helde cōtrary to the Catholike faith that the holy ghost did not procede from the father and the sonne but from the father onely In which heresie they dwelt many an hundred yeare At the length abowte 300. yeares paste the Emperour of Grece called Michael Paleologus came to the generall Councell kepte at Lions Where the Grecians with the Latin Church accorded aswel in that point as for the Popes supremacy both in other matters and cōcerning the deuoluing of matters frō Grece to Rome by way of appeale This Michael being dead the Grecians reuolted to their olde heresie against the holy ghost and for the maliciouse spyte they had against the Catholike faith their Bisshops would not suffer him to be buried The author of the homely agaist Idolatry as it is entituled calleth this Emperour wrongfully Theodorum Lascarim and saieth most ignorantly and falsly that he was depriued of his Empire because in the Councel of Lions he relented and set vp images in Grece Whereas he was not put frō his Empire but from his royal burial as I haue said neither any word was moued in the said councell of Images nor any Images of newe by him were set vppe which had customably continued in the Greeke Churche manye hundred yeares before and so reuerently afterwarde continued euen till Constantinople was taken by the great Turke And yet this good antiquarye and chronographer will nedes haue the Grecians about a .700 yeares together with a most notorious lie to haue bene Iconomaches that is Image breakers Much other foolish blasphemouse babling is conteined in that Homilie Yea many other shamelesse lies are there to disgrace deface and destroy the Image of Christ and his Saints especially one Whereas he saith that the Emperour Valens and Theodosius made a Proclamation that no man shoulde painte or kerue the Crosse of Christ. And therevpon gaily and iolilye triumpheth vpon the Catholiques Whereas the Proclamation neither is nor was to restreine all vse of the Crosse but that it should not be painted or kerued vppon the ground Which these good Emperours not Valens for he was the valiaunt Capitaine and defendour of the Arrians but Valentinianus and Theodosius did of a great godly reuerence they had to the Crosse enact And yet as grosse as foule and as lowd liyng a fetche as this is M. Iewel walketh euē in the very same steppes putting Valens for Valentinian and alleaging this Edict as generall against al Images of the Crosse. And yet these Homilies the holy learned Homilies of the olde Fathers namely of Venerable Bede our
kepeth a solemne festiuall daie of the holy Ghoste sodenly by the wicked Turks besieged and shortly after the city and the whole Greke empire came into the Turks hands and possession Wherein God seameth as before to the Iewes so afterwarde to the Grecians as yt were with pointing and notyfying yt with his finger to shewe and to notifie to all the worlde the cause of the finall destruction as well of the one as of the other people But what speke I of Grece we nede not ronne to so fare yeares or contries The case toucheth vs much nearer The realme of Boheame and of late yeares of France and Scotlande the noble contrey of Germany with some other that I neade not name be to to lyuely and pregnant examples of this your true but neadlesse and impertinente admonition For the whiche notwithstandinge seeinge ye deale so freelye and liberallye I thowght good also to returne you an other I suppose not neadlesse or impertinente for you and such other as doe prayse and commende so highly this Andronicus doinges And nowe might I here breake of from this and goe further forth sauing that I can not suffer you to bleare the readers eies as thowgh the Emperours Theodosius and Valentinianus sayings or doings shoulde serue any thinge for your pretensed primacy We saith Valentinian to the Emperour Theodosius owght to defende the faithe which we receiued of our auncetours withe all competente deuotion and in this our tyme preserue vnblemished the worthy reuerence dewe to the blessed Apostle Peter So that the most blessed bisshop of the cyty of Rome to whome antiquity hath geuen the principality of priesthod aboue all other may O most blessed father and honorable Emperour haue place and liberty to geue iudgement in such matters as concerneth faith and priests And for this cause the bisshop of Constātinople hath according to the solemne order of councells by his lybel appealed vnto hī And this is writē M. Horne to Theodosius him self by a commō letter of Valentinian and the Empresses Placidia and Eudoxia Which Placidia writeth also a particular letter to her said sonne Theodosius and altogether in the same sense Harken good M. Horne and geue good aduertisement I walke not and wander as ye doe here alleaging this Emperour in an obscure generality whereof can not be enforced any certayne particularity of the principal Question I goe to worke with you plainly trewlye and particularlye I shewe you by your own Emperour and by playn words the Popes supremacy and the practise withal of appeales frō Constantinople to Rome that it is the lesse to be marueled at yf Michael in the forsayde coūcel at Lions cōdescēded to the same And your Andronicus with his Grecians the lesse to be borne withal for breaking and reuoking the said Emperours good and lawful doings Neither is it to be thought that Theodosius thowght otherwise of this primacy But because ye hereafter wring and wrest him to serue your turne I will set him ouer to that as a more commodiouse place to debate his doings therein M. Horne The .26 Diuision Pag. 19. a. Hitherto I haue proued plainly by the holy Scriptures and by some suche Doctours as frō age to age haue vvitnessed th' order of ecclesiasticall gouernmēt in the Church of Christ yea by the confession testimony and example of some of the most godly Emperours thēselues that such .69 like gouernment in Church causes as the Queenes maiesty taketh vpō her doth of duty belōg vnto the ciuil Magistrates and Rulers and therfore they may yea they ought to claim and take vpon them the same Novv remayneth that I proue this same by the continual practise of the like gouernment in some one parte of Christendom and by the general counsayles vvherein as ye affirme the right order of Ecclesiastical gouernment in Christ his Church hath been most faithfully declared and shevved from tyme to tyme. Stapleton Hitherto you haue not brought any one thing to the substantial prouf of your purpose worth a good strawe neither scripture nor Doctour nor Emperour Among your fowre emperours by you named ye haue iugled in one that was a stark heretik but as subtily as ye thought ye had hādled the matter ye haue not so craftely cōueyed your galles but that ye are espied Yet for one thing are ye here to be cōmended that now ye would seame to frame as a certain fixed state of the matter to be debated vpō ād to the which ye would seme to direct your proufs that ye wil bring And therin you deale with vs better thē hitherto ye haue done seaming to seke by dark generalities as it were corners to luske and lurke in Neither yet here walke ye so plainly ād truely as ye woulde seme but in great darknes with a scōse of dymme light that the readers should not haue the clere vew and sight of the right way ye should walke in whom with this your dark sconse ye leade farre awrie For thus you frame vs the state of the Question M. Horne The 27. Diuision Pag. 19. b. The gouernment that the Queenes maiesty taketh most iustly vppon her in Ecclesiastical causes is the guiding caring prouiding ordering directing and ayding the Ecclesiastical state vvithin her dominions to the furtheraunce maintenaunce and setting foorth of true religion vnity and quietnes of Christes Church ouerseyng visitīg refourming restrayning amending ād correcting al maner persons vvith al maner errours superstitiōs Heresies Schismes abuses offences contempts and enormities in or about Christes Religiō vvhatsoeuer This same authority rule and gouernmēt vvas practised in the Catholik Church by the most Christiā Kings and Emperours approued cōfirmed and cōmended by the best counsailes both general and national The .20 Chapter Declaring the state of the Question betwene M. Horne and Fekenhā touching the Othe Stapleton HEre is a state framed of you M. Horne but farre square from the Question in hande For the Question is not nowe betwene M. Fekēham and you whether the Prince may visit refourme and correcte all maner of persons for al maner of heresies and schismes and offences in Christian Religion which perchaunce in some sense might somewhat be borne withal if ye meane by this visitation and reformation the outward execution of the Churche lawes and decrees confirmed by the ciuill magistrate roborated with his edictes and executed with his sworde For in such sorte many Emperours and Princes haue fortified and strenghthened the decrees of bisshops made in Councels both general and national as we shal in the processe see And this in Christian Princes is not denied but commended But the Question is here now whether the Prince or lay Magistrat may of him selfe and of his owne princely Authority without any higher Ecclesiasticall power in the Churche within or without the Realme visit refourme and correct and haue al maner of gouernmēt and Authority in al things and causes ecclesiastical or no. As whether the Prince may by
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
willing and to him that will hartely seke for grace at Gods hande The which I praye him of his mercy sende yowe And learne I praye you to fynde faulte with your self as ye haue greate cause rather then with this good vertuouse bishop faultlesse I dare saye for suche matters as ye take for greate faultes in him But to ende this matter I must commende yowe for one thinge for ye haue scaped one scoringe that your fellowe M. Iewell did not scape for writing that Leo did kneele with other bishops which the wordes of his authour Liberatus by you here truelie rehersed do not importe M. Horne The .47 Diuision Pag. 3â— a. Marcianus a godly Emperour and very studious about the Christian Religion succeded Theodosius vvho besides that of him selfe he vvas much careful to suppresse al heresies and to refourme the Churches restoring Religion to purity vvithout error vvas also hastened hereunto by the earnest sute of Leo bisshop of Rome vvho in diuerse and sondry epistles declaring vnto him in moste humble vvise the miserable state of the Church doth beseche him that he vvould vouchsaulfe to cal a general councel Many other bisshops make the same suiâ—e vnto the Emperour and to the same ende complaining vnto him of the miserable destructioÌ„ and horrible disorders in Church causes An example and paterne of their supplications vvherby 138. may appeare that they acknovvledged the Emperour to be their Supreme gouernour also in Ecclesiastical causes or matters is sette foorth in the Chalcedon councel in the supplicatioÌ„ of Eusebius the bishop of Dorelaum vnto the Emperour vvho maketh humble supplication as he sayth for him selfe and for the true or right faith we flie vnto your godlines saith this bishop vnto the Emperour bicause both we and the Christian faith haue suffered much wrong against al reason humbly crauing iustice and for that Dioscorus hath doon many and that no smal offences both against the faith of Christ and vs prostrate we beseche your clemency that you wil coÌ„maund him to answere to the matters we shal obiecte against him .139 wherein we will proue him to be out of the catholike faith defending heresies replete with impietie VVherefore we beseche you to directe your holy and honourable commaundement to the holy and vniuersal councel of the moste religious Bishoppes to examen the cause betwixt vs and Dioscorus and to make relation of al thinges that are doon to be .140 iudged as shal seeme good to your clemency The Emperour protesting that they oughte to preserue the furtheraunce of the right fayth and Christian Religion before al other affaires of the commoÌ„ vvealth sendeth their letters of summons to all bishoppes commaundinge them to repaire to Nice a citie in Bithinya there to consulte and conclude an vnitie and concorde in religion and matters perteining thereunto that hereafter all altercation and doubtfulnesse be taken cleane avvay and an holesome trueth in Religion established addinge .141 threates and punishement to them that vvould refuse to come at the time appointed VVhaÌ„ thassembly vvas made at Nice of all the bishops and that the Emperours could not come thither to be present in the Synode personally vvhich they had promised and did much coueite they vvrite vnto the vvhole Synode vvilling theÌ„ to remoue from Nice vnto Chalcedon vvithout delay vvhere they assembled at the Emperours .142 commaundement to the number of .630 bishoppes The 12. Chapter Of the Emperour Martian and of his calling the Councel of Chalcedon Stapleton M. Horne is nowe harping againe vpon his old string of calling of Councelles and would establish Marcianus ecclesiasticall primacy thereby But eyther his eies his lucke or his mater was not good to happe vpoÌ„ no better place then he doth which doth beare him quyte ouer and setteth forth pope Leo his primacye sending his ambassadours and vicegerents to CoÌ„stantinople to reforme heresies and to pardon and recoÌ„cyle such heretical bishops as were poenitente vnto whome he adioyneth as his delegate euen the Bishoppe and Patriarche of Constantinople And declareth this his doings in his letters as wel to the Emperour him selfe as to Anatolius the Patriarche Nowe what yf pope Leo requireth a councell at the Emperours hands what doth this blemish his authority more theÌ„ yf the Pope now shuld require the Emperor the french and Spanishe kings and other princes as he did of late to sende their bisshops to the councel Verely that the Emperour so should doe it was of all times moste necessarie in Marcian his tyme the .3 patriarches of Alexandra Antiochia and Hierusalem with a great number of Bishops in the East taking then the Archeheretike Eutyches part against the good and godly Catholike byshop Flauianus whome Dioscorus with his factioÌ„ murdered Was it not then high time to seke al ayde and helpe both spiritual and temporal Or is it any diminution to the spirituall power when the temporall power doth helpe and assist it Or thinke yow would this perniciouse pestilent fellow Dioscorus and his faction any thing haue regarded Pope Leo his ecclesiastical authority which before had so notoriously transgressed both Gods lawes and mans lawes onlesse the good Emperour had ioyned his assistaunce vnto it And this maye be answered for the calling of many other generall Councels by the Emperours especially of the firste seuen hundred yeares after Christ when the Patriarches them selues were Archeheretikes and the matters not like easily to be redressed by the Churche authoritie onely Yet neyther did any Catholique Prince call or could call a Councell without or against the Popes wil and consent If ye thinke not so as in dede ye doe not then thinke you farre a wrong And the godly and learned Bisshop Leo as you call him is able if you be capable and willing toward any reformation sone to refourme your wrong iudgement Who declareth expresselye that euen the Councell of Chalcedo was summoned by the commaundement of the Emperours with the consent of the See Apostolique Surely it was a rule and a Canon in the Church aboue .12 huÌ„dred yeares now past that no Councell could be kept as Socrates witnesseth without the authoritie of the Bisshop of Rome And that by a speciall prerogatiue and priuilege of that See This prerogatiue Leo also doth signify speaking of this Emperour Marcian who called the Chalcedon Councel but yet saith he without any hinderance or preiudice of S. Peters right and honour that is by and with his consent being S. Peters successour in the Apostolique See of Rome I meruail much that ye frame this supremacie of Marcian by the supplication of the Bishop Eusebius desiring the Emperour to procure by his letters that he couÌ„cel would heare his cause against Dioscorus which serueth rather for the Councels primacy The remouing also of the Councel froÌ„ Nicaea to Chalcedo doth serue to as litle purpose For the cause of the traÌ„sposing was for that Leo by his ambassadours had signified
that the Bishops would not assemble onlesse th'Emperour would be there personally for feare of seditiō and tumult of Eutyches disciples It was therfore translated to Chalcedo being nigh to Constantinople that the Emperour might be there the more cōmodiously And so that which was done by the good Emperor to assure ād honour th'Eclesiastical authority ye turne it to the hinderance and derogation of it But in the supplicatiō of Eusebius which you haue put so at large in your booke it is a world to see how vntruly you haue dealt partly with nipping of sentences in the midst partly with false translation First you leaue out at the very begīning of the Bishops supplication wherin he shortly declareth the whole effect of his request saiyng The entēt and purpose of your clemency is to prouide for all your subiects and to helpe all that are iniuriously oppressed but especially such as beare the office of Priesthod By this beginning it appereth the Bishop requested onely the Emperours external and ciuill power for redresse and help against iniuries And because this should not so appere you thought good to leaue it quite out Againe in the processe where the sayed Bisshoppe saieth Prostrate we beseech your clemencie that ye will commaund Dioscorus to answere to the matters we shall obiect against him It fololoweth which you leaue out the euidences of his doinges against vs being read in this Councell by which words the bishop required the Councel to be his Iudge not the Emperor and least that shuld appere you leaue it out At the end where the latine hath perferre ad scientiam vestrae pietatis omnia quae geruntur you turne it to make relation of all thin-that are don to be iudged where you haue put in these words to be iudged of your own liyng liberality more then your latine hath and al to persuade that the bishoppe requested here the Emperoure to be the Iudge betweene Dioscorus and him Which if ye had put in the whole wordes of your Author would haue easely appeared nothing so but rather the contrarye as by the places by you omitted and nowe by me expressed the circumspect Reader may sone perceiue Thus like as your doctrine so is your manner of writing false vnperfect and vntrue Againe in all this tale Maister Horne though you tell vs at large howe the Emperoures Marcian and Valentinian sente their letters of Summons to all Bisshoppes commaunding them c. Yea adding threattes and punishmentes to those that refused to come at appointmente Yet you tell vs nothing that the Emperoure firste wrote vnto Pope Leo and obteined his consente and Authoritye And then that in his letters of Summones to al Bishops certified them expressely of the Popes pleasure and last of all that the Popes Legates required the Emperours to be presente personallye at the Councell or els they woulde not come there them selues All this yow lette passe In deede it maketh not for yow But it sheweth against yow and for vs very well and plainely that the supreme summon and citing of the bishops to that general Councel yea and the Emperours owne presence there proceded directlye and principally from the Pope and his Legats It declareth well the Popes supremacy in that affaire as we shal in many other moe pointes decypher vnto yow anon more at large Neyther doth the Emperour vse in his letters of Sūmon the wordes of commaundemente but saith Venire dignemini Vouchesafe ye to come And againe Adhortamur we exhort you to come This was the practise of Emperours as I haue noted before out of Cusanus by the way of exhortation to call Councels not by forceable cōmandement by threates and punishmēt as you vntruely report M. Horne The .48 Diuision pag. 31. b. The Emperour assigneth Iudges and 143. rulers in the Sinode about .24 of the chiefest of his Nobles and Senatours After al the Bishoppes and the Iudges vvere assembled in the councell house vvhiche vvas in S. Euphemies Church the Emperour Martianus vvith Pulcheria entreth in amongst them and maketh an Oration vnto the vvhole Councel to this effecte First he declareth vvhat zeale and care he hath for the maintenance and furtherance of true Religiō Then he shevveth that partely the vanitie partely the auarice of the teachers had caused the * discorde and errour in Religion He addeth the cause vvherefore he chardged them vvith this trauaile And last of all he .144 prescribeth a fourme after vvhich they must determine the matters in controuersy This done the Iudges sate doune in their places and the Bisshoppes arovve some on the right hand and others on the left hande And vvhan that Dioscorus vvas accused and the Iudges vvilled him to vse his lavvfull defence there began to be amōgst the Bisshops vvhote scholes vvanting some modesty vvherefore the Iudges at the first stayed them vvith milde vvordes VVilling them to auoide confusion but being earnest they ouershot the modesty of so graue men vvherefore the honourable Iudges and Senate of the Laity appointed by the Emperour did reproue them saying These popular acclamations neither becommeth Bisshoppes neither yet helpe the parties be ye quiet therefore and suffer all thinges to be rehersed and heard in order with quietnes VVhen the Iudges and Senate had duely examined the causes they gaue .145 sentence to depose Dioscorus and others So that this their iudgement semed good to the Emperour to whom they referred the whole matter The .13 Chapter Of the Chalcedon Councell and how the Emperour with his deputies dealed therin Stapleton WE are now in order come to the Coūcel of Chalcedo the actes whereof being very long and tedious the leaues in the great volume rising to the number of one hundred and more M. Horne hath here and there pried out good matter as he thinketh to depresse the Popes primacie withal Wherein he so handleth himselfe that he semeth to me for many causes neuer to haue read the acts but to haue taken things as they came to his handes ministred by his friends or by his Latine Maisters Ones this is sure that for some of his allegations a man may pore in the booke til his eies dasel againe and his head ake ere he shal find them and in such prolixitie of the matter when he hath found them and well weighed them a man would thinke that M. Horne had either lost his wits or els were him selfe a sleape when he wrote those arguments or els which is worst of al that he was past al shame and grace For as ye saw good Readers the Ephesine so shall ye now see the Councell of Chalcedo by no cleare candle or torche but all in a darke horne Wherein he playeth like a false wilie marchaunte that will not shewe his wares but in a darke shoppe But by Gods helpe I shall bring his naughty marchādise into the bright shining light that al men may openly at the eye see al the leudnes of it
against the foorme of the Popes letters all the Bisshoppes of Aegypt of Asia of Illiricum Ponthus and Thracia very hotlye resisted affirming that the definition was otherwise perfect enoughe Which the Romaines and certaine of the Easte Bisshppes as earnestly denied Herevpon the iudges to make the matter come to an agrement made first a Committy in this sorte that of all the foresaide prouinces three should be chosen and they togeather with the Romaynes and six of the Easte Bisshoppes shoulde conferre a parte But this order beinge misliked and the greater nomber of Bisshoppes stil crying to haue it passe as it was first conceiued not passing vpon the forme conceiued in the Popes letters the iudges asked those that so cried whether they allowed the letters of Pope Leo or no When they answered Yea and that they had alreadye subscribed thereunto the Iudges inferred Lette then that be added to the definition which is in those leters coÌ„prised The Bisshops of Aegipt and other crying alwaies to the contrarye the debate was signified to the Emperour The Emperour sent back againe that they shoulde take the order of Committye appointed or yf that liked them not then they should make an other CoÌ„mittye by their Metropolitanes and euerye man declare his mynde that so the matter might come to an ende But saith the Emperour yf your Holynes will none of this neither then knowe you certainelye that you shall come to a Councell in the west partes seing you will not here agree And this also was that the Popes Legates before required And the Bisshoppes of Illyricum as excusing them selues cried Qui contradicunt Romam ambulent These which doe not agree let them walke to Rome Had Maister Horne and his fellowes bene in that case they woulde haue cryed what haue we to doe with Rome or with that forayne Prelate the Pope But the Bisshoppes and Fathers of those dayes knewe a better obedience to the See Apostolike And therefore in the ende the Popes Legates with a fewe other of the Easte preuailed against al the reste of Aegypt and Asia of IllyricuÌ„ Pontus and Thracia and endited the forme of their definitioÌ„ of the faith according to the tenour of Pope Leo his letters inserting his very words to their definitioÌ„ Otherwise as the Emperour and the Popes Legates before threatned they should al haue trotted to Rome and there haue finished the Councel Such was the Authority and preeminence of that Apostolike See of Rome and so wel declared in this fifte Action out of which M. Horne concealing the whole yssue order and cause of the debate thought only by a simple commyttye to proue his Supreme Gouernement in the prince Thow seest nowe gentle Reader that by the prince his owne confession by the Legates protestation and by the ende and yssue of the whole Action the Superiority rested in the Church of Rome and in a Councel to be had there in case they would not presently agree So harde it is for Maister Horne to bring any one Authority that maketh not directly against him and manifestly for vs. M. Horne The .53 Diuision Pag. 33. a. The Emperour cometh into the Synode place in his ovvne persone vvith Pulcheria his nobles and Senatours â–ª and maketh vnto the Synode an oration of this effect He careth for nothing so much as to haue all men rightly persuaded in the true Christian faith He declareth the occasions vvhy he sommoned the Synode He coÌ„maundeth that no man be so hardy hereafter to hold opinion or dispute of the Christian faith othervvyse than vvas decreed in the first NiceÌ„ couÌ„cel he chargeth theÌ„ therefore that all partaking coÌ„tenâ—ioÌ„ and couetousnes laide apart the onely truth may appeare to al men He declareth his coÌ„ming into the Synod to be for none other cause theÌ„ .151 to confirme the faith and to remoue from the people in tyme to come all dissention in Religion And last of al he protesteth his vvhole care and study that al people may be brought into an vnity and vnifourme agreement in pure religion by true and holy doctrine The chief Notarie humbly asketh of the Emperour if it vvil please him to heare their definition redde The Emperour vvilleth that it should be recited openly he enquireth of them al if euery man consented thereunto they ansvvere that it is agreed vppon by al their consentes VVhereunto they adde many acclamations commendâ—ng the vvorthines of his Emperial gouernmeÌ„t coÌ„cluding By the O worthy Emperor the right faith is confirmed heresies banished peace restored and the Churche refourmed After these acclamations the Emperour doth openly declare vnto the Synode a statute vvhich he maketh to cut of and put avvay from thencefoorth al maner occasion of contention about the true faith and holy Religion The vvhole Synode desireth the Emperour to dissolue the councel and to .152 geue theÌ„ leaue to departe vvhereunto the Emperour vvould not consent but .153 commaundeth that none of them depart Stapleton Here is nothing whervpon ye shoulde frame any conclusion of Supremacy Concerning Marcians oration we haue spoken somwhat before and nowe ye geue vs more occasion especially to note your true and accustomable faith in the true rehersal of your Authour For yf ye hadde not here maimed and mangled your owne allegation ye had made your self a ful answere for al this your bible bable to proue the Emperours supremacy for that they called or were present in the Councels We saieth this noble Emperour are come into this present Councel not to take vpon vs or to practise any power therein but to strenghten and confirm the faith therin following the example of the religious prince Constantine By which woordes he declareth that the Emperours authority and powre taketh no place in the Councel to determyn or define any thing which neither is founde of the doings of Constantine or this Marcian or of any other good Prince but only by ciuil penalties to confirme and strenghthen the decrees as did CoÌ„stantine and as this Emperour did also as appereth by his woordes spoken to the Synode in this sixt action by yow recited These woordes of Marcian ye haue cut from the residue of the sentence least otherwise it should haue by Marcian him selfe appeared that ye were but a glosar a Popes glosar I say as your brother Mollineus is when ye wrote of the fiue Bishops that otherwise must haue bene deposed CoÌ„cerning the staiyng of the Fathers that would haue departed whiche ye inforce as a thing material if ye had not followed your accustomable guise of dismembring your Author ye should haue found a small matter Ye haue saith Marcian to the Fathers ben much weried by your iourney and haue taken great paines Yet beare you and staye you for iij. or .iiij. daies loÌ„ger And our honorable Iudges being present moue you what matter your hart desireth and ye shal not faile of coÌ„uenient comfort But let no man depart til all
the Kings consent or without against the Pope who hath no Iudge in this world but God only Neither cā he be iudged by his inferiours And so these Bishops told the King to his face And finally the King referreth the whole mater to the Synode and plainly protesteth that it was the Coūcels part to prescribe what ought to be done in so weighty a mater As for mee saith the King I haue nothing to doe with Ecclesiasticall maters but to honour and reuerence them I cōmit to you to heare or not to heare this matter as ye shall thinke it most profitable so that the Christiās in the City of Rome might be set in peace And to this point lo is al M. Hornes supremacy driuen The Bishops proceding to sentence doe declare that Pope Symachus was not to be iudged by any man neither bound to answere his accusers but to be committed to Gods iudgemēt And the reason the Coūcel geueth That it appertaineth not to the sheep but to the pastour to foresee and prouide for the snares of the wolfe And thē follow the words that you reherse which are no iudicial sentence but only a declaration that he should be taken for the true Bishop as before But to medle with the cause and to discusse it iudicially they would not because as they said by the Canōs thei could not And therefore immediatly in the same sentence that ye haue in such hast brokē of in the midle it followeth We doe reserue the whole cause to the iudgemente of God Sette this to the former parte by you recited being a parcell of the sayed sentence as ye must needes doe and then haue ye sponne a faire threade your selfe prouing that thing whiche of all things yee and your fellowes denye That is that the Pope can be iudged of no man And so haue ye nowe made him the Supreame Heade of the whole Churche and haue geauen your selfe suche a fowle fall that all the worlde will lawghe you to scorne to see you finde faulte with this Councell as mangled and confusedlye sette foorth whiche so plainelye and pithelye confoundeth to your greate shame and confusion all that euer yee haue broughte or shall in this booke bringe againste the Popes Primacye So also it well appeareth that if there were in the worlde nothing else to be pleaded vppon but your owne Councell and sentence by you here mangled and confusedly alleged M. Fekenham might vpon very good ground refuse the othe and ye be cōpelled also if not to take the othe for the Popes Primacy being of so squemish a conscience yet not to refuse his authority by your owne Author and text so plainely auouched M. Horne The .62 Diuision pag. 36. a. As it is and shall be most manifestly proued and testified by the oecumenicall or generall Councels vvherin the order of Ecclesiasticall gouernment in Christes Church hath ben most faithfully declared and shevved from time to time as your self affirme that such like gouernment as the Quenes Maiestie doth claime and take vppon her in Ecclesiasticall causes vvas practised .169 continually by the Emperours and approued praised and highly commended by .170 thousands of the best Bisshoppes and most godly fathers that haue bene in Christes Churche from time to time euen so shall I prooue by your ovvne booke of Generall Councels .171 mangled maimed and set foorth by Papish Donatistes them selues and other such like Church vvriters that this kinde and such like gouernment as the Quenes Maiestie doth vse in Church causes vvas by continuall practise not in some one onely Church or parte of Christendome vvhereof you craue proufe as though not possible to be shevved but in the notablest Kingdomes of al Christendome as .172 Fraunce and Spaine put in vre vvherby your vvilfull and malicious ignoraunce shal be made so plain that it shal be palpable to them vvhose eyes ye haue so bleared that they cannot see the truth The .17 Chapter of Clodoueus Childebert Theodobert and Gunthranus Kings of Fraunce Stapleton MAister Horne nowe taketh his iourney from Rome and the East Churche where he hath made his abode a greate while to Fraunce and to Spaine hoping there to find out his newe founde Supreamacye Yea he saieth He hath and will proue it by thowsandes of the beste Bisshops Vndoudtedly as he hath already founde it out by the .318 Bisshops at Nice by the 200. bisshops at Ephesus and by the 630. bishops at Chalcedo who stande eche one in open fielde against him so wil he finde it in Fraūce and in Spayn also If he had said he would haue found it in the new founde landes beyonde Spayn among the infidels there that in dede had ben a mete place for his new founde Supremacy Verily in any Christened coūtre by hī yet named or to be named in this booke he neither hath nor shall find any one Coūcel or bishop Prince or Prouīce to agnise or witnesse this absolute Supremacy that M. Horn so depely dreameth of And that let the Cōference of both our labours trie M. Hornes answer and this Reply As also who hath bleared the Readers eyes M. Horne or Maister Fekenham M. Horne The 63. Diuision pag. 36. b. Clodoueus about this time the first Christian King of Fraunce baptized by Remigius and taught the Christian faith perceyuing that through the troublesome times of vvarres the Church discipline had bene neglected and much corruption crepte in doth for reformacion hereof call a nationall councel or Synode at Aurelia and commaundeth the bisshoppes to assemble there together to consult of such necessary matters as vvere fit and as he deliuered vnto them to consulte of The Bisshoppes doe according as the Kinge .173 commaundeth they assemble they commende the Kings zeale and great care for the Catholique faith and Religion they conclude according to the Kings minde and doth .174 referre their decrees to the iudgement of the King vvhome they confesse to haue .175 the superiority to be approued by his assent Clodoueus also called a Synode named Conciliū Cabiloneum and commaunded the bisshops to consider if any thing vvere amisse in the discipline of the Church and to consulte for the reformation thereof and this saith the bisshops he did of zeale to Religiō and true faith Other fovver Synodes vvere summoned aftervvarde in the same City at sondry tymes by the commaundement of the King named Childebert moued of the loue and care he had for the holy faith and furtheraunce of Christian Religion to the same effect and purpose that the first vvas sommoned for This King Childebert caused a Synode of Bishoppes to assemble at Parys and commaunded them to take order for the reformation of that Church and also to declare vvhom they thought to be a prouident Pastour to take the care ouer the Lords flock the Bisshop Saphoracus being deposed for his iust demerites Stapleton M. Horne so telleth his tale here as yf this King Clodoueus had
had the Bisshops at his commaundement to kepe Councels and conuocations at his pleasure yea and that they referred their Decrees to his iudgement But now so it is in dede that neither the Prince proceded herein by way of meare commaundememente neither the bisshoppes referred to him any such Iudgement ouer their determinated Sentence For proufe of the first both the Bisshoppes in this very Councel at Orleans doe say to the Kinge that they haue deliberated vpon these matters secundùm vestrae voluntatis consultationem according to the cōsultation kept by your wil and the Bisshoppes of an other Councell holden after this at Toures in Fraunce also doe say of this Synode quam inuictissimus Rex Clodoueus fieri supplicauit which the mighty King Clodoueus made sute to be called But because as the lawiers do note the wil of a Prince and the wil of a father doe not differ from their commaundement therefore that Councel which the King by suite and supplication obtayned to be called is yet termed to be done praecepto iussione by commaundement of the Bisshoppes themselues at the Councell For proufe of the seconde I bring you the woordes of the Councel which you in telling your tale thought good to leaue out The bishoppes doe say vnto the Prince Definitione respondimus c. We haue by determining answered to the intent that yf those thīgs which we haue decreed be approued right also by your Iudgement the Sentence of so many bisshoppes may confirme and strenghthen the Authority of such a consent as of the Kinge and greate Stuarde to be obserued In which wordes they referre not the Definition to his Iudgement but doe shewe that yf his consent doe concurre then his Authority is confirmed by the verdite of Bisshops so great and so manye But ye say they confesse him to haue the superiority And those wordes ye couche craftely among the rest to make your Reader thinke that the King had the Superiority in approuing doctrine But this is an vntruth They cal hī in dede Regem ac Dominum maiorem their Kinge or greate Stuard Which is in respecte of temporal things and of his worldly principality not of any Superiority in allowing or disallowing their Synodical decrees And I praye you good Sir was Saphoracus deposed by the Kinge or by the Bishops and was he as you say deposed for his iuste demerits It had bene wel done to haue tolde vs why he deserued to be deposed But I suppose either ye know yt not or else ye wil not be knowen thereof lyke a wyly shrewe Forsurelye as farre as I can gather yt was for that he being a Bisshoppe vsed the company of his wyfe which he maried before he was prieste contrarye to the olde canons and a late order taken in the Councell at Orlyans Yf it be so in what case be you with your madge pretending her to be your lawfull wyfe yea and that after your takinge of holye orders M. Horne The .64 Diuision pag. 37. a. Theodobertus Kinge of Fraunce calleth a Synode at Auerna in Fraunce for the restoring and establishing the Church discipline Gunthranus the King called a Synod named Matisconēs .2 to refourme the Ecclesiastical discipline and to cōfirm certein orders and ceremonies in the Church vvhich he declareth plainly in the Edict that he setteth foorth for that purpose VVherein he declareth his vigilant and studious carefulnes to haue his people trained and brought vp vnder the feare of God in true Religion and godly discipline for othervvise saith this Christian King to whom God hath committed .176 this charge shall not escape his vengeaunce He shevveth the bisshops that their office is to .177 teache cōfort exhort to reproue rebuke ond correct by preaching the vvorde of God He commaundeth the elders of the Church and also others of authority in the common vveale to iudge and punish that they assiste the bisshops and sharpely punishe by bodely punishement such as vvil not amende by the rebuke and correction of the vvorde and Church discipline And concludeth that he hath caused the Decrees in the Councel touching discipline and certein ceremonies to be defined the vvhich he doth publishe and cōfirme by the authority of this Edict Stapleton We haue nowe two Kings more of Fraunce But in both these to proue your purpose you haue nothing King Gūtranus himself confesseth in the place by you alleaged that God hath committed to the Priests the office of a fatherly authoritye And sheweth to what ende the Princes medle withe matters of religion that is that the sworde may amende such persons as the preachers worde can not amende And yt is worthy to be considered that among other decrees that this Councel made and the King confirmed yt was ordayned that the Laye man where so euer he mette a priest should shewe him reuerence and honour And in case the Prieste wente a fote and the Laye man ridde the Laye mā should a light and so reuerence him as now the Christians are cōpelled to doe in Turkey to the Turks And so I trowe this Councel maketh not al together for your purpose and supposed Primacy Only it maketh to encreace the nombre of your vntruthes For wheras you first talke of the Princes vigilant and studiouse carefulnes to see the people brought vppe in true religion and godly discipline you adde as the Princes woordes Otherwise I to whome God hath committed this charge shall not escape his vengeaunce In making the Prince to saye this charge you woulde make your Reader thinke the Prince acknowledged a Charge ouer true Religion c. And therefore you put in the margin to beutifie your booke withal A princes charge But the Prince speaketh of no such charge as shall anone appeare And when you adde to this that the Prince shewed the bisshoppes that their office is to teache c. there you leaue out absque nostrae admonitione without our admonishment by which appeareth the Bishops knew their office though the Prince held his peace and that it depended not of the Princes supreme gouernment as you would haue folcke to think These couple of vntruthes shal now euidently appeare by the whole wordes of the King as they were in order by him vttered which you haue confusely set out putting the later parte before the first and the first laste adding in one place and nipping in an other thus to blinde and bleare your Readers eies whome plainly you ought to instruct For these are the wordes of Kinge Guntranus to the bishops of Mascon Althoughe without our admonition to you holy bisshops specially belongeth the matter of preaching yet we thinke verily you are partakeners of other mens sinnes if you correct not with dailye rebuking the faultes of your children but passe them ouer in silence For neither we to whom God hath committed the kingdome can escape his vengeaunce yf we be not hofull of the people subiect vnto vs.
the Emperour to condemne Theodorus Mopsuestenus a famous aduersary of Origen the vvhich he brought to passe by ouermuch fraude abusing the Emperour to the great slaunder and offence of the Church Thus in all these Ecclesiasticall causes it appereth the Emperor had the .192 chief entermedling vvho although at the last vvas beguyled by the false bisshops yet it is vvorthy the noting by vvhom this offence in the Church came vvhich appeareth by that that follovveth I beleeue that this is manifest to al men saith Liberatus that this offence entred into the Church by Pelagius the DeacoÌ„ and Theodorus the Bisshop the which eueÌ„ Theodorus him selfe did openly publishe with clamours crying that he and Pelagius were woorthy to be brente quicke by whome this offence entred into the worlde Stapleton M. Horne nowe will bringe vs a prety conclusion and prove vs because bishopes be at dissention and abuse the Prince assisting nowe the one parte nowe the other that the prince is supreame head Whereof will rather very well followe this conclusion Experience sheweth that princes the more they intermedled in causes of religioÌ„ the more they troubled the Churche the more they were theÌ„ selues abused and also misused others Therefore priÌ„ces are no mete persons to be supreme heads in such causes Examples hereof are plenty Constantin the great persuaded by the Donatistes most importunat suyt waded so farre ouer the borders of his owne vocatioÌ„ that as S. Augustin writeth à sanctis antistibus veniam erat petiturus it came to the point he should aske pardon of the holy bishops The same Emperour by the suit of the Arrians medled so far with bishops matters that he banished the most innocent most godly and most lerned bishop Athanasius whereof in his deathebed he repented willing him by testament to be restored Theodosius the first persuaded with the smothe toung of Flauianus the vnlawful and periured bishop of Antioch did take his parte wrongefully against the west bisshops and the greatest parte of ChristeÌ„dom wwhereof we haue before spoken Theodosius the seconde defended the Ephesine conuenticle against Pope Leo seduced by Dioscorus and Eutyches or rather abused by one of his priuy chamber Chrysaphius an Eunuche and wynked at the mâ—â—dering of holy Flauianus whome the Chalcedon Counâ—â—ll calleth Martyr Zenon the Emperour deceyued by Acatius of ConstaÌ„tinople banished Iohn Talayda the Catholike patriarch of Alexandria who appealed from the Emperoure to Pope Simplicius And nowe in like maner this Emperour Iustinian while he was ouer busy in ecclesiastical matters as one that toke great delight so noteth Liberatus to geue iudgment in such matters being deceiued by Theodorus of the secte of Acephali condemned Theodorus Mopsuestenus and Ibas two most catholike bishops and highly praysed in the Chalcedon Councel wherof sprong vp in the Church a moste lamentable tragedye for the space of many yeares as all writers doe pitefully report This same Iustinian also banished the good bishop of Constantinople Eutychius for not suffering him to alter Religion But he restored him againe in his deathbed as Constantine dyd Athanasius He woulde haue banished also Anastasius an other Catholyke bishop of Antioche because he would not yeld to his heresy of Aphthartodocitae Such examples ought rather to teach Princes not to intermedle with matters aboue their vocation trulye as muche as the sowle passeth the body then to geue them anye presidentes of supreame gouernemente yea IN ALL CAVSES as Mayster Horne and hys fellowes as long as Princes fauour them woulde geue vnto them M. Horne The .69 Diuision pag. 39. a. This Pelagius as yet vvas but Suffragan or proctour for the Pope vvho aftervvard in the absence of Pope Vigilius his maister crepte into his See in the middest of the broiles that Totylas King of the Gothes made in Italye vvhen also he came to Rome In the vvhiche Historie is to be noted the Popes .193 subiection to Totylas vvhome humblie on his knees he acknovvleaged to be his Lorde appointed thereto of God and him selfe as all the reste to be his seruaunte Note also hovve the King sent him Embassadoure vvhat charge and that by Othe of his voyage of his message and of his returne the King straightlie gaue vnto him hovve buxomelie in all these things he obeyed Hovve last of all tovvard the Emperour being commaunded by him to tell his message he fell doune to his feet and vvith teares bothe to him and to his Nobles he ceased not to make moste lamentable and humble supplication till vvithout speed but not vvithout .194 reproche he had leaue to returne home But least you should take these things to sette foorthe that Princes had onely their iurisdiction ouer the Ecclesiasticall personnes and that in matters Temporall and not in causes Ecclesiasticall marke vvhat is vvritten by the Historians Platina amongest the Decrees of this Pope Pelagius telleth and the same vvitnesseth Sabellicuâ— that Narses the Emperours other deputie Ioyntelye with Pelagius did decree that none by ambition shoulde be admitted to any of the holye Orders Pelagius moreouer vvriteth vnto Narses desiring him of his ayed against all the Bisshoppes of Liguria Venetiae and Histria vvhich vvould not obey him putting their affâ—aunce in the authoritie of the first Councell of Constantinople In vvhiche Epistle amongest other things he vvriteth on this vvise Your honoure must remember what God wrought by you at that time when as Totyla the tyraunt possessing Histriam and Venetias the Frenche also wasting all thinges and you woulde not neuerthelesse suffer a Bisâ—hoppe of Myllaine to be made vntill he had sente woorde from thence to the moste milde Prince meaning the Emperour and had reciued answere againe from him by writing what shoulde be done and so bothe he that was ordeined Bisshoppe and he that was to be ordeined were brought to Rauenna at the appointment of your high authoritie Not long after Pelagius 2. bycause he vvas chosen Inâ—ussu Principis without the Emperours comaundement and could not send vnto him by reason the tovvne vvas beseged and the huge risyng of the vvaters stopped the passage as soone as he might being elected Pope he sent Gregory to craue the Emâ—erours pardone â–ª and to obtaine his good vvill For in those dayes sayth Platina the Clergie did nothing in the Popes election except the election had bene allovved by the Emperour Stapleton M. Horne telleth vs a tale after his olde wonte that is without head or taile to abuse his ignorant reader with a confuse heape of disordered and false wordes Pelagius was sente by the Romans to King Totilas to entreat of peace and that he would for a time ceasse from warre and geue them truce Saying that if in the meane whyle they had no succour they would yelde the citye of Rome to him Pelagius coulde wynne none other answere at his hands buâ— that they should beate downe the walles receiue his army and stand to his
vvherin he is not Ruler but he praiseth God for him that he maketh godly constitutions against the vnfaithfulnes of miscreants and for no vvorldly respect vvilbe persvvaded to see them violated Stapleton We are now vpon the soden returned into Spaine But wonderful it is to consider howe M. Horne misordereth and mistelleth his whole mater and enforceth as wel other where as here also by Richaredus that whiche can not be enforced that is to make him a Supreme head in al causes Ecclesiasticall Ye say M. Horne he called a Synod to repaire and make a newe fourme of the Churche discipline But I say you haue falsly translated the worde instaurare which is not to make a new thing but to renew an olde whiche differeth very muche For by the example of the firste Queene Marie repaired and renewed the Catholique ReligioÌ„ By the report of the second you made in dede a new fourme of matters in King Edwardes dayes neuer vsed before in Christes Churche You say also he remoued from Spaine the Arrians heresies I graunt you he dyd so But thinke you M. Horne if he nowe liued and were prince of our CouÌ„tre he would haue nothing to say to you and your fellowes as wel as he had to the Arrians Nay He and his Councell hath said something to you and against you already as we shall anon see You say he coÌ„maunded the Bisshops that at euery coÌ„munion time before the receit of the same the people with a lowde voice togeather should recite distinctly the Symbole or Crede set foorth by the Nicene Councell It happeneth wel that the Nicene Councell was added I was afeard least ye would haue gonne about to proue the people to haue song then some such Geneuical Psalmes as now the brotherhod most estemeth Wherevnto ye haue here made a prety foundation calling that after your Geneuical sort the Communion which the Fathers call the body and bloud of Christ and the King him selfe calleth the coÌ„municating of the body and bloud of Christ. Now here by the way I must admonish you that it was not the Nicene Crede as ye write made at Constantinople that was apointed to be rehersed of the people The which is fuller then the Nicene for auoiding of certain heresies fuller I say as coÌ„cerning Christ conceiued and incarnated of the holy ghost which thing I caÌ„ not tel how or why your Apologie as I haue said hath left out with some other like This Councell then hath said somewhat to you for your translation and muche more for your wicked and heretical meaning to conuey from the blessed Sacrament the reall presence of Christes very bodie But now M. Horne take you aÌ„d your Madge good hede and marke you wel whether ye and your sect be not of the Arrians generation whiche being Priestes contrary to the Canons of the Church which thei as mightely contemned as ye do kept company with their wiues but yet with such as they laufully maried before they were ordered Priestes Who returning to the Catholike faith froÌ„ their Arianisme woulde faine haue lusked in their leacherie as they did before being Arians Which disorder this CouÌ„cel reformeth The same Councell also coÌ„maundeth that the decrees of all Councels yea and the decretall Epistles of the holye Bisshops of Rome should remaine in their full strength Bicause forsoth by Arrians they had before ben violated and neglected as they are at this day by you and your fellowes vtterly despised and contemned So like euer are yong heretikes to the olde VnuÌ„ nôr is omnes nôr is And this is M. Horne one part of the repairing and the making as you call it of a newe fourme of the Church discipline ye spake of But for the matter it selfe ye are al in a muÌ„mery and dare not rub the galde horse on the backe for feare of wincing Now all in an il time haue ye put vs in remembrance of this Councel for you must be Canonically punisshed and Maistres Madge must be solde of the Bisshoppes and the price must be geuen to the poore I would be sory shee should heare of this geare and to what pitifull case ye haue brought her by your own CouÌ„cel Marke now your margent as fast and as solemnely as ye will with the note The duetifull care of a Prince aboute Religion with the note of a Princes speciall câ—re for his subiects and with such like I do not enuie you such notes In case now notwithstanding ye are so curstly handeled of King Richaredus and his Councell ye be content of your gentle and suffering nature to beare it al well and wil for al this stil goe forward to set foorth his Primacie be it so What can ye say therein further I perceiue then ye make great and depe accompt that he subscribed before the CouÌ„cell wherof I make as litle considering here was no newe mater defined by him or the Fathers but a coÌ„firmation and a ratification made of the first foure Councels Which the King strengtheneth by all meanes he coulde yea with the subscription of his owne hande because the other Kings his predecessours had ben Arians Otherwise in the firste .7 Generall Councelles I finde no subscription of the Emperours but onely in the sixte proceding from the said cause that this dothe that is for that his predecessours were heretikes of the heresie of the Monothelites but not proceding altogether in the same order For the Emperour there subscribeth after al the Bisshops saying onely We haue read the Decree and doe consent But the Bishop of CoÌ„stantinople saith I George by the mercy of God Bisshop of Constantinople to my definitiue sentence haue subscribed after the same sort other Bishops also set to their handes And this was because the mater was there finally determined against the Monothelites In case this subscriptioÌ„ wil not serue the mater M. Horne hath an other helpe at hand yea he hath S. Gregory him self that as he saith coÌ„mendeth Richaredus for his gouernmeÌ„t in causes Ecclesiastical and this is set in the margent as a weighty mater with an other foorthwith as weighty that this Richaredus called Councels and gouerned Ecclesiasticall causes without any doing of Pope Gregory therin But by your leaue both your notes are both folish and false Folish I say for how shuld Pope Gregory be a doer with hiÌ„ being at that time no Pope the couÌ„cel being kept in the time of Pelagiê° .2 S. Gregories predecessour in the yere .589 as it appereth by thâ— accoÌ„pt of Isidorê° liuing about that time and S. Gregory was made Pope in the yere .592 by the accompt of S. Bede False I say for Richaredus called not Councelles but one onely Councel yea and false againe For there was no gouernement Ecclesiasticall in Richaredus doings Neyther is there any such word in the whole Councel by M. Horn alleaged nor any thing that may by good consequence induce such gouernement I say then further ye doe moste
matter to brue by litle and litle first he obteined to .231 be the chiefe ouer al the Bisshops then to couer vice vvith vertue and to hide his ambicion he condemned al ambicion in labouring Spirituall promocion and in the election of Bishoppes vvhere the confirmation before vvas in the Emperours bicause the Emperour gaue him an Iâ—iâ—he he toke an ell bicause he had giuen him a foote he vvould thrust in the vvhole body and tourne the right ovvner out For .232 leuing out the Emperour he putteth in the Princes of the Cities from vvhome he might as easely aftervvardes take avvay as for a shevve he gaue falsely that vnto them that vvas none of his to giue graunting vnto them the allovvance of the election but to him self the authority of ratifying or infringing the same choose them vvhether they vvould allovve it or no. And to shevve vvhat authoritie he vvould reserue to him selfe borovving of the tyrant speaking in the singuler nombre Sic volo sic iubeo so wil I so do I commaunde for the more magnificence in the plurall nombre he princely lappeth vp all the matter vvith volumus iubemus we will and commaunde VVhich vvordes like the Lavve of the Medes and Persians that may not be reuoked if they once passe through the Popes holy lippes must nedes stand allovve or not allovve vvho so list vvith full authoritie the matter is quite dashed But thankes be to God for al this the decre is abolished folovveth immediatly For .233 shortly after Isacius the Emperours Lieutenant in Italy did confirme and ratifie the election of Seuerinus the first of that name for saith Platina The electioÌ„ of the Pope made by the Clergie and people in those daies was but a vaine thing onlesse the Emperour or his Lieutenant had confirmed the same Stapleton WHeras ye say this Bonifacius lefte out the Emperour who had the confirmation of them before in his decree concernyng the election of Bishops and put in the princes of the citie and gaue falslie that to them which was none of his to geue yf ye mark the words of the decree wel the Emperour is not left out but lefte in as good case as he was before Onlesse ye think the Emperour is prince of no city or that all cities were at this tyme vnder the Emperour wheras euen in our Europa the Emperour had nothing to doe in England Fraunce Germanie Spaine no nor in manie places of Italie And I must put you in remembraunce that before this tyme when Iustinian was Emperour king Theodatus did confirme the electioÌ„ of pope Agapetus as you reherse out of Sabellicus Neither did the pope as of him self and of newe geue anie authority to princes in election more theÌ„ they had before But by his decree renewed the old order of electioÌ„ of bishops Which was wont to passe by the coÌ„sent of the clergie prince and people with the popes confirmation afterward Therefore ye say vntruly surmising that the decree of Bonifacius was in this poynt immediatly abolished Verely your example of Isacius the Emperours LieutenaÌ„t litle serueth your purpose who shortly after you say confirmed and ratified the election of Pope Seuerinus For first betwene this confirming of Seuerinus and the deathe of this Bonifacius foure Popes came betwene and wel nere .30 yeres Againe as touching this ratifieng and confirmation that Isacius the Emperours LieutenaÌ„t practised will you see how orderly it proceded Verely by mere violence by spoyling the treasure of the Church of S. Iohn Lateranes At the distribution of which treasure afterwarde so orderly obtayned by the Emperour Heraclius the Saracens fel out with the ChristiaÌ„s because they had no parte thereof with the Greke and Romayn Souldiours forsoke the Emperours seruice got from the Empire Damascus al Aegypt and at leÌ„gth Persia it self and embraced Mahomet then lyuing and his doctrine which synce hath so plaged all Christendome So well prospered the doinges of this Isacius and such holsome examples M. Horne hath piked out to furnishe his imagined supremacy withall M. Horne The .81 Diuision pag. 48. a Sisenandus the king of Spain calleth forth of all partes of his dominions the Bishops to a City in Spaine called Toletum The purpose and maner of the kynges doynges in that councel the Bishoppes them selues set forth first as they affirme They assemble together by the praecepts and coÌ„maundement of the king to consult of certaine orders of discipline for the Church to refourme the abuses that were crept in about the SacrameÌ„tes aÌ„d the maners of the Clergy The king vvith his nobles coÌ„meth into the couÌ„cel house He exhorteth theÌ„ to careful diligeÌ„ce that therby al errors and abuses may be vvypt a vvay clere out of the Churches in Spayn They folovve the kinges .234 directioÌ„ aÌ„d agree vpoÌ„ many holsom rules VVheÌ„ they haue coÌ„cluded thei besech the kiÌ„g to coÌ„tinu his regimâ—t to gouern his peple with iustice aÌ„d godlines And vvheÌ„ the King had geueÌ„ his assent to the rulers of discipline vvhich they had .235 agreed vppon they subscribed the same vvith their ovvn handes The like Synode Chintillanus king of Spaine did conuocate at Toletum for certain ceremonies orders and discipline vvhich vvas confirmed by his precept and .236 decree in the first yeere of his reigne And an other also by the same king and in the same place and for the like purpose vvas called and kept the second yere of his reigne Chinasuindus King of Spaine no lesse careful for Churche matters and Religion than his predecessours .237 appointeth his bisshops to assemble at Toletum in conuocation and there to consult for the stablishing of the faith and Church discipline vvhich they did Reccessiunthus King of Spaine commaunded his Bisshops to assemble at Toletum in the first yere of his reigne and there appointed a Synode vvherein besides the Bisshops and Abbottes there sate a great company of the noble men of Spaine The Kinge him selfe came in amongest them he maketh a graue and verye godlye exhortation vnto the vvhole Synode he professed hovve careful he is that his subiectes should be rightly instructed in the true faith and Religion He propoundeth the fourme of an Othe vvhich the clergy and others of his subiectes vvere vvonte to receiue for the assurance of the Kings saulfty He exhorteth them to ordeine sufficiently for the maintenance of godlines and iustice He moueth his nobles that they vvill .238 assist and further the good and godly ordinaunces of the Synode He promiseth that he vvil by his princely authority ratifie and maineteine vvhat so euer they shal decree to the furtherance of true Godlinesse and Religion The Synode maketh ordinaunces the clergy and nobility there assembled subscribeth them and the Kinge confirmeth the same vvith his .239 royal assent and authority He called tvvo other Synodes in the same place for such like purpose in the seuenth and eyght yeeres of
the wordes immediately folowing which are these Sicut praedictum est Quatenus secuÌ„dum sancta vniuersalia quinque Concilia statuta sanctorum venerabilium patruÌ„ ita eam nos custodiamus vsque in mortem To th entent that as we haue before saied saieth the Emperour we also may kepe the faith euen to deathe according to the fiue holy and generall Councels and according to the decrees of the holy Reuerent Fathers If you had put this clause to the office of Bishops M. Horn as the Emperour did al England should haue sene that you and your fellowes were no Bishops who so lightly and so impudeÌ„tly condemne the doctrine of the holy fathers and do allowe but fower generall Councels as your bretherne here in Antwerpe do allowe but three But it went against your conscience to tell that which should condemne your conscience Likewise in the princes seruice to God you saie the Emperour protested his zeale to conserue the Christian faith vndefiled but you leaue out againe what he saieth immediatly after secundùm doctrinam atque traditionem quae tradita est nobis tam per Euangelium quámque per sanctos Apostolos statuta sanctorum quinque vniuersalium Conciliorum sanctorúmque probabilium patrum According to the doctrine and tradition deliuered vnto vs aswel by the Gospell as by the holye Apostles and by the decrees of the fiue holye General Councels and of the holye approued fathers If you had told this parte of the princes duetye and had geuen the Emperour leaue to tell out his whole tale the Reader shoulde sone haue espied what damnable wretches yowe are that persuade Princes to professe the Gospell onelye with out regarde of former Councels and of the traditions of the holy fathers And then your two marginal notes either would not at al bene noted or at least to your vtter shame haue ben readen Other your nippinges and curtallinges of your places might here be noted As that in the Councels request to the Emperour for ratifieng their determination with his edict you leaue out ex more after the maner wherby is insinuated a customable practise of Emperours as we sawe before in Iustinian to procure by edictes and proclamations the execution of Councels As also in your long allegation of pope Leo his letters which al we graunt vnto you and you neuer the nerer we might note at the least half a dosen such nippinges and manglinges of the text But I thinck M. Horne all that hath ben saied being wel considered you looke for no greate triumphe for this fielde But are content to blowe the retrayte Be it so then M. Horne The .92 Diuision pag. 55. a. Bamba King of Spaine commaunded a Synod to be had at Toletum in the fourthe yeere of his reigne the occasion vvas this There had beene no Synode by the space of .18 yeeres before as it is saide in the preface to this Councell by meanes vvhereof the vvorde of God vvas despised the Churche disciplicine neglected all Godly order distourbed and the Churche toste and tumbled as a shippe vvithout a rovver and sterne meaning a Kinge to call them togeather in Synode By the carefull zeale of this Kinge beyng called togeather they consulte hovv to refourme errores about Faithe corruption of discipline and other disorders againste godlines and Religion And at the ende they doo geue great thankes vnto the noble and vertuous Kinge by vvhose ordinaunce and carefull endeuour they vvere .280 commaunded to this consultation vvho as they affirme of him comming as a nevve repayrer of the Ecclesiasticall discipline in these times not onely intended to restore the orders of the Councelles before this time omitted but also hath decreed and appointed yeerely Synodes to bee kepte hereafter Eringius kinge of Spaine commaundeth the Bishopps and other of his Clergie to assemble togeather at Toletum in one Synode the first yere of his reigne And called an other to the same place the fourth yeere of his reigne to consulte about reformation of the Churche discipline VVhen the Bishoppes and the residue of the Cleargy vvere assembled in their conuocation at the commaundemente of the king he him selfe vvith many of his nobilitie and counsailours commeth in to them he declareth the cause vvherefore he summoned this Synode he shevveth the miseries the vvhole countrey hath susteined and the plagues he declareth the cause to be Goddes vvrathe kindled by meanes of the contempte of Goddes vvorde and commaundement And he exhorteth them that they vvil vvith Godly zeale study â—o purge the land from prauity by preaching and exercise of Godly discipline and that zealously He doth exhort his Nobles that vvere there presente that they also vvould care diligently for the futherance hereof he deliuereth vnto the Synode a booke conteining the principall matter vvherof they should consulte And last of all he promiseth by his hande subscription that he vvil confirme and ratifie vvhat the clergy and nobility shall conclude touching these articles for the furtherance of godlines and Church Discipline Egita Kinge of Spayne .281 caused in his time also three Councelles to be hadde and celebrated at Toletum for the preseruation of Religion vvith the Church Discipline in sincerity and puritie vvho also confirmed and ratified the same vvith his Royal assent and authority The .6 Chapter Of three Kings of Spaine and of the three later Toletane Councels kept in their reignes Stapleton ALM. Hornes force is now sodenly remoued from Constantinople to Spaine where he now bloweth a larme againe But God be thanked for all this great fighte there is litle hurte donne Yea after all this tossing and turmoiling and after all his great sturre and broile againste the pope and the clergy he is vppon the soden becomme suche an entiere and so well affectioned frende to them that but I trowe vnwares and therfore worthy the lesse thanke he transporteth the supreame authority as well in temporall as spirituall matters from the king to the clergy For I beseache you M. Horne are not dyuers of the maters specified in the twelueth and thirtenth Councell at Toledo plaine Ciuile and Temporall As concerning the confirmation of King Ernigius royall Authoritie succeeding to Kinge Bamba being shorne a Monke Concerning the release and exoneration of the people from certaine grieuouse payementes and exactions Concerninge also the goods of certaine Traytours with such like Dothe not the Kinge praye the Prelates to discusse his requests with their iudgementes Doe not they confirme his royall Authoritie with their Synodicall Decree Doth not the Kinge in his booke offred to the Councell saye that he moste humblie and deuoutlye lyeth prostrate before their Reuerente assemblie Coram caetus vestri reuerentia humilis deuotusque prosternor Dothe he not desire them coÌ„cerning his other ciuil ordinaÌ„ces to put to their stroÌ„g and helping hand Doth he not plainly say that what so euer the holy assemblie of Bisshops decreeth to be obserued is by the gift of the
to the coÌ„tentes of theÌ„ And in ful testimony therof eche one set to hys haÌ„d aÌ„d subscriptioÌ„ The sayd AdriaÌ„ writeth to Tarasius the patriarche of CoÌ„staÌ„tinople that oÌ„lesse he had wel knowen Tarasius good syncere zeale aÌ„d catholike fayth touching Images aÌ„d the sixe general couÌ„cels that he would neuer haue coÌ„sented to the calling of any Councell Wherby ye see M. Horn that the Pope hath such a voyce negatyue in summonyng and ratifiyng of CouÌ„cels that if he only had draweÌ„ backe it had bene no lawful Councel According as the old Canon alleaged in the ecclesiasticall story commaundeth that without the Popes Authorityte no Councel ought to be kept and according as for that only cause diuers couÌ„cels were abolished as the Antiochian in the East and the Ariminense in the West And the sayed Pope Adrian saieth to Tarasius Vnde ipse Beatus Petrus Apostolus Dei iussu Ecclesiam pascens nihil omnino praetermisit sed vbique principatum obtinuit obtinet cui etiam nostrae beatae Apostolicae sedi quae est omnium Ecclesiarum Dei caput velim beata vestra sanctitas ex sincera mente toto corde agglutinetur Saynte Peter feding the Churche by Gods commaundemeÌ„t hath omitted nothing at all but euer hath had the principality and nowe hath to whome and to our blessed and Apostolyke see whiche is the Head of all Gods Churches I would wish your blessed holines wythe syncere mynd and withall your heart to ioyne your self The Emperour hym self sayth that the councel was called by synodical letters sente froÌ„ the most holy patriarch And a litle after by whose exhortatioÌ„ aÌ„d in a maÌ„ner coÌ„maundemeÌ„t we haue called you together saith th'Emperour to the bisâ—hops The Popes Legates are named first and subscribe first The Popes letters were read first of all in the Councel And that Tarasius him selfe confesseth Praerogatiua quadam For a certeyn prerogatiue dewe to the Pope Other places also of like agreablenes ye shal find here These be the letters M. Horn that ye speak of which as ye say theÌ„peror coÌ„mauÌ„ded to be read opeÌ„ly Wherwith that ye dare for shame of th' world ones to medle as also to talk of the story of Paulus aÌ„d Tarasius I can not but most wonderfully maruayle at This Paulus was patriarche of CoÌ„staÌ„tinople immediatly before Tarasius and voluÌ„tarily renouÌ„ced the same office and became a monke mynding to doe some penaÌ„ce the residue of his lyfe for that he had set forth the wycked doings and decrees of themperours against the images The Emperour was verye desirous to place Tarasius in hys roome but he was as vnwilling to receyue that dignity And wheÌ„ the Emperour vrged aÌ„d pressed hym vehemeÌ„tly he answered How caÌ„ I take vpon me to be Bishop of thys see being sondred froÌ„ the residew of Christes Church â–ª aÌ„d wrapped in excoÌ„munication Is not this then pretely aÌ„d gayly done of M. Horn to take this couÌ„cel as a troÌ„pet in hys hand to blowe and proclaime hym self to all the world an heretyke Pleade on a pase M. Horne as ye haue done and yow shall purchase your self at length great glory as great as euer had he that burnte the teÌ„ple of Diana to wyn to him self a perpetuall memorye To the which your glorious tytle for the encrease and amplifying of the same let your Vntruthes which are here thicke and threefolde be also adioyned That the Popes about this time deuised horrible practises to haue to them selues only the supreme authority that Irene Constantines Mother was an ignorant and a superstitious woman that the matters in the .7 Generall Councel were not iudged according to the Gospelles that there was nothing attempted or done in this Councell without the authority of the Emperour In all this I heare very bolde asseuerations but as for proufes I finde none And none wil be found when M. Horne hath done bis best this yeare nor the next neyther M. Horne The .94 Diuision pag. 57. a. Gregorius .3 sent into Fraunce for succour to Charles Martell yelding and .290 surrendring vp vnto him that vvhiche the Pope had so long sought by all subtile and mischieuous meanes to spoile the Emperoure and the Princes of This same Gregory the third saith Martinus PoeniteÌ„tiarius VVhan Rome was besieged by the king of Lombardy sent by shippe vnto Charles Martell Pipines father the Keyes .291 of S. Peters confession beseeching him to deliuer the Church of Rome from the Lombardes By the keyes of S. Peters confession he meaneth .292 al the preheminence dignitie and iurisdiction that the Popes claime to them selues more and besides that vvhich al other church ministers haue ouer and aboue all manner persons Ecclesiastical or Temporal as geuen of Christ onely to S. Peter for his confession and so from him to the Popes of Rome by lineall succession Seinge that this Pope vvho vvas passingly vvell learned both in diuine and prophane learning and no lesse godly stout and constant if you vvill beleeue Platina .293 yeldeth and commiteth all this iurisdiction and claime that he hath ouer all persons Ecclesiastical and Temporall so vvel in causes Ecclesiasticall as Temporall vnto Charles Martell a laie Prince and great Maister of Fraunce it appeareth that Princes may laufully haue the rule gouernment and charge in Church matters The heires and successours of this Charles Martell did keepe these keyes from rusting They exercised the same iurisdictioÌ„ and gouernmeÌ„t in Ecclesiastical causes that the Emperours and Kings had don from the tyme of ConstaÌ„tine the great vntil their tyme vvhich vvas almost .400 yeres For Carolomanus .294 sonne to King Pepin and nephevv to Charles Martel no lesse Princelike than Christianly exercised this his .295 Supreme authority in Ecclesiastical causes and made notable reformation of the Ecclesiastical state He summoned a Councel of his Clergy both Bisshoppes and Priestes .742 yere from the incarnation of Christ vvherein also he him selfe sate vvith many of his nobles and counsailours He shevveth the cause vvhy he called this Synode That they should geue aduise saith he howe the Lawe of God and the Churche religion meaning the order and discipline may be restored againe which in the tyme of my predecessours being broken in sonder fell cleane away Also by what meanes the ChristiaÌ„ people may attaine to the saluation of their soules and perishe not being deceiued by false priestes He declareth vvhat ordinaunces and decrers vvere made .296 by his authoriy in that Synode VVe did ordein Bishops through the Cities saith he by the couÌ„cel of the Priests aÌ„d my nobles aÌ„d did coÌ„stitute Bonifaciê° to be the Archbisshop ouer them .297 VVe haue also decreed a Synode to â—e caâ—â—eâ— together euery yere that the decrees of the Canons and the Lawes of the Churche may be repaired in our presence and the Christian Religion amended c. That the money vvhereof the Churches haue been defrauded
were there cōdemned for heretyks why do ye not tell vs also who were cheif in that Coūcell whiche were Theophilatius and Stephanus Pope Adriās Legates And here appereth the wretched dealing of the authour of your Apologye for hys duble lye aswell in that he would by thys Synode proue that a generall councell maye be abolished by a national as for saying this Councell did abolishe the Seuenth Generall Councell whereas it confirmed the said Generall Councell with a like Decree And with this the strongest part of your Apologie lyeth in the dust For wheras the chiefe and principall parte of it is to deface the Councel of Trent and to shew that by priuate authority of one nation the publike and cōmon authority of a Generall Councel might be well inough abrogated he could finde no colour of proufe but this your Councel of Franckford which now as ye heare dothe not infirme but ratifie and confirme the .2 Nicene Councell As made for the honoring and not for the vilaining of holy Images M. Horne The .98 Diuision pag. 59. a. Carolus Magnus calleth by his commaundemente the Bisshoppes of Fraunce to a Synode at Arelatum appointeth the Archebisshoppes of Arelatum and Narbon to be chiefe there They declare to the Synode assembled that Carolus Magnus of feruente zeale and loue tovvardes Christe doothe vigilauntlye care to establishe good orders in Goddes Churche and therefore exhorte them in his name that they diligentlye instructe the people vvith godlie doctrine and exaumples of lyfe VVhen this Synode had consulted and agreed of suche matters as they thoughte fitte for that time They decree that their doinges shoulde be presented vnto Carolus Magnus beseeching him that where anye defectes are in their Decrees that he supplie the same by his wisedome If anye thing be otherwise then well that he will amende it by his iudgemente And that whiche is well that he will .306 ratifie aide and assist by his authority By his commaundemente also vvas an other Synode celebrated at Cabellinum vvherevnto he called manye Bysshoppes and Abbotes vvho as they confesse in the Preface did consulte and collecte manye matters thoughte fitte and necesarie for that time the vvhiche they agreed neuerthelesse to be allovved and confirmed amended or .307 dissalovved As this Councel referreth al the Ecclesiastical matters to the 308 iudgement correction disalovving or confirming of the Prince so amongest other matters this is to be noted that it prohibiteth the couetousnesse and cautels vvherevvith the Clergie enriched them selues persuading the simple people to geue their lands and goods to the Churche for their soules helth The Fathers in this Synod complaine that the auncient Church order of excommunication doing penaunce and reconciliation is quite out of vse Therefore they agree to craue the Princes .309 order after vvhat sorte be that doth committe a publique offence may be punished by publique penaunce This Councel also enueigheth against and .309 condemneth gadding on pilgrimage in Church ministers Lay men great men and beggars al vvhich abuses saith the Synode after what sort they may be amended the Princes mind must be knowen The same Charles calleth an other Councel at Maguntia In the beginning of their Preface to the Councel they salute Charles the moste Christian Emperour the Authour of true Religiō and maintenour of Gods holy Church c. Shevving vnto him that they his moste humble seruants are come thither according to his commaundement that they geue Godde thankes Quia sanctae Ecclesiae suae pium ac deuotum in seruitio suo concessit habere rectorem Because he hath geauen vnto his holie Churche a gouernour godlye and deuoute in his seruice who in his times opening the fountaine of godlye wisdome dothe continuallie fede Christes shepe with holye foode and instructeth them with Diuine knowledge farre passing through his holy wisedome in moste deuoute endeuoure the other Kinges of the earth c. And after they haue apointed in vvhat order they diuide the states in the Councel the Bisshops and secular Priests by them selues the Abbottes and religious by them selues and the Laye Nobilitie and Iustices by them selues assigning due honour to euery person it folovveth in their petition to the Prince They desire his assistaunce aide and confirmation of suche Articles as they haue agreed vppon so that he iudge them worthy beseeching him to cause that to be amended which is found worthy of amendmēt In like sorte did the Synode congregated at Rhemes .312 by Charles more priscorū Imperatorū as the auncient Emperours were wont to do and diuers other vvhich he in his time called I vvould haue you to note besides the authority of this Noble Prince Charles the Great in these Church matters vvhich vvas none other but the selfe same that other Princes from Constantine the Great had and vsed that the holy Councel of Mogūtia doth acknovvledge and cōfesse 313 in plain speach him to be the ruler of the Church in these Ecclesiastical causes and further that in al these councels next to the cōfession of their faith to God vvithout making any mention of the Pope they pray and commaunde prayer to be made for the prince Stapleton The calling of Councels either by this Carolus or by others as I haue oft saied proueth no Supremacy neither his confirmation of the Coūcels and so much the lesse for that he did it at the Fathers desire as your self confesse But now Good Reader take hede of M. Horne for he would stilie make the beleue that this Charles with his Councell of Bishops should forbid landes and goodes to be geuen to the Church of any man for his soules helth and to be praied for after his deathe whiche is not so In deede the Councell forbiddeth that men shal not be entised and perswaded to enter into Relligion and to geue their goods to the Churche onely vppon couetousnes Animarum etenim solatium inquirere sacerdos non lucra terrena debet Quoniam fideles ad res suas dandas non sunt cogēdi nec circumueniendi Oblatio namque spontanea esse debet iuxta illud quod ait Scriptura Voluntariè sacrificabo tibi For a priest saieth the Councell shoulde seke the helth of sowles and not worldly gaines and Christians are not either to be forced or to be craftely circunuented to geue away theyr goods For it owght to be a willing offering accordīg as yt is writē I wil willingly offer sacrifice to thee and in the next canon yt is sayde hoc verò quod quisque Deo iustè rationabiliter de rebus suis offert Ecclesia tenere debet What so euer any man hath offred vnto God iustly and reasonably that muste the Church kepe styl Now for prayers for the dead ther is a special Canon made in this Coūcell that in euery Masse there shoulde be prayer made for suche as be departed owte of this worlde And yt is declared owte
of S. Augustyne that thys was the gwise and fasshion of the anciente Church The lyke sleight M. Horne vseth touching pilgrimage the whiche his owne canon highly comendeth thowghe full wisely and discreetly yt preuenteth and reformeth some abuses Wherfore ye shall heare the whole canon I will shifte no worde but only froÌ„ Latyn into the english In the former canoÌ„ the couÌ„cel forbadde that priests shuld goe on pilgrimage without the coÌ„sent of their Bishoppe to Rome or to Towres a towne in France where at the tombe and reliques of blessed S. Martyn innumerable miracles were donne and wrowght as amonge other Gregorius Turonensis Bishop there and a faythfull reporter not by vncerteyne hearesay but by presente eiesight moste fully declareth The whiche holy reliques the hugonotes of late in FraÌ„ce haue with moste vilany dishonored and consumed After which inhibition it followeth For say the Fathers some meÌ„ which vnaduisedlie vnder the cowlour of prayer goe in pilgrimage to Rome to Towres and other places doe erre very much There are priestes and Deacons and other of the Clergie which liuing dissolutely thinke them selues to be purged of their sinnes and to dooe their office if they ones come to the foresaid places There are neuerthelesse laye menne whiche thinke they haue freelye sinned or may freely sinne because they frequente these places to make their prayers in There be some Noble men which to scrape and procure mony vnder the pâ—etence of their pilgrimage to Rome or to Towres oppresse many poore men and that which they doe vpon couetousnesse only they pretend to doe for prayers sake and for the visiting of holy places There are poore men which doe this for no other intent but to procure to them selues a greater occasioÌ„ to begge Of this number are they that wandering hither and thither faine neuerthelesse that they goe thither or that are so foolisshe that they thinke they are by the bare view of holie places purged of their sinnes not considering that saying of S. Hierome It is not praise worthiâ— to hâ—ue seene Hierusalem but to haue liued vertuouslie at Hierusalem Of all whiche things lette vs looke for the iudgemente of our Emperoure howe they maye be amended But those who haue confessed themselues to their parrissh Priestes and haue of them taken counsell how to doe penance if imploying them selues to praier and almes geuing and to the refourming of their life and maners they desire to goe on Pilgrimage to Rome or els where are of allmen to be commended for their deuotion The Fathers also desire the Emperours healpe and assistaunce not his Order as you vntruely reporte for publique peÌ„naunce Beside if it had pleased you yee mighte haue caste in also a woorde or twoo more Vt secundum ordinem Canonum pro merito suo excommunicetur That accordinge to the order of the Canons he may according to his deserts be excommunicated And now good Reader iudge thou how truely how wisely or how to his purpose this gere is brought furth of M. Horne and what a singular good grace this man hath so wel to plead against him selfe and his fellowes for the Catholiques And nowe would I be in hande with Leo sauing that Maister Hornes Marginall Note seemeth to take me by the hand and to staie me a while And yet we wil foorth with shake him of and desire Maister Horne to ouersee his text ones againe and to square his Note to his Texte and not his text after his peruerse and preposterous order to his note I say then M. Horne ye haue no words nor mater in your text to cal Carolus Magnus Gouernour in Ecclesiastical causes and because beside your Note Marginall ye note the matter also so fast in your text which is not in the Fathers text saying the Fathers saye in playne speach that he was ruler of the Church in Ecclesiasticall causes I wil note as fast as you and that is your one false lying in your text and the other in the margent Onles ye may by some new Grammar and like Diuinitie proue that in seruitio suo in his seruice is Englished also In ecclesiastical matters You tell vs farder M. Horne that in this Councell of Ments the States were diuided The Bisshoppes and secular Priestes by them selues The Abbottes and Religious by them selues But you tell vs not wherein euery State was occupied and busied in that Councell That in deede made not for you The Councel then saith In prima turma consederunt Episcopi c. In the first rewe sate the Bisshops with their Notaries reading and debating vppon the holy Ghospel the Canons of the Church diuers works of the holy Fathers and namely the Pastoral of S. Gregory searching and determining thereby that which belonged to holsome doctrine and to the state of the Church In the seconde rew sate the Bisshops and approued Monks hauing before them the rule of S. Benet and seking therby to better the life of Monks to encrease their godly conuersation In the third rew sate the Laye Nobilitie and Iudges But what to doe M. Horne To conclude of matters of ReligioÌ„ as the laie Burgeses and GeÌ„tlemen do in our ParliameÌ„ts No no Neque nos neque Ecclesia Dei taleÌ„ consuetudineÌ„ habemus Neither we nor the Church of God haue any such custom or maner But there thei sate In mundanis legibus decertantes c. Debating in worldly lawes searching out Iustice for the people examininge diligently the causes of all that came and determining Iustice by al meanes that they could Thus were the States in that Councel diuided vnder that Noble Emperour Charlemain And what could this Note helpe you M. Horne or relieue you except it were that you would geue a preuy nippe to the order of late Parliaments where the laie not onely of the Nobilitie but euen of the Commons whose sentences in treatie of Relligion neuer sence Christe suffred were euer hearde or admitted doe talke dispute yea and conclude of Religion and that in the highest and most secrete mysteries thereof to the consequente of a Generall alteration You woulde no doubte as gladdelie as Catholiques haue the treatie and decision of suche matters in youre owne handes onely as in deede all Protestauntes beside you Caluin Melanchthon the Magdeburgenses with the reste doe expresselye teache as I haue bothe in this booke and otherwhere declared But this is the difference You are miserable clawbackes and as Caluin writeth to extolle the Ciuill Magistrate you spoyle the Churche of her dewe Authoryte But the Catholikes thinke it not mete to flatter in ReligioÌ„ But to geue that which is Cesars to Cesar and that which is Gods to God Excepete we shoulde saye that now you will haue Religion decided in parliament and when the Prince shall otherwise be affected you will not haue it so decided and that your Religion is Ambulatoria a wandring and a walking Religion teaching one thinge to day and an other to
them he meaneth the high bisshops of Christ our God and Sauiour Thus agayne you see Maister Horne howe all the iudgement resteth in the bishops and howe the sentence of the See Apostolike preuayleth and howe buxomely to vse your owne worde and obediently the Emperour yeldeth thereunto not intermedling farder then to procure that all partes may be heard that tumulte may be auoided and that the Iudges for so were the bisshops called in this Actiō may quietly procede to Sētence and last of al that same Sētence may be put in executiō notwithstanding the indurat malice of obstinat heretikes In the .8 Action al the schismatical conuenticles of the Photians are condemned and the recordes thereof burned In that Action also diuers Image breakers came to the Synode and were reconciled That secte also was againe accursed In the last Action the Canons were reade at the Popes Legates commaundement to the number of .27 In the .22 Canon it is decreed that no secular Prince intermedle with the election or choyse of any Patriarche Metropolitane or Bisshop whatsoeuer which also is inserted by Gratian into the decrees Finally the Councel being ended Basilius the Emperour maketh a longe and a notable Oration to the Synod expressing the dewe zeale and dewty of an Emperour in al Synodes and Councels He auoucheth plainly that to secular and laye men Non est datum secundùm Canonem dicendi quicquam penitus de Ecclesiasticis causis opus enim hoc pontificum sacerdotum est It is not graunted by the Rule of the Churche to speake any thinge at al in Councel of Ecclesiasticall matters For this is the worke saith he of Bishops and Priestes And after commēding the bishops for their greate paynes and trauaile in that Councell he speaketh to the laye Nobylyte then present thus De vobis autem Laicis c. But as touching you that are of the lay sorte as wel you that beare offices as that be priuate men I haue no more to say vnto you but that it is not lawfull for you by any meanes to moue talke of Ecclesiasticall matters neither to resiste in any point against the integrity of the Churche or to gaynesaie the vniuersal Synode For to searche and seke out these matters it belongeth to Bisshops and Priests which beare the office of gouernours which haue the power to sanctifie to binde and to loose which haue obtayned the keyes of the Churche and of heauen It belongeth not to vs which ought to be fedde which haue nede to be sanctified to be boūde and to be loosed from bande For of whatsoeuer Religion or wisedome the laye man be yea though he be indewed with all internal vertues as longe as he is a lay man he shal not cease to be called a shepe Againe a bisshop howesoeuer vnreuerent he be and naked of all vertue as longe as he is a bishop and preacheth dewlye the woorde of Truthe he suffereth not the losse of his pastorall vocation and dignitye What then haue we to doe standinge yet in the roome of shepe The Shepheardes haue the power to discusse the subtiltye of woordes and to seke and compasse such thinges as are aboue vs. We must therefore in feare and sincere faith harken vnto them and reuerence their countenances as being the Ministres of Almightye God and bearinge his fourme and not to seke any more then that which belongeth to our degree and vocation Thus farre the Emperour Basilius in the ende and Conclusion of the eight generall Councell and much more in this sense which were here to longe to inserte I blame you not nowe Maister Horne that you so ouerhipped this whole Generall Councell and the doinges of those .ij. Popes Nicolaus and Adrian .2 You sawe perhaps or had hearde say that it made clerely against you And yet as I sayed before apparently you might haue culled out broken narrations for your purpose as well out of this Generall Councell as out of the other .7 But seing you tooke such paynes to note themperors demeanour in the former .7 I thought it a poynte of courtesye Maister Horne to requytte you againe with this one generall Councell for so manye by you alleaged to your verye small purpose as euery indifferent Reader seeth Whether this be not to our purpose I dare make your selfe Iudge And nowe I wonder what shifte you will make to auoyde the Authoritye of this generall Councell or of this Emperour Basilius Well You maye at your good leasure thinke and deuise vppon it I wil nowe returne to your text You saye Martinus the seconde whome other more trulye call Marinus gat into the Papacy by naughtye meanes What maketh that to proue your Supremacye in the laye Magistrat It is noted you saie in the margent of Platina that it was in this Popes tyme that first of all the creation of the Popes was made without the Emperours authoritye You shoulde haue tolde vs withall in what printe of Platina that note is founde I haue sene Platina both of the Collen printe and of the Venyce print sette forthe with the Notes of Onuphrius and yet I finde no suche Note in the margent It is by like the Note of some your brotherhood in some copie printed at Basill And then is it of as good Authoritye as Maister Hornes owne booke is which is God wote but course Whose so euers note it be a false note it is For as of a hundred and ten Bisshoppes of Rome before this Marinus scarse the fourthe parte of them was confirmed of the Emperours so the Emperours before this tyme neuer created Popes but onelye consented to the creation or election made by the clergye and confirmed the same for quyet sake and for the preseruation of vnyty as I haue before shewed Adrians decree that the people of Rome shoulde wayte no more for the Emperours confirmation was no defraudinge of themperours right as you vntrulye reporte but a renewing of the olde liberties and priuileges dewe to the Churche by the order of Canons and Councels and the whiche neuer came to the Emperours but by the Popes owne grauntes and decrees namelye of Adrian the first and Leo .3 as hath before appeared and therefore by them agayne reuocable without iniurye done to the Prince when the weale of the Churche so requyred As it was at this tyme the Frenche Emperours busyed with warres against the Sarracens and not so carefull of the Ecclesiasticall peace vppon respect whereof that Cōfirmation of the Pope was graunted them as were theyr predecessours Which negligence so encreased that in fewe yeares after as we shall anon see they not only lefte of the protection of the See Apostolike but loste also the Empire it being transferred to the Germains in Otho the first whome also some Germayne writers namelye Cusanus do accompte for the first Emperour of the Weste after the decaye and breache of the East Empire M. Horne The .107 Diuision Fol. 67. b. The next
Pope Stephen had an obscure tyme sauing that Charles therein called a Councell at Collen and after him Arnulphus the Emperour other tvvo the one at Moguntia the other at Triburum The .13 Chapter Of the laste Emperours of Charlemaynes race and of the Popes of Rome of that age Stapleton HEre folowe two CouÌ„cels vnder Arnulphus the Emperour the one at Moguntia the other at Triburum But what Is there in that Councels nothing for you M. Horne Why There is in the Councell of Moguntia a whole Chapter intitled Quid sit propriè ministerium Regis What is properly the office of a kynge And in a Chapter so specially debating of your matter in haÌ„d could you fynd nothing that made for you Then let vs see whether there be any thing for vs. The Councell in that Chapter saieth The office of a kynge specially is to gouerne the people of God and to rule vvith equitie and Iustice and to prouide that peace and concord may be kept And howe In ecclesiasticall matters We shal heare For saieth the Councell he ought before all thinges to be a defender of the Churches I thought the Councel would haue said Supreme Gouernour and of the seruants of God of widowes and Orphanes And so furth Lo. M. Horne The office of the prince is to defend the Churche of God not to gouerne it not to alter and chaunge the Religion not to make Church lawes c. In al this chapter looke when you will you shall not fynd one worde for the Princes supreme Gouernement or any maner of Gouernement at al in matters ecclesiastical And yet this beinge as you say in the beginninge of this booke A principall parte of the Princes Royal povver the Councel of purpose treating in this Chapter only of the princes office and power it is more then maruayl that the matter should in such depe silence so be wrapped vp that no worde or half worde thereof coulde appeare Verely in the next chapter folowinge it is commaunded and decreed that the Churches and things to them belonging should apperteyn to bishops without any worde of the Princes supreme Gouernement in thinges of the Church M. Horne The .108 Diuision Fol. 67. b. Of these Popes and those that follovved as Formosus Stephanus Romanus Benedictus Leo Christophorus Sergius and a great company more the Historians geue but an homely testimonie and Nauclerus saith that to satisfie their voluptuous lustes they did maliciously malice one another as most cruel Tyrantes and he added this reason Cum non extarent qui eorum vitia coercerent bicause there was none to correcte and chasten them for their euill doinges For so long as the Princes exercised their 351 authoritie in ouerseing carefully the Church matters and the mynisters so vvel the Popes as other Bishoppes there grevve no such intollerable disorders neither vvere there suche moÌ„sters for so Nauclerus termeth these Popes that continued any space But vvere by the Princes authoritie suppressed and therfore Nauclerus citeth out of Platina and affirmeth it to be true that the cause of these monstrous Rebelles in the Churche vvas Quòd Resp. ignauos desides principes habeat Bicause the common wealthe had improfitable and slouthfull Princes Thus these vvriters burdeine and charge the Princes vvith the disorders and enormities in Christes Churche vvherein they doo them vvronge if they thought not that it apperteined to the Princely auritie to ouersee care and prouide for the good order of Christes Churche and to redresse punishe and remoue the inordinate euilles therein Stapleton M. Horne nowe russheth in withe a bedroll of certain naughty popes down from Formosus to Iohn the .13 AmoÌ„g whom I marueyl why you recken Benedictus of whome Nauclerus writeth thus Huius Benedicti laus est quòd intam corruptis moribus grauiter constanter vitam duxisse feratur The commendation of this Benedictus is that in so corrupt maners of men he is saied to haue liued with grauitie and Constancie And namely for his great humanitie and clemency he was chosen But much more I merueyle that amonge so many badde you speake neuer a worde of the good namely of Anastasius of whom it is writen Nihil habuit quo reprehendi posset He was a man that could be charged with nothing of Leo the .6 which nihil tyrannicum prae se tulit rei diuinae consulens shewed no tyranny in his behauyour attending vpoÌ„ Gods seruice Of Steuen the 7. whose lyfe was full of gentlenesse and Religion Of Leo .7 and Steuen the .8 bothe commended Popes Of Martyn the .3 who folowed also the gentle demeanour of Steuen Of Agapetus who is writen to haue ben vir innocens Reip. Christianae feruens amator An innocent man and a feruent tenderer of the Christian commoÌ„ wealth Of whom also the kyng of Denmark receyued the faith All these good and vertuouse Popes in great affliction of wicked persons in those daies for lacke in dede of Iustice in good Emperours lyued and ruled the Church betwen this Formosus and Iohn the .13 or .12 more then twenty yeres But. M. Horne like a fowle sowe that nouseleth in the donghil and careth not for the fayre floures in the garden nouseleth him selfe amonge the euyll bisshops and can not abyde to speake one poore worde for the good And therefore as MeÌ„mius obiected to Cato his nights Dronckennesse for whom Cicero answereth why tellest thou not also of his dayes dycing he being in dede all the daye in the affayres of the Common wealth so for the bedrol of your euyl Popes Formosus and the rest I aske you whi you tel vs not also of Anastasius of Leo the .6 and .7 of Steuyn the .7 and .8 of Martyn the .3 aÌ„d of Agapetê° but that you had rather be MeÌ„mius theÌ„ Cicero rather a rashe coÌ„ptroller theÌ„ a discrete reporter M. Horne The .109 Diuision pag. 68. a. Yea Sabellicus so vvondereth at these tragicall examples of the Bishoppes of this time and their horrible obliuion of Godly Religion that he .352 ascribeth the good and godly moderatioÌ„ that vvas in the Bishops and the dutiful execution of their office from Charles the great til the ende of the Frenche Empire vvhiche vvas an vvhole age to be not so much of them selues and their ovvne good vvilles as of the avve and feare they had of the Princes kinges and Emperours vvho vvere their guardians And therfore concludeth that it may be truely said that this vvas the calamitie of Fraunce Italy and of the Churche of Rome Quòd in ea gente desitum esset imperari bicause there was .353 no king nor Emperour to beare rule 354. meaning that although there vvere kinges and Emperours yeaâ— did they not execute their Princely office and authoritie in ouerseing correcting and reforminge the Churche matters and her mynisters and therefore the state vvas miserable In this confusion vvere all thinges but especially in the
Church of Rome till God stirred vp the vvyse and mighty Prince Otho the first vvhose zeale stoutnes and trauayle in reforming Religion and the disordred Churche no tongue is able to expresse saith Nauclerus Stapleton You make Sabellicus to saie a great deale more thē euer he saied or intended to say For he doth not certaynely ascribe any such cause as you pretend but only he saieth Nō immeritò quis suspicaretur A mā may ād not without a cause suspecte But what M. Horne That Popes kept euill rule and were geuen to al lewdenesse bicause the Emperours did not ouersee them So you woulde haue folke to think and therefore you make Sabellicus to conclude that this was the calamyte of Fraunce Italy and of the Churche of Rome quòd in ea gēte desitum esset imperari bicause there was no kīg nor Emperour to beare rule But false translation maketh no proufe Knowe you not M. Horne what In ea gente doth signifie in english Or if we may not finde faulte with your grammer why slacked your honesty so farre as to leaue the english thereof quyte out What was there a pad in the strawe Sabellicus then saieth the cause of all that calamyte was bicause there was no kinge nor Emperour to beare rule in ea gente in that stocke or line of Charles the great whose posterity had hitherto lineally reigned downe to Arnulphus the last mentioned Emperour and the last in dede by the opinion of most historians of Charles his lineal descēt After whom in dede the Churche was in great trouble and disorder for the space of .50 or .60 yeres But howe Did the euil Popes cause that disorder So woulde M. Horne folowing herein the steppes of baudy Bale that we should thinke But as I haue noted before in the compasse of that .50 yeres there were diuers good and vertuous Popes ruling the Churche more then twenty of those .50 yeres And the cause of al that disorder was not the only euil life of certaine Popes but much more the licentious lewdenesse of the Italians and especially the Romans at that tyme who in dede for lacke of Iustice on the Emperours partes which is the thinge that Sabellicus cōplaineth of liued enormously and licētiously makīg Kings amonge themselues and not only oppressing one an other but also moste vily and cruelly handlinge their bisshoppes being good and vertuous Of whome Stephen the .8 a Pope of much holynes at that very tyme was of his Cytyzens so shamefully mangled and disfigured that he was fayne of a long tyme for very shame to kepe within dores and so liued three yeres in greate vexation and trouble The cause of al this trouble in the Churche at this tyme yf you liste shortly to knowe gentle Readers Sabellicus agreing herein with the other historians wil clerely tell you He saieth Quantū Francorum pietate c. Looke howe muche Rome and all Italy breathed as it were from alonge continuāce of miseries by the godlynes and bountifulnes of the Frenche Princes Charles and his issewe one whole age almost a .100 yeares so much fell it backe againe in to all kinde of calamytie by the space of almost .60 yeres through ciuil Sedition This calamyty beganne from the last yere of Adrian the .3 and ended in the time of Iohn the .12 And will you see whereof sprange this calamytie M. Horn imagineth it was bicause the Princes did not practise their Ecclesiastical gouernement ouer Popes But Sabellicus a better historian then M. Horne addeth immediatly vpon his former wordes this Cause Enimuero praeter Normannos c. Verely beside the Normans which wasted Fraunce of which outrage that great chaunge of thinges then made in the worlde semeth to me to haue sprounge the Hunnes also people of Scythia being bolde vpon the troubles of Fraunce coming downe into Slauony did conquer the landes of Gepides and Auari people then in those quarters so called The ouerrūning thē of forrain nations and the Ciuill Seditions through out all Italy caused this greate calamyty that the historyans of this time complaine so muche of Whych the more encreased for that the Emperours of that time Arnulphus Conradus Henrie the first yea and Otho hym selfe vntyll the later ende of hys Empire partly would not partly could not represse the tyrantes in Italie and other where In all whych hurley burleys in all whych breaches of good order licentiousnes of lyfe and corruption of the worlde if the heads also them selues the chiefe bishoppes sometimes fell to disorder and lewdenesse of life yt is the lesse to be maruayled of him that wyll consider the course of Gods prouidence in thys worlde who suffreth for the sinnes of the people vt sicut populus sic sit sacerdos That lyke as the people so should also the Priest be who saieth also in lyke enormities of the worlde Dabo pueros principes eorum I will geue them children for their Princes meaning not onely children in age but children in wisedome children in strength and children in vertue Of which also expressely we reade that the wrath of God wexed hotte against Israëll and stirred vppe Dauid to say to Ioab Goe and number Israël and Iuda Of the which great vanitie and ouersight of that King the plague fell vppon the people and not vpon the King So God plagueth the wickednesse of subiects with the sinnes of their Rulers and geueth oftentimes to a froward flock a curst shepheard This consideration of Gods prouidēce in that corrupt time not of corrupt faith as you bable but of corrupt maners had more becommed a man of your vocation M. Horne and a Diuine then such false ād lewde surmises as you haue vttered Which you could neuer so haue cloked if you had opened the whole historie and circumstaunces of the case to your Readers But this you will neuer doe saye we what we wil. Your ragged relligion must be patched vp with such broken cloutes of imperfecte narrations M. Horne The .110 Diuision pag. 68. a. At this time vvas Iohn .13 Pope a man replete and loden vvith all disshonestie and villanie against .355 vvhom tvvo of the chiefest amongest the Clergie the one vvas a Cardinall saith Luithprandus the other maister of the Rolles made complaint vnto Ottho most humblie beseching him to haue some compassion on the Church vvhich if it vvere not spedilie refourmed must needes come to vtter decaie After vvhom came the Bisshoppe of Millaine and so one after an other a great manie moe making the same suite vnto Ottho vvho being moued of his ovvne zeale to Gods glorie but novv enflamed by the lamentable supplications of these Bisshoppes Rex pijssimus saieth Luithprandus Non quae sua sunt sed quae Iesu Christi cogitans The moste Relligious King hauinge carefull cogitations not for his owne thinges but for Iesus Christes maters addressed him selfe vvith all conuenient speede into Italie to refourme Rome from vvhence all
The Pope agayne accurseth all that wycked conuenticle with the Emperour and deposeth him from his imperiall dignitye discharging all his subiectes of al such loyalty as they owed by othe vnto him Afterwarde also this Pope excommunicated the Emperour and al his adherentes The same yere saith Nauclerus the Princes and the greater parte of the people beganne to alienat their minds from him By reason whereof a great dyet was kept of the Allemayn Princes at Openham At the whiche themperour was forced by the princes of Germanie which sayd yf he wente not and reconciled him self to the pope they would exequute the Popes sentence againste hym to take his iorneye to the Pope and commynge to Canossom where the Pope was he put of all his royall attiermente and bare foted three dayes together in a colde and harde sharpe wynter moste humblie craued pardon of the Pope and at the length was by the pope from the sentence of excommunication vppon certayne conditions absolued Whiche conditions beinge by hym broken beganne as hotte a sturre as euer was before So farre forthe that thys Gregorie was forced to flie from Rome for feare of hys powre to Salernum where shortly after he died Nowe good reader will ye see the iuste iudgemente of God and therein withall a full answeare to Maister Hornes impertinent processe After Gregories deathe thys Emperour was taken prisoner of hys owne sonne and forced to resigne and geue ouer all his royall and imperiall dignitye whiche rebelled againste hym as he rebelled againste hys spirituall father pope Gregorie And as faste as he wrote letters before to depose Hildebrande as ye write wherein neuer the lesse he refused not absolutly the pope but HildebraÌ„de whoÌ„ he toke not for pope which thiÌ„g I desire the Reader diligently to note so being in this distresse in his letters aswel to his son Henry which was HeÌ„ry the 5. as in his letters to the bishops and nobility of Germany which letters ye deaply dissemble he appealeth to the pope aÌ„d to the holy aÌ„d vniuersal see of Rome Goe on nowe M. Horne and tel vs hardlie and lie one as faste as ye wil vppon this Hildebrandus that he poysoned first Leo the .9 then Victor the .2 and after him Stenen the .9 But suerlye either ye are a great lier or Hildebrande was not his craftes maister for all that ye make hiÌ„ so cunning in the arte of poysoniÌ„g For where after Stephen there were two other Popes Benedicte the tenth and Nicolaus the .2 and after them Alexander the .2 ye omitting those two doe tell vs forthwith of Alexander the 2. and howe that this Gregorye who had longe awayted and practised to be Pope immediatly after the deathe of Alexander gate himself to be made pope And I am assured ye can tel vs no better reason why he shoulde poyson the other first thre Popes then the other latter three Neither can ye tell vs anye probable reason why he shoulde poyson any one or seke by this vngodly way to come to that see which as yet being but Archedeacon seameth euen by your tale to haue bene of such creditte among the Romans as was lightly no other As one that in so weighty a cause by the will and consente of the Cardinalles answered to Otho themperours Ambassadour wisely and soberly and not as ye fable taking the tale out of his mowthe in great heate As yt pleaseth you also to fable that the Archebisshop Otho gaue place to M. Archedeacon by and by And thervpoÌ„ ful like your self ye rushe in against popishe prelates as ye cal them who haue beguyled godly Princes that trusted them ouermuch Whereas Otho was fayne to yelde to Hildebrande of fyne force of reason and to such examples of the auncient Churche as he brought forthe For after the woordes by you alleaged that Emperours or Kinges neuer had right in the election of Popes he sayed farder And if any thinge was attempted by violence or otherwise then well it was afterward by the Censures of the fathers redressed And so beginning saith Nauclere from the firste Emperours he continewed so longe vntyll Anno whom you call Otto tharchbishop â—nswered that he was satisfised This was no hotte talke as you bable but a lerned communication sobre and discret I pray you now further to what end or purpose serueth this narratioÌ„ coÌ„cerning Alexander the .2 seing that your Antipope Cadolus was deposed and theÌ„perour fayne to craue pardoÌ„ for him and seing the bishops of Lombardy were reconciled to this AlexaÌ„der at a councel holdeÌ„ at Mantua the Emperour also ratifying Alexanders electioÌ„ Goe on M. Horne and tel vs that Platina and others do lie and that Benno one coÌ„trary to al others and an Author in this matter expressely condemned only saith truth aÌ„d flatter in praysing this pope and in setting forth a comely forme of his electioÌ„ which what it was ye dare not shewe least yt shuld to much disgrace your vncomely electioÌ„s aÌ„d most of al your false assertioÌ„s agaiÌ„st the Popes Primacy Gregory sayth Platina was chosen with the coÌ„sent of al good men The wordes of the electioÌ„ are noted to be of this sort and tenour We the Cardinals the clergy the acolites the subdeacoÌ„s the priests of the Church of Rome in the presence of the bisshops aÌ„d Abbats aÌ„d of many other aswell of the clergy as of the Laytie this day beiÌ„g the xxij day of April in S. Peter Church called ad Vincula the yeare of our Lord God .1072 doe elect to be true vicare of Christ ArchdeacoÌ„ HildebraÌ„d a maÌ„ of great learning vertue wisdome iustice coÌ„staÌ„cie religioÌ„ a modest a sober aÌ„d a chast maÌ„ one that gouerneth his hous hold wel ful of hospitalitie toward the poore beiÌ„g brought vp aÌ„d taught euen froÌ„ his yowthe to his age in the lap of his holy mother the Church whoÌ„ we wyl to be ruler of Christes Church eueÌ„ with that authority with the which Peter did ones rule it by Gods coÌ„maundemeÌ„t Yf this be a comely forme of electioÌ„ as in dede yt is aÌ„d as your self terme yt theÌ„ hath this comely forme answered al your false and deforme argumeÌ„ts made agaiÌ„st this Pope or his primacie Yet to touche a fewe of your many folde vntruthes which do so swarme in this your narration I am forced to proloÌ„g a litle more my answer You report as of Sabellicus that Hildebrande knewe wel inoughe that Otto would relent easely But you should knowe wel inoughe that Sabell hath no such words Only he sayth Facilè tenuit vt Otho sibi assen tiretur He obtayned easely that Otho shoulde agree vnto him And that was by his lerned perswasioÌ„ not by any couert collusioÌ„ as you do lewdely imagine Againe you say theÌ„peror promised he wold come to the CouÌ„cel to set an order in Church matters priÌ„tyng those words in a latyn letter as the words of Sabel Now ther are no such words in
if it were so that king Philip deposed a Bishop for heresie yet shuld you M. Horne of al meÌ„ take smallest reliefe therby For yf Philip your supreme head were now lyuing and you vnder his dominioÌ„ he might also depriue you and your fellowes for heresie being as I haue before shewed very PateraÌ„s And now you that make so litle of Generall couÌ„cels aÌ„d stay your self and your religioÌ„ vpoÌ„ the iudgmeÌ„ts of lay princes haue heard your coÌ„deÌ„nation not only froÌ„ the notable General CouÌ„cel at LioÌ„s but froÌ„ your new Charles the Emperour Frederike and from your faire King Phillip This this Good Reader is the very handie woorke of God that these men should be cast in their owne turne and geue sentence against them selues And as hotte as ernest and as wilie as they are in the first enterprise of their matters yet in the pursuit of their vngratious purpose to cause them to declare to all the worlde their small circumspection prouidence and lesse faith and honesty Many other things might be here brought for furder aunsweare to M. Horne as that he saieth that this King by the Councell of Aegidius the Romaine Diuine went about the reformation as M. Horne calleth it of matters Ecclesiastical and that Paulus Aemilius should be his Authour therein which is a double vntruth For neither is it true that Aegidius was any counsailer or aider to refourme the Churche or rather defourme it after the order of M. Hornes Relligion nor Aemilius saith it Againe Sabellicus is eyther twise placed in M. Hornes Margent wroÌ„g or he alleageth Sabellicus altogether wroÌ„gfully But this may goe for a small ouersight M. Horne The .132 Diuision pag. 80. b. About the time of this Councel at Vienna the famous scholman Durandus setteth forth a booke vvherin as he reckeneth vppe diuerse great enormities in Churche matters so for the reformation of them he alvvaies ioyneth the King and secular Princes and the Prelates and to this purpose citeth the fourme of the auncient Councelles and many times enueigheth against and complaineth vppon the vsurped .430 authority of the Romaine Bishop vvarning men to bevvare hovv they yeelde vnto him and prescribeth a rule for the Princes and the Prelats to refourme all these enormities not by custome vvere it neuer so auncient but by the vvord of God Stapleton Answere me M. Horne directly and precisely whether Durandus in any worke of his taketh the laye prince for the head of the Church If ye saye he doth not to what purpose doe ye alleage him Yf ye say he doth then his bokes shal sone conuince you And what boke is it I praye you that ye speake of Why do ye not name yt Whie doe you tel vs of a boke no man can tel what The boke there is intituled de modo concilij celebraÌ„di which he made at the commaundemente of the foresayde Clemente Wherein thowghe he spake many thinges for the reformation of the cowrte of Rome yet that aswell in that boke as in all his other he taketh the Pope for the supreame head of the whole Churche is so notoriouse that a man maye iudge all your care is to saye something againste the Pope without any care howe or what ye saye And that ye fare much like a madde dogge that runneth foorth and snatcheth at all that euer commeth nigh him And to geue you one place for all M. Horne that you maye no longer stagger in thys matter behold what thys famouse Scholeman as you call him Durandus saieth of the Popes primacie Illius â—raelatus Papa c. The prelate of the whole Church is called Papa that is to say the father of Fathers vniuersal because he beareth the principal rule ouer the whole Church Apostolicall because he occupieth the roome of the Prince of the Apostles chief Bishoppe because he is the Head of al Bishops c. Lo M. Horne what a ioly Authour you haue alleaged against M. FekeÌ„ham Verely such an aduersary were worth at al tymes not only the hearing but also the hyring But alas what tole is ther so weak that you poore soules in such a desperat cause will refuse to strike withal You must say somwhat It staÌ„deth vpoÌ„ your honors and wheÌ„ al is said it were for your honesties better vnsaid M. Horne The .133 Diuision pag. â—0 b. About this time also the Emperour Henry the .7 came into Italy vvith great povver to reduce the Empyre to the olde estate and glorie of the auncient Emperours in 431. this behalfe And on the day of his coronation at Rome according to the maner of other Romaine Emperours he set forth a Lawe or newe authentique of the most high Trinity and the Catholique faith Stapleton What matter is this M. Horne to enforce M. FekeÌ„ham to denie the popes primacy Wil you neuer leaue your trifling and friuolous dealing If ye wil say any thing to your purpose ye must shewe that he toke not the pope but him selfe onely and his successours for supreame heades of the Church and that in al things and causes which ye shal neuer be able to doe while ye liue neither in this nor in any other Emperour King or prince what so euer M. Horne The .134 Diuision pag 80. b. Nexte to Henry .7 vvas Levves .4 Emperour vvho had no lesse but rather greater conflictes vvith the Popes in his time .432 about the reformatioÌ„ of abuses thaÌ„ any had before hiÌ„ the Pope novv claiming for an 433 Ecclesiastical matter the confirming of the Emperour as before the Emperours vvere vvonte to confirme the Popes About vvhiche question the Emperour sent and called many learned Clerkes in .434 Diuinitie in the Ciuil and CanoÌ„ Lavve from Italy Fraunce Germany Paris and Bononia vvhich al ansvvered that the 435 Popes atteÌ„pts were erroneous and derogating from the simplicity of the Christian religion VVherevppon the Emperour vvilled them to search out the matter diligently and to dispute vppon it and to gather into bookes their mindes therein vvhich diuerse did as Marsilius Patauinus Ockam Dante 's Petrarche c. By vvhom vvhen the Emperour vnderstoode the Popes vsurpation he came to Rome called a Councell and .436 deposed the Pope and placed an other in his roome In vvhich Councel the Romaines desired to haue their olde order in the Popes election ratified by the Emperour to be renevved This Emperour called also a very great Councell at Frankeforth where besides the Spirituall and Secular princes of Germanie the King of .437 Englande and the King of Beame were present where by the greater and sounder parte the Popes aforesaid vsurpation was abolished VVhich sentence the Emperoure confirmed and published vvriting thereof that his authoritie dependeth not of the pope but of God immediatly and that it is a vaine thing that is wonte to be sayed the pope hath no superiour .438 The Actes of this .439 CouÌ„cell against the Popes processe vvere ratified by
the Emperour as appeareth by his letters patentes therevppon beginning thus Lodouike the fourth by the grace of God c. To all patriarches Archebisshoppes Bisshops and priestâ—â— c. And ending thus VVherfore by the Councell and consent of the prelates and princes c. VVe denounce and determine that al such processes be of no force or moment and straightly charge and commaund to all that liue in our Empire of what estate or condition so euer they be that they presume not to obserue the saied sentences and curses of the popes interdiction c. An other Councell he called aftervvards at the same place about the same matter because Pope ClemeÌ„t called it heresie To saie that the Emperour had authoritie to depose the pope which heresie as principall he laid .440 first to the Emperours charg Item .441 that the Emperour affirmed that Christ and his Apostles were but poore Item the .3 heresie that he made and deposed Bisshops Item that he neglected the Popes interdightmeÌ„t c. IteÌ„ that he .442 ioyned certaine in mariage in degrees forbidden he meaneth forbidden by the Popes lavves and deuorceth them that were maried in the face of the Church VVhiche in deede vvas nothing els â–ª but that amongest other Ecclesiastical lavves that the Emperour set forth vvere some for mariages and deuorcements contrary to the Popes decrees The .29 Chapter Of Lewys the .4 Emperour Stapleton WE haue neede Maister Horne of a newe Iudge Marcelline that maie by his interlocutorie sentence bring you as he did the Donatistes from your wilde wide wandering home againe to your matter Let it be for the time if ye will needes so haue it that the Emperours Authoritie dothe not depende of the Pope yea and that Pope Iohn the .22 was also for his owne priuate person an Heretique And then I beseeche you adde your wise conclusion Ergo Maister Feckenham must take a corporall Othe that the Queene is Supreme Heade of the Churche of England Now on the other side if we can proue againste you that euen this your owne Supreame Head Lewys for spirituall and Ecclesiasticall matters agnised the Popes and the Generall Councelles Authoritie to be Superiour to the Authoritie of the Emperoure and of all other Princes and that they all must be obediente and submitte them selues therevnto then shal Maister Fekenham conclude with you an other manner of Ergo and that is that ye and your confederates are no Bishoppes as made contrarye to the lawes and ordinaunces of the Pope and as well of the late Generall Councel at Trent as of other General Councels yea that ye are no good Christians but plaine Heretiques for refusing the Pope and the said Generall Councelles authoritie For the proufe of our assertion that this Emperour albeit he stode against the Pope auouching him selfe for a true and a ful Emperour thowghe he were not coÌ„firmed by the Pope which was the very state of the original controuersie betwixt hym and the Pope and thowghe he procured Pope Iohn as much as lay in hym to be deposed aÌ„d placed an other in his roume belieued yet this notwithstanding that the Pope for spiritual and fayth matters was the Head of the Church which thing is the oÌ„ly matter staÌ„ding in debate betwene you aÌ„d M. FeckeÌ„haÌ„ for prouf I say of this we wil not stray farre of but fetche yt only of your owne authours here named who coÌ„fesse that he appealed to the very same Pope Iohn yl enformed when he should be afterwarde better enformed and withall to a general councel But what nede we seke ayde at Antoninus and Nauclerus hands when we haue yt so redy at your own haÌ„ds For your self say that he placed an other Pope in Iohns stead Ergo he acknowledged a Pope stil aÌ„d as your authour saieth vt veruÌ„ Christi vicarium as the true vicar of Christ. Neither did your Emperour diminishe or blemishe the Popes authority in any poynte sauing that he sayd he might appeale froÌ„ hym to the general couÌ„cel and that theÌ„perour was not inferiour or subiect to hym for temporal iurisdictioÌ„ But with you aÌ„d your baÌ„d neither Pope nor general couÌ„cell taketh place Now theÌ„ that ye are cast eueÌ„ by your own emperour we might wel let goe the residewe of your superfluous talke sauing that yt is worth the marking to see your true honest and wise haÌ„dling of it Your first ouersight aÌ„d vntruth theÌ„ is that ye write that the Pope claimed the coÌ„firmatioÌ„ of theÌ„perour as an ecclesiastical matter In dede he claimed the same aÌ„d so right wel he might do as no new thing by him inueÌ„ted but browght to him froÌ„ haÌ„d to haÌ„d froÌ„ successor to successour by the race and coÌ„tinuance of many hundred yeares And yet if we speak properly yt is no matter ecclesiastical no more theÌ„ the patrimony of S. Peter coÌ„sisting in teÌ„porall laÌ„ds was a matter ecclesiastical and yet bothe dewe to the Pope The one by the gyfte of dyuerse good princes the other either by prescriptioÌ„ of time owt of mind or by special order takeÌ„ by the popes at such time as the pope made Charles the great Emperour of the West or wheÌ„ he traÌ„slated theÌ„pire into Germany and ordeined .7 Princes there to haue the electioÌ„ of th' Emperor or for some other good reason that yf nede be may be yet further alleaged aÌ„d better enforced theÌ„ that al your wytte and coÌ„ning shall euer be able wel to auoyd Nay say ye theÌ„perour had great lerned meÌ„ on his syde experte in diuinity and in the ciuil and canoÌ„ law But wheÌ„ ye come to noÌ„ber theÌ„ ye fynd none but the Poetes DaÌ„te 's and Petrarcha OckaÌ„ the scholeman and the great heretike Marsilius Patauinus And shal these men M. Horne couÌ„teruayle or ouerweighe the practise of the church euer synce vsed to the coÌ„trary and coÌ„firmed by the great coÌ„sente of the catholyke writers and dyuerse general councelles withal Ye write as out of Antoninus or Marius in a seueral and latin letter that the Popes attemptes were erroneous and derogating from the simplicity of the ChristiaÌ„ religioÌ„ But such wordes I fynd as yet in neither of theÌ„ nor in any other of your authours here named And your authour Antoninus saieth that in this point both DaÌ„te 's aÌ„d Ockam with other do erre and that the monarchy of the Empire is subiect to the Church eueÌ„ in matters temporal And wheras your secte wil haue no meane place for any Christians but heauen or hell your Dante 's as Antoninus telleth hath fownde a meane place beside heauen and hel for Socrates Aristotle Cicero Homere and suche lyke Suerly Dante 's for his other opinion towching theÌ„perours subiection is counted not muche better then an heretyke As for Marsilius Patauinus he hath bene aswell long agoe as also of late largely and learnedly answered But as for these writers Marsilius Patauinus Ockam Dante 's and Petrarche with diuerse
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
time some Godly Princes that vvere othervvise geueÌ„ Eusebius in his Ecclesiasticall History maketh mention of one Philippus a moste Christian Emperour of vvhom and his sonne also being Emperour vvith him Abbas Vrspurgensis vvitnesseth that they vvere the first of al the Romaine Emperours that became Christians vvho also declared by theyr .515 deedes and vvorkes as Abbas saieth that they had in them the feare of God and the most perfect Christian faith Constantinus also the Emperour Father to Constantine the greate did moste diligently of all others seeke after Gods fauour as Eusebius vvriteth of him He did prouide by his gouernment that his subiectes did not only enioye greate peace and quietnes but also a pleasant conuersation in holines and deuotion towardes God Idolatours and dissemblers in Religion he banished out of his Courte and such as confessed Gods truth he reteined and iugded most worthy to be about an Emperour commaunding such to haue the guarde both of his person and dominion He serued and worshipped the only true God He condemned the multitude of Gods that the wicked had He fortified his house with the praiers of holy and faithful men and he did so consecrat his Court and Palaice vnto the seruice of God that his housholde companie was a congregation or Church of God within his palaice hauing Gods mynisters and what soeuer is requisit for a Christian congregation Polidorus in his Historie of Englande affirmeth also of this Emperour that he studied aboue al other thinges to encrease the Christian Religion vvho after his death vvas rekened in the nuÌ„ber of saincts To these fevve adde Lucius a king of our ovvn country vvho although he vvas not in might coÌ„parable to CoÌ„stantine the mighty Emperor yet in zeale tovvardes God in abolishing idolatry and false religion in vvinning and dravving his subiects by al meanes to the ChristiaÌ„ faith in mainteining aÌ„d defending the sincere Christianity to the vttermost of his povver he vvas equall vvith ConstaÌ„tine and in this pointe did excel him that he longe before Constantine brake the Ise gaue the onsette and shapt a patern for Constantine to follovv vvhereby to vvorke that in other parts vvhich he had achieued vvithin his ovvn dominioÌ„ This noble king of very loue to true Religion .516 as Polidore testified of him Procured him selfe and his subiectes to be baptised caused his natioÌ„ to be the first of al other prouinces that receiued the Gospell publiquely did drawe his people to the knowledge of the true God banished at ones al maner of prophane worshipping of Goddes and coÌ„maunded it to be leaft CoÌ„uerted the teÌ„ples of the Idolatours to be Churches for the ChristiaÌ„s And to be short he emploied and did bestowe al his seruice and power moste willingly to the furtherauÌ„ce and encrease of the ChristiaÌ„ ReligioÌ„ whiche he plaÌ„ted most sincerely throughout his countrey and so lefte it at his death almoste an huÌ„dreth yeres before Constantine vvas Emperour and therefore vntruely sayed of you that Constantine vvas the very first Christian king that ioyned his svvorde to the maintenaunce of Gods vvorde Sithe this king Lucius so longe before Constantine did not only these thinges that Polidore ascribeth vnto him but also did theÌ„ of his ovvn authority vvithout any .517 knovvledge or consent of the Pope Nor Eleutherius then Bishop of Rome to vvhome aftervvardes king Lucius did vvrite to see some of Caesars and the Romaine Lawes vvas any thing offended vvith the kinges doinges but greatly .518 commending him therein councelled him not to stand vppon the Romain lavves vvhiche saith the Pope might be reprehended but as he began vvithout them so to go on and dravv Lavves .519 alonely out of the Scripture vvhich aftervvardes more at large the Saxon kinges as 520. Iune and Aluredus did The epistle of Pope Eleutherius to king Luciê° is as follovveth Petistis à nobis c. You haue desired of vs that the Romayne Lawes aÌ„d the Lawes of Caesar might be sent ouer to you the which ye would haue vsed in your kingdome of Brytanny VVe may at al times reproue the Romaine Lawes and the Lawes of Caesar the lawe of God we can not For ye haue receyued of late by the diuine mercy in your kingdome of Brytany the Lawe and faithe of Christ. Ye haue with you in your kingdome both the old and newe testament take out of them the Lawe by the grace of God through the councell of your kingdome and by it through Gods sufferaunce shall ye rule your kingdome of Britanie for you are the Vicar of God in your kingdom according to the Prophet King The earth is the Lordes and all that therein is the compasse of the world and they that dwell therein And againe according to the Prophet king Thou hast loued righteosnes and hated iniquitie wherefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes And againe according to the Prophet Kinge geue the Kinge thy iudgement O God and thy righteousnes vnto the Kinges Sonne For it is not geue the iugement and righteousnes of Caesar for the Christian nations and people of your kingdome are the kinges sonnes which dwel and consiste in your kingdome vnder your protection and peace according to the Gospel euen as the henne gathereth together her chickeÌ„s vnder her winges The nations indede of the kingdom of Britany and people are yours aÌ„d whom being diuided you ought to gather together to concorde and peace and to the faith and to the Lawe of Christ and to the holy Church to reuoke cherishe mainteine protect rule and alwaies defende them both from the iniurious persons and malicious and from his enemies VVoe be to the kingdome whose King is a child and whose Princes banquet early a King I name not for his smal and tender age but for follie and wickednes and madnes according to the Prophet King bloud thirsty and deceitfull men shall not liue out halfe theyr daies By banqueting we vnderstand glotonie through glotonie riotousnes through riotousnes al filthie and euil thinges according to Kinge Salomon wisdome shal not enter into a frowarde soule nor dwell in the body that is subdued vnto sinne A kinge is named of ruling and not of a kingedome so longe as thou rulest well thou shalt be king which vnlesse thou doe the name of a Kinge shall not consist in thee and thou shalt lese the name of a King which God forbid Almighty God geue vnto you so to rule your kingdom of Britanie that ye may reigne with him for euer whose Vicar ye are in the kingdom aforesaid VVho with the Father c. Stapleton M Fekenham will nowe shewe three causes why he can not be perswaded in coÌ„science to take the othe The first is for that Christe appointed to his Apostles and theyr successours being bishoppes and priestes and supreamacie of spiritual gouernmente and not to Princes being in Christes time and so coÌ„tinuing idolators and
and Princes may not claime or take vpon thē any part of Spiritual gouernement much lesse take the supremacy and chief part of spiritual gouernement from them For ansvveare I deny this argument for it is a naughty and deceiptful .523 Sophistication called Fallacia aequiuocationis There is equiuocatiō in this vvord Priests and so in these vvords to gouerne ād rule the Church of God This vvorde Priest hath diuers significatiōs vvhich are to be obserued least the simple readers be confirmed or brought into errour thorough the equiuocatiō therein The Scripture speaketh of a priesthood after the order of Aaron after vvhich order you vvil not cōfesse Apostles and the Bisshops their successours to be Priests an other kind of Priesthod is after the other of Melchisedech and Christ only vvithout any successour in that priesthood vvas the alone Priest of that order The third kind is an holy and princely Priesthod of the vvhich order not only the Apostles and their true successours but also Kings Queenes Princes and al maner of faithful Christians are Priests There is in common opinion amongest the Papists a fourth kind vvhich is a massinge and sacrificīg priesthod after vvhich order Christes Apostles ād the true mynisters of his Church vvere 524. neuer priests for that order belōgeth only to the Apostolical Clergy of the Romishe Antichrist Yf your meaning therefore be that Christ left any kinde of gouernement or rule of his Church to Bisshops and Priests after this popishe order your opiniō is .525 hereticall and your assertion vtterly false Therefore vvhere I shal aftervvardes in my speaking cal the ministers of Christes Church Priestes I geue you to vnderstand that I doe therein but follovv the vsuall and accustomed kinde of speache vvhich is .526 impropre although in longe vse Likevvise to gouerne and rule the Chureh of God is of tvvo kindes and sortes the one is by the supreme authority and povver of the .527 svvorde to guide care prouide direct and ayde Gods Church to further mainteine and setfoorth the true Religion vnity and quietnes of Gods Churche and to ouersee visit refourme restraine amende and correcte all maner persons vvith al maner errours superstitions heresies schismes abuses offfences contemptes and enormities in or about Gods Church VVhich gouernement and rule apperteineth onely to Kings Queenes and Princes and not to the Apostles Bisshops and Priestes vvhereof S. Paule speaketh nothing at al in this sentence by you alledged to the Bisshops of Ephesus The other sorte is to feede the flocke of Christ vvith the Spiritual foode of Gods vvord vvhich is the .528 only rule and gouernement that belongeth to the Apostles Bisshops and Ministers of Christes Churche and of none other maner rule speaketh S. Paule to the Bisshoppes of Ephesus vvhich he maketh most plaine both by the expresse vvords of the sentence auouched and also by the vvhole circumstance of the same place The vvord that S. Paule vseth doth proprely signify to feede as the sheapeherd feedeth his sheepe ād by a figuratiue speach to guide gouerne or rule and therefore if you vvould haue dealt 529 plainly ād haue vttered S. Paules meaning according to his propre speache vvhere you say To gouerne and rule doubling the vvoordes as it vvere to amplifie the matter that the truth might lesse appeare you ought to haue said to feede the Church of God for that is the Apostles 530 propre saying and so the old translatour of Chrysostome doth translate it vppon the Epistle to the Ephesians and also expounding this same place of the Acts of the Apostles vt pascatis Ecclesiā to feede the Church S. Peter making the like exhortation to this of S. Paule to the Bisshops dispersed vseth that self same vvord saying Pascite quantum in vobis est gregem Christi Feede so muche as you may the flocke of Christ. Christ him selfe also teaching Peter and all other Bishops vvhat manner of rule and gouernement as properly geuen them by Gods vvoorde they should haue in the Church doth expresse it vvith the selfe same vvoorde saying Pasce agnos meos feede my Lambes To rule and gouerne the L. household faithfully and prudently Christ expoundeth to be nothing els in general than to geue meate vnto his family in due season Neither did our sauiour Christ geue .531 other povver authority or commission vnto his Apostles and so to all other Bishops as properly belonging and onely to the Bishoply office then this As my Father sente me so I sende you receiue the holy ghost whose sinnes yee remit they are remitted whose sinnes yee retaine they are reteined goo therefore and teache all nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost teachinge them to obserue al thinges that I haue commaunded you So that the Bishoply rule ād gouernement of Gods Church cōsisteth .532 in these three points to feade the Church vvith Goddes vvoorde to minister Christes Sacramentes and to binde and lose al vvhich three partes Christ cōprehendeth vnder this one saying to geue meat to the Lords family in due season And S. Paule in these vvoords to feed the Churche of God The circumstaunce of the sentēce vvhich you alledged foorth of the Actes doth also shevve in the example of Paule him selfe vvho vvas inferiour to none of the Apostles and Church mynisters in any point that he claimed or tooke vppō him none other rule or gouernement than .533 of feedinge Goddes Church vvith the spirituall foode of the Ghospell He setteth foorth the execution of his ovvne office and by that example moueth the Bishoppes of Ephesus to the like sayinge I haue serued the Lorde with all humblenes of minde I haue leaft nothinge vndoone that might be profitable to you but I haue declared and taught you openly and priuely the repentaunce and faith in God and Iesus Christe I receyued an office of ministery from the Lorde Iesus to testifie the ghospel of Gods grace and to preache the Kingdome of God I haue hidden nothing of Gods councel from you Take heede therefore to your selues and to Christes flocke as I haue done whereof the holy Ghost hath appointed you Bisshoppes as he did me to feede the Church of God as you knovv and see that I haue done This that you cal to gouerne and rule vvas vvith Paule to serue with lowlines to mynister with watchefulnes to preache teache and testifie the Ghospel and the kingdome of God publikely and priuately and to shevv to the flocke al the Councel of God touching their saluation keepinge nothinge thereof from them To gouerne the Churche of God after this sorte belōgeth to the only office of Bishops and Church ministers and not to Kinges Quenes and Princes vvho .534 may not neither doo clayme or take vpō them this kind of spiritual gouernement and rule or any part thereof vvith the bisshops neither do they take the supremacy and
disposed he saith this ArgumeÌ„t is much like as if a yong Nouice shuld reason thus NuÌ„nes must kepe sileÌ„ce in the Cloisture therfore the Prioresses haue not the gouernment in NuÌ„nish causes and matters CoÌ„cerning the first part of his answere I say that the argument is good aÌ„d sufficieÌ„t For if teaching preaching and disputing in matters of religioÌ„ be causes and matters ecclesiastical and if womeÌ„ be imbarred froÌ„ this then is there a sufficieÌ„t cause why M. Fekenham may not take this othe that a woman is supreme head in al causes spiritual aÌ„d ecclesiastical Namely to erect and enact a new and proper religioÌ„ throughout her realme by the vertue of her own proper and supreme gouernmeÌ„t For to this end M. Horn is the othe teÌ„dâ—ed It is to euideÌ„t It can not be dissembled Againe the said place of S. Paul is of the order and maÌ„ner of expouÌ„ding of scripture as it appeareth by the text If then S. Paul forbiddeth a woman to expouÌ„d scripture how can a woman take vpon her to be the chief iudge of al those that expouÌ„d the scripture I mean in that very office of expouÌ„ding Scripture in decreeiÌ„g determining and enacting what religion what beliefe what doctrine shal take place And such shee must nedes be if she be a supreme head Suche do you and your fellowes make her Such authority you M. Horn throughout all this boke attribute to your new supreme heads Emperours and KiÌ„gs by you alleaged You make them to preache to teache and to prescribe to the Bishops in their CouÌ„cels what and how they shal do in their ecclesiasticall matters If then by you a supreme Gouerner in ecclesiastical maters must be so qualified as to be present in Councels of Bishops to prescribe rules for the Bishops to follow to determine what they shal do and to coÌ„firme by royal asseÌ„t the decrees of bishops yea and to make them selues decrees and coÌ„stitutions ecclesiastical but a woman by S. Paule may not ones speake in the Church that is in the CoÌ„gregatioÌ„ or assembly of the faithful and by you a womaÌ„ may not preache teach or dispute vndoubtedly both by S. Paul and by your own coÌ„fession a womaÌ„ can not be a supreme Gouernour such as the Othe forceth meÌ„ to swere I say supreme gouernour in al ecclesiastical causes No nor in so many causes by a great deale as you pretend in this your booke other Kings and Princes to haue practised supreme gouernmeÌ„t in CoÌ„sider now M. Horne how it may staÌ„d with S. Paules doctrine that a woman may be a supreme gouerner in al ecclesiastical causes namely such as you in this boke would make your Reader beleue that al Emperours Kings and Princes hitherto haue bene Now put the case as we saw it viij yeres past that in a doubtful matter of doctrine and religion to be tried by scripture the whole number of bishops agree vpoÌ„ some determinate and resolute exposition with their Clergie and would by an Ecclesiastical law of CoÌ„uocation or Councel set forth the same Al their resolutioÌ„ and determination is not worth a rush by your Othe and by your maner of talke in this booke if the Prince doe not allowe and coÌ„firme the same And how this wil staÌ„d with S. Paul in this chapter tel vs I pray you presupposing as the statute requireth that the Princes allowing though she be a woman is necessary And now are ye come to thâ—s point and driueÌ„ therto by the force of this place to say that the place doth not proue but a womaÌ„ may haue some gouernmeÌ„t in ecclesiastical causes As though the QuestioÌ„ were now of some gouernmeÌ„t only and not of Supreme and absolute Gouernment in al maner thinges and causes ecclesiastical If therefore this place do proue that a womaÌ„ hath not the Supreme and absolute gouernement in all causes ecclesiasticall but that in some and them the chiefest she must holde her peace as yt doth euideÌ„tly and ye can not denie yt then is M. Fekenham free froÌ„ taking the othe of the supremacy and then hath S. Paule vtterly confuted that Othe and your whole booke withal This I say also as by the way that yf this chapter must be taken for teaching preaching and disputing as M. Horne saith and truely that M. Iewell went far wide froÌ„ S. Paules meaning when he applied yt to the coÌ„mon seruice of the Church whereof it is no more meaÌ„t theÌ„ of the coÌ„moÌ„ talke in tauernes As for M. Hornes secoÌ„d mery mad obiectioÌ„ no maÌ„ is so mad to make such an argumeÌ„t but hiÌ„self And therfore he may as long and as iolily as he wil triuÌ„ph with him self in his own folly Yet I would wish M. Horne to speake wel of Nunnes were it but for his grandsir Luthers sake and the heaueÌ„ly coniunctioÌ„ of him and a Nonne together Which vnhappy coÌ„iunction of that VulcaÌ„ and Venus engeÌ„dred the vnhappy brood of M. Horn aÌ„d his felowes But that this folish fond argumeÌ„t is nothing like to M. FekenhaÌ„s argumente yt may easely be proceiued by that we haue alredy and sufficiently sayde M. Fekenham The .159 Diuision pag. 98. a. The third chiefe point is that I must not only sweare vpon the Euangelists that no foraine personne state or potentate hath or ought to haue any power or authoritie Ecclesiastical or Spiritual within this Realme but also by vertue of the same Othe I must renounce all forraine power and authorities which for a Christian man to doe is directly against these two Articles of our Crede Credo sanctaÌ„ ecclesiaÌ„ CatholicaÌ„ I do beleue the holy catholik â—hurch Credo SanctoruÌ„ coÌ„munioneÌ„ I do beleue the coÌ„munioÌ„ of saints And that there is a participatioÌ„ and coÌ„munion amongest al the beleuers of Christes Church which of the Apostle Paule are called Saincts Adiuro vos per DominuÌ„ vt legatur haec Epistola omnibus sanctis fratribus And herin I do ioyne this issue with your L. that whaÌ„ your L. shal be able to proue by Scripture Doctor General CouÌ„cell or by the coÌ„tinual practise of any one Church or part of al ChristeÌ„dome that by the first Article I beleue the holy Catholik Church is meant only that there is a Catholike Church of Christ and not so that by the same article euery ChristiaÌ„ man is bound to be subiect and obedient to the Catholike Church like as euery member ought to haue obedieÌ„ce vnto the whole mystical bodie of Christ. And further when you shall be hable to proue by the second Article I dooe beleue the Communion of Saints is not so meante that a Christian man oughte to beleeue such attonement suche a participation and communion to be amongest al beleeuers and members of Christes Catholike Churche in doctrine in faith in Religion and Sacramentes but that it is laufull for vs of this Realme therein to dissent from the Catholike Churche of Christe dispersed in all other Realmes and that by a corporal Othe it is laufull for
vs to renounce and refuse to haue communion with the Catholike Church so dispersed bycause it is a forrayne authoritie and power out of this Realme when soeuer your L. shal be hable to proue this by Scripture Doctour Generall Councell or yet by continuall practise of any one Church or parte of al Christendome Than shal I in lyke manner yelde in this third point and with most humble thankes shal thinke my selfe very well satisfied therein M. Horne This thirde chiefe pointe is .541 nothing els but a misshapened lumpe of vvordes conteining firste an argument grounded vppon a kinde of Opposition that no vvise or learned man euer redde of but is nevvelie forged and hammered out of your ovvne braine Then an issue to haue me prooue that thinge vvhiche beinge rightly vnderstanded no Christian doth doubte of or vvill denie And laste of all an huge heape of flatte and manifeste .542 Lyes againste the vvhole Realme to set a good face vppon an euill fauoured cause vvhich can finde no helpe or ease by plaine and simple truthe The vveightie burden that you are loden vvith and can not beare is that you must by Othe renounce all foreine povver and authoritie the cause that maketh you fainte and feeble is that it is directly againste tvvo Artiles of our Creede So that your feeble reason is grounded after your simple skill vppon the place ab oppositis pugnantibus Before I aunsvvere to the argument I vvill put the Reader in remembraunce of the diuision vvhiche you make chopping and chaunginge one .543 Article in tvvaine to make some shevve of an heinous matter Surely it vvere ouermuche detestable if you vvere moued to svveare but against one article of our Creede as yee vvere neuer moued by me either to or fro to svveare anie thinge at all There be three symboles or Creedes vvhiche haue bene allovved and receaued of Christes Catholique Churche The symbole of the Apostles of the Nicen Councell and of Athanasius The Apostolicall is so called bycause it vvas collected as some saye by the tvvelue Apostles and therefore conteineth as the commonly receiued opinion is in Christes Churche according to the number of the tvvelue Apostles but tvvelue Articles vvhiche are called in the vsuall speache of the Catholique Christians the tvvelue Articles of our Creede or beliefe If this I beleue the communion of sainctes be a seuerall Article from this I beleue the holy Catholique Churche as you doe phantasie then there muste needes be at the leaste thirtene Articles of the Creede contrarie to the .544 vniuersally receiued opinion of the Catholique Churche You vvere vvonte to staye your selfe muche vpon the custome of the Catholike Churche and vvoulde vrge stiflie although not so trulie the vniuersallie receiued opinion of the Catholique Churche as a matter that might not bee reiected or denied and hovve chaunceth it novve that you are become suche a chaungeling that cleane .545 contrarie to the vse of the Catholike Church vvhiche acknovvledged but tvvelue you vvil make thirtene Articles of the Creede at the leaste Besides thâ—s the Catholike Church in the tyme of Cyprian and Augustine and before also dyd not reken or iudge these to be tvvo seuerall Articles but did coumpte them one article concluding these vvordes the communion of Sainctes in this sentence I beleue a Catholique Churche of Christe recyting the Symbole vvithout rehearsall or mentioning the communion of Sainctes as it is plainely sette foorth by S. Cyprian and Augustine in theyr expositions of the Apostolicall Creede The matter meant by the communion of Sainctes is vttered in these vvordes I beleue the holy Catholike Churche of Christe VVherevnto hath bene added sence these auncient Fathers tâ—mes as it maie seme by the vvaie of explication communion of Sainctes to expresse in plainesse of speche that Christes Catholique Churche is nothing els but a felovvship and coÌ„munion of faithful ones vvhich are sainctes Novv let vs see hovv to svveare as this third chiefe point of the Othe setteth forth is directly against this article of our Creede I beleue the holy Catholike Church the communion of Sainctes All true subiectes ought and must renounce and forsake all foraine iurisdictions povvers superioririe prehemineÌ„ces and authorities of euery foraine Prince and prelate state or potentat This is the propositioÌ„ of that part of the Othe to the vvhich adioyne this proposition all true subiectes ought and must beleue an holy Catholike church of Christ the coÌ„munion of sainctes Espy novv vvhat opposition is betvvixt these tvvo propositions that they may not both matche together and be verified in one true and faithful subiect The one say you is directly against the other Then say I there is a direct oppositioÌ„ and repugnancy betvvixt them by due examination vve shal find out the oppositioÌ„ Trie the partes of these propositioÌ„s seuerally vvithout the verbe that coupleth them together and you shal not find any opposion either coÌ„trary relatiue priuatiue or disparat ioyne them together vvith the verbe that coupleth aÌ„d being propositions they are not one against the other coÌ„trary subcoÌ„trary subalterne nor 546. coÌ„tradictory aÌ„d therfore vntruly aÌ„d not lesse vnskilfully babled of you that the one is directly against the other vvhen a yong scholer that hath red but the rudimeÌ„ts of his Logik could haue sene and iudged that ther is in theÌ„ no oppositioÌ„ or repugnancy at al. To renouÌ„ce aÌ„d forsake .547 Antichrist and his church by othe or knovvlege and to beleue in Christ and rightfully by al maner of vvaies standeth neither directly nor in directly one against the other but are matched together and agreeth iuÌ„pe one vvith the other Surely your eyes vver not matches neither vvere your vvittes at home vvheÌ„ you spied out this repugnancy if you had not published this learned peece of vvorke your friendes should neuer haue knovven vvhat an huge heape of coÌ„ning and knouledge is hiddeÌ„ in that litle head of yours The demauÌ„d in your issue is easely proued by the descriptioÌ„ or definitioÌ„ of Christes true Catholike church The catholike Church of Christ is a multitud society and coÌ„munioÌ„ of sainctes and faithful ones that haue ben shal be and are novv one liue in the earth hovve and vvhersoeuer they be diuided and dispersed in time and place the vvhich multitude of saintes haue a participatioÌ„ in coÌ„munioÌ„ amoÌ„gst theÌ„selues of al good things geueÌ„ grauÌ„ted and grovviÌ„g froÌ„ god through Christ of spirit faith sacrameÌ„ts praier remissioÌ„ of syns and heaueÌ„ly blisse and are vnited to Christ their head by faith and fastened together amoÌ„gst theÌ„selues as meÌ„bers of one body vvith the boÌ„d of loue To this catholike Churche euery Christian man is bounde to bee subiect and obedient as a member ought and may be subiect and obedient to the body And vve doo teache and coÌ„fesse in this Church such an attonemeÌ„t participatioÌ„ and coÌ„munion among all the members in doctrine faith ReligioÌ„ and SacrameÌ„ts that neither this
nor any other Realme may laufully dissent froÌ„ this Church or renouÌ„ce and refuse to haue coÌ„munion therevvith as God be praised vve of this realme do novve shevve our selues by al ChristiaÌ„ meanes neuer more at any time to .548 agree and coÌ„sent in the vnity of this Catholike Church in necessary doctrine right faith true ReligioÌ„ and the right vse of Christes Sacramentes The foule .549 lies that you heape together vvherevvith shamefully to defoyle your ovvne neast and natiue couÌ„try neadeth none other coÌ„futatioÌ„ thaÌ„ only to make theÌ„ plaine to be seen and iudged of al meÌ„ that the Realme may be sory that euer it nestled so vnnatural and filthy a byrde and your friendes ashamed of so malicious and impudent a Liar This is a levvde .550 Lie that this Realme dissenteth froÌ„ the Catholike Church in the forenamed poiÌ„ts This is a .551 shameful Lie that by corporall othe or any other vvaies vve renounce and refuse to haue coÌ„munion vvith the Catholike Church of Christe And this is a monsterous .552 Lye that the catholike Church is a foraine authority aÌ„d povver out of this Realm VVho vvas euer so madde as ones to thinke or so doltish as to speake any thing againste the Catholike Church but specially to forsake it and that bicause it is a foraine povver and authority The Othe maketh no mention in any one vvorde of the Catholique Church it speaketh of .553 a foraigne Prince Prelate and PoteÌ„tate and so of the foraigne Povver and authority of suche a foraigne state VVherevpon M. FekenhaÌ„ coÌ„cludeth as it vvere by ReuelatioÌ„ in a MoÌ„kishe dreame vvithout rime or reason that therfore the catholike Church is forsakeÌ„ as though there vvere no differeÌ„ce betvvixt a foraine Prince or prelate and the Catholique Churche or that the Catholique Church might be called a foreine Povver or a forine authority to a ChristiaÌ„ Realm This is such a nevv kind of Diuinity is vvas neuer heard or redde of in any vvriter no not in the LegeÌ„d of GoldeÌ„ Lies The .4 Chapter defending M. Feckenhams thirde chiefe poynt and prouing euidently that the Othe destroyeth two Articles of our Crede And by occasion of the protestantes dissension in these lowe Countres heâ—e Stapleton THE effect of M. Fekenhams third poynt resteth in this that he caÌ„not vouchsafe to take the othe for that it is against two articles of the faith I belieue the holy catholâ—ke Church and I belieue the coÌ„munioÌ„ of Saints For the which argumeÌ„t M. Horn setteth vpoÌ„ him with great force both of diuinity and logike He maruaileth that M. FekeÌ„haÌ„ coÌ„trary to th'opinioÌ„ vniuersally receiued of al the catholik Church maketh of xij xiij articles of the crede making the coÌ„munion of saints an article of the faith which was none in the time of S. CypriaÌ„ and S. Augustine Then like a lustie logicioner he auoucheth that there is no way any coÌ„tradictioÌ„ to the catholike faith in taking an othe for the renouncing of al foraine power Last of al he setteth forth a definitioÌ„ of the catholike church Suerly M. Fekenham had nede beware now least M. Horne proue him an heretike for he can not be farre froÌ„ heresy that mainteineth an opinioÌ„ coÌ„trary to the vniuersal church But because ye charge him so hardly M. Horne we muste see wel to the matter and we muste coÌ„sider somwhat exactly whether there be no more articles then xij to be belieued And here though ye beare the countenance of a great Bishop I must be so bold to bring you to your cathechisme and to seuer euery thing into his owne proper kinde The first article then is I belieue in God The .2 I belieue in God the Father The .3 that he is omnipotente The .4 that he is the creatour of heaueÌ„ and earth The .5 I belieue in Iesus Christ The .6 I belieue he was coÌ„ceiued of the holy ghost The .7 That he was borne of the virgin Marie The .8 That he suffâ—ed vnder Pontius Pilatus and the .9 that he desceÌ„ded into hell The .10 that he rose fâ—oÌ„ death the .3 day The .11 that he asceÌ„ded into heauen and the .12 that he shall come to iudge the quicke and the dead Here haue ye alredie twelue articles the denial of any one of theÌ„ being opeÌ„ heresie And theÌ„ immediatly haue we yet certaine articles more As I belieue in the holy ghost I belieue the catholike church the coÌ„munioÌ„ of saints the forgiuenes of sinnes the resurrectioÌ„ of the fleshe and the life euerlasting Denie me yf ye dare M. Horne any one of these to be an article of our faith coÌ„teined by expresse words in the coÌ„mon crede I say nothiÌ„g here of many other articles that ye are aswel bound to belieue as these As that Christe is consubstantial to the Father that he hath two natures and two willes and that the holy Ghost procedeth from the Father and the sonne with such like The opinioÌ„ of many learned meÌ„ in the churche is M. Horne that there be fowrtene articles of the faith wherin aswel the diuines as the canonistes do coÌ„moÌ„ly agree And to omitte other couÌ„tries the bishops of EnglaÌ„d in their sinodes haue determined aÌ„d takeÌ„ order by diuerse coÌ„stitutions prouincial that aswel the articles of the faith accordiÌ„g to this nuÌ„ber as the .10 coÌ„mauÌ„demeÌ„ts should be quarterly expounded and declared to the people by theire curates in the vulgar tong Truth yt is that they are commonly called the .12 articles of the faith not because they are precisely but xij But because yt is thowght that the Apostles before they were dispersed abrode in the worlde to preache made eche one a parcel of the coÌ„mon crede And for that cause they are vsually called the .12 articles Or for that they be reducible to .12 principal articles to the which some do reduce theÌ„ or to .14 as they are vsually reduced in the Schooles In this sort the Article of the coÌ„munion of Saints may be coÌ„prehended in the Article of the holy Catholike Church Vnder the whiche as ye say S. CypriaÌ„ and S. Austine do coÌ„prehend it Yet in this point ye are deceiued that ye suppose the expositioÌ„ of the Crede to be made by S. Cyprian For it is not his expositioÌ„ but Ruffinus or some others as the thing it self sheweth most euideÌ„tlie Touching the .2 point we feare nothing your Logike nor your high cuÌ„ning wherby ye tel vs of an oppositioÌ„ contrary relatiue priuatiue and disparatiue and of Propositions coÌ„trary subcoÌ„trary subalterne and coÌ„tradictory Lesse Logike might haue serued M. Horne for ye do not soile M. FekeÌ„hams but your own Argument And then is it an easy matter for a man framing an argument of his own to frame also what solution it pleaseth him But let vs take M. Fekenhams true argument and we shal find a plaine contradictory which is the extremest of al oppositioÌ„s betwen the tenour of the Othe and betwen this Article of
our Crede that M Fekenham here toucheth This is you say your self here M. Horne the propositiō of that part of the othe Al true subiects ought and must forsake al foraine iurisdictiōs powers superioritie praeeminences and authorities of euery foraine Prince and Prelate state or Potentate The propositiō of M. Fekenhā is that to beleue the holy Catholik Church is as much to say as to be subiect and obediēt to the Catholik Church But the Catholik Church cōprehēdeth al the corps of Christēdom as wel without the realme as within the realme subiect and obediēt to one head the Pope of Rome And this Pope of Rome is to you a foraine Prelate Power and Potentate as your self doth afterward expoūd it Ergo by vertue of the oth you force al the Quenes subiects to renoūce and forsake al the corps of Christēdom without the realm which is as I haue said the extreme cōtradictory to this Al true subiects ought and must beleue obey and be subiect to the whole corps of Christendom as well without the Realme as within You answer The Othe maketh no mētion in any one word of the Catholike Church But I replie In that you exclude al foraine power and authoritie you exclude also the Catholik Church which is no lesse forain to you thē is the Pope to whom that Church is subiect as the body to the head You saye the Othe speaketh of a foraine Prince Prelate and Potentate and so of the foraine power and authority of such a foraine state but I replie First that you belye the Othe For the Othe speaketh not of a forraine Prince Prelate and Potentate but of euery foraine Prince Prelate and potentate as but the second leafe before your selfe describeth this part of the Othe And so expresly you renounce as al Princes so all Prelates of Christes Churche whiche is the whole Catholike Church And so the Othe is plaine contradictory to this Article I beleue the Catholique Churche Secondarily I replie that the foraine authoritie of such a foraine state is in your sense the whole Churches authoritie subiect to the Pope of Rome And so ones again by the report of your Oth in renoūcing al forain autority you renoūce al the Churches authority without the realme of Englād as much to say you renoūce to beleue ād obey the Catholik church And as much to say you protest by oth to beleue and obey only the church within the realm of England Cōsider now good Reader whether this third part of the oth be not mere cōtradictory in effect to this article of our Crede I beleue the Catholike Church supposing that we must not onely beleue but also obey and be subiect to the Catholike Church Which is the Argumēt that M. Fekenham proposeth and is the demaund in M. Fekenhams issue To the which M Horne answereth neuer a whit But frameth a nother opposition such as in deede might well become a dremer in his dreme Againe betwen this Article of our Crede I beleue the Cōmuniō of Saints ād your othe I renoūce al foraine iurisdictiōs power superiority praeeminēce of euery foraine Prince and Prelate is a plaine and extreme cōtradiction For as to renoūce euery forain Prince bīdeth al the subiects of Englād to obey ōly the prince of that lād and no prince out of the lād in al tēporal causes ād things which part of the Othe no Papist in England euer refused to take and which for my part M. Barlow of Chichester can beare me witnesse I refused not but expreslie offered my self to take at what time vpō refusal of the other part he depriued me as much as laie in him of my prebend in that church so to renoūce euery forain Prelate as the othe expresly speaketh bindeth al the subiects of England to obey only the Prelates of that lād and not to obey any Prelate without the land what soeuer he be in any spiritual or Ecclesiasticall cause Which is as euery man may see the extreme cōtradictory to this Article of our Crede I beleue the Cōmunion of Saints Wherby is ment as M Fekenhā reasoneth and M. Horne denieth not nor can with any shame deny that euery Christian man ought to beleue a perfecte attonement participation and cōmunion to be emongst al beleuers and members of Christes Catholike Churche in doctrine in faith in religion and sacraments He confesseth also that it is not lauful for vs of the realm of England therin to dissent from the Catholik Church of Christ dispersed in al other Realms This is a most true and inuincible opposition betwene the Othe and the article or parte of our Crede most truly and learnedly set forth by M. Feck lewdly dissembled ād no whit answered by M. Horn. Now though you and your felowes M. Horne wil seme to expound by the authority of euery foraine Prelate the authority of the Pope only yet who seeth not what an heape of absurdities doo folow therof For first is the Pope euery forain Prelate or yf he be not why sweare you against euery forain Prelate Secondly is euery forain Prelate the Pope then haue we I trowe more Popes then one Thirdly why should yow rather meane by a forain Prelate the B. of Rome in Italy then the B. of Millayn in Lombardy the B. of Toledo in Spain the B. of Lisbona in Portugal the B. of Parys in Fraunce the B. of Ments in Germany or any other bishope in these lowe Countries here in Sicily in Polonia in Prussia or any other where without the Realm of Englād Or what is ther in the B. of Rome to make hī forain which is not also in al the forenamed bishops yea ī al catholik bishops beside those of the realm of Englād Fourthly when you renounce euery forain Prelat ▪ You doe plainly renoūce al Prelates whatsoeuer without the realm of Englād and so you renoūce al society cōmuniō ād Feloshyp of saints that is of faithful folk in the Church of Christ. Fiftly albeit the othe had expresly named or entended to renoūce the pope only yet in so doing they had renoūced al Catholik bishops beside And that not only because al Catholike bisshoppes are subiect to the Pope as to their head whereby renoūcing the Head you renoūce also the bodye vnder that Head but also because the faith the doctrin ād the religiō of the Pope of Rome is no other thē the faith doctrin ād religiō of al other Catholik bishops Neither is the faith of other Catholik bishops any other faith thē the Pops faith is Therfor who renoūceth by othe the Pope of Rome for a forain Prelat and his faith ād doctrine for forain he renoūceth also by othe the faith and doctrine of al other Catholik bishops without the Realme of England for forain Sixtly in renoūcing all power and Authority of euery forayn Prelat you renoūce the Lutherā and Sacramētary Superintēdents of Geneua of Zurich of Basil of Wittēberg
history of venerable Bede Let any one of them al disproue the reasons there brought out of the Psalmes the prophets and of the Ghospel if he caÌ„ wherby it is clerly proued that that Church only which you cal papistry must be the true Church of Christ. I speake not this vpon any confidence of my owne doinges which I doe sincerely acknowleadge to be very simple and base but vpon the confidence of the cause which I doe assuredly knowe in this pointe to be so stronge that al the heretical assaultes you shal make against it shall neuer be able to shake it Thus of that Now wheras the Catholik Church requireth as M. Fek. sheweth a coÌ„munion of Saynts in one doctrine one fayth of Sacraments and other things the lack of this coÌ„munioÌ„ and participatioÌ„ of this one fayth doth bewray what your Church is which sore fayne would ye salue but with howe euideÌ„t and howe notorious a lye ye force not For what passiÌ„g aÌ„d shameful impudeÌ„cy is it for you to vaunt your self and your newe Ghospel to be at an attonement and agreemeÌ„t in religion seing that it is so euideÌ„t to al the world that the Lutherans and the Zuinglians be at the daggers poynte with their hot coÌ„tentioÌ„ in the sacrameÌ„tary matter If the Church nowe of England be Catholike then is the Saxonicall and Germanical Church hereticall As contrarywise if Luthers Church be catholik then is your Church heretical Howe can ye bragg as ye doe that you nowe agree and consent in the vnyte of this Catholyk fayth in necessary doctrine at home so much you say as neuer at any time more seinge that so late one of your owne protestant bishops in opeÌ„ parliameÌ„t stood against your boke of articles lately set forth as agreed vpoÌ„ in your coÌ„uocation And seing the sayd boke offâ—ed vp to be confirmed by parliament was reiected But what a perpetual shame is it to you M. Horn and all your holy brotherhood that yet to this howre the tragedy of your horrible dissension lasteth euen in the first foundation of your ragged Ghospell in these lowe Countries here of Brabant and Flaundres If you know not the case I will shortly certify you the newes In the towne of Antwerpe your brethren the Sacramentaries of Geneua had theire churches fairly built The Lutherans also had theire churches This was euident to the eye Our owne countremen the marchants ther can beare me witnesse Is this an agreement M. Horne that you must eche haue your Churches a parte your seuerall preachers your parted congregations that one muste be called the Martinistes Church of Martin Luther so called the other must be called the Caluinists Church of Caluin of Geneua But forth It came to the point in Antwerpe that the Caluinistes tooke armes against their Prince the .xiij. of Marche last being thursday A worthy monyment of their holy profession For wil you knowe the cause why Forsoth because the same daye in the forenoone certain of their brethern to the number of 200. and vpward were slayne in the fielde beside a number drowned in the ryuer and taken aliue nigh to Antwerpe by a power of the Lady Regent which said brethern with a great number more had made a profession which also for certain dayes they had put in practise to range aboute the Countrie and to ease al Churches and Churchmen of their goods mary yet of conscience not iniuring any laye man The quicke iustice done vpon such open robbers and theues the holy brethern of your sect not abyding foreseing that yf such pageants were longe played their partes were like to followe moued them immediatly as I said to take armes against their Prince in Antwerpe to require the kays of the gates the Churches of the Catholikes to be disposed at their pleasure the expulsion of al religious persons and priests c. All which things were graunted vnto them by the gouernor of the town vpon a dayes deliberation that al thinges might be done quietly And they thus for the space of .ij. nightes and one day ruled al the roste in Antwerpe What outrages in that small season they committed namely vpon the poore grey friers whose knowen vertues irked them most aboue al other orders I let passe The Saterday being the .x. of Marche in the morning wheÌ„ your brethern the SacrameÌ„taries M. Horn contynuing stil in Armes aÌ„d gapiÌ„g hourely for the satisfying of their gredy appetite thought presently to become Lordes of so riche a towne they sawe sodenly in Armes brauely and strongly appointed against them not only the Catholike marchaÌ„ts Italians Spanyardes Portugalles Burgunyons aÌ„d Antwerpians them selues but also they sawe M. Horne to their great greefe the very Martinistes or Lutherans betwene whom and you you pretend allwaies such agreement in Armes also against them And that morning lo M. Horne was the last ioyful houre that your SacrameÌ„tary brethern sawe in that towne For immediatly finding themselues to weake they were faine to yeld vp the attillery which vppon the soden two dayes before they had seasoned vpon and in stede of their beggarly and trayterous crie of which all Antwerpe before did ring in stede I say of Viue le Geus to crye full sore against their hartes Viue le Roy. God saue the kinge From that day forewarde your brethern went backewarde ValeÌ„cene the first and chief rebelling towne wythin ix dayes after was taken The preachers within xiiij dayes after that bothe Sacramentary and Lutheran haue voyded the towne yea the whole countre God be praised But this I tell you M. Horne that you may note howe the Lutheranes them selues stode in Armes against the Caluinistes Protestants against Protestants yea in the quarell of protestanticall prowes In like maner in the yere .1561 in Aprill the Senat of Francford being LutheraÌ„s banished out of their towne the renegat Caluinistes of Fraunce In the same yere the inhabitans of Breme being Caluinistes draue out the LutheraÌ„s If all this will not serue to proue a clere and playne dissensioÌ„ in matters of religioÌ„ against you theÌ„ behold an other argumeÌ„t inuincible M. Horne Your brethern the Sacramentaries in Antwerp haue published in print a ConfessioÌ„ of their false faith The Lutherans or Martinists haue printed also an other of theirs Both are coÌ„futed by the Catholike Doctors of this Vniuersity The first by FraÌ„ciscus Sonnius B. of Hartoghenbusch The other by Iudocus Tiletanus a learned professour of Diuinitie here The Lutherans pretend to be called by the Magistrates of Antwerp The Caluinists for lacke of such authority haue printed their ConfessioÌ„ CuÌ„ gratia priuilegio Altissimi With grace and priuilege of the highest And this lo was I trow a more Special Priuilege then M. Iewels was though he priÌ„ted his Replie to With Special Priuilege But such Priuileges of he highest euery rascal heretik can pretend no lesse then the Sacramentaries And this is a high Diuinitie the publishing wherof passeth al Princes Priuileges and must be set
that all iurisdiction as well Secular as Spirituall sprang from the King as Supreme head of all men By the said commission among other things the Bishops tooke their authoritie not only to heare Ecelesiastical causes iudicially but euen to geue holye orders also as appeareth by the tenour of the same They receiued also by vertue of the commission all manner of power Ecclesiastical and al this no longer then during the Kings pleasure And therefore within three moneths afterward all Bishops and Archbishops were inhibited to exercise any Ecclesiasticall iurisdictiō vntil the visitation appointed by the king were ended There was also an other inhibition made that no Bishoppe nor anye other Ecclesiasticall person should preache any sermon vntil such time as they were specially thereto licensed by the king And haue you not read or heard M. Horne that in the second yeare of king Edwarde the .6 letters were sent from the L. Protectour to the Bishop of Winchester D. Gardiner commaunding him in the kings behalfe and charging him by the authority of the same to absteine in his sermon from treating of any matter in controuersy cōcerning the Sacramēt of the Aulter and the Masse and only to bestowe his speache in the experte explication of the articles prescribed vnto him c Knowe you not that two yeres after that the said Bishop being examined before the kings Commissioners at Lambeth the tenth article there layed against him was that being by the King commaunded and inhibited to treate of any mater in controuersie concerning the Masse or the Sacrament of the Aulter did contrary to the saied commaundement and inhibition declare diuers his iudgementes and opinions in the same And that in his final pretended depriuation made at Lambeth the 14. of Februarie this as it is there called disobedience against the kinges cōmaundement is expressly layed against him Did not the king here take vppon him the very firste cohibitiue iurisdiction as you cal it Dyd he not abridge Christes commission geuen immediatly to Bishopes and limitte the exercise thereof to his owne pleasure and commaundement Againe were there not iniunctions geuen by the sayed king Edwarde to the Bishope of London D. Bonner with Articles thereto annexed for him to preache vpon And dyd not his great examination and depriuation ensewe thereof Looke in your felowe Foxe and you shall finde the whole set out at large If therefore by the Othe now tendred the Queenes highnes meaning is to take vpon her so much and no more of spiritual authority and power then king Henry and king Edwarde enioyed and did iustly claime for they had no more thē all which you auouche to be your constant assertion and the true meaning of the Othe see you not that by the othe euen the Authoritie of preaching Gods word which Authority and commissiō Bishops haue immediatly from God dependeth yet of a furder commission from the Prince which you cal an horrible absurditie See you not also that the Bishopes had al maner of ecclesiastical punishment geuen them by the princes commission without any suche commission made as you imagine touching excommunication Thus haue you taken awaye the very Scripturely visitation Reformation and Correction as you call it from the Bishoppes and from theyr commission geuen to them by the woorde of God and haue made it to depende vppon a further commission of the Queenes Hyghnes pleasure For that by letters patentes shee maye and hath inhibited for a season the Bishoppes of her realme to preache the worde of God as her brother kinge Edwarde before did And this you call M. Horne An horrible absurditie as it is in dede moste horrible and yet such as you see by vertue of the Othe our Princes bothe may and haue practised Woe to them that induced good Godly Princes therevnto For in dede hereof hath proceded the whole alteration of religion in our country And hereof it followeth that religion in our countrie shal neuer be setled or of long continuaunce excepte Princes alwaies of one minde and Iudgement doe Raygne Hereof it followeth that we shall neuer ioyne in Faithe and Doctrine with other christened Realmes and with the whole vniuersal Church except our happe be to haue a prince so affected as other Christen princes are Hereof it followeth that though our Prince be Catholike yet thys Authorytie standinge our Faythe is not Authorysed by Gods worde and the church but by Gods woorde and the Prince that ys by Gods woorde so expounded and preached as the prince shall commaunde and prescribe it Briefely hereof foloweth that the faith of England is no faith at al builded vpon the authority of God and his Ministers who haue charge of our soules but is an obediēce only of a temporal law and an opinion chaungeable and alterable according to the lawes of the Realme These are in dede moste horrible absurdities and moste dyrecte againste the vnitie of the Churche whiche aboue all thinges ought to be tendred and without the whiche there is no saluation This destroyeth the obedience of faithe and setteth vp onely a philosophicall perswasion of matters of Religion This cleane defaceth all true Religion and induceth in place therof a ciuil policie To cōclude this maketh a plaine and directe waye to al heresies For if euer which God forbidde any Prince of our land should be affected to any heresie as of Arrianisme or any such like the supreme Authority of the prince remaining as the Othe graunteth and as king Edward practised should not al the Bishops either be forced to preache that heresy or to leese their bishopriks other placed in their romes which to please the Prince ād to climbe to hònor would be quick enough to farder the procedings Any man of mean cōsideration may see these inconueniences and many moe then these which of purpose I leaue to speake of To returne therefore to you M. Horne whether you and your fellow Bisshops haue special cōmission from the Quenes Ma. for the exercise of your iurisdictiō I know not But I am most credibly informed ye haue none And as for excōmunicatiō ye wil haue none of her neyther wil ye acknowlege any such authority in her And therfore ye had nede to looke wel to your self and what answere ye will make if ye be ones called to an accompt either for this kind of doctrine so derogatory to the statutes and the Quenes M. prerogatiue that ye would seme to maintaine either for the practise of your iurisdiction without any sufficient Commission Remember now among other things M. Horne whether this dealing be agreable to your Othe by the which ye promised that to your power ye would assist and defend al iurisdictions priuilegies preheminences and authorities graunted or belonging to the Quenes Highnes her heires or successours or vnited and annexed to the imperiall Crowne of the realme Ye may thinke vpon this at your good leasure Remember also how you wil stand to this your
not S. Paule say that Agar ād the mount of Sina did represent the olde Lawe and Ismael the Iewishe Synogoge as Sara and Hierusalem doe represente the ghospell and Isaac the Churche of Christe which is our mother as Saint Paule there saieth Doth not S. Paule there bidde the Church of the Gentiles that was before Christ barren and idolatrouse to reioyce for that she should passe the Iewes and the Synagoge in all vertue and in number of people And doth not he further say that as Ismaell persequuted Isaac so should the false Iewes the infidelles and heretikes persequute the true Churche of Christe And who is this Ismael yf ye be not that doe not onelye persequute the Catholiques but vilanouslye slaunder the whole Churches as Turkishe and idolatrouse and as voyde and barren of al true relligion Doth not the said S. Paule write also that our Fathers were all vnderneath a clowde and that all passed the sea and that all were baptized by Moyses in the clowde and in the sea and that thei all did eate one spirituall meate Doth not he also playnelye saye that these thinges chaunced to them in a figure Here here is the figure Maister Horn not of the carnall sacrifices only signifying the sacrifice of Christe but of two of our greatest Sacramentes yea and yf there be no moe in number then ye and your fellowes saye of all our sacraments Here S. Paule saieth plainely that those thinges that chaunced to the Israelites passing the read sea and eating Manna were shadowes and figures for vs that is the read sea of our baptisme the Manna and the water that flowed out of the Rocke of our Manna that is of the bodye and bloudde of Christ that the Christians receaue in the blessed Eucharistia As S. Ambrose S. Augustine and the other fathers do moste fully and amply declare Here might I by this figure inferre many things against your detestable doctrine and blasphemy blowen out againste our heauenly Manna in the forsayd sacrament but we will not goe from our matter Many like places of S. Paule I do here omitte which may iustifie M. Fekenhams sayinge of the which it pleaseth yow to pycke out that one that seemeth to yowe weakest and yet it is as strong or stronger thē any other For though S. Paule doth speake in that place of the sacrifice of Christ that was shadowed by the carnal sacrifices of the Iewes and goeth about to proue that by the sacrifice of the Lawe synne was not taken away but by the only sacrifice of Christ yet the reason that he layeth forth for the maintenaunce of his assertion can not be restrayned to the carnal sacrifices only but is a general rule to argue from the olde Testamente to the newe that is that the old Testamente was but a shadowe the newe testament is the very expres image of the celesticall and heauenly thinges And therfore Dionysius Areopagita Gregory Nazianzene and others say that the Church of Christ stādeth as it were in the midle betwene the state of the sinagog of the Iewes and the state that shal be in heauen whervppon it will follow that as those thinges that be done in the Church presently are a figure of those things that we shall see in heauen as S. Paule calling our present state in enigmate teacheth so those things that chaunced in the sinagog were a figure of those thīgs that now are don in Christes Church And as our present state walking by fayth is yet but in aenigmate in a darke representation but afterward we shall see the glory of God facie ad faciem face to face as S. Paule teacheth so the state of the olde lawe was accordinge to the Apostle also Paedagogia ad Christū an Introductiō to Christ and as Gregory Nazianzen calleth it Vallum quoddam inter Deum idola medium a certayne trenche or walle set indifferently betwene God and Idols so as we should passe from that to God as from the sampler to the veritie frō the figure to the thinge and frō the shadowe to the body And therfore among other things frequented in the Church the ecclesiastical Hierarchia or supreamacy as it is a lyuely and an expresse image of one God in heauē aboue so many and infinite nombers of holy spirits so no doubt it hath his shadowe in the olde testament And what other was he that M. Fekenhā here speaketh of but the high priest M. Horn And was not he the supreme iudge of all matters ecclesiastical In al which causes lay there not an appeale from all other priestes iudegments in doubtful cases to him keping his residence in Hierusalem euen as the course of all appeales in suche matters runneth nowe from all partes to the pope remayning in Rome This is euident by the place that maister Fekenham citeth where yt ys writen that yf any man stubbornelye and proudely disobeyed the priestes commaundement that he shoulde by the commaundement of the Iudge be putte to death The practise of this supreme iudge in causes Ecclesiasticall may be easely iustified by many examples of the olde testament namely by the doinges of the good kinge Iosaphat who in the state of the lawe beinge the figure renewed those thinges infringed and broken then by the idolatrouse and hereticall Iewes the true image whereof so longe kepte and reuerenced amonge the Christians is nowe broken by yowe and suche as yow are This Iosaphat placed at Hierusalem the leuites and priests and the chiefe of the famylyes of Israell to heare suche causes as shoulde be deuolued thither from all other quarters touching any question of the Lawe of God concerning matters of beliefe touching commaundements pertayning to the precepts moral touching ceremonies and touching iustifications that is iudicial precepts geuen for the keping and obseruation of Iustice. In all theis the Leuites and priests and the chief of the familyes were the Iudges Amarias the highe priest being chiefe ouer them al in theis and such other matters pertayning to God and to religion Thus lo at length ye see the shadowe and figure Maister Horne in the olde lawe mete together not onely for the sacrifice of Christe but for the highe and chiefe prieste also that should be amonge the Christians aboue all other states spirituall or temporall in all the world◠Neither can ye nowe either deny this plaine and euident figure or deny that there is any good sequele of argumente to be deriued from the figure of the olde Lawe to the newe testament And verely to leaue all other things that may be thereto iustly sayed you of all men can leste disallowe this kinde of collection and arguing whiche to iustifie your newe Laical primacy haue vsed the sayed argument your selfe Neither doe I buylde so muche vppon the figure nor make so greate accompte of yt as I doe of the drifte and force of very reason that muste dryue vs to condescende to the order of the Church
ovvn office vvithout any suit made to the Emperour to execute that vvhich belonged vnto them selues Themperour refused to iudge the quarreling accusations of the bisshops assembled at the Nicen Councel one quarreling and accusing an other and referred the iudgement of them to Christ. This vvas his modesty Policy and prudent foresight least by sifting those priuat quarrels he might haue hindred the common cause as I haue said before and is plainly to be .629 gathered of Ruffinus and Nicephorus and .630 not for that he thought his authority might not stretche so farre as to iudge the Priests and their matters as ye vvould haue it to seme for as he him self protesteth this aboue all other things to be the chief scope and ende of his Emperial authority namely that the Catholik Church be preserued in vnity of faith sincerity of loue coÌ„cord in godly ReligioÌ„ and that the diseases therein as Schismes Heresies c. might be healed by his ministery euen so forsoke he no occasion or meane vvhereby to vvork forth this effect of his ministery and office vvhether it vvere at some tyme by relenting and remitting somvvhat of his autority or by exercising the same to the vtmost in al matters and ouer al persones He thought it the best for this tyme by .631 relenting to beare vvith the vveakenes of those fathes thereby the better to encourage theÌ„ to staÌ„d fast and ioyntly against the coÌ„mon enemy for the furtherance of the truth But aftervvad vvhan the CouÌ„cel or Synod vvas assembled at Tyre by his coÌ„mmauÌ„demet aÌ„d that Athanasius had made coÌ„plaint vnto him of the vniust dealing of that councel to deface the truth themperour did exercise the ful authority of his ministery and called al the Bishops vnto hiÌ„ to this end that he by his 632 supreme authority might examine their doiÌ„gs aÌ„d iudge of the vvhole CouÌ„cel vvhether thei had iudged vprightly aÌ„d dealâ— sincerely or not This he did at the suite of the most godly bisshop Athanasâ—ê° vvho vvold not haue attributed this .633 authority to the Emperour if it had not apperteined to his iurisdiction to haue iudged the bisshops and their doinges â–ª vvither vvould the Catholique Fathers of that tyme haue suffered this and many other such like doinges of this most ChristiaÌ„ Emperour to haue passed vvithout some admonition or misliking if they had not acknovvledged the authority in him to be lavvful He commaunded the Bisshops euery vvhere to asseÌ„ble at his appointmeÌ„t vvher and vvhaÌ„ he vvould He sharply reproueth AlexaÌ„der Bishop of AlexaÌ„dria and Arius for the contention stirred vp by them He 634 iudged Cecilianus Bisshop of Carthage to be lavvfully coÌ„secrated and ordered and condemned the Donatistes And these Bisshoppes assembled at the Nicen Councell by his commaundement â–ª of vvhom ye speake acknovvledged the Emperour to haue authority to iudge them and their causes .635 or els they had doone folishly to offer their billes of complaint vnto him vvhome they thought had no authority or might not iudge and determine theÌ„ But in case it vvere true that the Prince might not iudge the Priestes nor their causes vvhat conclude you thereof You can not conclude your purpose for this is no more a good consequent Constantinus vvould not could lavvfully iudge the Priestes assembled at Nicen Councel Ergo .636 Bishoppes and Priests may cal councels make Lavves orders and decrees to their flocke and cures and exercise al maner iurisdiction cohibitiue Then this Yorke standeth but .iij. myles from Pocklington Ergo your pocket is ful of plummes The .10 Chapter Conteyning a defence of three exaÌ„ples brought forth by M. Fekenham touching three Emperours Constantin the greate Valentian the first and Theodosius the firste Stapleton ALthough that which M. FekeÌ„haÌ„ hath alredy layd forth out of holy scripture be sufficieÌ„t to shew aÌ„d proue that the superiority in al causes ecclesiastical doth not rest in laye princes but in the spiritual rulers yet will he nowe adde and adioyne therunto such a forcible argument that shall beate downe to the ground M. Hornes newe Laicall supremacy M. Horne with al his witte and cunning goeth about to auaunce his new supremacy and to depresse and abolish the other as contrary to scriptures and iniuriouse to the Emperours and princes Nowe to stoppe his lyinge mouth M. Fekenham bringeth forth thre of the worthiest Emperours that euer were and al thre lyuing when Christian religion most florished that by plaine wordes confesse the cleargies superiority in this behalf that is Constantine the great Valentinian the first and Theodosius the great This Constantine at the request of Siluester the pope called the first general councell at Nice where diuerse bisshops being at contention for certain matters offered their complaints to him To whom Constantine answered that where as God had made them priests he had geuen them authority to iudge ouer him And therefore they might well be his iudges But ye sayth he may be iudged of no man Good Lorde how farre discrepant is the iudgment of this our noble contry maÌ„ as our Chroniclers cal him and most worthy Emperour from the iudgement of M. Horn and his fellowes He disclaimeth flatly this newe superiority Yet you nowe after one thousand and almost thre huÌ„dred yeares by preaching and writing yea by premunire and the sword do maintaine the same This answere presseth M. Horne very sore and therefore he seketh euery corner to hide his head in and yet he can fynd no good or quiet resting place And firste he would fain take some holde in a by matter which is that Constantin did not cal the councel at Siluester his request because the councell was not in the tyme of Siluester but of Iulius I deny your argument M. Horne For it must neades be that the bishops reparing to Nice froÌ„ al quarters of Christendome should haue a conuenient time to come thither And Nicephorus writeth that the same Councel dured three yeares and more And then may it wel stand that Syluester died either after the summoning and before the full assemble of the bishops or at least before the end that so some part of it might falle in the time of Iulius notwithstanding that Marcus came betwene who sate in the See litle more then two yeres Neither doth your authours by yowe cited deny that it was called at Syluesters requeste nor any other of the auncieÌ„t writers that euer I read But I say further vnto you that as Constantine did cal it at his request so did he him self cal this councell the one by his spiritual the other by his teÌ„poral authority which in all good princes tyme doth euer serue the other The one as your own Author Cusanus teacheth by force of Authority and coÌ„maundement ouer al bishops ouer whom he is the head The other by way of exhortation of temporall ayde and succour as I haue before at large recited his wordes But to leaue
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
I vvould leaue to haue any further talke or confereÌ„ce vvith you touching matters of ReligioÌ„ or any other but you shuld haue shevved the time and place vvhere and vvhen these vvoordes vvere spoken I spake them the Sonday at after diner vvhen in your gallorie I did reprooue you of your disorders and therefore restraigned you of suche libertie as before yee had enioyed The promise made vnto you not to vtter that vvhich yee should say by vvaie of reasoning in prieudize of the Q. Maiesties Lavves I haue hitherto and yet doo firmelie keepe to you as you can not iustlie chardge me vvith the contrarie in anie particuler pointe and so you haue susteined no hurte or domage therebie M. Fekenham The perfourming of his promise was as hereafter foloweth First there was a rumour spersed abroade very shortly after by his seruantes that I had subscribed to certaine articles tenne in number Second there was by his seruantes a further rumour raised of my recantation time and place appointed therof to be at the Parishe Church of VValtham where his L. did then manure and abide Thirdely his L. did at his open table and in the praesence of many chardge me with the change of my Religion nine times and beinge putte in further remembrance by one M. Denny who was a Sogener with him his L. saied that I had altered and chaunged my ReligioÌ„ not onely nine times but nineteene times and that I was of no Religion Fourth his L. did permitte the saied M. Denny at his open table to to much to abuse me Where the saied M. Dennie did openly and before manie chardge me with these three crimes following First with incontinencie of life thus saying That if I had not as many children as he he did knowe that I had deserued to haue so manie Second with glottonie affirming that I was an Epicure Third and last with hypocrisie and that I was a greate dissembler and an hypocrite The saied M. Dennie being a man to me wholly vnknowen His L. did shewe him self openly to be so well pleased with these his slaunderouse wordes that he ministred iust occasion for me to thinke that his L. had procured the saied M. Dennie therevnto Fifth by so much the more I had good cause to thinke so for that his L. did immediatly therevpon viz. within one houre after in fortifiyng the saied talke commaunde me to close imprisonment Sixth and last after that he had kept me sixe weekes in close imprisonment by his L. complaint I am nowe at this present prisoner in the Tower much contrary to his promise before made The premisses being true lyke as they are all moste true being to openly commited and before to many witnesses to be denied your Honour may easily iudge with what wisedome discretion and charitie I haue hene vsed I being a poore man the Q. Maiesties prisonner and to his L. committed I dare boldly affirme to be well vsed It was very straunge to me to see suche behauiour openly shewed at the table of such a man Surely for mine owne parte I was neuer so vsed neither openly nor priuately at any mans table before in my whole life My humble sute therefore vnto your Honour is that proufe and trial may he had of my trueth herein and what my deseruings hath bene for the whole time of mine abode there In due search and examination hereof I doubt not but there shal fall out matter betwixt vs either of much simplicitie and trueth or els of greate crafte and falsehood either of honest vertuouse and godly or els dishonest vitiouse and vngodly vsage â–ª and either of much light learning and knowledge or els of very grosse ignoraunce and palpable darkenesse let it fall and light on the whiche side it shall happe vppon the triall and examination made I doubt not but that your Honour shall haue a full shewe and a sufficient proufe made of euery thing that hath passed betweene vs. There may be deniall made for a shifte and some short time but for any long time it may not possibly endure euery thing being so openly committed and done so diuerse and manie beyng of knowledge and witnesse thereof M. Horne To this challenge of promise breache in these syxe pointes Truely I knovve not of any rumour spredde of you by any of my seruauntes or othervvise that yee subscribed to any Articles no yet euer herde any thing hereof before I savve the same reporte in your booke published And if any suche rumour vvere spredde by any my seruauntes or other you shoulde haue named him that he might receiue condigne punishment therefore Seconde as to the further rumour of your Recantation I say likevvise I vnderstoode nothinge but by your ovvne reporte in your booke and therfore referring the Authour to be punished accordingly I thinke the punishment ought to light vppon your selfe Thirdly as to my chardge of your changinge in Religion .ix. times yee .xix. times I saide so and that .681 truely vppon proufe of your vnconstaÌ„t affirming and denying not so fevve times as I had good experience oft in you and can haue vvitnes in the same Fourthly touchinge your abusing by M. Denny yee misreporte the Gentleman as to any thinge that euer vvas spoken before me But if any suche vvere it vvas as I herde say at my retourne home for I vvas abroade in preachinge vvhan suche scoffinge talke vvas betvvixte you by occasion of some talke ministred on your parte to M. Denny partely by vvay of merie talke betvvixt you tvvaine and partly sturred vp by your vnseemely vvords and yet none of all these in my hearinge But in the last daie vvhan I restraigned your liberty you did so much before me at my table prouoke the saide gentleman by calling him Epicure for that he fasted not as ye saied that I fearing least M. Denny like a younge man shoulde geue some euill vvordes againe vvilled him to say nothing for that I my selfe vvoulde ansvveare the matter for him Mine ansvveare vvas that I meruailed vvhy you vvould cal him Epicure for if you so thought because he did eate fleashe and neuer fishe I saied he might .682 so vvelfast vvith fleashe as vvith fishe but if it vvere for that he vsed not abstinency I saied in that M. Denny did more then you for vvhere you had euerie daie in the vveeke your .683 three meales fridaie and other the gentleman vvas contented three daies in a vveeke vvith one meale a daie and neuer did eate aboue tvvo And as it is vntrue that either M. Denny vvas a man to you vtterly vnknovhen beinge conuersant togeather in one house a quarter of a yeere before and in familâ—ar company yea sought many times by you to play at the bovvles to vvalke in the parke and to be mery togeather so is it also vntrue that I hearde you so abused as I coulde or did like therein and so vntruely dooe you surmise that I shoulde procure M. Denny by any meanes
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
Donatists August de haeres in Psal. 36 lib. 4. contra Cresc c. 6. 2. Aug. lib. 2 contra Iulian lib 3. contra Cresco c. 66. lib. 2. contra aduers. Leg. c 12. 3. Aug. epis 204. coÌ„t Cresc 4. Aug. lib. 1. euang quaest 4. cap. 38. The Donatists refuse the knovven Church 5. Vide Aug. in breuiculo Collat. diei 3. in lib. post Coll. ca. 31. See M. Davves in his 13. booke 6. August in Ioannem Tractat. 13 An. 1558. in l. theut ad SenatuÌ„ Germa In lib. de miss Angul 7. Thei preferre a nationall councel before the general Aug. lib. 2 de baptis cap. 9. 8. August de agone Christi c. 29. The Authour of the harborovve 9. Opt. lib. 2. Parte 2 cap. 1. fol. 94. Aug. lib. 2 cont Petil ca. 92. Optatus lib. 2. In his Replie against M. D. Harding Optatus lib. 2.6 7. The Donatistes crueltie to the Catholiks Optatus Lib. 6. Aug. contra Dona. post Collat c. 31. The Donatistes counted Martyrs August epist. 68. M. Foxes stinking Martyrs Euseb. li. 5 cap. 18. Niceph. li. 6. c. 32 Aug. con epist. Mani ca. 8. Syr Iohn Oldcastel Syr Roger Acton Anno. 2. Henrici 5 cap. 5. Polidor Harding Fabian Haul Cooper Eleanour Cobham Sir Roger Onely Magaret lordeman The vvitch of Aey See Harding FabiaÌ„ Hall Cooper grafton the addition of Polichronicon Harding in Hen. 6 c. 232. See M. Foxes Martyr the 371. leafe Alanus Copus dialog 6. cap. 16. Hune Debnam King Marsh. D. VVesalian Covvbridge The Apologie of England in reciting the commoÌ„ Crede leaueth out these vvoords Conceiued of the holy Ghost Tom 1. Concil pa. 752. M. Horne and his fellovveâ— by M. Horn his rule are Apollinarians and Eutichians Lib. 2. contr Petil ca. 92. * you shoulde haue said Protestantes vvho in so many pointes as hathe ben shevved resemble the Donatists Lib. 2. cap. 26. Epist. 48. Epist. 50. Epist. 48. Epist. 41 Epist. 50. Epist. 41. Lib. 2. cont lit Petil. c. 92 Dan. 3. * Note that now S. Augustins IudgemeÌ„t is also the iudgemeÌ„t of the Catholike Churche The 52. vntruthe M. FekeÌ„haÌ„ holdeth no such opinion Li. 2. coÌ„t PetilianuÌ„ cap. 92. Epist. 48.50 Princes aÌ„d church lavves made against the protestaÌ„s VVho be the true Donatists for sayiÌ„g princes may not punishe transgressours in causes of religion Episto 50. Bonifacio Comiti Fontanus li. 1. in histor no. temp Vide epist. Aug. 48. in edit Basil annotationeÌ„ marginaleÌ„ ibidem Sir Thomas Hitton priest M. Foxes martyr A great Lye of M. Foxe S. Thomas More in his preface to Tyndal the 344. leafe c. S. Iohn Oldcastle knight of the same opinion vvith S. Thomas Hytton priest Foxe in his English martyrol the 139. leafe Col. 2. M. FekeÌ„haÌ„ purged by M. Horn himselfe of that he layeth to him Rom. 1. * Not such Supreme gouernmeÌ„t as the Othe prescribeth * Not in al causes ecclesiastical The 53. vntruth S. Augustin hath vvitnessed no such large and Supreme gouernmeÌ„t as you attribute novve to princes * You coÌ„clude not in al thiÌ„gs aÌ„d causes and therfore you conclude nothing agaiÌ„st vs. The 54. vntruth Slaunderours 2. Cor. 6. Esa. 49. Lyra in Esa. c. 49. Al this of Constantine is graunted and maketh nothing for you Euse. li. .3 de vita ConstaÌ„t Lib. 2. The 55. vntruth They vvere Idols not Images that Constantin forbadde his subiects to set vp Lib 4. de vit CoÌ„st Lib. 1. Lib. 4. M. Horne doth curtal Eusebius sentence Euse. lib. 4 de vitae Constant. Euseb lib. 3. de vita Constant. Nice con act 2. Pa. 429. Col. 2. Mat. â— Mat. 21. The .56 vntruth This place of S. Matth. maketh nothing for the Princes supreme gouernement in Ecclesiasticall things Matth. 22 The place of Mat. 22. maketh rather quite against M. Horn. Fol. 20. Amb li. 5. Ep. 32. The .57 vntruth The apostles neuer declared any suche matter 1. Pet. 2. Rom. 13. Epist. 125. 1. Tim. 2. The .58 vntruth S. Aug. misse vnderstanded Lib 14. De Trin. cap 1 Lib. 5. de Ciuit dei cap. 14. Grad 6. Rom. 13. Lib 2. cap. 83. The .59 vntruth S. Aug. meaneth not to teach such gouernement of Princes in Ecclesiasticall matters as you teach but onely to punish heretikes by lawes by the same to maintein the Catholique faith decreed of the Clergie not by the Ciuile Magistrat Lib. 2. coÌ„t 2 Epist. Gaud c. 11 The 60. vntruth S. Augustine neuer wrot so VVhere is there in al this M. Horne that the Princes hath to deale in Ecclesiastical causes so vvel as in teÌ„porall Hosius lib. 2. Soto cont BrentiuÌ„ Melanch in lo. com Cap. de magistr Ciuilib Melanch vt suprà In Apolologia CoÌ„fess Art 18. In locis com vbi supra In examine ordinaÌ„dorum Suidas in â—eontio Novvel fol. 33. August lib. 14. cap. 1. De Trinit 1. Tim. 2. 1. Pet. 2. Rom. 13. Priestehod is aboue a kingdom Chrysost. homil 4. de eo quod scripsit Esa. EuideÌ„tly proued by S. Chrysost the PriÌ„ce not to be the Superiour in causes ecclesiasticall 1. Tim. 2. â— Augustin retâ—rned vpoÌ„ M. Horn and his felovves Lib. 2. coÌ„t 2. epistol Gaudentij cap. 11. The 61. vntruth Eusebius neuer vnderstood any such Ministery of the Ciuil Magistrat Lib. 1. De vit Const. Lib. 2. De vit Const. The 62. vntruth ImpudeÌ„t aÌ„d shame lesse CoÌ„cluded but no vvhyt proued The 63. vntruth aâ— shal appeare The 64. vntruth in puttiÌ„g Emanuel for Andronicus The 65. vntruth For this Emperor vvas a stark heretike The 66. Princes supremacy in repayringe Religion decayed The 66. vntruthe fond and foolish as shal appeare The Grecians at the CouÌ„cel of Lions acknovvledged the Popes Primacy BloÌ„d. dec 2. lib. 8. Ioan. Bap. Egn. Rom. Prin. li 2. Nice Gregor li. 4. 5. Pachimerus lib. 5. Fyue notable lies concerning Images in the booke of homilies Li. 1. Cod. Iustiniani tit 8. alias 11. M Iewell also hath tvvo of the same fiue In his Replie to the Article of Images Nicephor Greg. li. 6. Three notable vntruthe of M. Horne in this one storie Volaterran li. 23 Sabell Blondus Lib. 8. dec 2. O vvhat a craftie Coper aÌ„d smothe ioyner is M. Horn Vide Praefationem Nicephor in histo suam ecclesiasticaÌ„ Firmamentum sextum sempiteruum 1. Tim. 2. The .67 vntruth No suche vvordes in S. Paul * This vvouldd be noted hovv ye racke S. Paule He nameth not ReligioÌ„ at all He doth not attribute religion to the rule and gouernmeÌ„t of the ciuile Magistrate but peace and tranquilitie onely in godlines The .68 vntruth Thei saw no suche confounding of the tvvo functioÌ„s spirituall and temporal as you imagine Ciril Ep. 17. to .4 The great ignoraÌ„ce or malice of M. Horne M Hornes rhetorik vpon himselfe returned 1 Tim. 2. Chrysost. ibidem Cyrill li. 1. Epist. 17. Tom. 4. A good aduertisment for M. Horne to consider the cause of the destruction
the artillery of the town plaÌ„ted their ordinaÌ„ce in the great Maire a strete so called stoode there in armes against their PriÌ„ce required opeÌ„ly the kayes of the gates aÌ„d of the town house the banishmeÌ„t of al religious persons aÌ„d priests aÌ„d brefly as the cry theÌ„ weÌ„t about the stretes des CoopmaÌ„s goet en PapeÌ„ bloet the goods of the MarchaÌ„ts aÌ„d the blood of the Priests These I say are manifest clere aÌ„d euident witnesses that the Caluinistes of Antwerp atteÌ„pted no lesse rebellioÌ„ theÌ„ the town of ValeÌ„cens practised in dede But of this Notorious atteÌ„pt and of the whole maner ende and beginning thereof toward the end of this book I shall more largely speak to the which place I remitte the Reader Now what a great and sodayn ouerthrowe God hath geueÌ„ to al these trayterous atteÌ„pts of ghospelliÌ„g protestaÌ„ts and how they haue wrought therein their own destructioÌ„ for had they not atteÌ„pted the dominioÌ„ it self their heresies we feare would longer haue ben winked at and perhaps not repressed at al how first the caluinists in Antwerp were by mayne force of the Catholiks the LutheraÌ„s ioyning in that feate with theÌ„ coÌ„strayned to lay downe their weapons and to crye Viueâ—e Roy God saue the king how sone after vpon palmesonday the towne of Valencenes was taken by the kings Captaynes how straight after Easter the preachers were driuen to departe Antwerpe and al other townes and Cyties of these lowe Countries how their newe Churches are made a pray to the kings souldyars briefely how al is restored to the olde face and couÌ„tenaÌ„ce as nighe as in so short a time may be how wonderfully mercifullye and miraculously God hath wrought herein neither my rude penne is able worthely to expresse it nether my smal experience can sufficiently report it I leaue it therefore to a better time and occasion of some other more exactly and worthely to be chronicled This is lo M. Horne the obedience of the Caluinistes in these low couÌ„tres here as we hear daily with our eares and see with our eyes And truly experieÌ„ce hath to wel shewed that ProtestaÌ„ts obey vntil they haue power to resiste WheÌ„ their faction is the stronger syde as they resiste bothe Prelats and Popes so they laye at bothe Kinges and Keysars And to this the law of their Gospel enforceth them as their own Ministers persuade them So by the persuasioÌ„ of Theodore Beza Caluins holy successour now at Geneua the villayne Poltrot slewe the Duke of Guise his Princes Capitain General By the Authority of Hermannus a knowen rennagate now in Englande and a famous preacher here as before in Italy for open baudery no lesse infamous the towne of Hassels in Lukelande rebelled By the encouragement and setting on of the Ministres who for the time were the chiefe Magistrats there the towne of Tournay for a season also rebelled and sent out ayde to the rebelles of ValeÌ„cens who sped according to their desertes being to the number of ij M. or there aboute intercepted by the kings souldyars and slayne within the twelue dayes at Christmas laste And it is wel knowen namely by the first execution made after the taking of Valencenes aboute witsontyde laste that the Ministers themselues were the chiefe Authours of the loÌ„ge and obstynat rebellion of that towne Such supreme gouuerment of the Prince ouer causes Ecclesiastical your dere brethern here M. Horne the Caluinistes doe acknowledge and practise Which that it renewe not to a farder rebellioÌ„ we for the peace of Gods Churche and for our owne safty doe pray and you for sauing your poore honesty had nede to praye Except your harte also be with them M. Horne though your penne condemne them Nowe for the purgation of the Catholiks against whom this man so falsly and maliciously bloweth his horne yt may seame a good and a conueniente proufe of their quietnes and obedience that al this .8 years and more there hath not ben in the realme no not one that I can heare of that hath bene conuicted of any disloyalty for worde or dead concerning the Princes ciuil regiment which they all wishe were as large and ample and as honorable as euer was our noble countreymans the greate Constantines And albeit I knowe quòd non sit tutum scribere contra eos qui possunt praescribere Yet for matters of conscience and relligion wherein onely we stande we poore Catholikes moste humblye vppon our knees desire her highnes that we may with moste lowlye submission craue and require to be borne withall yf we can not vppon the sodayn and withoute sure and substantial groundes abandon that faith that we were baptized in and as we are assured al our auncetours and al her Maiesties own most noble progenitors yea her owne most noble father King Henry the eight yea that faith which he in a clerkly booke hath most pythely defended and therby atchieued to him and his and transported as by hereditary succession the worthy title and style yet remayning in her highnes of the defendour of the faith Other disobedience then in these matters yf there be any thing in vs worthy that name wherein as I haue said our first and principal obedience must wayt vpon God and his Catholik Church I trust her highnes hath not nor shal not find in any true Catholick Let vs nowe turne on the other syde and consider the fruits of M. Horn his euangelical bretherne and their obedience that by woordes woulde seame to recognise the Quenes Maiesty as supreame gouernour in al causes ecclestical Who are those then I praye yow M. Horne that repine at the Quenes maiesties iniunctioÌ„s and ordinances for the decente and comly apparrel mete for such as occupie the roome of the clergy Whence came those .16 Ministres to Paris and what Ministres were they but roundecappe Ministres of England fleying the realme for disobedience Who wrote and printed a booke at Rhone against the Queenes Maiesties expresse coÌ„maundment of priestly apparel Was it not Minister Barthelet that published before the infamous libel against the vniuersall Churche of God bothe that nowe is and euer hath bene As fonde nowe and peuish against his owne congregation as he was wicked before and blasphemous against the whole Churche of God Who are they that haue preached withe a chayne of golde abowte their neckes in steade of a typpet Who are those that preache euen in her highnes presence that the Crucifixe her grace hathe in her chappelle is the Idoll withe the red face Who are those I pray yow that write Sint sanè ipsi magistratus membra partes ciues Ecclesiae Deiâ—imo vt ex toto corde sint omnes precari decet Flagrent quoque ipsi zelo pietatis sed non sint Capita Ecclesiae quia ipsis non competit iste primatus Let the magistrates also be members and partes and cytizens of the Churche of God yea and that they may be so it
behoueth vs al with al our harte to pray let them be feruente in the godly zeale of religion but they may not be heads of the Churche in no case for this Supremacy doth not appertayne to them These are no Papistes I trowe Maister Horne but youre owne deare brethern of Magdeburge in their newe storie ecclesiastical by the which they would haue al the worlde directed yea in that story whereof one parcel Illiricus and his fellowes haue dedicated to the Quenes Maiesty that beare the worlde hand they are the true and zelouse schollers of Luther In case ye thinke their testimony not to haue weight enowgh then herkē to your and their Apostle Luther who writeth that it is not the office of Kings and princes to cōfirme no not the true doctrine but to be subiecte and serue the same Perhaps ye wil refuse and reiecte bothe the Magdeburgenses and Luther to as your mortal enemies yow being a sacramentarye and such as take yow and your fellowes for stark heretiks A hard and a straunge case that now Luther cā take no place amōge a nōber of the euāgelical brethern What say yow then to Andreas Modreuiu◠Surely one of the best lerned of al your sect How lyke yow then him that saieth there ought to be some one to be taken for the chiefe and Supreame head in the whole Churche in al causes ecclesiastical Wel I suppose you wil challenge him to as a Lutherane Yf it muste neades be so I trust M. Caluin your greatest Apostle shal beare some sway with yow I know ye are not ignorante that he calleth those blasphemers that did call kinge Henry the eight Supreme heade of the Churche of Englande and handleth the kinge hī selfe with such vilany and with so spitefull woords as he neuer handled the Pope more spitefully and al for this title of Supremacy which is the key of this your noble booke Can ye now blame the Catholikes M. Horne yf they deny this supremacy which the heads of your owne religion aswel Lutherans as Zwingliās doe deny and refuse O what a straunge kinde of religion is this in Englande that not onely the Catholikes but the very patriarches of the new euangelical brotherhod doe reiecte and condemne Perchaunce ye wil saye Wel for al this there is no Englishe man of this opinion Mary that were wonderfull that if as we be sequestred and as it were shut vp from other countres by the great Ocean sea that doth enuyrō vs so we should be shut vp from the doctrine as wel of the Catholiks as also the Protestants of other cōtreis and that with vs the Lutherans and Zwingliās should finde no frendes to accompany them in this as wel as in other points But contente your self M. Horne and thinke you if ye do not alredy that either your self or many other of your brethern like the quenes supremacy neuer a deale in hart what so euer ye pretēd and dissemble in words Think ye that Caluin is so slenderly frended in Englād his bookes being in such high price and estimatiō there No no it is not so to be thought The cōtrary is to wel knowē especially the thing being not only opēly preached by one of your most feruēt brethren there in England euen since the Queenes maiesties reigne but also before openly and sharply writen against by your brethren of Geneua Especially one Anthonie Gilbie Whose wordes I wil as wel for my discharge in this matter somewhat at large recite as also to shew his iudgement of the whole Religion as well vnder King Henrie as King Edward and so consequently of the said Religion vnder our gracious Quene Elizabeth nowe vsed and reuiued that all the worlde may see that to be true that I said of the Supremacie as also that the feruent brethren be not yet come to any fixe or stable Religion and that they take this to be but simple as yet ād vnperfit In the time saith he of King Henrie the eight when by Tindall Frith Bilney and other his faithfull seruauntes God called England to dresse his vineyarde many promised ful faire whome I coulde name but what fruite followed Nothing but bitter grapes yea bryers and brambles the wormewood of auarice the gall of crueltie the poyson of filthie fornication flowing from head to fote the contempt of God and open defence of the cake Idole by open proclamation to be read in the Churches in steede of Gods Scriptures Thus was there no reformation but a deformation in the time of the Tyrant and lecherouse monster The bore I graunt was busie wrooting and digging in the earth and all his pigges that followed him but they sought onely for the pleasant fruites that they winded with their long snoutes and for their owne bellies sake they wrooted vp many weeds but they turned the ground so mingling good and badde togeather sweet and sower medecine and poyson they made I saye suche confusion of Religion and Lawes that no good thing could growe but by great miracle vnder suche Gardeners And no maruaile if it be rightlye considered For this Bore raged against God against the Diuell against Christe and against Antichriste as the some that he caste out againste Luther the racing out of the name of the Pope And yet allowing his lawes and his murder of many Christian souldiars and of many Papists doe declare and euidentlie testifie vnto vs especially the burning of Barnes Ierome and Garrette their faithfull preachers of the truthe and hanging the same daye for maintenaunce of the Pope Poel Abel and Fetherstone dothe clearelie painte his beastlines that he cared for no Religion This monsterous bore for all this must needes be called the Heade of the Churche in paine of treason displacing Christe our onely head who ought alone to haue this title Wherefore in this pointe O Englande ye were no better then the Romishe Antichriste who by the same title maketh him selfe a God and sitteth in mens consciences banisheth the woorde of God as did your King Henrie whome ye so magnifie For in his beste time nothing was hearde but the Kings Booke the Kings Procedings the Kings Homilies in the Churches where Gods woorde onelie should haue ben preached So made you your King a God beleuing nothing but that he allowed I will not for shame name how he turned to his wonte I will not write your other wickednesse of those times your murders without measure adulteries and incestes of your King and his Lordes and Commones c. Loe Maister Horne howe well your Protestante fellowe of the beste race euen from Geneua lyketh this Supremacie by plaine woordes saiynge that this title whiche you so stoutlye in all this your booke auouche displaceth Christe who owghte and that onely to enioye it And whereas ye moste vntruely saye heere that we make the Pope our God in earth Maister Gilbie saieth that you make your Prince a God in attributing to her this wrong title
far greater busines in hande for he must scrape out S. Iohn Oldcastel knight being not onely a traytour but a detestable Donatiste also Nowe al the weight resteth to proue this substancially to you and to M. Foxe and to stoppe al your frowarde quarrelings and accustomable elusions agaīst our proufes Wel I wil bringe you as I thinke a substancial and and an ineuitable proufe that is M. Foxe him selfe and no worse man For lo thus he writethe of this worthy champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of his noble work and of his noble holy Martyr The tenth article saieth M. Foxe that manslawghter either by warre or by any pretended law of Iustice for any tēporal cause or spiritual reuelation is expressely contrary to the new Testament which is the law of graceful of mercy This worthy article with a .11 other of lyke sewte and sorte in a booke of reformatiō beilke very lyke to Captayn Keets tree of reformatiō in Norfolke was exhibited in open parliament yf we belieue M. Foxe Nowe you see M. Horn where and vpō whome ye may truely vtter ād bestowe al this nedelesse treatise of yours against M. Fekenhā And therefore we may now procede to the remnāte of your book sauīg that this in no wise must be ouerhipped that euē by your own words here ye purge M. Fekenhā from this cryme ye layde vnto him euen now for refusing proufes taken out of the olde testamente For yf as ye say the order and gouernment that Christ lefte behinde in the Gospel and new testament is the order rule and gouernmēt in Ecclesiastical causes practised by the Kings of the olde Testament then wil it follow that M. Fekenham yelding to the gouernment of the new doth not exclude but rather comprehende the gouernment of the olde Testament also both being especially as ye say alone M. Horne The 20. Diuision Pag. 14. a. Novv I vvil conclude on this sorte that vvhich I affirmed namely that Kings and Princes ought to take vpō thē gouernmēt in Ecclesiastical causes VVhat gouernement orde and dutifulnes so euer belonging to any God hath figured and promised before hande by his Prophetes in the holy Scriptures of the old Testamēt to be performed by Christ ād those of his kingdome that is the gouernmēt order ād dutifulnes set forth ād required in the Gospel or nevv testamēt But that faithful Emperours Kings and Rulers ought of duty as belonging to their office to claime and take vppon them the gouernement authority povver care and seruice of God their Lorde in matters of Religion or causes Ecclesiastical vvas an order and dutifulnes for them prefigured and fore promised of God by his Prophets in the Scriptures of the olde Testament as .53 S. Augustine hath sufficiently vvitnessed Ergo. Christian Emperours Kings and Rulers ovve of duty as belonging to their office to clayme and take vpon them the gouernment authority povver care and seruice of their Lord in matters of Religion or Spiritual or Ecclesiastical causes is the gouernment order and dutifulnes sette foorth and required in the Gospel or nevv Testament This that hath been already said might satisfie any man that erreth of simple ignoraunce But for that your vvilfulnes is suche that you .54 delight only in vvrangling against the truthe appeare it to you neuer so plaine and that no vveight of good proufes can presse you you are so slippery I vvil loade you vvith heapes euē of such proufes as ye vvil seeme desirous to haue The holy Ghost describīg by the Prophet Esay vvhat shal be the state of Christs Church in the time of the nevv testamēt yea novv in these our daie for this our time is the time that the Prophet speaketh of as S. Paul vvitnesseth to the Corinthiās addeth many comfortable promises and amongest other maketh this to Christes Catholike Churche to vvitte Kings shal be Nourishing Fathers and Quenes shal be thy nources Nourishing Fathers saith the glose enterlined In lacte verbi In the mylke of the word meaning Gods vvorde Lyra addeth This prophecy is manifestly fulfilled in many Kinges and Quenes who receiuing the Catholike Faith did feede the poore faithful ones c. And this reuerence to be done by Kings saith Lyra was fulfilled in the time of Constātine and other Christian Kings Certainly Constātin the Emperour shevved himself to vnderstand his ovvn duety of nourishing Christes Church appointed by God in his Prophecy for he like a good tender and faithfull Nource father did keep defend maintein vphold and feed the poore faithful ones of Christ he bare thē being as it vvere almost vveried and forhayed vvith the great persecutions of Goddes enemies and maruelously shaken vvith the controuersies and contentions amongest themselues euen as a nource Father in his ovvn bosome he procured that they should be fedde vvith the svveete milke of Gods vvorde Yea he him selfe with his publike proclamations did exhorte and allure his subiectes to the Christian Faith As Eusebius doth reporte in many places vvriting the life of Constātine He caused the Idolatrous religion to be suppressed and vtterly banished and the true knowledge and Religion of Christ to be brought in and planted amōg his people He made many holsome lawes and Godly cōstitutions wherewith he restrayned the people with threates forbiddinge them the Sacrificing to Idols to seeke after the Deuelish ād superstitious soth saiyngs to set vp 55. Images that they shoulde not make any priuie Sacrifices and to be brief he refourmed al maner of abuses about Gods seruice ād prouided that the Church should be fedde with Gods worde Yea his diligent care in furthering and setting foorth the true knovvledge of Christe vvherevvith he fedde the people vvas so vvatcheful that Eusebius doth affirme him to be appointed of God as it vvere the common or Vniuersal Bishop And so Constantine tooke himself to be and therefore said to the Bisshoppes assembled together vvith him at a feast that God had appointed him to be a Bishoppe But of this moste honorable Bishop and nourshing father more shal be saide hereafter as of other also such like The .17 Chapter opening the weakenesse of M. Hornes Conclusion and of other his proufes out of holy Scripture Stapleton NOw ye may conclude that there is some regiment that Princes may take vpon thē in causes ecclesiastical but if ye meane of such regimēt as ye pretend you make your recknyng without your hoste as a man may say and conclude before ye haue brought forth any prouf that they ought or may take vpon them such gouernment For though I graūt you al your examples ye haue alleaged and that the doings of the olde Testament were figures of the new and the saying of Esaye that Kings shoulde be Nowrishinge Fathers to the Church and al things else that ye here alleage yet al wil not reache home no
not Constantines the great his example Who being an Ethnike became a Christian and to the vttermost of his power set forth Christes religion in al the Empire what then your conclusion of supreame regiment wil not necessarily folow thereof And when Eusebius calleth him as it were a common or vniuersal bishop I suppose ye meane not that he was a bisshop in dede For your self cōfesse that princes and Bisshops offices are far distincted and disseuered and that the one ought not to break in to the office of the other And if ye did so meane Eusebius himself would sone confounde yow if ye reherse Constantines whole sentence that he spake to the Bisshopes For thus he saith to the bisshops Vos quidem eorum quae intus sunt in Ecclesia agenda ego verò eorum quae extra sunt Episcopus à Deo sum constitutus You are bisshops saith he of those things that are to be don within the Churche I am bisshop of outwarde thinges Which answere of his may satisfie any reasonable man for all that ye bring in here of Constantine or al that ye shall afterward bring in which declareth him no supreme iudge or chief determinour of causes Ecclesiastical but rather the contrary and that he was the ouerseer in ciuile matters And the most that may be enferred therof is that he had the procuration and execution of Church maters which I am assured al Catholiks wil graūt But now whereas ye charge M. Fekenham partly with subtil partly with fowle shiftes this is in you surely no subtyle but a blonte and a fowle shamelesse shifte to shifte the Idols into the Image of Christe and his saints and whereas Constantine put doune the paynims Idols to make the simple belieue that the reformation which he made was such as your reformation or rather deformation is For to leaue other things to say that Constantine forbadde to set vp Images is an open and a shamelesse lye for he set vp the Crosse of Christe that is so owtragiously and blasphemously vylayned by you euery where in the steade of the idolles he decked and adorned the Churches euery where with holy Images the remembraunce of Christes incarnation and for the worship of his saints therby to sette forth the truth and the worship of God and to conuert al nations from Idolatrie and deuelishe deceite M. Horne The Diuision 21. Pag. 15. Our sauiour Christ meante not to forbidde or destroy touchinge the rule seruice and chardge of Princes in Church causes that vvhich vvas figured in the lavve or prophecied by the Prophetes For he came to fulfil or accomplish the lavve and the Prophetes by remouing the shadovve and figure and establishing the body and substance to be seene and to appere clearly vvithout any mist or darke couer yea as the povver and authoritie of Princes vvas appointed in the Lavv and Prophets as it is proued to stretch it selfe not only to ciuile causes but also to the ouersight maintenance setting foorth and furtherance of Religion and matters Ecclesiastical Euen so Christ our Sauiour .56 confirmed this their authoritie commaunding all men to attribute and geue vnto Caesar that vvhich belongeth vnto him admonishing notvvithstanding al Princes and people that Caesars authority is not infinit or vvithout limits for such authority belōgeth only to the King of al Kings ▪ but bounded and circumscribed vvithin the boundes assigned in Gods vvorde and so vvill I my vvorde to be vnderstanded vvhen so euer I speake of the povver of Princes Stapleton M. Horne goeth yet nedelessely foreward to proue that Christ did not destroy the rule of Princes in Churche causes figured in the olde Lawe and now at length catcheth he one testimonie out of the new Testament to proue his saiyng which is Geue vnto Caesar that belongeth vnto him Which place nothing at al serueth his turne but rather destroyeth I will not say any figure of the old Testament but M. Hornes foolish figuratiue Diuinitie For it is so farre of that of this place M. Horne may make any ground for the Ecclesiasticall authoritye of Princes that it doth not as much as inferre that we ought to pay so much as tribute to our Princes but only that we may paie it For the question was framed of the captious Iewes not whether they ought but whether they might lawfully paie any tribute to Caesar. Whiche was then an externall and an infidell Prince For if M. Horne will say those woordes importe a precise necessitie he shall haue muche a doe to excuse the Italians Frenchmen Spaniardes and our Nation which many hundred yeares haue paid no tribute to Caesar. But I pray you M. Horne why haue you defalked and curtailed Christes aunswere Why haue you not set forth his whole and entier sentence Geue to Caesar that belongeth to Caesar and to God that belongeth to God which later clause I am assured doth much more take away a supreme regiment in al causes Ecclesiastical then necessarily by force of any wordes binde vs to paie yea any tribute to our Prince And wil ye see how it happeneth that Hosius a great learned and a godly Bishoppe of Spaine as M. Horne him selfe calleth him euen by this verye place proueth against the Emperour Constantius and telleth it him to his face that he had nothing to doe with matters Ecclesiasticall Whose woordes we shall haue an occasion hereafter to rehearse Yea S. Ambrose also vseth the same authoritie to represse the like vsurped authoritie of Valentinian the yonger This ill happe hath M. Horne euen with his first authoritie of the new Testament extraordinarie and impertinentlie I can not tell howe chopped in to cause the leaues of his boke and his lies to make the more mouster and shew But nowe whereas this place serueth nothing for any authoritie Ecclesiasticall in the Prince and least of all for his preeminent and peerlesse authoritie in all causes Ecclesiasticall as M. Horne fansieth Yet least any man being borne doune with the great weight of so mightie a proufe should thinke the Princes power infinite M. Horne to amende this inconuenience of his greate gentlenes thought good to preuent this mischief and to admonish the Reader therof and that his meaning is not by this place to geaue him an infinite authoritie or without limites but such onely as is bounded and circumscribed within the boundes of Gods worde and least ye should mistake him he would himself so to be vnderstanded Which is for al this solemnitie but a foolish and a friuolous admonitiō without any cause or groūd ād groūded only vpō M. Horns fantistical imaginatiō and not vpon Christ as he surmiseth Who willeth that to be geauen to Caesar that is Caesars and to God that is Gods but determineth and expresseth nothing that is to be geuen to Caesar but only paiement of money And yet if we consider as I haue saied what was the question demaunded it doth not determine that neither