Magdeburgenses as in place conuenient I haue shewed which also in no time or Age sence Princes were first christened in no land or CouÌ„trie in no Councel General or National was euer witnessed practised or allowed last of al which directly fighteth with Christes Commission geuen to the Apostles and their Successours in the Gospell and standeth direct coÌ„trary to an Article of our Crede if such Supreme Gouuernement I say may be laweful and good then is the Othe lawefull and may with good Conscience be taken But if these be suche Absurdities as euery maÌ„ of any meane consideration seeth and abhorreth then may not the Othe of any man that hath a Conscience be taken neither can this Supreme Gouernement be possibly defended for good and laweful That al these Absurdites and many yet more which to auoide prolixitie I here omitte do hereof depende this Reply gentle Reader abundantly proueth The Primacy of the Bishop of Rome againste the which the Othe directly tendeth as M. Horne auoucheth is euidently here proued not only in our dere Countrie of Englande as well before the Conquest as sythens but also in all other Christened Countres not only of all the West Churche as of Italy Spaine Fraunce Germany and the reste but of the East Churche also yea amonge the Aethyopians and Armenians And that by the witnesses of such Authours as M. Horne him selfe hath builded his proufes vpon for the contrary The practise of the .8 first General Councelles and of many National Councelles beside in Spaine Fraunce and Germanye hath pronounced euidently for the Popes and Bishoppes Supremacy and nothing for the Princes in matters Ecclesiasticall It is now thy parte ChristeÌ„ Reader not to shutte thy eyes against the Truthe so clerely shining before thy face Againste the which Truthe bicause M. Hornes whole Answer is but as it were a Vayne Blaste the Confutation of that Answer to auoide confusion of Replies whereof so many and diuers haue of late come forthe I haue termed for distinctioÌ„ sake a Counterblaste And nowe gentle Reader most earnestly I beseche thee of all other Articles that be this day ouer all ChristendoÌ„ controuersious through the great temerite of selfe willed heretiks raised vp most diligently to labour and trauaile in this of the Supremacy As being suche that to say the Truthe in effecte al other depende vpon Of Protestantes some be Lutherans some Zwinglians some Anabaptistes some Trinitaries and some be of other sectes But as they all being otherwise at mutuall and mortall enemitie emonge themselues conspire againste the Primacy of the See Apostolike so a good Resolution ones had in this pointe staieth and setleth the Conscience as with a sure and stronge Anker from the insurgies and tempestes of the foresaide rablemeÌ„t and of all other sectes and schismes Contrary wise they that be ones circumuented and deceaued in this Article are caried and tossed with the raging whaues and flouddes of euery errour and heresy without staie or settling euen in their owne errours I reporte me to the Grecians who forsaking the vnitie of the Romaine Churche and being first Arrians defying the Pope as it may appeare by the letters of Eusebius the greate Arrian and his felowes to Iulius then Pope fell after to be Macedonians Nestorians Eutychians Monothelites Iconomaches with diuers other greate Heresies eche Heresy breeding great numbers of sectes and all conspiring against the See Apostolike vntil at the last proceding from heresy to heresie diuers RecoÌ„ciliations with the Romaine See comming betwene which staied a longe time Gods highe vengeaunce that ensewed they fel to Turkish Captiuitie in which ô lamentable case they remayne to this day I reporte me to the Africans who falling from the vnitie of the Romaine See first in the Donatistes despising the Iudgemente of Pope Melchiades in the very first springe of their heresy where then it might haue bene stopped if they had geuen eare to their chiefe Pastour then falling to be Pelagians and soone after Arrians by the conqueste of the Wandalles became in time Infidelles as to this daie they continue I reporte me laste of all to these Heresies of the Northe the Bohemians fyrste and nowe Luther and his scholers Whiche wythin fewe yeares their Maister yet liuing and flourisshing wente so farre from hym that he pronounced them in open writyng Heretiques and Archeheretiques And yet they nowe I meane the Sacramentaries whome Luther so defyed beare the greatest swaye of all other sectes What the ende of these Heresies wyll be except we abandonne them in tyme Hungarie and Lifelande maye be a lesson vnto vs whiche by Luthers heresye are bothe fallen awaye as from the Romaine Churche so from the Romaine Empire the one into the Turkes handes the other into the Moscouites But to leaue forayne Countres for triall what it is to separat our selues from the See Apostolike our owne domesticall affayres maye serue vs for a sufficient example At what time kinge Henry the 8. first banisshed the Popes Authoritie out of Englande as the kinge and the Parliament thought though erroneously that this doing imported no schisme nor heresy so they thought likewise in suche sorte to prouide that the people shoulde not fall into the other errours of the newe Lutheran or Sacramentary religion which then the kinge and the Parliament no lesse abhorred then they did Turkery But what was the issewe all the worlde knoweth and England the more pitie greuously feeleth For immediatly bookes came so thicke abrode as well of the Lutheran as of the Zwinglian secte and the people fell so fast to a contentation and liking with them that the king was fayne to make diuers streight lawes and Actes of Parliament for the repressing of heresy yea and to forbidde the common people the reading of the Bible And he sate in his owne person in iudgement vpon Lamberte the Sacramentary Neither the Lutherans and Zwinglians onely swarmed in the realme but the Anabaptistes also twelue of the sayed Anabaptistes being burned aboute one tyme. Nowe thoughe king Henrye altered no matter of fayth sauing this Primacie onely but kepte constantlye the Catholike fayth otherwise and though suppressing the Abbeys he would not suffer religiouse men that had vowed chastitye to marie yet after hys death and in the minoritye of hys sonne kinge Edwarde all the lawes that he had made towching matters of religion sauing against the supremacie were repelled and abolisshed And a new religion was through out the realme set forthe To the which though the Religion nowe vsed be much conformable yet is there in many thinges muche diuersitâ—e As among other for the mariage of Priestes for the which they had some colour in king Edwardes daies by Acte of Parliament Nowe they haue both the Church lawe and the lawe of the Realme against them and which more is the verie lawe of God that saieth Vouete reddite Make your vowe and perfourme it And S. Paule saieth Habentes
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
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
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
learned Countrie man whose Homilies were read in our Countrie in the Church Seruice aboue .800 yeares past as also in Fraunce and other where reiected are reade in M. Hornes and other his brethrens Diocesse and are with M. Horne very good stuffe as good perdie as M. Hornes owne booke and as clerkly and faithfully handeled as ye shall see plainly by the very selfe matter we haue in hande Andronicus the elder sonne to this Michaell whome M. Horne calleth ignorantly Emanuel for this Emanuel was not the sonne of this Andronicus but of CaloioaÌ„nes sonne to Andronicus the yoÌ„ger to whoÌ„ our Andronicus was graÌ„father after his fathers death suÌ„moned a couÌ„cel of the GreciaÌ„s wherin he and they annulled aÌ„d reuoked that his Father had don at the CouÌ„cel at LioÌ„s namely coÌ„cerning the proceding of the holy Ghoste And for the which Nicephorus M. Hornes Author beiÌ„g also caried away with the coÌ„mon errour as with an huge raging teÌ„pest doth so highly auaÌ„ce this Andronicus And so withal ye see vpoÌ„ how good a maÌ„ and vpoÌ„ how good a cause M. Horne buildeth his new supremacy to pluck doune the Popes old supremacy For the infringing wherof the wicked working of wretched heretiks is with him here and els where as we shal in place coÌ„uenient shew a goodlye and godlye presidente as it is also with M. Iewel for to mainteine the very same quarrel as I haue at large in my Returne against his fourth Article declared But nowe M. Horne what if these hereticall doinges do nothing relieue your cause nor necessarilye induce the chief Superiority in al causes and perchaÌ„ce in no cause Ecclesiastical coÌ„cerning the final discussing aÌ„d determination of the same Verely without any perchaÌ„ce it is most plainly and certainly true it doth not For euen in this schismatical CouÌ„cel and heretical Synagog the Bishops plaid the chief part and they gaue the final though a wrong and a wicked iudgemeÌ„t Who also shewed their superiority though vngodly vpon this mans Father in that they would not suffer him to be interred PriÌ„celike theÌ„ selues much more worthy to haue ben cast after their decease to the dogs and raueÌ„s vpoÌ„ a dirty donghil What honor haue ye gotte for al your crafty cooping or cuÌ„ning aÌ„d smoth ioyning for al your coÌ„bining aÌ„d as I may say incorporating a nuÌ„ber of Nicephorus sentences together of the whiche yet some are one some are two leaues a sunder and the first placed after the second and the second before the firste and yet not whole sentences neither but pieces and patches of sentences here and there culled oute and by you verye smoothlye ioyned in one continuall narration in such sort that a man would thinke that the whole lay orderly in Nicephorus and were not so artificially by you or your delegates patched vppe what honor haue you I say woÌ„ne by this or by the whole thing it self Litle or nothing furthering your cause aÌ„d yet otherwise plaine schismatical and heretical For the which your hansome holy dealing the author of the foresaid Homilie and you yea and M. Iewel too are worthy exceding thanks But M. Horne wil not so leese his loÌ„g allegatioÌ„ out of Nicephorus He hath placed a Note in his Margin sufficieÌ„t I trow to coÌ„clude his principall purpose And that is this The Princes Supremacy in repairing religion decayed This is in deed a ioly marginal note But where findeth M. Horn the same in his text Forsoth of this that Nicephorê° calleth th' Emperor the mighty supreme aÌ„d very holy Anchor aÌ„d stay in so horrible wauering c. Of the word Supreme ancher he coÌ„cludeth a Supremacy But ô more theÌ„ childish folly could that crafty Cooper of this allegatioÌ„ informe you no better M. Horn Was he no better sene in GraÌ„mer or in the professioÌ„ of a scholemaister then thus fowly aÌ„d fondly to misse the true interpretatioÌ„ of the latine word For what other is suprema anchora in good english theÌ„ the last ancher the last refuge the extreme holde and staye to reste vppon As suprema verba doe signifye the last woordes of a man in his last will as Summa dies the last daye Supremum indicium the last iudgemeÌ„t with a nuÌ„ber of the like phrases so Suprema Anchora is the last Anchour signifiyng the last holde and staie as in the perill of tempest the last refuge is to cast Ancher In such a sense Nicephorus called his Emperour the last the mightie and the holy Anchour or staie in so horrible wauering and errour signifiyng that now by him they were staied froÌ„ the storme of schisme as from a storm in the sea by casting the Ancher the shippe is stayed But by the Metaphore of an Anchour to conclude a Supremacie is as wise as by the Metaphore of a Cowe to coÌ„clude a sadle For as well doth a saddle fitte a Cowe as the qualitie of an Anchor resemble a Supremacie But by suche beggarly shiftes a barren cause must be vpholded First al is said by the way of Amplification to extolle the Emperour as in the same sentence he calleth him the sixth Element reaching aboue Aristotles fift body ouer the foure elemeÌ„ts with such like Then all is but a Metaphore which were it true proueth not nor concludeth but expresseth and lighteneth a truth Thirdly the Metaphore is ill translated and last of all worse applied Now whereas in the beginning of your matter the substance of your proufes hereafter standing in stories ye haue demeaned your selfe so clerkly and skilfully here the Reader may hereof haue a tast and by the way of preuention and anticipation haue also a certaine preiudicial vnderstaÌ„ding what he shal looke for at your handes in the residue Wherefore God be thanked that at the beginning hath so deciphired you whereby we may so much the more yea the bolder without any feare of all your antiquitie hereafter to be shewed cherefully procede on M. Horne The .25 Diuision pag. 18. a. These and such like Christian Emperours are not thus much commended of the Ecclesiasticall vvriters for their notable doings in the maintenaunce and furtheraunce of Religion as for doings not necessarilie appertaining to their office or calling but for that they vvere exaumples spectacles and glasses for others vvherein to beholde vvhat they are bound vnto by the vvorde of God and vvhat their subiectes may looke for at their handes as matter of charge and duety both to God and his people VVhich S. Paule doth plainly expresse vvhere he exhorteth the Christians to make earnest and continual praier for Kings and for such as are in authoritie to this ende and purpose that by their rule ministerie and seruice not only peace and tranquilitie but also godlines and religion should be .67 furthered and continued among men attributing the furtherance and continuance of religion and godlines to the Magistrates as an especial fruite and effect of their duety and seruice to God and his people Chrysostome expounding this
he can and as farre as he durst to obscure and disgrace him M. Horne The .78 Diuision pag. 45. b. Richaredus King of Spaine rightly taught and instructed in the Christian faith by the godly and Catholique Bisshoppe Leander Bisshop of Hispalis did not only bring to passe that the vvhole natioÌ„ should forsake the Arrianisme and receiue true faith but also did carefully study hovv to continue his people in the true Relligion by his meanes nevvelye receiued And therfore commaunded all the Bisshops within his Dominions to assemble together at Toletum in the fourth yeare of his reigne and there to consult about staying and confirming of his people in true faith and religion of Christ by godly discipline VVhan the Bisshoppes vvere assembled in the Conuocation house at the Kings commaundement the King commeth in amongest them he maketh a short but a pithy and most Christian oration vnto the vvhole Synode VVherein he shevveth that the cause vvherfore he called them together into the Synode vvas To repaire and make a .218 newe fourme of Churche discipline by common consultation in Synode vvhich had bene letted long time before by the heretical Arianisme the whiche staie and lette of the Arrianâ— Heresies it hath pleased God saith he to remoue and put away by my meanes He vvilleth them to be ioyfull and gladde that the auncient maner to make Ecclesiasticall constitutions for the vvell ordering of the Churche is novve through Gods prouidence reduced and brought againe to the bounds of the Fathers by his honorable industrie And last of al he doth admonisshe and exhort them before they begin their consultation to sast and pray vnto the Almighty that he vvill vouchsaulfe to open and shevv vnto them a true order of discipline vvhich that age knevv not the senses of the Clergy vvere so much benummed vvith long forgetfulnes VVherevppon there vvas a three daies fast appointed That done the Synode assembleth the King commeth in and fitteth amongest them he deliuereth in vvriting to be openly read amongest them the confession of his faith in vvhich he protesteth vvith vvhat endeuour and care being their King he ought not only to studie for him self to be rightly geuen to serue and please God vvith a right Faith in true Religion but also to prouide for his subiects that they be throughly instructed in the Christian faith He affirmeth and thereto taketh them to vvitnes that the Lorde hath stirred him vppe inflamed vvith the heate of Faith both to remoue and put avvay the furious and obstinate Heresies and Schismes and also by his vigilant endeuour and care to call and bring home againe the people vnto the confession of the true faith and the Communion of the Catholique Churche Furder alluding to the place of S. Paul vvhere he saith that through his ministery in the Ghospell he offereth vppe the Gentils vnto God to be an acceptable Sacrifice he saith to the Bisshops That he offereth by their mynisterie this noble people as an holy and acceptable Sacrifice to God And last of all vvith the rehearsall of his Faith he declareth vnto the Bisshoppes That as it hath pleased God by his care and industrie to winne this people to the Faith and vnite them to the Catholique Churche so he chardgeth them nowe to see them stayed and confirmed by theyr diligente teaching and instructinge them in the trueth After this Confession vvas read and that he him selfe and also his Queene Badda had confirmed and testified the same vvith their handes subscription the vvhole Synode gaue thankes to God vvith manye and sundry acclamations saiyng That the Catholique King Richaredus is to be crouned of God with an euerlasting croune for he is the gatherer togeather of newe people in the Churche This King truely oughte to haue the Apostolique reward reward who hath perfourmed the Apostolike office This done after the Noble men and Bisshops of Spaine vvhom the vvorthy King had conuerted and brought to the amity of faithe in the CoÌ„munion of Christes Church had also geuen their confession opeÌ„ly and testified the same vvith subscription the King vvilling the Synode to goe in hand to repaire and establissh some Ecclesiastical discipline saith to the Synode alluding to S. Paules saiyng to the Ephesians to this effect That the care of a king ought to stretch forth it self and not to cease til he haue brought .219 the subiects to a full knowledge and perfect age in Christ and as 220 a king ought to bend al his power and authority to represse the insoleÌ„ce of the euil aÌ„d to nourish the coÌ„mon peace and traÌ„quility EueÌ„ to ought he much more to study labour aÌ„d be careful not only to bring his subiects froÌ„ erours and false religioÌ„ but also to see theÌ„ instructed taught and trained vp in the truth of the clere light and for this purpose he doth there decree of 221 his own authority coÌ„maÌ„ding the Bisshops to see it obserued that at euery CoÌ„munioÌ„ time before the receit of the same al the peple with a loud voice together do recite distiÌ„ctly the Simbol or crede set forth by the 222 NiceÌ„ couÌ„cel VVheÌ„ the Synode had coÌ„sulted about the discipline and had agreed vpon such rules and orders as vvas thought most mete for that time aÌ„d churche and the King had coÌ„sidered of them he doth by his assent and 223 authority coÌ„firme and ratify the same and first subscribeth to theÌ„ and then after hiÌ„ al the Synod This zelous care and careful study of this and the other aboue named princes prouiding ruling gouerning and by their Princely povver and authority directing their vvhole Clergy in causes or matters Ecclesiasticall vvas neuer disalovved or misliked of the auÌ„cient Fathers nor of the bisshops of Rome til novv in these later daies the insaciable aÌ„bitioÌ„ of the clergy and the ouermuch negligeÌ„ce and vvaÌ„tones of the Princes vvith the grosse ignorance of the vvhole laity gaue your holy father 224 the child of perditioÌ„ the ful svvay to make perfect the mystery of iniquity yea it may appeâ—e by an Epistle that Gregorius surnamed great B. of Rome vvriteth vnto this vvorthy King Richaredus that the B. of Rome did much coÌ„mend this careful 225 gouernmeÌ„t of Princes in causes of religion For he most highly commendeth the doings of this most Christian King He affirmeth that he is asshamed of him selfe and of his ovvne slacknes vvhen he doth consider the trauail of Kings in gathering of soules to the celestial gaine Yea what shal I saith this B. of Rome to the King answere at the dreadful dome when your excelleÌ„cy shal leade after your selâ— flocks of faithful ones which you haue brought vnto the true faith by carefull and continuall preaching c. Although I haue medled and don nothing at al with you doing this 227 altogether without me yet am I partaker of the ioy with you Neither doth Gregory blame this King as one medling in Churche causes
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
by Fabian and by Polychronicon that he would sometime like a cōquerour for his owne lucre and safetie both displace the English prelats as he did the Knights and Nobles of the realme to place his owne Normans in their roome and also haue a peece many times of his owne mind cōtrary to the precise order of the Canōs and lawes ecclesiastical And this not only Fabian and Polychonicon but before them both Williā of Malmesbury doth also witnes Such faults therfore of Williā Cōquerour ād of others that your authour and other reporte in discōmendation serue you notwithstāding such beggarly shiftes you are forced to vse for good argumēts ād substātial bulwarks to build your newe supreamacy vpō And nowe might I or anie wise mā much meruail to cōsider how that ye haue ladē and freighted this one page of your boke with no lesse then .6 quotatiōs of the Polychronicō and yet not one of them seruing for but rather againste you yea eche one ouerthrowing your purpose And therfore because ye would be the lesse espied as throughout your whole discourse so here ye neither name boke nor chapter of your authour Beside that it is vntrue that ye write as out of Polychronicon that the popes Legates kept a Councell before which was kept at Winchester For he speaketh of none other but of that where Stigādus that we spake of was degraded and afterward kept streighly in prison by Williā Conquerour And the Bishops and Abbats ye speake of were not deposed by the King but as your self write by the kings meanes and procuremēt Which was as Fabiā reporteth all to the entent he might preferre Normans to the rule of the Church as he had preferred his Knightes to the rule of the temporaltie that he might stand in the more suertie of the lande M. Horne The .119 Diuision pag. 77. a. In like maner did his sonne William Rufus vvho made Anselm Bishop of Yorke and aftervvard trāslated him to Cantorbury But within a while strife and cōtention fel betwene him and Anselm for Anselm might not cal his Synods nor correct the bishops but as the kīg would the king also chalēged the inuestiture of bisshops This king also forbad the paying of any mony or tribut to Rome as saith Polychronicon The like inhibition made Henry the first and 417. gaue Ecclesiastical promotions as his auncestours had doone vvherefore Anselme fel out vvith the kinge and vvould not consecrate suche Prelates as he beynge a Lay man had made but the Archebishop of Yorke .418 did consecrate thē and therefore Anselme .419 fledde the Realme In an other councel at London the spiritual condescended that the kinges officers should punish Priestes for whoordome The cause of this decree as it seemeth vvas that a Cardinall named Ioannes Cremensis that came to redresse the matter after he had enueighed againste the vice vvas him selfe the same nyghte taken tardy In the which councell also sayth Polydore the kinge prouided many thinges to bee enacted which shoulde greatly helpe to leade a Godly and blessed life After this the kinge called an other Councell at Sarisbury Sommoning thither so well the chief of the Clergy as the people and swore them vnto him and vnto VVilliam his sonne Whereupon Polydorus taketh occasion to speake of the order of our Parliamente though it haue a French name yet in deede to be a councell of the Clergy and the Laitie vvhereof the Prince hath a full ratifiyng or enfringing voyce And not only saith he this king did make Bisshoppes and Abbottes vvhich he calleth holy rites Lavves of religion and Church ceremonies as other likevvyse cal it ecclesiastical busynes but the Princes of euery natiō begane euery wher to claim this right vnto thē selues of namīg and denouncing of Bisshops the which to this daie they hold fast with toothe and nayle Also Martinus here noteth Vntil this time and frō thence .420 euē til our daies the king of Hungary maketh and inuestureth according to his pleasure Bisshops and other Ecclesiastical persons within his Dominions Stapleton Ye shal nowe good reader see a more euidente testimonie of M. Hornes meruelouse newe logike and diuinity wherof I spake euen now For ys not this a worthy and a clerkly conclusion The wicked king Rufus woulde not suffer the blessed and learned archbishop of Caūterbury Anselme to cal hys Synodes and correcte the Bishoppes he challenged the inuestiture of Bishoppes he woulde paye no tribute to Rome Ergo the Quene of Englande is supreame head of the Church of Englande The losenes and fondnes of thys argumente euery childe may sone espie By this argument he may set the Popes crowne vppon the head of the wycked and heathen Prince especiallie the tyrāte Licinius with whome Eusebius cōparing the good and Christian Emperour Constantine cōpartner with hym in the empire ād not in hys wyckednes writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First then he watched and obserued the Priestes of God that were vnder hys gouernemente and wheras they had nothing offended hym he by curiouse and subtyle working deuised pretensed matter to trouble and vex◠them When he could fynd no iuste matter to accuse them withall he made a proclamatiō that the Bishoppes for no maner of matter should assemble together and that yt shoulde not be lawfull to any of them to repayre to theire neighbours Churches or to call any Synode or place to consulte and debate vppon suche thinges as apperteyned to the commoditye of the Churche Thys was hys dryfte by the wich he sowght they re destruction For either the Bishoppes were in daunger to be punished ▪ yf they trāsgressed his law or yf they kepte the lawe they broke the order and custome of the Churche For they could not aduise thē selues in any weighty matters but in a Synode And thys wicked mā hated of God gaue thys commaundement that he might worke quite contrarye to the doeinges of good Constantyne whome God loued For he such was his reuerēce to God suche was his studie and endeuour to haue peace and agreemente assembled Gods priests together Th' other cōtrariwyse wēt about to dissolue those things that were wel ordeined and to breke peace ād agreemēt Thus farre Eusebius of the heathen tyran Licinius Ye play therfore M. Horn like a very spider that gathereth nothīg but poison out of sweet herbes and so doe you out of good chronicles Ye are like to the flie that loueth to dwell in the horse dong I would to God your Reader M. Horne would either aduisedly weigh what an ill King this Williā Rufus was by the most agreable consent of all writers and what straūge and wōderful tokēs were sene in his time ād how he ended his life being slaine by the glaūsing of an Arrowe as he was a hūting or the excellēt learning cōstancy and vertue of the B. Anselmus and the great miracles that
whome he went about to poyson By reason of which outrages he was as I said denounced enemy to the Church of Rome by Alexander the .4 and shortly after Charles Kinge Lewys his brother was made King of Sicilie by Clemens the .4 paying to the Pope a tribute and holding of him by faithe and homage Such Supreme heads were your Conradus Conradinus and Manfredus As for Charles who only by the Popes Authority came to that dignity as I haue said it is not true that he as you say had all or most of the doing in the election or making of diuerse Popes For the Cardinalls only had the whole doing Truth it is that a strief and contention rising amonge the Cardinals for the election and many of them being enclined to serue Charles expectation they elected those which he best liked of But what can all this make to proue the Prince Supreme Gouernour in al ecclesiastical causes yea or in any ecclesiastical cause at al PriÌ„ces eueÌ„ now adaies find some like fauour sometimes at the electioÌ„ of Popes But thiÌ„k you therfore thei are takeÌ„ of their subiects for Supreme Gouernours c You may be ashamed M. Horne that your reasons be no better M. Horne The .130 Diuision pag. 79. b. Edvvard the first King of Englande about this time made the Statute of Northampton So that after that time no man should geue neither sel nor bequeath neither chauÌ„ge neither bye title assign laÌ„ds tenemeÌ„ts neither reÌ„tes to no maÌ„ of ReligioÌ„ without the KiÌ„gs leaue which acte sence that tyme hath beÌ„ more straightly enacted and deuised with many additioÌ„s thereunto augmeÌ„ted or annexed The which Law saith Polidore he made .442 bicause he was Religionis studiosissimê° c. most studiouse of Religion and most sharpe enemie to the insolency of the Priests The .27 Chapter Of King Edward the first of Englande Stapleton LEaue ones Maister Horne to proue that wherein no man doth stande with you and proue vs that either Kinge Edwarde by this facte was the Supreame Head of the Churche or that the Popes Primacie was not aswel acknowledged in EnglaÌ„d in those dayes as it hath ben in our dayes None of your marginal Authours auouch any such thinge Neither shall ye euer be able to proue it Your authours and many other haue plentiful matter to the contrarye especially the Chronicle of Iohannes Londonensis which semeth to haue liued aboute that tyme and seemeth amonge all other to haue writen of him verie exactlye Lette vs see then whether Kinge Edwarde tooke him selfe or the Pope for the Supreame Head of the Churche This King after his Fathers death returning from the holie Lande in his iourney visited Pope Gregorie the tenthe and obteyned of him an excommunication against one Guido de monte forti for a slawghter he had committed Two yeares after was the famouse Councell holden at Lions at the which was present the Emperour Michael Paleologus of whome we haue somewhat spoken And trowe ye Maister Horne that at suche tyme as the Grecians which had longe renounced the Popes authority returned to their olde obedience againe that the realm of Englande withdrewe it selfe from the olde and accustomable obedience Or trowe ye that the true and worthye Bisshops of England refused that Councell as ye and your fellowes counterfeite and parliament bisshops only haue of late refused the Councel of Trente No no. Our authour sheweth by a verse commonly then vsed that it was frequented of all sorte And the additions to Newburgensis which endeth his storie as the said Iohn doth with this King saith that plures episcopi coÌ„uenerunt de vniuersis terris de Anglia ibidem aderant archiepiscopi Cantuar. Ebor. et caeteri episcopi Angliae ferè vniuersi there came thither manye bisshops from al quarters and from EnglaÌ„d the Archbisshops of Canterburie and Yorke and in a maner all the other bisshops of the realme In this Kinges tyme the Pope did infringe and annichilate the election of the Kings Chauncelour being Bisshop of Bathe and Welles chosen by the monks and placed in the Archebisshoprike of Caunterbury Iohn Pecham In this Kings tyme the yere of our Lorde .1294 the prior of Caunterburie was cited to Rome and in the yeare .1298 appeale was made to the Pope for a controuersie towching the election of a newe Bisshop of Elie. Thre yeres after the bisshop of Chester was constrayned to appeare personally at Rome and to answere to certayne crymes wherewith he was charged Wythin two yeares after was there an other appeale after the death of the Bisshoppe of London towching the election of the newe Bisshoppe Yea the authority of the Pope was in highe estimation not onely for spirituall but euen for temporal matters also The Kinges mother professed her selfe a religiouse woman whose dowrie notwithstandinge was reserued vnto her and confirmed by the Pope For the greate and weightye matters and affaires standing in controuersie and contention betwene this King Edward and the Frenche Kinge the Pope was made arbiter and vmpier who made an agreament and an arbitrimente which being sente vnder his seale was reade in open parliamente at Westmynster and was well liked of all The Kinge and the nobility sendeth in the yeare of our Lorde 1300. letters to the Pope sealed with an hundred seales declaring the right of the crowne of England vpon ScotlaÌ„d and they desire the Pope to defende their right and that he would not geue a light eare to the false suggestioÌ„s of the Scots There are extant at this day the letters of Iohn Baliole and other Scots agnising the said superiority sent to this Kinge Edwarde In the foresaide yeare .1300 the Kinge confirmed the great Charter and the Charter of the Forest and the Archebisshoppe of Caunterburie with the other Bisshoppes pronounced a solemne curse vpon al suche as would breake the sayd liberties This Kinge was encombred with diuerse and longe warres aswell with Fraunce as Scotlande and therefore was fayne to charge the clergy and laity with many payments But in as much as Pope Bonifacius consideringe the wonderfull and intolerable exactions daylie layed vppon the clergy of they re princes had ordeyned in the councell at Lions that from thence forth the clergy shuld pay no tribute or taxe without the knowledge and consente of the see of Rome Robert Archbishop of Canterbury being demaunded a tribute for him self and his clergie stode in the matter not without his great busines and trouble And at the length vpon appellation the matter came to the Popes hearing The kinge had afterwarde by the Popes consente dyuerse payments of the clergy Many other thinges could I lay forth for the popes primacy practised at this tyme in Englande And is nowe M. Horn one onely Acte of Parliament made against Mortmaine of such force with yow that it is able to plucke froÌ„ the Pope his triple Crowne and set yt vppon the kynges head Yf
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
the Pope is as Aiax in his fury whipped the shepe of Vlisses thinking he had whipped Vlisses himselfe But as the fury of Aiax reached not to Vlysses person but onely encreased his owne misery and madnes so your Turkish talke M. Horne blemisheth not the See Apostolike or hurteth it the valewe of one rushe but only expresseth the Turkish sprit that lurketh within you Therefore bluster and blowe fume and frete raue aÌ„d raile as lowdely as lewdely as bestly as boldly do what you can you must heare as the Donatists hearde of S. Augustine Ipsa est Sedes quam superbae non vincuÌ„t inferorum portae That See of Peter is the See which the proude gates of hel doe not ouercome The more you kick against that Rock the more your break your shinne You bluster not so boysterously against the Pope as you lie most lewdely vpon the right Reuerent and lerned Father M. Fekenham whose person you impugne for lacke of iuste matter with most slaunderous Reproches As where you say of him that the Catholikes had euer a feare of his reuolting that he semed in a maner resolued and satisfied in this matter that his doinges should be a preparation of rebellion to the Quenes Maiesties person and that he vvissheth the Pope should reigne in her place that he maketh his belly his God that he promised to recaÌ„te in Kinge Edvvardes daies and last of all that he chaunged in Religion .ix. times yea .xix. times These be such slaunderous Reproches M. Horne and the person whome you burden them withall so farre from all suspicion of any such foule matter among all such as these many yeres haue knowen him and his behauiour that yf you were sued hereof vpon an Action of the case as you well deserue no lesse coÌ„sidering of what vocatioÌ„ and true deserued reputation he is whome thus vilainouslye you slaunder you woulde I feare be driuen at the lest to doe that at Paules Crosse which about Waltham matters you knowe theÌ„ est your selfe the Regestre of Hampshiere was driueÌ„ at that place to doe So should the gospell be fulfilled Looke vvith vvhat measure you haue measured to other vvith the same it shal be measured again to you And so should Lex talionis in you wel and worthely take place As it doth by Gods ê“uidence fal out vpoÌ„ you in that you tel your Reader in great sadnes that M. Fek. is a great Donatist For by that occasioÌ„ you shal find your self and your felowes M. Horn most rightly and truly proued Donatists and M.F. to be as far froÌ„ that lewde sect as you are froÌ„ a true Catholike But of al your other slaunderous lyes heaped moste wrongefully vpon M.F. this one which to omit the rest I wil onelye now note is most ridiculous You bluster exceedingly and are in a vehemeÌ„t rage with Maister Fekenham You say that if his friends vvould but a litle examine his false dealing vvith the Fathers thei vvould no longer beleue him but suspect him as a deepe dissembler or rather abhorre him as an open slauÌ„derer and belier of the AuncieÌ„t Fathers And to exemplifie this greuous accusation you tel him in that place that he manifestlie maÌ„gleth altereth peruerteth and corrupteth a saying of S. Augustin A man would here suppose M. Horn that you had some great and iuste occasion thus greuously to charge such a man as M. Fekenham is and that in printe where all the worlde may reade it and consider it What is the place then Thus it is M. Fekenham alleageth S. Augustine saying thus Istis cede mihi cedes yelde to these aÌ„d you shall yelde to me You say S. Augustine hath no suche wordes but thus Istis cede me non caedes Yelde to these and thou shalt not strike or whippe me Nowe put the case it were as you say Doth this Alteration or chaunge deserue such a greuous Accusation You confesse your selfe in the same place and doe say to M. Fekenham And yet this corrupting of the sentence maketh it serue no vvhit the more for your purpose And is then M. Fekenham to be abhorred of his frendes for an opeÌ„ slaunderer and belier of the Auncient Fathers wheÌ„ he so altereth them that yet they make nothing for him Who seeth not that in case M. Fekenham had altered the wordes of S. Augustin yet seing he got nothing by the exchaunge nor vsed them to any guile or deceyuing of his Reader he litle deserued such a greuous Accusation But nowe so it is as I haue in this Replie more amplye declared that the woordes by Maister Fekenham alleaged are the true wordes of S. Augustin according to foure seueral prints that I haue sene two of Paris one of Basil an other of LyoÌ„s And the words as you would haue them read Maister Horne are in none of those printes at all in the text of S. Augustine Onely in the later print of Paris An. 1555. those wordes by you auouched stand in the margin as a diuers reading and the woordes by M. Fekenham avouched stande in the text as they doe in all other printes beside for the true text of S. Augustin And who seeth not nowe that all this was but a quarel picked without desert And you M. Horne to haue shewed your selfe a most ridiculous wrangler But Gods name be blissed The dealing of Catholike writers is so vpright that such smal occasioÌ„s must be picked and vpoÌ„ such trifles your Rhetorike must be bestowed els against their dealing you haue nothing to say With the like felicity your brother Iewel in his late Sermon the .15 of Iune last at Paules Crosse layed ful stoutely and confidently to D. Hardings charge for alleaging the Decades of Sabellicus saying with great brauery but with exceding foly that Sabellicus neuer vvrote Decades but only Aeneades Wheras yet al that euer haue sene Sabellicus do know that he wrote of his Rapsodia Aeneades and of Venice matters Decades which booke with the very page of the booke D. Harding truly alleaged Whereby it is euident that M. Iewel either is extreme rechelesse and vtterly carelesse what he preacheth or printeth or at the leaste is at a full point to lie on as he hath begunne whatsoeuer come of it Of the which minde also it semeth your self are M. Horn. For to omitte other specialities as of framing arguments vpon M. Fekenhams discourse which he neuer framed nor the discourse beareth of your contradictions whereby you shewe the vnstablemesse of your own iudgement with such like your Aunswer is so fraighted and stuffed with falshoods your Vntruthes doe so swarme and muster all a long your book that for the quantity of your Treatise you are comparable to M. Iewel Your Vntruthes amounte to the number of six hundred fourescore and odde They be so notorious and so many that it pitieth me in your behalfe to remembre them But the places be euident and crie Corruption and maye by no shift be
defence if any would charge me so chiefly for these two causes First for that many things in this booke pertaine to certaine priuat doinges betwixt M. Feckenham and M. Horne of the which I had no skil Secōdely for that a number of such priuate matters touching the state of the Realme occurred as to them without farder aduise I could not throughly shape any answer Howbeit afterward it so happened that by suche as I haue good cause to credit there came to my knowledge such Instructions as well for the one as for the other that I was the better willing to employ some study and paines in this behalfe Not for that I thinke my self better able thē other but for that I would not it should seme that there lacked any good wil in me either to satisfie the honest desire of my frēdes or to helpe and relieue suche as by such kinde of bookes are already pitefully inueigled and deceiued or to stay other yet standing that this booke be not at any time for lacke of good aduertisement a stombling stocke vnto them I haue therefore by such helpes as is aboue saied added my poore labour thereto and with some diligence in the reste shaped to the whole booke a whole and a full Reply Wherein I rather feare I haue saied to much then to litle But I thought good in a matter of suche Importance to be rather tedious to make al perfitte then shorte and compendious to leaue ought vnperfecte Before then that thou shalt enter good Reader into the Replie it selfe it shal be well to take some aduertisement with a certaine vewe by a shorte and summary comprehension of the whole matter Whereby bothe to the Cōtrouersy in hande thou shalt come better instructed and what in the whole worke is to be looked for thou shalt be aduertised M. Hornes Answer as he calleth it resteth in two partes In the first and chiefest he plaieth the Opponent laying forthe out of the holy Scriptures bothe olde and newe out of Councelles bothe Generall and Nationall out of Histories and Chronicles of all Countres running his race from Constantine the greate downe to Maximilian greate grādfather to the Emperour that nowe liueth taking by the way the kinges of Fraūce of Spaine and of our owne Countre of England since the Conqueste all that euer he could find by his own study and helpe of his frends partly for proufe of the like gouuernement of Princes in Ecclesiastical causes as the Othe attributeth nowe to the Crowne of Englande partly also for disproufe of the Popes Supremacy which the Othe also principally intendeth to exclude In the second and later parte he plaieth the defendant taking vpon him to answer and to satisfie certaine of M. Feckenhams Argumentes and scruples of conscience whereby he is moued not to take the Othe Howe wel he hath plaied bothe his partes the perusal of this Reply wil declare The doings of eche part vpon what occasion they rose thou shalt vnderstād in our Answer to M. Hornes Preface For the more lightsome and clere Intelligence of the whole that is and shall be saied to and fro I haue diuided the whole Processe into foure bookes keping the same order and course that Maister Hornes Aunswere did leade me vnto To the first parte of the Aunswere wherein he layeth forthe his proufes for defence of the Othe I Replie in three Bookes Comprising in the firste booke his Obiections out of Holy Scripture In the Second his Obiections out of the first six hundred yeres In the third his Obiections out of the later 900. yeares vntil our owne dayes Eche booke I haue diuided into seuerall Chapters as occasion serued In the seconde and third bookes where we enter the course of tymes I haue noted at the toppe of eache page in one side the yeare of the Lorde on the other side the name of the Pope Prince or Councell or other Principal matter in that place debated to th entent Gentle Reader that at the first sight euen by turning of a leafe thou mightest knowe both where thou arte and what is a doing both the Age and tyme which exceedingly lighteneth the matter and also the Pope Prince or Councel of that tyme. In these three bookes what I haue particularly done yf thou lyst shortly to see at the ende of the thirde booke thou shalt find a briefe Recapitulation of the whole To the second part of M. Hornes Answer I haue replied in the fourth Booke By perusing wherof it shal wel appeare both what strong and inuincible Argumentes M. Fekenham right lernedly proposed as most iuste causes of his sayed Refusall and also what seely shifts and miserable escapes M. Horne hath deuised to maintayn that obstinatly which he ons conceyued erroniously Especially this thou shalt find in such places of the fourth book where thou seest ouer the Head of the leaues in this letter The Othe The Othe Now good Reader as thou tendrest thy own Saluatiō and hopest to be a saued soule in the ioyful and euerlasting blisse of Heauē so cōsider and weigh wel with thy selfe the importance of this matter in hand First Religiō without Authority is no Religion For no true Religion saith S. Augustine can by any meanes be receiued without some weighty force of authority Then if this Religiō whereby thou hopest to be saued haue no Authority to ground it self vpon what hope of Saluation remayning in this Religiō canst thou cōceyue If it haue any Authority it hath the Authority of the Prince by whose Supreme Gouernement it is enacted erected and forced vpō thee Other Authoritye it hath none If then that Supreme Gouernement be not dewe to the Laye Prince but to the Spiritual Magistrate and to one chiefe Magistrate among the whole Spiritualty thou seest thy Religiō is but a bare name of Religion and no Religion in dede Again if this Supreme Gouernmēt be not rightly attributed to the Laye Magistrate in what state are they which by booke othe do sweare that it ought so to be yea and that in their Consciēce they are so persuaded Is not Periury and especially a wilful Continuance in the same a most horrible and dānable crime in the sight of God And doth not Gods vengeaunce watche ouer them which slepe in Periury I wil be a Quicke witnesse to Periured persons saith God by the Prophet Malachie Nowe if that Supreme Gouernement may dewly and rightly appertayne to our Liege Soueraigne or be any Principall parte of a Princes Royall power as Maister Horne stoutelye but fondely auoucheth or of his dutifull seruice to God which neuer Prince in the Realme of England before the dayes of king Hēry the .8 vsed or claimed which neuer Emperour Kinge or Prince whatsoeuer without the Realme of Englande yet to this present howre had or attempted to haue which the chiefe Masters of the Religion nowe Authorised in Englande doe mislike reproue and condemne namely Martin Luther Iohn Caluin Philip Melanchthon and the
withoute measure of bloudshedde by taking vppe of the Kings rentes in Gasconie and the Prouince by possessing by violence his principal townes Rhone Orleans Lions and suche other by murdering most traiterouslie his General Captaine the noble Duke of Guise haue shewed their godly obedience to their Soueraigne Princes For the better and more large deciphering of all these tragicall feates wrought by the Caluinistes in the Realme of Fraunce I referre you Maister Horne to an Oration made of this matter expresselye and pronounced here in Louaine and translated eloquently and printed in our Englishe tongue What loyall subiectes the Caluinistes in Scotland haue shewed them selues towarde their Queene and Soueraigne Knokes and his band the flight of the Nobles aÌ„d the murdering also of her most dere Secretary eueÌ„ within her graces hearing with other bloudy practises yet hot and fresh beareth open witnesse before al the worlde It is euident that beside and against the Princes authority your Religion M. Horne hath taken place there To come to the outragious enormities of the low Countries here what tongue can expresse what penne can deciphre sufficiently the extremity thereof These men liuing vnder a most Catholique moste clement and moste mighty Prince the loyaltie of their profession is suche they neither reuerence his Religion nor consider his clemencie nor feare his power but contrary to his open edictes and proclamations abusing his rare clemencie in remitting vnto them the rigour of the Inquisition proceede daylie to ouerturne the Relligion by him defended to prouoke his iuste indignation and to contemne his Princely power For a graunte beinge made of the mollification thereof for a season vntill the Kings pleasure were farder knowen at the humble suite of certaine GentlemeÌ„ put vp to the Ladie Regent the .5 of April in the yere .1566 which graunt also was expressely made vpoÌ„ conditioÌ„ that nothing should be innouated in matters of Religion in the meane while these men yet hauing an inche grauÌ„ted them tooke an elle and the rodde being cast aside fel streight to more vnthriftinesse then before For sone after flocked downe into these lowe Countries a number of rennegate preachers some out of Geneua and Fraunce some out of Germanie some Sacramentaries some LutheraÌ„s and some Anabaptists Who lacking not their vpholders and staies fel to open preaching first in Flaunders and then next in Antwerp the .24 of Iune of the said yeare .1566 After at Tournay and Valencenes in Holland and Brabant in al Townes wel nere except onely this noble Vniuersitie of Louaine which God only be praised therefore hath continued in al these garboiles troubles and disorders not only free from all spoiles of their Churches and Chappelles yea and of all Monasteries round about as few townes beside haue done namely Bruxels Bruges Lyle Mounts in Henaut Arras Douay and no towne els of importance as farre as I can remember but also hath remained free from all schismatical sermons in or about the towne Whiche of no great towne in all Brabant and Flanders beside can be said God onely be praised therefore for whose only glory I write it For as this towne and vniuersitie was aboue al other townes in al this Land moste spyted and threatened of these rebellious Protestantes by reason of the Doctours and Inquisitours here whose rigour they pretended as a cause of their malice so was it by Gods singular mercy from their speciall malice most singularly preserued To him onely be the glorie and honour thereof Els mans policie was no lesse and the power of resistance was greater in other townes then in this But God I trust hath shewed his singular mercie vppon this place to stoppe the gaping Rauens mouthes the hereticall broode as well of this lande as otherwhere which thirsted after the bloud of the learned Doctours and Catholique Students of this place To returne to our matter the sermons beginning at Antwerpe without the towne walles at the first fewe at the second and thirde preachings and so foorth greate numbers assembled The more halfe alwayes as gasers on and harkeners for newes then zealous Gospellers as they call them selues The number then bothe of the audience and preachers increasing a proclamation came from the court and was published in Antwerp the .vj. of Iulie that none of towne should repaire to suche forraine preachings vppon a paine This was so well obeyed that to the Kinges owne Proclamation printed and fastened vpon the South doore of S. Maries Church in Antwerpe it was in the very paper of the Proclamation vnderwriten by a brother of your Gospell M. Horne Syrs To morow ye shall haue a Sermon at suche a place and time As who woulde saye a figge for this Edicte and as the traiterouse brethern in Antwerp haue not sticked openlie to saye Schijâ—e op die Conning We will haue the woorde what so euer oure Kinge saie or commaunde to the contrarye How thinke you M. Horne Doe these men acknowledge their Prince Supreame Gouernour in all Spirituall causes But lette vs goe on To let passe the continuance of their preachings without the walles whiche dured aboute six or seuen wekes the Prince of Orenge gouernor of the towne labouring in the meane season a greate while but in vaine to cause them to surcease from their assemblies vntill the Kinges pleasure with the accorde of the Generall States were knowen they not admitting any suche delaie or expectation as them selues in a frenche Pamphlet by them published in printe without the name of the Author or place of the printing doe confesse foreseeing as thei said that no good would come thereof and therefore obeying the Magistrat as much as them listed found the meanes to bring their assemblies into the town it self so farre without the Kings or the Regents authoritye as if they had had no King at al out of the land nor Regent in the land But the meanes which they found to bring this feate to passe was singular and notable Wheras the .19 of August the Prince of Orenge departed froÌ„ Antwerp to Bruxels to the court that being then in the Octaues of the AssuÌ„ptioÌ„ of our Lady a special solemnitie in the chief Church of Antwerp town the brethren both for the Gouernors absence emboldened and in despite of that soleÌ„nity more enkendeled the .xx. of August beiÌ„g Tuesday toward eueniÌ„g at the Antemne time betwene v. and .vj. of the clock began first by certain boyes to play their PageaÌ„t mocking and striking by way of derision the Image of our Lady theÌ„ especially visited and honored for the honorable memorial of her glorious AssuÌ„ptioÌ„ At this light behauiour of the boies som stirre being made as wel by the Catholiks then in the Church as by the factioÌ„ of the Caluinists there also theÌ„ asseÌ„bled the Catholikes fearing a greater incoÌ„uenience began to depart the Churche and the brethren at the rumour therof increased very much HerevpoÌ„ incontineÌ„tly the Margraue of the towne the chief
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
wherin Christ wil haue no cōpartener Surely we make no God of the Pope and sometimes perhappes no good man neyther And yet we reuerence him for his office and authoritie that Christe so amplie and honorablie gaue him for preseruation of vnitie and quietnes in his Church Your wisedome with like truth also appeareth in that you call the Pope the Archeretike of Rome naming no man And so your woordes so liberallie and wantonly cast out doe as wel comprehend S. Peter S. Clement and other holy Martyrs and Bishops there as anye other I promise you a wel blowen blast and hansomly handeled With like finenesse you call him Archeretike that is the supreme Iudge ouer all Heretikes and heresies too and that hath already iudged you and your Patriarches for Archeritikes I wisse as well might the fellon at the barre in Westmynster hall to saue his life if it mighte be call the Iudge the strongest theef of all and doubtles had he a Prince on his side his plea were as good as youres is Now where ye say we would haue the Pope to raigne here in the Quenes place procedeth frō your lik truth ād wisedom For albeit the Popes autority was euer chief for matters eccleastical yet was there neuer any so much a noddie to say ād beleue the Pope raigned here The Pope and the King beīg euer two distinct persons farre different the one from the other in seueral functions and administrations and yet wel concurrant and coincident togeather without any◠imminution of the one or the others authoritie Wel ye wil perhap say that albeit M. Gilbie misliketh this title in the Prince yet he liketh wel the religiō especially such as now is and such as was in King Edwards daies which is all one Herken then I pray you what his censure and iudgement is therof I will name saith he no particular thinges because I reuerence those dayes meaninge of King Edwarde sauing only the killing of both the Kings vncles and the prisonment of Hoper for Popes garmentes God graunt you al repentant hartes For no order or state did anye parte of his duetie in those daies but to speak of the best wherof you vse to boast your Religion was but an English Mattins patched foorth of the Popes Portesse many things were in your great booke superstitious and foolish All were driuen to a prescript seruice like the Papists that they should think their dueties discharged if the number were sayed of Psalmes and Chapters Finallye their coulde no discipline be brought into the Churche nor correction of manners I trust nowe M. Horne that you will somewhat the more beare with the Catholikes if they can not wel beare the seruice and title which your companions so yll liketh Yet because ye are so harde maister to M. Fekenham and his fellowes to haue their doing a preparation to rebellion against the Quenes person for defēding Ecclesiastical authority which nothīg toucheth her person or croun as without the which it hath most honorably continued and florished many hūdred yeres and shal by Gods grace continew full well and full long againe when it shall please God let this title and iurisdiction Ecclesiasticall goe which al good Princes haue euer forgon as nothing to them apertaining Let vs come to the very temporall authoritie and lette vs consider who make any preparation of rebellion the Catholikes or the Protestants Who are they I pray you that haue set foorth deuises of their owne for the succession of the crowne withoute the Princes knowledge Surely no Catholikes but the very Protestants them selues Who blewe the first blast of the trompet I pray you Who are those that haue set foorth in open printed bookes in the English tongue that neither Queene Marie nor this our gracious Quene were lawfull inheritours of the Croune And finally that it is againste the Lawe of God and nature that anye woman shoulde inherite anye principalitie or Kingdome No Catholique I warrante you but your holye brethren so feruente in the woorde of the Lorde Yea amonge other M. Iohn Knoxe the new Apostle of Scotlande It is not birth onely saith he or propinquitie of bloud that maketh a King lawfully to reigne aboue the people professing Iesus Christ and his eternal veritie but in his election muste the ordināce which God hathe established in the election of inferiour Iudges be obserued Loe this Apostle excludeth al succession as well of men as women and will haue the Kingdome to goe by election that in case there be founde any Prince that fansieth not this newe Apostle that then he may be lawfullye deposed and a newe brother in his roome placed And therefore I feare not saith he to affirme that it had been the dutie of the Nobilitie Iudges Rulers and people of Englande not onelie to haue resisted and against standed Marie that Iesabell whome they call their Queene but also to haue punnished her to deathe with all the sorte of her Idolatrous Priestes togeather with all suche as shoulde haue assisted her Ye shall nowe heare the verdit of an other good man a zealous brother of Caluins schole I knowe saieth he ye will saie the Croune is not entailed to the heires Males onelie but appertaineth as well to the daughters And therefore by the lawes of the Realme yee coulde not otherwise doe But if it be true yet miserable is the answeare of suche as hadde so longe time professed the Gospell and the liuely word of God If it had bene made of Paganes and Heathens whiche knewe not God by his woorde it mighte better haue bene borne withall but amonge them that bare the name of Gods people with whome his lawes shoulde haue chiefe authoritie this answeare is not tolerable And afterwarde If shee had bene no bastarde but the Kinges daughter as laufullie begotten as was her Sister that godlie Ladie and meeke lambe voide of all Spanisshe pride and straunge bloude yet in the sicknes and at the deathe of our lawfull Prince of Godlye memorie Kinge Edwarde the sixte that shoulde not haue bene your firste counsell or question who shoulde be your Queene but firste and principallye who had bene moste metest amonge your brethren to haue hadde the gouernemente ouer you and the whole gouernemente of the Realme to rule them carefullye in the feare of God After this he sheweth his minde more expresselye A woman saieth he to reigne Gods lawe forbiddeth and nature abhorreth whose reigne was neuer counted lawefull by the woorde of God but an expresse signe of Gods wrathe and a notable plague for the sinnes of the people As was the raigne of Iesabell and vngodlie Athalia especiall instrumentes of Sathan and whippes to his people of Israell I dooe here omitte a Sermon made by one of your Prelates that bothe Queene Marie and our graciouse Queene Elizabeth were bastardes And they saye that your selfe Maister Horne did the same at Durham Howe lyke yee this Maister Horne Is this a preparation of
the time of kinge Edvvard also For although you vvere in the Tovver in his time that vvas not for any doubt you made of his Supremacy for that you stil agnised but for other points of religiō .30 touchīg the ministratiō of the Sacramēts vvhervnto you also agreed at the last promised to professe preach the same in opē auditory whersoeuer you should be apointed .31 VVherupō a right vvorshipful gentleman procured your deliuerāce forth of the Tovver and so vvere you at liberty neuer mēcioning any dout in this matter but agnising the Prīces supremacy in causes ecclesiastical VVherfore I may safly say that the ignorāce and vvāt of knovvledge vvhich you pretend in your Minor Propositiō is not of Sīplicity and therfore must nedes be of vvilfulnes or malice or mixt of both The vvay and meane vvherby to haue this ignoraūce remoued you assigne vvith this issue that vvhē I proue vnto you by any of the fovver meanes that any Emperour or empresse King or Quene may take vpō thē any such gouernmēt in spiritual or ecclesiastical causes thē you vvil yeelde take vpō you the knovvledge thereof and be ready to testifie the same by booke Othe Truely I haue often and many times proued this same that you require and by the self same meanes in such sort vnto you that you had .32 nothing to saye to the contrarie And yet neuerthelesse you continue still in your vvilfull and malicious ignorance vvhich causeth me to feare that this sentence of the holy ghost vvilbe verified in you In maleuolam animam non introibit sapientia Yet I vvil ones again proue after your desire euen as it vvere by putting you in remembraunce of those things vvhich by occasions in conference I often and many times reported vnto you vvhereof I knovv you are not simply ignoraunt The 6. Chapter defending M. Fekenham and others of wilful and malitious ignorance for not taking the Othe NOw are M. Fekenham and M. Horne come to cople and ioyne together in the principal matter M. Fekenham first saieth he neither knoweth this kīd of supremacy that M. Horn auowcheth nor yet any way how to achiue or obtain to any such knowledge M. Horne saith he might well put M. Fekenham to his prouf that he is not ignorāt But by the way I trow of some meritoriouse supererogation or as one fearing no ieberdy he aduentureth the prouf himself that M. Fekenham is not ignorant of this supremacy and further to binde M. Fekenham the deaper to him for his exceding kindnes wil shew for M. Fekenhams better excuse o gentle and louing hart that M. Fekenham is not ignorāt of simplicity but of wilfulnes and plain malice As touching this threfolde ignorance by M. Horne alleaged out of the bookes of S. Thomas as I wil not stycke with him for that distinction so onlesse he can proue by S. Thomas or otherwise that the ignorāce of this surmised supremacy includeth wilfulnes or malice in M. Fekenham or any such like parson the distinction may be true but the cause neuer a deale furthered Suerly yf ther were any ignorance in this point it were such as S. Thomas and other cal inuincicle ignorance by no study or diligence able to be put away and therfore pardonable But now the very authour brought forth by M. Horn so fully and effectually dischargeth M. Fekenham of al thre and chargeth M. Horne with the worste of them three that is wilfulnes and malice as he shal winne smal worship by alleaging of S. Thomas For S. Thomas saieth plainly that we are obliged and bound vpon paine of euerlasting damnation to belieue that the Pope is the only supreme head of the whole Church And leaste M. Horne may reiecte his authority which he can not wel doe vsing yt himself as a late Latin writer and to much affectioned to the Pope S. Thomas proueth his assertion by Cyrill and Maximus two notable and auncient writers amonge the Grecians Wherfore it foloweth that neither M. Fekenham nor M. Horn nor any other Christiā man can know the contrary being such an euident and a daungerouse falshod as importeth eternal damnation Nay saith M. Horn how can M. Fekenhā pretende ignorance herein when aswel in King Henry as King Edward his dayes he set forth in his open sermons this supremacy And so doe yow now good M. Horne and yet none more ignorant and farder from knowledge than yow For notwithstāding al your great brags and this your clerkly booke ye knowe not nor euer shall knowe but that the Pope is the supreame head of the Churche Wel ye may as ye doe most falsly and to your poore wretched sowle as well in this as in other pointes most daungerouslye belieue the cōtrary but knowe it you can not onlesse it were true For knowledge is only of true things and as the philosopher saith scire est per causas cognoscere And ye doe no more knowe it then the other matter that ye here also affirme of M. Fekenhā that he promised to professe and preache in open auditory in King Edwards dayes certaine points touching the ministration of the Sacraments contrary to his former opinion And vpon such promise was discharged out of the towre which yet ye know not to be true for it is starke false And I pray yow how fortuned it that his promisse so made to recante was neuer required of him being the onely thing that was sowght for at his handes The cause of his imprisonment then as I vnderstande by such as wel knoweth the whole matter was not abowte the ministration of the Sacraments but towching the matter of Iustification by onely faith and the fast of Lent lyke as it doth appere in the Archbishoppe of Caunterburies recordes he being therfore in a solempne sessiō holdē at Lābeth hal conuented before M. Cranmer then Archebisshop of Caunterbury and other commissioners appointed for that matter By the examination of the which recordes yow shal be conuinced of your vntruthe and errour therein as in al the rest I dowbt not by Gods helpe And touching the right worshipful gentleman ye meane of that is Sir Philip Hobbey which did as ye saye vpon M. Fekenhams promise and submission procure his deliueraūce out of the towre As it is very true he did so So it is false and vntrue that he did the same vppon any promise of recantation or of preaching in open auditory before made of his parte But the verye intente of the borowing of M. Fekenhā for a tyme out of the towre lyke as he saide him self was that he should dispute reason and haue cōferēce with certaine learned men touching matters of religion then in controuersie And according therunto the first day of disputation was betwixte thē and him at the right honorable my Lord erle of Bedfords house then lodged ouer the gate at the Sauoy The seconde daie was at the house of Syr William Cicill Knight
God And from suche Princes to all Princes indifferentlie to gather the like praeeminence in al points were no sure and sound gathering and collection Els if you wil haue your examples to proue and coÌ„firme then as Iosue circumcided so let the Prince baptise and as Iosue sacrificed vpon an Aulter so let the Prince in Cope and Surplesse celebrate your holy Communion Whiche two things as peculiar offices of Bisshops and Priestes M. Nowel excludeth flatly al Princes from yea and saith they oughte to be vntouched of Prince or other person Thus againe either ye iumble and iarre one from an other or els your Argument falleth downe right Choose whiche of both ye will M. Horne The .13 Diuision Pag 9. a. Dauid vvhom God appointed to be the pastour that is the King ouer Israel to feed his people did vnderstand that to this pastoral office of a King did belong of duetie not onelie a charge to prouide that the people might be gouerned vvith iustice and liue in ciuil honestie peace and tranquillitie publique and priuate but also to haue a speciall regarde and care to see them fedde vvith true doctrine and to be fostered vp in the Religion appointed by God him selfe in his lavve And therefore immediatlie after he vvas vvith some quietnes setled in his royall seat the first thing that he began to refourme and restore to the right order as a thing that appertained especially to his princelie charge and care vvas Gods religion and seruice vvhich had ben decayed and neglected long before in the time of King Saul For the better perfourmance vvhereof as the Supreme gouernour ouer al the estates both of the laitie and of the Clergie .41 in all maner of causes after consultation had vvith his chiefe Counsailers he calleth the Priestes and Leuites and commaundeth appointeth and directeth them in all manner of things and causes appertaining to their ecclesiasticall functions and offices He prepareth a semelie place for the Arke in his ovvne Citie He goeth vvith great solemnitie to fetch the Arke of the Lord. He coÌ„mauÌ„deth Sadâ—c aÌ„d Abiathar the Priests and the chief amoÌ„g the Leuites to sanctifie them selues vvith their brethren and than to carie the Arke vppon their shoulders vnto the place apointed He comptrolleth theÌ„ that the Arke was not caried before on their shoulders according to the lavv and therfore laieth to their charge the breach that vvas made by the death of Vsa He coÌ„maÌ„deth also the chief of the Leuits to apoint amoÌ„g their brethreÌ„ MusiciaÌ„s to play on diuers kinds of instâ—umeÌ„ts and to make melody vvith ioyfulnes He sacrificeth burnt aÌ„d peace offerings He blessed the people in the name of the Lord. He appointeth certain of the Leuites to minister continually before the Arke of the Lord to reherse his great benefits to the honour and praise of the Lord god of Israell And for that present time he made a psalme of gods praise and appointed Asaph aÌ„d his brethren to praise god thervvith He ordained the priests Leuites singers and porters and in some he apointed and ordered al the officers and offices required to be in the house of the Lord for the setting foorth of his seruice and religion The .11 Chapter concerning the example of Dauid BOTH M. Dorman and M. Doctor Harding affirme that the proceedings of King Dauid are nothing preiudiciall to the Ecclesiasticall authoritie in redressing of disorders before committed or doing suche things as are here rehersed No more then the reformatioÌ„ of Religion made by Quene Marie as M. D. Harding noteth which ye wot wel imployeth in her no such supremacie Beside that it is to be considered as M. D. Harding toucheth that he passed other Princes herein because he had the gift of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that yee and M. Nowell adde thereunto for the fortification of the said superioritie can by any meanes induce it The scripture in the sayed place by you and M. Nowel alleaged saith that Dauid did worke iuxta omnia quae scripta sunt in lege Domini according to all things writen in the lawe of God Wherevnto I adde a notable saying of the scripture in the said booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuites vt ingrediantur domum Dei iuxtaritum suum sub manu Aaron Patris eorum sicut praeceperat Dominus deus Israel Kinge Dauids appointmente was that the Leuites and Priestes shoulde enter in to the house of God there to serue vnder the gouernment Of whom I pray you Not of King Dauid but vnder the Spiritual gouernmeÌ„t of their spiritual father Aaron aÌ„d his successours The gouernour of them then was Eleazarus Where we haue to note first that Dauid appointed here to the Leuites nothing of him self but sicut praeceperat Dominus Deus Israël as the Lord God of Israel had before apointed Secondlye that King Dauid did make appointment vnto them of no strange or new order to be taken in Religion but that they should serue God in the TeÌ„ple iuxta rituÌ„ suuÌ„ after their owne vsage custome and maner before time vsed Thirdly and last King Dauids appointment was that they should serue in the house of God sub manu Aaron patris eorum as vnder the spirituall gouernmente of their Father Aaron and his successours the high Priests The whiche wordes of the scripture doe so wel and clearly expres that King Dauid did not take vpon him any spirituall gouernement in the house of God namely such as you attribute to the Quenes Ma. to alter Religion â–ª c. that I can not but very much muse and maruel why ye shoulde alleage King Dauid for any example or proufe in this matter But most of al that ye dare alleage the death of Oza Whiche is so directly against our lay men that haue not onely put their hands to susteine and staye the fal of the Arke as Oza did for which attempt notwithstanding he was punished with present deathe but haue also of their owne priuate authoritie altered and chaunged the great and weightie pointes of Christes Catholike Religion and in a maÌ„ner haue quite transformed and ouerthrowen the same and so haue as a man may say broken the very Arke it self al to fitters Let them not dout but that except thei hartely repeÌ„t they shal be plagued woorse then Oza was if not in this worlde yet more horribly in the world to come As for that you alleage of Dauid that he made Psalmes ordeined Priests Leuites fingers and porters c. thinke you he did al this and the rest of his owne authority because he was King of the people So you would your Reader to beleue But the holy Ghost telleth vs plainly that Dauid did all this because God had so commaunded by the hands of his Prophets And thus you see that by the declaration of the Prophetes Gods Ministers then as
with vs shal be chief ouer you M. Horne The 16. Diuision Pag. 10. b. Ezechias the king of Iuda hath this testimony of the holy Ghost that the like gouernour had not been neither should bee after him amoÌ„gest the kings of â—uda For he cleaued vnto the Lord and svverued not from the preceptes vvhich the Lord gaue by Moyses And to expresse that the office â—ule and gouernment of a godly king consisteth and is occupied according to Gods ordinaunce and precept first of al in matters of Religion and causes Ecclesiastical the holy Ghost doth commende this king for his diligent care in refourmiÌ„g religion He toke quite avvay saith the holy ghost al maner of Idolatry superstition and false religion yea euen in the first yere of his reigne and the first moneth he opened the doores of Gods house He calleth as it vvere to a Synode the Priestes and Leuits he maketh vnto them a long and pithy oration declaring the horrible disorders and abuses that hath been in religion the causes and vvhat euils folovved to the vvhole realme thereupoÌ„ He declareth his ful determination to restore and refourme religioÌ„ according to Gods vvil He commaundeth them therfore that they laying aside al errours ignorauÌ„ce and negligence do the partes of faithful ministers The Priestes and Leuits assembled together did sanctifie themselues and did purge the house of the Lorde from al vncleanes of false religion at the commaundement of the King .46 concerning things of the Lord. That don they came vnto the King and made to him an accompt and report vvhat they had don The King assembleth the chief rulers of the City goeth to the Temple be commaundeth the Priests and Leuits to make oblation and sacrifice for vvhole Israel He appoinâ—eth the Leuits after their order in the house of the Lorde â—o their musicall instruments and of the Priestes to play on Shalmes according as Dauid had disposed the order 47. by the couÌ„sell of the Prophetes He and the Prince commaundeth the Leuites to praise the Lorde vvith that Psalme that Dauid made for the like purpose He appointed a very solempne keaping and ministring of the Passeouer vvhereunto be exhorteth al the Israelites and to tourne from their Idolatrye and false religion vnto the Lorde God of Israel He made solempne prayer for the people The king vvith comfortable vvoordes encouraged the Leuites that vvere zelous and hadde right iudgement of the Lorde to offâ—e sacrifices of thankes geuing and to prayse the Lorde the God of their Fathers and assigned the Priestes and Leuites to minister and geue thankes accordinge to their offices in their courses and tournes And for the better continuance of Gods true Religion he caused a sufficient and liberall prouision to bee made from the people for the Priests and Leuits that they might vvholy cheerfully and constantly serue the Lorde in their vocation These doinges of the Kinge Ezechias touching matters of Religion and the reformation thereof saieth the holy ghost vvas his acceptable seruice of the Lord dutiful both to God and his people The 14. Chapter concerning the doinges of Ezechias HEre is nothing brought in by you or before by the Apology as M. Dorman and M. Doctour Harding doe wel answere that forceth the surmised souerainty in King Ezechias but that his powre and authority was ready and seruiceable as it ought to be in al Princes for the executioÌ„ of things spiritual before determined and not by him as supreame head newly establisshed So in the place by you cited it is writen that he did that which was good before the Lorde according to all things that Dauid his Father had done So that as Dauid did al such matters because the Prophets of God had so declared they should be done so is Ezechias folowing his Father Dauid vnderstanded to haue done not enactiÌ„g any religioÌ„ of his own but settiÌ„g forthe that which Gods Ministers had published Likewise in your other place according to the Kings and Gods coÌ„maundemeÌ„t So other where he did that which was good aÌ„d right before his Lord God and he sowght God with al his harte after the Lawe and commaundemente in al the works of the howse of God And as your selfe shewe he appointed the Leuits according as Dauid had disposed the order And you adde by the councel of the Prophetes as though Dauid had firste done it by the aduise or counsell only of the Prophetes and by his owne authoritie But the Scripture saith Ezechias did thus according as Dauid had disposed because it was the commaundement of God by the hande of his Prophetes So that in al that Ezechias or before Iosaphat did they did but as Dauid had don before That is they executed Gods commaundement declared by the Prophetes This is farre from enactinge a newe Religion by force of Supreme Authoritie contrarie to the commaundement of God declared by the Bisshops and Priestes the onely Ministers of God now in spirituall matters as Prophetes were then in the like M. Horne The .17 Diuision pag. 11 a. Iosias had the like care for religion and vsed in the same sort his princely authority in reforming al abuses 48 in al maner causes Ecclesiastical These Godly Kings claimed and toke vpon them the supreme gouernment ouer the Ecclesiasticall persons of all degrees and did rule gouerne and direct them in all their functions and .49 in all manner causes belonging to Religion and receiued thu witnes of their doings to witte that they did acceptable seruice and nothing but that which was right in Gods sight Therefore it follovveth well by good consequent that Kings or Queenes may claime and take vpon them such gouernment in things or causes Ecclesiasticall For that is right saith the holy Ghost they should than doe vvrong if they did it not The .15 Chapter of the doings of Iosias with a conclusion of all the former examples Stapleton KING Iosias trauailed ful godly in suppressing Idolatrie by his Kingly authority What then So doe good Catholike Princes also to plucke doune the Idols that ye and your brethreÌ„ haue of late sette vppe and yet none of them take them selues for supreme heads in all causes Spirituall And ye haue hitherto brought nothing effectuall to proue that the Kings of Israell did so wherefore your conclusion that they did rule gouerne and direct the Ecclesiasticall persons in all their functions and in all maner causes of religion is an open and a notorious lye and the contrarye is by vs auouched and sufficiently proued by the authority of the old Testament wherevppon ye haue hitherto rested and setled your selfe But now that ye in all your exaÌ„ples drawe nothing nigh the marke but runne at raÌ„don and shoot al at rouers is most euident to him that hath before his eye the verye state of the question whiche must be especially euer regarded of such as minde not to loosly and altogether vnfruitfully imploye their laboure and loose
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
is not Luther the same man to yow that Donatus was to them doth not one of your greatest clerks there with you now write that Wyclyff begatte Husse Husse begotte Luther and thē addeth a shameful blasphemous note this is the seconde Natiuitye of Christe The Donatists being charged and pressed by the Catholiks to shewe the beginning and continuance of their doctrine and the ordinary successiō of their Bisshops were so encombred that they could neuer make any conueniente answer And are not ye I pray you with your felowes protestāt bishops fast in the same myre If not answer then to my thirde demaunde in the Fortresse annexed to S. Bede The Donatists fynding faulte with Constantine Theodosius and other Catholik princes ranne for succour to Iulianus the renegate and highly commended him And doth not M. Iewel I pray you take for his president against the Popes primacy Constantius the Arrian against Images Philippicus Leo Cōstantinus and such like detestable heretiks by general councels condemned Do not your self play the like parte in the Emperour Emanuel as ye cal him and in other as we shal hereafter declare Now who are I pray you Donatists for the defacing and ouerthrowing of Aulters for vilaining the holy Chrisme and the holy Sacrament of the aulter Which they cast vnto dogs which straitwaies by the ordinance of God fell vpon them and being therin Gods ministers made them fele the smart of their impietie It were a tragical narration to open the great and incredible crueltie that the Donatists vsed toward the Catholiks and especially their horrible rauishment of religious Nonnes And yet were they nothing so outragious as your Hugonots haue bene of late in France and the beggarly Guets here in Flandres namely about Tournaye The Donatists said of the Catholiks Illi portant multorū Imperatorum sacra Nos sola portamus euangelia They bring vs many of the Emperours letters we bring the only ghospels And is not this the voyce of all Protestantes whatsoeuer Only Scripture only the gospel only the word of God And for the first parte what is more common in the mouthes of the Germayn Lutherans of the French Caluinistes and now of the flemmish Guets then this complaint that we presse them with the Emperours Diets with the Kings proclamations and with the Princes placarts To the which they obey as much as the Donatists when they haue power to resiste Wel we wil nowe leaue of al other conference and cōparisons and tarry a litle in one more The Donatists though they were most wicked Murtherers of others and of them selues also killing them selues moste wretchedly without any other outward violence don to them yet were they takē of their confederats for Martyrs Of whome thus writeth S. Augustin Viuebant vt Latrones moriebantur vt Circumcelliones honorabantur vt Martyres They liued like robbers by the high way they died like Circumcellions meaning thei slew them selues they were honored as Martyrs And now where lerned M. Foxe the trade to make his holy canonisation in his deuelish dirty donghil of his fowle heretical ād trayterous Martyrs but of those ād such like scholemaisters As of the Montanists that worshipped one Alexander for a worshipful martyr thowgh he suffred for no matter of religiō but for myscheuous murther And of the Maniches that kepte the day wherein their maister Manes was put to death more solemply then Easter day Haue ye not thē in M. Foxe Sir Iohn Oldcastle and Syr Roger Acton canonised for holy martyrs though they died for high treason yea their names al to be painted dasshed ād florished in the kalender with read letters I thinke because we shoulde kepe their daye a double feaste Whose and their confederates condemnation for conspiringe againste the Kinge the nobilitye and their countreye appereth aswell by acte of parliament then made as by the full testimony of all our English Cronicles Is not dame Elleanour Cobhā a stowte confessour in this madde martyrloge whose banishment was not for religion but for conspiringe King Henry the sixts death by wytchrafte and sorcery by the help and assistance of M. Roger Bolinbroke and Margaret Iordeman commonly called the Witche of Aey The which two were openly executed for the same But nowe is it worth the hearing to know how handsomly M. Foxe hath conceyued his matters wherein he plaieth in dede the wily Foxe and springleth with his false wily tayle his fylthy stale not into the doggs but into his readers eies And as the Foxe as some hūters say when he is sore driuen wil craftely mount from the earth and kepe himself a while vpon the eather of a hedge only to cause the howndes that drawe after him to leese the sente of the tracte euen so for all the worlde hath our Foxe plaied with his reader But I trust I shal trace him and smel him out wel inoughe First then though M. Foxes authority be very large and ample in this his canonisation and such as neuer any Pope durste take vpon him yea and though he hath authority to make martyrs yet I dowbte whether he hath authority to make Knights to for this Sir Roger Onley is neither a Sir but of M. Foxes making nor Onley neither But M. Roger Bolinbroke only put to death for the treason before specified as not onely his owne authours Fabian and Harding whome he doth alleage for the story of Dame Elleanour but al other also doe testifie Truthe it is that Harding writing in English meeter and speaking of this M. Bolinbroke endeth one of his staues with this worde Only which is there to signifie no name but to better and sweate the meeter and is as much to say as chiefly and principally meaning that Maister Roger was the principal worker in this nigromancy The meeters of Harding are these He waxed then strange eche day vnto the King For cause she was foreiudged for sorcery For enchantments that she was in working Against the Church and the King cursedly By helpe of one M. Roger only Whiche last woorde some ignorant or Protestant Printer hath made Oonly And then hath M. Fox added a Syr and a Martyr too and adorned him with no common inke to set foorth and beutify his Martyr withal And so of M. Roger Bolinbroke sorcerer and traitour by a cunning Metamorphosis he hath made Syr Roger Onlye Knight and Martyr Wel wil ye yet see further the craftie dubling of a Fox walking on the eather of the hedge Consider then that for Margaret Iordaman that notable witch least if he had named her and M. Bolinbroke by their own names he had marred al the rost he placeth an other woman that by his owne rule died fortie yeares after And yet can he not hit vpon her name neither but is faine to call her in steed of Ione Bowghton the mother of the Ladie Yong who in deed is one of his stinking hereticall and foolish Martyrs For she craked ful
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
th'Apostles both S. Peter aÌ„d S. Paul so earnestly taught at that time obedieÌ„ce to PriÌ„ces This was the cause In the beginniÌ„g of the church som ChristiaÌ„s were of this opinioÌ„ that for that they were ChristeÌ„ meÌ„ they were exeÌ„pted from the lawes of the Infidel Princes and were not bound to pay theÌ„ any tribut or otherwise to obey theÌ„ To represse and reforme this wroÌ„g iudgmeÌ„t of theirs the Apostles Peter and Paule by you named diligeÌ„tly employed theÌ„ selues Whose sayings can not imply your pretensed gouernmeÌ„t onlesse yow wil say that Nero the wycked and heathennish Emperour was in his tyme the supreme head of al the church of Christ throughout the empire aswel in causes spiritual as teÌ„poral And yet in teÌ„poral and ciuil matters I graunt you we ought to be subiect not only to ChristiaÌ„s but eueÌ„ to infidels also being our princes without any exceptioÌ„ of Apostle euangeliste prophet priest or monk as ye alleage out of S. ChrysostoÌ„ As contrary wise the Christian prince him self is for ecclesiastical and spiritual causes subiect to his spiritual ruler Which Chrysostom hiÌ„self of al meÌ„ doth best declare Alij sunt termini c. The bounds of a kingdome and of priesthood saith ChrysostoÌ„ are not al one This kingdom passeth the other This king is not knoweÌ„ by visible things neither hath his estimatioÌ„ either for precious stones he glistereth withal or for his gay goldeÌ„ glistering apparel The other king hath the ordering of those worldly things the authority of priesthod cometh froÌ„ heaueÌ„ what so euer thou shalt bind vpoÌ„ earth shal be bound in heaueÌ„ To the king those things that are here in the worlde are coÌ„mitted but to me celestial things are coÌ„mitted wheÌ„ I say to me I vnderstaÌ„de to a priest And anon after he saith Regi corpora c. The bodies are coÌ„mitted to the King the sowles to the Priest the King pardoneth the faults of the body the priest pardoneth the faultes of the sowle The Kinge forcethe the priest exhorteth the one by necessity the other by giuing counsel the one hath visible armour the other spiritual He warreth against the barbarous I war against the Deuil This principality is the greater And therfore the King doth put his head vnder the priestes hands and euery where in the old scripture priestes did anoynt the Kings Among al other bokes of the said Chrysostom his book de Sacerdotio is freighted with a noÌ„ber of lyke and more notable senteÌ„ces for the priests superiority aboue the Prince Now theÌ„ M. Horn I frame you such an argumeÌ„t The Priest is the PriÌ„ces superiour in some causes ecclesiastical Ergo the PriÌ„ce is not the Priests superiour in al causes ecclesiastical The AntecedeÌ„t is clerly ê“ued out of the words of Chrysost. before alleged Thus. The Priest is superiour to the priÌ„ce in remissioÌ„ of syns by ChrysostoÌ„ but remissioÌ„ of sins is a cause ecclesiastical or spiritual Ergo the Priest is the PriÌ„ces superiour in some cause ecclesiastical or spiritual Which beiÌ„g most true what thiÌ„g caÌ„ you coÌ„clud of al ye haue or shal say to win your purpose or that ye here presently say that the Prince hath the care aswell of the first as of the seconde table of the commaundements and that S. Paule willethe vs to pray for the Princes that we may lyue a peaceable life in godlines aÌ„d honesty In the which place he speaketh of the heathennishe princes as appereth by that which foloweth to pray for them that they may be coÌ„uerted to the faith Or of al ye bring in out of S. Augustin either against the Donatists whereof we haue alredy said inough or that Princes must make their power a seruaÌ„te to Gods Maiesty to enlarge his worship seruice and religion Nowe as all this frameth full yllfauoredly to conclude your principle so I say that if S. Augustine were aliue he might truely and would say vnto you as he sayd vnto Gaudentius and as your self alleage against your selfe and your bretherne That thing that ye doe is not only not good but it is a great euil to witte to cutte in sonder the vnity and peace of Christ to rebell against the promises of the ghospell or to beare the ChristiaÌ„ armes or badges as in a ciuil warre against the true and the high King of the Christians he would say yf he were aliue vnto you that as the Donatistes did not deny Christ the head but Christ the body that is his Catholike Churche so doe you He would say that as the Donatistes secte was condemned by Constantin Honorius and other Emperours the high Kings of the Christians so are your heresies condemned not only by the Catholik Church but also by the worthy and moste renowned King Henry the fifte and other Kings as wel in England as else where also by the high Kings of the ChristiaÌ„s that is themperours as well of our tyme as many hundred yeares since And therefore ye are they that cutte in sonder the vnity aÌ„d peace of Christes Church and rebell against the promises of the Gospel M. Horne The 22. Diuision Pag. 17. a. Chrysostom shevveth this reason vvhy S. Paule doth attribute this title of a minister vvorthely vnto the Kings or ciuil Magistrates because that through fraying of the wicked men and commending the good he prepareth the mindes of many to be made more appliable to the doctrine of the word Eusebius alluding to the sentence of S. Paule vvhere he calleth the ciuill Magistrate Goddes minister and vnderstanding that Ministery of the ciuiâ— Magistrate to be about Religion and Ecclesiastical causes so .61 vvell as Temporal doth cal Constantine the Emperour The great light and most shril preacher or setter foorth of true godlines The one and only God saieth he hath appointed Constantine to be his minister and the teacher of Godlines to al countreis And this same CoÌ„stantin like a faithful and good minister did throughly set foorth this and he did confesse him self manifestly to be the seruaunt and minister of the high King He preached with his imperial decrees or proclamations his God euen to the boundes of the whole worlde Yea Constantine himselfe affirmeth as Eusebius reporteth That by his ministery he did put away and ouerthrowe al the euilles that pressed the worlde meaniÌ„g al superstition Idolatry and false Religion In so much saith this Godly Emperour that there withal I both called again mankiÌ„de taught by my ministery to the Religion of the most holy Law meaning the vvorde of God and also caused that the most blessed faith should encrease and growe vnder a better gouernour meaning than had beene before for saith he I would not be vnthankeful to neglect namely the best ministery which is the thankes I owe vnto God of duety This most Christian Emperour did rightly consider as he had bene truelye taught of the most Christian Bisshops of that tyme that as the Princes haue in charge the ministery and
place of the Apostle doth interprete his meaning to be vnderstanded of the outvvard peace and tranquilitie furthered mainteined and defended by the Magistrates but chieflye of the invvarde peace of the minde and conscience vvhich can not be atteined vvithout pure religion as contrary vvise godlines can not be had vvithout peace and tranquility of mind and conscience This vvould be noted vvith good aduisement that S. Paul him selfe shevveth plainly prosperitie amongst Gods people and true religion to be the benefites and fruits in general that by Gods ordinance springeth from the rule and gouernment of Kings and Magistrates vnto the vveale of the people The vvhich tvvo although diuers in them selues yet are so combined and knitte together and as it vvere incorporated in this one office of the Magistrate that the nourishing of the one is the feeding of the other the decay of the one destroyeth or at the least deadlye vveakeneth them both So that one can not be in perfect and good estate vvithout the other The vvhich knot and fastening together of religion and prosperitie in common vveales the most Christian and godly Emperours Theodosius and Valentinianus did vvisely .68 see as it appeareth by this that they vvrote vnto Cyrill saiying The suertie of our common weale dependeth vpon Gods Religion and there is great kinred and societie betwixte these tweine for they cleaue together and the one groweth with the increase of the other in such sorte that true Religion holpen with the indeuour of Iustice and the common weale holpen of them both florisheth Seing therefore that we are constituted of God to be the kings and are the knitting together or iointure of Godlines and prosperitie in the subiects we kepe the societie of these tweine neuer to be sundred and so farre forth as by our foresight we procure peace vnto our subiects we minister vnto the augmenting of the common weale but as we might say being seruaunts to our subiects in al things that they may liue godly and be of a religious conuersation as it becommeth godly ones we garnish the common weale with honour hauing care as it is cōuenient for them both for it can not be that diligently prouiding for the one we should not care in like sorte also for the other But we trauaile earnestly in this thing aboue the reast that the Ecclesiasticall state may remaine sure bothe in suche sort as is seemely for Gods honour and fitte for our times that it may continue in tranquilitie by common consent without variaunce that it may be quiete through agreemente in Ecclesiasticall matters that the godlye Religion may be preserued vnreprouable and that the lyfe of such as are chosen into the Clergy and the greate Priesthood maye be clere from all faulte Stapleton And shal we now M. Horne your antecedent matter being so naught greatly feare the consequent and conclusion ye will hereof inferre Nay pardie For lo straite waye euen in the firste line ye bewray either your great ignoraunce or your like malice Not for calling this Emperour as ye did before Emanuell let that goe as a veniall sinne but for calling him Christian Emperour and willing him to be an example a spectacle a glasse for others as one that as yee sayed before refourmed Relligion to the purenesse thereof which saying in suche a personage as ye counterfaite can not be but a deadly and a mortall sinne Surely M. Fox of al men is depely beholding vnto you for if this be pure religion thē may he be the bolder after your solemne sentence once geauen bearing the state of one of the chief Prelates in the realme and of a Prelate of the garter withal to kepe still his holy daye that he hath dedicated to the memorie of his blessed Martyr M. D. Wesalian of whom we spake before And yet I wene it wil proue no great festiual daie for that he was an heretike otherwise also Well I leaue this at your leasure better to be debated vpon betwene you and M. Fox In the meane while to returne to the matter of your dealing wherof I spake yf ye knew not the state and truth of your Emperours doings ye are a very poore sely Clerke farre from the knowledge of the late reuerend fathers Bishop White and Bishop Gardiner and how mete to occupie such a roome I leaue it to others their discrete and vpright iudgemēts And now Sir if this be pure religion as ye say then haue ye one heresie more then any of your fellowes as farre as I knowe hath onlesse perhappes M. Foxe wil not suffer you to walke all post alone And then that I may a litle rolle in your railing rhetorike wherein ye vniustly rore out against M. Fekenham may I not for much better cause and grounde saye to you then ye did to him to make him a Donatist M. Horne let your friends now weigh with aduisemēt what was the erronious opinion of the Grecians against the holy Ghoste and let them cōpare your opiniō and guilful defences therof to theirs And they must nedes clap you on the back and say to you Patrisas if there be any vpright iudgmēt in thē Deming you so like your great graunsiers the Grecians as though they had spitte you out of their mouth Now for your conclusion that you bring in vppon this Emperours and Constantines example it is nedelesse and farre from the matter Whereby by the place of S. Paule before rehearsed and nowe eftsone by you resumed by Chrysostome in his expositions of the saied place and by Cyrillus you would haue vs seriously admonished that prosperitie of the common welth and true religion springeth from the good regiment of Magistrates whiche we denie not and that the decaye of religion destroyeth or deadlye weakeneth the other which is also true as the vtter ruine of the Empire of Grece proceding from the manifolde heresies especially that whereof we haue discoursed doth to wel and to plainly testifie And therefore I would wish you and M. Foxe with others but you two aboue all others with good aduisemente to note that as the wicked Iewes that crucified Christ about the holy time of Easter were at the very same time or thereabout besieged of the Romans and shortly after brought to such desolation and to suche miserable wretched state as in a manner is incredible sauing that beside the foreseing and foresaiyng therof by Christ there is extant at this daie a true and faithfull reporte Euen so your dearlings the Grecians whose errour but not alone but accompanied with some other that you at this daie stoutly defend yet especially rested in this heresie against the holy Ghost that ye terme with an vncleane ād an impure mouth pure religiō were in their chief city of Cōstātinople in the time of Cōstantinus son to Iohn nephew to Andronicus your Emanuels father euen about Whitsontide at whiche time the Catholique Churche in true and sincere faith concerning the holy Ghost
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.
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
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
impudently in going about to make your Readers belieue that Richaredus and other Princes after him were takē for Supreme heades of the Church till now in these later daies and most blasphemously in calling the Pope for this mater the childe of perdition As wel might you for this cause haue called Gregorie so too Who is surnamed as ye here write the Great But God wotteth and the more pitie not very great with you and your fellowes Of al bookes his writinges beare most ful and plaine testimonie for the Popes singular praeeminence whiche thing is in an other place by me largely proued that though the matter here semeth to require somewhat to be said I neede not say any thing but onely remit the Reader to that place where he shal finde that S. Gregorie practised this Supreme authoritie as wel in Spain as other where throughout the whole Christened world But what saith S. Gregorie Forsothe that the King Richaredus by his carefull and continuall preaching brought Arrians into the true faith S. Gregorie saith wel And yet you wil not I trow say The Prince himself preached in pulpit to the Arrians What then Verelye that which he did by his Clergie and to the which he was a godly promoter that he is saied to doe him selfe As to preache to conuert heretiques to decree this or that and briefely to gouerne in causes Ecclesiastical All which the Prince in his owne person or of his owne authority neuer dothe But by his furderance such things being done he is saied sometimes as here of Saint Gregorye to doe them him selfe We might now passe to the next mater sauing that as ye without any good occasion or bettering of your cause bring in that Richaredus woorked these thinges without Pope Gregorie So it may be feared ye haue a woorse meaning and that ye doe this altogeather craftely to blemishe and deface Sainte Gregorye with the ignoraunte Reader Els tell me to what purpose write ye that Saint Gregorye was asshamed of him selfe and his owne slacknesse Why bringe you in these woordes of Sainte Gregorye What shall I aunsweare at the dreadfull doome when youre excellencye shall lead with you flockes of faithfull ones which ye haue broughte into the true faithe by careful and continuall preachinges I muste then either to refourme your ignorance if ye knew it not before or to preuent your readers circumuention by your wilye handeling of the mater like to be perchaunce miscaried if ye knewe it before admonish you and him that this is spoken of S. Gregorye in deede but as proceeding from a maruelouse humilitye and lowlines In like maner as he wrote to Sainte Augustine oure Apostle in the commendation of his doings wherein yet vndoubtedly he was a great doer him selfe many wayes as by the Historie of Bede clerely appeareth Otherwise though Richaredus doings be most gloriouse and worthy of perpetuall renoune yet shal S. Gregory match him or passe him Neither shal he altogether be voide of his worthy cōmendation concerning his care for the refourming of Spaine and repressing of heresies there either by his authority or by his learned woorkes Verely Platina witnesseth that by the meanes of this Gregorie the Gothes returned to the vnite of the Catholike faithe Whiche appeareth not at that time any otherwhere then in Spaine Hearken farder what Nauclerus one that you ofte reherse in this your booke writeth of him In super Beatus Gregorius c. Beside this Saint Gregorie compelled the Ligurians the Venetians the Iberians which had confessed their schisme by their libell to receiue the Decrees of the Councell of Chalcedo and so broughte them to the vnitye of the Churche He reduced them from Idolatrye partely by punnisshmente partlye by preaching the Brucians the people of Sardinia and the husbandmenne of Campania By the good and mightye authoritie of his writings and by Ambassadours sente in conueniente time he sequestred from the bodye of the Churche the Donatiste Heretiques in Affrique the Maniches in Sicilie the Arrians in Spaine the Agnoites in Alexandria Onely the Heresie of the Neophites in Fraunce rising by Symoniacall bribes as it were by so manye rootes was spreade farre and wide againste the whiche he valiauntlye foughte labouring mightelye against it to the Queene Brunechildis and to the Frenche Kinges Theodoricus and Theodobertus till at the lengthe a Generall Councell beinge summoned he obteined to haue it vtterlye banned and accursed This saith Nauclerus of other Countries Now what nede I speake of our Realme the matter being so notoriouse that by his good meanes by his studye and carefulnes we were brought from most miserable idolatrie to the faith of Christe And therefore as our Venerable Countreyman Bede writeth we maye well and oughte to call him our Apostle Rectè nostrum appellare possumus debemus Apostolum Quia cum c. For saith he wheras he had the chiefe Bisshoprike in all the worlde and was the chiefe Ruler of the Churches that long before were conuerted to the faithe he procured oure Nation that before that time was the Idols slaue to be the Church of Christ. So that we may well vse that saiyng taken from the Apostle All were it that he were not an Apostle to other yet is he our Apostle We are the seal of his Apostlesship in our Lord God It appeareth that S. Gregorie had to doe in Ireland also by his Ecclesiastical authoritie Thus much haue I here spoken of S. Gregorie either necessarily or as I suppose not altogether without good cause Surely not without most deape harte griefe to consider how farre we are gon from the learning vertue and faith whiche we nowe almost one thousande yeares past receiued at this Blessed mans handes Which altogether with our newe Apostle M. Horne heere is nothing but Grosse ignorance And this blessed and true Apostle of our English Nation no better then the child of perdition That is as he meaneth in dede a plaine Antichriste I pray God ones open the eyes of our Coūtrie to see who is in dede the true Antichrist and who are his messengers and forerunners thereby carefully and Christianly to shun as well the one as the other Christ is the Truth it selfe as him selfe hath said Who then is more nere Antichriste then the teacher of Vntruthes And what a huge number hath M. Horne heaped vs vppe in that hitherto hath bene answered being litle more then the third part of his boke Yea in this very Diuision how doe they muster Some of them haue already ben touched But now to the rest more at large let vs ouer runne the Diuision shortly againe First besides his false translation putting for repairing the order of Ecclesiasticall discipline to make a new fourme thereof as though that King altered the old Religion of his realme and placed a newe neuer vsed before in Christes Churche as M. Horne and his fellowes haue done in our Countrie beside this pety
sleight and diuers other before noted he hath so maimed and mangled the wordes of King Richaredus wherein the whole pithe of this Diuision resteth to make some apparence of his pretensed Primacie that it would lothe a man to see it and weary a man to expresse it Namely in the text where his Note standeth of a Princes speciall care for his subiectes The whole woordes of the King are these The care of a King ought so farre to be extended and directed vntill it be found to receiue the full measure of age and knowledge For as in worldly things the Kings power passeth in glorie so oughte his care to be the greater for the welth of his subiectes But now moste holy Priestes we bestow not onely our diligence in those matters whereby oure subiectes may be gouerned and liue most peaceablye but also by the helpe of Christe we extend our selues to thinke of heauenly matters and we labour to knowe how to make our people faithfull And verely if we ought to bend all our power to order mens maners and with Princely power to represse the insolency of the euill if we ought to geue all ayde for the encrease of peace and quiet muche more we ought to study to desire and thinke vppon godly things to looke after high matters and to shew to our people being now brought from errour the trueth of cleare light For so he dothe whiche trusteth to be rewarded of God with aboundant reward For so he dothe which aboue that is cōmitted vnto him doth adde more seing to such it is said what so euer thou spendest more I when I come againe will recompence thee This is the whole and ful talke of Richaredus the king to the Councel touching his duetyfull care aboute religion Compare this gentle Reader with the broken and mangled narratiō of M. horne and thou shalt see to the eye his lewde pelting and pelting lewdnesse Thou shalt see that the king protested his care in gods matters to be not his dew charge and vocatiō as a king but an additiō aboue that which was commytted wnto him and to be a work of supererogatiō and that he extēded him selfe of zeale aboue that which his duety ād office required Al which M. Horn left out bycause he knewe it did quite ouerthrowe his purpose He saieth againe of kyng Richaredus that he decreed in the Councel of his owne Authority commaundyng the bisshops to see it obserued which wordes also he hath caused to be printed in a distinct lettre as the wordes of his Author alleaged But they are his owne wordes and do proceede of his owne Authority not to be found in the whole processe of the Kings Oration to the Councell or in the Coūcel it selfe But contrariwise the Councell expressely saith of this Decree Consultu pijssimi gloriosissimi Richaredi Regis constituit Synodus The Synode hath appointed or decreed by the aduise of the most godly and gloriouse King Richaredus The Synode M. Horne made that Decree by the aduise of the King The king made it not by his own authority commaunding c. as you very Imperiously do talke Againe where you saie that S. Gregory did much commend the carefull gouernement of Princes in causes of Religion S. Gregory speaketh not of any suche gouernement at all It is an other of your Vntruthes Last of all where Saint Gregorie sayeth of humilitie as we haue before declared to the king Et si vobiscum nihil egimus Although we haue done nothing with you You to amplifie the matter enlardge your translation with a very lying liberalitie thus Although I haue medled and don nothing at all with you doing this altogether without mee For these wordes medle at all and dooing this altogeather without me is altogeather without and beyond your Latine of Saint Gregorie Whome you ouerreache exceeding much Making him not so muche as to meddle with the Kings doings and that the king did altogeather without him Which yet if Nauclerus your common alleaged Author be true of his woorde did verye muche with the King and furdered many wayes the conuerting of the Arrians in Spaine to the Catholique faith But so it is As in al your proufes you ouerreach mightely the force of your examples cōcluding Supreme gouernmente in all causes when the Argumente procedeth of no gouernemente at all but of execution and so foorth euen so in your translations wherein yet you looke singularlye to be credited scarse ones in tenne leaues bringing one sentence of Latine you ouer reache marueilouslye your originall Authorities Suche is your vntrue and false dealing not onely here but in a manner throughout your whole booke And nowe to ende this Seconde booke with a flourishe of Maister Iewels Rhetorique to sweete your mouth at the ende Maister Horne that so with the more courage we may proceede after a pause vppon this to the Thirde and Fourthe let me spurre you a question What M. Horne Is it not possible your doctrine may stande without lyes So many Vntruthes in so litle roome without the shame of the worlde without the feare of God Where did Christe euer commaunde you to make your Prince the supreme gouernour in all causes By what Commission by what woordes Or if Christ did not who euer els cōmaunded you so to do What lawe What Decree what Decretall what Legantine what Prouinciall But what a wonderfull case is this The Supreame gouernemente of Princes in al causes Ecclesiastical that we must nedes swere vnto by booke othe yea and that we must nedes belieue in conscience to be so auncient so vniuersal so Catholique so cleere so gloriouse can not now be founde neither in the olde Law nor in the new nor by anye one example of the first 600. yeares THE THIRDE BOOKE DISPROVING THE PRETENSED PRACTISE OF Ecclesiastical gouernmēt in Emperors and Kings as wel of our own Countre of Englande as of Fraunce and Spayne in these later .900 yeres from the tyme of Phocas to Maximilian next predecessour to Charles the V. of famous memory M. Horne The .79 Diuision Fol. 47. b. Next after Sabinianus an obscure Pope enemy and successour to this Gregory succeded Bonifacius 3. VVho although he durst not in playne dealing denie or take from the Emperours the authoritie and iurisdiction in the Popes election and other Churche matters yet he vvas the first that .228 opened the gappe thereunto for as Sabel testifieth vvith vvhom agree all other vvriters for the moste parte This Bonifacius immediatly vpon the entraunce into his Papacy dealte with Phocas to winne that the Church of Rome might .229 be head of all other Churches the which he hardely obteined bicause the Grecians did chalenge that prerogatiue for Constantinople After he had obteyned this glorious and ambitious title of the bloudy tyrant Phocas and that vvith .230 no smal bribes like vnto one that hauing a beame in his ovvn eie vvent about to pul the mote out of
amongest their subiectes as to triumphe ouer their enemies for in so dooinge they make their authoritye subiecte to serue him bye whose gifte and protection they reigne VVherefore seinge that the holye mother the Churche which is the Body of Christe enioyeth by meanes of you her sincere and principall childe an inuincible soundnes Therefore it is writen of you moste mercifull Prince and of that same holye Churche dispersed throughout all the worlde Kinges shal be thy noursinge fathers and in like sorte it is writen the honour of the Kinge loueth iudgement in that you set much more by heauenly thā by earthly thinges and doe preferre without comparison the right faith before all worldly cares what other doe yowe herein than make right iudgement bonde and seruiceable to Goddes honour and religion and to offer vnto his diuine Maiestye an oblation and burnt Sacrifice of sweete sauour vppon the aultar of your harte God inspire encrease and replenishe your princelye harte with the light of the Catholique doctrine whereby the clowdes of the hereticall prauity may be driuen away I receyued most ioyfully the Synodical actes with your letters of highest authority by the Legates your humble seruauntes whiche were sente vnto the Councell from my predecessour Agatho at your commaundemēt VVherfore with thankes geuinge I crie vnto the Lord O Lord saue our most Christian Kinge and heare him in the day he calleth vpon thee By whose godly trauaile the Apostolike godly doctrine or Religion shineth through the world and the horrible darkenes of hereticall malice is vanished away For through your trauaile God assisting the same that mischiefe which the wicked crafte of the Deuill had brought in is ouerthrowne the benefit of the Christian Faith that Christe gaue to the saluation of man hath wonne the ouer hande The holy and greate Generall Councell whiche of late hathe beene congregate at Constantinople bye your .279 order and precepte wherein for the seruice and Ministerie sake that ye owe to God you had the chiefe rule and gouernemēt hath in al points followed the doctrin of the Apostles and approued Fathers I doe deteste therfore and curse al Heretikes yea Honorius also late Bishop of this sea who laboured prophanely to betray and subuerte the immaculate faith O holy Churche the mother of the faithfull arise put of thy mourninge weede and clothe thy selfe with ioyful apparaile beholde thy Sonne the moste constant Constantine of al Princes thy defendour thy helpe◠be not afraide hath girded him selfe with the swoorde of Goddes woorde wherewith he deuideth the miscreauntes from the Faithful hath armed him selfe in the coate armour of Faith and for his helmet the hope of Saluation This newe Dauid and Constantine hath vanquished the great Goliath thy boasting enemy the very Prince and chieftayne of all mischiefe and errours the Deuill and by his careful trauaile the righte faith hath recouered her brightnes and shineth thorough the whole worlde Stapleton In al this one leaf and an half and more there is nothing materiall but that may be auoyded by my former answere And as touching Pope Honorius we might yelde that for his owne person he was an heretyke and accursed to by the sentence of themperour the synode and the bisshop of Rome I meane either that the pope is not the head of the Church or that the Quene of England is supreame head there Neither of these shal he be able to proue by any collection that he can bringe of Honorius his heresy while he lyueth Yf he say I haue alredy declared out of the Councell at Rome in the tyme of kinge Theodoricus that the Councel yt self could not iudge the Pope I will graunte yt him and will neuer steppe backe from yt But then you muste Maister Horne take of the fathers there assembled the vnderstandinge withall that is onlesse he swarue and straye from the fayth Ye will nowe happelye replie a-againe and say how shal thē the pope whom ye make the vniuersall bishop of the whole churche direct the sayde churche in a true and a sownde fayth him self being an heretyke Or howe can yt be but the whole or the greater parte of the churche shall with the head miscarie also Or howe ys yt true that we heard at your handes euen nowe that the churche of Rome was neuer caryed away with any errrour in fayth Or howe is yt trewe that ye sayd that Peter had a pryuilege not onely for him self but for hys successours also which ye make the popes not onely not to erre them selues but also to confirme theire bretherne and to remoue all errour from them We answere that in case the Pope by his open lawe and decree made with the consent of his brethern in Synod or consistory promulged to be obserued throwghe christendomme do set forth any heresy that your replies are good and effectuall But suche a decree ye haue not shewed nor euer shall shewe For from making any suche lawe the blessed hande of God doth vpholde and euer hath vpholden the popes for his promise sake Promise I saye made to S. Peter not for his owne priuat person but for the safegard of the church which otherwyse must nedes haue a great wracke in the fayth if the Rock and head thereof shoulde publikly decree heresy In case therefore the pope be pryuately a close heretycke to him self or to other to without any open setting forth or proclaiming his errour by a common lawe as Honorius was if he were an heretike he is not proprely to be called an heretike as he is a Pope nor the church of Rome can be said to haue erred Neither the other inconueniences wil ensue that ye brought foorth But verely what soeuer Honorius in his owne person was yet certein it is that the See of Rome both in his tyme and euer after was alwaies clere of this heresy yea ād was a contynual persecutor thereof For both in the tyme of Honorius him self Pirrhus the patriarche of Constantinople was bannished by the Emperour Heraelius into Afrike at the suyte of the Churche of Rome as Platina Sabellicus and other do testifie for this heresye and also in the tyme of Theodorus the Pope within three yeres or there aboute after the decease of Honorius this Pirrhus came out of Afrique to Rome recanted there his Heresye and was by the Pope therefore reconciled though afterward againe ad proprium impietatis vomitum repedauit He retourned to the vomytte of his impietye This Pope also Theodorus wrote to Paulus of Constantinople a defender also of this heresye warnyng and rebukinge him thereof Al this was before the tyme of this generall Councell and of Pope Agatho And therefore notwithstanding the priuate erroure of Honorius whiche he neuer taughte or preached publiquely but onely in letters comming foorth in his name after his deathe was surmised to be suche yet Pope Agatho in his letters redde and allowed of the whole Councell moste truely sayed that
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
holy Ghoste established for euer Let me now Gentle Reader play Maister Horne his parte and make for me his accustomable conclusion The King requireth of the Clergy the confirmation of his Decrees and ordinaunces as wel concerning matters of Faith and Religion as cōcerning Ciuil maters Ergo the Clergy hath the Superioritye in bothe And with this Argument dothe Maister Horne lappe vppe here his Spannishe matters Sauing that he telleth vs of three other Councels holden at Toletum vnder Egita their King which in all the volumes of the Councels appeare not this vnder Eringius the .13 in number being the last and therefore till he tell vs where those Councelles may be founde seing he hath so often belyed the knowen Histories I will make no curtesie to note this for an Vntruth also this being a mater so vtterly vnknowen And nowe farewell Spaine for this time For Maister Horne hath manie other mightie large and farre Countries to bring vnder his conquest and Supremacie as wel truely as he hath already conquered Spaine which will be to leese the fielde and all his matter gladde to escape with body and soule with small triumphe and shame enough Goe to then Maister Horne and take your iourney when and whither it pleaseth you Yow will wishe I trowe when you haue all sayed and done that you had taryed at home and let this greate enterprise alone M. Horne The .93 Diuision pag. 55. b. Although about this time the Popes deuised 282 horible practises vvherby to vvinne them selues from vnder the ouer sight and comptrolment of the Emperour or any other and to haue the onely and Supreame authoritye in them selues ouer all as .283 they had alreadie obteined to their Churche the Supreame Title to be Heade of other Churches Yet the Emperours had not altogeather surrendred from them selues to the Popes their Authoritie and iurisdictions in Churche matters For vvhen the Church vvas grieuouslye vexed vvith the controuersie aboute Images there vvere diuerse greate Synodes or Councelles called for the decidinge of that troublesome matter by the Emperours and at the laste that vvhiche is called the Seuenth General or Oecumenical Councel vvas caled and summoned to be holden at Nice in Bythinia by Constantine and Irene the Empresse his Moother vvho vvas the Supreame vvoorker and Gouernour although but an .284 ignorant and verye superstitious vvoman I vvill say no vvoorse in this matter For her Sonne vvas but aboute tenne yeeres olde as Zonaras affirmeth and she had the vvhole rule although he bare the name After the deathe of Paule the Emperour appoincted Tarasius the Secretary to be Patriarche at Constantinople the people lyked vvell thereof But Tarasius the Emperours Secretarie refused the office and vvoulde not take it vppon him till the Emperour had promised to call a generall Councell to quiete the .285 bravvles in the Churche aboute Images The Emperour vvriteth to the Patriarche of olde Rome and to the other Patriarches vvilling them to sende their Legates vnto a Councell to bee holden at Nice in Bithynia The Bishoppes assemble at Nice by the commaundement and decree of the Emperour as they confesse in diuerse places of this Councell VVhan the Bishoppes vvere sette in Councell and many Lay persons of the nobility vvith them and the holy Ghospelles vvere brought foorth as the maner vvas although the holy Gospells vver not made .286 Iudges in this councell as they ought to haue been and vvere in al the forenamed general Councels Tarasius commēdeth the vigilant care and feruent zeale of the Emperours aboute Churche matters for ordering and pacifiyng vvherof they haue called saith he this councell The Emperour sendeth vnto he Synod certein counsailours vvith the Emperours letters patentes to this effect Constantinus and Irene to the Bisshoppes assembled in the secōd Nicene Synode by Gods grace our fauour and the commaundement of our Emperiall authoritie He shevveth that it apperteyneth to the emperial office to mainteine the peace concord and vnity of the vvhole Romayne Empire but especially to preserue the estate of Gods holy Churches vvith all possible care and councell For this cause he hath vvith paine gathered this councel together geueth licēce also and liberty to euery mā vvithout al feare to vtter his mind and iudgemēt frankely to the end the truth may the better appeare He shevveth the order he obserued in making Tarasius Bishop He prescribeth vnto the Bishopps vvhat is their office ād vvhat they should doo propounding vnto thē the holy Ghospelles as the right and 287. onely true rule they should folovve After this be mentioneth letters brought from the Bishop of Rome by his Legates the vvhiche he cōmaundeth to be opēly redde in the councel and so appointeth also other thinges that they should reade There vvas .288 nothing attempted or done in this councel vvithout the autority of the Emperours as in all the former generall councels And so at the end the vvhole Councell put vppe a supplication to the Emperour for the .289 ratifiyng of al their doings The vvhiche vvhen the Emperour had heard openly recited and read vnto them they forthvvith allovved signed and sealed The .7 Coapter Of the .7 General Councel holden at Nice Stapleton PHY on all shamelesse impudencie Doth it not shame you M. Horne ones to name this .7 Generall Councell which doth so plainly accurse you and your fellowes for your detestable saiyngs writings and doings against the holy Images and against all such as call them Idols as ye doe in this your booke Yf the authority of this Coūcel furnished with the presence of .350 Bisshops established with the cōsente of the Pope and the foure other Patriarches and euer since of all Catholike people both in the Latine and Greke Church highly reuerēced may take no force I know not what law eclesiastical may or ought to take force Yf you and your fellowes be no heretikes and it were but for this point onely according to the rule and prescription before by me out of the Emperour Iustinians writings rehearsed who is was or euer shall be an heretike And can ye then for verye shame medle with the Councel yea to craue aide of this Councel to healpe you to erect your newe Papalitie Out vpon this your exceding shamelesse demeanour Yet were your impudencie the more to be borne withal if beside the matter of Images there were not also most open and euident testimonie of the Popes Supremacie in this Synode Certainelye as in the Councell of Chalcedo after Pope Leos letters were read and in the sixt Generall Councell after Agathos letters were read all the fathers receiued and allowed and highly reuerenced the said letters and were directed by them towchinge matters of fayth then being controuersed Euen so yt fared also here The letters that Pope Adrianus sent to thēperour and to the Patriarche of Constātinople towching the Reuerēd Images beinge proponed ād reade to these Fathers they did most vniformely and most ioyfullie cōdescēde
and the banner of the city to to Charles as M. Horne telleth vs yea the keyes of S. Peters coÌ„fessioÌ„ as Rhegino telleth vs and yet for al that he remayned Bisshop Archebisshop Patriarche and Pope to yea and supreme head of the Church by M. Horns owne tale to But remembre your selfe better M. Horne You said euen nowe they were sent awaye by Gregory the .3 to Charles Martell into Fraunce by shippe Howe then came the Pope by them agayne Or howe did the successours and heyeres of Charles Martell keepe those keyes from rusting if his own Nephewe Charles the greate loste them and was fayne to haue them againe by a newe dede of gifte Or hath euery Pope a newe payre of keyes froÌ„ Christ to bestowe as thei list Then the gift could be but for terme of life And then where be the heyres and successours of Charles Martell which kept not you saye those keyes from rusting O M. Horne Oportet mendacem esse memoreÌ„ A lyar must haue a good memory Or wil you saye that this Pope Leo sent to Charles these keyes as a gifte to signifie that the city was at his commaundemente as Bellisarius after he had recouered Rome from Totilas of whome we spake of before sent the keyes of the city to Iustinian themperour and as some men write euen aboute this time this Charles receiued the keyes of the city of Hierusalem with the banner of the said citye Yet al this will not work the great strauÌ„ge miracle of supremacie that your keies haue wrought M. Horne The .100 Diuision Fol. 61. a. Ansegisus Abbas gathereth together the decrees that this Charles aÌ„d his son Lodouicus had made in their tymes for the reformatioÌ„ of the Churche causes Amongest other these The Canonicall Scriptures onely to be redde in the Churches For the office of Bisshops in diligeÌ„t preaching and that onely out of the holy Scriptures that the communion should be receiued three times in the yeere The abrogatiÌ„g and taking away a great nuÌ„ber of holy daies besides SoÌ„daies and that childreÌ„ before ripe yeres should not be thrust into religious houses aÌ„d that no maÌ„ should be ê“fessed a MoÌ„k except licence were first asked and obteined of the King He decreed also and straightly commaunded that Monkes being Priestes should studie diligentlie shoulde write rightlie should teache children in their Abbaies and in Bisshoppes houses That Priests should eschue couetousnes glotony alehouses or tauernes secular or prophane busines familiaritie of women vnder paine of depriuation or degradation Hâ— prouided to haue and placed fit pastours for the bisshoprikes and cures to feede the people He ordeined learned Scholemaisters for the youth and made deuout abbots to rule those that were enclosed in Cloisters saith Nauclerus As it is said of Kinge Dauid that he set in order the Priests Leuits singers and porters and ordered all the offices and officers required to be in the house of the Lorde for the setting foorth of his seruice and Religion Euen so this noble Charles left no officer belonging to Goddes Churche no not so much as the singer porter or SexteÌ„ vnapointed and taught his office and duety as Nauclerus telleth Besides the authority of this noble Prince in .323 gouerniÌ„g and directing al Church matters his zeale and care therfore in such sort as the knovvledge of that .324 superstitious time vvould suffer is plainly shevved in an iniuÌ„ctioÌ„ that he gaue to al estates both of the Layty and Cleargy to this effect I Charles by the grace of God King and gouernour of the Kingdome of Fraunce a deuout and humble maintainour and ayder of the Churche To al estates both of the Layety and the Cleargye wis he saluation in Christ. Considering the exceeding goodnes of God towardes vs and our people I thinke it very necessary wee rendre thankes vnto him not onely in harte and worde but also in continual exercise and practise of wel doing to his glory to the end that he who hath hitherto bestowed so great honour vpon this Kingdom may vouchesaulfe to preserue vs and our people with his protection VVherfore it hath seemed good for vs to mooue you ô ye pastours of Christes Churches leaders of his flocke and the bright lightes of the worlde that ye wil trauaile with vigilant care and diligent admonition to guide Goddes people thorough the pastours of eternal life c. Bringing the stray sheepe into the foulde least the wolfe deuoure them c. Therefore they are with earnest zeale to be admonished and exhorted yea to be compelled to keepe theÌ„ selues in a sure faith and reasonable continuaunce vvithin aÌ„d vnder the rules of the Fathers In the vvhich vvorke and trauaile knovve yee right vvell that our industrie shall vvorke vvith you For vvhich cause also vve haue addressed our messengers vnto you who with you by our authority shal ameÌ„de and correct those thinges that are to be amended And therefore also haue wee added such Canonical constitutions as seemed to vs most necessarie Let no man iudge this to be presumption in vs that we take vpon vs to amende that is amisse to cut of that is superfluous For wee reade in the bookes of Kinges howe the holy Kinge Iosias trauailed goinge the circuites of his Kingdome or visitinge correctinge and admonishinge his people to reduce the whole Kingdome vnto the true Religion and Seruice of God I speake not this as to make my self equal to him in holines but for that we ought alwaies to follovve the examples of the holy Kinges and so much as we can vve are bounde of necessitie to bring the people to follovve vertuous life to the praise and glory of our Lorde Iesus Christ c. And anon after amongest the rules that he prescribeth vnto them this follovveth First of al that al the Bisshoppes and Priestes reade diligentlie the Catholique Faith and preache the same to all the people For this is the first precept of God the Lorde in his Lawe Heare ô Israel c. It belongeth to your offices ô yee pastours and guides of Goddes Churches to sende forth thorough your Diocesses Priestes to preache vnto the people and to see that they preache rightly and honestly That ye doe not suffer newe things not Canonicall of their owne minde forged and not after the holy Scriptures to be preached vnto the people Yea you your owne selues preache profitable honest and true thinges which doe leade vnto eternal life And enstructe you others also that they doe the same Firste of all euery preacher must preache in general that thei beleeue the Father the Sonne and the holy Ghost to be an omnipotent God c. And so learnedly proceedeth through al the articles of our Faith after vvhich becommeth to the conuersation of life c. And wee doo therefore more diligeÌ„tlie enioine vnto you this thing because vve knovve that in the latter daies shall come false teachers as the Lorde himselfe
come as Barons so for matters ecclesiasticall he appointeth specialle the conuocation Truthe yt is that before the conqueste and in William Conquerours tyme to as appeareth by old recordes writen as it semeth abowt the coÌ„quest the proctours of the clergye sate in the Lower howse And the sayde recordes do shewe that the Parliament properly standeth and consisteth in .3 degrees that is of the proctours of the clergye of the knightes of the sheere and of the Burgeses and Citizens For they represent the people and comminaltie of the realme As for the noble men bishoppes and othâ—r be there for their owne persons and not for other yf we shal beleue the said auncient records Nowe though these many yeres for matters politike the coÌ„uocation haue had nothing to doe yet as ofâ— as any paiemeÌ„t is to be made it taketh no place by vertue of ParliameÌ„t against the Clergy onles the Clergie do coÌ„sent Yf this be true in mony maters and if in auÌ„cieÌ„t time the Clergy had to do in ciuil maters also the which prerogatiue belik they left voluÌ„tarely that they might the better attend their owne spirituall vocatioÌ„ what an accoÌ„pt ought of all good reason to be made of the late parliament wherein mere Laie men haue turned vpsidowne the state of the Catholique faythe againste the full mindes of the Clergie I leaue it to euery wiseman well to consider But as I beganne to saye If Polidore meaneth not the Parliamente to be a Councell of Spirituall matters to what purpose or with what great wisedome haue ye alleaged him or that he calleth the making of Bisshops aÌ„d Abbats holy rites lawes of religioÌ„ and church ceremonies seing that the King gaue ouer the electing of bishoppes and seing that your Authour doth shew that Anselme rebuked the King therefore Nowe to those matters of Englande M. Horne addeth a greate Vntruthe of the Kyng of Hungarie tellyng vs out of Martinus that the Kynge of Hungarie vntill this time which is the yeare of grace 1110. and from thence euen til our daies maketh aÌ„d inuestureth according to his pleasure bisshops c. Thys I say is a great and flat vntruth For Martinus here saieth plainly the coÌ„trary thus At this time the King of HuÌ„gary saieth Martinus writing many aduertisements to the Pope by his letters gaue ouer the inuesturing of Bishops and of other prelats which vntil that time the kinges of Hungary were wonte to make These are the true wordes of Martinus in this place Now what passing impudency is this of M Hornes That which his Author telleth for the Popes primacy this man wresteth it to the Princes And therefore whereas Martinus telleth only that vntill that time kinges of Hungary inuested the Bishops and addeth farder that at the same time the kinge of Hungary gaue ouer the same into the Popes handes M. Horne bothe lewdely concealeth that and also of his owne most impudentlye and shamelessely addeth and from thence euen til our dayes which Martinus not only auoucheth not but telleth also plainely the contrarye to witte that at that time the king gaue ouer al such matters Farder to make the matter souÌ„d more princely you make Martinus say that the kinge of Hungary inuested Bishops according to his pleasure Which wordes according to his pleasure are not in Martinus at al but it is a poynt of your descant vpoÌ„ his playne and a fitte of your owne voluÌ„tary at your pleasure In dede this souÌ„ded pleasauntly in M. Hornes eares that by this exaÌ„mple he might also goe for a Bishop made at the Princes pleasure and to be remoued againe at her highnes pleasure But you hearde before by the forme of Paschalis his graunte made to Henry the .4 that though the Prince haue the inuesturing and confirming of Bishoppes graunted him yet it was neuer so grauÌ„ted to Princes that their oÌ„ly pleasure suffised to make a man a true Bishop For first whom the Prince inuested and confirmed he shoulde be liberè praeter violentiam simoniam electus chosen freely without violence or simony on the Princes part Which great faultes both the Emperours of Germanie and the kinges of oure land such as had the inuesturing of Bishops in their owne handes namely Henrie the .4 Emperoure and William Rufus of England most grieuouslie and daily committed Secondarelye though he were inuested and confirmed of the Prince yet post inuestituram Canonicè Consecrationem accipiant ab episcopo ad quem pertinuerint after the inuesturing let them saith Paschalis be consecrated of the Bisshop to whom they belong So likewise Leo .8 in his grauÌ„t made to Otho the .1 geuing to the Emperour the inuesturing of Bishops addeth Et consecrationem vnde debent and to be consecrated where they ought to be Which words vnde debent where they ought you for the nonse lefte out in your alleaging of this graunt made to Otho to th entent that your inuesturing of the Prince being without any coÌ„secration at al of your Metropolitane him self poore man being no Bishop neither might seme to be good and sufficient and to haue example of antiquitie For that purpose also ye make Martinus here to say that the king of Hungarie made Bishops according to his pleasure But you see nowe it is not the Princes only pleasure that maketh a Bisshop but there must be both free election without eyther forcing the Clergy to a choise or forcing the chosen to filthie bribery and also there must follow a due consecratioÌ„ which in you and al your fellowes doe lacke And therefore are in deede by the waye to conclude it no true Bisshoppes neither by the lawe of the Churche as you see neyther yet by the lawes of the Realme for wante of due Consecration expressely required by an Act of ParliameÌ„t renewed in this Queenes dayes in Suffragane Bisshoppes much more in you M. Horne The .120 Diuision pag. 74. b. And heâ—e sithen I am entred into the noting of the practises of other CouÌ„tries in this behalfe I might not onely note the doings about .421 this time of Frederike King of Cicill and Iames the King of Spaine his brother in reformation of Relligion in their dominions as appeareth in their Epistles vvriteÌ„ by Arnoldus de noua Villa but also make a digressioÌ„ to the state of other parts in ChristeÌ„doÌ„ as of the churches of Grece of Armenia of Moscouia c. that acknovvledged not any but .422 only their Princes to be their supreme gouernours in al things next to Christ as especially also to note that most auncient part of ChristeÌ„dom southvvard in Aethiopia conteining .62 kingdomes vnder the ruling of him vvhoÌ„ vve misname Presbyter Ioannes as vvho say he vver a Priest and head Bisshop ouer those christian Realmes hauing such a povver vvith them as the Popes 423 vsurpatioÌ„ hath chaleÌ„ged here in Europe to be an head or vniuersal Priest aÌ„d king If vve may beleue Sabellicus vvho saith that
acknowledged the Popes Supreamacye as also the later acknowledging the same in the generall councell at Lions wherof we haue spoken and also afterward in the general CouÌ„cel at Ferraria and froÌ„ theÌ„ce traÌ„slated to FloreÌ„ce Where also the Armenians were ioyned with the Roman Church But not then first For three hundred yeres before that aboute .10 yeres before the deathe of Henry the first in S. Bernardes tyme the Armenians submitted them selues to Eugenius .3 sending their chief Metropolitane who had vnder him moe theÌ„ a thousand Bishops to the See of Rome who trauayling in iourney of a yere aÌ„d a halfe came to ViterbuÌ„ scarse ij dayes iourney from Rome where the Pope lay theÌ„ of whoÌ„ they were receyued aÌ„d instructed in al such thinges as they sought at his handes touching the order of the blessed sacrifice the obseruation of festiuall dayes and certayn other pointes wherin they varyed from the rest of Christendome of which errours they are of old writers much aÌ„d ofteÌ„ noted And this their submissioÌ„ to the Church of Rome fel before the tyme that M. Horne now talketh of affirming but falsly as his maner is that the people of Armenia acknowleged none but oÌ„ly their princes to be their supreme gournours Neither neded yow yet M. Horne to haue loked so far For if your enuious eie might haue abiddeÌ„ our own late time and the late councel of Trent ye should haue found that the Armenians sent ambassadours to the Pope recognising hys supreamacy and desiring the confirmation of they re patriarch of Antiochia Ye should haue founde that Abdisa the patriarche of the Assyrians inhabiting nygh to the famous floud of Tygris came to Rome with no small eyther trauell or daunger of hys life to be confirmed of Pius Quartus the last pope of blessed memorie who also promised as well for hym selfe as for those that were vnder his spiritual gouernemeÌ„t that he and they woulde faythfully and constantly keepe suche decrees as should be set forth by the saied Councell of Trent Perchaunce ye will the lesse passe for the Armenians seeyng you haue on your syde as ye saye about thys tyme the greate prince of the Aethiopians hauing no lesse then 62. Kingdomes vnder hys Dominion the same country beyng the most auncient part of Christendome Southwarde And because your selfe haue forsaken your priesthodde take heede I pray you that ye haue not withall forsaken your Christendome ye are not contented with the Italians and other that call hym Prieste Ihon as thoughe he were a prieste and head Bishoppe ouer those Christian realmes hauing suche a power wyth them as the popes vsurpation as ye terme yt hath challenged here in Europe to be an head or vniuersall priest or Kyng And ye would rather he should be called as Sabellicus telleth the mighty Gyan So called as ye by a mighty lying exposition of your own falsly declare because he is the supreme ruler and gouernour of all causes aswel ecclesiasticall as teÌ„poral But here first seing ye pretend your selfe to be so good an Antiquarie I would gladly knowe what monumentes ye haue of the Aethiopical religion about this time It had bene mete ye had laied foorth your Authour for your discharge Surely I beleue ye haue sene none at al of such antiquitie and I dare boldly auouch ye neither haue nor shal see any whereby ye may iustly gather that the AethiopiaÌ„s take their king for their Supreme head in all causes Ecclesiastical and Temporal We haue to the contrary the confession of the Bishop Raba Rago his kings Embassadour to the king of Portugale that he made .33 yeares now past saying that he doth acknowledge the bisshop of Rome as the chief bishop and pastour of Christes shepe We haue his confession wherein he declareth that the AethiopiaÌ„s eueÌ„ froÌ„ the begiÌ„ning of the Church did acknowlege the B. of Rome for the first aÌ„d chief Bisshop aÌ„d so at that day did obey him as Christes Vicar What speak I of his Orators coÌ„fession We haue the kings own coÌ„fessioÌ„ made to the Pope wherin he calleth hiÌ„ Caput oiÌ„uÌ„ PoÌ„tifiâ—uÌ„ the head of al bisshops he saith to the Pope AequuÌ„ est vt omnes obedientiaÌ„ tibi praestent sicuti sancti Apostoli praecipiuÌ„t It is mete that al men obey him euen as th'Apostles commaund He saith most humbly kneling on the ground that the Pope is his Father and he his sonne he saith again Your holines without al doubt is Gods Vicar And thinke ye now M. Horne that ye shal like a mighty Giant coÌ„quer al your Readers aÌ„d make them such boÌ„nd slaues to your ignoraÌ„ce and folly that because Sabellicus sayeth he is called Mightye Cyan therefore yee maye so mightely lye as to conclude thereby for that he hathe the collection of the Spiritual liuinges that he is therfore the supreame gouernour in all causes Not so M. Horn. But now shal your greate falshood be discouered and lying sprite be coniured For beholde euen immediatly after the words by you alleaged out of Sabellicus that al benefices and spiritual promotions are obtayned at the Kings hands it foloweth I say immediatly Quod Rom. Pontifex Regum Maiestati dederit The which thinge the Bisshop of Rome hath geuen to the Kings Maiesty Which woordes of your authour you haue most lewdely nipped quyte of Such à MacariaÌ„ you are and so lyke to M. Iewel your pewefellowe Neither doth he speake of any order of relligion about that age so many hundred yeres paste as ye pretende but of his and our late tyme. And so thus are you M. Horne after this your longe and fruitles iorney wherin as wayfaring men in longe iorneyes are wonte to doe ye haue gathered store of wonderfull lies to delight your hearers that haue not trauayled so far withal welcome home againe from Moscouia and Aethiopia into Englande M. Horne The .121 Diuision pag. 78. a. In England also King StephaÌ„ .426 reserued to him self the inuestitures of the Prelats as likevvise after him did Henry the secoÌ„d that made Thomas Becket Archbisshop of CaÌ„torbury who therat was sworn to the King and to his Lawes and to his Sonne In the ninth yeere of his reigne this king called a ParliameÌ„t at Northampton where he entended reformation of many priuileges that the Clergy had amongest these was one that although one of the Clergy had committed felonie murder or treason yet might not the King put him to death as he did the Laye men The which thing with many other the kinge thought to redresse in the said Parliament Thomas Becket resisted him but he might not preuayle againste the king 427 For wel neere al the Bisshops of Englande were against him In the .17 yere of his reigne the king made a iourney into Ireland where with great trauaile he subdued the Irishe and after with the helpe of the Primate of Armach he refourmed the maners of the people and dwellers in that countrey and
Mortmaine had bene so straightly sene vnto some hundred yeares before ye should haue fownde your reuenewes I suppose very slender and poore But ye beinge as good a Lawier as ye be either diuine or Chronicler think belyke your self to be out of the gōneshotte ād that Mortmaine reacheth onely to men of relligion And yt semeth so he and his mate may be wel prouided for M. Horne forceth litle howe litle other haue and whether they haue ought or nought Suerly M. Horn it semeth to me straunge that you being a man of the Churche and knowinge that the Clergy hath vppon the great truste that good mē haue had of their vpprightnes and vertue bene endewed with great possessions which in dede should be and commonly haue bene imployed vppō the nedy according to the mynd of the doners shuld fynd fault with Mortmaine and with that which good and well disposed men haue voluntarily offered to the Church to be well and charitably bestowed But I perceyue why ye are an enemy to Mortmaine For nowe haue you and your Madge lyue catle of your owne for the which you haue more care to prouide then for any Mortmaine for your successours in the see But as I was about to tell yow ye must vnderstande that the statute of Mortmaine doth not reache to religious men onely but to bisshops and other spirituall men yea to lay men also And was made aswell for the commodity of spiritualty as temporalty to saue aswell to the one as to thother theire wardes eschetes and other commodities that by mortifying of Lands are wont to followe Well as litle vnderstandinge as maister Horne hath of Mortmaine and as farre as yt is from his principall matter yet will he tell vs also out of Polidore a cause of this Lawe of Mortmaine And then as he is wont he telleth vs a cause fantasied of him selfe Trueth it is that Polidore sayeth that the kinge made this Lawe to represse the riot and excesse of the Clergy but Polidore was a straunger and vnskilful in the Lawes of our realme and therfore he did not fully vnderstand the matter thinking as M. Horn doth that Mortmaine touched the clergy only and yet he sayth it not precisely but vt fertur as yt is sayd It is true also that he sayeth this kinge was moste studiouse of relligion but that he sayeth this in respecte of Mortmaine can not be induced and is nothinge but M. Hornes vayne gheasse and lewde vntruth M. Horne The .131 Diuision pag. 80. a. At this time Philip le Beau the Frēch kīg begā his reign brought vp in the studie of diuinity vnder Aegidius the Romain diuine by .423 vvhose admonitions and also of other diuines the Kinge beinge instructed in his duety aboue al other thinges endeuoured him selfe about the reformation of Religion and ordering of Ecclesiastical matters VVheruppō looking to the state of the Cleargy he .424 deposed a certain Bishop for Heresie ād gaue his Bishoprik to an other and besides claymed the inuestiture of al other Bishops in his dominions and calling Councelles at home in his ovvne Realm woulde suffer none of his Cleargy to goo to the Popes .425 Councelles He caused the Popes .426 Bulles to be burned He cōmaunded the Popes .427 Legates to auoyde his realm He commaunded that no money should be caried out of the Realme to the Pope He sette foorth a Law that no mā shuld goo to Rome out of his kingdom He called a Coūcel at Paris and caused to be gathered thither all the Prelates and Barons of Fraunce to iustifie his doinges He shewed vnto thē why he tooke vppō hī to cal a Coūcel He enueighed against the Pope for heresie Symonie Homicide Pride Ambitiō c. ād that of right he ought therfore to be deposed He demaundeth of the Coūcel vnto whom they be lawfully sworne ād of whō they haue receiued their dignities They al answere that they are al the beneficiaries of hī alone ād that mindful of their Faith and the Kīges estate they would suffer death for his glory power and saulfegard Thervppō he setteth foorth a pragmaticall sanctiō or forceable law to diminishe the dignity of the Pope Many other Ecclesiastical Lavves he made agaīst the Ievves agaīst the Tēplars agaīst adultery c. He .428 made also Clemēt the fifth Pope and svvor hī to certain cōditiōs before hand by vvhose importune meanes also the General coūcel of Viēna vvas holdē In which Coūcel he laboured to haue Pope Boniface cōdēned for an Heretique affirminge that he would proue hī so But the matter vvas .429 takē vp ād to satisfie the king it was decreed that all the processes of Bonifacius against the kīg were vniust and the kinges doinges in any poīt agaīst the Pope shuld not be preiudicial to hī or to his heyers The .28 Chapter of Philip le Beau the Frenche kinge Stapleton A man would thincke that nowe at length M. Horne had fownde some good and effectuall matter for his newe primacy He layeth on suche lode againste the Pope aswell in his texte as in his ioly ranck and rewe of his marginall authours that nowe at the least M. Fekenham must yelde ād subscribe But yet for al this M. Horne I must be playne with yow and tell yow that if ye had shewed your reader the whole and entiere story out of any one of all your owne authours for all ye haue so clerkly and cunningly ordered and placed them with Paulus Aemilius thē with Antoninus Nauclerus Blondus then with Platina and after this with Nauclerus Antoninus Sabellicus and forwith with Nauclerus againe with Sabellicus with Aemilius and after al this with Appendix Vrspergensis and eftsone with Antoninus Nauclerus and finallie with Antoninus againe the whole primacy shuld as it dothe in dede notwithstanding haue remayned with the Pope and not with your Philippe le Beau make him as beau and as faire as ye cā Your souldiers be very thicke and warlyk placed but they stryk neuer a stroke for yowe but that that is all againste yowe Neither wil I here for it nedeth not intermedle with the iustice of the cause of either side Let the fault light where it shuld light and let this Bonifacius be as badde as ye make him thowghe your authour Paulus Aemilius a most worthy Chronicler by the common verdit of all learned writers and auauncing Fraunce as highe as he may with the saufgarde of trueth and veritie thinketh rather the epistles writen betwene the kinge and the Pope wherin eche one chargeth the other with many faultes to be counterfeite then true and authenticall For these matters I wil not at this tyme towche you but for your notable and yet accustomable infidelity in the wretched and miserable mangling and mayming of your owne authors I must nedes say somwhat vnto you Ye doe thē in this reporte of stories as your self and your cōpanions do and
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
Childebertus the King of FraÌ„ce did .489 exact of Pelagius .2 the coÌ„fession of his faith and religion the which the Pope both speedely aÌ„d willingly did perfourme C. Sat agendum 25. q. 1. VVhan I was in Calabria saith Quintinus by chaunce I founde a fragment of a certain booke in Lombardye letters hauinge this inscription Capitula Caroli Then followeth an epistle beginning thus I Charles by the grace of God and of his mercy the Kinge and gouernour of the kingdom of Fraunce a deuout defendour of Goddes holy Churche and humble healper thereof To al the orders of the Ecclesiastical power or the dignities of the secular power greeting And so reciteth all those Ecclesiasticall Lavves and constitutions vvhich I haue vvriten before in Charles the great To al which saith Quintinus as it were in maner of a conclusioÌ„ are these woordes put to I will compell al men to liue accordinge to the Canons and rules of the Fathers Lewes the Emperour this Charles Sonne kept a Synode wherein he forbadde all Churchmen sumptuousnes or excesse in apparaile vanities of Ievvels and ouermuch pompe Anno Christi .830 He also set forth a booke touching the maner and order of liuing for the Churchmen I doubt not saith QuintiÌ„nus but the Church should vse and should be bounde to such lawes meaning as Princes .490 make in Ecclesiastical matters Pope Leo .3 saith he being accused by Campulus and Paschalis did purge himself before Charles the great being at Rome and as yet not Emperour Can. AudituÌ„ 2. q. 4. Leo .4 offereth him selfe to be refourmed or amended if he haue done any thing amisse by the iudgement of Lewes the Frenche Kinge being Emperour Can. Nos si incompetenter 2. q. 7. Menna whom Gregory the great calleth moste reuerende brother and fellow Bishop beiÌ„g now already purged before Gregory is .491 coÌ„maunded a freshe to purge himself of the crime obiected before Bruchinâ—ld the Queene of Fraunce Ca. Menna 2. q. 4. In which question also it is red that Pope Sixtus .3 did purge himselfe before the Emperour Valentinian Can. Mandastis So .492 also Iohn .22 Bisshop of Rome was compelled by meanes of the Diuines of Paris to recante before the Frenche King Philippe not vvithout triumphe the vvhich Io. Gerson telleth in a Sermon De Pasc. The Popes Heresy vvas that he thought the Christian Soules not to be receiued into glory before the resurrection of the Bodies Cresconius a noble man in Sicilia had authoritie or povver geuen him of Pelagius the Pope ouer the Bishoppes in that Prouince oppressing the Cleargie with vexations Can. Illud 10. q. 3. The whiche Canon of the law the Glossar doth interprete to be writeÌ„ to a secular Prince in Ca. ClericuÌ„ nullus .11 q. 3. The Abbottes Bishoppes and the Popes them selues in some time paste were chosen by the Kinges prouision Cap. Adrianus .63 dist And in the same CanoÌ„ Hinc est etiam .16 q. 1. Gregorius wrote vnto the Dukes Rodolph and Bertulph that they shoude in no wise receiue priestes defiled with whoredome or Symony but that they should forbidde theÌ„ froÌ„ the holy Ministeries § Verum .32 dist in whiche place the interpretours doo note that Laimen sometimes may suspende Cleargymen from their office by the Popes coÌ„maundement yea also they may excoÌ„municate whiche is worthy of memory Hytherto Quintinus a learned lavvier and a great mainteinour of the Popes iurisdiction hath declared his opinion and that agreable to the Popes ovvne Lavves that Princes may take vppon them to gouerne in Ecclesiastical .495 matters or causes Stapleton All this processe following tendeth to proue that princes haue a gouernemente in causes and matters ecclesiastical We might perchaunce stande with M. Horne for the worde gouernemente which I suppose can not be iustified by any thing he shall bringe forthe but we wil not For we nede not greatly sticke with him for the terme we wil rather consider the thing yt self First then ye enter M. Horne with an vntruth or two For properly to speake neither were any princes that you here reherse iudges in causes ecclesiastical thowgh they had therein a certain intermedling neither dothe the lawe ye speake of tel of any Bishoppes deposed by the Emperours Arcadius and Honorius but this â–ª onely that if any Bishop be deposed by his fellowe Bishoppes assembled together in councell howe he shal be ordered yf he be fownde afterwarde to attempte anie thing against the common wealth Concerning the doeinges of the Emperour Iustinian in matters ecclesiasticall we haue spoken at large alredie And if he were as ye terme him moste Christian amongest princes and learned in the ecclesiastical disciplines why doe you not belieue him calling Pope Iohn that ye here speake of heade of the Churche and that in the verie place by you alleaged What gouernance in matters ecclesiasticall I praye you was it in Kinge Childebertus if Pope Pelagius to auoyde slaunder and suspicion that he should not thinke wel of the Chalcedon Councell sent to the saied King at his requeste the tenoure of his faythe and beliefe Therefore you doe abuse your Reader and abuse also the woorde exacte whiche signifieth to constraine or compel And that dyd not the Kinge but only dyd require or demaunde Touching the Emperour Charles it is I suppose sufficiently answered alrerdye And if nothing were answered that youre selfe nowe alleage maie serue for a good answere For he maketh no newe rules or Constitutions in Churche matters but establissheth and reneweth the olde and saieth He wil compell all men to lyue according to the rules and Canons of the Fathers Neither doothe he call him selfe heade or Gouernoure of the Churche but a deuoute defender and an humble helper But when he speaketh of his worldlie kingdome he calleth him selfe the gouernour of the kingdome of Fraunce We nede now answere no further for Lewys the Emperour Charles the great his sonne then we haue already answered neither touching Leo the .3 Yf ye say that the Emperour was iudge in the cause of Leo the .4 I graunt you but not by any ordinarie authoritie but because he submitted him selfe and his cause to the Emperours iudgemeÌ„t as it appereth by his own text and the glose And it is a rule of the Ciuill Lawe that yf any man of higher Authority wil submit him selfe and his cause to his inferior that in such a case he may be his iudge But now at length it semeth you haue found a laie person yea a woman head of the Churche and that a reuerend Bisshop was coÌ„maunded to purge him self before her Whie doe ye not tel vs also who coÌ„maunded him It was not Brunichildis the Frenche Queene but Pope Gregorie that coÌ„maunded him And when I pray you Surely when he had purged him self before at Rome before Pope Gregory And why was he I pray you sent to the Queene Surely for no great nede but for to cause his
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
and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the
author Athanasius hym selfe declareth out of the sayde Iulius epistle to the Arrians See Mayster Horne what a materiall thing ye haue lefte out so materiall I say that it maketh all your synodes and all your depriuations of the Catholyke Bishoppes voyde as were the doinges of the Arrians againste Athanasius Nowe as you haue lefte out these materiall thinges so haue ye browght foorth no materiall thing in the worlde to auoyde Athanasius authority And therefore for lacke of sounde and sufficient answere ye are driueÌ„ to make penish argumentes of your own and then to father them vppon M. Fekenham saying to him I doubt not but that ye see suche faulte in your fonde sequele that ye are or at the least wise owght to be ashamed thereof But the Sequele of M. FeckenhaÌ„ is this He saith to you with Athanasius wheÌ„ was yt heard from the creatioÌ„ of the world that the iudgmeÌ„te of the Church should take his authority of the Prince When was this agnised for a iudgement And so forth Yf the Prince be supreame head in al causes ecclesiastical if al iurisdictioÌ„ ecclesiastical be vnited and annexed to the crowne yf the synodical decrees of Bishoppes be nothing worth withowt the kinges expresse consente yf catholike Bishops be deposed by the Princes commissioÌ„ yf lay men only may alter the olde auncient religioÌ„ al which things with other like are now done and practised in Englande theÌ„ doth the Church iudgmeÌ„t in Englande take his authority of the prince and lay meÌ„ And then may we wel and ful pitifully cry out wheÌ„ was there any suche thinge froÌ„ the creatioÌ„ of the worlde heard of before This this is M. Fekenhams argument M. Horne this is his iuste and godly scruple that staieth him that he ruÌ„neth not headlong to the deuill in taking an vnlawful othe against his conscience settled vpoÌ„ no light but vppon the weighty growndes of holy scripture of general couÌ„cels of the holy and blessed fathers finally of the custome and belief of the whole catholike Churche and namely among all other of this authority brought out of Athanasius who also in an other place saieth that the Arrians assembles coulde not be called synodes wherin the Emperours deputy was president Wherefore it is a most opeÌ„ an impudent lye that ye say that M. FekeÌ„ham causeth Athanasius to beare false witnes against him self how proue you this good Syr By this say you that yt is euident by Athanasius and Hosius to that Princes haue to medle and deale in causes or thinges ecclesiasticall namely in calling of councelles for by this Constantius and his brother Constans the Sardicense councel was summoned A worthie solution perdy for you and a wonderfull contradictioÌ„ for Athanasius Ye shew vs that they called this couÌ„cel but that there was any thing spokeÌ„ or done in that couÌ„cell by Athanasius who was there present or other that should cause Athanasius to be coÌ„trary to him self ye shew nothing Shal I theÌ„ answere you as M. Iewel answereth M. D. Harding naming this councel but referring the Reader to the councel it self This couÌ„cel saith M. Iewell is brought in al in a mummery saying nothing And then he addeth yet forasmuche as these men thincke yt good policy to huddle vppe theire matters in the darke it wil not be amisse to rippe them abrode and bring theÌ„ forth to light And yet for all this great brauery and bragge he leaueth the matter of this couÌ„cel as he fownd yt and speaketh no more of yt one way or other Me think M. Horne that you treade much after his steps Ye name the couÌ„cel but ye tel vs not one materiall worde for your purpose out of it I wil therfore furnishe that that lacketh in M. Iewel and you especially seing the matter is suche as toucheth the deposing of Athanasius that is our present matter and withal al this your present Treatise and answere to M. Fekenham I say theÌ„ first the conditioÌ„s that ye require in a Bishoplie iudgmeÌ„t were here exactly obserued This couÌ„cel was farre aÌ„d free froÌ„ al feare farre froÌ„ the pallace Here were present no CouÌ„ties with souldiars as it was woÌ„t to be in the ArriaÌ„s synodes to extort the coÌ„sent of the Bishops WhervpoÌ„ the ArriaÌ„ bishops who were called to this couÌ„cel aÌ„d came thither in great nuÌ„ber seing this and seing Athanasius present whom they had vniustly deposed yea and ready to aÌ„swer theÌ„ and to disproue their wroÌ„gful doings and finding their own coÌ„sciencs withal gilty had no more hart to abide the triall of this free Synode then you and your other Protestante bretherne had to appeare in the Councell of Trent And therfore ful pretely shronke and stole awaie The order of this Councel was a verie Synodicall and an Episcopal iudgemeÌ„t Neither Emperour was present nor anie deputie for him that I haue yet read of though at the request of Constans the Catholike Emperour and by the assent of Constantius the Arrian that councel was assembled Neither was there either in the tyme of the councel or afterwarde the councel being ended anie consent or confirmation required of the Emperour and yet were there a greate number of Bishopes excommunicated and deposed to The sentence of Pope Iulius which in a councel at Rome a litle before restored Athanasius and other Bishopes by the Arrians in the Easte vniustly thruste out was exequuted Manie lawes orders and decrees touching matters ecclesiastical were in this councel ordeined Namely for deposing of Bishopes and placing others in theyr romes in all which yt was decreed that if a Bishope deposed by his fellowe Bishoppes at home for Princes deposed none in those daies though banish and expell they did would appeale to the Bishoppe of Rome that then the Bishops who had deposed the partie appealing should send informations to the Pope and that if he thought good the mater should be tried a freshe otherwise the former iudgement to take effect For final decision also of such appellatioÌ„s made to Rome it was in this general couÌ„cel decreed that the Pope might either appoint coÌ„mâ—ssioners to sit vpoÌ„ the matter in the Court from whence the Appeale came or if he thought so meete â–ª to send legates from his owne Consistory to decide the mater In lyke manner it was there decreed that Bishopes sâ—ould not haunte the Emperours palaice excepte for certaine godly suites there mentioned or inuited â—hiâ—her of the Emperour himselfe Also of Bishopes not to be made but such as had continewed in the inferiour orders certayne yeres c. it was in that councel decreed All which and diuers other ecclesiasticall maters that councel determined without any superiour Authoritie from the prince And so to conclude this one Councel that ye bring in but in a mummerie your false visor being taken from your face openeth what ye are and answereth fully al this your booke as wel for the principal mater that the Pope ys
The â—rotestantes in diuers pointes resemble the Donatistes 58 59. The appeales of the Donatistes 50. a. The donation of Constantine 471. a. Durandus 331. b. E. The keping of Easter day 101. b. The principal questions concerning ecclesiastical regiment 3. b. Kinge Edvvard the first 326. 327. Kinge Edvvarde the third 344. seq Pope Eleutherius the Apostle of the Britaines 397. a sequent Of his letters to kiÌ„g Lucius 399. a. b. To vvhat ende Emperours confirme the lavves of the Churche 117 a. Hovve they haue and may deale in General Councelles 117 118. Confirmation of Emperours by the Pope 334 a. Examples of Emperours that haue repined againste the See Apostolike 3â—8 330 340. Englande only defendeth the Princes Supremacy 3. b. 22. b. 134. b. Religion altered in Englande againste the vvil of the vvhole Clergy 9 a. A nevve maner of electioÌ„ in England 88. b. The Ephesine Councel 12â— sequent Eugenius the .4 Pope 353 a. A place of Eusebius corrected 87 b. Eutiches the Archeretike 131. b. 132 a Excommunication belongeth to the Office of Bishops 152. a. 447. a. b. 500. a. b. The excommunication of Theodosius 498. a. Ezechias 52. b. F. FAsting 535. VVhy M. FeckenhaÌ„ deliuered his Treatise to M. Horne 1. b. VVhy he deliuered the same to some of the Councel 2. a. A true defence of M Feckenham 27. a. The cause of his enprisonment in king Edvvards daies 36. b. DisputatioÌ„s had vvith M. FeckeÌ„haÌ„ 37. a. His reasons falslie compared vvith the Donatistes 403. a. M Fekenham clered 429. b. 527. 528. His Argumentes ineuitable 506. seq Item 515. b. Ferrariensis 369. b. 370. a. Rebellion in Flaunders 17 18 19.20.21.432 seq Foxes false Martyrs 60.61.317 b. 318. b. 326. b. Foxes levvde lies of S. Thomas of CauÌ„terburie 306. b. 307 a. b. Foxes falshood 310. a. His folie 312. Foxes levvde lies about the storie of king Iohn 312. b. 314 b. Foxe confuted by his ovvne Authours 312. b. 313. a. His fructus temporum 313. b. A short ansvver to all Foxes martirologe by Frederike M. Horns supreme head 319. a. A Synod in Frankeforde against Imagebreakers 234. b. Frederike Barbarossa 285. seq Frederike the second 315. sequent Frederike the third 355. seq Rebellion of Frenche protestants 16. a. G. GAlfride of Monemouth a vaine fabler 314 a. D. Gardiner Bisshop of VVinchester 367. b. The falsehood of Gaspar Hedio 347. b. The rebellion of Germaine Protestants 15. b. The electours of Germanie appointed by Pope Gregorie the fift 271. b. Gilbie against the Supremacie of kinge Henrie the eight 23. His Iudgement against the nevve Religion 24. b. Good man against Obedience to Superiours 25. b. The ende of temporall Gouernement 29. a. of spiritual Gouernement 29. b. The Grecians acknovvleadg the Popes Primacie 76. b. The vvorthy doinges of S. Gregorie 189. 190. Gregorie Nazianzene for the Clergies superiority 518. a. b. 520. H. HEnrie the .3 Emperor 273. b. 274. a Henrie the 4. 278. seq Henrie the fift 282. seq Henrie the first king of EnglaÌ„d 298. b. 299. 300. Henrie the second 306. a. His penaunce 309. a. Henrie the third 321. seq Henrie the fift 354. a. Henrie the eight 364. seq SeditioÌ„ the peculiar fruit of heresy 15. a. The good that heresie vvorketh to the Church 37. b. Heresie is Idolatrie 42. a. Heresies the destructions of common vveales 81. a. A number of olde condemned heresies renevved by protestaÌ„ts 57.316 a. b Hildebrand Pope 275. sequent Hildebrand had the Spirit of Prophecie 277. a. The fourme of hiâ— Election 279. b. Fiue grosse lies in the booke of Homilies touching Images 76. b. 77. a. Honorius Pope 217. 218. M. Horns idle vvandring froÌ„ the purpose 4. a. 53. b. 85. b. 289. a. 321. a. 333. a. His tale incredible 5. a. 467. b. His late bragge 5. a. The good that heresie vvorketh to the Church 37. b. Heresie is Idolatrie 42. a. Heresies the destructions of common vveales 81. a. A number of olde condemned heresies renevved by Protestants 57.316 a. b Hildebrand Pope 275. seq Hildebrand had the Spirit of Prophecie 277. a. The fourme of his Election 279. b. Fiue grosse lies in the booke of Homilies touching Images 76. b. 77. a Honorius Pope 217. 218. M. Hornes idle vvanderinge from the purpose 4. a. 53. b. 85. b. 289 a. 321. a. 33â— His tale incredible 5. a. 467. b. His late bragge 5. a. M. Horne no bisshop at al 7. b. 9. a. 301. a. M. Horn contrary to him self 30.39 b. 143. b. 232. a. 247. a. b. 442. a. 447. a 539. a. M. Hornes vnskilfulnes 40. b. M. Horne coÌ„futed by the Chapters and places that him selfe alleageth 41. b. 49. a. 51. b. 103. a. 123. b. 129. b. 130. a. b. 132. a. 140. b. 141. a. 152. a. 158. a. b. 259. b. 161. b. 162. a. 164. a. 166. b. 174.282 a. b. 184. a. 202. b. 215. a. 221. b. 223. a. 231. a. 238. a. 273. a. 277. b. 286. b. 288. b. 294. a. 299. a. 322. b. 323. b. 330.331 b. 334. a. 337. b. 342. a. 343. b. 347. a. b. 353. a. 354. a. 356.357 b. 364. b. 375. b. 378 a. 403. a. 411. b. M. Hornes loose kind of reasoning 202. b. 249. b. 325. a. b. 327. a. 333. a. 343. b. 352. b. 369. b. 375. a. M. Hornes post hast 212. b. 213. a Tvvo legerdemaines of M. Horn. 218. b His great provves 225. b His vvonderful Metamorphosis of S. Peters Keies 226. sequent His rare vvisedome 255. a. 300. a His confuse vvriting 268. b His inconstant dealing 280. a His dissembling of his Authours narration 282. b. 315. b M. Horne plaieth Cacus parte nipping his authours 285. a. 286. a. 288. b 329. a. 330. b. 335. a. 345. b. 350. a. 371. a. b. 374. b. 380. a. 396. b. 398. a. 448. a. 514. a. M. Hornes Impudencie 294. b. M. Horne buildeth vpon the doinges of euill Princes 397. a. 311. b. 362. a. M. Hornes shamefull Ignorance in graÌ„mer 322. b. M. Horne declared an heretike by his ovvne Supreme heades 317. a. 331. a. By his ovvne Antipope 337. b. His meruelous Rhetorike 384. a M. Hornes false Latin 480. b. M. Horne depraueth M. Fekenhams argumentes 396. a. 402.423 b. 451. a. 461. a. 464. a. 487. b. M. Horne driuen to streightes 414. b. 415. a. 486. a. 506. a. M. Hornes foule shifte 430. a. He maketh frustrate all Excommunications in England these 8. yeres 446. b. He limiteth the Statute 451. a. b. His starting holes 499. b. M. Hornes Vntruthes arise to the Number of sixe hundred foure score and ten Per totum Hugh Capet the Frenche king 272. a. Hungarie 300. b. 301. a. I The Ievve of Tevvkesburie 87. b. An after reckoning of certaine of M. Ievvels vntruthes 77. a â–ª 129. b. 135. a. 244. b. 378. b.
not before theÌ„ He dothe not direct them prescribe to them or gouern them but is directed prescribed and gouerned of them Con. 133. The priÌ„ce hath supreame gouernemeÌ„t ouer al persoÌ„s .213 iÌ„ al maner causes The .212 Vntruth These lawes shew no suche principality The .213 Vntruth ImpudeÌ„t That set iÌ„ the margin vvhich is not iÌ„ the text The .214 vntruth That can not be found either in the Code or iÌ„ thautheÌ„ August Epist. 48. Const. 133. Solitaria vita atque in ea contemplatio res planè sacra est et quae suapte natura animas ad DeuÌ„ adducat Neque ijs tantum qui eam incolunt sed etiam omnibus alijs puritate sua apud DeuÌ„ interpellatione competenteÌ„ de se vtilitateÌ„ praebeat Vnde oliÌ„ eares Imperatoribus studio fuit habita nos non pauca de dignit honestate eoruÌ„ legibus coÌ„plexi sumus Sequimur eniÌ„ sacros in hoc canones et sanctos patres qui hoc coÌ„preheÌ„deruÌ„t legibus quaÌ„doquideÌ„ nihil noÌ„ peruiuÌ„ ad inquisitioneÌ„ maiestati èxistit imperatoriae quae coÌ„munem in oeÌ„s hoiÌ„es moderationeÌ„ et principatum à Deo percepit Sequimur sacros Canones sanctos patres Brach. 1.2 The .215 Vntruth He commaunded not in M. Hornes seÌ„ce That is as supreÌ„ gouernor but as the CouÌ„cel it selfe saith as Pijssimus filius noster Our most godlye Sonne The .216 Vntruth No suche thing in the CouÌ„cell nor that VvaÌ„banus called it at al Vide Brac. 1. tom 2. Conc. pag. 216. et 217 Can. 18. 23. The .217 Vntruth That is not in Sabellicus The .218 Vntruth False traÌ„slation instaurare formam is not to make a nevve fourme but to repaire the olde The dutiful care of a Prince about religion The .219 Vntruthe No suche vvoords in that sentence The .220 Vntruth The kiÌ„gs vvhole vvordes fouly maimed and mangled as shall appeare A Princes speciall care for his subiects The .221 Vntruthe No such vvords in the Councell The .222 Vntruth It vvas not of the Nicene CouÌ„cel but of the CoÌ„stantinople Councell The .223 Vntruth For not by authority of Supreame gouernemente as M Horne driueth it but only for the execution of it in his Dominions The 224. Vntruth Slaunderous and blasphemous Lib. Epist. 7. Epist. 126. The Pope at that time coÌ„meÌ„ded the Princes gouernement in causes Ecclesiasiastical The .225 Vntruth S. Gregory speketh not there of any gouernment at all The 226 Prince calleth Councels aÌ„d gouerneth ecclesiastical causes vvithout any doings of the Pope therein The .226 Vntruth auouched in the margin but not a whit proued in the Texte The .227 Vntruth S. Gregories vvordes excedinglye ouer reached Tom. 2. CoÌ„c p. 168 col 1. b. Pag. 168. Ante coÌ„municationem Corporis Christi Pag. 169. Secundum formam coÌ„cilij CoÌ„stantinop Sâ—mboluÌ„ fidei recitetur Et mox Et ad christi corpus et sanguineÌ„ praelibanduÌ„ pectora populoruÌ„ fide purificata accedant Deijs symbolis vide tom 2. Concil pag. 392. The Protestantes follovve the ArriaÌ„s in their carnal lecherie Can. 5. Tolet. 3. c. 1 M. Horns Madge must be sold for a slaue by this CouÌ„cel which M. Horne him selfe allegeth Illi vero canonicè multeres quideÌ„ ab Episcopis venuÌ„dentur et pretiuÌ„ ipsum pauperibus irrogetur Canon 5. A greate difference betvvixt the subscription of themperours aÌ„d of the Bisshops Sext. Syn. Const. act 17. 18. Georgius miserante Deo c. Definens subscripsi Subscriptio pijss christ dilecti CoÌ„st imperat Legimus et coÌ„sentimus act 18 Vt patet in dict tom 2 Concil Isidor videl Aera 627. Hoc est an 589 Beda li. 1. cap. 23. in Hist. gent. Angl. See the 4. Article the 9. pag. and certain folovving M. Horne goeth about craftely to disgrace and slauÌ„der Saint Gregory Greg. li. 7. Ep. 126. Greg. li. 6. Epist. 37. The worthy doiÌ„gs of S. Gregorie Nauclerus Generat 21. pa. 752 Plat. in Greg. 1. S. Gregorie our Apostle Lib. 2. c. 1. Greg. lib. 2 cap. 36. M. Horns Vntruths laid forth Tom. 2. Conc. pag. 167. col 2. Luc. 10. CoÌ„cil Tolet 3. Cap 2. Tom. 2. pag. 169. Col. 1. Vide Gregor lib. 7. epist. 126. Nauclerus vbi supra Platina M. Iewell â—n his Relie pa. 91 The .228 vntruth Slaunderous Sabel Plat. Paul Dia. Volater Naucler Martinus The .229 vntruth Not to be Head but to be so called The .230 vntruthe Slaunderous The order to be takeÌ„ here after in ansvvering the residewe of M. Hornes booke Plat. in Bonifa 3. Adoiâ— Chroni Beda de sex Aera Martinus Polonus Paulus Diaconus Sabel Acnea 8. l 6. Platina in Boni 2. Paul Dia. de gestis LoÌ„gobar li. 4. c. 11. Naucler Gener. 21. Martinus Polon Volateranus M Hornes folly The 231. vntruth as before The 232. vntruth Themperour by that decree is not left out * Novve M. Horne doth his kinde Sabel The .233 vntruth 4 popes came betwene aÌ„d 25. yeres * It was so vi non iure by force not by right Fol. 38. Bonifa 4. Theodat Bonifa 5. Honor. 1. Sabellicus Aenead 8. lib. 6. pag. 535. Tol. 4. The .234 vntruth The king folovved their directioÌ„ not they the Kinges in causes ecclesiastical The .235 vntruthe Not simply agreed vpon but fully and finally had decreed and determined Tol. 5. Tol. 6. Desinitis itaque etc. Tol. 7. The 236. vntruthe By the bisâ—hops decree not by the kinges decree Decreto nostro sancimus The .237 vntruthe For not by his Supreme Authority Studio Serenissimi Regis By the fauor and endeuour c. Tol. 8. * In that Othe there vvas I vvarrant you no Supreme gouernmeÌ„t c. * By the vertu of a Canon made in Tolet 7. The .238 vntruthe Not to assiste but in al poiÌ„ts to obey aÌ„d folovv the ordinaunces of the Synod The 239. vntruthe No such matter in the Councel Tol. 9. Tol. 10. Tol. 4. ca. 40. Tol. 6. c. 6. Tol. 8. c. 4. 5. 7 Tol. 9. c. 10 Tol. 10. c. 5. Tol. 4. ca. 8 Tol. 7. ca. 3 Tol. 10. c. 5 Tol. 4. in praefat Tol. 5. in praefat Tol. 6. c. 2. Tol. 6. in praefat Tol. 7. in praefat Tol. 8. in praefat Ibidem Tol. 8. c. 4. Nam dùm secundum Carnis assumptae mysterium Ecclesiae suae fuerit dignatus caput existere Christus meritò in membris eius intentio EpiscoporuÌ„ officia peragere cernitur oculorum Ipsi enim de sublimioribus celsitudine ordinis regunt disponunt subiectas multitudines plebium Tol. 8. ca. 4. Vide CoÌ„c 5 Con. 8. Distin. 631. cap. 21. The .242 vntruthe Slaunderous The 241. vntruth The Emperours neuer had it The 242. vntruthe Slaunderous and Rayling The .243 vntruth He brought it not but restored it c. As shal appeare The 244. vntruthe Notorious and facing The .245 vntruthe Their first strife vvas not about the Superiority but about Tria capitula Pontificall Anno. 620. The 246. vntruth It vvas not that
here folowīg who speaketh of M. Fekenhā without any regarde so loosely and lewdely as to saye he maketh his belly his God that his frēds mistrusted his reuolting and wauering incōstācy that he sent foorth copies of the book as M. Horn termeth the shedule when he sawe the othe should not be tendred him and such lyke Where are nowe in this your false tale the dewe circūstāces that ye nedelessely required of M. Fekenhā most necessarie here to haue bene obserued of yow Suerly the rest is as true as that ye write of his seruante and of his charges wekely defrayde by his frēds and brought in by his seruāte which is as farre as I can vnderstande stark false Why doe ye not I pray you in these and your other blinde fonde folishe and false ghesses and surmises make your tale more apparāte and cowlorable clothing it with some cōuenient and dew circumstances that ye do so much harpe vppon against M. Fekenham Ye be now again blindly and lewdly harping vpō his revolte to slaunder and deface him Ye say he sent out his copies when he vnderstode right wel that the othe was not like to be tendered him How proue ye it good Sir He and other Catholiks made their certain accompte that after the end of the parliament the othe should haue ben offred thē what was the cause it was not exacted I certainly know not were it for the great plague that immediatly reigned and raged at London I pray God it were no plague to punish the straunge procedings in that parliament against his holy Church and to put vs in remembraunce of a greater plague imminēte and hanging ouer vs in this or in an other world onlesse we repent or were it by special order goodnes and mercy of the Quenes Maiesty I can not tel But this well I wote no gramercy to you sir who so sore thirsted and lōged for the catholiks bloud And therfore as sone as Gods plague ceased thought to haue your self plaged the Catholiks exactīg the Othe of M. Doctour Bonner Bisshop of Lōdon But lo here now began your and your fellowes the protestant bisshops wonderful plague and scourge that throwgh your own seking and calling this man to the othe the matter so meruelously fel out that ye and your felowes as ye were no church bisshops whose authority ye had forsaken and defied so you were also no parliament bisshops Vpō the which a pitiful case your state your honour your worship and bisshoply authority yea faith and al now restethe and dependeth A meruelouse prouidence of God that while ye could not be contente to spoile the true bisshops of their wordly estate and honor but must nedes haue their poore lyfe and al you your self were founde to be no bisshops no not by the very statutes of the realme But lette these thinges now passe and herken we to Maister Hornes blaste The 8. Diuision Pag. 6. b. M. Fekenham First is that I must by a booke Othe vtterlye testifie that the Queenes highnes is the onely supreme gouernour of this realme and that aswell in all Spirituall or Ecclesiasticall thinges or causes as Temporall But to testifie any thinge vppon a booke Othe no man may possiblye therein auoide periury except he doe first know the thing which he doth testifie and whereof he beareth witnesse and geueth testimonye And touching this knowledge that the Queenes maiesty is the onely supreme gouernour aswell in Spirituall or Ecclesiastical causes as in Tēporal besides that I haue no such knowledge I know no way nor meane whereby I shoulde haue any knowledge thereof And therefore of my part to testifie the same vppon a booke Othe beinge without as I am in deede al knowledge I cannot without committinge of plaine and manifest periury And herein I shal ioyne this issue with your L. that whē your L. shal be able either by such order of gouernment as our Sauiour Christe left behinde him in his Gospel and new testament either by the writing of such learned Doctours both Olde and new which haue from age to age witnessed the order of Ecclesiastical gouernmente in Christes Churche either by the general Councels wherein the righte order of Ecclesiastical gouernement in Christes Church hath beene most faithfully declared and shewed from time to time or elles by the continual practise of the like Ecclesiasticall gouernment in some one Church or part of all Christendom VVhan your Lordshippe shal be able by any of these fower meanes to make proufe vnto me that any Emperour or Empresse King or Quene may claym or take vpon thē any such gouernmēt in spiritual or ecclesiastical causes I shal herein yelde and with most humble thankes reken my selfe well satisfied and shal take vppon me the knowledge thereof and be ready to testifie the same vppon a booke Othe M. Horne The reason or argument that moueth you not to testifie vpon a book Othe the Q. Supremacy in causes ecclesiastical is this No man may testifie by Othe that thing vvhereof he is ignorant and knovveth nothīg vvithout committīg periury But you neither knovv that the Q. highnes is the onely supreme gouernour asvvel in causes Ecclesiasticall ▪ as Temporall neither yet knovv you any vvay or meane vvhereby to haue any knovvledge thereof Therefore to testifie the same vppon a booke Othe you can not vvithout committing of plaine and manifest periury For ansvveare to the Minor or seconde Proposition of this argument Although I might plainly deny that you are vvithout all knovvledge and vtterly ignoraunt both of the matter and the vvay or meane hovv to come by knovvledge therof and so put you to your prouf vvherein I knovv you must needes faile yet vvil I not so ansvveare by plain negatiue but by distinctiō or diuisiō of ignorāce And so for your better excuse declare in vvhat sort you are ignoraūt and vvithout al knovvledge There are three kinds of ignorātes the one of simplicity the other of vvilfulnes and the thirde of malice Of the first sort you cānot be for you haue had longe time good oportunity much occasiō and many vvaies vvhereby to come to the knovvledge hereof Yea you haue knovvē and profest openly by deede and vvorde the knovvledge hereof many yeers together For you did 28. knovv acknovvledge and confesse this supreme authority in causes Ecclesiastical to be in King Hēry the eight and his heyres vvhā your Abbay of Eueshā by cōmō cōsent of you and the other Mōks there vnder your couent seale vvas of your ovvn good vvilles vvithout compulsion surrendred into his handes and you by his authority refourmed forsooke your folishe vovve and many .29 horrible errours and superstitions of Monkery and became a secular Priest and Chaplaine to D. Bell and aftervvarde to D. Bonner and so duringe the life of King Henry the eight did agnise professe and teach opēly in your sermōs the kings Supremacy in causes Ecclesiastical This knovvledge remained stedfastly in you al
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