A counterblast to M. Hornes vayne blaste against M. Fekenham Wherein is set forthe: a ful reply to M. Hornes Answer, and to euery part therof made, against the declaration of my L. Abbat of Westminster, M. Fekenham, touching, the Othe of the Supremacy. By perusing vvhereof shall appeare, besides the holy Scriptures, as it vvere a chronicle of the continual practise of Christes Churche in al ages and countries, fro[m] the time of Constantin the Great, vntil our daies: prouing the popes and bishops supremacy in ecclesiastical causes: and disprouing the princes supremacy in the same causes. By Thomas Stapleton student in diuinitie.

The .36. Chapter. Of Aeneas Syluius, who was after, Pope Pius .2. and of Cardinal Cusanus.

Stapleton.

YOu run stil at riot M. Horne, bringing in your matters extraordinarely and impertinently, and yet adioyned with one lye beside. For your autor speketh not of the ordeining of any ecclesiasticall constitution, by the Popes Legat, but that themperor would not suffer him to receiue the profits of the Church he had in commendo, neither any such custome to be brought into Germanye. Ye are then in hande ones agayne that Princes maye call Councelles. But when ye tell vs this owte of Aeneas Syluius, and

tell vs withall, that before he was pope, he was of that minde, that secular princes might call Councelles: if he were not also of that minde being pope, why tell you this tale against your selfe?* 1.1 Had you read M. Horne that no∣table letter of Recantation, which this Aeneas Syluius in his riper yeares and later dayes (after the example of S. Au∣gustin retracting in like maner diuers thinges) sent to the Vniuersytie of Collen, sette forth fewe yeres past in diuers editions, you woulde not for very shame (if any shame be in you) ones haue mentioned the testimony of this man. In that Bulle of retractatiō (forseing as he sayth him self the ob∣iection that woulde be made) he retracteth and reuoketh this errour which in his youthe at the Councel at Basill he had lerned, that the Coūcel was aboue the Pope. In which he declareth at large by what meanes, by whose aduise and counsell, he was first persuaded so to thinke, howe also he was agayne brought backe from that errour, and amonge other meanes by the persuasion of that most lerned Cardi∣nall Iulianus sancti Angeli, who firste at Basill was for the Councell against pope Eugenius, but after (as after him all other) reconciled him selfe to the pope, was his legate in the Councell of Florence, (where most lernedly he confuted the Grekes, and reduced them al (only Marcus of Ephesus excepted) to the Catholike doctrine of the holy Ghoste, and to the vnyte of the Romain Church) and last of al ser∣ued him in embassy against the Turk. He proueth by Scri∣pture, by natural Reason, by Authorytie of the Doctours, that Peter and his successours are the Supreme Vicairs of Christ, that the Church to whome Christ gaue his * 1.2 peace, must of necessytie haue that kinde of regiment, by which peace may most be mayntained and preserued, which only

is the state of Monarchy, where one Heade gouerneth the whole body, and last, by S. Hierom, and S. Bernard that the bishop of Rome S. Peters Successour, is that one Head. Af∣ter al which he cōcludeth. Haec nos de Romani Pontificis Au∣thoritate & potestate sentimus, cui & cōgregare Concilia gene∣ralia & dissoluere datum est: qui etsi filius est propter regenera∣tionem, propter dignitatē tamen pater habetur, & sicut propter regenerationis causam venerari debet Ecclesiam tanquam Ma∣trem, ita & propter praelationis causam praeest ei vt pastor gre∣gi, princeps populo, Rector familiae. This is our Iudgement of the Authoritye and power of the Bisshop of Rome. To whome it belongeth both to summon general Councelles, and to dissolue them. Who though he be a childe of the Churche for his regeneration and newe birthe therein (by baptisme) yet he is for his dignity and office her Father. And as he ought to Reuerence the Churche as his Mo∣ther, because he was borne of her: so he ruleth the Church also, as a Pastour the flocke, as a Prince his people, and as a maister his family, because he is made the Ruler of her. A∣gain in his very last words of that retractatiō thus he spea∣keth to the Vniuersity of Collē. Haec nostra sententia est filij. Haec credimus & profitemur: haec iam senes & in Apostolatus apice constituti pro veritate asserimus: si quae vel vobis vel aliis conscripsimus aliquando, quae huic doctrinae repugnent, illa tan∣quam erronea & iuuenilis animi parum pensata iudicia reuoca∣mus at{que} omnino respuimus. This is (my sonnes) our Iudgemēt. This we beleue and professe. This we now affirm in our old age, ād placed in the Apostolik top. If at any tyme we haue writen any thing either to you or to any other, contrary to this doctrin, al those things we now reuoke and vtterly re∣peale for erroneous, and light opiniōs of youthely affectiō.

Lo M. Horn. For your Aeneas: we answere you with Pius: for your younge, vnkilful and lesse aduised, we answere you by the old,* 1.3 the more lerned, and the better aduised: for your priuat and lay mā (for he had yet takē no holy orders when he returned to the obediēce of Pope Eugenius) we answer you with the Bishop ād the chief of al Bishops. You must re∣mēbre M. Horne, that alwaies: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Next to Aeneas Sylui{us} cometh the Cardin. de Cusa, one that maketh as much for M. Horn as a rope doth for a thefe. Haue you sene M. Horn that Cardinals book, which you allege de Cōcordia Catholica? If not, thē beshrew your frend that told you of hī? If yes, thē tel vs I pray you, how like you him, ād his cōclusiōs in that work? How like you his cōclusiō in the .2. book,* 1.4 proued by the clere practise of the Chalcedō ād the Ephesin Coūcel, fidē Romanae Ecclesiae in nulla Synodo vniuer∣sali retractari posse? That the faith of the Church of Rome cā be reuoked in no vniuersal Synod or Councel generall? For thē what wretches are you, and how cōtrary to the Fa∣thers of the first general Coūcels, and of the first .400. yers, which haue in your pelting priuat conuocations reuoked and cōdēned in so many and waighty points the faith of the Church of Rome? How like you, that he telleth how in the old first general Coūcels, not only the holy ghospels, but al∣so lignū S. Crucis & aliae reliquiae, a piece of wod of the holy Crosse,* 1.5 ād other relikes were layed forth in the midle? How like you that he saith.* 1.6 Ecclesiastici Canones nō possunt nisi per ecelesiasticā cōgregationē (quae Synodus vel coetus dicitur) statui? Canōs or rules touchīg Church matters cānot be determi∣ned but by ā ecclesiastical assēbly, which is called a Synod or cōpany, no doubt but of ecclesiastical persons? For if this be true (as Cusan{us} ther by the practise ād Canōs of the Church

proueth ir most true) thē hath Cusanus vtterly ouerthrowē your new primacy, ād in one lyne geuē you an other pawne mate to your whole boke. For here lo are plainly excluded al Prīces ād other laye magistrats whatsoeuer, who are par∣dy no ecclesiastical persons. How like you that he pronoū∣ceth assuredly and cōstātly, saying.* 1.7 Papā esse rectorē nauiculae S. Petri & vniuersalis Ecclesiae, nemo etiā dubitat. That the Pope is the ruler of S. Peters ship, ād of the vniuersal Church no mā verely doubteth. But how say you M. Horn? doubte you, or doubt you not? How like you again where he affir∣meth ād proueth the same substātially, as whē he saith.* 1.8 Et ve¦rū est &c. And true it is that no iudgemēt of any Synod is auaile∣able, wher the autority of the See Apostolik cōcurreth not? wher be thē your Lōdō conuocatiōs? But how proueth he this? the reason he geueth. Quia semper appellari potest &c. Bicause it may alwaies be appeled, frō the Iudgmēt of that Synod to the See Apostolik. So we reade (saith he) of the Patriarches of Cōstātino∣ple, Flauianus, Ignatius, ād other: so of Athanasius, of Alexādria and other we reade that thei appealed (frō Synods of Bishops) to the See Apostolik. So also Chrysostome frō a Synod of the Aegyptiā bishops appealed to Innocēti{us} the Pope. So Theo∣doretus frō the Ephesin cōuenticle ād his owne Patriarche Maxim{us} of Antioch, appealed to Pope Leo, as I haue other wher agaīst M. Iewel declared: How like you this doctrin of Cusan{us} M. Horn? As also wher he saith again expressely.* 1.9 Fateor de cōstitutionibus fidē tāgētibus verū esse, quòd si Sedis Apostolicae Autoritas nō interueniat, ratae nō sint, imò & ipsi{us} Pō¦tificis cōsensus interuenire debet, cū sit princeps in episcopatu fi∣dei. I confesse it is true of Constitutions concerninge faith, that yf the Authoritie of the See Apostolike doe wante, they are of no valewe, yea the consent of the Pope him selfe ought to concurre in such case, because he beareth

the chiefe rule, in the bishoply charge of fayth. Which last wordes Cusanus had lerned of the Emperours Valentinian and Marcian in their letters to pope Leo,* 1.10 aboue a .xi. hun∣dred yers past. How like you now M. Horn, tel me of good felowship, this Cardinal of Cusa, out of whom so sadly you alleage such a longe processe? Howe so euer you like it, it is of vs, and of euery diligent Reader, very well to be liked, and diligētly to be noted: I meane these testimonies of Cu∣sanus, not bicause he sayeth it, but bicause he proueth it so by the olde practise of the primitiue Churche. But es∣pecially it is to be noted, that this Cusanus writinge this booke De Concordia Catholica, about the time of the Coun∣cell of Basill, and writinge it expressely not for the pope, but againste the pope, for the Authorytie of the Councell aboue the pope,* 1.11 and for the Authoryte of the Emperour as muche as he coulde, yet by the very force of the truthe, which in dede lernedly and paynefully he serched out, he was constrained to say and conclude for the popes Autho∣rytie, as we haue before recited largely and amply, though not in dede so fully and absolutely, as bothe he and Aeneas Syluius afterwarde did, by reuokinge their former errours, in their riper ages. For this Cusan{us} whē he wrote this, was not yet Cardinall, but only the deane of a Church in Coue∣lēce. And in all his positions where he speaketh against the Commō opiniō of lerned mē touching the popes primacie, aboue the general Councel (for otherwise he neuer denied it) he submitteth him self to better iudgement, and speaketh vnder correction. Nowe to drawe nerer to your allegatiō M. Horne, concerning the Emperours Authorytie in cal∣ling of Councels, if you take Cusanus with his whole mea∣ning therein, you shall find small reliefe for your desperat

cause. If you admitte not his whole meaning, nor will not tary his tale out, M. Iewel wil tel you M. Horne: that is no good maner. And he will tell you of a lawe that sayeth. It is againste reason that one man shoulde in parte allowe the will of the dead,* 1.12 (so farre forthe as it maketh for him) and in parte ouerthrowe it, where it semeth to make against him. Lette vs then heare the whole meaninge of Cusa∣nus, concerninge the Authorytie that Emperours haue in callinge, assistinge and confirming of Councelles, euen in that booke where he sayeth all he can for the Emperours. Verely maister Horne in all that booke he neuer calleth the Emperour supreame gouernour in all matters, no not in any matter Ecclesiasticall. He sayeth the Emperour is truly called Aduocatus vniuersalis Ecclesiae,* 1.13 the Aduocat or protectour of the vniuersall Churche. And wherein, he declareth out of the .8. Generall Councel. For, sayth he, as the Authoryte to define and determine those thinges that belonge to the right and vniuersall faythe of Christe is com∣mitted of God to Priestes: so to gouerne, to confirme, and to preserue those thinges that are of God by the Priestes orday∣ned, it is committed to the holy Empire. And this he graun∣teth to the Emperour onely, not to other seuerall prin∣ces and kinges, bicause he speaketh onely herein of mat∣ters touchinge the vniuersall faith of the Church. Where∣in also he so farre preferreth the pope before the Empe∣rour, that he sayeth. Si papa qui in Episcopatu fidei princi∣patum gerit, electum in fide errare inueniret, declarare posset,* 1.14 eum non esse Imperatorem. If the pope who beareth the prin¦cipalytie in the bishoply charge of Fayth,* 1.15 should finde the Emperour elected, to erre in the fayth, he might pronoūce him no Emperor. In the next chapter he proueth very wel

out of the Chalcedon Councell, the Councells of Milleui∣tum and of Cabylon, that in matters properly ecclesiasticall belonging to bishops and clerckes,* 1.16 Emperours and princes ought not to intermedle. Nowe touching the intermed∣ling of Emperours and princes with Councelles, firste he sheweth by the examples of Riccharedus Chintillanus and Sysenandus kinges of Spayne in .iij. seuerall Councelles of Toletum (which also we haue before shewed) with what mekenes, reuerence and humilite princes ought to come to Councells. And wheras in many Synodes, matters also of the common welthe were debated, he declareth by the practise of Aunciente time, that In Synodicis congregationi∣bus &c.* 1.17 In Synodall assemblyes (of particular prouinces) the office of the kinge is to mete there, to exhorte and to strengthē to obey and to execute the ecclesiastical cōstitutions, such as be∣longe to fayth or to the worshipping of God. But in such cōstitu∣tions as belonge to the publike state (of the common welthe) he must together with the bishops define and determine. In all which he ouerthroweth clerely your position M. Horne, as you see. And here after this in the next chapter immedi∣atly foloweth the place by you alleaged:* 1.18 By that which is a∣foresayd it is gathered, that Emperors made alwayes the Synodal congregations of vniuersall Councels of the whole worlde &c. For this he speaketh only of General Councels, adding im∣mediatly in the same sentence, which sentence you quyte cutte of from the ende: Locales verò nunquam eos legitur col∣legisse. But prouinciall Synodes it is neuer read that Em∣perours called. And in the nexte Sentence he concludeth howe he called the generall Councelles. Non quòd coa∣ctiuè sed exhortatiuè, colligere debeat. Not that the Emperour should cal or gather those Councels by the way of force or

cōmaundement but by the way of exhortation and aduise. And this he exemplifieth very well by the Councell of A∣quileia whereat S. Ambrose was present. Vnto the which the bishops were so called by the Emperours Gratian,* 1.19 Valē∣tinian, and Theodosius (as in their epistle the Councel agni∣seth) vt episcopis honorificentia reseruata, nemo de esset volens, nemo cogeretur inuitus: that dewe reuerēce beīg reserued to the bishops, none was absent that listed to come, nor none was forced that listed not to come. Nowe the reason why the Emperour may cal only General Councels, none pro∣uinciall, Cusanus addeth. For (saieth he) when any generall daungers of fayth do occurre, or any other thing that vniuersally troubleth the Church of Christ, then ought the Emperour him self to attende, as a preseruer both of the fayth and of the peace: and thē he ought first of all to signifie to the bishop of Rome the necessyte of a Councel: and requyre his consent for assembling a Councell in some certayne place. As the Emperours Martiā and Valentinian did to pope Leo for the Chalcedō Councell. Inuitā∣tes at{que} rogantes: Inuitinge him and desiringe him.* 1.20 As Con∣stantin the .4. did to pope Agatho for the .6. general Coun∣cell at Constantinople, writing thus vnto him. Adhorta∣mur vestram paternam Beatitudinem, We exhorte your fa∣therly blessednes, vsinge all wordes of gentle intreaty, and none of forceable commaundemente as we haue before largely declared. To be short,* 1.21 Cusanus concludeth al this Imperiall callinge of Councelles in these wordes. Ista sunt & cat. These are the thinges that belonge to the Emperour, tou∣chinge the beginninge of a Councell, that is, to assemble it with exhortation, and with sauegarde, with all liberty, with good custody, all partialytie taken away, and all necessyte of commaundement.

Nowe if you wil knowe, what difference there is betwene the calling of the Pope, and the calling of the Emperour, to a Councel, Cusanus declareth that also shortly by the pra∣ctise of the first Councels thus. Papa vt primus &c. The Pope calleth a General Councel (for of such he speaketh) as the chief,* 1.22 and as hauing a power to cōmaunde, through the principality of his priesthood ouer all bisshops, touching that assembly which cō¦cerneth the vniuersal state of the Church, in the which he bea∣reth the chiefe charge. By the which power committed vnto him, he may commaūd the faithful to assemble, chiefly al priestes subiect vnto him. But the Emperour exhorteth or counselleth the Bisshops, and commaundeth the Laye. Thus much your own Authour Cusanus (M. Horne) concerning the Em∣perours Authority in calling of Councels. I suppose if you take his whole meaning, your cause wil be but weakely re∣lieued by him. And I think you wishe nowe, you had neuer alleaged him.

M. Horne The .143. Diuision. pag. 85. b.

Next vnto Frederike vvas M••ximilian Emperour, to vvhome the Princes of Germany put vp certaine greuaunces in Ecclesiasticall matters, that anoied the Empire, in number .10. Against Bulles, Priuileges, Electiōs, reseruatiōs, expectatiues, Annates, vnfit pastours, pardōs, tythes, ād the spiri∣tual courtes &c. beseching hī, to haue some redresse herin. VVho being moued vvith the admonitions, aduisementes and exhortations of the learned Cler∣gy, and the godly Princes, at the length called a Councel at Triers and Co∣layn, for the redresse of these and other enormities, in the yeere of the Lord: 1512. vvhich vvas the fourth yeere of the moste renoumed King of Englād, King Henry the eight.* 1.23 In this Councel amongest other thinges be∣cause there was a suspicion of a Schisme breedinge, and of greauaunces in the Churche, it vvas necessarily decreed, that the Emperour and Princes electours, vvith other Princes and states of the Empire, should looke about them, and vvel cō∣sult

by what means, these greeues might be taken away most commodiouslie, and the Schisme remoued, and euill thinges reformed to edification. It was decreed also against blasphe∣mours, to paie either a somme of money limited, or to suffer death. And that all men should knowe this decree, it was thought good to the Princes, and states of the Empire, that al Preachers and persones, should at all high feastes preache vn∣to the people thereof faithfully. This being done. Maximilian sette forth a decree for the taking avvaie of the foresaied Ecclesiastical greuaun∣ces: vvherein he declareth,* 1.24 that though of clemencie he haue suffered the Pope and the Clergie herein, as did his Father Frederik: Yet not with∣standing sith that by his liberality, the worshippe and seruice of God hath fallen to decaie, it apperteineth vnto his dutie, whom God hath chosen vnto the Emperial Throne of Rome, that amongest all other moste great businesses of peace and warres, that he also looke aboute him vigilantlie, that the Church perishe not, that Regilion decaie not, that the wor∣shippe of the seruice of God, be not diminished &c. In confide∣ration vvhereof, he prouideth, that a man hauing in any Citie a Canonship or Vicarshippe, enioy not any prebende of an other Church in the same Ci∣tie, &c. Making other decrees againste suinge in the Ecclesiasticall Courtes for benefices, for defence of Lay mens Patronages, for pensions against bulles, and cloked Symonie &c.

After this, the (.468.)* 1.25 Emperour and Levvys the French King, conclu∣ded togeather to call a (.469)* 1.26 generall Councell at Pise: to the vvhich also agreed a great part of the Popes Cardinals. Many (saith (.470.)* 1.27 Sabelli∣cus) began to abhorre the Popes Courts, saying, that al things were defiled with filthy lucre, with monstruous and wicked lustes, with poisonings, Sacrilegies, murders, and Symoniacal faiers, and that Pope Iulius him selfe vvas a Symoniake, a dron∣karde, a beaste, a worldling, and vnworthelye occupied the place, to the destruction of Christendome, and that there was no remedie, but a General Councel to be called, to helpe these mischiefes, to the which his Cardinalles accordng to his othe, desired him, but they could not obteine it of him.

Maximilian the Emperour, being the Authour of it, with Lewes the Frenche King (because the histories doe beare re∣corde, that in times past the Emperours of Rome had wont to appoint Councels) they appoint a Coūcell to be holdē at Pyse.

Notes

• * 1.1

  Bulla re∣tractatio∣nū Pij. 2. Venetijs an. 1564. vnà cum Cardilio. Louanij. an. 65. Paris. an. eodem.
• * 1.2

  Pacē meā do vobis, Pacem re¦linquo vo∣bis.
• * 1.3

  Ne{que} vn∣quā sacros imbuimus ordines, ni si post veri∣tatē cogni¦tā Basiliē¦si coecitate relicta.
• * 1.4

  Cusan{us} de Concordia Cath. li. 2. Cap. 4.
• * 1.5

  Cap. 6.
• * 1.6

  Cap. 9.
• * 1.7

  Cap. 13.
• * 1.8

  Cap. 15.
• * 1.9

  Cap. eodē.
• * 1.10

  Vide prae∣ambulares Epistol. Cōc. Cha. Tom. 1. pag. 733
• * 1.11

  Cardillus disput. 1. fol. 19. Decanus Sancti Flo¦rini Con∣fluentiae. Lib. 2. ca. vltimo. Nihil de meis con∣ceptibus adeòfirmū assero, quī peritiorib{us} dicam po∣tius ac∣quiescen∣dum.
• * 1.12

  Ievvel in his reply. Art. 4. pag. 290.
• * 1.13

  Cusanus de Cō. Ca. lib. 3. c. 7.
• * 1.14

  Ibidem.
• * 1.15

  Chalc. Act. 3. fol. 838.
• * 1.16

  Chalced. Act. 3. fol. 838.

  Cabilon. Cōc. ca. 6. Milleuit. cap. 19.

  Cusan. l. 3. Cap. 10.
• * 1.17

  Cap. 12.
• * 1.18

  Lib. 3. c. 13
• * 1.19

  Tom. 1. Conc. pag. 395.
• * 1.20

  In praeāb. Cōc. Cha. pa. 733.

  In epist ad Agathonē
• * 1.21

  Lib. 3. ca. 14. in fine.
• * 1.22

  Cap. 15.
• * 1.23

  Para. Vrsp.
• * 1.24

  Orth. Grat.
• * 1.25

  The 468. vntruthe The Em∣peror did not con∣clude to haue that cōuēticle
• * 1.26

  The 469. vntruth. It vvas a priuate conuen∣ticle, no generall Councel.
• * 1.27

  The 470. vntruth. No such thing to be found in Sabel∣licus.