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 SECOND BOOKE, DIS∣PROVING THE PRETENSED PRA∣ctise of Ecclesiastical gouernement in Em∣perours and Princes of the first .600. yeares after Christ.* 1.1 (Book 2)

M. Horne. The .28. Diuision. pag. 19. b.

Constantinus (of vvhose careful gouernmēt in Church causes, I haue spo∣ken somevvhat before) tooke vpon him, and did exercise the (70.)* 1.2 supreme rule and gouernement in repressing al maner Idolatrie and false Relligion, in refourming and promoting the true religion, and in restreining and cor∣recting al maner errours, schismes, heresies, and other enormities, in or about religion, and vvas moued herevnto of duety, euen by Gods vvorde, as he him self reporteth in a vehemēt prayer, that he maketh vnto God, saiyng: I haue takē vpō me and haue brought to passe helthful things (meaning reformation of Religion.) being perswaded (therevnto) by thy word. And publishing to all Churches, after the Councel at Nice, vvhat vvas there done: he professeth that in his iudgement, the chiefest end and purpose of his Imperial gouernement, ought to be the preseruation of true religiō, and god∣ly quietnes in al Churches. I haue iudged (saith this godlye Emperoure) this ought before all other thinges to be the ende or purpose, (wherevnto I should addresse my power and authority in go∣uernement) that the vnitie of faith, pure loue, and agreemēt of religiō towardes the almighty God, might be kept, and main∣teined amōgest al Congregations of the Catholique Churche.

The first Chapter. Of Constantine the Greate, and of his diuers dealing in matters Ecclesiasticall.

Stapleton.

NOW M. Horne beginneth to walke, though not more truly, yet more orderly then before. Now wil he bring inuincible proufs, taken frō the Councels General and National, from the Emperoures, from Kings, and finallye from the continuall

practise of Christendome. In deede he beginneth here with Constantinus the Emperoure, and runneth on from Emperour to Emperour,* 1.3 with a continuall race, euen to the late Maximilian, Graundfather and next predecessour to Charles the fift. Then haue we about a ten Kings of Spaine, and about twelue of Fraūce, and as many of Eng∣land also: and that sins the Conqueste: with diuers other Kings and Princes: yea he hath in his side, as he saith, Mos∣couia, Graecia, Armenia, and Aethiopia. As for Coun∣cels, what Generall, what Prouinciall, he hathe made a great mouster of them, and hath them all redy to serue him as he braggeth, at the least one halfe hundred. Beside all these, he is armed and fenced euen with the Popes Canon lawes, and with a number of Popes them selues. For the residue of his Authors, they are in great plentie. But I can not tell for what pollicy, whereas they driue the Catholiks to six hundred yeares, and pinne vppe their proufes within those boundes, this man by some speciall prerogatiue, by like; and for some deepe consideration vnknowen to mee, and perchaunce to him self too, buildeth moste vpon those that were after the six hundred yeares, yea a greate num∣ber of them by one six hundred yeares later. And with these proufes he cōmeth now continually forth on, whole 70. leaues. But now alas how shall poore M. Fekenham abide the brunt of such a strong and a mighty force? It se∣meth he must nedes be borne quite ouer. And surely so he should be,* 1.4 if they could ones hitte him. But thanked be God ther is one hūdred miles betwen him ād their strokes: And as farre doth M. Horne straggle from the very matter he taketh in hand to proue. Wherfore, good Reader, I pray the haue good eye and regard to the thing that ought to be

proued by M. Horne and then shalt thou plainely see that M. Fekenhā is out of al danger of this terrible armye, as that commeth nothing nigh to him by many a faire mile.* 1.5 Let vs now in Gods name beginne with Constantine who cō∣meth first to hād, whose doings, good Reader, by M. Horne here alleaged, for thy more ease, and for the better vnder∣standing of M. Hornes whole drift, I wil orderly digest, and shortly dispose by certaine Articles.

The first then is (for āswere to this present point) that Cō∣stātine [ 1] repressed idolatry, ād false superstitiō of the Painims: but this proueth no principality such as our plat fourme re∣quireth. And of this we haue also said somwhat before.

M. Horne. The .29. Diuision. fol. 20. a.

He did not only abolish al superstitions and false religions, vvhich had ben amongst the Gentils, but also he repressed (.71.)* 1.6 by his authority, lavves, and decrees, al such heresies as sprong vp amōgst the Christiās, sharply reprouing and correcting, the authors or mainteinours of heretical doctrines, as the No∣••atiās, Valentinians, Paulianes, and Cataphrigians, as Eusebius saith of him. And Theodoretus doth recite a part of an Epistle, that Cōstantine vvrote vnto the Nicomedians, vvherin the Emperor hath this saying: If we haue chast bishops of right opiniō, of curteous behauiour, we reioice. But if any be enflamed rashly and vnaduisedly, to cōtinue the me∣mory and cōmendation of those pestilēt Heresies, his fool har∣dy presumptiō, shal forthwith be corrected and kept vnder by my correctiō, which am Gods minister. Constantinus also gaue In∣iunctiōs to the chief minister of the churches, that thei shuld make special supplicatiō to God for him. He enioyneth al his subiects, that they should kepe holy certaine daies dedicated to Christ, and the Saturday. He gaue a lawe vnto the rulers of the Nations, that they should celebrate the Sōday in like sort after the appointment of the Emperour. And so the daies de∣dicated to the memory of Martyrs ād other festiual times, &c. And al such things (saith Eusebius) were done according to the ordinaunce of the Emperour.

He commaunded Eusebius the Bishop, to dravv certaine Instructions and lessons, as it vvere Homilies, forth of the holy Scriptures, that they might be reade in the Churches. VVhich vvas done incontinente, according to the Emperours commaundement.

Stapleton.

Constantine, saith M. Horne, by his lawes repressed the Nouatians, Valentinians, and other heretikes. And so woulde he represse you and your heresies too, if he were now liuing (as no Bishops) continuing the memory and com∣mendation of pestilent heresies, that I maye truely vse your owne phrase: neither for al that should he be any supreme head of the Church. If Constantine, of his owne authori∣tie had first of all men, the matter of those heretiques stan∣ding in controuersie, determined the same, and pronoūced them as a Iudge, to be heretikes, then had ye said somwhat to the purpose. But now he found them by the Bishops ād the Church declared (before he was borne) for heretikes: So therefore he toke them, and so therfore he made sharpe lawes against them.* 1.7 So that this place proueth onely Con∣stantine to haue put in executiō the decree of the Bishops: and so it serueth very well against you for the Supremacie of the Bishops in such matters.

As doth the next also for the holy daies ye alleage dedi∣cated to Christ, as Sonday and other: For these holy daies the Emperour did not first ordeine, but they were ordey∣ned to his hand of the Church, before he was Christened. Namely the Sōday, as it may appere by the Coūcel of Nice it self.* 1.8 And he like a good Prince was careful by his Empe∣rial authority, to cōfirme the same, that the people drawen frō worldly busines, to the desire of heauenly things, might fruitfully obserue thē. So that not ōly the Sōday, for the ho∣nour

of Christes Resurrection, but also many other dayes were dedicated to the memory of the Martyrs of whom ye speake, before Constantines time, as appeareth well by S. Cyprian, Tertullian, and Origen. And thinke ye,* 1.9 if Constan∣stantine were now aliue, that he woulde well beare to see the aūciēt Martyrs festiual daies abolished? or that his eares would not glow for shame to heare, that it were a supersti∣tious thing, to pray for al Christen soules, his own soule be∣ing praied for as sone as he was deade, by the good and de∣uout people? which (as Eusebius writeth) did therein to him an acceptable seruice: Also to heare, that it were plaine Ido∣latrie, to pray to any Sainte in heauen, him selfe building a noble and a sumptuous Church in the honour of the Apo∣stles, thinking therby to doe a thing that should be profita∣ble and holsome for his soule: Vt precibus, quae eo loci ad ho∣norē Apostolorū futurae essent, dignus haberetur. That he might be made (saith Eusebius) a worthy partaker of such prayers as shuld be there made for the honor of the said Apostles?

But Sir, I pray you, let me demaund of you a question. If Constantine were so godly a Prince as ye make him to be, how chanced it, he cōmaūded to kepe holy the satterday? Whē and where I pray ye, throughout all Christēdom can you shew by al that euer you haue read, that it was kept an ordinary holiday? I am sure it was neuer so kept. And great maruel it is to mee, that the satturday, being euen in the ve∣ry Apostles time, and by them translated into the Sōday, in the honour of Christes glorious resurrection, and least we should seme to be Iewish, and Cōstantine him self, being so earnest against them that kept the Easter day after the olde fasshion of the Iewes, should so sodenly become him self so Iewish. This might haue ben a fitte cōstitution to be made

of some of the Iewes, that to precisely and superstitiouslie also kept that day: as the Iew did in Englād, at Tewkisbury. Who falling vpon the Satturday (as Fabian writeth) into a pri∣uy,* 1.10 would not for reuerēce of his saboth day, be plucked out. Wher∣of hearing the Earle of Gloucester, and thinking to do as much reuerence to the Sōday, kept him there till the mōday at which ceason he was found dead. It had ben, I say, a fitte ordināce to haue ben made of some Iew, very vnfit for so good ād ver∣tuous a Prince as was Cōstantine. Yet notwithstāding I am the better cōtent to passe this ouer, and find no great faulte with you, but with Musculus, whose translation beside his notable false corruptiō, is but very secōdary. But forasmuch as the cōmon copies of the Greke, seme not very sincere in this place,* 1.11 I wil not very much charge you neither. And yet I can not altogether discharge him, or you, if ye thinke so ignorātly and grosly as ye haue writen, that Cōtantine cō∣maunded the Satturday to be holdē as an holiday. And be∣cause I am entered into this matter, I shal shewe thee mine aduise, good Reader, and that I suppose, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shoulde be readen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adding one Iota, and so may there be made a good sense thus: Wherfore he admonished all that were vn∣der the Romain Empire, that they shuld vpō such daies as were dedicated to our Sauiour, rest and kepe them holy, as the Satur∣day was wont to be kept holy. In remembrāce as it semeth me, of those thīgs that our sauiour did vpō those dais. Wel let vs go now to the next, ād that is, that Cōstantine cōmaūded Ho∣melies to be drawē out. So did Charles the maine too, and yet no man toke him, for supreme head therin. And would God that your homly homelies, had none other nor worse doctrine, than those that the saied Charles procured to be made: Or the Homelies of our country man the venerable

Bede made a litle before Charles his time, ād yet extāt, ād in the Catholik church authorised. I pray God your Homelies may be made ones conformable to the doctrine of their Homelies.

The .30. Diuision. Fol. 21. b.

VVhen the Emperour heard of the great schisme moued betvvixt Arius ād Alexāder the Bishop of Alexandria, vvhervvith the Churche vvas pitiouslie tormēted, ād as it vvere rēt in sonder, he (.72.)* 1.12 toke vpō him, as one that had the care ād authority ouer al, to send Hosius a great learned and godly Bis∣shop of Spaine, to take order, and to appeace the cōtētion, vvriting to Alexā∣der and to Arius a graue and also a sharp letter, charging Alexander vvith vanity, Arius vvith vvāt of circūspection, shevving them both, that it vvas vnsemely for the one to moue suche a question, and for the other to ansvvere therin, and vndiscreetly done of them both. And therfore cōmaunded them to cease of frō such contentious disputatiōs, to agree betvvixt them selues, and to lay aside frō thenceforth such vain and trifling questiōs. He pacified also the schism at Antioch begun about the chosing of their Bishop, to vvhom for that purpose he sent honorable Embassadors vvith his letters to a great nūber of Bi¦shops that thā vvere at Antioch about that busines, and to the people, exhor∣ting thē to quietnes, and teaching thē (saith Eusebius) to study after godlines, in a decēt maner, declaring vnto the bishops, as (73)* 1.13 one that had autority ouer them, euen in such maters, vvhat things apperteined and vvere semely for thē to do in such cases, and noteth vnto them a directiō, vvhich they should folovv. And after he had (saith Eusebius) geuē such things in cōmaunde∣ment vnto the Bishops or chief ministers of the Churches, he exhorted them that they would do al things to the praise and furtherance of Gods word.

Stapleton

Here are two things: The one that Cōstantine sendeth his letters to Arius and the B. of Alexādria, to pacify ād ap∣pease the cōtention begun with Arius. The other that he la∣bored to pacify an other schism at Antioch, about the cho∣sing of the B. of Antioch. Neither of these draw any thing nigh to the new primacy ye would establish. And such let∣ters might any other good zealous mā haue sent to thē, beīg no Emperour. And as for elections in those dayes, not only

the Emperour, but the people also had some interest ther∣in. Wherefore here is no colour of your supremacie. And therefore to helpe foreward the matter, and to vndershore and vnderproppe your ruinouse building withall, ye inter∣lace of your owne authoritie these wordes (as one that had the care and authoritie ouer all) which your author Socrates hath not, and likewise (as one that had authoritie ouer them) which Eusebius hath not.

And here by the way, I woulde aske of you, for eache matter a question. If these of Alexander and Arius, were vaine and triefling questions, as ye alleage, why doe ye call Arius his errour, an horrible heresie? And why say yee their dissention was about a necessary article of the Faith?* 1.14 I moue it for this, that hereby we may vnderstād, as wel the great necessitie of Generall Councels, as the Supreme gouern∣ment of causes Ecclesiasticall, to haue remained in the Bi∣shops there assembled.* 1.15 For Constantine that tooke not at the beginning, these questions to be of so great importāce, after the determination of the Councel, tooke Arius to be a very obstinate heretique: and his heresie to be an horrible heresie, as ye cal it. Concerning the second, as we graunt the Prince had to doe with election, and yet not proprely with election, but with the allowinge and approbation of Spirituall mens election: so I demaund of you, what inter∣est the people hath in either election or approbation nowe in England?* 1.16 Againe I demaund, whether in the auncient Church the Prince might (as he may in England) not onely nominate a person to be elected of the Deane ād Chapter, but if they doe not elect within certaine daies, miserablye to wrappe them in a premunire? I make most sure accōpt ye shal neuer be able, to shew this. See then that euen in

your election, which is beside and out of our chiefe mat∣ter, ye are quyte out from the like regiment ye pretende to proue.

M. Horne. The .31. Diuision. Pag. 21. b.

This supreme (.74.)* 1.17 authority of the Emperour in Church causes is moste liuely expressed by S. Augustine and Eusebius, vvhere they make mention of the horrible Scisme, stirred by the Donatists, against Cecilianus Bisshoppe of Carthage: vvhose election and ordering to be Bisshop of Carthage, Donatus and others of his companions misliked, and therfore made a Schisme in that Church. The question in controuersie vvas, vvhether Cecilianus being ordered Bisshop, hauing the imposition of hands by Felix, vvere lavvfully consecrated and ordered or not this controuersie made a lamentable trouble amongest the Churches in Aphrike. At the length, the Donatists accused Cecilian vn∣to the Emperour: desired the Emperour to appointe some Delegates to iudge of this cōtrouersy. And for that al the Churchs in Aphrike vvere bāded, either to the one partly, or the other, and for that France vvas free frō this cōten∣tion, they require iudges to be appointed by his authority from amongest the Frenche Bisshoppes. The Emperour much grieued, that the Churche vvas thus torne in sundre vvith this schism, doth appoint Melciades Bisshop of Rome, and Marcus to be his (.75.)* 1.18 delegates and commissaries in this con∣trouersy vvith certaine other Bisshoppes of Fraunce, Melciades colleages or felovv Bisshops, vvhom the Emperour had cōmaunded to be there vvith thē for that purpose. These commissioners vvith certaine other Bisshoppes accor∣ding to the Emperours commaundement mette at Rome, and after due exa∣mination had, doe condemne the Donatists, and pronounce Cecilianus cause to be good. From this sentence of the bisshop of Rome, and other bisshoppes his colleages being the Emperours delegates, the Donatists appeale vnto the Emperour, not onely accusing Cecilianus, but also Melciades the bisshop of Rome, and other Cōmissaries. Wherefore the Emperour causeth a Synode to be had at Arelatum, committing the cause to the bisshop thereof and o∣ther bisshoppes assembled there by his commaundement, to be herde and dis∣cussed. VVhereūto he calleth Crestus the bisshop of Syracuse a City in Sicilie by his letters. VVherein he declareth in (.76.)* 1.19 plain termes, that it belongeth

to his imperial cure, to see these controuersies in Church causes to be deter∣mined and ended.* 1.20 Donatus and his companions, being condemned also by these bishops, in the Synode at Arelatum, and Cecilianus cleered, doe a∣gain appeale vnto the Emperour from their sentence, beseching him to take the hearing and discussing of the cōtrouersie. VVho calleth both the parties to∣gether before himself at Millayn, and after he had herde the vvhole matter, and vvhat vvas to be said on both sides, * 1.21 he gaue final sentēce vvith Cecilia∣nus, condemning the Donatists. VVho after al these things thus done, as S. Augustin saith, made a very sharpe Lavv against the Donatistes, the vvhich also his Sonnes after him commaunded to be obserued.

The .2. Chapter of Constantines dealing in the appeales and suytes of the Donatistes.

Stapleton.

OF al that M. Horn bringeth of Constantines doings, or of any others this place semeth most cōformable, (not to that wherein we ioyn issue with him: which are a nomber of pointes, as I haue declared: in the proufe whereof in case M. Horn be defectyue in any one, M. Fe∣kenham is at liberty from receiuinge the pretensed othe:* 1.22) but to that one point onely, that not the Bisshop or Pope himself, but the ciuil magistrate is, supreme iudge in causes ecclesiastical. And yet yf M. Horn could effectually proue this, he should quyte him self lyke a clerke. In dede your maister M Caluin, M. Iewel, and others runneth to this ex∣ample as to a strong hold, which I trow neuerthelesse wil proue anon as stronge as a rotten rede.* 1.23 As also to any in∣different Reader it may sufficiently appeare, that hath or wil reade our Return vpon M. Iewels lying Reply, where this whole matter is answered at ful. Yet let vs ones againe lay forth the matter.

Constantine, say you, in a matter ecclesiastical deuolued to him by an appele appointed as his Delegate the Pope him selfe, yea after the Popes sentence he appointed, vppon a new appeale certain other Bisshhops. The appellants being also agreued with this sentence, craued ayde at Constanti∣tins own hands, who gaue the final sentence against them. Suerly these were froward quarreling men, what so euer they were. But what maner of men were they M. Horne? Forsothe as ye truely say, the Donatists, the most peruerse and obstinate heretiks that euer the Churche suffred. Is this then, thinke you, a sure grounde to build your supremacy vpon? Suerly as sure, and as sownd, as was your Emperour Emanuel, as ye call him. Beside this,* 1.24 where is the longe te∣diouse song, ye songe of late against M. Fekēham to proue him a Donastiste? Ye see here the Donatists them selues a∣gainst the authority of temporal princes in Churche mat∣ters, which before ye denied: and so may M. Fekenhā clere himself, that he is no Donatiste. Ye had done wel,* 1.25 yf ye had eased your reader and your self most of all, with an hādsome worde or two interlaced, for the auoiding of this contradiction. Wel belyke it was by some voluntarie ob∣liuiō forslone. I wil therfore take the paynes to supplie this defect of yours. I say therfore that both is true. For when it serued their purpose, and as lōg as they had any hope of any relefe for their wicked heresies, they ranne to the Empe∣rors, yea to Iulian the Apostata, setting him forth with no smal cōmendations, for ayde and helpe. And so did they now.* 1.26 But afterward when both this Constantin and other Emperors made sharp lawes against thē, thē the world was chaunged, then sang they a new songe: that it was not sitte or seamely for the princes to busie thēselues in Church matters.

Yea so impudent and inconstant they were, that thowg••e themselues first browght the matter against Cecilian to the Emperours audience, yet did they blame innocent Ce∣cilian for their own fact, as a breaker of the Ecclesiasticall order. And are not your maisters and cōpanions I beseache you the true schollers of the Donatists in this behalfe, as I haue before shewed? And who are they, tell me by your truth, that after sentence geuen against them by the Pope, by prouincial and general councels, yea by the Emperours them selues, doe persiste and endure in their wicked here∣sies, and that more wilfully then euer did the obstinat Do∣natists? Are they not of your own whole and holy genera∣tion? Wel seing we haue now deliuered you from contra∣diction, we may procede to the matter it selfe.

Ye say Constantine gaue sentence euen after the Pope. Yea but we say again (supposing this example true) that one swallowe brīgeth not the spring tyme with him. The pre∣sident of one Emperor (for ye proue not the like in al your book of any other) cā not enforce a general rule, nor make a continual practise of the Church: which is your speciall scope euer by you to be regarded. And ye should haue re∣garded here (yf ye haue any regarde at al) the circumstan∣ces of the matter.* 1.27 The Donatists were waxen very thycke and great in Aphrik, yea to the nomber almost of .300. bis∣shops. Their bands, their faction were so great, their cruelty vpō the Catholiks was so enormouse, their obstinat despe∣ratiō was such, fearing no mā, nor no punishmēt, yea most wickedly murtherīg their own selues in great multitudes, that the godly and wise prince Constantin, to mollifie their fury, and by gentlenes and yelding to them to winne them, fared with thē, as many good princes fare and beare with

the people being in their rage, graunting them many thīgs, otherwise not to be graunted, for the shonning of a greater myscheif: And euen so did this good prince condescende to the Donatists, partly cōmittīg this cause after the Popes Sentence to other bisshops, partly taking it into his owne hands: (both which was more then he ought to haue don, as we shal anon see.) For al this he did not as one that toke him self (as ye dreame, and as (the more pity) appeales goe in our cōtrey at the Arches and other where) for the law∣ful and ordinary iudge in causes Ecclesiastical. Which thīg wisely and godly considering Melchiades the Pope with other bisshops, to recouer the Donatists, and to take away al maner of quarelings from thē, and to restore the Church to her former vnity, so miserably and pitifully by them ren∣ted and torne a sonder, did patiently beare with Constan∣tyne: As a wise man would doe with the Mariners,* 1.28 yf in a great huge tempeste, they goe somwhat out of their com∣mon course, to saue their ship, themselues, and al the other. And as in the polytyke body: so in the spirituall body: the magistrats relent and winke at many things in such hurlye burlye: and the lawes and canons, which otherwise should take their force, be for such a tyme, nothing or sleightlye exacted.

* 1.29For example, the canons of Nice forbidde, that at one tyme two bisshoppes shoulde be with lyke authority in one see. Now to go no further then our own Melchiades, and your Donatists: After the said Melchiades had condemned the Donatists, he offered thē, yf they would repent and incor∣porate thē selues again to the vnity of the Catholik Chuch from the which, by a shameful schisme they had dismem∣bred them selues, not onely his letters that they call com∣municatorye,

by the which they shoulde be counted through out the worlde Catholikes: but also, whereas by reason of this horrible diuision,* 1.30 in many places, were in one see two bisshops, the one a Catholike, the other a Donatiste, that he should be confirmed, that was first or∣deyned: and that the other should be prouided of an other bisshoprike. And here by the way you see Melchiades and not Constantines supremacy.

* 1.31Yea, which is more notable the case standing in Aphrik, that as I said in many places two bisshops sate in one see to∣gether, of thre hundred Catholik Bisshoppes assembled in a Councel in the sayde Aphrike, they were all, sauing two, (and yet those two relented afterwarde too) contente to geue ouer their bisshopricks, to the saide Donatists, yf they would return to the Church. And yet the Nicene ca∣nons were to the contrarye. Nowe I pray you M. Horne, yf ye had bene then as Melchiades was, what would your wisedome haue done? would you haue stepped forth and haue said to Constantine, that he vsurped an other mans office? that he had nothing to doe in those matters? and that the matter being ons heard by him, it could not be deuol∣ued into any other cowrte? and so not onely haue exaspe∣rated the indurate and obstinat Donatists, but also the good and godly prince, lately conuerted to the faith, and by this admonition thowgh trewe, yet out of ceason hasard all?

Nay, Nay, ye wil say, for al this Melchiades was but a mere delegate to Constantin, who lawfully and orderlye proceded in this case as owre prince doth now in like: and that this is but my prety shifte, and ye will put me to my proufes. But I hadde thowght you your selfe would haue proued hī a mere delegate, (seing you speak it so perēpto∣rely)

and that nothing was don here extraordinarily. But I see wel you wil allwaies obiect as your brethern doe not caring what hath bene answered to the obiection already, like as simple logicioners in scholes, when their argument is preuented, haue no shifte to inuente an other, or to reply vpon the former solution, but doe sadly repete the same. To you therefore M. Horne, as before to M. Iewel, I answer. The places by your self alleaged and quoted doe confounde you, and that in two places, brought out of S. Augustine. For first in one of the epistles that ye alleage,* 1.32 S. Augustyne doth reproue and rebuke the Donatists, for that they brought the matter to the Emperours consisto∣ry: and saith they should haue first of all brought the matter to the bisshops beyonde the seas (he meaneth specially the Pope) and saith further that Constantin himself, did more orderlye, when he refused to heare the matter. Then in an other epistle also by you cited, he sayeth, that the principalitye of the Apostolike Chaire hath euermore bene inforce in the Roman Church. And now further concerning this appella∣tion, he saith that there was no neade why that the matter should haue bene heard again, after iudgemente geuen by Mel∣chiades. But yet Constantine procured the matter to be heard again at Arles, relenting (saieth S. Augustin) to the Do∣natists obstinacy, ād laborīg by al meanes to restrain their great outragious im••udency. Now concerning Constantin, that he euē for the cōsideratiōs aforesaid, heard their cause himself: S. Augustin saith, of him, that he minded to aske pardō there∣of of the holy bishops. Wherby most euidently appereth, that al this his doing was extraordinary, and not to be drawen into an vsuall example: or to be preiudiciall to the Ec∣clesiasticall power, and muche lyke to the sufferance of

Quene Mary, who for a tyme suffred her self to be writen and called the supreme head, thowgh she misliked the title, and at the day of her Coronation openly reproued the preacher for calling her so. And our graciouse Quene now vseth not that tytle by those precise words. And I woulde fayne know of you M. Horne, yf ye be so cunning, why the name onely is shifted, the thing remayning one and the verye self same as before. Thanks now be geuen vnto God, that hath so mercifullye wrowght with vs, that he hath caused you, in the cheifest matter that seemeth of your side in al your booke, by your owne author, your owne places voluntarily by you, and for you layde forthe, to destroye your own doctrine, and vtterly to ouerthrowe your selfe. Perchaunce you are now angrie with your selfe, for this mishappe and ouersight, and wil not styck shortly (as some of you beginne alredy pretely) to reiecte euen S. Augustin himself, as a suspect man, and partial in Church and bissho∣ply matters, him self being a bisshop also. This rhetoryke I feare me wil one day burste out against him, and other as good and as auncient as he: as it buddeth hansomly alredy. And yf it chaunce so to doe, we wil prouide for our selues: and in this point, furnishe our selues, with such a witnesse as I thinke for shame you dare not deny, and yet for very shame his testimony against you, ye may not abyde. That is Constantine him selfe: who sayd to the Donatistes, and so withal to you their schollers in this point for this their ap∣pellation.* 1.33 O rabida furoris audatia: sicut in causis gentilium solet, appellationem interposuerunt. O furiouse and madde boldnes they appeale vnto me, as they were panyms and and heathens. Howe lyke yow this M. Horne? Where is now your like regiment, when Constantine himselfe, for

this your desperat raging appeales, maketh you not muche better than a Pagan and an Heathen? Who shal clappe you on the backe now, and say Patrisas? Who is he now that is so like the Donatists, as though he had spit him out of his mouth?* 1.34 What would he haue said, and howe would he haue cried out if he liued now, or rather how woulde he haue pitied Britanie his owne natiue Countrie (as our Chronicles re∣porte) for this kinde of regiment, beside all other to many causes of pitie and sorowe, to beholde?

Now for a surplussage M. Horne, to end this your grea∣test matter withal, so oft, so facingly, and so fondly alleaged of all your brethren, I must tell you, ye put not the case al∣together right: Ye abuse your Readers. The principal mat∣ter was not, whether Cecilian was laufully cōsecrated, this was but a coincident, and a matter dependant. The princi∣pal matter was, whether Felix (of whome Cecilian was in dede ordeined) were a traitour,* 1.35 as they then called such as in the time of persequution, deliuered to the handes of the Infidels, the holy Bible to be burnt. This was Questio facti, non iuris: as the Lawyers say. And such as a laye man may heare wel inough. The other was coincident and accesso∣rie. And in such cases the Lawyers say,* 1.36 that a lay man may at least wise incidently heare and determine a cause Eccle∣siasticall. These and many other things mo, that might here be said, doe mollifie and extenuate Constantines faulte, if there were anye: and howe so euer it be, this is ones sure, that your owne authorities doe quite ouerbeare you, and proue the Popes Primacie.

M. Horne. The .32. Diuision. pag. 21. b.

Athanasius also that moste godly Bishoppe, being ouer muche vvronged in the Councell at Tyre, did flie and appeale from the iudgemente of that

(77.)* 1.37 Synod vnto Constantine the Emperour, delaring vnto him his griefes, beseeching him to take the hearing of the matter before him selfe: vvhiche the Emperour assented vnto, vvritinge vnto the Synode assembled at ••yre, commaunding them vvithout delaie to come vnto his Courte, and the••e to declare before mee (saith this most Christian Emperour) whome ye shall not denie to be Gods sincere minister, how sincerely and rightly ye haue iudged in your Synod. VVhen this Synod vvas assembled at Tyre, the Catholique Bishops of Egypt, vvrote vnto the hono∣rable Flauius Dionysius vvhom the Emperour had made his Lieutenaunte, to see all things vvell ordered in that Councell, and did desire him, that he vvould reserue the examination and (78)* 1.38 iudgemēt to the ••mperour him self: yea they doe adiure him, that he doe not meddle vvith their matter, but re∣ferre the iudgement thereof to the Emperour, who they knewe well, would iudge rightly according (.79.)* 1.39 to the right order of the Churche.

The third Chapter: Of Constantines Dealing in the cause of Athanasius.

Stapleton.

THIS obiection of Athanasius his appeale (as you call it) to Constantine, is a common obiection to all your brethren, and hath ben vsed namely of M. Iewell in his lying Replie in the fourth Article more then ones. For the which (if I listed to follow the fond vain of M. Nowel) I might call you M. Horne, a seely borower of your fel∣lowes Argumēts, &c. But to leaue that peuish toy to boies, of whom M. Nowel in the time of his Scholemaistershippe may wel seme to haue learned it, ād to answere briefly the whole mater, first I refer you to my former āswer made to M. Iew. in my Returne, &c. in the fourth Article. And now for a surplussage, I say with Athanasius himself (who knew this whole mater better I trow, then you or M. Iewel) that this which you call a Councell and a Synod at Tyre, from the

iudgement of which Synod you say Athanasius appealed vn∣to Constantine, referring the whole matter to his hearinge, this, I say, was no Synod or Councell at all. For of this ve∣ry assemblie of the Arrian Bishops at Tyre, where they ac∣cused Athanasius before the honourable Flauius Dionysi∣us, the Emperours Lieutenaunt there, of grieuouse crimes, as of killing Arsenius, who then yet liued, and of a facte of his Pri••st Macharius, for ouerthrowinge of an Aulter, and breakīg of a Chalice, of this assembly, I say, thus doth a holy Synod of Catholique Bishops and Priestes gathered toge∣ther at Alexandria, out of Egypt, Thebais, Lybia, and Pen∣tapolis, pronounce and affirme, as Athanasius in his secōd Apologie (the booke by your selfe here alleged) recordeth. Praecla••i Euseb••ani, quo veritatem scriptáque sua obliterent,* 1.40 nomen Synodi suis actis praetexunt, quumres ipsa negotium Im∣peratorium non Synodale haberi debeat. Quippe vbi Comes praesideat, & milites Episcopos suo satellitio cingant, & Impera∣toria edicta quos ipsi volunt coire compellant. These ioly Eu∣sebians (these were Arrians) to the intent they may blotte out the truth, and their owne writings, doe pretēd to their owne doings the name of a Synode, whereas the matter it selfe ought to be counted an Imperiall mater, not the mat∣ter of any Councell or Synod. Loe Maister Horne, you with the Arrians, wil haue this to be a Synod: but we with the Catholique Bisshoppes of Egypt, Thebais, Lybia, and Pentapolis, and with Athanasius him selfe, denye flattelye it was any Synod at all, but onely Negocium imperatorium, a matter Imperiall, a ciuile matter, a laie or temporal con∣trouersie. I truste we with the Catholique Bishoppes, and namely with Athanasius, shal haue more credit herein, then you M. Horne, and Maister Iewell, with the Arrians.

But why doe those Catholike Bishops deny this matter to be any Synodall or Councell matter? Quippe vbi. &c. As in which matter (say they) the Countie, the Emperours Lieutenaunt, was president, and souldiours closed the Bisshops round about, and the Emperours proclamations compelled such to mete as them listed. Behold M. Horne, for this very cause that the Emperour and his Lieutenaunt bore the chief rule, therefore I say, did those Catholike Bishops accompte this matter to be no Synod at al. See I pray you M. Horne: Homo homini quantum interest, stulto intelligens. See howe farre square and extreme different your opinion is from the iudgement of the Catholike Fathers and Bisshops so many * 1.41 hundred yeares past. You M. Horne and your fellowes, will haue al Synods and Councels to be called, ordered, di∣rected,* 1.42 gouerned, confirmed, approued and wholy gouer∣ned of the Prīce and his officers. And without the Princes authority, cōmission, order, directiō, cōfirmation, and royal assent, you wil haue no Synodes or Councelles of Bishops to auaile, or to haue force. Contrarywise, these Catholike Bishops in the East Church, do for this very cause reproue and reiect the Assembly of certaine Bishops, for no Synode at al, because al was there done by the authoritie, order, di∣rection, and power of the Princes Lieutenaunt. And they doe make a plaine distinction betwene Negotium Imperiale, and Synodale, betwene an Imperiall matter, and a Synodall matter: as who shoulde saye, If the Emperour beare all the stroke, it is no Synod, nor so to be called.

Therefore these Catholique Fathers say againe, in the same place within few lines after: Si velut Episcopi sese Iu∣dices volebāt esse,* 1.43 quid opus erat vel Comite, vel militibus, aut edictis ad coeundum imperialibus? If these fellowes would

be them selues Iudges as Bishops, what neded them to haue either the Countie, or the souldiars, or any Imperial Edicts to make them assemble? As who would say: In the Bishop∣ly iudgement, in the Synode of bishops, it is not meete ey∣ther to be summoned by the Prince, or to haue his Lieute∣naunt present, or to haue his gard of Souldiars. These mat∣ters become the temporal Court, and the Ciuile Consisto∣rie, where by force of subiection, lawes do procede. They become not the Synods of Bishoppes, where with quiet of minde, with godly deliberation, freely and franckly, with∣out feare or partialitie, Gods matters ought to be treated, discussed, and concluded.

Therefore againe these Catholik Fathers doe say of this Arrian Conuenticle at Tyrus: Qua fronte talem conuentum,* 1.44 Synodum appellare audent, cui Comes praesedit? With what face dare they call such an assemblye, by the name of a Sy∣node, ouer the which the County was president? And yet will yow M. Horne, that the ciuill Magistrate shall be the president and Supreme gouernour, in and ouer al Synodes? Maye not a man nowe clappe yow on the backe, and saye, Patrisas, Arrianisas? And that yow are as like to the cursed Arrians, as if Arrius him self had spet you out of his mouth? Those Fathers cry yet againe vnto you and say:* 1.45 Quae species ibi Synodi, vbi vel caedes, vel exiliū, si Caesari placuisset, cōstitue∣batur? What face of any Synod was there, where at the Emperours pleasure, either death or banishmēt was decre∣ed? This cōuenticle therefore at Tyrus was no Synod. Nei∣ther could therfore Athanasius appeale from any Synod to the Emperoure. But that which Athanasius then did, and which yow vntruely call an Appeale from the Synod, was only a cōplaint to the godly Emperour Constātine, againste

the vniuste violences of the honourable (as you call him) Flauius Dionysius: wherein also those Catholique Fathers aboue mentioned, shall witnesse with mee against you. For thus they write: Quum nihil culpae in comministro no∣stro Athanasio reperirent, Comésque summa vi imminens plu∣ra contra Athanasium moliretur, Episcopus comitis violenti∣am fugiens, ad religiosissimum. Imperatorem ascendit, depre••ās & iniquitatem hominis & aduersariorum calumnias, p••stulās∣que vt legitima Episcoporum Synodus indiceretur▪ aut ipse au∣diret suam defensionem. Wheras they could find no fault in our fellowe Prieste Athanasius, and the Countye by force and violence wrought many things against Athana∣sius, the Bishoppe declining the violence of the Countie, went vp to the most religious Emperor, complaining both of the iniurious dealing of the Lieutenant, and of the slan∣ders of his Aduersaries, and requiring that a laufull Synode of Bisshops might be called, or els that th'Emperour would heare him to speake for him selfe.* 1.46 By these woordes we see, that Athanasius appealed not from any Synodicall sen∣tence of bishops to the Emperour, as a Superiour Iudge in Synodicall matters, but from the violence and iniuries of the Lieutenaunt, to his Lord and Maister, the Emperoure him self for to haue iustice and audiēce, not in any mate•• of Religion or controuersie of the faith, but in a matter of fe∣lony laid to his charge, as the murder of a man, and an out∣rage committed by one of his Priestes in a Churche. For the which his aduersaries sought his death. And yet when they came before the Emperour, they chaunged their acti∣on, and pleaded no more vpon the murder, which was foūd to be so euident a lye (Arsenius being brought forth aliue, before the benche, when they accused Athanasius of his

death) neither vpō the Chalice brokē, that being also a very ridiculous ād a plain forged mater, but they pleaded a newe actiō of stoppīg the passage of corne frō Alexādria to Con∣stātinople, ād accused hī as an enemie to the Imperial court and City. For prouf wherof, the Arriās brought in false wit∣nesses, and periures.* 1.47 But yet the Emperour (as they write) moued with pitie, satis habebat pro morte exilium irrogare: thought it enough in stede of death, to banish him. Whiche he did at the importune suite and clamoures of the Arrian bishoppes, sor quietnes and vnities sake in the church. But afterward in his death bed the Emperour repentinge him, commaunded Athanasius to be restored to his Bisshopricke a∣gaine, though Eusebius the Arrian then present, laboured much to the contrary. In al this, there was no Ecclesiastical or spi∣ritual matter, but mere Ciuile matters in hand.

Neither was it any Ecclesiastical matter, that the Catho∣like Bisshops of Egypt as you alleage M. Horne) desired and ad••ured Flauius Dionysius the foresaied Countie to reserue the examination and iudgement of, to the Emperour himself. But the matter was suche as we haue before rehearsed, matters and actions mere Ciuile. Namely they adiured that iniuri∣ous and partiall Magistrate, the foresayed Countie, not to proceede farder against their Patriarche, then so grieuo∣slie attainted, but to referre the whole matter to the most Religious Emperoure, where they doubted not to finde more fauoure. Apud quem (say they) licebit & iura Ec∣clesiae, & nostra proponere.* 1.48 Before whome we maye put foorth bothe the rightes of the Churche, and our owne. Meaninge that by his clemencye, they mighte be suffe∣red to procede in that matter among them selues orderly as the righte of the Churche and of the Canons required:

not (as M. Horne falsely translateth it) that the Emperour would iudge according to the right order of the Church. There are no such wordes in the letters of the Catholike Bishops of Aegipt alleaged by M. Horne. Otherwise, to seke any iudgement of Churche matters, at the Emperours handes, be you bolde M. Horne,* 1.49 no man knewe better then Atha∣nasius him selfe, that he could not doe it. For it is Athana∣sius, M. Horne, that being restored, as I haue said, by Con∣stantines last wil and Testament, and after againe the secōd time banished vnder the Arrian Emperour Constantius, by the meanes also of those Arrian Bishops, appealed to Pope Iulius, as his competent and ordinarye Iudge, and was by him restored to his Bishoprike, together with many other Bishops of the East, Paulus of Constantinople, Asclepas of Gaza, Marcellus of Ancyra, Lucius of Adrianople, with many other,* 1.50 appealing then likewise to Pope Iulius. It is Athanasius that saith: When was it heard from the creation of the worlde, that the iudgement of the Church shoulde take his authoritie from the Emperour? And what coulde that learned Father saye more directlye againste you and your whole booke M. Horne? Verely either that most lear∣ned and auncient Father, whom the most famous Fathers of al Christendome haue alwaies from time to time reue∣renced and honoured as a most glorious light and a singu∣lar piller of Gods Church, either that moste excellent Bis∣shop, I say, in whose praise euen out of the testimonies on∣ly of the best writers a iust Treatise might be gathered, did fouly erre and misse of the truth: either you M. Horne, and your fellowes are in a great errour, and do defend an exce∣ding absurditie, damnable both to you and all that followe you, forswearing your selues by booke Othe, when yee

swere, that in conscience you beleue, which you ought not ones so much as to thinke. For see yet what this Nota∣ble Bisshop pronounceth against you. It is Athanasius that saieth it. If this be the iudgement of bishops,* 1.51 what hath the Emperour to doe with it? Els if Caesars threates conclude these matters, to what purpose haue men the Names of Bisshoppes? Contrary wise say you, M. Horne. It is a principal part of the Princes royall power, to haue the supreme gouernement in al maner causes Ecclesiastical or Spiritual.

O Barbarous heresye from the creation of the worlde neuer heard of before. O Antichristian presumption. I say, Antichristian presumption: I lerne of that most constant bisshop Athanasius so to say. For it is he that saieth these woordes. What hath Constantius omitted, that is not the parte of an Antichrist? Or what can he, when he cometh,* 1.52 doe more? Or howe shall not Antichrist at his coming finde a ready way prepared for him of this Emperour to deceiue men? For nowe againe in stede of the Ecclesiastical iudgement, he ap∣pointeth his palace to be the benche for Ecclesiasticall causes to be hearde at. Se{que} earum litium summum principem et Au∣thorem facit. And he maketh himself the Supreme gouer∣nour and chief doer of those controuersies: he speaketh of ecclesiastical. Now M. Horne, not our Gracious Soue∣raigne, of her owne desire taketh vppon her such gouern∣ment: but you most miserable clawebackes,* 1.53 and wretched flatterers do force her Grace to take that Title, the taking and practising whereof by the assured verdyt of this most lerned Father, is a plaine Antichristian presumption. For loe what he saieth yet agayne in the same page. Who is it, that seing the Emperour to make him selfe the Prince of bis¦shops in decreeing of matters, and to be president ouer Eccle∣clesiasticall

iudgements may not worth••ly say, that this Empe∣rour is the very abhomination of the d••solation, which was foretolde by Daniel? See and beholde M. Horn, what a most horrible absurdity you labour in your booke to persuade: See to what an extreme inconuenience you force mens consciences, when you tendre them the Othe, comprising the same and more, which here Athanasius accompteth the practise of Antichrist. Se last of all what traytours you are to God and your Prince, which haue persuaded her most Gracious highnes to take vpon her such kinde of go∣uernment which is a preparation to Antichrist, and resem∣bleth the abhomination of desolation foretolde by Daniel. And thus much your own Author Athanasius. You see how wel he speaketh for you.

* 1.54Now that you alleage out of Socrates that Constantin threatened Athanasius he should be brought, whether he would or no, it anaunceth nothing the Authority of Con∣stantine in Ecclesiasticall matters. For so much manye a Prince doth to him, that lawfully called to a Councel will not come, at the Churches commaundement. Wherein he is rather a Ministerial then a principall doer. Neither doth the place by you alleaged out of Socrates, proue that Constantine examined and iudged the doings of the whole Councell, but onely whether they had proceded against Athanasius of enmity or malice: And as Socrates there wri¦teth,* 1.55 Constantin sayde, the suyte of Athanasius was, that in his presence he might (being driuen thereto by necessyty) com∣plaine of such iniuries as he had suffred. And it appereth by Theodoretus by you alleaged in the said first booke, that the determination and definition of these matters rested in the Bisshops, the execution in the Prince. For the labour

of Constantine with Athanasius then was, onelye that he woulde appeare before a Synode of Bisshoppes, which had accused him diuerslye before the Emperour, and of those Bisshoppes be tryed. Which the Emperour did, as Theodoret writeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.56 Beleuing the accu∣sers of Athanasius as Priestes, and thinkinge their accusa∣tions to be true. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For he was vtterly ignorant of their deceytes and craftly dea∣linges, saieth Theodoret. Thus he iudged not him selfe o∣uer Athanasius, but only procured, that to kepe peace in the Churche, the bisshops might assemble together, and trye their own matter among them selues.

M. Horne. The .33. Diuision. Pag. 22. a.

There vvere no Churche mattiers, or Ecclesiastical causes, vvherein the continual practise of the Churche of Christe, in this Emperours tyme, yea and many hundreth yeeres after, did not attribute the (.80.)* 1.57 supreme rule, order, and authority vnto Emperours and Kinges, vpon vvhome (.81.)* 1.58 al Churche mattiers did depende, as vvitnesseth Socrates, vvho shevveth this reason of that he doth thoroughout his Ecclesiasticall History mention so much the Emperours. Because that of the Emperors (saith he) after they be∣ganne to be Christians, the Churche matters doe depende, yea the greatest Councels haue bene, and are called together, ac∣cording to their appointment. Eusebius commendeth the great boun∣tifulnes of Constantine tovvardes all estates, But, (saith he) this Em∣perour had a singular care ouer Goddes Churche, for as one appointed of God to be a common or vniuersall Bisshop, he called Synodes or conuocations of Goddes ministers toge∣ther into one place, that thereby he might appeace the contē∣tious striuinges that were amonge them in sundry places. He disdayned not to be present with thē in their Synodes, and to sit in the middest of thē, as it had been a meaner personage, cō∣mending

and approuing those that bente them selues of good meaning to godly vnity, and shewed him self to mislike on the other side, and to set naught by such, as were of contrary disposition.

Stapleton.

The general assertion that M. Horne here auoucheth, that in Constantynes tyme, the continuall practise of the Churche attributed in al Ecclesiastical causes the supreme rule to Emperours, is but a great vntruthe boldly auou∣ched, but no maner of way yet proued, as hath bene de∣clared, nor hereafter to be proued, as it shall by Gods grace appeare. Againe that he saieth: All Churche mat∣ters did depende of the Emperours, and for witnesse thereof alleageth Socrates, is an other no lesse vntruthe also. For this prety syllable, All, is altogether M. Hornes, and not Socrates,* 1.59 pretely by him shifted in, to helpe forwarde a naughty matter. The very text alleaged by M. Horne, hath not that worde, nor speaketh not so generally. But it is no rare matter with men of M. Hornes brotherhood, to ouerreache their Authours, and therefore the lesse to be wondered at,* 1.60 though not the lesse to be borne with. And to this place of Socrates I haue before answered in my Returne against M. Iewel. That which foloweth out of Eusebius, proueth M. Hornes purpose neuer a deale. Except M. Horne thinke some waight to lye in those words, where the Emperour is called a Common or Vniuer∣sall Bis••hop: as though. we shoulde gather thereby, that the Emperour was then, as the Pope is nowe, and hath all∣waies bene. Except these woordes helpe M. Hornes pri∣macy, nothing is there that wil helpe it, reade and consi∣der

the place who listeth. But as for these woordes what sense they beare, no man better then Constantine him selfe by the report of the same Eusebius also, can tell vs. Constantin in dede was called of Eusebius as a commō bis∣shop, that is, as a common ouerseer,* 1.61 by reason of his passing zele and singular diligence in furdering Gods true Reli∣gion. But that he exercised therein no such supreme go∣uernement as M. Horne fancyeth, neither made him selfe bisshop of bisshoppes, but stayed him selfe within the li∣mites and boundes of his owne Iurisdiction, it appeareth manifestly by these his woordes spoken to a great number of bisshoppes, as Eusebius recordeth it in his own hearing to haue bene said. I am also, saith the Emperour, a bishop. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.62 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But you are bisshoppes (or ouerseers) of those thinges that are within the Churche. But I being by God sette ouer those thinges that are without the Church, am also as it were a bisshop, or ouerseer. Marke wel these words M. Horne. Your allegation auoucheth not the Emperor absolutely to be a bisshop: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Appointed of God as a certain cōmō bisshop. that is, resembling for his great zeale to Gods Church, the very office and person of a bisshop. But here the Emperour distinctly expresseth the tru•• bisshops office and vocation to be different from his own office and cal∣ling. He confesseth, I say, expressely, that the bisshoppes are appointed of God to be the Rulers ouerseers and directers of those things that are within the Church, that is, that doe concerne the gouernment of spiritual causes, and matters mere ecclesiastical. But him selfe he acknowledgeth to be ordayned of God ouer those things that are without the

Churche, as of wordly and ciuil matters ouer the which he being the Emperour was the supreme gouernour, and in that respect he thought he might after a sorte call him self also a bisshop, which soundeth, an Ouerseer, Ruler, and Guyder of such things as are to his charge committed. And verily after the paterne and example of this Noble first Christian Emperour, first I say that opēly professed and de∣fended the same, it may wel be thought, the words spoken to Christian Princes at their Coronatiō time, haue ben cō∣ceiued and vsed. The which also, that the Reader may see how distinct ād differēt in dede the vocatiōs are of Prīces and Bisshops, and yet how in some sorte thei both are bis∣shops, that is Ouerseers of Gods people, as Cōstantine pro∣fessed hī self to be, I wil here insert the very words vsually rehersed to Princes at their coronatiō time by the bishops annointing them.* 1.63 These are the words. Accipe Coronā regni tui, quae licet ab indignis, episcoporum tamē manibus, capiti tuo imponitur, In nomine Patris, & Filij, & Spiritus Sancti: Quam sanctitatis gloriā, & honorē, & opus fortitudinis intelligas sig∣nificare, & per hanc te participē ministerij nostri non ignores. Ita vt sicut nos in interioribus Pastores, restores{que} animarum intelligimur, ita & tu contra omnes aduersitates, ecclesiae Chri∣sti defensor assistas, regni{que} tibi à Deo dati: &c. Take the Crowne of your kingdom, which is put vpon your heade by the handes of bisshops, though vnworthy, in the name of the Father, the Sonne, and the Holy Ghost. The which Crown you must vnderstand, doth signify the glory ād ho∣nour of Godlynes, and the worke of Fortitude: By this al∣so vnderstād, that you are partakener of our Ministery. So that, as we are knowē to be the pastours and gouerners of mens soules in matters internal, so you also shoulde assiste

as a defendour of the Church of Christ, and of the kingdom geuē to you by God, against al aduersites. You see here M. Horne, that as in the words of king Iosaphat in the old law, and of Cōstantin the first Christiā Emperour, so to this day in the Coronatiō of al Christē Princes there is made a plain distinctiō betwene the Emperours or Princes Office, and the Office, charge and cōmission of a bisshop, cōmissiō I say cōmitted to him not of the Prince, but of God. And dare you then to cōfound thē? Or dare you for shame M. Horne make the world beleue, that Cōstantin bore himselfe for a Supreme Gouernour in al causes ecclesiastical or spiritual, when he him self in plain woordes confesseth, that of spiri∣tual or Ecclesiastical matters the bisshops are of God (not of him) appointed the Rulers and ouerseers, but he hath of God cōmitted vnto him the Charge and rule of those mat∣ters that are out of the Church, that are in dede no Church matters, but matters of policy, matters of ciuil gouerment, matters of this world, and cōcerning this present life only?

M. Horne. The 34. Diuision. Pag. 22. a.

The Ecclesiastical histories make mention of many Synodes or councelles, called or assembled at the appointment and order of this Emperour. But the most famous and notable, vvas the Nicene Councel: about the vvhich, con∣sider and marke, vvhat vvas the occasion, by vvhose authority it vvas sum∣moned and called together, and vvhat vvas the doings of the Emperour from the beginning vnto the dissolution thereof: and yee shal see plainely as in a Glasse, that by the order and practise of the Catholik Church, notified in the order of this general Councel, the (.82)* 1.64 supreme gouernment in Eccle∣siastical causes, is in the Emperor and and ciuil Magistrates, and your (83.)* 1.65 opinion condemned by the vniforme agreement of .318. of the most Catholik Bisshops in the vvorlde, commending, and allovving for most godly, vvhat so euer the Emperour did in, or about this councel. The occasion of this famous and most godly councell, vvas the great dissention kindled, partly about a necessarie Article of our beliefe, partly about a ceremony of the Churche.

Arrius incensed vvith ambitious enuie, against Alexander his bisshop at a∣lexandria, vvho disputed in one of his lessons or treatises, more subtily of the diuinity than aduisedly, as the Emperour layeth to his chardge, quarreled Sophistically against him, and mainteined an horrible Heresis. Besides this, the Churches vvere also diuided amongest themselues, about the order or ce∣remony of keeping the Easterday The Emperour sent Hosius vvith his letters, as I sayd before, into the Easte parties to appeace the furious dissentiō about both these matters, and to reconcile the parties dissenting. But vvhen this duetiful seruice of the Emperour, tooke not that effect vvhich he vvished and hoped for, then as Sozomenus vvriteth, he summoned a councel to be holden at Nice in Bythinia,* 1.66 and vvrote to al the chief Ministers of the Churches eue¦ry vvhere, (.84.)* 1.67 commaunding thē that they should not fayle to bee there at the day appointed. The selfe same also doth Theodoretus affirme, both tou¦ching the occasion, and also the summons made by the Emperour. Eusebius also vvriting the life of Constantine, shevveth vvith vvhat carefulnes, the godly Emperour endeuoured to quenche these fiers. And vvhen the Emperour (saieth Eusebius) savve that be preuailed nothing by sending of Hosius vvith his letters, Considering this matter with him self, said, that this warre against the obscure enemy troubling the Church, must be vanquished by an other (meaning himselfe.) Therefore, as the capitaines of Goddes army, towards his voayge, he gathered together a Synode oecumenical, and he called the Bisshops to∣gether by his honorable letters, and that they should hasten them selues from euery place. These things, touching the occasion and cal••ing of this general counsaile by the Emperour, are affirmed to be true also, by Nicephorus the Ecclesiastical historian. Yea, the vvhole counsaile in their letters, to the ••hurches in Aegipt, and the East partes, doe testifie the same Synode, to be called by the Emperour, saying: The great and ho∣ly Synode, was gathered together at Nice, by the grace of God, and the most religious Emperour Constantine, &c.

The .4. Chapter. Of Constantin the Emperour his dealing in the Nicene Councel, and with Arius after the Councell.

Stapleton.

MAister Horne here entreth to a greate matter, and maketh large promises both to proue his principall purpose effectually, and to confounde M. Fekēham manifestly. But he wil I trowe, when he hath al sayed, be as farre from them both, as if he had helde his peace. First to proue a Supreme gouernment in Constantin, he telleth vs that Constantine summoned the great Councel at Nice in Bithynia: but if he had set in out of Ruffinus,* 1.68 Ex Sacerdotū Sententia: by the wil, minde, and consent of the Priests, that is, of the bisshops: then had he marred all his matter: and therefore wilily he lefte it out. If he had added also out of Theodoret (whome he alleageth to proue that the Empe∣rour summoned this Coūcel) why and wherefore the Em∣perour would be present at the Councel him self this ima∣gined Primacy that Maister Horne so depely dreameth of, would haue appeared a very dreame in dede.* 1.69 The Emperor was present (saith Theodoret) bothe desirous to beholde the Number of the Bisshops, and also coueting to procure vnyty a∣mong them. These and such like causes doe the Ecclesia∣stical histories alleage. But for any supreme gouernment that the Emperour should practise there, as namelye that his Royall assent was necessary to confirme the Coūcell, or that without it Arius had not bene cōdemned, and that he iudged the heresie or any such matter, as you now M. Horne doe attribute to the Prince, hauing your whole re∣ligion only by the Princes Authority enacted and confir∣med, for any such matter I say, neither in this Councel nor in any other doe the Auncient histories recorde so muche as one word. Your new Religion M. Horne, hath set vp a new kinde of gouernment such as al the Christian worlde

neuer knewe nor hearde of before.

Nowe that you say, the occasion of this famous and most godly Councel, was the dissension partly about a necessary Ar∣ticle of our beliefe, partly about a ceremony of the Churche, which ceremony you say after, was, of keeping the Easter∣daye, yf it be so as you say (as it is most truely) what saye you to your owne Apologie that saieth, that the vsuall keeping of Easter daye is, a matter of small weight, and to your greate Antiquary Bale, that saieth it is but a ceremony of Hypocrites?* 1.70 Suerly Constantin made a greater accompte of this vniforme obseruation then so, seeing that it was the seconde chiefe cause that caused him to summon this fa∣mous, and most godly Councell▪ as your selfe calleth it. Se∣ing also that he maketh them not much better then Iewes that priuately in his time kept Easter daye otherwise, then Rome,* 1.71 Afrik, Italy, Aegypte, Spaigne, Fraunce, Grece, Bri∣tanny, and many other greate countries that he him selfe reakoneth vppe. And here by the way falleth out in M. Iewel a lye or two, saying that our Countre .700. yeres to∣gether kept their Paschal daye with the Grecians other∣wise then we doe nowe. Ye see I haue abridged .300. yeares and a halfe at the lest. For Constantin wrote these wordes straight after the Nicene Councell ended, which was kept in the yere of our Lorde .328.

M. Horne. The .35 Diuision. Pag. 23. a.

The Bishoppes (as I said before) vvhen they thought them selues, or their Churche iniuried by others, vvere vvont to appeale and flie vnto the Empe∣rour, as the (.85.)* 1.72 supreme gouernour in al matters, and causes Temporall, or Spirituall, the vvhiche appeareth moste playne, to be the practise of the Churche by these Bishops called vnto the Nicene counsaill. For vvhen they came to Nice, supposing them selues to haue novve good oportunity, beyng

nighe vnto the Emperour, to reuenge their * 1.73 priuate quarelles, and to haue redresse at the Emperours handes, of suche iniuries as they thought thē selues to susteyne at others byshops handes, eche of them gaue vnto the Emperour, a Libell of accusations, signifying vvhat vvronges he had susteyned of his fel∣lovve Bishopes, and prayed ayde and redresse by his iudgement. The Empe∣rour forseyng that these pryuate quarelings, if they vvere not by some policy, and vvyse deuise sequestred, and layde aside, vvould muche hynder the com∣mon cause, tooke deliberatiō, appointing a day, against the vvhich they shuld be in a readines, and commaunded them to prepare and bring vnto him all their libelles and quarelling accusations, one against an other: (Mark by the vvay, the craft and practise of Sathan, to stay and ouerthrovv good purposes, that euen the godly fathers and Bishoppes, vvanted not their great infirmi∣ties, preferring their ovvn priuate trifles, before the vveighty causes of Gods Churche. And the vvisdome, zeale, and humblenes, of his moste Christian Emperour, vvho so litle estemed his ovvn honour, and authority, that he vvold rather seeme to be inferiour, or for the time no more than equal vvith his subiectes, to the ende, he might by his humbling of him selfe, aduance and exalt Gods glory, to the edifiyng and quietnes of his Churche.) The day came (vvhiche vvas the day before the first Session should be in the councel, as So∣crates saith) the Bishoppes did not sleape their ovvne matters, but had their billes in a readines, and deliuered them vnto the Emperour. This vi∣gilant noursefather vnto Gods Churche, had cared and deuised so diligently for the common cause, as the Bishoppes had done for their priuate qua∣relles: and therefore, vvhen he had receiued their Libelles, verye (.86.)* 1.74 politiquelye, saieth:* 1.75 (bicause he vvoulde irritate none of them for that tyme,) That the day of general iudgement shoulde be a fitte time for these accusations. and Christ the Iudge, then would iudge al men: As for me (.87.) it is not leafull to take vpon me (.8••.) the iugement of (.89.) suche Priestes, accused, and ac∣cusing one an other. VVhereunto, neuertheles, he added this priuy nippe, to pynche them vvithal. For of al other thinges (saith he) this is least seemely, that Bishoppes shoulde shewe them selues suche, as ought to be iudged of others. And so caused the Libelles to be cast into the fire, giuing them an earnest exhortation to peace and quiet∣nesse.

Stapleton.

It is a worlde to see the singular logicke, and depe rea∣soning of M. Horne, that can of such slender premisses in∣ferre such mighty conclusions. For the Emperour to be the Supreme Gouernour in all matters or causes temporall or spiri∣tuall, it appereth most plain (saieth he) to be the practise of the Church by these Bisshops c••lled vnto the Nicene Councel. An∣swere first M. Horne. How could this possiblye be a pra∣ctise of the Churche, that neuer before was vsed in the Churche? Except you wil say, that euen heathen princes may be your Supreme gouernours in al causes Ecclesiasti∣cal. You knowe before this Constantine there was neuer Christian Emperour, to whome bisshoppes might put vp their complaintes as to their Supreme gouernour, onelye Philip excepted. Who is neuer read, euer to haue medled with the lest matter or cause Ecclesiasticall, but liued ra∣ther like a close Christian, being afearde to displease the Romain Legions, who then were in maner al heathens, and who (as the worlde then wente) bore al the stroke in ele∣cting of the Emperour, and in the continuance also of him. Contrarywise,* 1.76 that he was subiect to the Bisshops, it appe∣reth wel by the doing of Pope Fabian, shutting him out at an Easter tyme, from the number of cōmunicants, because he sticked to confesse his sinnes, as other Christians did. Answere therefore first to this, howe you auouche that for a practise which was or coulde neuer be vsed? Wel lette this goe for an other vntruthe.

Now let vs heare howe ioylely you wil proue, that the 318. Fathers of the Nicene Councel, doe condemne M. Fe∣kenhams opinion, which before you promised to doe. The cause is to your seeming, that certain Bisshops accused one

the other before the Emperour Constantine. But how can this be a good motiue for you M. Horn, to pronounce him therefore a Supreme Gouernour in all causes temporal and spi∣ritual, seing it dothe not appere what those causes were, which the bis••hops did put vp vnto him? They might be, and so it is most likely they were, causes temporal. Verily your selfe confesseth, they were priuat quarrels: and so no matter of faith and religiō, (of which can growe no priuat quarrels, but cōmō cōtrouersies) but as it may seme, it was some priuat cōtētiō betwene neighbour ād neighbour (for at that time euery town had bis bisshops, yea many meane Villages also) concerning the limites and boundes of their possessions, or ••uch like matter, which is a matter plaine temporall. Beside this they were not al at dissention but certaine, and perchaunce very fewe: how is then M. Fe∣kenham condemned by 318. Bisshops of Nice? I see you wil play smal game, rather then ye wil sit out. I wil now bring you for M. Fekēham and for the Popes supremacy, no such trieflinge toyes and folishe gheasses: but a substantial au∣thour Athanasius him self, that reciteth out of Pope Iulius epistle, that this famous and moste godly synode decreed:* 1.77 that no bisshop should be deposed, onlesse the Pope were first thereof aduertised: and that nothing owght to be determined in Councel, but that he should be thereof made priuye before. But why doe I craue ayde against you of this Councell, seing your own example plainlye destroyeth your imagi∣ned Primacy, in that Constantine answereth to these quar∣reling bisshops, that it was not lawful for hī to be their Iudge?* 1.78 Which sentence of his being so plaine, you more grosslye then truely or politykely would elude, as thowgh Constā∣tin meant no such matter, but politykely spake this because

he would not irritate them, or leaste by priuate quarrels the weighty cause of the faith in hand should be hindred. Such gay gloses that destroy the text, may you by your ex∣trauagant Authority make at your pleasure. But the sen∣tēce of Sozomene only laied forth, shal both discouer your bastard glose, and open also your vntrue handling of his text. For Constantine refusing to iudge of the bisshoppes complaintes, calling them first (as Ruffinus at large reher∣seth) Goddes,* 1.79 and such as ought to iudge ouer him, not to be iud∣ged of him, or of any men at al, but of God only, he addeth and saieth as Sozomenus your alleaged Author reporteth. As for me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being a man (which woordes you guilfully left out) it is not lawfull to take vpon me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such iudgement not the iudgemēt: as you absolutely but vntruly turn it: For straight he expoūdeth what maner of iudgement it is not lawful for hī to take vpō him: adding immediatly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whē priests are parties plaintifs and defendants, not of such Priestes &c. as you,* 1.80 now the third tyme in one sentence, most lewdely and liyengly doe translate it. These woordes therefore of Constantine, thus spoken to the Bisshoppes, were not poli∣tikely (as you glose Maister Horne) but religiously and re∣uerentlye deuised, as to whome in plaine woordes he said: Deus vos constituit Sacerdotes, & potestatem vobis dedit de nobis quoque iudicandi, & ideo à vobis rectè iudica∣mur. Vos autem non potestis ab hominibus iudicari. God hath appointed you Priestes: And hath geuen you power, to iudge ouer vs also: And therefore we are orderly iud∣ged of you. But you can not be iudged of men. Here by the waye, Maister Horne: The best, the noblest, and the wysest Emperour that euer Christendome had, confesseth

the Bisshoppes his superioures and iudges: Shewe you where euer any wise or good Bisshop so flatly agnised the Emperour his superiour or Iudge in matters of Reli∣gion.

Nowe that this facte of Constantine proceded not of policie, but of reuerence: beholde, howe this example was interpreted afterward aboue a thousand yeares past, both of Emperours and of Bisshops.* 1.81 Martianus that ver∣tuouse Emperour protested openly in the Councell of Chalcedon, that he was present there, after the example of Constantine, not to shew his power, but to confirme his faith. And Saint Gregorie putting Mauritius the Emperoure (who in a chafe had called him foole) in mynde of the due∣ty he owed to Gods ministers, rippeth vp to him particu∣larlye this verye fact of Constantine, refusing to iudge vpon the bishopes complayntes &c. and addeth in the end as an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these woordes.* 1.82 In qua tamen sententia pie Domine, sibi magis ex humilitate, quàm illis aliquid praestitit ex reuerentia impensa. In which sentence yet (my good Lorde) Constantyne more profited him self by humilitie, then he did the Bishopes, by the reuerence he shewed them.

It was saieth Saint Gregorye, Reuerentia impensa, a re∣uerence shewed to the bishopes, that Constantine would not iudge ouer their complaintes: It was politikelye done, saieth. M. Horne. Such a politike prelate hath Winchester diocese of him. Verely of that notable See with such pre∣lates lately beautified, and now of this man so contamina∣ted, we may say as Cicero saied of Pompey the greate his palace possessed of Anthonie that Infamous Rybalde. O domus antiqua, q̄ dispari Domino dominaris?* 1.83 For with the

like sincerity doe you through the whole booke procede, sometyme flatly belying, somtyme nypping their senten∣ces,* 1.84 but wel nere continually concealing the circumstan∣ces and whole effect of your alleaged Authours, as we shal in the processe see.

M. Horne. The .36. Diuision. Pag. 23. b

The next day after, they assembled at the Emperours palayce, he com∣maunded them to goe into the Councel house, to consult of the matter, (the coūcel house vvas vvithin Themperors pallayce, trimly furnished vvith seates, aptly ordred for such purpose, as it vvere in rovves.) They entred in, and vvay∣ted vvithout any doings, til the comming of the Emperour, vvhose seat vvas of gold, placed at the first beginning of the rovves: (.90.)* 1.85 vvho being entred and placed in his seate, maketh an oration vnto them, declaring the conten∣tiōs sprōg vp amōgest them selues, to be the occasion vvherefore he called thē together: and the ende is (saith he) that this disease might be hea∣led through my ministery. After this he maketh an earnest exhorta∣tion, mouing them to quietnes, forgiuing one an other; for Christ comma∣undeth (saith he) that vvho vvil receiue pardon at his hande, shal also for∣giue his brethern. After this most graue exhortation to vnity, and concorde, in truth, he geueth them (.91.)* 1.86 leaue to consult of the matters in hande, pre∣scribeth vnto them a (.92.)* 1.87 rule, vvhereby they must measure, trie, and dis∣cusse these, and (.93.)* 1.88 al other such disputations, and controuersies, in mat∣ters of religion, to vvitte, Sanctissimi spiritus doctrinam praescrip∣tam, The doctrine of the most holy spirit before writen. For (saieth he) the bookes of the Euangelistes, and of the Apostles and also the Prophecies of the olde Prophetes, doe euidently teache vs of Gods meaning. VVherefore laying a syde al dis∣corde of enemity, let vs take the explications of our questiōs, out of the sayings of the holy Ghost. VVhen the parties vvaxed vvarme in the disputations, and the contention, somvvhat sharpe, then the Emperour, as a vvise moderatour, and ruler, vvoulde discourage none, but myldely caulmed such as he savv ouer hasty vvith milde vvoordes, coolinge their heate: and commended such as reasoned deeply vvith grauity.

Stapleton.

In all this talke is naught els but a heape of vntruthes, ād vaine gheasses, nothing to the principall purpose mate∣riall: which will well appeare in a more open declaration of that, which you haue patchedly and obscurely shewed, as it were, a farre of to your Reader, concealing (as your maner is) all that any thing concerneth the Bishops autho∣ritie in those matters. First then you tell vs out of Eusebi∣us, that Constantine in the Councell of Nice, sate in a seat of golde, placed at the first beginning of the rowes.* 1.89 But you leaue out Modica, a small seate, or as Theodoret also calleth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: sitting in the middest in a low seate: You conceale also that whiche Eusebius your alleaged author in that very place addeth: Non prius in ea sedit, quàm annu••ssent Episcopi: He sate not downe before the Bishops had geauen him leaue. For so importeth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: vsed by Eusebius and Theodoret also. Which declareth very well the Bishops superioritie in the Coun∣cell, where matters of faithe were to be treated. Nowe where you adde out of Theodoret, that the Emperoure should geue the Bisshops leaue to consult. &c. Theodoret in the place alleaged hath no such wordes. You imagine, by like, the Bishops had of the Emperoure suche a licence as your English Statutes require. That the Conuocation shall make no Ecclesiasticall lawe without the Kings consent. No, No. Constantine demeaned not him selfe so stately. You haue heard what his behauiour was, and shal heare yet far∣der, by your next vntruth, which is this. You say, th'Em∣perour prescribed them a rule whereby they shoulde measure, trye, and discusse, these and all other such disputations, &c. But you say it vntruely. For immediately after the wordes by

you alleaged, to shew therby the Emperours rule and pre∣scription, Theodoret addeth: These things and such like he vttered, as a naturall louing child, to the Priestes, as to his Fa∣thers. If Children prescribe rules to their Fathers when they geue them good counsail, then did also Constantine here prescribe a rule to the Bishops. But if so to say, is more then childish, consider M. Horne how like a babe ye haue reasoned against the authority of such blessed Fathers, the Fathers of that most holy and learned Councell.

Verely S. Ambrose, who knew, I trow, better what was done in the Nicene Councel then M. Horne doth, and is of somewhat more credite too, reporteth farre otherwise of Cōstantines doings, then M. Horne coūterfeiteth. Thus he saith:* 1.90 And I pray you M. Horne, marke his saiyng wel. Si cō∣ferendū de fide, saderdotum debet esse ista collatio: sicut factū est sub Cōstantino Augustae memoriae principe, qui nullas leges antè praemisit, sed liberum ded••t iudiciū sacerdotibus. If conferēce must be had of the faith, this cōference ought to be kept of Priests: as it was done in the time of Cōstantine a Prince of noble memory: who (whē cōtrouersy of the faith sprōg vp) did not before prescribe any lawes, but left to the Priestes the free iudgemēt and determination Yet saith M. Horne, that Cōstantine prescribed to the Bisshops, a rule wherby they should measure, trye and discusse the controuersie in hande. Wherin obserue diligently (gentle Reader) that S. Ambrose is direct contrary to M. Horne, not only touching this par∣ticular fact of Constantine (the one saiyng tha•• he prescri∣bed before hand no lawes at all, but left to the Bishops the triall of the controuersie free, the other auouching that he prescribed a rule to trie and discusse the matter by) but also touching the whole estate of the question betwene M.

Horne and M. Fekenham here. For S. Ambrose wil haue the conference and trial of the faith to appertain to Priests chiefly and onely. For these wordes he spake against the yong Valentinian, who being seduced in his minoritie, as our late Soueraine King Edwarde was, would haue the matter of faith to be tried in Palaice before him and his benche, as matters of faithe are nowe in the Parliamente concluded. Contrarywise M. Horne will haue the su∣preme iudgement of matters of faith to rest in the Prince, and all thinges measured by that rule and square that the Prince prescribeth. You see howe the iudgement of the Auncient Fathers, accordeth with the opinion of vpstarte Protestants.

But will you knowe, M. Horne, what Constantine in∣tendeth in that his exhortation made to the Bisshoppes? He findeth fault, and worthelye, with suche as were faul∣tye for their diuision and dissention in Relligion, and doth referre them to holye Scripture, that dothe euidentlye in∣structe vs of Gods minde. But (wherein your liegerde∣maine bursteth out) you shufle in of your owne this syl∣lable All. a pretye knacke, I promise you, to swete your answeare withall. It is true, that we must measure and discusse our controuersies by Scripture,* 1.91 and neuer resolue against Scripture: So where there is no plaine Scripture, there the Apostolicall traditions, the decrees or Gene∣rall Councelles, the authoritye of the vniuersall Churche make a good plea. And these Nicene Fathers added vnto the common Creede this woorde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: expressinge liuely the vnitie of Christes Diuinitie in one substaunce with the Father, though the word appere not in scripture, and though the Arrians would neuer receiue or allowe it.

Eutiches the Archeheretique deniyng that Christ had two natures, was wonte to aske of the Catholiques: In what scripture lye the two natures? To whom Mamas the Ca∣tholike Bishop answered, where find you Homousion in the Scripture?* 1.92 Well saith Eutiches, in case it be not in the holy scripture, it is foūd in the expositiō of the holy Fathers. Thē replied Mamas: Euē as Homousiō is not foūd in the scripture, but in the Fathers expositiō and interpretatiō: So is it with these wordes two natures of Christ, which wordes are not in Scripture, but in the Fathers. Ye may hereby perceiue, M. Horne, that ye must not sequester and sonder the Scri∣pture, from the cōmon allowed exposition of the Fathers: nor geue iudgement in all causes by bare scripture only, as ye woulde make vs beleue, but take the faith and faithfull exposition of the Fathers withal. In like sorte obiected the Eunomians against Gregory Nazianzen for the God∣head of the holy Ghost.* 1.93 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? From whence bring you vs foorth this straunge and vnwriten God? But Gregory Nazianzen answereth them, and you withal, M. Horne. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The loue of the letter, is a cloke to them of their wickednesse. Thus you see, M. Horne, how wel Patrisas, and howe like you are to your progenitours and auncetours, auncient heretiques, Arrians, Eutychians, and Eunomians. Is this the grounde, M. Horne, that moued you among other Articles proposed to the fellowes of the new Colledge in Oxforde, to make this one also, vnto the which they shoulde sweare,* 1.94 or rather forsweare: that out of holy Scripture all controuersies might sufficientlye be conuin∣ced? I wish here, if I speake not to late, to that godly foū∣dation, to the which being (though vnworthy) a member

sometime thereof, I ought of duety to wish the best, rather to forsake (as many, God be praised, haue done) the com∣fortable benefit of that societie, then by absolute subscri∣bing to such a daungerouse Article, a snare in dede against many Articles of our Faith, to fall to the approuing of your heresies, and so to forsake the Catholique societie of all Christendome, and of that Churche wherein our Godlye founder (Bishope Wicame of famous memorie) liued and died. Thus muche by the waye. To returne to you M. Horne, a vehement persequutour of that yong company, I tel you again, to make your maters more apparāt,* 1.95 ye haue slilye shifted in this prety sillable, All. The like part hath the Author of your Apologie plaied with S. Hierome, turning him to their purpose and yours here against Traditions, say∣ing: Omnia ea quae absque testimonio scripturarum, quasi tra∣dita ab Apostolis asseruntur, percutiuntur gladio Dei. All things (say they) which without the testimonies of Scrip∣tures are holden, as deliuered frō the Apostles, be through∣lye smitten doune by the sworde of Gods worde. Where to frame the sentence to his and your minde, ye haue by like authoritie, set in this syllable All, also.

M. Horne. The .37. Diuision. pag. 24. b.* 1.96

VVhen they had agreed of the chiefe pointes, vvherefore they vvere as∣sembled, the Emperour him selfe calleth foorth Acesius a Bisshoppe at Con∣stantinople, of the Nouatians religion, and (.94.)* 1.97 examineth him openlye, touching these Articles, vvherevnto the vvhole Councell had agreed and subscribed. He vvriteth his letters to the Churche at Alexandria, vvhere the controuersie touching the Diuinitie of Christ began, declaringe, that he him self together vvith the Bysshops in the Coūcel, had taken vpon him (.95.)* 1.98

the searching foorth of the truthe, and therefore assureth them, that al things vvere diligently examined, to auoid all ambiguitie and doubtfulnes: vvher∣fore he exhorteth and vvilleth them all, that no man make any doubte or delaies, but that cherefully they returne againe into the most true vvaye. He vvriteth an other to all Bisshoppes, and people vvhere so euer, vvher∣in he commaundeth▪ that no vv••itinge of Arius, or monument conteyninge Arius doctrine, be kept openly or secretly, but be burnt vnder paine of death. After that all the matters vvere conclūded, and signed vvith their handes subscription, the Emperour dissolueth the Councell, and licenseth euery one of them to returne home to his ovvne bisshopricke, vvith this exhortation, that they continue in vnitie of faith: that they preserue peace and concorde amongst them selues, that from thence forth they abide no more in contenti∣ons:* 1.99 and last of all, after he had made a long oration vnto them, touching these matters, he commaundeth them, that they make prayer continuallye for him, his children, and the vvhole Empire.

Stapleton.

* 1.100There is no matter heere greatly to be stayed vppon. The matter of Acesius proueth litle your purpose. Onlesse perchaunce, ye thinke that Constantine examined Acesius of his faith,* 1.101 and heard his cause, as King Henrie did Lam∣bert the sacramentaries cause, sitting vpon him as Supreme head, and pronouncing by his Vicegerent Cromwell, final sentence against him. For the whiche sentence M. Foxe wonderfully reueleth with the King, and reuileth him too: which discourse if any man be desirous to see, I remit him to M. Foxes madde Martyrologe.* 1.102 The talke of Constan∣tine with Acesius the Nouatian was onely priuate, as both Socrates and Nicephorus doe reporte it. Open exami∣nation no Writer mentioneth. It is Maister Hornes vn∣truthe.

His Proclamation that no man should kepe Arius books

vnder paine of deathe, dothe not iustifie this supremacie by you imagined. This was but an outewarde execution of ciuile punishmente in the assisting of the Nicene De∣crees. Nowe, touching that you tell vs, howe Constan∣tine licenced the Fathers to departe, if he saied: Gramercy moste reuerend Fathers, for your great paines and trauail, nowe may you in Gods name, resorte to your cures and flocke, God speede you, God prosper your iourney:* 1.103 And if he bare their charges too, that were poore Bisshoppes, as he did, in case he woulde not suffer them to depart till all matters were throughlye and finallye discussed, What then? What supremacy maketh al this? Or how is this a∣ny thing like to the Supremacy now sworen vnto?

M. Horne. The .38. Diuision pag. 24. b.

Arius count••••feiting a false and a feined confession of beliefe, like an hy∣pocrite▪ pretending to the Emperour, that it vvas agreable to the faithe of the Nicene Councel humbly beseching the Emperour, that he would vnit and restore him to the (.96.)* 1.104 mother Churche, and therefore hauing friends in the Emperours Court (as suche shall neuer vvante fau∣tours about the best Princes) vvas brought into his presence, vvhom the Em∣peroure him selfe examined diligentlye, and perceiuinge no disagree∣ment (as he thought) from the agrement made in Nicene Councell (.97.)* 1.105 ab¦solued and restored him againe, vvhervnto Athanasius, vvho knevv Arius throughly, vvould not agree, and being accused therfore vnto th'Emperour, vvas charged by letters from him, that he should receiue Arius, vvith these threates, that if he vvould not, he vvould (.98.)* 1.106 depose them from his Bis∣shoprike, and commit him to an other place. The Arrians heaped vp many and horrible accusations and slaunders vpon Athanasius, vvhervpon the Em∣perour doth summon a Councell at Tyre, and sendeth commaundement by his letters ••o Athanasius, that vvithout all excuse, he should appeare there, for othervvise he should be brought vvhether he vvould or no. He vvriteth to the Coūcel his letters, vvherin he declareth the causes vvhy he called that Coūcel. He shevved vvhat he vvould haue and vvhat they ought to do, ād prescribeth vnto thē the form ād rule wherby thei shuld iudge ād determin in that Synod.

Athanasius appeared, appealed, fled to the Emperour, and declared the in∣iuries offered against him in that Councel. The Emperour tooke vpon him the hearing of the cause,* 1.107 sent his letters to the vvhole Synod, commaunding them vvithout al excuse or delay, to appeare before him in his palaice, and there to shevv hovv vprightly and hovve sincerely they had iudged in their Synod, as I haue shevved (.99.)* 1.108 before. VVherein obserue diligently, that the Emperor taketh vpō hī, and no fault found thervvith, to examine and iudge of the doings of the vvhol Coūcel. Thus far of Cōstantine and his doings, in the executiō of his ministerie, and especially in perfourming that part, vvhich he called his best part, that is his gouernement, and rule, in Ecclesiastical mat∣ters, vvherein it is manifest, that by the practise of the Catholique Churche for his time approued and commended by all the Catholique Priests and Bi∣shops, in the Nicene Councell, the supreme gouernment, authority, and rule, in (,100.)* 1.109 all maner causes both Ecclesiasticall and Temporall, vvere clai∣med and exercised by the Emperour, as to vvhom of right, suche like povver and authority, belonged and appertained.

Stapleton.

Beholde nowe an other Argument of M. Hornes ima∣gined Supremacie. Arius hypocriticallye dissemblinge his heresie, and pretending his faithe to be agreeable to the Nicene faith, humbly besecheth Constantine, to vnite and restore him to the Mother Churche. And so he was absolued and restored.* 1.110 Truely here had ye hitte M. Feckenhā home in dede, had there bene any such thing in your Authour, as in dede, there is not, nor can be, onlesse Constantine had bene also a Priest. In dede he released him from exile, be∣ing before circumuented by a crafty Epistle of his and Eu∣zoius together,* 1.111 which in wordes semed to agree with the Nicene Councell, but in meaning farre disagreed. Yf ye call this, vniting to the Mother Church, your Mother hath a faire Childe, and a cunning Clercke of you: And yet were ye much more cunning, if ye could finde any such disordi∣nate

and folish false phrases in any mans penne sauing your owne. Neither can I tell in the worlde, where to find, or where ye found this peuish hereticall fond phrase, onlesse it were of Arius him selfe, of whome ye seme to take it. And yet durst not he, as starke an heretik as he was,* 1.112 to ha¦sard so farre as ye haue done. In deede in his craftie and subtile letter, so ambitiously and coulourably penned, that Constantine supposed, it agreed very well with the very definition of the Nicene Councell, in the ende thereof,* 1.113 he made sute vnto Constantine to be receiued againe into the Catholique Cōmunion, in these wordes, speaking for him selfe and Euzoius his mate: Quapropter rogamus vntri nos per pacificam & Dei cultricem pietatem tuam matri nostrae Ec∣clesiae iubeatis. Wherefore we beseche your honour being a peaceable Prince, and a true worshipper of God to com∣maund that we may be vnited to our Mother the Church. Ye see, good Reader, if M. Horne hath any Author, who,* 1.114 and of how good credite he is: euen no better then Arius him selfe. And yet in this pointe is M. Horne worse then he,* 1.115 and corrupteth and wresteth not onely the Catholique writers, but Arius wordes too. For Arius doth not desire Constantine to restore him, as M. Horne faineth, but to geue out his commaundemente; that he might be restored: and by whome was that, M. Horne, but by the Bishoppes? And this thing Constantine him selfe well vnderstode, and ther∣fore though glad to see them (as he thought) to haue chan∣ged their minde, yet (not presuming (as Sozomen writeth) to receiue them into the Communion of the Churche, before the iudgement and allowance of mete men according to the Lawe of the Church••) he sent them to the Bishops assembled then (for an other matter) in Councell at Hierusalem, that they

shuld examine his and his cōpanions faith: Et clementem su∣per eis sententiam proferrent:* 1.116 and that they shoulde geue a merciful iudgement vpon them, yf they did truely repent. Ruffine also writeth agreable vnto this adding, so that A∣lexander the Bisshop did therto assente. Eusebius and other dissembling Catholik bisshops, which were in hart Arians stil (as it did afterward appere) forthwith (in the Councel) receiued Arius into their communion. But when he came to Alexandria, he could not ther be receiued. The Catho∣like bisshop Alexander of Alexandria yet liuing, would not admit him. Then remayning there a long tyme as excom∣municated he desired (saieth Theodoret) to be by some mea∣nes restored again, and beganne to counterfeite the Catholike. But when Alexander his bisshop and Athanasius his suc∣cessor could not be so circumuented, he attempted ones again the Emperours fauour. And so by the means of Euse∣bius of Nicomedia an Arriā bisshop in hart, he was brought to the Courte at Constantinople, and to the Emperours speach, the secōd time after his banishmēt. Where the Em∣perour desirous to trie him, asked Arrius, if he agreed with the Nicene Councel, vpon which request he offred to the Emperoure a supplication and a foorme of the Catholike confessiō, pretending to sweare to that, but deceauing the prince with a contrary faith in his bosome, and swearing to the faith in his bosome. By these means th'Emperour di∣missed him And therevpō the factiō of Eusebius wēt forth∣with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with their accustomed violēce (saith Theodoret) to Alexāder the B. of Cōstantinople,* 1.117 and required him to receiue him into Cōmunion. The Bishop vtterly refu∣sed to do it notwithstāding the Courtiours request or Prin∣ces pleasure: because (saith Alexāder) being by a whole Coūcell

cōdemned, he cā not be restored. The factiō of Eusebi{us} thret∣ned Alexāder,* 1.118 that if he would not by faire meanes restore him, they would force him therto by foule meanes, saiyng: As against your wil we haue made him come to the Emperours speach, so to morow against your wil, we wil make you to receiue him into your Church. To this point therfore, the mater was now brought, that Eusebius with his faction conducted by force Arius to the Cathedrall Churche at Constantinople there by violēce to Church him: But lo, as they were going with al their heretical band to the church to play this part, God shewed his mighty hād, euen as he did vpō the Egyp∣tians in the read sea, specified in the old Testamēt, or vpon Iudas in the new. For in the way Arius was driuē to seke a place to ease nature:* 1.119 where sodainly he auoided with his excrementes his very bowels and entrails: ād in that filthy place gaue ouer his foule filthy stinking soule. A mete car∣pet for such a squier. And this is, loe, the mother Churche whervnto Arius was restored and vnited. For other resti∣tution by the true Catholike Bishops, whose office it was as ye haue heard, to restore him, had he none. And nowe with this miserable and wretched ende of this Archehere∣tike Arius, wil I also end the doīgs of Cōstantine the great, wherin I haue so farre forth proceeded, as M. Horne hath ministred occasion. As for the Councel of Tyrus, whereof here againe mētion is reiterated, I haue spoken both in this boke, ād also against M. Iewel, as is before noted. And now may I boldly vnfold your cōclusion, M. Horne, where you say that the Nicen bisshops agnised this kind of regimēt in the great Cōstantine▪ and say quite cōtrary, they agnised no suche regimēt which also I haue proued against you euē by your own examples of Cōstantine, and the Nicen Fathers, espe∣cially of Athanasius, present at the said Councell.

M. Horne. The .39. Diuision. pag. 25. b.

Constantines sonnes, claimed and toke vpō them, the same authority, that their Fathers had done before them: and as Zozomen (.101.)* 1.120 reporteth of them, did not only vpholde and mainteine, the ordinaunces made by their father Constantine, in Church matters, but did also make nevv of their ovvne as occasion serued, and the necessitie of the time required.

Constantinus, after the death of his father, restored Athanasius (vvhom his father had (.102.) deposed) to his bishoprike againe, vvriting honourable and louing letters to the Churche of Alexandria, for his restitution.

Constantius deposed Liberius, the Bisshoppe of Rome, for that he vvoulde not consent to the condemnation of Athanasius, in vvhose place Foelix vvas chosen, vvhom also the Emperour deposed for the like cause, and restored a∣gain Liberius vnto his bisshoprik, vvho being moued vvith th' Emperors kind∣nes (as som vvrite) or rather being ouercome vvith ambition (.103.)* 1.121 becam an Arrian.* 1.122 This Emperour deposed diuers bisshops, appointing other in their places. He called a Synod at Millayn, as Socrates vvitnesseth, saiyng: The Emperour commaunded by his Edict, that there shoulde be a Synod holden at Millayn. There came to this Councell aboue .300. Bishoppes out of the VVest Countries. After this, he minded to call a gene∣rall Councell of all the East and VVest Bysshops to one place, vvhich coulde not conueniently be brought to passe, by reason of the greate distaunce of the places, and therefore he commaunded the Councell to be kept in tvvo places, at Ariminum in Italie, and at Nicomedia in Bythinia.

The .5. Chapter. What Ecclesiasticall gouernement the Sonnes of Constantine the Great practised.

Stapleton.

YF Constantines Sonnes claimed the same authoritie that their Father had in causes Ecclesiasticall, then were they no supreame Iudges, no more then their Father was, who was none as I haue said and shewed. Yet saith M. Horne, They not only mainteined their Fathers or∣dinaunces in Church matters, but also made new of their owne, But al this is but a loud and a lewd lye. Which (to be short)

shal sone appeare in the wordes of Zozomene (M. Hornes Author) who in the boke ād chapter quoted by M. Horne writeth thus:* 1.123 The Princes also (he meaneth Constantines Sonnes) concurred to to the encrease of these things (he spea∣keth of encreasing the Christian faith) * 1.124 shewing their good affection to the Churches no lesse then their Father: and ho∣nouring the Clergy, their seruaunts, and their domesticals, with singular promotions and immunites. Both confirming their Fa∣thers lawes, and making also of their owne, against such as went about to sacrifice, to worship idols, or by any other meanes fell to the Grekes or Heathens superstitions. Lo, M. Horne, heare what your Author saith. As before Cōstantine promulged lawes against Idolatrie, and honored the Church of Christ, and the ministers thereof, so did his Sonnes after him. As for Church matters, as Constantine the Father, made no lawes or decrees therto apertaining, no more did his Sōnes. It is but your impudent vntruth.* 1.125 Now touching the first and eldest sonne of Constantine, called also Constantine, we haue here of him as many lies as lines. First in that M. Horne saith, that his Father deposed Athanasius, who was deposed by the Bishops, and not by Constantine, for he ba∣nished him, but depose him, he neither did, nor could. The second, that this Constantine restored him to his bishoprick againe: wherein he belyeth (and so maketh the third lye) his Author Theodoret,* 1.126 who speaketh of none other restitu¦tion, but that he released him from exile and banishmente: which ye wote is no Bishoply, but a Princely function and office. But now we may be of good comforte. For hauing boren out this brunt, I trust we shal shift wel inough for all the residue. For now, lo, we haue an Emperour, that as far as I can see, tooke vppon him in dede, in many things M.

Hornes supremacy. Which may be proued by Athanasius, Hosi{us}, Hilarius, ād Leōtius Bisshops of the very same time: But praise be to God,* 1.127 that the same men (al notable lightes of the Catholike Church) which declared that he vsed this authority, do withal declare their great misliking thereof: ād make him (so•• of thē) a plain forerūner of Antichrist: as I haue before declared out of Athanasius. Meddle not Sir Em∣perour (saith Hosius) with maters of the Church, neither com∣maūd vs in such things, but rather learne them at our handes: God hath betakē and cōmitted to thée, th' Empire, ād to vs, hath, he cōmitted Church matters. And Leontius B. of Tripolis, at what time this Constantius being present at a Synod of Bis∣shops was very busy in talke to set forth certain cōstitutiōs, saith boldly vnto him: Syr Imaruail with my self why that ye leauing your own, busy your self with other mēs affaires: the com¦mō welth and warlik maters are cōmitted to your charge: the which your charge you forslow, sitting amōg the Bis••hops ād m••¦kīg lawes cōcernīg maters Ecclesiastical, wherin ye haue nothīg to do. And if this mā deposed Bishops, as ye say, then haue ye foūd a fair welfauored presidēt to groūd your primacy vpō. How wel fauored a prēsidēt he is, ād how worthy to be fo∣lowed, if ye list to see, M. Horn, ye may learn of M. Nowel who saw farder in this mater a great deale, then your pre∣latship. He hath laid forth no lesse then .13. Articles against this your supreme gouernour (M. Horne) to proue that he was for his busy gouernmēt in dede a very Antichrist. Thus you iarre ādiūble againe one agaīst an other, and can neuer agree in your tales. As for that he called the Coūcel at Ari∣minū, ād els where, that induceth no such primacy as I haue and shal better herafter declare, namely whē I com to your own author the Card.* 1.128 Cusan{us}: In the meāsesō, ye haue mi∣nistred to me a good mater to iustify the Popes primacy. For

behold Damasus broke ād disanulled al that was don at Ari∣minū (saith Theodoret) because his consent wāted thereto.

And here that Councel which the Emperour by his su∣preme gouernmēt (as M. Horn fansieth) sōmoned,* 1.129 the Pope as a Superiour gouernour to this supreme gouernour, quite disanulled, which made S. Ambrose to say:* 1.130 Meritò Conciliū illud exhorreo. I do for good cause abhorre that Councell. For which cause also, it is to this day of no authoritie at all. Thus al M. Horns exāples run roūdly against hī, ād quite o∣uerturne his purpose. For why? How can possiblie a false cause be truly defended? That you say, Liberius the Pope of Rome became an Arriā is a slaūderous Vntruth. It is your brethrēs cōmō obiectiō, ād hath so oft bē soluted by the Ca¦tholiks, that your part had bē now (bearīg your self for a ler¦ned Prelate) not to resume such rusty reasons, but to replie against the Catholiks answeres ād solutiōs, if ye were able. The worste that euer Liberius did (to make any suspitiō in him) is, that after banishmēt he was restored,* 1.131 and yelded to Cōstātius. But Athanasius saith expresly, that the same his yelding was not to the Arriā heresy, but to the deposing of him frō his Bisshoprik. And that was al that the Emperor re∣quired of Liberius, as it maye appeare by the learned and stout cōmunicatiō had betwen this Liberius ād the Empe∣ror in Rome, as Theodoret at large recordeth. And to this he was driuē by force of tormtēs, saith Athanasius. Nowe for hī to become an Arriā is volūtarily to teache, to beleue, or to allow the Arriā heresie. Are thei al, trow you, Caluinists in Englād which for fear of displeasure, of banishmente, or of losse of goods, do practise the order of the Caluinists sup∣per or Communion? As they are no right Catholiques, so are they not proprely Caluinistes or Heretiques. They

are neither hotte nor colde. God will therefore (but if they repent) spue them out of his mouth. As for Liberius, S. a 1.132Basil, and b 1.133Epiphanius, S.c 1.134Augustine,d 1.135Optatus, ād S.e 1.136Am∣brose doe speake honourably and reuerentlye of him, and doe reken him among the new of the Romaine Bishoppes: which they would neuer haue done, if (as M Horne saith) he had bene, become an Arrian, It semeth M. Horne is of alliaunce with M. Iewel. So hard it is for him to tel a true tale.* 1.137 Nowe to the next.

M. Horne. The .40. Diuision. Pag. 26. a.

Valentinianus the Emperour, after the death of Auxentius, an Ar∣rian bisshop of Millaine, calleth a Synod of bisshops at Millayn to consult a∣bout the ordering of a nevv bisshop. He prescribeth vnto them in a graue or a∣tion, in vvhat maner a man qualified ought to be, vvho should take vppon him the office of a bisshop.* 1.138 They passe to the election, the people vvere di∣uided, till at the last they all cry vvith one consent, to haue Ambrose, vvhom although he did refuse, the Emperour commaunded to be baptized, and to be cōsecrate bisshop. He called an other Synod in Illirico, to apeace the dissentiōs in Asia and Phrigia, about certaine necessary Articles of the Christian faith: and did not only confirme the true faith by his (.105.)* 1.139 royall assent, but made also many godly and sharpe Lavves, as vvell for the maintenaunce of the truth in doctrine, as also (.106.)* 1.140 touchinge manye other causes, or matters Ecclesiasticall.

The sixth Chapter: Of Valentinian the Emperour.

Stapleton.

VAlentinian the Emperour commeth in good time. I meane, not to proue your Primacy, M. Horne, but quite to ouerthrowe the same. For this is he that made an expresse Lawe, that in Ecclesiastical matters, only Ecclesiasticall men should iudge. S. Ambrose witnesseth it

expressely in an epistle he wrote to younge Valentinian, this mans sonne. The forme of the law was this. In causa fi∣dei vel ecclesiastici alicutus ordinis eum iudicare debere,* 1.141 qui nec munere impar sit, nec iure dissimilis. Haec enim verba re∣scripti sunt, Hoc est sacerdotes de sacerdotibus voluit iudicare. That in the cause of faith, or of any ecclesiastical order, he should iudge, that was neither by office vnequall, neither in right vnlike. Those are the words of the Rescript. That is, he wil haue Priestes to iudge ouer Priestes. Thus S. Am∣brose plainely and expressely in one sentence quyte ouer∣turneth al M. Hornes supremacy.

Yea so farre was this Emperour from al gouernment ouer Priestes in matters ecclesiastical, that euen in matters ciuil or temporal, he woulde not suffer priestes to be cal∣led to the ciuil court. For thus it foloweth immediatlye in S. Ambrose. Quinetiam si aliâs quoque argueretur episco∣pus, & morum esset examinanda causa,* 1.142 etiam hanc voluit ad episcopale iudicium pertinere. Yea farder, if a bisshop were o∣therwise accused, and some matter of behauyour or out∣warde demeanor were to be examined, that matter also he would to belong to the iudgement of Bisshops. Beholde, gentle Reader, what a supreme gouernor in al causes both spiritual and temporal ouer priests and Bisshops M. Horne hath brought forth. Verily such a one, as in very ciuil causes refuseth gouernment ouer them.

But this is he that comm••unded Ambrose to be consecra∣ted bisshop of Millayn•• (saieth M. Horne) and in that election prescribed to the bisshops in a graue oration, what a qualified man a bisshop ought to be &c. What then M. Horne? was he therefore supreme gouernour in al causes ecclesiastical? Yea or in this very cause was he, thinke you, the supreme

gouernour? If you had tolde vs some parte of that graue oration, somewhat therein perhaps would haue appered either for your purpose, or against it. Now, a graue oratiō he made, you say, but what that graue talke was, or wherein it cōsisted, you tel vs not. Verily a graue oratiō it was in dede, ād such as with the grauity thereof, vtterly ouerbeareth the light presumption of your surmised supremacy. For this a∣mōg other thīgs he saied to those bisshops grauely in dede. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.* 1.143 Such a mā therefore do you place in this bis∣shoply throne, that we also which direct the Empire, may glad∣ly submitte oure heads to him, and reuerence (as a medicinable remedy) the rebukes that he shall make ouer vs: for men we are, and must nedes falle somtyme. So, M. Horne, woulde this Emperour haue a bisshop qualified (and so was in dede this Ambrose then chosen passingly qualified) that he shoulde tel and admonish boldely the Prince of his faultes, and the Prince should as gladly and willingly obey him, yea and submit his head vnto hī, not be the supreme Head ouer hī: as you most miserable clawbackes (vnworthy of al priestly preeminēce) would force modest prīces vnto. This was the graue lessō he gaue to the bisshops (as Constantin before to the Fathers of Nice) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as a natural louing child,* 1.144 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Priestes as to his Fathers: not to them as his seruauntes or subiectes in that respecte.

You say farder (but you say vntruly, to be alwaies like your selfe) that this Emperour confirmed the true faith (de∣creed in a Synod in Illyrico) by his royal assent. As though your Reader shoulde straight conceyue, that as the Quenes Maiesty confirmeth the Actes of parliament with her highnes royall assent, and is therefore in dede the Su∣preme and vndoubted Head ouer the whole parliament, so

this Emperour was ouer that Synod. But Theodoretus (your Author alleaged) saieth no such thīg. Only he saieth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.145 Those thīgs that had ben decreed and established by the Bisshoppes, he sent abrode to those that doubted thereof. Other confirmatiō then this, is not in your Author or any otherwhere mētioned. And this was plain ministerial execution of the decrees, no royall confirmatiō of them.

M. Horne. The 41. Diuision. Pag. 26. a.

Theodosius, vvas nothing inferiour to Constantine the great, neither in zeale, care, or furtherance, of Christes Religiō. He bent his vvhole povver, and authoritie, to the vtter ouerthrovve of superstition, and false Religion, somevvhat crept in againe, in the times of Iulianus, and Valēs, the vvic∣ked Emperours. And for the sure continuance of Religion refourmed, he made many godly Lavves, he defended the (.107)* 1.146 godly bishop of Antioche Fla∣uianus, against the bishop of Rome, and other bishoppes of the VVeste, vvho did (.108.)* 1.147 falsely accuse him of many crymes: and at the lēgthe, by his care∣ful endeuour in Churche matters, and his (.109.)* 1.148 Supreme authoritie there∣in, this moste faytful Emperour, sayeth Theodoretus, sette peace and qui∣etnes amongest the Bishoppes, and in the Churches. He called a conuocation of the Bishops, to the ende that by common consent, al should agree in vnytie of doctrine confessed by the Nicen councel, to reconcile the Macedonians vn∣to the catholique Churche, and to electe and order a Byshop in the sea of Cō∣stantinople, vvhiche vvas than vacant. VVhen the tvvoo fyrste pointes could not be brought to passe, as the Emperour vvished, they vvent in hande vvith the third, to consult amongest them selues touching a fitte Bisshop for Con∣stantinople. The Emperour, to vvhose iudgement many of the Synode con∣sented, thought Gregorie of Nazianzene, moste fitte to be Bisshop: but he did (.111.)* 1.149 vtterly refuse that that charge.* 1.150

Than the Emperour commaundeth them, to make diligēt inquisitiō for some godly man,* 1.151 that might be appointed to that rovvme. But vvhen the Bisshops could not agree, vppon any one, the Emperour commaundeth them to bring to him the names of al such, as euery one of them thought moste apt to be Bisshop, vvriten in a paper together. He reserued to him self (saith Sozome∣nus) to choose vvhome he liked best. VVhen he had redde ouer once or tvvyse, the sedule of names, vvhich vvas brought vnto him, after good deliberation had vvith him self, he chose Nectarius although as yet he vvas not christened: and the Bisshops maruailing at his iudgemēt in the choise, (.112.)* 1.152 could not remoue him. And so vvas Nectarius baptized, and made bisshop of Constā∣tinople: vvho proued so godly a bisshop, that all men deemed this election to be made by Themperour, not vvithout some miraculous inspiration of the ho∣ly ghost. This Emperour perceiuing, the Church had ben long tyme molested, and dravvē into partes by the Arianisme, and like to be more greuously torne in sonder vvith the heresy of Macedonius, a B. of Cōstātinople, and knovv¦ing that his supreme gouernmēt, and empire, vvas geuē him of God to main∣teine the common peace of the Church, and confirmation of the true faith, summoneth a Synode at Constantinople, in the thirde yeere of his reigne (vvhich is the second great and general councel of the fovver notable and fa¦mous oecumenical councels) and vvhen al the bisshops vvhome he had cited, vvere assembled, he cometh into the councell house amongest them, he made vnto them a graue exhortation, to consulte diligently, like graue Fathers of the matters propoūded vnto them. The Macedonians depart out of the Cytie, the Catholike Fathers agree, conclude a trueth, and send the canons of their conclusion to the Emperour (.113.)* 1.153 to be confirmed, vvriting vnto him in these vvords: The holy counsaile of bisshops assembled at Con∣stātinople to Theodosius Emperour, the most reuerent obser∣uer of Godlines, Religion, and loue towardes God: VVe geue God thankes, who hath appointed your Emperial gouernmēt for the common tranquility of his Churches, and to establishe the sounde faith. Sithe the tyme of our assembly at Constanti∣nople by your godly commaundement, we haue renewed cō∣corde amongest our selues, and haue prescribed certaine Ca∣nōs or rules, which we haue annexed vnto this our writing: we beseche therefore your clemency to commaunde the De∣cree

of the Counsaile to be stablished by the letters of your holines, and that ye wil confirme it, and as you haue honou∣red the Church by the letters wherewith you called vs toge∣ther: euen so, that you wil strengthen also the final conclusion of the Decrees with your own sentence and seale.

After this he calleth an other (.114.)* 1.154 Councel of bisshops to Constantino∣ple of vvhat Religion so euer,* 1.155 thinking that if they might assemble together in his presence, and before him conferre touching the matters of Religion, vvherein they disagreed, that they might be reconciled, and brought to vnity of Faith. He consulteth vvith Nectarius, and sitteth dovvn in the Coun∣cel house amongest them al, and examineth those that vvere in Heresie, in such sort, that the Heretikes vvere not onely asionied at his questions, but also beganne to fal out amongest themselues, some liking, some misliking the Emperours purpose▪ This done, he commaundeth eche sect,* 1.156 to declare their faieth in vvritinge, and to bringe it vnto him: he appointeth to them a daye, vvhereat they came as the Emperoure commaunded, and deliuered vnto him the fourmes of their faieth in vvritinge: vvhen the Emperoure had the sedules in his handes, he maketh an earneste praier vnto God, for the assistāce of his holy spirite, that he may discern the truth, and iudge right∣ly. And after he had redde them al, he condemneth the heresies of the Arians and Eunomians, renting their sedules in sundre, and alovveth only, and con∣firmeth the faith of the Homousians, and so the Heretiks departed ashamed and dasht out of countenance.

The .7. Chapter: Of Theodosius the first, and his dealing in causes Ecclesiasticall.

Stapleton.

THis Theodosius had no greater care to further true religiō, then ye haue to slāder and hinder it:* 1.157 and that by notable lying, as it will, al other things set a parte appere, by the heape of lyes, that in this story of this one Emperour, ye gather here together. And first that ye call Flauian the godly bisshop of Antioche: For albeit, he stode very stowtly in the defence of the Catholike faith and suf∣fred

much for it, yet in that respecte for the which, he is here by you alleaged, he was not godly. As one that came to his bisshoprike, againste the canons and contrarye to [ 1] the othe taken, that he woulde neuer take vppon him to be bisshop of Antioche, Paulinus lyuing: and ministring by this meanes an occasiō of a greate schisme to the Church, which continued many yeares. And for this cause the A∣rabians, the Cyprians, the Aegiptians with Theophilus Pa∣triarche of Alexandria, and the west Churche, with Pope Damasus,* 1.158 Siricius, and Anastasius, would not receiue hī in∣to their cōmuniō. Neither could he be setled quietly, ād re∣ceiued as Bisshop, vntil he had recōciled hīself to the Pope, and that his fault was by him forgeuē. For the which pur∣pose he sente to Rome a solēpne ambassade: And so it appe¦reth, that the .2. lyne after ye adioyne a freshe lie, that the bisshop of Rome did falsly accuse him of many crimes, who layde to him, no lesse crimes, then al the world did beside, which was periury, and schisme. Then as though ye would droppe lies, or lie for the whetstone, ye adde that by his su∣preame [ 2] authority he set peace and quietnes in the Church [ 3] for this matter, shufflīg in by your supreame lyīg authority these words supreame authority,* 1.159 which neither your author Theodoretus hath, nor any other: yea directly contrary to the declaratiō of Theodoretus, who in the verye chapter by you alleaged reciteth the ambassade I speake of, which is a good argumēt of the Popes Supremacy: and may be ad∣ded to other exāples of M. Doctor Hardings, and of myne in my Return &c. agaīst M. Iewel in the matter of recōci∣liatiō. For as fauorable as themperour was to him, and for al the Emperours supremacy: the Emperour himself com∣maūded hī to go to Rome, to be recōciled, he being one of

the foure patriarches. And Flauianus was fayn also, to desire Theophilus bisshop of Alexandria to sende some body to Pope Damasus, to pacifie ād mollifie his anger, ād to pardō hī: who sent Isidorus for that purpose. And as I haue said, Flauianus hīself afterward sent Acatius and others his am∣bassadours. Which Acatius pacified the schismes that had cōtinued .17. yeres, and restored, as your own author Theo∣doret{us} saith, peace to the Church, pacē (saith he) Ecclesiis re∣stituit. Which words though Theodoretus, doth speake of [ 4] thēperor Theodo▪ yet he speaketh the like of Acati{us} which ye guilefully apply to Theodosi{us} ōly, ād as falsely conclude therof, that Theodosi{us} therfore should be supreme head of the Church. For so by that reason Acati{us} should also be su∣preme head of the Church. Now foloweth M. Horns nar∣ratiō of certain coūcels holdē vnder this Theodosi{us}, so disor¦derly, so cōfusely, so vnperfectly, and so lyingly hādled, as a mā may wel wōder at it. He maketh of two coūcels kepte at Cōstātinople three: wheras the .1. ād .2. is al one (beīg the [ 5] secōd famouse general coūcel) ād properly to cal a coūcell the third is none, but rather a conference or talke. The first Coūcel, which he telleth vs of, was called (he saith) to electe [ 6] ād order a bisshop in the sea of Cōstantinople.* 1.160 Which (in case [ 7] he cā proue thē distincted Councels) was don in the Coū∣cel general, and in the secōde as he placeth it ād not in the first. As also the electiō ād ordinatiō of Nectari{us}. He saieth that Gregory Naziāzene was neuer bisshop of Cōstantino∣ple, but did vtterly refuse it. Whereas after he had taught there .12. yeares, to the great edifying of the Catholikes against the Arians, not enioyinge the name of a Bisshop all this while, he was at the lengthe, sette in his bisshoply see, by the worthy Meletius bisshop of Antioche, and by the whole nōber of the bisshops assēbled at the general cūcell.

Though in dede he did not longe enioye it, but voluntari∣ly, and much against this good Emperours mynde, gaue it ouer, to auoyde a schisme, that grewe vppon his election. For whome Nectarius (that M. Horne speaketh of) was chosen,* 1.161 being at that tyme vnbaptized. And so chosen by the Emperour, as M. Horne saieth, that the Bisshops though they meruailed at the Emperours iudgement, yet they coulde not remoue him. Wherein ye may note two vntruthes, the one that M. Horne woulde gather Theodosius suprema∣cy by this electiō. Of the which electiō or rather naminge (for the Emperour only pricked him) I haue alredy answe∣red in my Returne against M. Iewel, and said there more at large. And the bisshoppes, with common consent of the whole Synod, doe pronounce him and creat him bisshop, as also intheir letters to Pope Damasus they professe. The other that the Bisshops could not remoue him. Yes M. Horn that they might,* 1.162 aswel by the Apostolical, the Nicene, and other canons of the Churche, as by the very plaine holye scripture, and by S. Paule by expresse wordes forbidding it, for that he was Neophytus. Suerly of you that would seame to be so zelouse a keper of the sincere worde of God, and so wel a scriptured man, this is nothing scripturelye spo∣ken: And therefore this your sayinge muste needes make vppe the heape. Yea and therefore they might lawfullye haue infringed and annichilated this election: sauing that, they bore with this good graciouse Emperour, that ten∣dred Christes Church and faith so tenderlye, euen as Mel∣chiades before rehearsed bore with the good Constantin.

Here may we now adde this also to the heape, that ye woulde inferre this Soueraynety in Theodosius, because the Fathers of this general Councel desired him to con∣firme

their decrees and canons. Which is a mighty great copiouse argumente with you throughout your booke, all in fewe words easie to be answered and auoyded. For this kind of confirmation is not, nor euer was required,* 1.163 as though their ordinaunces were voyde and frustrate with∣out it: as al that ye now doe, haue don, or shal doe in your synodes and conuocations without the ratification of the Quenes Maiesty. Which thīg for decrees of the Churche, ye doe not, ye haue not, nor euer shal be able to proue. But to this ende, were the Emperours required to confirme Councels that the willing and towarde people might haue the better lyking in them, and be the more allured careful∣ly and exactly to obserue them, vpon the good lyking of their prince: And withal that the frowarde and malignāte people, that make no great accompte of the censures of the Churche, because yt doth not presently touche the bo∣dy, or any temporal losse, might for feare of ciuil and tem∣porall punishement, be brought the soner to keepe and ob∣serue thē. And this litle short, but so true an answere, as ye shal neuer with al your cūning honestly shift it of, may suf∣fice to euacuate and emptye a great part of your boke res∣ting in this point.

But to shew in this place, ones for al,* 1.164 how emperors haue dealed ād may deale in General Coūcels, either for calling them, or for confirming them, or for their demeanour in them, I wil put certayne points or Articles, and note there∣by what the practise of the Churche hath bene in this be∣halfe: to thentent that the Reader maye knowe, what it is that we defende, and what had bene your part to haue proued, least walking alwaies in generalities, we spende words without fruit, and bring the cause to no certaine is∣sew.

And this I professe to take of one of your own special authors M. Horne, the Cardinal of Cusa, out of whō you al¦leage afterwarde a longe processe,* 1.165 as one that made who∣ly for you. And in very dede he speaketh as much for the Emperour, and for his prerogatiue in ordering of generall Councels, as he could possibly finde by the continual pra∣ctise of the Church from Constantines tyme down to his, which was to the late Councell of Basil vnder Sigismunde the Emperour, in the yere. 14.32.

* 1.166The first poīt thē is, that Kīgs ād Prīces, ought to be careful and diligēt that Synods ād Coūcels may be had, as the especial aduocates of the Church, and as of greatest power to pro∣cure quiet paisible passage to Coūcels, abyding there ād re∣turnīg home againe. Exāple in an admonitiō of S. Gregory to Theodorike the Frēche King, exhorting to see a Synod called in his realme for the repressing of Simony.

* 1.167The seconde point is, that to such Synods Princes ought to come with all mekenesse, reuerence and humility, and with gentle exhortations. Examples are Riccharedus, Sisenādus, and Chintillanus Kīgs of Spayne, as we shal hereafter more largely declare, in certain of the Toletane Councels.

* 1.168The third point is, that as Kīgs and Prīces for their own prouinces do cal prouincial Synods, so the Emperorus for the whole corps of Christēdō do cal General Coūcels. Nō {quod} coactiuè sed exhortatoriè colligere debeat. Not that by force or cōstraint, but by way of exhortatiō he ought to cal thē. Examples are the Councel of Aquileia vnder S. Ambrose: the 4. General Councell vnder Pope Leo: the sixt vnder Agatho: the 7. vnder Adriā the first with the rest, as of eche in their places we shal declare.

The fourth: that the Emperor in case of a general schisme, ought first to certifie the Pope of the necessity of a Councel, and

require his consent to haue it in some certain place assembled. So did Valentiniā and Martiā the Emperours to Pope Leo for the Chalcedon.* 1.169 So did Constantin the 4. to Pope Aga∣tho for the sixt general Councel.

The fift point is, that the Pope summoneth and calleth al general Coūcels, far otherwise thē do the Emperours. For the Pope as the chiefest, and as hauīg power to cōmaund ouer al other bisshops for the principality of his priesthood,* 1.170 by the power cōmitted to him ouer the vniuersal Church, hath to cōmaund al faithful Christiās, especially bisshops and priests to assemble and mete in Councel. But the Emperour exhorteth and inuiteth bisshops, but cōmaundeth the lay, to a Councel. And the Canons do cōmaūde,* 1.171 that without the Authority of the bisshop of Rome no Councel cā be holdē. Not so in the Emperor. For the Ephe∣sin cōuēticle was disanulled, because Leo his legates were reiected, though Theodosi{us} the yōger, did cōfirm it and al∣low it. So the great Coūcel of Ariminū was cōdemned, be∣cause Pope Damasus sent not thither, though Constantius themperour summoned it and allowed it. And the greate Coūcel of Sardica preuailed,* 1.172 because by Pope Iulius it was called and allowed, though Cōstātius thē Emperor resisted it and refused it. And thus much for the first beginninges of the Coūcel. Now in the Coūcel it self, what is the Princes part, ād what the bisshops, it shal appeare. Let thē the sixt point be, that at the Councel being, the Princes office and care ought to be, to prouide that altumult ād d••sorder be auoy∣ded and to remoue such as are to be remoued▪* 1.173 So did the iudges in the Chalcedō Coūcel, remoue Dioscor{us} frō the bēch, ād admit Theodoret, the one by pope Leo cōdēned, the other recōciled. So when the parties waxed warm, they did their best to brīg thē to a calm. So did also Cōstātī in his own per∣son

in the first Nicene Councel, as M. Horne hath himself alleaged, and as Eusebius reporteth.

* 1.174Seuenthly the Lay Magistrates or Princes: being pla∣ced in the Councel in the roomes of Emperours and kings, Non habent vocem Synodicam, sed solum audire debent: haue no voice as a parte of the Synod, but ōly are there to heare. This practise is clere in al the Councels, as it shall appere in the particulars hereafter. The iudges therefore and Princes delegates mencioned in the Chalcedon and other Councels, are in the Councels, much after a sorte, as the Speaker in our Parliaments. To open and set forth to the Councel all matters to be treated vpon. To appointe (by the aduise of the Councel) the next metings, to breake of the present session, to promulge the Councels Sētence: and such like matters as belong to more orderlye and quiet proceding in al things.

* 1.175Eightly the force and Vigour of the Sentence in Coū∣cel dependeth only of the Bisshops, which make the Coū∣cel, & non ex Imperiali commissione, and not of the Empe∣rours Commission, whose Authority is inferiour to the Sy∣nod, saieth Cusanus. And so the Continuall practise will proue.

* 1.176Ninthly the Emperour, the Princes, and their Oratours do subscribe as witnesses of that is done: but as iudging and determining, only the bisshops in all Councels haue sub∣scribed.

* 1.177Tenthly for the ende and consummation of all Coun∣cels, the Emperours and Princes ought to prouide, that such things as are decreed and determined by the holy Councels, may be obserued, and by lawes and penaltyes they ought to force their subiects to the obseruation thereof. But to confirme by

waye of Ecclesiastical Authority and Supremacy, it hath euer belonged only to the bisshops of Rome, as by the continual practise of the Church it hath and shal yet better appeare. In this sence, and as I haue already saied, Empe∣rours haue confirmed, and by their edictes established the Councels, lawes, and decrees of the Churche. And thus you see M. Horne particularly and plainly what we attri∣bute to Emperours and Ciuil Princes in the calling, orde∣ring and confirming of Councels, and what we deny most iustly vnto them. If you proue that which we graunte, you shewe your selfe a slender scholer, and a weake aduersa∣ry, that will take vpon you to confute that practise, the limites and conditions where of you knowe not, which is altogether to fight in darkenesse or with your owne shadowe. If you can proue that which we deny, lette the truthe goe on your side. But you neither haue in this booke, neither shall euer be able to proue it. To auoyde therefore hereafter the superfluyte of vnfruteful talke, as well for myne, as for the Readers ease, in al your like ob∣iections of Emperours calling and confirming of Coun∣cels, I wil referre you to the answeres and distinctions pre∣sently made.

To returne nowe to Theodosius, and to you M. Horne, we haue one vntruthe more to charge you withal: for that you would establishe this peerlesse and Supreme Authori∣ty in Theodosius, because he hauing receiued in writinge the faith as wel of the Catholikes, as of the Eunomians, Arians, and other heretiks, after the reading of them, ren∣ted all the shedules, sauing that which was deliuered by the Catholiks, whereupon the heretikes departed ashamed and dashte out of countenauce. Whome he had, as ye also

write, before examined of their faith, and that after such sorte, that they were not only astonyed, but began to fall out amōges themselues, some lyking, some mislykīg the Emperours purpose. But alas good M. Horne, whie are ye your self, nowe as ye seame to me so sodenly dasshed out of countenance? Yea and whiche is maruayle in so harde a metall, me thinketh somwhat asshamed to, and wonderfullye astonied withall. Why man? Pluck vp your harte, and be of good cowrage. You wil perchaunce say I borde with yowe, and am sette vpon my mery pynnes. I woulde to God the matter were suche as yt myght be better lawghed at, then pitied. And that it might serue more for Democrytus,* 1.178 thē Heraclytus, and yet to say the truth, there is cause and to muche for them bothe. Perchaunce nowe some mā wil think I doe but ieste when I speake of shame: I would God yt were or myght ons be truelye sayde of youe, yt were a goodly sparcle of grace growing. Wel I put of that to other mēs iudgement. But that ye are dashed out of countenance, yea that ye are wonderfully astonied,* 1.179 and that euen for the same cause, and after the same maner as the Arians and other heretikes thē were, I dare say it, and proue yt to. For if the Arians were asshamed and dasshed out of countenaunce, vpō these doinges of Theodosius onely, how much more are yowe asshamed and dasshed out of countenaunce, whose heresies are cōdem∣ned, by so many Kings and Catholyke Emperours? Or yf ye say ye are not asshamed, then must I replie, ô shamelesse fellowe, and more impudente then the Arians. I nowe ad∣de, that ye are more astonied then the Arrians and other heretikes with this facte of Theodosius, and therfore full slylie and wylilye, what was the doinges of the Emperour ye haue ouerhipped, whyche yf ye had put in, would haue

serued, aswel againste yowe, as yt did againste them. And therfore the memorie of yt so astonied yowe, that ye durst not for shame name the matter, and yet for folly coulde ye not forbeare to patche yt in, as a speciall matter aduaun∣cyng your supreamacy. For first,* 1.180 as Theodosius did not al∣lowe, the open disputations of the Arians, Macedonians, Eunomians, whiche were verie redie to the same, so yf he had bene lyuing of late, he woulde not (ād euē for the same cause he disalowed the other) allowed your late westmyn∣ster disputations: beinge more mete to leade the common people out of the truthe, then to confirme them in truthe, whereof we haue alredie somwhat towched. But nowe I praye yowe M. Horn tel vs what was the Emperours pur∣pose that some heretyks lyked, some mislyked? wherin as yt were the dogge drinking in Nilus, as the olde peruerbe is, for feare of stinging ye dare not tary. Wel because ye are astonied at the memory of yt, I wil tel it for you. The Em∣peror demaūded of the heads of the secte, whether they did allowe and receyue, the fathers of the Churche, that wrote be∣fore the diuision beganne: Yea marye, say they, what else? we reuerence and honour them as our maysters: for feare (saieth the story) least yf they had sayde otherwyse, the people would wonderfully haue misliked theyre doings: wel sayd. sayeth the Emperour. Are ye then cōtente, for this matters cōtrouersed to stād to their sayings and testimonie? Here they beganne the one to stare vpon the other, and wiste nere what in the world to answere, and fynally fell owt as your self write, amongs thē selues. Now let the Emperor cal the Anabaptists, the Zwin∣glians, the Lutherans, and demaūde of them, the same que∣stion, woulde not the matter so fall out thinke you? Yea hath yt not alreadye so fallen out, and daylye so falleth

out more and more against you and your Brethern, to your great shame? And thincke you, that yf Theodosius were lyuing now, he would not deale with your Billes, as he dealed with theirs? Woulde he not teare a sonder the she∣dules, of al your false faithlesse faith? Yes that he would as∣suredly. The greauouse remembrance of this did, so astone you, that it caused you, thus to leaue the matter it self, that was by some liked, and by some misliked, and to tel a liking or mislikinge of I can not tel what.

* 1.181Now how so euer ye haue maymed the narration of the storye, and making the beste ye can of the matter for your purpose, primacy can ye make none of it. For the doinge of Theodosius reacheth not to the determination of anye thing in question alredy not determined, but to the exe∣cution of the Nicene Councel: commaunding by expresse decree, that al should obeye the faith of Damasus Pope of Rome, and of Peter Patriarche of Alexandria, both defen∣ders of the Nicene Councel.

Let me now a while after al this your miserable wre∣sting and writhing, ād liberal lying to, deale shortly ād sim∣ply with you: and see whether I can pycke out any thinge of Theodosius and these coūcels doings for the Popes pri∣macy. Why then? Ys it not Theodosius that referreth the decisiō of Ecclesiastical causes to the Bisshops? Was it not he, of whō S. Ambrose saied: Ecce quod Christianus cōstituit Imperator. Noluit iniuriā facere sacerdotibus. Ipsos interpretes cōstituit sacerdotes. Behold what the Christiā Emperor hath appointed. He would not doe iniury to the Priestes. He hath appointed the Priests them selues to examine the mat∣ter? Was it not this Theodosius the great, M. Horne? Yes surely it was he. Was it not Theodosius, to whome Saint

Ambrose enioyned penance, which he most humbly obei∣ed? Where was Theodosius Ecclesiasticall supremacye then? Is it not Damasus the Pope,* 1.182 that calleth these Bis∣shops assembled at Constantinople, euen to Rome, there to aide and assist him in keping of a Councel? What? Saied they to him, Syr we haue nothing to doe with you,* 1.183 ye are a forrain Bishop to vs of the East? Nay nay, they confesse that he called them as his members (thē must he needs be the head) to the Councell at Rome. Yea they confesse, that by his letters they came to the Councel at Constantinople: they declare their good wil and readines to come to Rome too:* 1.184 but for their excuse they alleage many reasonable causes, none of those that the Protestants alleage at this day. And finally in the name of the whole, thei send certaine of their Bishops thither. Now further, doe not these Fathers de∣cree at this their general Councel,* 1.185 that the Church of Cō∣stantinople, shoulde be the first and chiefe of al other after Rome? Do they not then therin acknowledge the Popes Primacie? It is writen, M. Horne:* 1.186 Sapientis oculi in ca∣pite eius, stultus in tenebris ambulat. The eies of a wise man are in his head alwaies opē, and in a readines to direct him in his way: whereas the folish man walketh in darcknesse, being vncertaine and vnsure which way to take or to goe. Now whether your eyes priyng and seking forth this story of Theodosius were opened or shutte, I leaue the iudge∣ment to the indifferent Reader: But this dare I firmely a∣uouche, that these things whiche I haue nowe last rehear∣sed, beside other, that I willingly omitte, drawe much nea∣rer to make the Pope supreme head of the Churche, then anye thinge ye haue broughte foorth, for the doinges of Theodosius, to make him Supreame Head. Which when

ye haue al sayde and done be nothing agreable to the arti∣cles in question betwene vs, concernyng our princes regi∣ment. And therfore yf the matter were much stronger of your side, touching Theodosius, yet did ye nothing touche that ye owght to touche.

M. Horne. The .42. Diuision. pag. 27. b.

Theodosius left his tvvoo sonnes Emperours; of the vvhich I vvil say but litle: yet vvherein it may moste (.116.)* 1.187 manifestly appeare, that the su∣preme gouernement in causes Ecclesiastical belonged to the Emperours.

Archadius the Emperour, vvhen Nectarius the bishop of Constanti∣nople vvas dead, and so the sea vacant (.117.)* 1.188 vvas certified thereof he cau∣seth Iohn Chrysostome to be called from Antioch: he commaundeth the other bishoppes collected into a Synode, that they admonish Chrysostome of Goddes graces, and vvhat belongeth to suche a chardge, and that they choose and order him to be the bishop of Constantinople. In which dooinge, (saith Theodoretus) the Emperour declared what careful ende∣uour, he had about the holy (.118.)* 1.189 Churche matters. But this su∣preme authoritie, to care, appoint, and procure vvoorthy and good Pastours or bishoppes, vvhen the seas vvere vacant, appeareth more plainly in Ho∣norius the Emperour, brother to Archadius, vvhome the bishop of Rome him selfe in his decrees, and his Glosars on the same, cōfesse and acknovvledge to haue the ouersight, rule and gouernement in the elections and orderinge of bishops, yea (119.)* 1.190 ouer the bishoppe of Rome him selfe.

After the death of Pope Sozimus, vvere tvvoo Popes choosen at ones in a great Schisme, the one Bonifacius primus, the other Eulalius, vvhe∣reof vvhen the Emperour Honorius, had notice beinge at Millayne, he cau∣sed them bothe to be banished Rome: But after seuen monethes, Bonifacius vvas by the Emperours cōmaundement, called againe and cōfirmed (.120.)* 1.191 by his authoritie in the Apostolicall sea. This Bonifacius beinge novve settled in the Papacy, by humble suite to the Emperour, prouideth a remedie against

suche mischiefes in time to come. The case vvas this, saith the Glosator, Bo∣niface the first, did beseeche Honorius the Emperour to make a Lawe, whereby it might appeare, what were to be done, when twoo Popes were chosen at ones by the vndiscreetnes of the Electours, contendinge amōgest them selues.* 1.192 Honorius did than constitute, that neither of those twaine shoulde be Pope, but that in a newe Election a thirde shoulde be chosen by cōmon cōsente. If twoo (saithe the Emperour in his Lavve made at the humble sute of Bonifacius) by chaunce againste righte be cho∣sen, thorough the vndiscreete cōtention of the Electours: wee permitte neither of them to be Priest or Pope: but wee iudge him to remaine in the Apostolike sea, whom the diuine iudge¦mente, and the common consente dothe appointe frō amon∣gest the Clergy in a newe Election. Vppon this vvoorde,* 1.193 vvhere the Emperour saithe (wee permitte) the Glosar saith, and so the Empe∣rour dothe not onely abrogate the clayme of bothe those that be chosen in the contention, but dothe make them bothe for that time vnable, and dothe decree an other to be takē out of the Clergie for that time. Againe the Glosar interpretinge this (the diuine iudgement) saithe: this is the meaninge that the Empe∣rours wil and election muste stande, the Clergy and the whole people acceptinge with thankefull minde whome the Empe∣rour doth choose. For the Emperours were called in those daies holy, and their rescriptes and iudgementes Diuine. Here you see by the (.121)* 1.194 Popes decrees and Glosars, that the Emperour had the supreme rule and gouernement in Churche causes, and this vvas the (.122.)* 1.195 continual practise of the Churche for the most parte, yea euen the bishoppes of Rome before they vvere ordered and consecrated, had their election ratified and confirmed by the Emperours, their Lieutenant, or other Princes.

The .8. Chapter. Of the Sonnes of Theodosius, Honorius and Archadius.

Stapleton.

NOwe folowe in rew Theodosius his sonnes: Archa∣dius and Honorius, of whome M. Horne sayeth he wil say but litle, belike, because he hath said to much of theyre father alredye, and more then he can iustifie, or for that he wil make vs a shorte tale, but yet a sweete. And wherein it shal most manifestly appere, that the supreame go∣uernement in causes ecclesiastical belonged to the Emperours. Al Archadius doings here stande in appointinge S. Iohn Chrysostome to be bishop of Constantinople, a most wor∣thie man who dowbteth?* 1.196 And I woulde to God as this his firste dealing with Chrysostome was to his worthy prayse: so he had not by his after dealinge blotted and blemished the same.

As for this election, first Archadius did it not of his own Supreme authoritie, but the fame of Iohn Chrysostom be∣ing great, and after some debate aboute the election, Intra modicū tēpus cōmuni decreto omniū clericorū, & laicorū Impe∣rator Archadius euocauit eum. Within a litle while (saieth Socrates) by the common decree and agreement of all the Clergy and of al the lay, the Emperour Archadius sent for him from Antioche to Constantinople, and so by the com∣mon decree of al estates (as the order of electiō then was) he was elected bishop, not by the Emperours supreme and absolute Authoryty, as M. Horne fancyeth. Thē Theodoret though he tel not so much, yet dothe he not attribute the matter to the Emperour: as a parte of his gouuernement. Which that it might some waies appere, M. Horn thought good to spyce a litle the text with the powder of his false translation, that yet so it might somewhat relys in the Rea¦ders cōceit for his surmised primacy. For Theodoret saieth not, that in this dooing, the Emperour declared what careful

endeuour he had aboute the holy Churche matters, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the care that he had about Gods or godly mat∣ters. Which care is commendable as in all men,* 1.197 so in prin∣ces especially, for the greater good they are able to doe.* 1.198 But such care of Gods matters emporteth no gouuerne∣ment in such matters. As neither the care of Churche mat¦ters importeth iurisdictiō: Though yet that soundeth nea∣rer to iurisdiction then the care and zeale about godly ma∣ters. And therefore M. Horne thought good with this li∣tle poore helpe of false translation, a little to itche forward his miserale and barraine cause. And that we shoulde the more fauourably winck at his liegerdemain, he phraseth it, the holy Church matters. Speaking very holily and reuerent∣ly, that we might not suspect him of forgery. Whereas in the original text of his author, there is no worde, of ey∣ther Church▪ or holy Church. Last of all, though we graun∣ted him (which we neither will nor may, considering the whole story, as Socrates describeth it) that Archadius him selfe appointed Iohn Chrysostom to be Bishop, yet maketh it not any iote to proue any Supremacie in him, eyther in al, or in any cause ecclesiastical. Vnlesse we wil haue euery laie patrō that presēteth his Priest to a benefice, to be suprē heade also: or measure the matter by the greatenesse and weight of the patrimony and liuing,* 1.199 and not by the weight of reason. But now M. Horne, in an il time for your self, ād for your supremacy, haue ye here put me in remēbrance of this Archadius, and S. Iohn Chrysostom. Yf you would pur∣posely haue sought a meane to haue geuē your self a greate and a shameful fall, that all that beholde you, mighte laughe you al to skorne: ye could not haue foūd lightly any where els a better occasion. For this Archadius being Emperour

of the East, as Honorius was in the West, was excōmuni∣cated of Pope Innocētius for banishing of the said S. Chry∣sostom being most wrongfully deposed by his enemies, by the procurement of Archadius his wife. Now Syr I besech you tel me who is supreme head,* 1.200 the Emperour, or he that excōmunicateth th'Emperor, especially being vnder an o∣ther Patriarche and residēt so far of, as Cōstantinople is frō Rome? The next narration seing it toucheth nothing, but matters of election, requireth no great answere: namely se∣ing M. Horne him self, hath made a sufficiēt answer against him self. For if th'Emperour made a law touching th'electiō of Popes, at the Popes own desire, belike here was no great Supremacy: euē no more then the Pope was cōtent either to geue hī, or to suffer at his hand. Neither the banishing of both Popes frō Rome, especially in a schism, as this was, by M. Horne here specified, causeth any spirituall iurisdiction, the matter it selfe being mere temporall, as the matter of the election being (in this case) only begunne, not brought to perfection. Beside this, here is no presidente of our elections in England. For here is both the Emperors, the Clergyes, and the peoples consente in the Bishoppelye e∣lection.

I woulde nowe passe ouer to the next matter, sauing M. Horne here commeth in with his Glosatour and Glosar after such a cunninge sorte, lawlike, and gloselike, that it woulde not be to hastely lepte ouer. Firste he alleageth the Glosatour, as he calleth him, and that I am assured, is meante, and so to be proued of him that is the common expositour of the Canon Lawe, as appeareth by Maister Hornes owne allegations. But that he bringeth out of his Glosar, I am assured, is not to be founde in him that he

calleth Glosatour. And so haue we an other extraordinary glose by M. Horne now first authorised.* 1.201 But perchance ye wil meruaile, good Reader, especially ye that are exercised and trauailed in the Canon Law, that M. Horne shuld haue so deape and rare knowledge in the gloses of the Canon law, that perchāce this question might appose the best Do∣ctor in the arches, onles it wer M. D. Ackworth M. Horns sōne in law, who perchāce by his fathers speciall cōmision, though perhaps M. Horne neuer read the glosar him selfe, hath authorised vs a new glosar. And now me thīketh your eares itch to heare what glosar this shuld be. It had ben wel don for M. Horne to haue eased his Reader and me to in so doutful a mater. But seing we haue foūd him out at the lēgth out he shall, and al the world shall now know him, and shall know M. Horne much the better by and for him. Therfore to be short, it is Carolus Moline{us} a frenchman, whose glose is as far as I can yet learn, scarse seuen yeres old, or therabout,* 1.202 scarsely past his infancy, and woulde hardly be allowed to speake, onlesse M. Horn had bisshopped it. Wherfore I see no cause, but that I may according to my manner, score vp this to. But yet if M. Horne will needes haue him a Glo∣sar (with the which perchaunce I will not greatly sticke, especially in that sence, as merely we call a Glosar in our tongue, that is a vaine lyer) and thinke he may truely so call him, I will not muche contende with him. For if he skape scoring vppe for calling him Glosar here, surely he shall by no meanes skape for calling him the Popes Glo∣sar the tenth lyne immediatlye following. For Molline∣us is so the Popes Glosar, that he loueth the Pope, and al∣loweth his authoritie, euen as well as M. Horne him self: as appereth as wel by his notes adioyned to the olde inter∣pretour

of the Canon law, new and fresh set out, as by his other workes extant in print, condemned among other in∣hibited bookes by the late General Councel. And whoe would haue thought that M. Horne had such wise, wilie, wittie, fresh fetches? I perceiue a ragged Colte may yet proue a good Horse.

M. Horne. The .43. Diuision. pag. 28. b.

Sabellicus speakinge of the contentious entraunce of Damasus the first into the Papacy, vvhiche vvas not vvithout great bloudshed, as Vola∣teranus saith, dothe note the ambition of the Prelates, to be the cause of suche cōtention about their atteininge of such roumes. For now (saieth he) the ambicious desire of honour, had by litle and litle, begon to entre into the mindes of the Bishopes. The vvhiche vvas proued ouer true, not onely in the elections of the Bishoppes of old Rome, but also in many Bishoppes of other Cities, especially of nevve Rome. These diseases in the Churche ministers, and the disorders thereout springyng: the Emperours from time to time studied to cure and refourme: vvherefore Theodosius and Valentinianus vvhen they savve, the great hoouing and shoouinge at Constantinople,* 1.203 about the election of a Bishop after the death of Sisinius some speakinge to preferre Philippus, other some Proclus, both being mi∣nisters of that Churche, did prouide a remedy for this michiefe, to vvitte, they them selues (.123.)* 1.204 made a decree, that none of that Church should be Bishop there, but some straunger from an other Churche, and so the Emperours sent to Antioche for Nestorius, vvho as yet vvas thought both for his doctrine and life, to be a sitte pastor for the flocke, and made him Bishop of Constan∣tinople.

Stapleton.

This man is nowe againe in hande with the Emperours ordinance concerning the election of the Bishop of Con∣stantinople: but by the way, or being as he is in dede, al out of his waye and matter to, he towcheth what slaughter there was at Rome, when Damasus was made Pope, and so rūneth backe agayne out of the way, and out of his mat∣ter:

which he might ful wel haue let alone, sauing that he would shewe his great familiaritie and affinitie with Iulian the Pelagian.* 1.205 Who for lacke of good matter to iustify his own, and to infringe the Catholik doctrine, fel to controlle the Catholikes for their manners, and namely for this dis∣sention at the creation of Damasus. Of which cotentiō, Sa∣bellicus, saith M. Horne, speaketh: and Volaterranus sayeth it was not without much bloudshed. As though Sabellicus said not also, that the matter was tried with strokes. But where to finde or seke it in either of them, M. Horne lea∣ueth vs to the wide worlde. But what is this, M. Horne, a∣gainst Damasus Primacie, who was also a true and a good godly learned Bishop: whom S. Hierome for all this con¦tention, recognised as head of the Churche, and as greate a Clerke as he was, yet being in doubte by reason of diuerse sectes about Antiochia in Syria, with what persons to com∣municate, moste humbly requireth of him to knowe, with whom he should communicate, and with whom he should not communicate?

What is then your argumēt, M. Horne? Is it this? Da∣masus entred into the See of Rome by force and bloudshed: Ergo, the Emperour at that time was Supreme gouernour in all causes Ecclesiasticall. Verely either this is your ar∣gumēt, or els you make here none at al: but only tel forth a story to no purpose, except it be to deface the holy Aposto¦lik See of Rome, which in dede serueth euer your purpose both in bookes and in pulpitts. What so euer it be you haue in hand beside, the Pope may not be forgotten.

Now that you tel vs of a decree made (by th'Emperours Theodosius and Valentinianus) that none of the Churche of Constantinople should be Bysshop there, but some straunger frō

an other Churche, you tell vs a mere vntruth: Your alleaged Authors Socrates and Liberatus speake no one woorde of any such Decree.* 1.206 The words of Liberatus (who translated in maner the wordes of Socrates) are these: Sisinius being departed, it semed good to the Emperours, to appoint none of the Church of Constantinople to be bisshop there, but to send for som straunger from Antioch in Syria (from whence they had a little before Iohn Chrysostome) and to make him Bisshop. And this worde for worde hath also Socrates, but he addeth more: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Because of the vaine triflers and busy heades that were of that Churche. Of any Decree that the Emperor should make, none of them both doe mention. But at that time only the case then in Con∣stantinople so standing, and their luck before being so good in Iohn Chrysostom, who from a stranger became their bi∣shop, it pleased the Emperours so to doe. And al this they did by way of prouision for the Church quiet, not by waye of absolute authority or any forceable Decree, as M. Horn fableth and ouer reacheth his Authors.

M. Horne. The .44. Diuision. pag. 28. b.

As Constantinus and Theodosius the elder, euen so Theodosius the seconde a very (.124.)* 1.207 godly Emperour, hauing and practising the (.125.)* 1.208 supreme gouernment in Ecclesiasticall causes, seeinge the horrible Heresies spronge vp and deuidinge the Church, but specially by Nestorius, did (126)* 1.209 by his authoritie cal the thirde general councel at Ephesus, named the first Ephesine councel, geuinge streight (.127.)* 1.210 commaundement to al Bishops vvheresoeuer, that they shoulde not faile to appeare at the time appointed, and further vsed the same povver and authoritie, in the ordering and gouer∣ninge thereof by his (.128.)* 1.211 Lieutenaūt Ioannes Comes Sacrensis, that other Godly Emperours had beene accustomed to vse before him▪ accordinge to the cōtinual practise of the Churche, as it is plainely set foorth in the booke of general Councelles.

In this councel there happened so greuous contention betvvixt Cyrillus

Bishop of Alexandria, and Iohn Bishop of Antioche, both beyng other∣vvise godly and learned mē, that the councel vvas diuided thereby into tvvo partes: the occasion of this Schisme vvas partely, that Cyrillus and cer∣taine other vvith him had proceeded to the cōdemnation of Nestorius, be¦fore that Ioānes vvith his cōpany could com, ād partly for that Ioānes of Antioch suspected Cyrillus of certain Heresies, misdeeming that Ciril had made the more haste to confirme them before his comminge. He therefore vvith his associates complaineth, and laieth to Cyrilles chardge, that he did not tary according to the commaundement of the Emperour for the com∣ming of the Bisshops of other Prouinces, vvhich vvere called thither frō all partes, by the cōmaundement of the Emperour: That vvhan the noble Earle Candidianus commaunded him by vvriting, and vvithout vvriting, that he should presume no suche matter, but that he and those that vvere vvith him, should abide the comming of the other Bishops, neuer thelesse he pro∣ceeded: that he and his company vvere the authours of dissension and discord in the Church▪ and that they had geuē the occasion, that the rules of the Fa¦thers, and the decrees of the Emperours vvere broken▪ and trodē vnder foote: vvherefore they iudge Cyrill of Alexādria, vvith Memnō bisshop of E∣phesus, to be deposed frō their bisshopriks, and Ecclesiastical ministery: and the other their associates to be excōmunicate. The vvhich their doinges they signifie to the Emperour Theodosius by their Synodical letters, to vnder∣stande his pleasure, in (.129.)* 1.212 allovving or disallovvyng of their Synodicall actes. After this came the bishop of Romes legates, before vvhome in the coū∣cel Cyrillus and Memnō offered vp their libelles, deposing a contestation againste Iohn and his party to haue them cited, and render the cause of their deposition. The bisshoppe of Romes legates, vvith the consent of the councell, on that parte, sendeth for Ioannes and his parties, vvho returneth this an∣svveare: Neither sende you to vs, nor wee to you, bicause wee looke for an answeare * 1.213 from the Prince touching you. Ther¦fore saith Liberatus: Cyril and Memnon, seeking to reuenge thē selues, did condemne Iohn and all those that stood with him, who suffered manye displeasures at Ephesus thoroughe the pride of these twaine. The Emperoure sendeth to the vvhole Councell his ansvveare in vvritinge, on this sorte: VVee allowe the condemnation of Nestorius, Cyrillus, and Memnon: the

other actes and condemnations, whiche you haue made, we disallowe, obseruinge the Christian faithe, and vprightnesse which we haue receiued of our fathers ād progenitours.* 1.214 etc. Certain of the Bishops did satisfie the Emperour (.130.)* 1.215 whō he commaūded to enter into the Church, and to ordeine an other Bishop for Constantinople in the place of Nestorius. These things thus done, the Emperour dissolued the Coūcel, and cōmaunded the Bishops to depart euery man to his own coūtrie. VVithin a while after, the Emperour perceiuing the dissension betwixte Cyrill and Iohn to continue, whiche he thought was not to be suffered: called Maximianus, and ma∣ny other Bishoppes that were then at Constantinople, with whome he cōsulted, how this schism of the Churches might be taken away. VVhose aduise had, the Emperour sent a noble man, Aristolaus vvith his letters to Cyrill and Iohn, commaunding thē to come to an agreement and vnitie betvvixte them selues, othervvise he vvoulde (.131.)* 1.216 depose and banish them both. VVherevpon follovved a reconciliation betvvene the tvvo bisshops, and much quietnes to the Churches.

The .9. Chapter. Of Theodosius the Second: and of the Ephe∣sine Councell, the third Generall.

Stapleton.

HERE followeth now an other Emperour Supreme head of the Churche, as well for calling of the firste General Councell at Ephesus, as also, for ordering and gouerning of it by his Lieutenaunt. Yf M. Horne do or can shew any decree or determination in matter of faithe, or any other Ecclesiastical matter made by Theodosius or his deputy, then were it somewhat. He sheweth no such thing, nor can shew any such matter. Al this ordering and gouerning, is concerning the externall and outward mat∣ters, and to see al things done quietly and orderly: and by ciuile punishment to correct such as disobey the Councel.

All the which are no matters of spirituall gouernement. Let vs then consider the particularities.

The calling of the Ephesine Councel by this Emperour Theodosius (which yet was at the request of Cyrillus the Patriarch of Alexandria,* 1.217 not by the Emperours owne au∣thoritie) M. Horne setteth foorth in these words: geuing streight commaūdement to al Bis••hops wheresoeuer, that they should not faile to appeare. As though the Emperour had so peremptorily cited them, and summoned thē both, as Prin∣ces and Ciuile Magistrates doe cite their subiectes for ciuil matters. Whereas the history of Nicephorus by him al∣leaged, geueth forth no token of such peremptory commā∣dement, but rather of the contrary. For the Emperour in his letters whereby he summoned them,* 1.218 addeth this reason or threat to them that would draw backe. Qui enim vocatus non alacriter accurrit, non bonae is conscientiae esse apparet. For whosoeuer being called, hasteneth not, verely he appereth to haue an euill conscience. In which woordes he rather chargeth their conscience before God, then their loyal o∣bedience to him: as Iosaphat did to the Priestes and Leuits of the olde Law, as before hath ben shewed.* 1.219 Neither vseth any other threat or force of commaundement to expresse so much as an ynckling of that gloriouse supremacye that M. Horne would so faine finde out.

Againe,* 1.220 the ordering and gouerning (as you call it) of the Councell, by Ioannes Comes the Emperours Lieutenaunte, was suche as Cyrillus and al the Catholique Bishoppes of that Councell, complained of. Firste, because he made no true relatiō to the Emperour, what was in the Councel done. Then because he laboured to haue Iohn of Antioche with his confederates, reduced to the Communion of the holy

Councel hauing brokē the Canons: To the which request, the Councell resisted plainlye, saiyng: It is not possible to force vs hereto, except both that which they haue done against the Canons, be disanulled: and also they become humble sup∣pliauntes to the Councell, as suche whiche haue offended. When Iohn the Lieutenant could not winne his purpose this way, by force of authority, whiche those Bishops ac∣knowledged none at all, for any matter Synodicall to be concluded, or decreed, he went about by a sleight to com∣passe them. He desired them, to geue him in writing a con∣fession of their faith: and I, saied he, will cause the other to sub∣scribe therevnto, and so to agree with you. This he did (saieth the Councel) that after he might make his vaunte, and say. I haue brought these bisshops to an attonement,* 1.221 being at vari∣aunce among them selues, vpon worldly displeasures. And the Councell espiyng this, replied againe, they woulde not geue the world occasion of reproche and shame. And as for the cō∣fession of their faithe which he required, they answered. We be not called hither as heretikes, but we are come hither to restore the faith that hath bene despised, which also we do re∣store. And as for the Emperour, he hath no nede nowe to lerne his faith he knoweth it wel enough, and he hath bene baptised in it.

Thus we see the ordering and gouerninge, whiche M. Hornes cause dependeth vpon, of this Lieutenāt and Em∣perour too, was a mere tyrānical violēce, not such as other godly Emperours accustomed to vse before him as M. Horne auoucheth. So did not Constantine in the Nicene Coūcel. Nor Theodosius this mans Grandfather in the Councell of Aquileia.* 1.222 But this was such a tyrannicall gouernment, that Cyrillus and the whole Synod writeth thereof thus. We be

all in greate vexation, being kept in with the guardes of souldi∣ars, yea hauing them by our beddes side when we slepe: specially we, saith Cyrillus. And the whole Councell beside, is much we∣ried and vexed, and many are dead. Many other also, hauing spent all, doe now sell their necessaries. This, lo, was the ho∣norable gouernement of M. Hornes supreame head.* 1.223 By force of armes to extort a cōsent. Such a gouernour would the great Turke be, or the Souldan, if he ruled againe. But suche rough paterns please verye well this rough and rude Prelate. Similes habent labra lactucas. Wheras ther∣fore he calleth this Emperour Theodosius, a verie godlie Emperour, seing he calleth him not godly in this place, but in respect of his actions hereafter to be by him rehearsed, which are very lewd and naught, as it hathe and shall yet better appeare, it is a plaine vntruth,* 1.224 what so euer he were in other thinges. And therefore either he shoulde haue forborne so to call him, at the least in this place, or shoulde haue founde some better matter for him to haue practised his Supremacie vpon.

For al Maister hornes declaration resteth in this, that he defended Iohn the Bishoppe of Antiochia, and a fewe of his confederates, the fautours of Nestorius, in this Coun∣cell condemned. Whoe made Cyrillus and the residew of the Ephesine Fathers (two hundred in number) heretiks, and called their doings hereticall, as euidentlye appeareth by the selfe same Authour and chapter, that M. Horne taketh for his helpe and ayde. But to sweete this vnsaue∣ry declaration wythall, he calleth thys Ihon a godlye man: and wandering here and there in by circumstaunces, lea∣ueth owte thys, least the godlye Reader might sone sus∣pecte thys Primacye, standynge vppon no better grounde.

Yet will M. Horne saye, that Theodosius practised this Supremacy here. First by the Earle Candidianus his De∣putie,* 1.225 who on the Emperours behalfe inhibited Cyril and the other, that they should not procede til the comming of Iohn the Patriarche of Antiochia. Then, that after the said Iohn had condemned Cyril and Memnon, and deposed thē from their Bishopriks, the Emperour confirmed Iohns sen∣tence. Thirdly that seing the dissension betwixt Cyril and Iohn to grow more and more, cōmaunded them to agree, otherwise he would depose and banish them both. Last of all, that Iohn being cited to answere before the Popes Le∣gate, would not come, but said, he looked for the Princes answere.

* 1.226But these things neither seuerally nor iointly are of any force. First, Candidianus doings, as ye see, goe no further then to the externall moderation, disposition, and order of the Councels doings. Whiche, as we haue before saide, is one point of the Emperours dealing in Councelles, as the Churches best Sonne, not as Supreme gouernour thereof. Secondarily, the Emperoure deposed not Cyrill, but the schismaticall assemble of Iohn and his cōsociates to the nū∣ber of .34. as Liberatus writeth:* 1.227 and that contrary to the minde of al the residue, whose sentence though wrongful∣ly geuen, Theodosius sinistrally affected and seduced, doth confirme. Wherein he is no principall worker, but an exe∣cutour of the sentence. Thirdly, the Emperour threatned no deposition or depriuation, but banishment only, which is no Spirituall but Ciuile punishment, and so impertinente to our matter. Therefore where you adde, he would depose thē to ye are but a Glosar.* 1.228 And as good a glosar for the Pope as your brother Molineus. For Liberatus your author, hath

no such word. Only he saieth. He threatened to sende them both to Nicomedia in banishment. Last of al, Iohn beinge such a mā, ād so vpholdē by the Emperour, what meruaile yf he woulde not appeare before the Popes Legat,* 1.229 of whō he thought he should be cōdemned? There is no felō by his good wil, that would appere at the Kings bēch, but would refuse it, yf he might be assisted therin. And yet it is an or∣dinary ād a lawful cowrt, that not withstāding: and should be, though an hundred such should refuse it.

Wel Sir: Now that ye haue spēt and empted your proufs for the vpholding of Theodosius primacy, wherin ye work lyke one that taking vppon him to guyde other in the night, woulde put out the candle or torch and conducte them by a lanterne, let vs for our syde see, yf we can fetche any better light aswel from other, as euen from your owne Author, and from the doings of your owne councell and your owne Emperour, for the bishops and the popes eccle¦siastical primacy. I say then that the head and presidēte of this councel was Celestinus the Pope: and in his steade the foresayde Ciril, and not the Emperour or his deputie. Vpō this as a certayne truthe all the ecclesiastical writers aswel Latins as Greke, vniformely agree, yea the whole councel yt self of Ephesus agniseth this Coelestine as theire presi∣dente and head, as appeareth by the nexte general councel of Chalcedo shortly folowing, and in the Ephesin coūcels letters to the Emperour Theodosius him self: and to the Emperour Valentinian. And least ye should thinke, the spi∣rituall men, and the councels encroched to muche vppon the Emperours iurisdiction, and did thē iniury, as ye, your Apologie, M. Iewel, and your other bretherne complayne, lo Themperour Marcianus, and the Emperour Iustinian

in their open proclamations do plainly professe, that Pope Coelestine by his deputy Cyril, was president of that Coū∣cel.* 1.230 I trow M. Horne this is no lanterne light shut vp in a darke dymme Horne, but good torche light, or rather the fayre bright light of the sonne it selfe.

In case al this will not serue the turne, we wil drawe somwhat nearer, euen to your owne author, your owne Emperour, yea your owne wordes to, and by them proue our intente: and then I trust ye wil be fully satisfied. Who is he then Maister Horne, that writeth: Multos in hoc mundo reges esse, & non esse vnum, sicut Papa est super Ecclesiā mundi totius. There are many Kings in the world, and no one King of the whole: as the Pope onely is the gouernor ouer the Church throughout the whole world: Surely it is your own authour Liberatus. And hereby ap∣peareth well M. Iewels great errour,* 1.231 and M. Nowelles to, affirming stoutely and assuredly, that one man can no more haue the rule of the whole Church, thē of the whole world. Liberat{us} a writer about xi^c. yers past, reporteth that assertiō, spokē of a holy bisshop to the Emperor Iustiniā, ād yet accōpted therfore neither foolish nor wicked. You be∣gāne your narratiō with the dissentiō of Cyrillus and Iohns, but your memory or your truth fayled you, whē ye lefte out the author of whō ye toke it ād the chapter. Perchaūce ye were here astonied, as the heretiks were before Theo∣dosius. For euē in this place your author sheweth, that Coe∣lestin was the presidēt of this coūcel, by his deputy Cyrill: to whō he gaue instructiōs and informatiōs by letters, how he should demeane hī self with Nestorius, and prescribeth him a certain order for his doings. And therfore Cyril him self, at what tyme he should pronounce final sentēce of de∣priuatiō

against Nestorius, saieth he was forced therto by Coelestinus letters. In the geuing of which sentēce,* 1.232 neither thēperor, nor his Lieutenant, had any thing to do, either in allowing or disallowing: ād that wil I proue vnto you euē by your own supreme head Theodosius writīg to Cyrillus, vt perturbatio quae ex cōtrouersiis istis accidit, secūdū ecclesia∣sticos canones dissoluatur, that the hurly burly which thē was for cōtrouersies of religiō, might be pacified and quieted ac¦cording to the ecclesiastical canōs. Now by the ecclesiasti¦cal canō the ending and determinatiō of matters spirituall apperteyneth to the clergy, ād not to the layty. Now also both to answere you, and to take some hādfast against you of such things, your selfe haue alleaged: wil ye know M. Horne whether the doings of the erle Cādidianus thēpe∣rors deputy, reached to the discussiō or determinatiō of any matter ecclesiastical, or no? I say, no. And for my saing to be cōfirmed I appeale to your own supreame head Theodo∣sius, and plead for my self, the very cōmissiō, that he gaue to Cādidianus. Deputatus est Cādidianus magnificus Comes trā∣sire vs{que} ad sanctissimā synodū vestrā, ac in nullo quidē quae fa∣cienda sunt de pijs dogmatibus quaestiones communicare. Illici∣tum nam{que} est, eū qui non sit ex ordine sanctissimorum episco∣porum ecclesiasticis immiscere tractatibus. I haue sent, saith themperour Theodosius, the noble erle Candidinianus, as my deputye vnto your holye Synode, geuinge him in charge, not to medle in anye poynte towchinge questions to be moued abowte godlye doctryne and Religion. For yt is vnlawfull for him, whiche is not of the order of ho∣lye Bisshoppes, to entermedle with Ecclesiasticall mat∣ters. But yet ye saye, Iohn and his fellowes woulde not appeare before the Popes Legates: A true man

ye are in this point. It was so in dede, wherein his doinges were as good as yours and your felowes Protestante bis∣shops,* 1.233 which being and that with a large saufe conducte, called to the late Councel of Trente, durst not, ye knewe your cause so good, shewe your face in such an ordinarie and learned consistory. Ye knew ye were no more able, to shewe good cause why ye haue deposed the Catholike Bisshoppes, then coulde your Iohn, why he deposed Cy∣rillus and Memnon. And therefore he being called to geue a reckoning of those his doings before Pope Celestins Le∣gates, who were then president themselues (for Cyrill and Memnon then both put vp their complaintes to the Popes Legats, thē newly come from Rome to Cōstātinople) and before the whole Coūcel of Bisshops, durste not appeare.

But loe now out of your own place ād chapter, an other opē proufe against you, for the Popes, ād the ecclesiastical primacy. For not withstāding all that euer your Emperour and supreme head did, and for al his allowing of Iohns wyc∣ked proceding: the Popes Legats and the Councell with a more Supreme Authority resumed the matter into their hāds: to whō also Cyrill and Memnon bisshops of Ephesus vniustly deposed, offred their billes of cōplainte: wherevpō Iohn was cited to appere. who playd the night owlespart, not able to abyde the cleare light of the Popes authority, ād of so honorable a Councel. And so haue ye cōcerning this Ephesine Councel spoken altogether, as we saye, ad Ephe∣sios, and very poore ayde are ye like to take at this Coun∣cels hands. Nay, ye are quyt ouerborē ād ouertilted there∣with. As it shall yet more at large appere to him that will vouchesafe to reade, that I haue writen of this matter a∣gainst M. Iewel,* 1.234 in my Returne of vntruthes.

M. Horne. The 45. Diuision. Pag. 30. a.

Eutyches stirred vp much trouble in these daies: vvherefore he vvas cited to appeare before Flauianus Bisshop of Constantinople, and other Bisshops assembled in a Synode, to ansvveare vnto his heresies: vvho vvoulde * 1.235 not appeare but fledde vnto the Emperour Theodosius, and declareth vnto him his griefe. The Emperour sendeth vnto the Synod vvith Eutiches, one of his chiefe officers Florentius, vvith this mandate: Bicause wee study carefully for the peace of Goddes Churche, and for the Catho¦like Faith, and wil by Goddes grace haue the righte Faithe kepte, whiche was sette foorth by the Nicene Councell, and confirmed by the Fathers at Ephesus, when Nestorius was cō∣demned: wee wil therefore there bee no offence committed aboute the aforenamed Catholique Faithe, and bicause wee knowe the honourable Florentius, to be a faithfull and an ap∣prooued man in the righte faith, wee wil that he shalbe pre∣sent in your Synode, bicause the conference is of the Faithe. He vvas there asistaunt vnto the Fathers and (.132.)* 1.236 examined Eutyches openly in the Synode, (.133.)* 1.237 diuerse times of his faithe, and finally saide vnto him: He that (saithe Florentius) doth not confesse in Christ twoo natures, doth not beleeue aright: and (.134.)* 1.238 so vvas Eutyches ex∣communicate, deposed, and condemned. Eutyches rested not here, but ob∣teined that the Emperour did commaunde a nevv Synode to be had at Con∣stantinople, vvherein to examine the actes of the former, vvhether that all thinges touching the proceding against Eutyches, vvere don orderly and rightly, or no. He appointeth besides Florentius, diuerse (.135.)* 1.239 other of his nobles to be in this councel, to see the doings thereof. But vvhen Eutyches coulde not vvin his purpose in neither of these Synodes, he procureth by friēd∣ship of the Empresse Eudoxia and others, that the Emperour should call a Synode againe at Ephesus: to the vvhich Synode the Emperour prescribeth a fourme of proceding. This Synode vvas a vvicked conuenticle, vvherein the truth vvas defaced and Heresie approued, the Emperour being seduced by Chrysaphius, one of the priuy chamber, and in most fauour vvithe him.

The .10. Chapter, of Eutyches the Archeretike.

Stapleton.

AS Eutyches that false monke did, so do ye flie frō your ordinarie Iudges to suche as be no Iudges in the mat∣ter. Neither the presence of Florētius, or any other the Emperours deputy in the councel, maketh the Empe∣ror, as I haue sayd ād shewed before, a supreame head. And in as much as the Emperor sayth, that because the cōferēce is of sayth, he woulde his deputy to be present: that is graunted (whē matters of faith are debated) not only to Emperours, * 1.240 but to al Christē mē. But hereof yt may be inferred that in Coūcels assembled for disciplin ecclesiasticall, and not for faith, thēperor and his deputy haue nothīg to do: which in∣frīgeth the greatest part of your supremacy. And which is plain both by the rules, and by the practise of the Church expressed in the Coūcels of Chalcedon, of Cabylon, and of Milleuitum. Now as we graunt the Emperours deputye may be present in the Councell, where matters of faith are in debate: so how he is present, and to what ende, and that he hath no authoritye to determyne and decide the controuersies, we haue alredy proued by Theodosius him selfe. To stoppe belyke this gappe, ye imagin Florentius to play the Iudges parte, as to examyne Eutyches openly in the Synod of his faith, and how he belieued. Examination Flo∣rentius vsed none, but as any lay man beside might haue don, he demaūded what he beleued: which demaunding is not to determin, what and how he ought to belieue. Again where you adde, diuerse tymes of his faith, this is an other vntruth. For Florentius in al that Synode neuer asked him but one question (which you here alleage) and that after the Synode hadde nowe condemned him. But I suppose

ye would fasten the Iudges part vpon him, because he sayd to Eutyches, he that doth not confesse in Christe two natures, doth not belieue a right. This might anie other mā haue sayd to, and this is but a symple sentence. And as simple as yt is, ye thought not very simply, but dubly and craftely, yea al∣together falsly, minding to beare the ignorant reader in hād as thoughe this had bene the final sentence. And therfore ye say, and so was Eutyches excommunicated, deposed, and condemned. But by whom, I pray you, Maister Horne? By Florentius, or Flauianus in the Councell? And when and howe, I praye youe? Did not the Councell before these woordes of Florentius, demaunde of Eutyches his faithe?* 1.241 Yea, did not they tell him? Thou must confesse this, and curse all doctrine contrary to this faith? Nowe when Eu∣tyches would not, and said, as ye say in many thinges, he would not, because the holy scripture hadde no suche matter, then did the Councel curse him: And after this curse Flo∣rentius spake the woordes by you rehersed. Afterwarde was he cursed again, and depriued of his priestly honour, not by Florenrius, but by his owne bisshop Flauianus, as it is conteined in the chapter by you quoted. Yea that more is, a playn place withal of the Popes primacy to. For both Flauianus sent this his Sētēce to Rome, and Eutyches thus cōdemned, cōplayned by his letters vpon Flauianus, and ap∣pealed, to Pope Leo. But Eutyches rested not here:* 1.242 (saieth M. Horne) In dede in Eutyches we haue a paterne of you and your felowes, that wil be ruled by no lawe or order of the Church. This Eutyches being first three seueral tymes cyted by his owne bisshop and Patriarche Flauianus, would not appeare before him, but by the meanes of one Chry∣saphius his Godde childe, a buskyn gentleman aboute

the Emperours preuy chamber, brought the matter to the Prince. Then a prouincial Synode being called by the Em∣perour, and Eutyches condemned, he appealed from the Emperour to Pope Leo. Being by him also condemned, he woulde not yet yelde. No in the generall Councel of Chalcedon being thrise summoned by the whole Coun∣cell of 630. Bisshoppes, his pride and obstinacy was suche, that he woulde not appeare, nor being there with ful cō∣sent condemned, would yet yelde thereunto. And al be∣cause the .ij. natures of Christ in one person (which he de∣nied) was not expressely found in the Scriptures. In all these (except his only appealing to Rome) he shewed him selfe as right an heretike, as any that nowe liueth. But this is a wōderful foly, or rather madnes in you to procede on, and to alleage farder matter of Theodosius doinges for calling other Councels in the mayntenance of Entyches at Constantinople and Ephesus,* 1.243 and by and by to declare, that the said synode of Ephesus, was a wicked conuēticle, as it was in dede, and as Leo calleth it, Non iudicium, sed la∣trocinium. No iudgement, but a tyrannical violence, and al thinges there done against Flauianus, afterwarde reuersed by Pope Leo: a most certain argument of his supremacye. And yet ye cal your Emperour, a godly Emperour, neither shewing of his repentaunce, nor of any his good doinges. Thus ye see how pitefully euery way ye are caste in your own turne.

M. Horne. 46. Diuision. Pag. 30. b.

Leo the first, Bisshop of Rome a learned and a godly bisshop, although not vvithout al, faultes, maketh hum••le supplicatiō vn••o Theodosius the Emperour, and vnto Pulcheria: that there might be a general Coūcel called in Italy, to abolishe the wicked errour in Faith,

confirmed by the violence of Dioscorus. The selfe same Bis∣shop of Rome with many bisshops kneeling on their knees, did most humbly beseeche in like sort Valentinianus the em∣perour, that he woulde vouchesaulfe to entreate and exhorte Theodosius the Emperour to cal an other Synode,* 1.244 to reuoke those euil actes and iudgementes, which Dioscorus had cau∣sed to be don in the condemnation of Flauianus Bisshop of Constantinople and others. In vvhich examples it is manifest, that the bisshops of Rome did (.136.)* 1.245 acknovvledge the supreme gouerment, di∣rection and authority in calling of Councels, vvhich is (.137.)* 1.246 one of the greatest amongest the ecclesiastical causes or matters, to be in the Empe∣rours, and Princes, and not in them selues.

The .11. Chapter. Of Pope Leo the great, and first of that name.

Stapleton.

IT is well and clerkly noted of you M. Horne, that Leo, being a godly and a learned bisshop was not yet without all faults It was wel spied of yow, least men should think he was borne without originall synne (which I dowbt whe∣ther yowe wil graunt to Christes mother) or take him for Christ him self. For who, I beseache yowe, is without all faultes?

But what a holy, vertuous and godly man this Leo was, I let passe to speake (though very much might be said ther∣in) bicause the good or euil life of a Pope or any other man is not material to the doctrin which he teacheth, or to the matter we haue now in hand. But verely for his right faith, true doctrine, and found belefe (for the which you seme to taxe him) I wil with ij. shorte saynges onely of ij. generall

Coūcels shortly note to the Reader, both what an absolute doctour this Leo was, and what a malapert comptroller you are. The Chalcedō Councell of 630. bishops do expres∣sely and plainely professe their Iudgement of this blessed father Leo (in their solemne subscription) in these wordes. Nos summè orthodoxum esse sanctissimum patrem nostrum Archiepiscopum Leonem perfectissimè nouimus.* 1.247 We most perfitly know, that our most holy father Leo the Archebi∣shop, is of right iudgement in religiō, in the highest degree. Loe M. Horne those fathers so many and so lerned with one consent do saye: Not that they thinke or beleue, but that they knowe: and that not superficially or slenderly, but perfectissimè most perfytly, most exactly, most assured∣ly: And what knowe they so surely? Forsothe that their most holy father Leo is Orthodoxus, a right beleuer, a true Catholike, a sounde teacher of Gods people. And not onely so, after a common or meane sort, but Summè Ortho∣doxum: Catholike and right beleuing in the highest degree: without any blotte or blemish in that respecte. After suche a Sentence, so protested and pronounced, of suche, so many, so lerned, and so auncient fathers aboue vnleuen hundred yeres paste, in suche and so solemne an assem∣bly for the absolute and vndoubted commendation of that excellent prelat, whence crepe you, with your lewde sur∣mise, or with what face dare you deface him? With the like constāt and absolute cōmendatiō (without any surmi∣sed exceptiō at al) in an other general Coūcel,* 1.248 the next af∣ter this, he is called by the cōmon voyce of the East Bis∣shops, Illuminator & Columna Ecclesiae. A geuer of light, and a piller of the Churche. You come to late, M. Horne, to blotte or to blemish the Reuerēt memory of so blessed, so

lerned and so much commended a father. His light so shy∣neth that no horne can dymme it. His doctrine is so strōge, that no surmise can weaken it. The more you kicke at this piller, the more you breake your shinne. The more you deface him, the greater is your owne shame.

Therefore as your glosing here was causelesse, so sure∣ly your meaning is gracelesie. Verely suche as if ye had expressed it, woulde forthwith haue disgraced and quyte ouerthrowen your false conclusion immediatly folowing, freighted allmost with as many lies as lynes. For tou∣ching his suyte to the Emperour to haue a Councell cal∣led, you must vnderstande M. Horne, that the bare cal∣ling of Councells suche as Emperours haue vsed, is not one of the greateste amonge Ecclesiasticall causes, nor, to speake properlye, any matter Ecclesiasticall at all, but a prouision by the waie of exhortation for the bishops to meete in some conuenyent place without breache of the ciuill order, which forbiddeth Illicita collegia: that is,* 1.249 vn∣lawful assemblies, as the same shoulde for such be accōpted if thēperor had not allowed them: And not only thēperor, but any other prince being lorde of the territory or soyle, where the bishops woulde assemble. In dede the discussion and determination of matters of faith in Councelles may wel be said to belong to the great ād weighty causes of the Church, but this belōgeth not to lay princes: and this not withstādīg, Leo is so far of frō acknowledging this supreme gouernmēt and authority in calling of councels, that yf I be not deceiued, ye your self do know ād belieue the cōtrary, and therefore durst not speak what ye thought, but vnder such dark and mystical talke. For I pray you, M. Horne, what is the fault ye find in Leo, worthy to be thus touched

by yow onlesse yt be, that he moste playnely and seriously auowcheth this supreame authoritie to reste in the see of Rome? And then fare wel your goodlie conclusion. What other secrete faults, by your so quick prying egles eye, ye haue in him espied, I wot not. But your brethern of the best and learned sorte, fynde, as farre as I can fynde, none other fault then this that I haue sayde: wich is no fault at al. And therfore in your shrewde and vnhappie meaning, thowgh not in your expresse pēning, yt is a verye vntruthe. Yet yf ye wel pretend ignorāce, and make men belieue ye know no such thing in Leo, but that yowre cōclusion is true, and taketh place as wel in him as other bisshops, then wil I load and presse you,* 1.250 with such good and euidēte proufs, fetched no farder then from Leo him self, that ye shall be fayne, yf ye haue any grace to acknowledge the truthe. For whe∣ther ye regarde his doings or his sayings, both are in this pointe moste notable.

S. Peters primacy he doth euery where confesse. As ap∣pereth in many of his sermons, and in his other workes. For Leo saieth: Quoniam & inter Apostolos, in similitudine ho∣noris fuit quaedam discretio potestatis: & quum omnium par es∣set electio, vni tamē datū est, vt caeteris praeemineret. Where∣as all the Apostles were of lyke honour (he meaneth in Apostleship and priesthood) yet was there difference of power amōgs them, and where as al were of lyke elected, yet was yt geuen to one to be peerlesse aboue the other. Wherein he meaneth Saint Peter. Leo saieth, that where other Bisshops haue their seueral and appointed care, the

care of the vniuersal Church cometh to the only see of S. Peter. Leo saith, that euen by Gods own ordinance, he taketh care, for the whole Churche. And Leo saieth, Vt ab ipso quasi quodam capite, dona sua velut in omne corpus diffunderet, vt expertemse ministerij intelligeret esse diuini, qui ausus fuisset a Petri soliditate recedere: hunc enim in consortium indiuiduae vnitatis assumptum, id quod ipse erat, voluit nominari,* 1.251 dicen∣do. Tu es Petrus & super hanc Petram &c. that from S. Peter the Apostle as from the head God powreth al his gifts into the body, and that God toke him into the felowship of the indiuisible vnity. The meaning whereof Leo him self ex∣poundeth, saying, that he shall not be partaker of Gods miste∣rie that departeth from Peters sowndenes: and for that Christe who is called in scriptures the rock, gaue the same name to Pe∣ter. And here yt shall not be much out of the way to note, that M. Iewel recyting this place, doth not only dissimble that this is writen of the godlie and learned man Leo: but also fathereth yt vpon Pope Bonifacius, who writeth it to, but as ye see, not originally. And most lyingly for vnita∣tis putteth in trinitatis: as though Leo ād Bonifacius should make S. Peter one of the three parsons of the blessed Tri∣nitie. Being in this poynt, the popes glosar, as good as Mo¦lineus, or M. Horne him selfe. Whiche Molineus in this place gloseth apase, but not for the pope, but as much as he can againste him. And yet for this matter much better then M. Iewel, reading aswell here as otherwhere in the canon lawe: vnitatis, & non trinitatis. This nowe by the way, to shewe yow, that there be more popes glosars, then Moli∣neus, and withal, one of M. Iewels prety knackes, worthy to be added for an after reckonīg to such as M. D. Hardīg, D. Sanders, and I haue most rightfully charged him with.

Let vs now returne to Leo, and see whether as in woordes he did amplifie this supreame authori∣ty: so in his doinges he practised it, or no. Who is he then,* 1.252 that reuerseth the vnlawfull doinges of Bisshoppe Hilarius at Fraunce? Leo. Who is he, that calleth to a generall Councell the Bisshoppes of Tarracone, Lusitania, Fraunce and Car••hage? Leo. Who is it that appointeth his deputye Poten∣tius to heare and refourme matters Ecclesiasticall in Aphrike? Leo. Who is he that doth appointe Anastasius the Bisshoppe of Thessalonica, to be his deputye and vicegerente for matters Ecclesiasticall in those quarters? Leo. Who is he that resto∣red to his bisshoprike the learned Theodoretus bis∣shoppe of Cyrus dwellinge farre of in the easte, vniustlye deposed of Maximus his owne Patri∣arche, and of Dioscorus? Leo. Who is he that sendeth his deputy Iulian to the Emperour Mar∣cian to remayne in his cowrte, and to supplye his office, in such thinges as shoulde be done, a∣gainst heretikes in those quarters? Leo. Who is he that did annichilate ād reuerse by the authority of S. Peter the Apostle, the doings of a nōber of Bis∣shoppes at Constantinople, before the Bis••hoppe of Alexandria and other patriarches contrarye to the canons of Nice? Leo. Who is he that sendeth his Legates to be presidentes in the great Coun∣cel

at Chalcedo? Leo. Which him selfe signifieth in his let¦ters aswel to the whole Coūcell as to thēperour Marcian.* 1.253 Who is he that confirmed the Decrees of the Councel of Chalcedo, being therto required, as wel by the whole Coū¦cel, as by thēperour Marciā? Leo. Who is he that cōfirmed Anatholius and Proterius the ij. chiefe Patriarches in the Easte, one of Constantinople the other of Alexādria? Leo. And who is he that in summoning the Councel of Chal∣cedon, yelded not otherwise to the Emperours appoynt∣ment for the place, but with an expresse exception, say∣ing? The honour and right of the See of S. Peter the most bles∣sed Apostle, reserued▪ Leo. Wherein he expressely sig∣nified, that the Summoning of the Councell of right ap∣pertayned to his Apostolike See. What saye yowe to all this, Maister Horne? Howe well dothe, Pope Leo, ac∣knowledge your supremacy? For shame leaue of ons these lyinge conclusions. Hard yt will be I trowe, yt seameth to be so naturall an humour in men of your religion. But yet nothing is hard to the willing, and to him that will hartely seke for grace at Gods hande. The which I praye him of his mercy sende yowe: And learne I praye you to fynde faulte with your self, as ye haue greate cause, rather then with this good vertuouse bishop,* 1.254 faultlesse I dare saye for suche matters, as ye take for greate faultes in him. But to ende this matter, I must commende yowe for one thinge, for ye haue scaped one scoringe that your fellowe M. Ie∣well did not scape: for writing that Leo did kneele with other bishops, which the wordes of his authour Liberatus by you here truelie rehersed, do not importe.

M. Horne. The .47. Diuision. Pag. 3••. a.

* 1.255Marcianus, a godly Emperour, and very studious about the Christian Religion, succeded Theodosius, vvho besides that of him selfe, he vvas much careful to suppresse al heresies, and to refourme the Churches, restoring Religion to purity vvithout error, vvas also hastened hereunto by the earnest sute of Leo bisshop of Rome: vvho in diuerse and sondry epistles, declaring vn∣to him in moste humble vvise, the miserable state of the Church, doth beseche him, that he vvould vouchsaulfe to cal a general councel. Many other bis∣shops make the same sui••e vnto the Emperour, and to the same ende complai¦ning vnto him,* 1.256 of the miserable destructiō, and horrible disorders, in Church causes. An example and paterne of their supplications, vvherby (138.)* 1.257 may ap¦peare, that they acknovvledged the Emperour to be their Supreme gouer∣nour, also in Ecclesiastical causes, or matters, is sette foorth in the Chalcedon councel, in the supplicatiō of Eusebius, the bishop of Dorelaum; vnto the Emperour: vvho maketh humble supplication as he sayth, for him selfe, and for the true or right faith. we flie vnto your godlines (saith this bishop vnto the Emperour) bicause both we and the Christian faith, haue suffered much wrong against al reason: humbly cra¦uing iustice, and for that Dioscorus hath doon many, and that no smal offences, both against the faith of Christ and vs: pro∣strate, we beseche your clemency, that you wil cōmaund him to answere to the matters, we shal obiecte against him: (.139.)* 1.258 wherein we will proue him to be out of the catholike faith, defending heresies replete with impietie. VVherefore we beseche you to directe your holy and honourable commaun∣dement, to the holy and vniuersal councel of the moste reli∣gious Bishoppes, to examen the cause betwixt vs, and Dios∣corus, and to make relation of al thinges, that are doon, to be (.140.)* 1.259 iudged as shal seeme good to your clemency. The Em∣perour protesting that they oughte to preserue the furtheraunce of the right fayth and Christian Religion, before al other affaires of the commō vvealth: sendeth their letters of summons to all bishoppes, commaundinge them to repaire to Nice, a citie in Bithinya, there to consulte and conclude, an vni∣tie and concorde, in religion, and matters perteining thereunto, that here∣after all altercation and doubtfulnesse be taken cleane avvay, and an hole∣some

trueth in Religion established, addinge (.141.)* 1.260 threates, and punishe∣ment to them that vvould refuse to come at the time appointed. VVhā thas∣sembly vvas made at Nice of all the bishops, and that the Emperours could not come thither, to be present in the Synode personally, vvhich they had pro∣mised and did much coueite, they vvrite vnto the vvhole Synode, vvilling thē to remoue from Nice vnto Chalcedon vvithout delay: vvhere they assembled at the Emperours (.142.)* 1.261 commaundement, to the number of .630. bi∣shoppes.

The, 12. Chapter. Of the Emperour Martian, and of his calling the Councel of Chalcedon.

Stapleton.

M. Horne is nowe harping againe vpon his old string of calling of Councelles: and would establish Mar∣cianus ecclesiasticall primacy thereby. But eyther his eies, his lucke, or his mater was not good, to happe vpō no better place then he doth, which doth beare him quyte ouer, and setteth forth pope Leo his primacye sending his ambassadours and vicegerents to Cōstantinople to reforme heresies, and to pardon and recōcyle such heretical bishops as were poenitente:* 1.262 vnto whome he adioyneth as his dele∣gate, euen the Bishoppe and Patriarche of Constantino∣ple. And declareth this his doings in his letters as wel to the Emperour him selfe: as to Anatolius the Patriarche. Nowe, what yf pope Leo requireth a councell at the Em∣perours hands? what doth this blemish his authority, more thē yf the Pope now shuld require the Emperor, the french and Spanishe kings, and other princes, as he did of late, to sende their bisshops to the councel? Verely that the Empe∣rour so should doe, it was of all times moste necessarie in Marcian his tyme: the .3. patriarches of Alexandra, Antio∣chia, and Hierusalem, with a great number of Bishops in the

East, taking then the Archeheretike Eutyches part, against the good and godly Catholike byshop Flauianus, whome Dioscorus with his factiō murdered. Was it not then high time to seke al ayde and helpe,* 1.263 both spiritual and temporal? Or is it any diminution to the spirituall power, when the temporall power doth helpe and assist it? Or thinke yow, would this perniciouse pestilent fellow Dioscorus, and his faction any thing haue regarded Pope Leo his ecclesiasti∣cal authority, which before had so notoriously transgressed both Gods lawes and mans lawes, onlesse the good Empe∣rour had ioyned his assistaunce vnto it? And this maye be answered for the calling of many other generall Councels by the Emperours: especially of the firste seuen hundred yeares after Christ, when the Patriarches them selues were Archeheretikes, and the matters not like easily to be re∣dressed by the Churche authoritie onely. Yet neyther did any Catholique Prince call, or could call a Councell with∣out or against the Popes wil and consent. If ye thinke not so, as in dede ye doe not, then thinke you farre a wrong: And the godly and learned Bisshop Leo, as you call him, is able, if you be capable and willing toward any reformati∣on, sone to refourme your wrong iudgement. Who decla∣reth expresselye, that euen the Councell of Chalcedo was summoned, by the commaundement of the Emperours, with the consent of the See Apostolique. Surely it was a rule and a Canon in the Church, aboue .12. hūdred yeares now past, that no Councell could be kept (as Socrates witnesseth) with∣out the authoritie of the Bisshop of Rome: And that by a spe∣ciall prerogatiue and priuilege of that See. This preroga∣tiue Leo also doth signify, speaking of this Emperour Mar∣cian, who called the Chalcedon Councel, but yet, saith he,

without any hinderance or preiudice of S. Peters right and ho∣nour, that is by and with his consent, being S. Peters succes∣sour, in the Apostolique See of Rome.

I meruail much, that ye frame this supremacie of Marci∣an by the supplication of the Bishop Eusebius, desiring the Emperour to procure by his letters that he coūcel would heare his cause against Dioscorus, which serueth rather for the Councels primacy. The remouing also of the Councel frō Nicaea to Chalcedo, doth serue to as litle purpose.* 1.264 For the cause of the trāsposing was, for that Leo by his ambas∣sadours had signified, that the Bishops would not assemble, onlesse th'Emperour would be there personally, for feare of seditiō and tumult of Eutyches disciples. It was therfore translated to Chalcedo, being nigh to Constantinople, that the Emperour might be there the more cōmodiously. And so that which was done by the good Emperor to assure ād honour th'Eclesiastical authority, ye turne it to the hinde∣rance and derogation of it. But in the supplicatiō of Eu∣sebius which you haue put so at large in your booke, it is a world to see how vntruly you haue dealt, partly with nip∣ping of sentences in the midst, partly with false translation. First you leaue out at the very begīning of the Bishops sup∣plication, wherin he shortly declareth the whole effect of his request, saiyng:* 1.265 The entēt and purpose of your clemency is to prouide for all your subiects, and to helpe all that are iniuriously oppressed, but especially such as beare the office of Priesthod. By this beginning it appereth, the Bishop requested onely the Emperours external and ciuill power for redresse and help against iniuries. And because this should not so appere, you thought good to leaue it quite out. Againe in the pro∣cesse, where the sayed Bisshoppe saieth: Prostrate we

beseech your clemencie that ye will commaund Dioscorus to answere to the matters we shall obiect against him. It folo∣loweth which you leaue out, the euidences of his doinges a∣gainst vs being read in this Councell, by which words the bi∣shop required the Councel to be his Iudge, not the Empe∣ror: and least that shuld appere you leaue it out: At the end where the latine hath, perferre ad scientiam vestrae pietatis omnia quae geruntur, you turne it: to make relation of all thin-that are don, to be iudged: where you haue put in these words (to be iudged) of your own liyng liberality, more then your latine hath: and al to persuade, that the bishoppe requested here the Emperoure to be the Iudge betweene Dioscorus and him. Which (if ye had put in the whole wordes of your Author) would haue easely appeared nothing so, but ra∣ther the contrarye: as by the places by you omitted, and nowe by me expressed, the circumspect Reader may sone perceiue. Thus like as your doctrine, so is your manner of writing, false, vnperfect, and vntrue.

Againe in all this tale, Maister Horne, though you tell vs at large howe the Emperoures Marcian and Valenti∣nian sente their letters of Summons to all Bisshoppes com∣maunding them,* 1.266 &c. Yea, adding threattes and punish∣mentes to those that refused to come at appointmente, Yet you tell vs nothing that the Emperoure firste wrote vnto Pope Leo, and obteined his consente and Authoritye. And then that in his letters of Summones to al Bishops, certified them expressely of the Popes pleasure, and last of all that the Popes Legates required the Emperours to be presente personallye at the Councell, or els they woulde not come there them selues. All this yow lette passe. In deede it maketh not for yow. But it sheweth against yow and

for vs, very well and plainely, that the supreme summon and citing of the bishops to that general Councel,* 1.267 yea and the Emperours owne presence there, proceded directlye and principally from the Pope and his Legats. It declareth well the Popes supremacy in that affaire, as we shal in ma∣ny other moe pointes decypher vnto yow anon more at large. Neyther doth the Emperour vse in his letters of Sū∣mon, the wordes of commaundemente, but saith: Venire dignemini. Vouchesafe ye to come. And againe. Adhorta∣mur. we exhort you to come. This was the practise of Em∣perours (as I haue noted before out of Cusanus) by the way of exhortation to call Councels: not by forceable cōman∣dement, by threates and punishmēt, as you vntruely report.

M. Horne. The .48. Diuision. pag. 31. b.

The Emperour assigneth Iudges and (143.)* 1.268 rulers in the Sinode about .24. of the chiefest of his Nobles and Senatours. After al the Bishoppes and the Iudges vvere assembled in the councell house, vvhiche vvas in S. Euphemies Church: the Emperour Martianus, vvith Pulcheria, entreth in amongst them, and maketh an Oration vnto the vvhole Councel, to this effecte. First he declareth, vvhat zeale and care he hath for the maintenance and furthe∣rance of true Religiō: Then he shevveth, that partely the vanitie, partely the auarice of the teachers, had caused the * discorde and errour in Religion: He addeth the cause vvherefore he chardged them vvith this trauaile: And last of all he (.144.)* 1.269 prescribeth a fourme, after vvhich they must determine the matters in controuersy. This done, the Iudges sate doune in their places, and the Bisshoppes arovve, some on the right hand, and others on the left hande. And vvhan that Dioscorus vvas accused, and the Iudges vvilled him to vse his lavvfull defence, there began to be amōgst the Bisshops vvhote scholes, vvanting some modesty, vvherefore the Iudges at the first stayed them vvith milde vvordes. VVilling them to auoide confusion: but being ear∣nest, they ouershot the modesty of so graue men: vvherefore the honourable

Iudges and Senate of the Laity, appointed by the Emperour, did reproue them saying: These popular acclamations, neither becommeth Bis∣shoppes, neither yet helpe the parties: be ye quiet therefore, and suffer all thinges to be rehersed and heard in order with quietnes. VVhen the Iudges and Senate, had duely examined the causes, they gaue (.145.)* 1.270 sentence to depose Dioscorus and others: So that this their iudgement semed good to the Em∣perour, to whom they referred the whole matter.

The .13. Chapter. Of the Chalcedon Councell, and how the Emperour with his deputies dealed therin.

Stapleton.

WE are now in order come to the Coūcel of Chal∣cedo, the actes whereof being very long and te∣dious, the leaues in the great volume rising to the number of one hundred and more, M. Horne hath here and there pried out good matter as he thinketh, to depresse the Popes primacie withal. Wherein he so handleth him∣selfe, that he semeth to me for many causes neuer to haue read the acts, but to haue taken things as they came to his handes, ministred by his friends, or by his Latine Maisters. Ones,* 1.271 this is sure, that for some of his allegations, a man may pore in the booke, til his eies dasel againe, and his head ake, ere he shal find them, and in such prolixitie of the mat∣ter, when he hath found them, and well weighed them: a man would thinke,* 1.272 that M. Horne had either lost his wits, or els were him selfe a sleape, when he wrote those argu∣ments: or els which is worst of al, that he was past al shame and grace. For as ye saw, good Readers, the Ephesine so shall ye now see the Councell of Chalcedo, by no cleare candle or torche, but all in a darke horne. Wherein he playeth like a false wilie marchaunte, that will not shewe

his wares, but in a darke shoppe. But by Gods helpe I shall bring his naughty marchādise into the bright shining light, that al men may openly at the eye see al the leudnes of it.

And to begyn, with the first action of the said Councel, and to followe M. Hornes steppes with a litle tracing, ther sterteth vp at the first (I will speake with the least) a brace of lyes, besyde other vaine and impertinent talke.* 1.273 Of hys Iudges, whereby he woulde haue the Reader to thinke, that these noble men were Iudges in the decision and de∣termination of matters ecclesiastical, he commeth altoge∣ther to short, as ye shal anon vnderstande. And therefore this shall be the first lye. The second lye is that he saieth. The Emperour prescribed a forme, after which they muste determine the matters in controuersie. For in al the Actes of that Councell, there appeareth no such fourme or pre∣scription made. It is vsual with M. Horne, in euery Coun∣cel to report such a prescription. But as he hath often saied it, so hath he not once proued it, or shewed it by any one Authority, but his owne, which is a singular authoritye,* 1.274 to lye as lewedly (allmost) as M. Iewell. Yet to bleare the Readers eye, and to seame handsomly to furnish his mat∣ter by some president and example, he layeth forth for his proufe, that these Iudges gaue sentence to depose Dios∣corus the Patriarche of Alexandria, and others. This is all∣together false.

For firste they were no competent and ordinary Iudges being mere laye men,* 1.275 especially in causes ecclesiastical to depose a Bishoppe. Secondlye, puttyng the case, they had bene lawefull and ordinarye Iudges, yet was yt no finall and iudiciall sentence. For a final sentēce must decide and determine the matter, by an absolut cōdemnatiō or absolu∣tion:

which was not done here, this pretensed sentence being as your selfe write, cōditional: So that this their iudg∣ment semed good to the Emperour, to whom they referred the whole matter. And here by the waye falleth out an other vntruth:* 1.276 for the Nobles them selues doe not cal this saying a Iudgemēt, but say, yt semeth vnto vs iust. Which words by lawe importe no final iudgemēt. Fourthly and laste, this was no iudgemente, neither was Dioscorus deposed here in this action (for in the beginning of the next action, the Iudges confesse, that sentence was not yet geuen vppon Dioscorus.) but in the thirde action: and that not by theis Iudges, as ye cal them, but by Pope Leo his deputies, and the residew of the Bishoppes without any referring of the matter to th'Emperor as the Iudges doe here.

* 1.277The rest ye talk of in this place is of no weight: and yf it weyeth anie thing, yt weieth against you, as Marcians ora∣tion, whych tendeth to this, that in new questions and dis∣sensions of religion, we must haue a speciall regard to the do∣ctrine, teaching and writing of the former fathers and coūcels: which rule and forme of Iudgemēt prescribed by him you quit left out, as a rule in dede, importing a plaine destructiō of your new gospel.* 1.278 Now if the making of an oration by a lay man imploieth any authority, voice, or iuriseictiō in the Coūcell, then were many lay men (the ambassadours for their Princes, that made orations there, yea and found ma∣ny faultes to in the Church, and desired the reformation of them) members and Iudges of the late Councel of Trent, which is notoriously false: and so is that also that ye write of the noble men at Chalcedo. And whereas they founde faulte wyth the populare acclamations of the Bishoppes, which of a great zele to the catholik faith cried out against

Dioscorus and other that deposed the godly Bishop Flaui∣anus, and that they would not receiue Theodoretus, nor heare such matters as he had to propose, because he for the time, helde against Cyrillus and other Catholikes: and that these noble men endeuoured to set an order and quietnes among them, doth plainly shew,* 1.279 wherein these noble mens office did rest: as nothing touching the definition of anye matter spiritual, but to prouide that al things might be don with order, indifferency and quietnes. For if a man consi∣der, what disorder, tumulte, crueltie, yea and murder too, fell in the second Ephesin Councell, whiche customably is rather called a Conuenticle, and a cōspiracy, for the main∣tenaunce whereof, ye make Theodosius a very godly Em∣perour, and how that Dioscorus and his cōfederats, would not suffer the Catholique Bishops Notaries, as the manner was, to write the actes there done: but thrusted them out, and put in Notaries of his owne at his pleasure, howe he came to the other notaries and brake their wrytinges and fingers to:* 1.280 howe that he forced the bishops to subscribe to a blanke: that is, in cleane paper, wherein nothyng was writen: howe that, Dioscorus would not suffer the epistle of Leo the Pope sent to the Councel to be read: and final∣ly, howe that he slewe the blessed Bishop Flauianus: he that, I say, cōsidereth and wel weigheth the premisses, and that a great numbre of those schismatical bishops were also with Dioscorus at Chalcedo, shal sone perceue, what nede there was of these noble mens assistance, & that they might wel haue to doe there, thoughe not in ruling and iudging any spiritual matter, yet in the indifferent ruling and dire∣ction of the Catholike Bishopes external doings, and to see that al things might procede with quietnesse and without

parcialitie. Which answere ones made, will serue also for many other General Councels. But what a wicked Cham are you, M. Horne, that reueale to the common people in your vulgare bookes, the faults and disorders of your most holy and reuerent Fathers, the Fathers of so famous, and so learned a Councell? Verely Constantine the Greate, that noble Emperour,* 1.281 would cast his Imperiall garment (he said) to hyde a Bisshops faulte, if by chaunce he should see any. And becommeth it your vocation, bearing the roume of a Bis∣shop your self, to tel the people of the Bisshops whot scholes, of their want of modestie, and of ouershoting them selues? You a Bishop of Gods Church? Nay your sprit sheweth it selfe more bucherly then Bishoply, and as mete to carie a rake as a Rochet.

M. Horne. The .49. Diuision. pag. 32. a.

* 1.282In the next action, the Iudges and Senate after rehersall made, vvhat vvas done before, dooe propounde vnto the Synode, vvhat matters vvere novv to be consulted of, and vvilleth them to make a pure exposition of the faith, and that vvithout any sinister affection, declaring that the Emperour and they, did firmely kepe and beleue, according to the faith receiued in the Nicen Councel: vvherevnto the Bisshops also accorde, and saith, that noman maketh, or may attempt to make any other exposition. Certaine of the Synode desired to heare the Symbol of the Nicen Councel re∣cited, which the Senate and Iudges graunted vnto them.

Stapleton.

By this also it may easely be sene, wherein the duety and office of these Ciuil Magistrats did stād. videl. to see the Bi∣shops requests, of reading this booke or that booke, this e∣uidence or that euidence, put in execution. And so it ma∣keth rather against M. Horne then with him.

M. Horne. The .50. Diuision. Pag. 32. a.

After that it vvas agreed vpon by the vvhole Synode, that Dioscorus should be deposed,* 1.283 the Synode vvriteth vnto the Emperours Valentinia∣nus and Martianus, saiyng in this fourme: Grieuous diseases nea∣deth both a stronge medicine and a wise Physition: For this cause therfore, the Lord ouer al hath appointed your godlines as the best and chiefe Phisition ouer the diseases of the whole world, that you should heale them with fitte medicines. And you most Christian Emperours, receiuing commaundemēt frō God aboue other men, haue geuen competent diligence for the churches, framing a medicine of cōcord vnto the Bishops (.147.)* 1.284 This, thus in vvay of Preface said, they declare vvhat they haue done touching Dioscorus, they shevve the cause and reasons that moued them thervnto: both that the Emperour shoulde consider his vvickednesse, and also the sinceritie of their sentence.

Stapleton.

Now loe M. Fekenham must nedes yeld and geue ouer. For euen the whole Coūcel, to the number of .630. Bishops doth confesse (saith M. Horne) the princes supremacy in causes ecclesiastical (it is wel, it is not yet in al causes Ecclesiastical) And therefore this note is fastened in the Margente, as it were with a tenpeny naile, and yet al not worth a hedlesse pinne. For I beseech you, Maister Horne, howe can this notable conclusion of yours take anye anker holde of any saiyngs of the Councell by you here alleaged? How farre and how deaply your sharpe sight can pearce, I know not. But for my part I must confesse my selfe so blind, that I can see no cause in the world why ye should furnish your margent with such a iolie note.

Wel, I perceiue euery mā can not see through a milstone: But yet eyther my sight and my braine to, faileth mee, or

all this great prouf standeth in this, that the Councell cal∣leth the Emperours, the best and chiefe physitions ouer the disseases of the world, for framing a medicine of concorde to the Bisshops: By my trowth, it is wel and worshipfully conclu∣ded, and ye were worthy at the least, to be made a potica∣rie for your labour. Sauing that it is to be feared, if ye shuld procede on the body, as ye doe nowe with the soule, ye woulde kil manie a poore mans bodie, with your olde rot∣ten drugges, as ye do now kill many a sowle with your pe∣stiferous poysoned drawght of heretical potions, they take at your hands. But nowe to answere to you, and to your so farre fette phisike:* 1.285 I pray yow M. Horne, why doe ye cut of the tayle of your owne tale? Why do ye not suffer the fathers to speake their whole mind? And to ruffle a litle in M. Iewells rhetorycke, what? were the fathers stayed with the choygnecoughe, and forced to breake of theyre matter and tale in the myddest? Mark well gentle reader, and thow shal see the whole Coūcel of .630. bisshops set to schole, and kept in awe, and not suffred to vtter one worde more, then M. Horne will geue them leaue. For the next wordes that immediatly fol∣lowe in the same matter are these.* 1.286 Pontificibus cōcordiae me∣dicinā machinantes: vndi{que} enim nos congregantes omne com∣modastis auxilium, quatenus factae interimantur discordiae & paternae fidei doctrina roboretur. For yow (say the fathers to the Emperours) assembling vs from all places, haue holpen al that may be, to pacify and kil these diuisions and dissen∣sions, and that the fayth and doctrine of our fathers may be strenghthened. What worde is here M. Horne, that any thing towcheth your purpose? Here is nothing, but that the coūcel was assembled by their good help, which as I haue often declared, serueth not your turne to make them su∣preame

heads. Nowe because throwgh their meanes the Councell came together, in the whiche a quietnesse was set in religion, the Councell calleth them physitions,* 1.287 yea and the chiefe: as they were chiefe in dede, in respecte of their cyuill authoritie wherewythe they did assiste the Councel, and did helpe by this ministerie of theirs, not by anie iudicial sentence, or other Ecclesiasticall acte (which ye shal neuer shewe) to quiet and pacefie the greate dis∣sensions then raigning and raging. And so were they phisi∣tions in dede, but the outwarde not the inward phisitions. The fathers were the inwarde phisitions. They made the verye potion, for the disease. And because we are ons entred into the talke of phisitions, they were the very phi∣sitions of the sowle. The scripture saieth of the king: re∣gem honorificate: honour the kinge,* 1.288 yt saieth also of the phisition: honora medicum. Honour the phisition. But what sayeth yt of the prieste? The priestes, sayeth S. Paule, that gouuerne well are worthy of double honour: againe, obeye your rulers (meaninge the Ecclesiasticall rulers) for they watche to geue a reckoning for your sowles. And the Ecclesiasticus sayeth, humble thy sowle to the preste. So that ye may see M. Horne, the priestes to be the true and highest phisitions, as farre passing and exceding the other physitions, as the sowle passeth and excedeth the bodie: and then must the spirituall primacye nedes remayne in them. And that doe these Iudges here euen in this Action, expressely proteste and confesse against you. For they say touching the point of doctrine then in question. Quod placuit reuerendo Conci∣lio de sancta fide, ipsum nos doceat. Let the Reuerend Coun∣cel it selfe teach vs and infourme vs, what is their pleasure touching the holy faith: You see here, they toke no suprem

gouernemente in this cause ecclesiastical, in determining, I say, the true faith: (as you will make Princes beleue they may and ought to doe) they yet being the Emperours de∣puties, but lerned humbly of the holy Councel, what their determination in such matters was. Thus at the length your great mighty ••ost, is thwyghted to a pudding pryck. Neither shal ye be able of al theis .630. bishops to bring one, that mayntained your pretensed supremacy. And when he proueth yt to you good reader by theis 630. bisshops, or by anie one of them I dare say M. Fekēham wil take the oth, and so wil I to. For it is as true, as the nobles gaue sentēce to depose Dioscorus and others. Who is not, as yet depo∣sed and that wil I proue by M. Horne him self: who sayth, that in this actiō the whole synode agreed,* 1.289 that Dioscorus should be deposed: and so ful pretely doth he cal back that he sayd not fyftene lynes before: and proueth him self, a∣gainst him self, that their saying was no sentence.

M. Horne. 51. Diuision. Pag. 32. b.

In the fourth Action, vvhen the rehearsall of al things passed before vvas done, the Iudges and Senate asketh if all the Bisshops agree: vvhervnto they ansvvered yea, yea. The Synode had requested the Iudges and the Senate, to make suite to the Emperour for fiue Bisshops, vvhich othervvise (.148.)* 1.290 must be deposed, as vvas Dioscorus, vvhich they did, and made this relation vnto the Synode: That the Emperour, perceiuing the humble suite of the Synod, doth licence them to determine touching the fiue, what they thought good: admonishing them notwitstāding, to geue good hede what they did: for that they must make an accompt to God of their doings.

Stapleton.

M. Horne would fayne fastē some ecclesiasticall iudge∣mēt, vpō these lay men, as the depositiō of certain bishops: which he shal fynd, whē he cā fynd that they deposed Di∣oscorus.

It is playn, sayth M. Horn, for the whole councell maketh humble suyt, to the Emperour, to licēce thē to determi∣ne towching fyue bisshops, which otherwise Must be deposed, as Dioscorus was. Ha good M. Horn, haue ye found now at the length, a must? That is wel and in high tyme espied out of you, or els al theis your great doīgs must lie in the mire. But I belieue whē we haue al done, we shal fynd no must, but a playn myst, that ye lyke a wily shrew, haue cast be∣fore the eies of the simple readers, to blind thē withall. Yf I say not true, thē like a true mā of your word point with your finger, the leaf ād line wher, in al the acts of this coū∣cel your must lieth. I am assured, that neither in the 4. actiō wherby ye now plead, nor in the .1. actiō, wherby ye haue alredy pleaded (which both places spake of those fyue bi∣shops) is anie mutterīg in the world of your musting. Truth it is that in the first actiō, theis senatours, thowght it reaso∣nable, that Dioscorus ād theis fyue bishops, being the ring∣leaders of that wycked conuenticle at Ephesus, should be deposed, but not by the way of any finall or iudiciall sen∣tence, as ye fable. But as they thowght them worthy to be depryued, so neither did they depryue thē, nor thought them selues or the Emperour mete parsons to depryue them, but the councel.* 1.291 And therfore immediatly followeth that they should be put, from all theire bishoply dignitye. But by whome M. Horne? A sancto Concilio: by the holy councell. And howe I pray yow? secundùm regulas. Accor∣dinge to the canons. Then here standeth the case. The Emperoure, and not withowt cause, was in this mynde, that as they mighte and owghte by the Canons to haue bene depryued, so that execution shoulde haue bene done accordinglye: for example sake, as yt was allredye

done vpon Dioscorus. And yet leauing the final determi∣nation (as otherwise he could not choose, if he would fol∣lowe the Canons by his deputies alleaged) to the Bishops. And this is the Licence ye falsely speake of.* 1.292 For proprely licēce it was none, neither doth the latine word inforce it, but that he permitted and suffered them to do therin their pleasure: which words doe not necessarilie declare his or∣dinary authority to let them (as the Prince may let your Conuocation Decrees by act of Parliament) but onely the geauing ouer and yelding to the Fathers, in that mater, frō his owne mind and sentence, which he thought good and reasonable. The Fathers on the other side, thought not best to exact the rigour and extremitie of the Canons, but seing these fiue were hartely penitent, and had subscribed to the Epistle of Leo, whiche before they refused, and for feare of a great schisme, as Liberatus noteth, that happely might by this rigorouse dealing ensue, toke the milder way, and suffred them to remaine in their dignitie, and in the Coun∣cell with them. See now M. Horne, if this be not rather a mist then a muste, a darke mist, I say, mete for theues as Homer saith, and not mete, as he saith, nor acceptable to the shepheard. How vnmete then for you M. Horne, that taketh vpn you to be the shepheard and pastor of so many thousand soules, that should kepe your flocke, from al such hurtefull mystes of false doctrine? Yea to feed them with the same, and to make him beleue, and that by the authori∣tie of this honorable Councel, that ye feed them well, and that ye must so feed them. And yet, lo, like a blind Prophet ye haue said truer then ye wist of: saiyng they must be de∣posed as Dioscorus was. For Dioscor{us} was not deposed at all, by those whome ye fable to haue geauen sentence.

Again see what falleth out otherwise against you. For yf the lay iudges deposed in the first action Dioscorus,* 1.293 they deposed also these fyue. For al cometh vnder one trade ād course of woordes. And thus euery waye ye walke in a miste, wandring pitifully to and fro, ye can not tell why∣ther.

M. Horne .52. Diuision. Pag. 32. b.

In the fifth Action, the Iudges vvilled the Synode, to reade those thinges, vvhich vvere agreed vpon touching the Faith: vvhereabout began a great contention, one parte of them allovving, an other sorte disallovving that vvas redde amongest them. The iudges seing the exclamations and confusion that vvas amongest them, appointeth a Comitty, choosing foorth of sundry partes a certaine number to goe aside vvith the iudges, to make a resolutiō. VVhen they preuailed nothing, they threatened the vvhole Synode, that they vvould signifie these (.149.)* 1.294 disordered clamours vnto the Emperor, vvhich they did. The Emperour immediatly of his (.150.)* 1.295 Supreme authority, appoin∣ted the order of Committies, vvhich the iudges had deuised before: geuing them in commandement, that going aside by them selues, they should cōsult and conclude a truthe in Faith, vvith such plainnesse, that there might no more doubtes arise thereof, vvhereunto al should agree. The Synode obeyed, and folovved the Emperours direction, and the Committies vvith the Iudges goeth a side into a secrete place, maketh conference, concludeth, and cometh again into the Synode, and reciteth their determination▪ vvhereunto the vvhole Synode gaue their consent, and so the Iudges commaundeth, that this their definition should be shevved vnto the Emperour.

Stapleton.

Ye shewe nothing that either the Emperour or his de∣putyes, made any definitiō of the faith. Now thē yf the Fa∣thers

could not agree, themperour did wel to find out some meanes by committies to bring them to agremente, which is no spiritual matter. And so ye come not nighe to that ye should haue proued by a great deale. But let vs a litle con∣sider the maner of these Cōmitties, the cause and the end thereof: and we shall see M. Horne quyte ouerthrowen with his own sway, and a moste euident argument of the Popes supremacy. At the beginning of the fyfte Action a forme of the faith being openly read, all the Bisshops cried, praeter Romanos & aliquos Orientales, beside the Romanes and some of the East:* 1.296 Definitio omnibus placet. The deter∣mination pleaseth al.

Vppon this when they coulde not agree the Popes Le∣gat stode vp, and said. If these men agree not to the letters of the Apostolike and most blessedman Pope Leo, commaunde it that we haue them copied out that we may returne home, and there kepe a Councel.* 1.297 For this loe was the cause of al that garboyle. Dioscorus with Eutyches were alreadye condemned: the Nestorians in like maner. And the forme of faith after a sorte was agreed vpon, but not in such sorte as in the Popes letters it was conceiued. And against the foorme of the Popes letters all the Bisshoppes of Aegypt, of Asia, of Illiricum, Ponthus and Thracia, very hotlye resisted, affirming that the definition was otherwise per∣fect enoughe. Which the Romaines and certaine of the Easte Bisshppes as earnestly denied. Herevpon the iud∣ges to make the matter come to an agrement, made first a Committy in this sorte: that of all the foresaide prouinces, three should be chosen, and they togeather with the Romaynes and six of the Easte Bisshoppes shoulde conferre a parte. But this order beinge misliked, and the greater nomber of Bis∣shoppes

stil crying to haue it passe, as it was first concei∣ued, not passing vpon the forme conceiued in the Popes letters, the iudges asked those that so cried,* 1.298 whether they allowed the letters of Pope Leo, or no? When they answered, Yea: and that they had alreadye subscribed thereunto, the Iudges inferred. Lette then that be added to the definition which is in those leters cōprised. The Bisshops of Aegipt and other crying alwaies to the contrarye, the debate was si∣gnified to the Emperour. The Emperour sent back againe, that they shoulde take the order of Committye appointed, or yf that liked them not,* 1.299 then they should make an other Cōmittye by their Metropolitanes, and euerye man declare his mynde, that so the matter might come to an ende. But (saith the Em∣perour) yf your Holynes will none of this neither, then knowe you certainelye, that you shall come to a Councell in the west partes, seing you will not here agree. And this also was that the Popes Legates before required. And the Bisshoppes of Illyricum as excusing them selues, cried. Qui contra∣dicunt, Romam ambulent. These which doe not agree, let them walke to Rome.

Had Maister Horne and his fellowes bene in that case, they woulde haue cryed: what haue we to doe with Rome, or with that forayne Prelate, the Pope? But the Bis∣shoppes and Fathers of those dayes knewe a better obe∣dience to the See Apostolike. And therefore in the ende the Popes Legates with a fewe other of the Easte, pre∣uailed against al the reste of Aegypt and Asia, of Illyricū, Pontus and Thracia: and endited the forme of their defini∣tiō of the faith, according to the tenour of Pope Leo his let∣ters, inserting his very words to their definitiō. Otherwise

as the Emperour and the Popes Legates before threatned, they should al haue trotted to Rome, and there haue finished the Councel. Such was the Authority and preeminence of that Apostolike See of Rome, and so wel declared in this fifte Action out of which M. Horne concealing the whole yssue, order, and cause of the debate, thought only by a sim∣ple commyttye, to proue his Supreme Gouernement in the prince. Thow seest nowe gentle Reader, that by the prince his owne confession, by the Legates protestation, and by the ende and yssue of the whole Action, the Supe∣riority rested in the Church of Rome, and in a Councel to be had there, in case they would not presently agree. So harde it is for Maister Horne to bring any one Authority, that maketh not directly against him, and manifestly for vs.

M. Horne. The .53. Diuision. Pag. 33. a.

The Emperour cometh into the Synode place, in his ovvne persone, vvith Pulcheria, his nobles, and Senatours▪ and maketh vnto the Synode an ora∣tion, of this effect. He careth for nothing so much, as to haue all men rightly persuaded in the true Christian faith: He declareth the occasions, * 1.300 vvhy he sommoned the Synode: He cōmaundeth that no man be so hardy, hereafter to hold opinion, or dispute of the Christian faith, othervvyse than vvas de∣creed in the first Nicē coūcel, he chargeth thē therefore, that all partaking, cōten••iō, and couetousnes laide apart the onely truth may appeare to al men. He declareth his cōming into the Synod, to be for none other cause, thē (.151.)* 1.301 to confirme the faith, and to remoue from the people in tyme to come, all dissention in Religion. And last of al, he protesteth his vvhole care, and study, that al people may be brought into an vnity, and vnifourme agreement in pure religion, by true and holy doctrine. The chief Notarie humbly asketh of the Emperour, if it vvil please him to heare their * 1.302 definition redde: The Emperour vvilleth that it should be recited openly: he enquireth of them al, if euery man consented thereunto: they ansvvere, that it is agreed vppon by al their consentes. VVhereunto they adde many acclamations, commend••ng

the vvorthines of his Emperial gouernmēt, cōcluding: By the O worthy Emperor, the right faith is confirmed, heresies banished, peace restored, and the Churche refourmed. After these acclama∣tions, the Emperour doth openly declare vnto the Synode a * 1.303 statute, vvhich he maketh to cut of and put avvay from thencefoorth, al maner occasion of contention about the true faith, and holy Religion. The vvhole Synode desireth the Emperour, to dissolue the councel, and to (.152.)* 1.304 geue thē leaue to departe: vvhereunto the Emperour vvould not consent, but (.153.)* 1.305 com∣maundeth that none of them depart.

Stapleton.

Here is nothing, whervpon ye shoulde frame any con∣clusion of Supremacy. Concerning Marcians oration we haue spoken somwhat before: and nowe ye geue vs more occasion, especially to note your true and accustomable faith, in the true rehersal of your Authour. For yf ye hadde not here maimed and mangled your owne allegation, ye had made your self a ful answere, for al this your bible ba∣ble, to proue the Emperours supremacy, for that they cal∣led or were present in the Councels. We (saieth this noble Emperour) are come into this present Councel,* 1.306 not to take vp∣on vs or to practise any power therein, but to strenghten and confirm the faith, therin following the example of the religious prince Constantine. By which woordes he declareth, that the Emperours authority and powre taketh no place in the Councel, to determyn or define any thing (which nei∣ther is founde of the doings of Constantine, or this Mar∣cian, or of any other good Prince) but only by ciuil penal∣ties, to confirme and strenghthen the decrees, as did Cō∣stantine, and as this Emperour did also, as appereth by his woordes spoken to the Synode,* 1.307 in this sixt action by yow recited. These woordes of Marcian ye haue cut from the

residue of the sentence: least otherwise it should haue by Marcian him selfe appeared that ye were but a glosar, a Popes glosar I say, as your brother Mollineus is: when ye wrote of the fiue Bishops,* 1.308 that otherwise must haue bene deposed. Cōcerning the staiyng of the Fathers, that would haue departed, whiche ye inforce as a thing material, if ye had not followed your accustomable guise of dismembring your Author, ye should haue found a small matter. Ye haue (saith Marcian to the Fathers) ben much weried by your iour∣ney: and haue taken great paines. Yet beare you, and staye you for iij. or .iiij. daies lōger: And our honorable Iudges being present, moue you what matter your hart desireth, and ye shal not faile of cōuenient comfort. But let no man depart, til all things be fully finished. What leaue is there asked here to depart, or what cōmaundemēt is made to stay and tarie? No, no, M. Horne: Princes were not thē so Imperiall ouer Bishops, as your dis∣solute heresies haue caused of late some to be.

M. Horne. The .54. Diuision. pag. 33. b.

Bassianus, of late the Bisshop at Ephesus, cōplaineth vnto the Empe∣rour, to direct his letters to the Synod, to haue his cause heard. The Empe∣rour cōmaundeth the Synod to heare the matter. The Iudges cō∣maūdeth Stephanus Bisshop of Ephesus, to make ansvvere vnto Bassia∣nus his complaint. After due examination had by the Iudges, openly in the Synod in this cōtrouersy, the Iudges asked of the Synode, vvhat they iudged to be done. The Bisshops adiudged Bassianus to be restored. But the Iudges appointed by the Emperour, vvould not (.154.)* 1.309 allovv that sentence, but dee∣med neither of them both vvorthy to occupy that Bisshoprike, and that there should be a third chosen, and admitted to that see, to the vvhich (155)* 1.310 iudge∣ment the vvhole synode did accord. After the end of this Councel, the Empe∣rour

doth confirme the determination therof by his publique Decree.

Stapleton.

M. Horn wil not leaue his laical iudgemēt so: (being mar¦uelous propense and enclined that way) belike because, he is become by the Canons a lay man him selfe, throughe his vnlaufull mariage: and therefore yet ones againe, they by their iudgement, if we wil credit M. Horne, do reuerse the iudgement of the whole Synode, in the cause of Bassianus and Stephanus. In dede, if M. Horne could proue, that the whole councel had first geuen sentēce, here had ben som∣what for him with some good countenaunce, to haue sette forth and furnished his new primacy withal. But now ney∣ther the whole Synode gaue yet iudgemente in the cause, neither was it any iudgement geuen by the laie men, more then was before against Dioscorus. For lo, M. Horne, they saye, nobis videtur, it seemeth to vs. But will ye see it is no sentence? Then I pray you marke well what followeth.* 1.311 After they had told their minde and opinion, they adde and saye: But we leaue the whole matter to the Councell, to geue what sentence, it shall please them in this matter. Ye will say, yet the whole Coūcell followed the aduise of the iud∣ges. Then it appereth it was but an aduise, no sentēce that they gaue foorth before. Els it were maruaile, if so so∣dainly they wente from their owne determination. But will ye see, how wisely this mater is handled of M. Horne? Yf the first was a resolute and a final sentēce of the whole Coūcel, what authority had the laie men to infringe it? Or how cā ye say they did infringe it, when they left afterward the whole determinatiō therof to the Coūcel? Thus ye see euery way, that the more ye striue ād strugle in this mater, ād with this coūcel, the more ye mesh and intāgle your self.

But perchaunce as ye see, or may see yf ye be not blynde, that ye are in the pytte or faste in the myre: so ye see not how to get out. And ye wil say, as ye say ād truely to, that the Iudges asked the Synod,* 1.312 what was to be don, and that they adiudged Bassianus to be restored. I graunt ye Sir: ye play now the true reporter: but either ye do not, or wil not vnderstand that wich ye reporte. For ye shall fynde a rule, and that euen in this Synode, that somtyme yt is writen (by the Notary) the Synode sayth, when the whole Synode sayeth not, but some of the Synode. And ye being so well trauayled by your self, or your frendes in this Synode, shuld haue cō∣sidered this rule, necessary to bring you out of the pytte of errour ye are fallen in. Wel perchaunce, as ye lack no cou∣rage, ye will not so geue ouer, and will say the matter fa∣reth not so here: and when yt is sayd The Iudges asked the Synode,* 1.313 yt must be takē for the whole Synode. Now you put me to my shifte in dede: But I truste to shift whith you wel inough. What say ye thē to Liberatus, by you oft re∣heresed, that sayeth as I say, that the whole Synode did not agree, that Bassianus shulde be restored, but parte of the Sy∣node: and therfore the matter was put ouer to an other me∣ting, at which metīg the whole Synod vniformely agreed, that aswel Bassianus as Stephanus shulde be remoued? In case this answere wil not contente you I wil I am assured, yf any most reasonable answere wil contente you, set you ouer to such witnesses, as your self hitherto haue best liked and sought all your helpe and ayde for your supremacy at their hands: I meane your Iudges and senatours the Empe∣rours deputies. For wheras ye alleage the matter, as finally determined in the .11. action, the very same matter was re∣sumed

in the .12. action. Because (say they) that after our oft mouing the matter to you, and requiring, that ye woulde geue sentence concerning the bisshop∣rike of the holy Church of Ephesus,* 1.314 there is no perfytte and resolute answere made: Let the holy ghospell &c. I trust by this tyme M. Horne, ye wil wisely geue ouer this matter of Bassianus and of all the resi∣dewe of this Councell, that ye haue vniustly plea∣ded vppon: and require of vs to belieue yow no better, then ye can shewe cause. Onlesse ye will haue vs vppon your bare worde to credite yowe. which I think wise men, wil not be to hasty to do, excepte ye can shewe some as good commission, as the Apostles had. For the bringing forth where∣of, we are contente to geue you a good long day. As for this councel whervpō ye would seme your proufs shuld reste, ye haue not shewed yt to vs by anie good and cleare light, but as ye haue done be∣fore, the Nicen and Ephesine, very obscurely and vnperfectly.

The .14. Chapter. Contayning euident proufes out of the Chal∣cedon Councel, for the Popes and bishops Supremacy, in causes ecclesiasticall.

NOw good Reader thowghe M. Horne be sufficiētly alredy answered for the solutions of his argumētes, as we nede not greatly to stay here lōger, yet if we can shew you no fayrer nor clearer light, for the illustratiō and confirmation of our assertion, and that euen from this councel, then M. Horne hath don for his: than for my part, I shal yelde to M. Horne, and so I suppose M. Fekenhā wil to. Wherfore following M. Horns trace and steps we wil

rōne ouer the Acts of the said Coūcel, though wō∣derful long and tedious, and compendiously gather some material thing for our side.

* 1.315First then to begin with the first Sessiō, it is most certain, that the Popes Legates, be named and pla∣ced before al other Bishops and Patriarchs, though one of them was but a Priest and no Bishop. Here shal ye find the wicked B. of Alexandria called to an accōpt for mainteining the doings of a Councel, whervnto the B. of Rome gaue no cōsent or autho¦rity, which (as it is auouched there) was neuer law∣ful to do. Here shal ye find and heare Rome called the Head of all Churches. Here shal ye find that Pope Leo gaue cōmaundement to his Legates, that they shuld not suffer Dioscor{us} to sit among th'other Bi∣shops, but to stand as a person accused, and defen∣dant, and so the Legates tolde the Senatours, and that in case they wold suffer the mater to go other wise, that they should be excōmunicated: and ther∣vpon he was cōmaunded to sit in the middle a part from the rest. Here shall ye finde that the learned Bishop of Cyrus Theodoretus, deposed by Diosco∣rus and Maximus his own Patriarche, was receiued and placed among the bishops,* 1.316 because Leo had re∣stored him. Here shal ye find that nor laie men, nor Priests, haue voice in the Councel, but Bishops only. Here it appeareth why the Ciuil Magistrate is pre∣sent in the Councell: not to geaue sentence, or to* 1.317

beare the greatest sway there in matters Ecclesia∣stical, as M. Horne imagineth: but, as it appeareth by Theodosius the Emperours cōmission geuen to the Earle Elpidius, to see there be no tumulte,* 1.318 and in case he see any troblesome or tumultuous person, to the hurt and hinderance of the Catholik faith, to imprison him, and to certifie th'Emperour of him, to see the ma∣ters procede orderly, to be present at the iudgemēt ge∣uing and to procure that the Councell spedily and cir∣cumspectly proue their matters. In this Sessiō ye shall find that not only Flauianus, that godly Bishop and Patriarche of Constantinople wrongfully deposed by Dioscor{us}, appealed to Rome, but that Eutyches also that Archeheretique, iustlye condemned by Flauianus, for his reliefe, pretended an appellation made to Leo by him selfe.

In the second Session Leo his Epistle was read, the Councell crieth out,* 1.319 Petrus per Leonem loquu∣tus est. Peter hath spoken out of Leos mouthe. But of all, the thirde Session is so freighted with ample and plaine testimonies for the Ecclesiasti∣cal Primacy,* 1.320 that I must rather seke to restrain and moderat them, then to amplifie or enlarge them.

In this thirde Session,* 1.321 Pope Leo is called the vniuersall Archebishop, the vniuersall Patriarche, the Bisshopee of the vniuersall Churche,* 1.322 the Pope of the vniuersal Church the Catholike or vniuersal Pope. And now must M. Iewel, if he be a true man of his worde, yelde and subscribe:* 1.323 being answered euen* 1.324

by the verye precise woordes and termes of his owne, thoughe peuishlye and folishly proposed, question:* 1.325 In this sessiō the Popes Legates pronoūce sentence against Dioscorus, the Patriarche of Alex∣andria, and doe, by the Authority of Leo and S. Pe∣ter, (who is called there, the Rocke and the top clyffe of the Catholike Churche) depryue him of all priestlye ministery and bisshoply dignity, for that he communi∣cated with Eutyches being by a Councel condemned, for that he presumed to excommunicate Pope Leo, and being thrise per••mptorely summoned to the Councell woulde not come. And how are ye now M. Horne and your felowes to be countted Bisshoppes, that refuse, the authoritye of the generall Councel of Trente, and durst no more shewe your face there, then durste Dioscorus at Chalcedo? And can no better defende the deposition of the Catholik Bis∣shops in Englande, then could Dioscorus, the depo∣sition of Flauianus at Ephesus? And to say the truth, ye can much lesse defende your self. And where is nowe your acte of parliament, that annichilatteh and maketh voyde al Ecclesiastical Authority, sa∣uing of such persons as are inhabitants, within the realme? Dioscorus was a foole that could finde no such defence for him selfe:* 1.326 or else he neded not to haue passed a button for the Councel of Chalcedo: Vnlesse happely we think we haue a special priui∣lege, and as we be enuironed, and as it were wal∣led vp, frō the world by the great Oceā sea, as the poete writeth of vs: Et penitus toto diuisos orbe Bri∣tānos: so we may take our selues to be exēpted and

closed vp from the faith and religion of all Catho∣like people in the world.* 1.327 But let vs goe foorth with owre matter: Ye shal then find in this third session, that the Popes Legate was presidente of the Councell for Leo, and subscribed before all other. In this session the whole Coūcel calleth Leo the interpretour of S. Peters voyce to al people. In this session the whole Coūcel sayeth that Leo, thē far of at Rome, was pre¦sidēt ād ruler of the Coūcel, as the Head is ruler of the body. And that thēperors were presidēts there most de∣cētly, to adorne ād set forth the same, end••uoring to re∣new the building of the Church of Hierusalē cōcerning matters of faith, as did Zorobabel and Iesus in the old lawe. And this place only were sufficient, to an∣swere your whole booke, and to shew either your ignorance or frowarde quarrelling in making such a sturre and busines, for Princes authority in Coū∣cels. In this sessiō the whole synode saieth, that the keping of the vineyard (that is of the whole Church) was committed of God to L••o. In this session the whole Councel, thowghe Leo his Legates were present, and confirmed al thinges that there passed towching matters of faith, doth yet neuerthelesse pray Leo him self also to confirme their decre••s. And here might the Author of your Apologie Maister Horne, if yt pleased him, as merely haue iested and scoffed againste these .630. Fathers, as he doth a∣gainst

the Fathers of the late Coūcel at Trente, for the clause: salua Apostolicae sedis authoritate: Here might be demaunded of these .630. Fathers, what thei neaded in this case, the matter being resolued vpon by the whole Councel, yea by his own de∣puties to, to sende to Rome to Pope Leo, to haue their decrees yet further cōfirmed? Here also might be demaunded of those 630.* 1.328 Fathers, whether yt were not a mere foly to think the holy ghost po∣sted to Rome: that yf he staggered or stayed in any matter,* 1.329 he might there take Councell, of an other holy ghost better learned, with such other childish or rather Iewish toyes. Neither the Coūcel only, but Marcian al••o the Emperour prayed Leo, to cō∣firme that which there was concluded of the faith. In this sessiō the Senators (that ye would neades haue to be the cheif Iudges) desire they may be taught of the fathers of this Councel such thinges as appertayne to the faith,* 1.330 as of them that should geue a reckoninge aswel for their sowles,* 1.331 as for their own sowles.

Nowe where as ye catche as yt were a certaine ankerhold of the supplication of Eusebius of Do∣rileum: consider I beseache yow his supplication to the Councel too, and weighe them bothe with the ballance of indifferente iudgemente. I pray and most humbly beseche your holines holy father: (saith he) to haue mercy on vs. And while the things

passed betwixt Dioscorus and me, be yt in fresh remē∣braunce, decree you all those doings to be voyde,* 1.332 and that those things which wrongfully passed against vs, may not be preiudicial or hurtful to vs, and that we may be restored to our bisshoply dignity againe: which yf we obtayne, we shall for euer geue thanks to your holines. In this session ye shal finde, that it was no finall or resolutory sentence that the Senatours gaue against Dioscorus,* 1.333 but a declaration of theire mynde and resolutiō: the ful authority notwithstan∣ding remayning in the Bishops to whom (and not to the Senatorus) God had geuen authority to geue such kind of sentēces. Further now, though I haue alredy sufficiētly shewed the insufficiēcy and feblenes of that your weake collection: yet because ye haue so honorably adorned your margēt, with no lesse thē 630. Fathers cōfessing your supremacye, and al for that they cal thēperor the best and cheif phisition:* 1.334 I wil be so bolde, thowgh but a poore and a secō∣dary phisitiō, to say somwhat more to your great and far fetched, neither good theological, nor good phisical argumente, and to returne your wise phi∣sical reason vpon your own head by the very same fathers, and the very same place that your selfe al∣leage. For euen in the same page, it followeth,* 1.335 that perchaunce Dioscorus might baue obtayned pardon, of those his so great and excessiue enormities yf being as the case required throughlye poenitent he had sowght for a medicine at the handes of the Councel.* 1.336 But be∣cause

he endured in obstinacy, he was cut away by depo∣sition and excommunication from the Church, as a rot∣ten and pestiferouse member, to saue and preserue the residewe of the bodie. Beholde maister Horne, the fathers are nowe the phisitions that might haue cu¦red Dioscorus (yf he had bene curable) of his dis∣ease:* 1.337 and notwithstanding he was the captayne of that myscheuouse cōuenticle at Ephesus, he might yf he had sowght for it accordingly, haue founde perchaunce fauour, not at the Emperours, but at the councels hands, and neither bene deposed nor excommunicated. Yea the Emperour Marciā him self cōfesseth, that these fathers founde out a remedy for those nawghtie errours. And howe I pray you? Because they made a playne and an open determina∣tion, what was to be obserued concerning fayth and re∣ligion. Thus at the length your gay and fresh, your mighty and notable note of .630. Fathers confessing your physical supremacy is not worth one pipte nutte. In this session ye shal fynde, that this most fa∣mous Councell did diligently enquire vpon matters of faith: By whose authority M. Horne think you? By the Emperours? Naye. But by the authoritye of the most blessed Leo: as the Emperours Valenti∣nian and Marciā themselues confesse. I truste now also ye wil the better belieue these .630. Fathers, saying to Dioscorus, that they had the regular and ordinary authority against him. What say yow nowe, for your selfe and your fellowes? Howe will ye maintaine the vnlawfull deposinge of the Catholike Bisshoppes, and other in the realme by

by your ciuill and parliament authoritie, seing that the Emperours Valentiniā and Marcian write, that those Bisshops can not by themperours lawe be condē∣ned, whom the ecclesiastical Coūcel cōmendeth for true religiō? Many things else are to be saied out of this Session, but I wil breake of, and shortly ronne ouer the residewe: noting this only for the .4. Session, that it is there declared, that Dioscorus was depri∣ued and excōmunicated to, by the Popes Legates and the Councel: the Emperours deputies, which in all other Sessions were present, being then absent, and without themperours or their knowledge. Which geueth a checke mate to all your supremacy, and to all your booke withall: yea and that with a seely pawne of one only line. This is so declared as I say, in the fourth session: but the sentēce passed against Dioscorus in the third sessiō, Dioscorus not daring to shewe his face, and requiring, that themperours vicegerents might be there presente: to whome an∣swere was made, that when matters of correctiō and reformation are in hande, as these were (for Diosco∣rus was not condemned for heresie and matters of fayth, but for his disobedience against the pope, the councel, and the canons) neither the Iudges, nor any laye men owght to be presente. Which answere M. Horne, for all your heuing and sheuing, against the ecclesiasticall reformation, geueth an other paune mate also in one shorte sentence, to a great parte of your boke, and to al such ecclesiastical visitation as is geuen to the prynce, by acte of parliament.

In the fyfte sessiō a litle variance fell among the

Fathers for the framing of the final sentēce: wher∣vpon the Senatours said, that if they did not agree, a Councel should be kept in the west parties: meaning at Rome. The Bishops of Illyricum cried (as I haue before shewed) they that doe not agree, lette them trudge to Rome. In this session when they were all afterwards agreed, the final and resolute sentence of the matter in controuersy, with a denunciation of deposition and curse against suche as should re∣pine agaīst it, is pronoūced by the Bishops, without any voice or cōsent of themperour, or of his agēts.

In the sixt session was present Marcian thempe∣rour with the noble and vertuouse Empresse Pul∣cheria, to whome Aetius the Archedeacō of Con∣stantinople declared, that nowe the discord lately rysen among the people in matters of faith, was pa∣cified by the holy Councell: and then read to him their finall determination and sentence. Vnto the which sentence were annexed the subscripions of all the Bishops: And first of the Popes vicegerent, after the fourme of these woordes.

I Bisshop Paschasine President of the Councell, in the stead of my most blessed Lord; and the Apostolical Pope of the vniuersal Church, of the City of Rome, Leo, haue determined, consented and subscribed. Then followe the subscriptions of his two colleages, one of them being no bishop: after whō Anatolius the Patriarch of Constātinople, and so other Patriarches and bis∣shops. Marciā seing the full and vniforme cōsent of al these .630. bishops, doth allowe and cōfirme their decree, and strēgtheneth it with a ciuill and politi∣call

punishmēt appointed against the trāsgressours. And in this properly resteth the Princes office and authority, in affaires ecclesiastical. In the seuēth session it is declared, that the election of Maximus bishop of Antioche was confirmed by Pope Leo. In the tenth Actiō, it ys openly auouched, quia mis∣si Apostolici semper in Synodis prius loqui & cōfirmare soliti sunt. That the Popes legates were allwayes wonte in Councels to speake first and to confirme first. In the twelueth Actiō the controuersy about the Bishop of Ephesus was ended by the Councel, not by thēperours deputies, as it hath ben shewed. In the .16. and last Session, yt is sayde, that Rome e∣uer had the primacye: The whole councell sayeth to thēperour, that God had prouided for thē an in∣uincible champion against all errours, meaning of Pope Leo. In thys session a greate parte of the fa∣thers thowghe contrarye to the Nicene decrees, auaunced the patriarche of Constantinople, to gra∣tifie themperour making his chiefe abode there, a∣boue the patriarchs of Alexandria, Antiochia, and Hierusalē. But the Popes Legates would not ther∣to agree, no nor Leo him selfe: though the whole Coūcel besought him: but cōfirmed al other things that the Coūcel had determined vpon: and caused Anatoli{us} the patriarch of Cōstātinople, to surcease frō this his ambitious claime: and to cōfesse his faut. Last of al in a letter of Paschasinus one of the Popes Legates in that Coūcel touching the condēnation of Dioscor{us}, this pope Leo is expresly called, Caput Vniuersalis Ecclesiae. Head of the vniuersall Church.

Many other things myght be gathered for this purpose,* 1.338 as wel out of the Actes of this Councel as otherwhere, espe∣cially that S. Gregorie writeth that of this holy Councell, his predecessours were called Vniuersall Bisshppes.

M. Horne. The .55. Diuision. Pag 33. b.

This Synode being finished, the Emperour banished Dioscorus into the Cytie of Gangren. VVhich thyng doon: The no••les of the Cytie (saith Liberat••s) assēbled together to choose one, both for life and learning, worthy of the Bisshopricke: for this wa•• (.156.)* 1.339 cōmaunded by the Emperours Decrees. At the length P••oteriu•• v••••s ••ade Bis••hop: against vvhom the seditious people raysed one ••imo∣theus Hellu••us, or Aelurus, vvho in conclusion, murthered Proterius. The catholique Bissoppes, vvhich mainteined the Chalcedon councel, made humble supplication vnto Leo the Emperour, both to reuenge the death of Proterius, and also (.157)* 1.340 to depose Timotheus Hellurus, as one not Lavvfully instituted in the Bishoprike on the contrary parte, other Bishops make supplication v••to h••m, in the defence of Timotheus, and against the Chalcedon councel. VVhen Leo the Emperour had considered the mat∣ter of both their supplications, for good and godly consyderations he vvrote his letters to the Bisshops of euery city, declaring both these causes, and vvil∣ling them to send him (.158)* 1.341 their aduise, vvhat vvas best to be done: from vvhom he receiued an••vvere, that the Chalcedon Councel is to be maintei∣ned euen vnto ••eath: vvherevpon the Emperour vvriteth to S••ila his Lieu∣tenaunt of Alexandria, that he should maintein the Chalce••on Coun∣cell. Stila did as the Emperour commaunded: he expelled Timotheus Hellurus, and (.159.)* 1.342 placed an other in his roume, named Timotheus S••lefacialius, or Albus, vvho liued quietly all ••he raigne of Leo, and Zeno, the Emperours, til Basilicus gat the Empire, vvho restored Timo∣theus the Heretique: But vvhen Zeno recouered the Empire, this Timo∣theus poisoned him selfe, in vvhose place the Heretiques chose one Peter Mogge. Af••er that Zeno the Emperour knevv of the crafty dealing of the heretiques, he vvrote to his Lieu••enaunt Anthemius, that he should de∣priue Peter Mogge, and restore Timotheus to the bisshopricke, and fur∣ther, that he should punish those, that vvere the authours to enstall Peter

Mogge. Anthemius receiuing the ••mperours mandate, did depose Peter Mogge, as one that vvas but a counterfayt made bissop, contrary to the lavv∣es of the Catholique Churche, and restored Timotheus Salefacialius, vvho being restored, sent certeine of his Clergy to the Emperour to render him thankes.

The .15. Chapter, of Leo and Zeno Emperours.

Stapleton.

THis collection standeth in the banishing of Diosco∣rus, and in the election and deposing of bishoppes: Proterius was chosen vniuersorum sententia, by the verdit of all the Citizens of Alexandria,* 1.343 as the maner of choosing then was, both before and after. The Emperours commaundement was not the only cause thereof, but the cōmaundement of the Councell, for execution whereof the Emperour gaue forth his letters, also. For concealing whereof in your first allegatiō out of Liberatus, you leaue out the worde, Et: Also, where Liberatus saieth: For this was also commaunded by the Emperours edictes. The worde Also, you leaue out, to make your Reader beleue, that the onely Absolute cōmaundement of the Emperour was the cause, that Proterius was ordered bishop in the place of Dioscorus. Whereas themperours edict came forth, part∣ly for auoyding of tumultes, which the hereticall adherēts of Dioscorus were likely to raise: And which they raised in dede, straight after the death of Marcian themperour, and remouyng Proterius made Timotheus to sitte in hys place: partly for executing the Chalcedon Councels De∣cree, which was that a newe bishop should strayght way be ordered at Alexādria in the roume of Dioscorus,* 1.344 whom they had deposed. Nowe Timotheus was an open here∣tike,

standing against the Coūcel of Chalcedo, and a mur∣therer withall of hys lawefull bishop Proterius, and there∣fore no greate accompt to be made of the Emperours do∣ings towards hym he being no bishop at al in dede. Nowe where the Emperour cōmaunded an other to be put in his place, it had bene well done, if ye had placed also (as your author doth) the whole words and doings of themperour: which was,* 1.345 that Stila his deputy shuld set in ā other. But whē M. Horne? when all the Bissops had answered that the Coun∣cel of Chalcedo was to be maintayned euen to death: And that the foresayed Timotheus was vnworthy to be called either Bis∣shop or Chaistian man. And howe M. Horne? Decreto popu¦li. With the consente of the people: which kinde of choo∣sing Bishops was then no newe thinge in the Churche, but* 1.346 vsed bothe before and after. As for the banisshing of Dioscorus (being before deposed of the Councell) I think your self wil confesse yt to be no spirituall matter.

M. Horne. The .56. Diuision. pag. 34. a.

After this Timotheus, Ioannes de Talaida vvas choosen, vvhereof vvhen Acatius Bisshop of Constantinople hearde, he being offended vvith Iohn, for that he had not sent vnto him synodical letters, to signifie of his e∣lection, as the maner vvas,) he ioyned him selfe vvith the fautours of Peter Mogge, and accused Iohn vnto the Emperour, as one not sounde in Reli∣gion, nor fit for the Byshoprike. Peter Mogge espying this oportunity, dis∣sembleth an vnity and recōciliation, and by his friends, vvynneth Acatius, vvho breaketh the matter to thēperour, and persvvadeth him to depose Ioā∣nes de Talaida, and to restore Peter Mogge: so that the same Peter vvold first receiue and professe the Henoticō, that is, the confessiō of the vnity in faith,* 1.347 vvhich the Prince had set foorth, vvherof this is the effect. Zeno the Emperor, to al Bishops and people, throughout Alexādry, and Aegipt, Lybia, and Pētapolis: For somuch as we know that the right and true faith alone, is the begīning, cōtinuāce, strēgth, and inuīcible shyld of our Empire: we labour night ād day in

praier, study, and with Lawes to encrease, the Catholik,* 1.348 and A∣postolike Church by that faith. Al people next after God, shal bowe doune their necks vnder our power. Seing therfore, that the pure faith, doth on this wise preserue vs, and the Romain cōmon wealth, many godly fathers haue hūbly beseched vs,* 1.349 to cause an vnitie to be had in the holy Church, that the mē∣bers displaced and separated through the malice of the ene∣mie, may be coupled and knit together. And after this, declaring his faith, to agree vvich the Nicen councel, and those that condēned Nesto¦rius, and Eutiches, (he sayth) we curse those that thinke the con¦t••ary. After vvhiche curse, declaring al the articles of his faith, he cōcludeth vvith an earnest exhortation vnto the vnitie of faith. The Emperour, saith Liberatus, supposing that Ioannes de Thalaida, had not ment rightly of the Chalcedō coūcel, but had dō al things fainedly, vvrote his letters by the persvvasiō of Acatius, to Pergamius & Apolonius his Lieutenantes, to (.161.)* 1.350 depose Iohn, and enstal Peter Mogge. Iohn, being thus thrust out, repaired to the B. of Antioche, vvith vvhose letters of cōmendacion, he vvēt to Sīplici{us} bishop of Rome, and desired him to vvrite in his behalfe vnto Aca¦ti{us} bishoppe of Constantinople, vvho did so, and vvithin a vvhile after, died.

Stapleton.

The like drifte as before, followeth nowe also, and ther∣fore the lesse nede of any long or exquisite answer. Sauing that a few things are to be cōsidered, aswel for the weigh∣ing of M. Hornes reasons, as for such matters, as make for the popes primacye euen in those stories that M. Horne reherseth. As,* 1.351 that pope Simplicius of whome M. Horne maketh mention excommunicated Peter the Bishop of A∣lexandria here mentioned benig an Eutychian. Again that Acatius bishop of Constantinople, here also recited by M. Horne, was also excōmunicated by pope Felix. What?* 1.352 sai∣eth M. Horn, a buttō for your popes curse. If that be a mat∣ter ecclesiastical, our Emperors haue cursed aswel, as your popes: Euē our Emperour Zeno that we are nowe in hand withal. Say you me so M. Horne? Then shew me I beseche

you, by what authority? For no man (you say your selfe af∣terward) hath authority to excōmunicate, but only the Church and those who receiue authority therevnto by cōmission from the Churche.* 1.353 Thus you say euen in this booke. Bring forth then the Emperours cōmission: Otherwise thinke not, we will crie sanctus sanctus to all ye shal say. And if you bring forth the cōmission, then are you vndone, and al your pri∣macy. For if the Emperour hath his commission from the Church, then belike the Church is aboue him. Onlesse as ye haue found a newe diuinitie, so ye can find a new lawe, wherby he that taketh the cōmissiō shal be aboue him that geueth it. This curse then M. Horne was no ecclesiasticall curse: no more surely then if you shuld, if Maistres Madge played the shrewe with you,* 1.354 be shrewe and curse to, her shrewes heart. It was a zelouse detestation of heretikes, as if a good catholike man should nowe say, cursed be al wic∣ked Sacramentaries. And whome I pray you did he curse? Any, trow ye that was not accursed before? No, but chief∣ly Nestorius and Eutyches: which were before by general Coūcels excōmunicated. Yet for al that we haue our mar∣gent dasshed with a fresh iolye note, that the princes supre∣macy is in al causes. I pray God send you M. Horne as much worship of yt, as ye had of your other late like marginall florishe owte of the Chalcedon Councell. Yet let vs see what proufes ye lay forthe: Why? say you: Was not Zeno required to cause an vnity in the church. Ye mary was he, and so was Constantine and Marcian to. Yea Marcian for that, was called the cheif phisition to. But we neade not put you any more in remembrance hereof, leaste ye take to muche pryde of yt. Yea but zeno sayeth, that after God all people shall bowe their neckes to his power. It is so

in dede M. Horne. But onlesse ye can proue, that he saied to his spiritual power (which he said not,* 1.355 nor meante not) a good argument (the more pittye) hath quyte broken his necke. Neither yet doth Zeno speake of the neckes of any his subiectes, but (as yt semeth) of such nations as were his enimies. And assuredly such woordes al pagan Emperours vse. And yet they are not, I trowe, therefore supreme go∣uernours in al causes spiritual. Now yt would require some tracte of tyme, fully to open either howe M. Horne hath confounded, maymed, and mangled his authours narration, or to shewe that these things euen in the true narration of the stories, that he reherseth, make fully agaīst him, and for the Popes primacy. For this Ioannes Talaida (saieth Libera∣tus) appealed to Pope Simplicius euen as Athanasius did. Sim∣plicius writeth to Acatius, who answereth: that he did all this withowt the Popes cōsent, by the Emperours commaunde∣ment for the preseruation of the vnity in the Church. To whō Simplicius replied, that he ought not to communicate with Petrus Moggus for that he agreed to the Emperours order ād proclamatiō: onlesse he woulde embrace the decrees of the Coū∣cel of Chalcedo. Thus letters going to and fro, Simplicius died and Felix succedeth: who doth both depriue him from his bisshoprike, and excommunicateth him, for taking part with the said Petrus Moggus. After the death of Acatius, succe∣deth Flauianus, who woulde not suffer himselfe to be en∣stalled without the Popes consent. Within shorte tyme, Euphemius was Patriarche of Constantinople: who recei∣ued synodicall letters from this Pope. These and manye other thinges else might here be said, euen out of the chap∣ter vpon which Maister Horne himselfe pleadeth, which we passe ouer.

But for the Princes Supremacy in causes Ecclesiastical, what hath M. Horne in al this diuision? His marginal Note lyeth in the dust. What hath he beside? He saith. The Empe∣ror by his Lieutenants deposed Iohn Talaida, the Patriarche of Antioche. But this is vntrue. The Emperour in dede com∣maunded his Lieutenants,* 1.356 vt pellerent eum: to expulse and driue him out from his bisshoprike, but to depose him, that is to make him now no Bishop at all, that lay not in the Em∣perours power. He did (as merely of him selfe a wise prelate said in King Edwardes dayes, being then in the Tower for the Catholike faieth) but take awaye the Ricke, Iohn re∣mayned bisshop stil. And that with this Iohn Talaida so it was, appereth well by Liberatus your owne Author, M. Horne. For this Iohn Talaida (saieth Liberatus) appealinge from the Emperours violence to Pope Simplicius, habēs epis∣copi dignitatem, remansit Romae, remayned at Rome, hauing stil the dignity of a bishop, who also afterwarde had the Ricke also. For the Pope endewed him with the bishoprike of Nola in Campania. Now as Emperours and Princes haue power (though not lawful) to expelle, and depriue men of the Church from their temporal dignities, and possessions: so to depriue a man of the Church from his office of ministe∣ry, to depose a bisshop or a priest frō his spiritual Iurisdictiō and Authority (which deposition only is a cause ecclesiasti∣cal) to the Church only frō whom such Authority came, it belongeth. Princes depriuations, are no ecclesiastical depo∣sitions Take this answere ones for al M. Horne, you which vntruly reporte, that Princes deposed bisshops.

M. Horne. The .57. Diuision. Pag. 35. a.

This Pope Simplicius considering the great contentions that vvere ac∣customably about the election of Popes, did prouide by decree, that no Pope

should hereafter be chosen vvithout the authority of the Prince, vvhich decree, although it be not extant, yet it is manifest inough, by the Epistle of Kinge Odoacer put into the Actes of the thirde Synode, that Simmachus the Pope did keepe at Rome, vvherin the King doth not only auouche, the decree of Simplicius, but also addeth: VVe maruaile, that without vs anye thīg was accōpted, seing that whiles our Priest (meaning the bis∣shop of Rome Simplicius) was on liue: nothing ought to haue bene taken in hande without vs.

The .16. Chapter of Simplicius, Felix .3. and Symmachus Popes of Rome.

Stapleton.

IF Pope Simplicius by decree, gaue the Prince Authority to confirme the chosen Pope, what helpeth this your su∣premacy? Nay doth it not much impayre the same? For then al the Princes Authority in this behalfe dependeth of the Popes decree as of a Superiour lawe. And so he is sub∣iect both to the law, and to the lawemaker. And yet this is all that in this Diuision hath any maner inckling to iuduce the Prīces Supremacy in any cause ecclesiastical. But yf M. Horn would haue loked but a litle further and vpō the first line of the next leafe, he mought haue found in the said Sy¦nod, that the see of Rome hath the priestly primacy ouer all the whole world. And that Councels must be confirmed by that see, with such other like matter. For whereas this King O∣doacer, beside the decree touchīg the chosing of the Pope (which as your self say he made at the Popes request) made also an other concerning not alienating Church goods, the whole Synod reiected and cōdemned it, for these .ij. causes expressely. First (saith Eulalius a bisshop of Sicily, whose sentence (the other bisshops saying the same) the whole Sy∣node

folowed) because against the rules of the Fathers, this Decree appereth to be made of Layemen, though religious and godlye,* 1.357 to whome that any authoritye was euer geuen ouer Ecclesiasticall goods, it is not reade. Secondlye it is not decla∣red to be confirmed with the subscription of any bisshop of the Apostolike See. Nowe whereas, the holy Fathers * 1.358 haue de∣creed, that if the Priestes of any whatsoeuer prouince (kee∣ping a Councel within their owne lymities) shall attempt any thing without the authority of their Metropolitane or their bis∣shop, it should be voyde and of none effect, howe much more that which is knowen to haue bene presumed in the See Apo∣stolike, the Bisshop thereof not present (* 1.359 which bisshop by the prerogatiue of the blessed Apostle Peter, hauing throughe the whole worlde the Primacy of priesthood, hath bene wonte to confirme the Decrees of Councels) presumed I say, of layemen, though certayn bisshops agreing vnto it (who yet could not pre∣iudicat their Prelat of whom it is knowen they were consecra∣ted) is vndoubtedly voyde and of no effect, neither any waye to be accompted amonge Ecclesiastical decrees? Thus farre that Synod by your selfe alleaged M. Horne. God rewarde you for geuing vs such good instructions against your selfe. Or yf it came not of you, but of your frende, let him haue the thankes therefore. But yf it so falleth out against your wil∣les both, yet God be praysed, that as by sinne he worketh somtime a greater amēdement, and turneth horrible temp∣tations into a more confortable calmenesse then before the storme came, so also by your vnhappy meaning hathe yet brought vs to a happye information of such doctrine as vtterly ouerthroweth your heresye.

For here you see M. Horne, not only the laie Magistrat, yea the King him selfe, yea though he were religiouse and

godly, vtterly excluded from all authority in causes Eccle∣siasticall (whereby your phantasticall Primacie vanisheth cleane away) but also that the Pope (whome you cal a for∣raine power) hath the Primacy, the chiefty and supreame praeeminence of Priesthode, not onely in Rome or the Ro∣maine Prouince, but (saith this Synode by your self clerck∣ly alleaged) per vniuersum orbem, throughout the whole worlde, and then if you be a parte of the worlde, he is your Primate too. Thus much saith this Synode: and thereby vtterly ouerthroweth the whole effect of the Othe, in both those partes for the whiche the Catholikes refuse to swere vnto it. Verely if ye goe on as you haue hitherto, you wil surely be espied for a preuaricatour, that is, for a double faced Proctour, secreatlie instructing your clients aduersa∣rie, but in face protesting to plead against him. For bet∣ter instructions, no hyred aduocate coulde haue geauen vs, then you the Counterpleader haue ministered vnto vs.

M. Horne. The .58. Diuision. pag. 35. a.

Next after Simplicius vvas Foelix the third chosen,* 1.360 vvho after his confirmation, sent many letters as vvell to the Emperour, as to Acatius Bisshoppe of Constantinople, about the matter betvvixt Iohn and Peter, but vvhen he coulde not preuaile in his suite, he made Iohn Bisshoppe of Nola in Campania. One of the letters that Pope Foelix vvrote vn∣to Zenon the Emperour about this matter, is put into the fift Synode of Constantinople: vvherein the Pope after the salutation, doth most humblye beseech the Emperour, to take his humble suite in good parte. He shevveth that the holy (.162.)* 1.361 Churche maketh this suite, that he vvill vouchesafe to mainteine the vnitie of the Churche, that he vvill destroye Heresies, that breaketh the bonde of vnitie, that he vvill expell Peter Mogge bothe oute of the Citie, and also from Churche regiment: that he vvould not suffer

Peter being deposed,* 1.362 to be admitted to the Communion of the Churche: but that by his honorable letters, he vvould banish him out of the bounds of An∣tioche. And (saith this Bisshop of Rome Foelix vnto the Emperour) In his place appoint you one that shal beutifie the Priesthode by his woorkes.

Stapleton.

You procede still to bring authorities against your selfe. This Peter was deposed I confesse: But by whome, M. Horne? Not by the Emperour, but euen by Pope Foelix as appeareth but one leafe before the place which your selfe alleage. And in case it was to painefull for you to turne backe a leafe or two before, yet might you haue vouchsa∣ued to haue read the next lines before your own allegatiō. In the which Foelix signifieth, that he was so deposed, and therfore requesteth th'Emperour to expel him, and to place some other mete man for him: whiche thing Popes doe at this day, requiring Catholike Princes to remoue hereticall Bishops, and to place good in their roome, neither yet ther∣fore are, or euer were Princes accompted, enacted, or in∣tituled, Supreme gouernours in all causes Ecclesiasticall. Your new Religion, hath inuented this newe Title. This Pope Foelix also excommunicated Acatius of Constantinople, for bearing with this Peter Mogge, as witnesseth Liberatus. Whereby appeareth clerely the Popes Primacie ouer the ij. chiefe Patriarches of the East Churche of Constantino∣ple and Antioche. And you againe are with your owne examples cleane ouerthrowen.

M. Horne. The .59. Diuision. pag. 35. b.

Anastasius the Emperour (.163.)* 1.363 deposed Macedonius Bisshoppe of Constantinople, as one that falsified the Ghospels, as Liberatus saith.

Stapleton.

If this Macedonius falsified the Ghospel, he was I wene, worthy to be deposed. But your Author vseth not this worde Deposed, but he saieth, he was expulsed. Whiche might be, being, by an ordinary and an vsual course,* 1.364 by the Bishops first deposed. But because the matter is not cleare on your side, and if it were, it did not greatly enforce: by reason Anastasius him selfe was a wicked hereticall Empe∣rour, and so no great good deduction to be made from his doings: I let it passe.

M. Horne. The .60. Diuision. pag. 35. b.

About the election of Symachus, Platina mentioneth vvhat great di∣uision and sedition arose, in so muche that the parties vvere faine to agree, to haue a Councell holden for the determination of the matter. And there was a Councell appointed at Rauenna (saith Sabellicus) to the end that the controuersy might be decided according to right, before the king Theodoriche: before vvhome, the matter vvas so discussed, that at the last, this Pope Symachus vvas confirmed. Neuer∣thelesse this fyer vvas not thus so quite quenched, but that foure yeares after, it blased out sorer againe. VVhereat the king (saieth Platina) beinge displeased, sente Peter the Bisshoppe of Altine to Rome, to enioye the See, and bothe the other to be (.164.)* 1.365 deposed. VVherevpon an other Synode vvas called of 120. Bisshops, vvherein (saith Sabellicus) the Pope him selfe defended his ovvne cause so stoutlye, and cun∣ningly, and confuted (saith Platina) al the obiections laid against him, that by the verdict of them all, he vvas acquited, and all the fault laied to Lau∣rence and Peter.

Stapleton.

What may be said for the doings of Princes in the electi∣on of the Clergie, and how your examples agree not with our practise, I haue already saied somewhat: and that I say to this too. But in the Diuision folowing, we shall saye to this more particularlye.

M. Horne. The .61. Diuision. pag. 35. b.

But to thentent it may the better appere vvhat vvas the Kings authority about these matters, mark the fourth Romaine Synode, holden in the time of this Symachus, and about the same matter of his, vvhiche although it be mangled and confusedly set forth in the Booke of Generall Councels, bicause (as it may seeme) that they (.165.)* 1.366 vvould not haue the vvhole trueth of this dissention appaare: yet vvil it shevv much, that the Princes had (.166.)* 1.367 no small entermedling, and authority in Synodes and Churche matters. This Synode vvas summoned to be kept in Rome by the (.167.)* 1.368 commaundement of the most honorable Kinge Theodoriche. He declareth that many and grieuous complaintes, vvere brought vnto him againste Symachus Bis∣shoppe of Rome. Symachus commeth into the Synode to ansvvere for him selfe, geaueth thankes to the King for calling the Synode, requireth that he may be restored to suche things as he had loste by the suggestion of his enne∣mies, and to his former state, and then to come to the cause, and to ansvvere the accusers. The more parte in the Synode, thoughte this his demaunde reasonable: Decernere tamen aliquid Synodus sine regia notitia non Praesumpsit. Yet the Synode presumed not to decree any thing without the Kings knowledge. Neyther came it to passe as they vvisshed: for the King commaunded Symachus the Bisshoppe of Rome, to ansvvere his aduersaries before he shoulde resume any thing. And (.168.)* 1.369 so the King committed the vvhole debating and iudging of the ma∣ter to the Synode, vvhich concludeth the sentence vvith these vvords: Vvher∣fore according to the Kings will or cōmaundement, who hath committed this cause to vs, we refourme or restore vnto him (to Symachus) what right so euer he ought to haue within the Citie of Rome, or without.

Stapleton.

Here hath M. Horne an other fetch to proue Princes to haue the chief interest in maters ecclesiastical: as for the de∣positions of Bishops, yea of the Pope him selfe. And first he is angry, that this mater in the boke of Councels is so man∣gled and confusedly set foorth. But it is an other thorne

then this that pricketh him, that he will not disclose to all the worlde. For to saye the truthe, he seeth in his owne conscience, that of all Councelles,* 1.370 the selfe same Coun∣cell that he here alleageth, dothe so set foorth the Popes Primacie, that the grieuouse remembrance therof, causeth him to speake, he can not tel what. Verelye, if M. Horne had stepped foorth but one fote further, and turned his eie vpon the next leafe, there should he haue found a clercklie worke made by Eunodius in the defence of the Councell, that he is in hand withall. There should he haue founde most euident authorities for the Popes Supremacie vppon all states temporall and spirituall. He should also finde the same booke to be confirmed by .CC. and .xxx. Bishops as∣sembled at Rome in a Synode. Leaue of therfore, M. Horne this complaint, and complaine of that,* 1.371 that grieueth you in dede, and that is not of confusion, but of the confession ye find there of all the Bishops concerning the Ecclesiasticall praeeminence, liyng so open and thicke, like a great block in your way, that ye coulde not passe ouer to these your alle∣gations that you haue here patched in, but that you must needes stumble and breake your shinnes therat: which grie∣ueth you ful sore. But let vs now see, what good and hol∣some herbes, ye being so cunning a gardener, haue gathe∣red out of this garden, that as ye thinke lieth so vnhāsomlie and sluttishly. Ye say first that this Councell was called by the cōmaundement of the right honorable King Theodoriche. Make him as honorable as ye wil. But other then an Arri∣an shal ye not make of him. Yf ye knew he was an Arrian,* 1.372 your honour might haue bene better bestowed els where. If ye knewe it not, then is your reading to small, I trow, to furnish such a boke as this is. And yet to say the truthe, small

reading will serue the turne too. Ye say he called a Coun∣cell: So he did. But how did he call it? Forsoth with the cōsent of the Pope Symachus, though the Coūcel were cal∣led against him. For when the Bisshops had tolde the King, that the Pope him selfe ought to call Councels,* 1.373 by a singular pri∣uilege due to the See of Rome, because to that See, first the me∣rite ād principality of S. Peter, ād after the authority of Coūcels, singulorum in Ecclesijs tradidit potestatem, gaue power ouer euery thing in the Churches, the Kinge made aunsweare, that the Pope had declared his consente to it by his letters. Yea and the Bishops not satisfied with the Kings so saiyng, required a sight of the Popes letters: which the King shew∣ed vnto them out of hād. The Pope also him self being pre∣sent, licensed the Bishops to examine his own matter. And a litle after: Affectu purgationis suae culmen humiliat. For desire of purging himself he hūbleth his high authority or dignity. Yet M. Horne addeth: the Synode presumed not to decree any thing without the Kings knowledge. Yf they had saied they ought not, then had ye said somwhat. But presume not, and may not, are two things farre a sonder. Though yet in one sense in dede they might not, nor ought not to haue proce∣ded with 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.* 1.374 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 suprema∣cy driuen. The Bishops proceding to sentence, doe declare that Pope Symachus was not to be iudged by any man: nei∣ther 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,* 1.375 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 iudici∣ally, 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 de∣nye. 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 a∣gainste the Popes Primacye. So also it well appeareth, that if there were in the worlde nothing else to be plea∣ded 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 oecumeni∣call 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 Maie∣stie doth claime and take vppon her in Ecclesiasticall causes vvas practi∣sed (.169.)* 1.376 continually by the Emperours: and approued, praised; and high∣ly commended by (.170.)* 1.377 thousands of the best Bisshoppes and most godly fa∣thers that haue bene in Christes Churche from time to time: euen so shall I prooue by your ovvne booke of Generall Councels (.171)* 1.378 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 Maie∣stie 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 Chri¦stendome, as (.172.)* 1.379 Fraunce and Spaine, put in vre: vvherby your vvil∣full and malicious ignoraunce shalbe made so plain, that it shalbe 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 a∣bode 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 Ephe∣sus, 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 na∣med 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 depe∣ly dreameth of. And that let the Cōference of both our la∣bours trie: M. Hornes answer, and this Reply: As also who hath bleared the Readers eyes, M. Horne, or Maister Fe∣kenham.

M. Horne. The 63. Diuision. pag. 36. b.

Clodoueus about this time the first Christian King of Fraunce, bapti∣zed 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 de∣liuered vnto them to consulte of. The Bisshoppes doe according as the Kinge (.173.)* 1.380 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.)* 1.381 referre their decrees to the iudgement of the King, vvhome they confesse to haue (.175.)* 1.382 the superiority, to be appro∣ued by his assent. Clodoueus also called a Synode named Conciliū Ca∣biloneum, 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, mo∣ued of the loue and care,* 1.383 he had for the holy faith, and furtheraunce of Chri∣stian Religion, to the same effect and purpose that the first vvas sommoned for.

This King Childebert, caused a Synode of Bishoppes to assemble at Pa∣rys, 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 Clodo∣ueus 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 re∣ferred to him any such Iudgement ouer their determina∣ted 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 hol∣den after this at Toures in Fraunce also doe say of this Sy∣node, 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 commaunde∣ment, therefore that Councel which the King by suite and supplication obtayned to be called,* 1.384 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 tel∣ling your tale, thought good to leaue out. The bishoppes doe say vnto the Prince. Definitione respondimus &c.* 1.385 We haue by determining answered to the intent, that yf those thīgs which we haue decreed, be approued right also by your Iudge∣ment, 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 re∣ferre not the Definition to his Iudgement, but doe shewe that yf his consent doe concurre, then his Authority is con∣firmed 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,* 1.386 to make your Reader thinke, that the King had the Superiority in ap¦prouing 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 world∣ly principality, not of any Superiority in allowing or disal∣lowing 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.

* 1.387Theodobertus Kinge of Fraunce, calleth a Synode at Auerna in Fraunce, for the restoring and establishing the Church discipline. Gunthra∣nus the King, called a Synod, named Matisconēs .2. to refourme the Eccle∣siastical discipline, and to cōfirm certein orders, and ceremonies in the Church, vvhich he declareth plainly in the Edict, that he setteth foorth for that pur∣pose. 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.)* 1.388 this charge, shall not escape his ven∣geaunce. He shevveth the bisshops that their office is to (.177.)* 1.389 teache, cō∣fort, 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 re∣buke and correction of the vvorde, and Church discipline. And concludeth, that he hath caused the Decrees in the Councel, touching discipline, and cer∣tein 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 Gū∣tranus himself confesseth in the place by you alleaged: that God hath committed to the Priests the office of a fatherly autho∣ritye:* 1.390 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 wor∣thy 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.* 1.391 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 cō∣pelled

to doe in Turkey to the Turks. And so I trowe this Councel maketh not al together for your purpose and sup∣posed 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 commit∣ted 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 Re∣ligion &c. And therefore you put in the margin, to beutifie your booke withal, A princes charge. But the Prince spea∣keth 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 appea∣reth, 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 cou∣ple 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.* 1.392 Al∣thoughe 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 si∣lence. For neither we, to whom God hath committed the king∣dome,

can escape his vengeaunce yf we be not hofull of the peo∣ple 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,* 1.393 as M. Horn vntruly repor∣teth him, meaning a charge ouer religion, for the King ex∣pressely 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 thēperor, Iustin{us} reigned alone a right ca∣tholike Prince, vvho immediatly sent messengers vnto the bishop of Rome, who should both cōfirm the autority of the sea, ād also shuld prouide peace for al churches, so much as might be, with which doings of thēperor, Hormisda the bishop of Rome, be∣ing moued, sent vnto thēperour, with cōsent of Theodoricus, Legats (178)* 1.394 Martinus Penitentiarius telleth the cause of this legacy vvas, to entreate thēperor to restore those bishops, vvhich the vvicked Ana∣stasius had deposed. This godly emperor Iustinus (saith Martin) did make a lavv, that the Churchs of the heretiks, should be cōsecrated to the Catholik religiō, but this Decree vvas made in Iohn the next Popes daies. The vvhich e∣dict vvhē 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 thēperor, to purchase liberty for the Ariās. Iustinus recei∣ued these Ambassadours honorably, saith Platina, and thēperor at the lēgth ouercome vvith the humble suit of the Pope, vvhich vvas sauced vvith teares, graūted to hī 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)* 1.395 subiectiō to the godly Em¦peror, but also that the secular Princes, ordeyned (181.)* 1.396 Lavves ecclesiastical, vvith the vvhich the Pope could not dispēce. For al this busines arose about the

decree, vvhich thēperor had made in an (182.)* 1.397 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 Frāce, and is re∣turned to thēperours again: but so that he had ben as good, to haue kept hī selfe in Frāce stil. For though he decketh his margēt with, the Pope is the Kings Ambassadour:* 1.398 and again. The Popes hūble sute for the Arriā heretiks (which yet is a stark lie as we shal anō declare) yet by that time the whole tale is told (wherof this mā maketh a cōfuse narratiō) neither he nor his cause shal winne any worship or honesty thereby. I wil therfore opē vnto you gētle reader the whole story, truly and faithfully, and that by his owne authors Pla∣tina, Sabellicus, ād Martin{us}.* 1.399 This Anastasius was a wicked Em¦peror, as M. Horne here cōfesseth. And yet two leaues be∣fore, he made a presidēt of his doīgs for deposing of bishops. He defended Iohn the patriarch of Cōstātinople a great he¦retik who by his assistāce most iniuriously ād spitefuly hād∣led the Legats that Pope Hormisda sent to hī,* 1.400 exhorting hī to forsake ād renoūce his heresy. The said heretik Emperor Anastasius sent answere by the Legats to Pope Hormisda, that it was thēperours part and office to cōmaūde, and not the Popes, and that he must also obey thēperor. Surely a fair exāple for your new supremacy. After the death of this Anastasius strikē with lightnīg frō heauē for his wiked heresy ād * 1.401 diso∣bediēce succedeth this Iustin, a right Catholik prīce by M. Horns own words ād cōfesiō, who īcōtinētly sent to Rome his ambassadours, which should shew dew reuerēce 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,* 1.402 so litle set by before of the wicked Anastasius, and the heretical bisshop Iohn of Constantinople? And there∣fore gramercye that forsakinge Fraunce ye haue browght vs euen to Constantinople, and to the Emperour there: sen∣ding his ambassadour to Rome, to recognise the Popes most highe authority. Yow tel vs yet farder, that the Pope Hor∣misda sent Legates to Iustinus. And there you breake of so∣dēly. But what folowed? Forsoth immediatly it foloweth in the very same sentēce:* 1.403 which Iustinus receiued honorably the Popes Legats sendīg forthe to mete thē, the more to honour thē a great multitude of Mōks and of other Catholik ād worshipful mē, the whole clergy of Cōstātinople, and Iohn their bisshop cō∣gratulating also. At whose coming, the Emperour thrust out of the City and the Churches, the schismatikes called Aca∣tiās (of their Author Acatius) whome Pope Felix had excō∣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 hād 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 here∣tiks should be cōsecrated to the Catholik Religiō. What did he M. Horn? Happy are ye, that he is fair dead and buried ma∣ny years agoe, for feare lest if he were now liuing, your tē∣ples ād 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 Martin{us} Poenitētiarius. But lo, how wisely this tale is told, as though both Sabellicus ād Platina the Authors of your narratiō did not write the like. King Theodoricke tooke not in good parte, but euē to the very harte, these doings of Iustine. And why M. Horne:* 1.404 Because (as ye say now like a true mā) he was an Arriā. Say ye so M. Horne? Doth the winde wagge on that side now? For Theodoricus was, not two leaues before, The most ho∣nourable 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 write) with teares, entreateth the Emperour, that the Churches might be restored to the Arrians. The Pope was then belike an Arrian him selfe. Surely the simple Reader, can gather none other thing by you, especially the same being dasshed in the margent to. Ye haue not done well to tell half the tale, and to tell it so suspitiouslye.* 1.405 The cause then of his earnest suite was, that otherwise Theodorike threatened, to shutte vppe all the Catholique Churches in Italie, and vnder his dominion. Yea your Author Martinus writeth, that he menaced to kill all the Catholikes in Italy: whome he calleth Christianos. This was the cause of his ernest suite, not for the fauour he bore to the Arriās, but for the fauour he bore to the Catholiques and their Churches. Iustinus receiued those Ambassadours, as you truly say, honorably. And as Sabellicus writeth, the Emperour was not onelye

crowned of Pope Iohn, but at his first cōming most humbly and reuerētly fel at his feet before him and honoured him. But Iustinus did not so honorably entertaine him at Con∣stantinople,* 1.406 but Theodorike at his returne did deale with him as homly, casting hī into prison at Rauēna, where what for hunger, what for lothsome filthines of the prison, short∣ly after he died a Martyr. About which time or a litle after, he slew the honorable Senatours, Symachus and Boetius. Whiche thing al your three Historiographers doe write. Where ye wil vs to note that, not onely the Pope shewed his obediēce and subiectiō to the godly Emperor, but also that the se∣cular Princes ordeined lawes ecclesiastical, &c. Your double note wil proue but a double vntruthe. For the Pope in this supplicatiō obeied not the godly Emperour Iustine, but the Arrian King Theodorike: Neither was it obedience of du∣tie,* 1.407 but a submission of charitie: partly to qualifie the furie of the Arrian tyrant, partely to saue harmelesse the whole nūber of Catholikes in Italy, which by th'Emperours edict should cōsequently haue ben destroyed. Againe this decree of Iustine was no ecclesiasticall mater, cōcerning any alte∣ration of religion, any deposing of Bishoppes, any order of Church discipline or such like, but ōly a decree for banishīg of Arrian heretikes, and of ouerthrowing their Synagogs: which maner of decree being of denoūced heretiks, belon∣geth properly to the ciuile Magistrate, and is an external or tēporal mater, no spirituall or ecclesiasticall cause, namely such as we ioyne issue with you. King Phillip hath banished heretikes out of this land and hath cōmaunded their Syn••∣gogues to be ouerthrowen. But he is not therfore taken for Supreme gouernour in al causes, or in any cause ecclesiasti∣cal: Neither do or euer did his subiects swere to any suche Title.

M. Horne. The .66. Diuision. pag. 38. a.

VVithin a vvhile after this ••hon, vvas Agapetus Pope, vvhome The∣odatus the King, sent on his Ambassage vnto the Emperour Iustinianus, to make a suit or treaty in his behalfe. VVhen the Emperour had enterteined this Ambassadour vvith much honour, and graunted that he came for, tou∣ching Theodatus, he earnestly both vvith faire vvordes and soule, assailed this Pope, to bring him to become an Eutychian: the vvhich vvhen he could not vvinne at his handes, being delighted vvith his free speache and con∣stancy, he so liked him, that he foorthvvith (.183.)* 1.408 deposed Anthemius bisshop of Constantinople, bycause he vvas an Eutychian, and placed Men∣na a Catholike man, in his roume. Agapetus died in his legacy, in vvhose roume vvas Syluerius made Pope, by the meanes, or rather, as Sabellicus saieth, by the commaundemente of the Kynge Theodatus, the which vntil this time, was wōt to be done by the authority of the Emperours (saith Sabellicus) for the reuenge whereof Iusti∣nianus was kyndled to make warres against Theodatus. Syl∣uerius vvas shortly after quarrelled vvithal by the Emp••resse, through the meanes of Vigilius, vvho sought to be in his roome, and vvas by the Empe∣rours (184)* 1.409 authority deposed. The vvhich act although it vver altogether vn∣iust, yet it declareth the autority that the Prince had ouer the Pope: vvho like a good Bisshop, as he vvould not for any threates do contrary to his cōscience and office: so like an (185)* 1.410 obediēt subiect, he acknovvleged the Princes au∣thority: being sent for, came: being accused, vvas ready vvith hūblenes to haue excused and purged him self: and vvhan he could not be admitted thervnto, he suffred him selfe (186)* 1.411 obediētly to be spoiled of the Bissoplike apparaile, to be displaced out of his office, and to be clothed in a Monasticall garement.

The same measure that Vigilius did giue vnto Syluerius, he himselfe being Pope in his place, receiued shortly after, vvith an augmentation, for he vvas in like sorte vvithin a vvhile (187)* 1.412 deposed by the Emperours au∣thority, bicause he vvould not kepe the promise vvhich he had made vnto the Emperesse, and vvas in most cruell vvise dealt vvith all: vvhich cruel∣ty vvas the rather shevved to him by the meanes and procurement (as Sa∣bellicus noteth) of Pelagius, vvhom Vigilius had placed to be his Suf∣fragan in his absence.

The .19. Chapter. Of Iustinian the Emperour, and diuerse Popes and Bisshoppes vnder him.

Stapleton.

ALL this standeth in two pointes. First, that an other Pope, Agapetus by name, was againe sent in Ambas∣sage of Theodatus the King. But this (as Liberat{us} wri∣teth) was a tyrannical force,* 1.413 made bothe to the Pope, and to the whole Senat of Rome. These Arrian and barbarouse Gothian Kings are no fit examples of gouernmente due to godly Catholik Princes. And their vtter destructiō folowed immediatly after, vnder Belisarius Iustinians Captain. Such blessed presidents M. Horne hath foūd out, to build his ima∣gined Supremacy vpon. The next point is, in the deposing of two Popes by the Emperour Iustinian, wherin we nede by so much the lesse to enlarge our aunsweare, for that M. Horne freely and franckly of him selfe confesseth that they were vniustly deposed. Againe, that you say, the Pope suffe∣red him self obediently to be spoiled &c. If your tale wer true, that were you know,* 1.414 but an homly obedience: but now he suffred not that spoile as you imagine, obediently: but was brought to that point by a very craft and traine, as in Plati∣na and Liberat{us} it may be sene. This therfore may passe for an other of M. Horns vntruths. So hard it is for such Prote∣stāt Prelats to tel a true tale. With the like truth you write, that the Pope like an obediēt subiect, acknowleged the Princes autority. And why? Because forsoth he suffred himself to be cloistred vp by force of Belisarius (or rather his wife) the Emperours Captain. If such patience parforce proue a sub∣iection, then is the true man an obediente subiecte also to the theefe, when he yeldeth him vppe his purse in the high waie to saue his lyfe.

But we say if there had bene iuste cause to depose them: yet neither themperour, nor the Councel could lawfully haue deposed them. And because good Reader,* 1.415 thou shalt haue a shorte and a ready proufe, and that framed to thy hand already by M. Horne, I remit thee to the fourth Ro∣man Councell, wherevpon M. Horne lately pleaded, and to the very same sentence that M. Horne did him selfe al∣leage. But yet by the way I must score vp as an vntruth, that Iustinian deposed Anthimus. For it was not Iustiniā, but Pope Agapetus that gaue sentēce of depositiō against hī: nor he was not deposed at that time, but before. In dede Iustiniā executed the sentence, and thrust him out of Con∣stātinople, and banished him, though thempresse toke part with him. For fiirst we find, that Agapetus was desired by a supplicatiō of diuers of the East, to depose him. We haue also in the actes of the .5. generall Councel declared, that Agapetus did depose him. In case these testimonies wyll not serue, ye shal heare Iustinian him selfe, that shal tel you that it was not he, but Agapetus that deposed Anthimus. Quēadmodum nuper factū esse scimus circa Anthymū, qui qui∣dē deiectus est de sede huins vrbis à sancto & gloriosae memoriae Agapeto sanctiss Rom. Ecclesiae pontifice. Euen, saith Iustinian, as we knowe it happened of late to Anthimus, who was displaced from the see of this imperial citie by Agapetus of holy and gloriouse memorye, bishop of the holy Churche of Rome. Neither was Vigilius deposed by the Emperous au∣thoritye, as M, Horne fableth, but for not yelding to the Eutychian Emperesse, Iustinians wife, he was by a trayne brought to Constantinople and so banished. And all this was done rather by the wicked Emperesse, then by Iustini∣ā: who (as Liberatus writeth) restored again both Siluerius

(thoughe by the meanes of Belisarius he was caried awaye againe into banishment) and Vigilius also, though he dyed by the way in Sicilia.* 1.416

M. Horne. The .67. Diuision . pag. 38. b.

About this time, Epiphanius Bisshop of Constantinople, as Libera∣tus, sayih, died, in vvhose roune the Empresse placed Anthymus. About vvhich time, vvas great strife betvvene Gaianus and Theodosius, for the bisshopricke of Alexandria, and vvithin tvvo monethes, sayth Libera∣tus, the Empresse Theodora sent Narses a noble man, to enstall Theo∣dosius, and to banissh Gaianus: Theodosius being banisshed, the sea vvas vacant: vvhervnto Paulus (vvho came to Constantinople to plead his cause before the Emperour, against certaine stubborne monkes) vvas appoin∣ted, and he receiued, sayth Liberatus, (.188.)* 1.417 authority of the Em∣peroure, to remoue heretiques, and to ordeine in their places men of right faith. This Paulus vvas shortly after accused of murther, vvhervpon the Emperour sent Pelagius the Popes proctour, lying at Con∣stantinople, ioyning vnto him certaine other bissops (.189.)* 1.418 vvith commission to depose Paulus from the bissoplike office, vvhich they did: and they or∣dered for him Zoilus, whome afterward the Emperour depo∣sed, and ordered Apollo, who is nowe the Bisshop of Alexan∣dria (sayth Liberatus). Certaine Monkes mette vvith Pelagius in his re∣tourne from Gaza (vvher Paulus vvas deposed) tovvards Constantinople, bringyng certaine articles, gathered out of Origenes vvorkes, minding to make suyte vnto the Emperour, that both Origen and those articles, might be condemned, vvhom Pelagius for malice he bare to. Theodorus bisshop of Caesarea in Cappadocia, an earnest fautor of Origen, did further all that he might. Pelagius therfore doth earnestly entreat themperour, that h•• vvold cōmaund that to be dō vvhich the Monks sued for: to vvit, that Origē vvith those articles should be dāned. The vvhich suit themperour graūted. being glad (.190.)* 1.419 to geue iudgmēt vpō such matters, and so by his commandmēt, the sentēce of the great curse against Origē, and those articles vvere dravvē foorth in vvriting and subscribed vvith their hands, and so sent to Vigilius the bisshop of Rome, to Zoilus bissop of Alexādria, Euphe∣mius of Antioche, ād Peter bisshop of Hierusalē. These Bishops recei∣uing this sentēce of the curse (.191.) {pro}noūced by themperours

cōmaundmēt, and subscribing thervnto: Origen was condēned being dead, who before long agoe on liue was condemned.

Stapleton.

Here is a myngle mangle I can not tel wherof, and a tale tolde of a tubbe, for any reason or certaine scope that I see in it. Here haue we nowe, that themperours wife placeth and setteth in bishoppes to. For it was Theodora the Euty∣chian Emperesse that placed and displaced the bishops here named: sauynge Paulus whiche was made by Pelagius the Popes Legate at Constantinople:* 1.420 whych thyng M. Horne concealeth. But I meruaile by what warrant that Empresse did al this. I dare say not by M. Knoxes and his fellowes, of whom I haue spoken. And what bishop, think you, that she setteth in? No better surely then her selfe: that is, Anthimus the captaine of the heretikes of that time. But this geare goeth handsomly in and out, all thyngs I warrante yow in dewe order and proportion: euen in as good, as the matter is good it selfe. For nowe M. Horne, after he hath declared, that Anthimus was deposed from his bishoprike, is retour∣ned to shewe howe he was first ordered and made bishop. We haue then a tale tolde, to no purpose in the worlde, of Paulus the bishop and a murtherer, deposed, and well and orderly to, I trowe by Pelagius the Popes proctour, and so howe M. Horne frameth his primacy hereof, God woteth, I wotte not in all the world. For as for Iustinians commis∣sion to depose bishops, if M. Horne meane of such as Kyng Edward gaue in England of late, it is M. Hornes commis∣sion and not Iustinians. Neither hath hys author any suche thing. But only that themperour gaue the bishop authority, to appoint Captaines and other of the Emperours officers, to helpe forward the execution. Nay saieth M. Horne, the

wurste is behind. For Iustinian thēperour gaue his iudge∣mente vppon Origenes and cursed him to. Here in dede somwhat might haue bene sayde sauing that we haue sayd somwhat alredie of suche manner of cursing, and sauinge that M. Horne of hys great curtesie hath eased vs, ād hath made (I trowe againste hys will, but nothing against hys skill) a full answere for vs: saying that Origenes was long before this tyme, yea yet lyvinge condemned. Thē was there here no newe sentēce or determinatiō made by Iustinian, but a confirmation of the olde: and no more matter of su∣premacie, then yf a man shoulde beshrewe Luthers cur∣sed harte for his newe broched heresies, and curse them and him to: hys heresies being manie hundred yeares be∣fore condēned, ād cursed by many a good vertuous clerke, and by many general and other Coūcels to Neither did Iu¦stiniā geue any sentēce of curse against Origen him self,* 1.421 but as Liberat{us} saith; at his cōmaundemēt or procurīg the chief Patriarchs, of Rome, of Alexādria, of Antioch, ād of Hieru∣salē did it and so by the ordinary Iudges in this case, not by the Emperours only or absolut commandemēt he was cō∣demned. And we find in the acts of the .5. generall Coū∣cell,* 1.422 Origen condemned with Arius, Macedonius, Euthy∣ches and other.

M. Horne. The .68. Diuision. pag. 3••. a.

VVhen Theodorus bisshop, of Caesarea in Cappadocia heard of this condemnation, to be reuenged he laboured earnestly vvith the Emperour, to condemne Theodorus Mopsuestenus a famous aduersary of Origen, the vvhich he brought to passe by ouermuch fraude, abusing the Emperour to the great slaunder and offence of the Church. Thus in all these Ecclesiasticall causes, it appereth the Emperor had the (.192).* 1.423 chief entermedling, vvho al∣though at the last vvas beguyled by the false bisshops: yet it is vvorthy the noting by vvhom this offence in the Church came, vvhich appeareth by that,

that follovveth: I beleeue that this is manifest to al men (saith Liberatus) that this offence entred into the Church by Pelagius the Deacō, and Theodorus the Bisshop, the which euē Theo∣dorus him selfe, did openly publishe with clamours: crying, that he and Pelagius were woorthy to be brente quicke, by whome this offence entred into the worlde.

Stapleton.

M. Horne nowe will bringe vs a prety conclusion and prove vs, because bishopes be at dissention and abuse the Prince assisting nowe the one parte, nowe the other that the prince is supreame head.* 1.424 Whereof will rather very well followe this conclusion. Experience sheweth that princes the more they intermedled in causes of religiō, the more they troubled the Churche, the more they were thē selues abused, and also misused others: Therefore prīces a∣re no mete persons to be supreme heads in such causes. Examples hereof are plenty.

Constantin the great persuaded by the Donatistes most importunat suyt,* 1.425 waded so farre ouer the borders of his owne vocatiō, that (as S. Augustin writeth) à sanctis anti∣stibus veniam erat petiturus,* 1.426 it came to the point he should aske pardon of the holy bishops. The same Emperour by the suit of the Arrians medled so far with bishops matters, that he banished the most innocent, most godly, and most lerned bishop Athanasius: whereof in his deathebed he re∣pented, willing him by testament to be restored.

Theodosius the first,* 1.427 persuaded with the smothe toung of Flauianus the vnlawful and periured bishop of Antioch did take his parte wrongefully against the west bisshops and the greatest parte of Christēdom: wwhereof we haue before spoken.

Theodosius the seconde, defended the Ephesine con∣uenticle against Pope Leo, seduced by Dioscorus and Eu∣tyches,* 1.428 or rather abused by one of his priuy chamber Chry∣saphius an Eunuche: and wynked at the m••••dering of holy Flauianus, whome the Chalcedon Coun••••ll calleth Mar∣tyr.

* 1.429Zenon the Emperour deceyued by Acatius of Constā∣tinople, banished Iohn Talayda the Catholike patriarch of Alexandria, who appealed from the Emperoure to Pope Simplicius. And nowe in like maner this Emperour Iusti∣nian while he was ouer busy in ecclesiastical matters, as one that toke great delight (so noteth Liberatus) to geue iudg∣ment in such matters,* 1.430 being deceiued by Theodorus of the secte of Acephali, condemned Theodorus Mopsuestenus and Ibas two most catholike bishops, and highly praysed in the Chalcedon Councel, wherof sprong vp in the Church a moste lamentable tragedye for the space of many yeares as all writers doe pitefully report.* 1.431 This same Iustinian also banished the good bishop of Constantinople Eutychius for not suffering him to alter Religion. But he restored him a∣gaine in his deathbed, as Constantine dyd Athanasius. He woulde haue banished also Anastasius an other Catholyke bishop of Antioche, because he would not yeld to his here∣sy of Aphthartodocitae. Such examples ought rather to teach Princes not to intermedle with matters aboue their vocati∣on (trulye as muche as the sowle passeth the body) then to geue them anye presidentes of supreame gouernemente, yea IN ALL CAVSES, as Mayster Horne and hys fellowes, as long as Princes fauour them woulde geue vn∣to them.

M. Horne. The .69. Diuision. pag. 39. a.

This Pelagius as yet vvas but Suffragan or proctour for the Pope, vvho aftervvard in the absence of Pope Vigilius his maister, crepte into his See, in the middest of the broiles that Totylas King of the Gothes made in Ita∣lye, vvhen also he came to Rome. In the vvhiche Historie is to be no∣ted the Popes (.193.)* 1.432 subiection to Totylas, vvhome humblie on his knees he acknovvleaged, to be his Lorde, appointed thereto of God, and him selfe as all the reste to be his seruaunte. Note also hovve the King sent him Embassadoure, vvhat charge, and that by Othe, of his voyage, of his message, and of his returne, the King straight∣lie gaue vnto him: hovve buxomelie in all these things he obeyed: Hovve last of all tovvard the Emperour (being commaunded by him to tell his mes∣sage) he fell doune to his feet, and vvith teares bothe to him and to his Nobles, he ceased not to make moste lamentable and humble supplication, till vvithout speed, but not vvithout (.194.)* 1.433 reproche, he had leaue to returne home. But least you should take these things, to sette foorthe that Princes had onely their iurisdiction ouer the Ecclesiasticall personnes, and that in matters Temporall, and not in causes Ecclesiasticall, marke vvhat is vvritten by the Historians. Platina amongest the Decrees of this Pope Pelagius, telleth (and the same vvitnesseth Sabellicu••) that Narses the Emperours other deputie, Ioyntelye with Pelagius did decree, that none by ambition shoulde be admitted to any of the holye Orders. Pelagius moreouer vvriteth vnto Narses,* 1.434 desi∣ring him of his ayed against all the Bisshoppes of Liguria, Venetiae, and Histria, vvhich vvould not obey him, putting their aff••aunce in the autho∣ritie of the first Councell of Constantinople. In vvhiche Epistle amongest other things he vvriteth on this vvise: Your honoure must remem∣ber what God wrought by you at that time, when as Totyla the tyraunt possessing Histriam and Venetias: the Frenche also wasting all thinges, and you woulde not neuerthelesse * 1.435 suffer a Bis••hoppe of Myllaine to be made, vntill he had sente woorde from thence to the moste milde Prince (mea∣ning the Emperour) and had reciued answere againe from him by writing what shoulde be done, and so bothe he that was or∣deined Bisshoppe, and he that was to be ordeined, were brought to Rauenna at the appointment of your high autho∣ritie.

Not long after, Pelagius. 2. bycause he vvas chosen In••ussu Prin∣cipis, without the Emperours comaundement, and could not send vnto him by reason the tovvne vvas beseged, and the huge risyng of the vva∣ters stopped the passage: as soone as he might being elected Pope, he sent Gre∣gory to craue the Em••erours pardone▪ and to obtaine his good vvill. For in those dayes (sayth Platina) the Clergie did nothing in the Popes election except the election had bene allovved by the Empe∣rour.

Stapleton.

M. Horne telleth vs a tale after his olde wonte, that is without head or taile, to abuse his ignorant reader with a confuse heape of disordered and false wordes. Pelagius was sente by the Romans to King Totilas to entreat of peace, and that he would for a time ceasse from warre, and geue them truce. Saying that if in the meane whyle they had no succour,* 1.436 they would yelde the citye of Rome to him. Pelagius coulde wynne none other answere at his hands, bu•• that they should beate downe the walles, receiue his army, and stand to his curtesy and mercye. Totilas being afterward in possession of the City▪* 1.437 and fearing warres frō the Emperour Iustinian, sent Pelagius to Iustinian, to tra∣uaile with him for peace: sending him withall worde, that in case he would inuade Italye, he would destroye Rome, and plucke it downe faste to the ground. Totilas toke an othe of Pelagius and hys other ambassadours to doe hys message faythfullie, and to returne againe theyre ambassa∣de exployted. Pelagius most pitefullye and withe manie teares layethe before Iustinian the miserable state and the vtter destructiō and desolation of Rome impedente, onlesse he woulde forbeare warre with Totilas: yea he ād hys fel∣lowes fell vpon theire knees most humblye beseching him to haue compassiō of the citye. But in fyne Iustiniā would

not relent. Wherevpon sone after their returne, Rome was set al on fier by Totylas, and no lyuing creature, man, wo∣man, nor childe suffered there to inhabite. Prye nowe M. Horne and pycke out here what ye can to establishe your primacye: your folye is to open to be in this matter withe many words refuted. Here is no one matter Ecclesiastical, and that ye see wel inowghe: and therefore your selfe as faste as ye can wou••de steale away from yt, and proue your matter otherwise. But Sir ye shall not so steale awaye, but beside the note of extreme folye, to busie your selfe and your Readers with that, which your self can not deny, no∣thing to towch spiritual matters, but that ye shal carry with you a lie or two. Els tel vs why you wil haue vs to note the Popes subiection to Totylas,* 1.438 seing that neither Pelagius was then Pope, Vigilius yet liuing at Cōstantinople, neither was he any other way subiect, then as to a Tyrant. For Totilas (who for his rage and crueltyes was called Flagellum Dei, the Scourge of God) at that tyme tooke Rome, and entred with the conquest. Pelagius did that homage to him, to ob∣tayne mercy for his poore Cytyzens. And when Totylas seing him coming towarde him, said: What meaneth this ô Pe∣lagius? comest thou to me as a suppliant? Pelagius answered, sayinge. Yea Sir I come to you, seing God hath made you my Lorde. But haue mercy, I beseche you, vpon ••our seruaunts, haue mercy vpon the poore Captiue Cytie. And this lo was the sub∣iection of Pelagius made to Totylas, which you wishe to be noted M. Horne, as though it made any thing for the Popes subiection in spiritual matters. Tel vs also whye ye write, that he departed with reproche. What reproche had he at Iustinians hand? Your authour Sabellicus sheweth of none. But see the mans folish wilynes. In dede Sabellicus writeth

that Pelagius was noted as a fauorer of Anthimus: but then saith he withall, that Pelagius did detest it of all thinges to seme to fauour him. Wel, to supply this defect of his super∣fluous liyng talk of Pelagi{us} be brīgeth forth a decree against symony, made by Pelagius and Narses th'Emperors deputy. This is no mater of faith, M. Horne, no, nor no new decree of maners, but such as had bene decreed long before. And therefore but an execution of the old Canons: which Nar∣ses might medle withal wel inoughe. There is then to make vp the mater yet ones againe a declaration concerning the interest of the Emperour in the election of Bishoppes and Popes too: wherevnto at this time we nede not greatly to say any thing: so much hath ben said hereof before.

M. Horne. The .70. Diuision. pag. 40. a.

About the time of Pelagius the first his Papacy, vvas there a Councel hol∣den at Tovvers in Fraūce, by the licence and consent of Arithbertus the King, for the reformation of the Churche discipline, vvherein appeareth, that the Kings authoritie vvas (.196.)* 1.439 necessarily required to confirme and streng∣then the discipline. For vvhere they decree of the maides or vviddovves, that shall not be maried, vvithoute the consente of the parentes, vvhiche is an especiall matter Ecclesiasticall, they declare (.197.)* 1.440 the strength thereof to depend vpon the commaundement of the Prince. Not onely (say they) the Kings, Childebert and Clotharius of honourable memory, kepte and preserued the constitutiō of the lawes touching this matter, the which nowe the King Charibert their successour hath confirmed or strengthened by his precept.

Stapleton.

Nowe is Maister Horne reuolted to Fraunce againe, but not to tarie there long. For sodainly he returneth againe to Constantinople. His short tale consisteth in two lyes. First when he saieth the Kings authoritie was necessarily re∣quired to confirme the discipline of the Churche. For that

neither is in the Councell, neither can be gathered out of it. The second is, that the Coūcel declareth that the strength of their Decree, being a speciall matter Ecclesiastical dependeth vppon the commaundemente of the Prince. For the Coun∣cell declareth onely, that those good Kings of Fraunce kept the Constitution of the Churche in that behalfe:* 1.441 and for∣ced by lawe the due obseruation thereof. Like as Iouini∣an the Emperoure, made it death by lawe, to defile a Vir∣gin or Nonne. Though that sinne before, was by the Chur∣che condemned. All this doth but multiplie woordes. It proueth nothing your imagined Supremacye. Mary if you will knowe M. Horne, what this Councell by youre selfe alleaged, maketh for the Popes Supremacie, I will not lette to tell it you. The Fathers of the Councell do saye:* 1.442 What Priest is he that dare be so bolde, as to doe contrarye to suche Decrees as come from the See Apostolique? And a li∣tle after. And whose authoritie may take place, if it be not theirs, whome the Apostolique See sendeth and maketh his deputies or Referendaries? Our Fathers haue euer kept that, which their authoritie commaunded. Thus you fight well for vs, but nothing for your selfe.

M. Horne. The .71. Diuision. pag. 40. a.

The Emperoure Iustinianus calleth the Bisshoppes of all Churches vnto a Generall Councell at Constantinople, the vvhich is called the fifte oecumeni∣call Synode, to represse the insolence of certaine Heretiques, vvho taught and mainteined Heresies and Schismes, to the greate disquieting of the Chur∣che againste the doctrine establisshed in the foure forenamed General Coun∣celles. In the time of this Councell Menna,* 1.443 the Bisshoppe of Constanti∣nople departed out of this life, in vvhose roome the Emperour placed Euty∣chius. The Emperour gouerneth and directeth all things in this Councell,* 1.444 as the Emperours before him had done in the other Generall Synodes, as ap∣peareth by the vvriting, vvhiche he sente vnto the Bisshoppes, vvherein he

shevveth, that the right belieuing godly Emperours his auncestours did al∣vvaies labour, to cutte of the heresies sprong vp in their time, by calling together into Synode the most religious Bisshops,* 1.445 and to preserue the holy Church in peace: and the right faith to be sincerely preached and taught. He allegeth the'xāples of Cōstātinus Magnus, Theodosius the elder, Theodosius the yonger, and Mar∣tianus the Emperours: vvho (saith he) called the former generall Coun∣celles, vvere present them selues in their ovvne personnes, did aide and helpe the true confessours, and tooke great trauaile vppon them, that the righte faithe should preuaile, and be preached. Our forenamed auncestours of godlie memorie (saith he) did strengthen and confirme by their lawes, those things whiche were decided in euerye of those Councelles, and did expulse the Heretiques, whiche went about to gainesaye the determination of the fower fore∣named Generall Councelles, and to vnquiet the Churches.

He protesteth, that from his first entraunce, he made these beginnings and foundation of his Emperiall gouernement, to vvitte, the vnitie in faith agreeable to the fovver Generall Councelles, amongest the Churche mini∣sters, from the East to the VVest: the restraigning of schismes and contenti∣ons stirred vppe, by the fautours of Eutyches and Nestorius, againste the Chalcedon Councell: the satisfying of many that gainsaied the holy Chalce∣don Councell, and the expulsion of others, that perseuered in their errours, out of the holye Churches and Monasteryes: To the ende that con∣corde and peace of the holye Churches and their Priestes, be∣ing firmely kepte, one, and the selfe same faithe, whiche the fower holy Synodes did confesse, might be preached through∣out Gods holye Churches, He declareth hovv he had consulted vvith them by his letters and messengers about these matters, and hovv they de∣clared their iudgementes vnto him by their vvritinges: not vvithstanding seeing certaine Heretiques continue in their heresies: Therefore I haue called you (saith he) to the royall Cittie (meaning Constantinople) exhorting you being assembled togeather, to declare once a∣gaine your mindes touching these matters. He sh••vveth that he opened these controuersies to Vigilius the Pope, at his being vvith him at Constantinople: And we asked him (saith he) his opiniō herein:

and hee, not once nor twise, but oftentimes in writinge, and without writing, did curse the three wicked articles, &c. VVe commaūded him also by our Iudges, and by some of you,* 1.446 to come vnto the Synode with you, and to debate these three Articles together with you, to the ende that an agreable form of the right faith might be set forth: and that we asked bothe of him and you in writing touching this matter: that eyther as wicked articles, they might be condemned of all: or els, if he thought them right, he should shewe his minde openlye: But he answered vnto vs: that he would doe seuerely by him selfe concerning these three points, and deliuer it vnto vs. He declareth his ovvne iudgement and beliefe, to be agreeable vvith the faieth set foorth in the fovver Generall Councelles. He prescribeth vnto them the speciall matters, that they should debate and decide in this Synode: vvhereof the finall ende is (saith he) That the truth in euery thing may be confirmed, and wicked opinions condemned. And at the last, he concludeth vvith an earnest and godly exhortation, to seeke Gods glory only, to declare their iudgements agreable to the holy Ghospell, touching the mat∣ters he propoundeth, and to doe that vvith conuenient spede. Dat. 3. Nonas Maias, Constantinopoli.

Stapleton.

Here M. Horne, as he hath other Emperors and Princes, so would he now beare Iustinian in hand also, that he is and ought to be the Supreme head and gouernour in all causes euen Ecclesiastical and Spiritual. But Iustinian, if you will hearken to his lawes and Constitutions, will tell you flatly that suche a heade agreeth not with his shoulders. He wil not be made such a monster at your handes. You shall finde him as very a Papist for the Popes Supremacy, as euer was any Emperor before him, or sence him. For who I pray you was it, M Horne, that by opē proclamatiōs ād laws for euer to continue enacted, that the holy Ecclesiasticall Canons of the foure first Councels shall haue the strength and force of

an imperiall lawe?* 1.447 Was it not Iustinian? Who ys yt that embraceth the decrees of those holy Councells, euen as he doth the holy and sacred scriptures? And ke¦peth their Canōs as he doth the imperial lawes? Who but Iustinian? Who enacted also, that according to the definitiō of those foure Councels, the Pope of Rome shal be taken for the chiefe of all Priestes? Iustinian. Who yn an expresse lawe declared, that no man doubteth, but that the principality of the highest bis∣shoprike resteth in Rome? Iustinian. Who declared to Pope Iohn, that he studied and laboured, howe to bring to subiection, and to an vnitye with the See of Rome all the priestes of the Easte? Iustinian. Who tolde him, that there shall be nothing moued pertei∣ning to the state of the Churche, be it neuer so open and certaine, but that he would signify it to his Holi∣nesse, being head of all holy Churches? Iustinian. Who declared, that in all his lawes and doings for matters ecclesiastical, he followed the holy Canons made by the Fathers? Iustinian. Who published thys lawe that, when any matter ecclesiastical is moued, his laye officers should not intermedle, but suffer the Bissoppes to ende yt accordyng to the Canons? This selfe same Iustinian.

What great impudency then is it for you to ob∣trude him this title of supreme gouernour, whiche so many of his expresse lawes doe so euidently ab∣horre? What shame, infamy and dishonour shoulde it be for him, to accept any such title, the Canons

of the holy Catholike Church,* 1.448 and his owne law∣es, standing so plainly to the cōtrary? What? would you haue him an heretike, as you are? Hath not he yn hys Lawes pronounced hym to be an here∣tike, that doth not cōmunicate in faith with the holy Churche, especiallye with the Pope of Rome and the fowre patriarches? Hath he not also in his said lawes shewed, that the Pope of Rome hath the primacy ouer all priestes, by the first fowre generall Councelles, vnto the which the Pope and all other patriarches haue a∣greed? Obtrude not therefore this presumptuous Title to this Emperour, who of al other most shun∣ned it. Bring forth M. Horne, what ecclesiasticall Constitutions and decrees you wil or can, made of this Emperour Iustiniā. Al wil not serue your pur∣pose one iote. This only of the diligent Reader be∣ing remembred, that all such lawes he referred to the Popes iudgement: that he made not one of his owne, but followed in them all, the former Canons and holy Fathers. Last of all that he enacteth ex∣presly, that in ecclesiastical matters, lay Magistrats shall not intermeddle, but that bishops shall ende al such matters according to the Canōs. These three thyngs beyng well remembred and borne awaye, nowe tell on M. Horne, and bring what you can of Iustinians Constitutions in ecclesiasticall mat∣ters.

The effecte of all your Argumentes yn thys Diuision, resteth vppon thys poynte, that Iustini∣an made Lawes for matters ecclesiasticall, which thing I nede not further answer then I haue done.

Sauing partly, that this lye of M. Hornes woulde not be o∣uerpassed: wherein he imagineth all things here spoken to be done in the fifte generall Councell at Constantinople: whereas a greate part of them were done in an other Coū∣cel at Constantinople vnder this Emperour, whiche M. Horne doth here vnskilfully confoūde. Partly also to shew yet ones again, that Iustinian himself doth so expounde his doinges,* 1.449 that M. Horne can not wel wreste them to his pur∣pose. For Iustinian saieth. We following the holy fathers &c. and so forth: as we by many places of Iustinian haue decla∣red before. Againe speaking of things decreed in the Synod against Zoaras. Your sentence, saieth he, being of power by yt se••fe, our imperiall maiestye hath made yt yet muche stronger, which doth expulse him out of this imperial City. Lo M. Horn the decree of the Synode is stronge, thoughe the Emperour neuer confirme it, and where is then become your impe∣rial primacye? Nowe farder you heare to what purpose the princes assiste: that is for the furtheraunce of the executiō. The bishops had deposed Zoaras, but they by their power coulde not thrust him out of the City and banishe him. This must be don by the ciuil power, and this did Iustinian, and by that made the Councels lawe the stronger. And so ye now heare of Iustiniā himself, what is the meaning of that which you here and so often alleage, that Princes strēghthē the lawes of the Church. And to shew that the Supreme gouernment, which is the final Sentence and Iudgemēt re∣sted in the bisshops, not in the Emperour, in the first Actiō Theodorus the Emperours Officer, bringeth in the playn∣tif Bishops of Syria, and saieth to the Synode. Vt in his inter∣pellantes, vos ipsis finem imponatis. To the entent that you considering these supplications, maye make an ende of thē.

And in the same Action the Emperour himself againe affir∣meth, that:* 1.450 As ofte as the Sentēce of the Priestes hath deposed any from their holy rowmes, as vnworthy of priesthood, so ofte the Empire was of the same minde, and made the same order or cōstitutiō with the Authority of the priestes. Where you see M. Horne, that the deposing of Priestes or Bishoppes, pro∣ceded first from the Authority, Sentence and Iudgement of the Priestes: And was afterwarde putte in execution by the Imperial lawes. That is, to say all shortly. The bishops deposed. The Prince banished. For by death in those dayes Princes proceded not against the clergy thoughe deposed and condemned in generall Councell. I might nowe goe forwarde for any thing of weight remayning: sauinge that your marginal note, that the Emperour commaundeth the Pope to come to Councell, stayeth me a litle, as making some good apparance for you. Ye say he commaunded the Pope, but yf ye had proued withall, that he had such authority to commaunde, then would the matter ronne better on your syde: or that ye could shewe that at this commaundemente he came to the Councel, which ye are not able to shewe. But yet am I able to shewe he came not. So that this indu∣ceth rather the Popes primacy, especially considering,* 1.451 that he was at Cōstātinople, euen whē the Councel was kept. Marciā also sent his letters to Pope Leo to come to Chalce¦do, ād yet he came not, but sent his deputies thither for hī.

M. Horne. The .72. Diuision. Pag. 41 b.

The (.199.)* 1.452 Title prefixed to the first general Councel, summoned by the commandement of Iustinian, telleth in effect generally, both the matter and also vvho had the chief authority in the ordering thereof: for it is intituled: The diuine ordinaunce and constitution of Iustinian the Em∣peror against Anthymus, Seuer{us}, Petrus, and Zoaras, Mennas the

vniuersal Archebisshop and Patriarche of Constantinople, vvas present in this Councel, vvho had adioyned vnto him, placed on his right hande, cer∣tain Bisshops, coadiutours, named and (.200.)* 1.453 appointed by the commaun∣dement of the Emperour, sent out of Italy from the sea of Rome. VVhen they vvere set thus in Councel, Themperour sent Theodorus one of the maisters of the Requestes, or his Secretarie, a vvise man, vnto the Synode: Bisshops, Abbottes, and many other of the cleargy, vvith their billes of supplications, vvhich they had put vp vnto themperour, for redresse of certain matters Ec∣clesiastical. Theodorus maketh relation vnto the Synode hereof, deliue∣reth the Billes of supplication to be considered on: presenteth the parties to the Synod, and shevveth that this is themperours pleasure, that they shoulde (.201.)* 1.454 dispatche and end these matters. Paulus the Bisshoppe of Apamea, in his bil of supplication, offred to the most godly Emperour in the name of al his, acknowledgeth him to be the highest Potentate in the worlde next vnto God: who hath magnified his Empire, and throwē his aduersaris vnder him: because he mainteineth the only and pure faith: offreth vnto God pure Leuen, that is to say, true doctrine as incense, and burneth the chaffe (meaning false re¦ligiō) with vnquencheable fier. And after the declaratiō of their Faith talking of the Eutychian or counterfaite catholike, He desireth them∣perour, to whom God hath reserued the ful authority to direct, to cut him from the Churche, and to expulse him out of his Dominions. In like sort the religious men, and the Monasteries of Secū∣da Syria, doo offer vp a booke of supplication vnto the Emperour, beseeching him that he vvil commaund the Archebishoppe Mennas, president of the councel, to receiue their booke, and to (.204.)* 1.455 consider of it according to the Ecclesiastical Canons. The Emperour maketh a lavv and constitution, to ra∣tifie and confirme the iudgement of the Synode against Anthymus, and other heretiks: vvherein also he decreeth touching many other ecclesiastical matters or causes: as, No man to Rebaptize: to prophane the holy Communion: to cal Conuenticles: to dispute further in those matters concluded on: to publishe or set forth the Heretical

bookes: to communicate with them. And so knitteth vp all, vvith this conclusion. VVee haue decreed these thinges for the com∣mon peace of the most holye Churches:* 1.456 these thinges haue we determined by sentence. (.205.)

Stapleton.

You goe on M. Horne, euer like to your selfe, and to your brother M. Iewel. For as at the first, you beginne with a great vntruthe, so you procede on with a greate manye moe. I meane not that ye cal the first for the fifte, lette the printer beare this, but for the residewe ye must take it vpon your own shulders. As first wher ye speake of the title: ther is no such title prefixed before the Councel: there is such a sentence in dede. But that it is a title prefixed before the Councel, as though this ordination were made before the Councel, and so should tel both the matters and who had the cheif authority in the ordering thereof, this is no simple lie. But euer ye shoote to farre, or come to short home. Af∣ter those wordes by you rehersed yt followeth (which you leaue out) ad Petrum Archiepiscopū Hierosolimorū: To Peter Archebishop of Hierusalē, to whō Iustiniā did send this cō∣stitutiō, not before the Coūcel, but the Coūcel beīg ended. The order of these sentences, as it is declared in the acts of the Coūcel was this. First there was a sentēce geuē at Cō∣stantinople against Anthymus. Thē was there an other sen∣tence geuen there against Seuerus, Petrus, and Zoaras. Thē was the constitutiō of Iustinian (whereof ye speake) made and sente to the bishop of Hierusalē, which kept there also a Councel and condēned Anthimus. And al this was done in fowre monethes. And therfore yt cā not be the true title of this Coūcel. And much lesse tel the matter and who had cheif authority there. But euery man is not so cunning as you, to make men weene, that the egge was a chycke

before the henne had hatched. Yet for one thinge I here commende you, for telling vs that the Popes Legats in this Councel were set in the right hande of the Patriarche Me∣nas, whiche I suppose maketh somwhat for the Popes pri∣macye. But that you adde, they were named and appointed by the commaundement of the Emperour, I can not commēde you. For it is vntruly saied. They were the Popes owne Le∣gates and deputies, of his own naming and appointing, not of the Emperours. For it foloweth in the same Constitu∣tion of Iustinian,* 1.457 touching these Legates: Omnibus qui∣dem ex Italica regione ab Apostolica sede nuper missis. All being lately sent out of Italy from the See Apostolike. In like maner where you say, Theodorus a Maister of the Re∣questes to the Emperour, (as you call him) deliuered to the Synod the Billes of supplication to be considered on, such consi∣deration you finde not in the woordes of Theodorus: but this you finde him say to the Synode. V•• in his interpellan∣tes, vos ipsis finem imponatis. To thentent that by your meanes in these matters they may be ended and cōcluded. This the Emperours officer required of the Synode: that they would make an ende of the complaintes layed in by certaine Bisshoppes and Monkes. And this you conceale, and alter cleane to a simple consideration, as thoughe the Councel should haue considered, and then the Emperour concluded. And therefore yet ones againe in this very Di∣uision,* 1.458 you tel vs of a booke of supplication made by the Mo∣nasteries of Secunda Syria, to the Emperour, that Menna the president of the Councel should receaue their booke and consi∣der of it according to the Ecclesiastical Canons. The woordes of your Author are: Quae in ipso insita sunt Canonicè finem ac∣cipere conuenientibus ad ipsum &c. that the contents of their

booke of supplication, be ended and determined Cononically (not considered only) and that by the accorde (not of Men∣na only, whome only you name, being the bisshop of Con∣stantinople) but, of the most holy Romaines and the holy Sy∣node. Thus your false doctrine can not appeare (when it commeth to trial) but lodē alwaies with fardels of vntruths. But nowe I trowe we shall quickly lese this aduantage. For strayte ye bringe vs foorth a bisshop that calleth the Em∣perour the higheste potentate in the worlde next vnto God, maintayning the onely and pure faith: offeringe vnto God pure leuen of true doctrine, as incense, and burning the chaff (mea∣ning, as ye say, false religion) with vnquencheable fier. And thinke you M Horne, that yf Iustiniā now lyued, he would take your doctrine for pure fyne flower, and not rather for stynking musty chaffe or bran? Well you haue hearde his iudgemente in parte alredy. As for your bsshop yf he had sayd, in al causes, as you make hī to say in the margin, he had said wel towarde your purpose, but nothing towarde the truthe. And therefore ye hauing espied the former wordes not to come iumpe to your purpose, ye vndershore them withe an other sayinge of the saied bisshoppe, who spea∣kinge of an heretyke, desireth the Emperour to whome God had reserued the ful authority to directe, to cut him from the Church, and to expulse him out of his dominions. Ye are not for al this much the nearer: for wherein the good bisshop meante the full direction, he him selfe sheweth: that is, in cutting away of heretiks, and expulsing them out of his domi∣niōs. And therefore your goodly marginal note that, God re∣serueth to the Prince the fulnesse of direction in causes Eccle∣siasticall quayleth, and is not worth a rushe: Neither is yt to be collected by the expresse woordes of the bishop: and yf

yt were, sauing for your shrewd meaning and mistaking, yt were not greatly material. For it might stād right wel, mea∣ning of the ful and final directiō, which is the executiō. Ye now lay forth many ecclesiastical cōstitutions: and among other,* 1.459 that no mā shal dispute further in matters of religiō ons concluded (where are your Westmynster disputations thē?) and that themperour had decreed all those things by sentence, for the common peace of the Church. Ye say the truth, but not all the truth, for ye haue most falsly, following your accu∣stomable humour, left out iij. or iiij. wordes strayt waies fol∣lowing. We haue (saith Iustinian) determined these things fol∣lowing the decrees of the holy fathers. Which wordes doe set your self and your primacy to, quyt beside the sadle. And thus, as thēperours conclusion, that knitteth vp al, knitteth vp our conclusion to, for the ecclesiastical primacy, and vn∣foldeth al your false conclusiōs in this your false boke: So, yf ye take and ioyne the very beginning of the said constitutiō to the wynding vp of yt, the matter wilbe much clearer: and so clere that Iustiniās cōstitutiō that your self do bring forth,* 1.460 may serue for a sufficiēt answere to al your boke: cō∣cerning princes intermedling in causes Ecclesiastical. We do (saith Iustiniā) no strāge thīg, or such as thēperors haue not ben accustomed vnto before, in makīg this present Law: (meaning against Anthimus,* 1.461 Seuerus, and Zoaras) for as often as the bishops by their sentence haue deposed and displaced out of their holysees and dignities any vnworthy par∣sons, as Nestorius, Eutyches, Arius, Macedonius, and Eunomius, and certain other as nawghty as they were: thēperors folowing their sentēce ād authority decreed the same: So that ecclesiastical ād tēporal authority cō∣curring together, made one agremēt in right iudgmēt.

Euen as we knowe it happened of Late touching An∣thimus, who was thruste out of the see of this impe∣riall cyty by Agapetus of holy and gloriouse memorie, the bisshop of the most holy Church of olde Rome.

M. Horne. The .73. Diuision. pag. 42. a* 1.462

Al things being thus done, by the commaundement of the Emperour, in the first Action, and so foorth, in the second, third, and fourth, after many ac∣clamations, the President of the Councel Mennas, concludeth: saying to the Synod: That they are not ignorāt of the zeale and minde, of the Godly Emperour, towards the right Faithe, and that nothing of those that are moued in the Church (.206.)* 1.463 ought to be don without his wil and commaundement.

Stapleton.

Now goe ye M. Horne clerkly to worke. For yf ye can roundly and hansomly proue this, ye may perchance set a new head vpon Iustinians shoulders: which yet woulde be but an vgle and a monstrouse sight. But this is neither clerk∣ly, nor truely don of you; to turne Cōuenit, yt is mete, semely, or conuenient: into oportet, yt must or ought. I maruaile ye bearing the state of a bishop, haue so litle faith and honesty: or dwelling so nighe Winchester schole, so litle sight in the grammer. Mennas had condemned Anthimus: the Bishops and other cryed, that forwith he should cōdēne Seuer{us}, Pe∣trus, and Zoaras: as he did a while after. To whome Mennas answered, that it was mete to cōsult with themperour first. which is very true: for his great zeale to the faith, ād for that

he hadde the exequution of the sentence, this is lyke your other knacke before, that Dioscorus and other must be deposed.* 1.464 And surely I woulde haue meruayled yf Mennas had takē Iustinian for the su¦preame head who within fowre lynes after decla∣reth the Pope to be the supreame head: and that he did followe and obeye hī in al things, and cōmunicated with them, that did communicate with him: and cō∣demned those whome he did condemne. Who also gaue Anthimus the heretik a tyme of repentance appointed by Pope Agapetus, and proceded in Sē∣tence against him, according to the prescription of the Pope,* 1.465 as Cyrillus proceded against Nestorius in the Ephesine Councel, according to the limita∣tion of Pope Celestinus.

M. Horne. The .74. Diuision. pag. 42. a.

Such is the autority of Princes in matters Ecclesiastical, that the Godly auncient Fathers did not only confesse, that nothing mo¦ued in Church matters (.207.)* 1.466 ought to be done vvithout their au¦thority, but also did submitte thēselues vvillingly vvith humble obedience, to the direct••on of the Godly Emperors, by their lavves (.208.)* 1.467 in al matters or causes Ecclesiastical, vvhich thei vvuld not haue done▪ yf they hadde thought, that Princes ought not to haue gouerned in Ecclesiastical causes. The same zelous Empe∣rour doth declare, that the authority of the Princes lavves doth rightly dispose and kepe in good order, both spiritual and tempo∣ral matters, and driueth avvay all iniquity: vvherefore he did not only gather togeather as it vvere into one heape, tha lavves that he him selfe had made, and other Emperours before him, tou∣ching ciuil or temporal matters: but also manye of those lavves and constitutions, vvhich (.209.)* 1.468 his auncestours had made in Ecclesiastical causes: Yea, there vvas nothing perteyning to the

Church gouernemente, vvhiche he did not prouide for, order and direct by his lavves and Constitutions:* 1.469 vvherein may euidently appeare the aucthoritie of Princes, not onely ouer the persons, but also in the causes Ecclesiasticall. He made a common and generall lavve to all the Patriarches, touching the ordering of Bisshoppes, and all other of the Clergie, and Church Ministers: prescribing the number of them to be suche, as the reuenues of the Churches may vvell susteine: affirming that the care ouer the Churches, and other re∣ligious houses, perteine to his ouersight: And doth further inhibite, that the ministers do passe foorth of one Churche to an other, vvithout the licence of the Emperour or the Bisshoppe: the vvhich ordinaunce he gaue also to those that vvere in Monasteries. He (.210.)* 1.470 geaueth authoritie to the Patri∣arche or Bisshoppe, to refuse and reiect, although great suit by men of much authoritie be made. He prescribeth in vvhat sorte and to vvhat ende the Churche goods shoulde be bestovved, and threatneth the appointed paines to the bysshoppe and the other Mynisters, if they trangresse this his Consti∣tution.

He prescribeth in vvhat sorte the Bisshoppe shall dedicate a Monastery: be giueth rules and fourmes of examination, and triall of those that shalbe admitted into a Monasterie, before they be professed: in vvhat sorte and or∣ders they shal liue together: He (.211.)* 1.471 prescribeth an order and rule, vvher∣by to choose and ordeine the Abbat: He requireth in a Monasticall personne, diuinorum eloquiorum eruditionem, & conuersationis inte∣gritatem: Learning in Gods woorde, and integritie of life. And last of all, he chargeth the Archebisshoppes, Bisshoppes, and other chur∣che Ministers, vvith the publisshing and obseruing of this his constitution: Yea his Temporal officers and Iudges also, threatening to them both, that if they doe not see this his Lawe executed and take the effecte, they shal not escape condigne punishment.

He protesteth, that Emperours ought not to be carefull for nothing so much, as to haue the mynisterye faithfull tovvardes God, and of honeste behauiour tovvardes the vvorlde, vvhiche he saith, vill easely be brought to passe, if the holy rules vvhich the Apostles gaue, and the holy Fathers kept, and made plaine, be obserued and put in vre. Therefore, saith he,

vve folovving in all things the sacred rules (meaning of the Apostles) do or∣deine and decree, &c. and so maketh a constitution and lavve, touching the qualities and conditions, that one to be chosen and ordered a Bisshop ought to haue, and prescribeth a fourme of triall and examination of the party, be∣fore he be ordered: adding that if any be ordered a Bisshop, not * 1.472 qualified ac∣cording to this constitution, bothe he that ordereth, and he that is ordered, shall * lose their bisshoprikes. He addeth furthermore, that if he come to his Bisshoprike by giftes or revvardes, or if he be absent from his Bisshoprike aboue a time limited, vvithout the commaundement of the Emperour, that he shall incurre the same penalties. The like orders and rules he prescri∣beth in the same constitution for Deacons, Diaconisses, Subdeacons, and Rea∣ders: commaunding the Patriarches, Archbisshops and bisshops to promul∣gate this constitution, and to see it obserued vnder a paine.

He af••irmeth that this hath ben an auncient Lavve, and doth by his au∣thority, renevv and confirme the same: that no man haue priuate Chappels in their houses, vvherein to celebrate the diuine mysteries: vvherevnto he addeth this vvarning vnto Mennas the Archebisshop, that if he knevv any suche to be, and do not forbid and refourme that abuse, but suffer this consti∣tution of the Emperour to be neglected and broken, he him selfe shal forfait to the Emperour fiftie poundes of gold.

* 1.473Also that the ministers kepe continuall residence on their benefices: other∣vvise the Bisshop to place others in their roomes, and they neuer to be restored.

Stapleton.

We shall nowe haue a long rehearsall, full three leaues, of many Ecclesiasticall Lawes, made by Iustinian the Em∣perour. But who would thinke that M. Horne were ey∣ther so folishe to make suche a sturre for that no man deny∣eth, and the which nothing proueth his cause, or to reherse such constitutions of Iustinian, that partely ouerthroweth his Primacy, partly displaceth him frō al bishoply and priest∣ly office? But what shal a man saye to them that be past all shame, and haue no regard what they say or doe preach or write? Or how is this world bewitched, thus paciently to

suffer, such mens sermons and bookes,* 1.474 yea and to geue them high credit to? Tel me then and blushe not M. Horn, whether ye be not one of them, that for lacke of such qualities, as Iustiniā, according to the holie rules and Canons ye spake of, requireth in a Bishop, must lose your Bishoprik, and those al∣so that ordeined you? Is not this one of the qua∣lities, that a Bisshoppe should haue no maner of wife when he is ordered? Yea that his wife that he had be∣fore he was ordered Priest or Bisshop, must haue bene a virgin and no widowe at the time of mariage? Is not this one of the holye rules, whiche the Apostles gaue, and the holy Fathers kept and made plaine, whi∣che Iustinian would haue obserued and put in vre? Now againe for Priest, Deacon, or Subdeacon that marieth after he is ordered, doth not Iustinian euē in your owne constitution say, that he must forth: with be spoiled of all Ecclesiasticall function and office, and become a laie man? Loke nowe well aboute you Maister Horne, and aboute your fellowes Pro∣testante Bisshoppes, and tell mee, if this rule take place, whether ye can shewe among them all,* 1.475 any one Byshoppe? And so by the merueilous handy woorke of God, yee are neither Parliamente nor Churche Bishops. What do ye tel me of Iustinians constitutions touching Monkes and monasteries,* 1.476 and of the rules and fourmes that he prescribed to them? He sayeth in dede, that he hath a speciall care to see the monastical rules and fourmes according to the will of the holy Canones obserued. He saith that throughe the pure and deuoute prayers of religi∣ouse

men, all thinges doe prosper in the common wealth, both in peace and in warre.* 1.477 Yf then Iustinian threatneth punish∣ment, as ye truely say, both to spirituall and temporall ma∣gistrates for not publishyng and causyng hys Constitutions made for religiouse men to be obserued: howe sharply and roughlye woulde he deale with you, your fellowes, and maysters, that by your preachinges haue caused so manye monasteries to be so pityfully ouerthrowen? Howe should yow escape condigne punishment, thinke you, that make no better of these Iustinians, and not hys, but rather the holy Fathers, rules concernyng the monasticall life, then to call the sayde holy life a foolis••e vowe, an horrible errour, and a monkish superstition?

M. Horne. The .75. Diuision. pag. 43. b.

VVhan this Emperour vnderstood, by the complaints that vvere brought vnto him against the Clergy, Monks and certein Bishoppes, that their liues vvere not framed according to the holy Canons, and that many of them vvere so ignoraunt, that they knevve not the prayer of the holy oblation and sacred Baptisme: Perceiuyng further, that the occasion hereof vvas part∣ly, by reason that the Synodes vvere not kept accordinge to the order ap∣pointed, partly for that the Bishoppes, Priestes, Deacons, and the re∣sidue of the Clergy, vvere ordered, bothe vvithout due examination of the right faith, and also vvithout testimony of honest conuersation: Prote∣sting that as he is mindeful to see the ciuil Lavves firmely kept, euen so he ought (of duty) to be more carefull about the obseruation of the Sacred rules and diuine Lawes, and in no wise to suffer them to be violated and broken. He renueth the constitutions for the Cler∣gy, touching Churche causes, saing. * 1.478Folowyng therefore those thin∣ges, that are defined in the sacred Canons, we make a Pragma∣ticall or moste full and effectuall Lawe, whereby we ordeine that so often as it shalbe neadfull, to make a Bishop. &c. And so goeth forvvarde in prescribing the forme of his election, examination, and

approbation. And shutteth vp the Lavve about the ordering of a Bishop vvith this clause: If any shalbe ordered a Bishop against this for∣mer appointed order, bothe he that is ordered and he also that hath presumed to order against this fourme, shal be deposed. He decreeth also by Prouiso, vvhat order shall be kept, if it chaunce that there be any occasion or matter layd to the charge of him that is to be orde∣red, either Bishop, Priest, Deacon, Clergy man, or els Abbot af any Monastery. But aboue all things sayeth he, vvee enact this to be obser∣ued, that no man be ordered Bishop by giftes or revvards: for both the geuer, taker, and the broker, if he be a Church man, shalbe depriued of his bene∣fice, or clericall dignity, and if he be a Lay man, that either taketh re∣vvarde, or is a vvorker in the matter betvvene the partyes, vve commaund that he pay double to be geuen to the Churche. He geueth lycence neuer∣theles, that vvhere there hath bene somethyng geuen, by hym that is ordered Byshoppe, of custome, or for enstallation, that they may take it: so that it exceede not the somme prescribed by hym in this Lavve. VVe commaund therefore that the holy Archebishoppes, namely of the elder Rome, of Constantinople, Alexandria, Theopolis, and Hieru∣salem, if they haue a custome to geue the Bishoppes and Cler∣kes, at their ordering vnder twenty poūdes in gold: they geue onely so muche as the custome alloweth: But if there were more geuen before this Lawe, wee commaunde that there be no more geuen then twenty poundes. And so he setteth a rate to all other Ecclesiastical persons in their degrees, and according to the habi∣litie of their Churches, concluding thus: Surely if any presume by any meanes to take more than we haue appointed, either in name of customes, or enstallations, wee commaunde that he restore threefolde so much to his Churche, of whom he tooke it. He doth vtterly forbidde bishoppes and Monkes, to take vpon them gardianship: neuerthelesse, he licēceth Priestes, Diacōs, and Subdeacōs, to take the same on thē in certein cases. He cōmaundeth tvvo Synods to be kept in euery Prouince yerely. He prescribeth vvhat, and in vvhat order, maters shalbe examined, and discussed in them. Besides these, he enioyneth, and doth commaunde all Byshops, and Priestes, to celebrate the prayers in the ministration of the Lor∣des supper, ād in baptism, not after a vvhispering or vvhyst maner, but vvith a

cleare voyce, as thereby the minds of the hearers, may be sturred vp vvith more deuotion in praisyng the Lord God. He proueth by the testimony of S. Paul, that it ought so to be. He concludeth, that if the religious bisshops, neg∣lect any of these things, they shal not escape punisshment by his order. And for the better obseruing of this constitution, he commaundeth the rulers of the prouinces vnder him, if they se these things neglected, to vrge the bisshops, to cal Synods, and to accomplissh all things, vvhich he hath commaunded by this Lavv to be doon by Synods. But if the Rulers see notvvithstanding, that the bisshops be slouthfull and slack to do thies things, then to sygnify therof to him self, that he may correct their negligēce: for othervvise he vvil extremely punissh the Rulers them selues. Besydes thies, saith this Emperour, vve for∣bid and enioyne the Religious bisshops, Priests, Deacons, Subdeacons, Readers, and euery other Clergy man, of vvhat degre or order so euer he be, that they play not at the table plaies (as cardes,* 1.479 dyce, and such like playes, vsed vpon a table) nor associat or gase vpon the players at such playes, nor to be gasers at ay other open syghts: if any offend against this decre, vve commaund that he be prohibited from all sacred ministery for the space of thre years, and to be thrust into a monastery. After thies Constitutions made for the gouern∣mēt of the secular Clergy (as you terme it) in causes ecclesiasticall, the Em∣perour descēdeth to make statutes, ordinaunces and rules for monastical per∣sons (commonly called Religious) declaryng, that there is no maner of thing,* 1.480 which is not throughly to be searched by the authority of the Emperour, who hath (sayth he) receiued from God the common gouernment and principality ouer al men. And (.212.)* 1.481 to shevv further that this principality is ouer the persons, so vvell in Ecclesi∣asticall causes as Temporall, he prescribeth orders and rules for them, and committeth to the Abbottes and Bisshoppes (iurisdiction) to see these rules kepte, concludynge that so well the Magistra∣tes,* 1.482 as Ecclesiasticall personnes, oughte to keepe incorrupted all thynges whyche concerne godlynesse: but aboue all other the Emperour, who owghte to neglecte no manner of thyng pertaynyng to godlynesse. I omit many other Lavves and Constitu∣tions, that not only this Emperour, but also the Emperours before him made, touchyng matters and causes Eccesiasticall, and doo remitte you vnto the Code, and the Authentikes, vvhere you may see that al manner of causes Ec∣clesiasticall,

vvere ouerseene, (.214.)* 1.483 ordered and directed by the Emperours, and so they did the duetifull seruice of Kyngs to Christ, In that (as S. Augustine sayth) they made lawes for Christe.

Stapleton.

All this geare runneth after one race, and allto∣gether standeth in the execution of the ecclesia∣stical Lawes. Neither is there any thing here to be stayed vpon, but for that he hath furnished his mar∣gent wyth hys accustomable note, that the prince hath the supreame gouernment ouer all persons in all maner causes. Whiche as yt is largely and liberally spoken: so is his text to narrowe to beare any such wide talke. Yea and rather proueth the contrary, if he take the nexte line before with him, and stop∣peth also his felowes blasphemous railyngs, against the holy monastical life. The solitary and the cōtem∣platiue life (saieth Iustinian) is certeinly an holy thing, and such a thing as by her owne nature cōducteth sou∣les to God: neyther is it fruitful to them only that leade that life, but through her puritye and prayers to God geueth a sufficient help to other also. Wherefore them∣perours in former times, toke care of this matter, and we also in our Lawes haue set foorth many things tou∣ching the dignity and vertue of religious men. For we doe followe in this the holy canons and the holy fathers who haue drawen out certaine orders and Lawes for these matters. For there is no thing that themperours maiesty doth not throughly search. Whiche hath recei∣ued from God a common gouernment and principality

ouer all men. Nowe thys place as ye see, serueth expresly for the Churches principality, whose holy Canons, and holy Fathers themperour, as he sayeth, doth followe. By whiche wordes appeareth,* 1.484 he made no one Constitution of hys owne Authority. And therefore hath M. Horne craftely shyfted in this worde Authority which is not in the Latine: as though the Emperours Authority were the chief groūd of these Constitutions, whereas it is but the seconde, and depending only vpon former Canons and writtinges of ho∣ly Fathers. Yet hath this ioly gloser placed in his margine a suprem gouernmēt and principality in al maner causes. Which is not to be founde any where in the text, but is a glose of his owne making. Wherein me thinketh, M. Horne fareth as certaine Melancholike passionated doe: whose imagina∣tion is so stronge, that if they begin earnestly to imagine as present, ether the sight or voyce of any one that they exce∣dingly either loue or feare, by force of theyr imagination, doe talke with them selues, or crye out sodenly, as though in very deede, not in imagination only the thinge desired or feared, were actually present. Verely so M. Horne, be∣inge exceding passionated to finde out this supreme gouer∣nment in al causes, by force of his imagination, putteth it in his margin, as though the text told it him, whē the text tal∣keth no such matter vnto him, but is vtterly domme in that point and hushe. This passiō hath vttered it self in M. Horne not nowe onely, but many times before also, as the diligent Reader may easely remember.

* 1.485M. Horne. The .76. Diuision. pag. 45. a.

Arriamiru King of Spaine, (215)* 1.486 cōmaunded tvvo Conucels to be cele∣brated in a Citie called Brachara, the one in the seconde yeare of his reigne, the other the third yere, vvherein vvere certaine rules made or rather renued

touching matters of faith, touching Constitutions of the Church, and for the dueties and diligence of the Clergie, in their offices.

VVambanus King of Spaine (.216.)* 1.487 seeing the greate disorders in the Churche, not onely in the discipline, but also in the matters of Faithe, and aboute the Administration of the Sacramentes, calleth a Synode at Brachara, named Concill. Brachar. 3. for the reformation of the er∣rours and disorders aboute the Sacramentes and Churche discipline.

The .20. Chapter. Of Ariamirus, Wambanus, and Richaredus Kings of Spaine, and of Pelagius .2. and S. Gre∣gorie. 1. Popes.

Stapleton.

NOW are we gon from Fraūce and Constantinople to, and are come to Spaine, and to the Coūcels called of King Ariamirus and King Wambanus. But the Fa∣thers at these Councels tell M. Horne for his first greeting and welcome, that they acknowleged the authority of the See of Rome: and therfore being some cōtrouersies in ma∣ters ecclesiastical among thē, they did direct them selues by the instructiōs and admonitiōs sent frō the See Apostolike.* 1.488

M. Horne. The .77. Diuision. pag. 45. b.

About this time after the death of Pelagius .2. the Clergy and the people e∣lected Gregory .1. called aftervvards the great. But the custom was (saith Sabellicus) vvhich is declared in an other place, that the Emperours should ratify by their consent, th'electiō of him that is chosen Pope. And to stay th'Emperors approbatiō (saith Platina) he sent his messengers with his letters, to beseche th'Emperour Mau∣ritius that he would not suffer th'electiō of the people ād Cler∣gy to take effect in the choise of hī. &c. So much did this good mā (saith Sabellicus) seking after heauēly things, cōtemne earthly and refused that honour, for the which other did contend so ambitiously. But the Emperour being desirouse to plant so good a man in that place, vvould not condescend to his request, but (.217.)* 1.489 sent his Embas¦sadours, to ratifie and confirme the election.

Stapleton.

This authority toucheth nothing but th'electiō of the Pope wont to be confirmed by the Emperour for order and qui∣etnes sake. And that but of custom only (for the custom was saith Sabellicus) not of any Supreme gouernement of the Prince in that behaulfe, as though without it, the election were not good. Yet I cōmend M. Horn that, he reherseth so much good cōmendacion of Pope Gregorie, that sent hi∣ther our Apostle S. Augustine. But I marue••l how he can be so good a mā, and the religion that came frō him to England no better then superstiton and plaine Idolatrie, as M. Horne and his fellowes doe daily preach and write. And ye shall heare a non that he goeth as craftely as 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 Chri∣stian faith, by the godly and Catholique Bisshoppe Leander Bisshop of Hi∣spalis, did not only bring to passe, that the vvhole natiō, should forsake the Arrianisme and receiue true faith, but also did carefully study hovv to conti∣nue 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 as∣sembled in the Conuocation house, at the Kings commaundement: the King commeth in amongest them, he maketh a short, but a pithy and most Chri∣stian 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.)* 1.490 newe fourme of Churche discipline, by common consultation in Synode, vvhich had bene letted long time before by the here∣tical Arianisme, the whiche staie and lette of the Arrian•• Here∣sies, it hath pleased God (saith he) to remoue and put away by my meanes. He vvilleth them to be ioyfull and gladde, that the aun∣cient

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 pro∣testeth, 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,* 1.491 infla∣med 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 Chur∣che: so he chardgeth them, nowe to see them stayed and con∣firmed 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 Ri∣charedus is to be crouned of God with an euerlasting croune, for he is the gatherer togeather of newe people in the Chur∣che. This King truely oughte to haue the Apostolique re∣ward,

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 Cōmunion of Christes Church, had also geuen their confession opēly, and testified the same vvith sub∣scription: the King vvilling the Synode to goe in hand to repaire and esta∣blissh 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.)* 1.492 the subiects to a full knowledge and perfect age in Christ: and as (220)* 1.493 a king ought to bend al his power and authority to re∣presse the insolēce of the euil, ād to nourish the cōmon peace and trāquility: Euē to ought he much more to study, labour, ād be careful, not only to bring his subiects frō erours and false religiō, but also to see thē instructed, taught, and trained vp in the truth of the clere light, and for this pur¦pose he doth there decree of (221)* 1.494 his own authority, cōmā∣ding the Bisshops to see it obserued, that at euery Cō∣muniō time before the receit of the same, al the peple with a loud voice together, do recite distīctly the Sim¦bol or crede, set forth by the (222)* 1.495 Nicē coūcel. VVhē the Synode had cōsulted about the discipline, and had agreed vpon such rules and orders, as vvas thought most mete for that time ād chur∣che, and the King had cōsidered of them, he doth by his assent and (223)* 1.496 authority, cōfirme and ratify the same, and first subscribeth to thē, and then after hī 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 aūcient Fathers, nor of the bisshops of Rome, til novv in these later daies, the insaciable ābitiō of the cler∣gy, and the ouermuch negligēce and vvātones of the Princes, vvith the grosse ignorance of the vvhole laity, gaue your holy father (224)* 1.497 the child of perditiō, the ful svvay to make perfect the mystery of ini¦quity: yea, it may appe••e by an Epistle that Gregorius surnamed great, B. of Rome, vvriteth vnto this vvorthy King Richaredus,

that the B. of Rome did much cōmend this careful (225)* 1.498 gouernmēt of Princes in causes of religion. For he most highly commendeth the doings of this most Christian King. He affirmeth that he is assha∣med of him selfe, and of his ovvne slacknes,* 1.499 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 excellēcy shal leade after your sel•• flocks of faithful ones, which you haue brought vnto the true faith by carefull and continuall preaching, &c. Although I haue medled and don no∣thing at al with you, doing this (227)* 1.500 altogether with∣out me, yet am I partaker of the ioy with you. Neither doth Gregory blame this King as one medling in Churche causes, vvherin he is not Ruler: but he praiseth God for him, that he ma∣keth 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 re∣paire 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 Re∣ligiō. By the report of the second, you made in dede a new fourme of matters in King Edwardes dayes, neuer vsed be∣fore in Christes Churche. You say also he remoued from

Spaine the Arrians heresies. I graunt you: he dyd so. But thinke you M. Horne,* 1.501 if he nowe liued, and were prince of our Coūtre, 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 alrea∣dy,* 1.502 as we shall anon see.

You say: he cōmaunded the Bisshops that at euery cōmuni∣on 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 founda∣tion, 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 cōmunicating 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 Con∣stantinople 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 cōcerning Christ conceiued and in∣carnated of the holy ghost (which thing I cā 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 ād 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.* 1.503 Who returning to the Catholike faith frō their Arianisme, woulde faine haue lusked in their leacherie, as they did be∣fore being Arians. Which disorder this Coūcel reformeth. The same Councell also cōmaundeth, 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,* 1.504 as they are at this day by you and your fellowes vtterly despi∣sed and contemned. So like euer are yong heretikes to the olde. Vnū 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 mūmery, 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 Coūcel. Marke now your margent as fast and as solemne∣ly as ye will with the note: The duetifull care of a Prince a∣boute Religion: with the note of a Princes speciall c••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 Coūcell,* 1.505 wherof I make as litle: considering here was no newe mater defined by him or the Fathers, but a cōfirmation 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 Empe∣rours, but onely in the sixte, proceding from the said cause that this dothe, that is, for that his predecessours were he∣retikes, of the heresie of the Monothelites: but not proce∣ding 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 Cōstantinople saith: I George by the mercy of God Bisshop of Constantinople to my definitiue sentence, haue subscribed: after the same sort o∣ther Bishops also set to their handes. And this was because the mater was there finally determined against the Mono∣thelites. In case this subscriptiō wil not serue the mater, M. Horne hath an other helpe at hand: yea he hath S. Gregory him self, that (as he saith) cōmendeth Richaredus for his gouern∣mēt 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 hī, being at that time no Pope, the coūcel being kept in the time of Pelagi{us} .2. S. Gregories predecessour, in the yere .589. as it appereth by th•• accōpt of Isidor{us} 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 go∣uernement 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 in∣duce 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 dai∣es: and most blasphemously in calling the Pope, for this ma∣ter, 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,* 1.506 but onely remit the Reader to that place where he shal finde that S. Gregorie practised this Supreme authori∣tie, 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 prea∣ching, 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.

* 1.507We 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 ble∣mishe and deface Sainte Gregorye with the ignoraunte Reader. Els tell me to what purpose write ye, that Saint Gregorye was asshamed of him selfe,* 1.508 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 ig∣norance (if ye knew it not before) or to preuent your rea∣ders circumuention by your wilye handeling of the mater, like to be perchaunce miscaried: if ye knewe it before,* 1.509 ad∣monish you and him, that this is spoken of S. Gregorye in deede, but as proceeding from a maruelouse humilitye and lowlines.

* 1.510In like maner as he wrote to Sainte Augustine oure A∣postle in the commendation of his doings, wherein yet vn∣doubtedly 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 perpe∣tuall renoune,* 1.511 yet shal S. Gregory match him or passe him. Neither shal he altogether be voide of his worthy cōmen∣dation, 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.* 1.512 Whiche appeareth not at that time any otherwhere, then in Spaine

Hearken farder what Nauclerus one that you ofte re∣herse in this your booke, writeth of him: In super Beatus Gre∣gorius, &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 Chalce∣do: 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 migh∣tye authoritie of his writings, and by Ambassadours sente in conueniente time, he sequestred from the bodye of the Chur∣che, 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 Sy∣moniacall 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 ob∣teined to haue it vtterlye banned and accursed. This saith Nauclerus of other Countries.

Now what nede I speake of our Realme, the matter be∣ing so notoriouse, that by his good meanes, by his studye and carefulnes, we were brought from most miserable ido∣latrie to the faith of Christe? And therefore as our Venera∣ble Countreyman Bede writeth, we maye well and oughte

to call him our Apostle.* 1.513 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 Ecclesia∣stical authoritie.* 1.514 Thus much haue I here spoken of S. Gre∣gorie, 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 no∣thing but Grosse ignorance. And this blessed and true Apo∣stle of our English Nation, no better then the child of perdi∣tion. 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,* 1.515 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 re∣steth) to make some apparence of his pretensed Primacie, that it would lothe a man to see it, and weary a man to ex∣presse it. Namely in the text where his Note standeth of a Princes speciall care for his subiectes.* 1.516 The whole woordes of the King are these: The care of a King ought so farre to be ex∣tended and directed, vntill it be found to receiue the full mea∣sure 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 faith∣full. 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,* 1.517 what so euer thou spendest more, I, when I come againe, will recom∣pence

thee. This is the whole and ful talke of Richaredus the king to the Councel touching his duetyfull care aboute re¦ligion.

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 bis∣shops to see it obserued: which wordes also he hath caused to be printed in a distinct lettre, as the wordes of his Author alleaged.* 1.518 But they are his owne wordes, and do proceede of his owne Authority, not to be found in the whole pro∣cesse of the Kings Oration to the Councell, or in the Coū∣cel 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.* 1.519 The king made it not by his own au∣thority 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 La∣tine of Saint Gregorie. Whome you ouerreache excee∣ding much: Making him not so muche as to meddle with the Kings doings, and that the king did altogeather with∣out him: Which yet (if Nauclerus your common alleaged Author be true of his woorde) did verye muche with the King,* 1.520 and furdered many wayes the conuerting of the Ar∣rians in Spaine to the Catholique faith.

But so it is. As in al your proufes you ouerreach migh∣tely the force of your examples, cōcluding Supreme gouern∣mente 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 singular∣lye 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.

* 1.521What 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 su∣preme gouernour in all causes? By what Commission, by what woordes? Or if Christ did not, who euer els cōmaun∣ded you so to do? What lawe? What Decree, what Decre∣tall, 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 Ca∣tholique, 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.

Notes

• * 1.1

  Con∣stātine the great.
• * 1.2

  The .70. vntruth. Constan∣tine in re¦pressing Idolatry. &c. exer∣cised no Supreme gouerne∣ment in Ecclesia∣stical mat¦ters.

  Euse. li. 2 &. 3. De vita Con∣stant.
• * 1.3

  A briefe rehearsall of M. Hornes discourse in his prouf••s against. M. Feck.
• * 1.4

  M. Horn cōmeth nothing nigh the marke.
• * 1.5

  The dis∣cussing of Con∣stantines doings.
• * 1.6

  The .71. vntruth. Constan∣tine re∣pressed not here∣sies by his Su∣preme au¦thoritye, but by a Superior authoriti of Bis∣shops, cō∣demning before such he∣resies. Eus. li. 3. De vita Cōstant. Li. 1. c. 19. Lib. 4. De vit Cōst.
• * 1.7

  M. Horns proufs re¦turned against him.
• * 1.8

  Can. vlt.
• * 1.9

  Euseb. li. 4 ca. 15. Cyp. li. 3. ep. 6. & li. 4. ep. 5. Tert. de coron mi∣lit.

  Orig. in il¦lud Mat. vox in Ramae.

  Praying for the dead and to Saints vvas in Constan∣tines time.

  Euse. li. 4. De vitae Constant. cap. 71. Euseb. lib. eodem. cap. 60.
• * 1.10

  Of the Ievve of Tevvkes∣burie

  See Fabiā the .43. yeare of Henrie the third.
• * 1.11

  Euseb. De vita Cōst. lib. 4. c. 18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c
• * 1.12

  The .72. vntruth, Ioyned vith fol∣lye Su∣prem go∣uernmēt in al cau∣ses folo∣vveth verye courselye of sendīg letters to appease conten∣tion.

  Socrat. li. 1 cap. 7. Sozom. li. 1. c. 16. Eus. li. 3. de vita Cōstant.
• * 1.13

  The 73. vntruth. This fact shevveth no au∣thoritie ouer the Bisshops in maters Ecclesia∣sticall.
• * 1.14

  Pag. 22. col. 2.
• * 1.15

  VVhy Constan∣tine cal∣leth those matters triefling questions which af∣tervvard he toke for here∣sie.
• * 1.16

  A Nevv straunge manner of electiō novv in England.
• * 1.17

  The 74. vntruth. No such supreme authority is either by S. Au∣gustin or Eusebius expressed as shal ap¦peare.

  Aug. epist. 50. et 48 Euseb. lib. 10 cap. 5.
• * 1.18

  The 75. vntruth. Eusebius hath no such vvoords of delega¦tes or cō∣missaries, but allea∣geth for his so doinge: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most holy law that is, the lavve of the Church, vvhich had ordayned bishops to be iudges in Churche matters.
• * 1.19

  The 76. Vntruth. Constantin in those letters hath no such thing either in plaine termes or obscure. Only he expresseth a desire to haue the contention ended.
• * 1.20

  Augu. epi∣stol. 166.
• * 1.21

  This he did. But this he re∣pented af∣ter.

  Augu epi∣stol. 162. Epist. 166.
• * 1.22

  Of Con∣stantines iudgemēt in the cause of Cecilian.
• * 1.23

  Artic. 4. fol. 105. & sequent.
• * 1.24

  M. Horne buildeth his supre∣macy v∣pon the doings of Donatists
• * 1.25

  M. F. pur∣ged by M. Horne him selfe to be no Donatist.
• * 1.26

  The mar∣uelous in constācy of the Donatists
• * 1.27

  The cir∣cūstances of Con∣stantines iudgemēt in ••eciliās cause vveighed
• * 1.28

  VVhy somtime both ciuil lavves ād Ecclesia∣stical are vvinked and des∣sembled at.
• * 1.29

  Nice Cōc. Can. ••.
• * 1.30

  Aug. epist. 50. et 162
• * 1.31

  A notable story con¦cerning the Aphri¦can bis∣shops.

  August. de gestis cū Emerito.
• * 1.32

  It is pro∣ued by tvvo pla∣ces allea∣ged by M. Horn that Cō∣stantine vvas no lavvful Iudge in Cecilians cause.

  Augu. epi∣stol. 48. Augu. epi∣stol. 162.
• * 1.33

  Opta. li. 1. M Horns primacy condem∣ned by Cōstātine him self.
• * 1.34

  Hovv like M. Horne is to the Dona∣tists.

  M. Horne in the .12. folio.
• * 1.35

  Traditor.
• * 1.36

  Alciat. l. nō plures Cod. de sa∣cros. eccle∣siis.
• * 1.37

  The 77. Vntruth. This was no ap∣peale of Atha∣nasius, as shall ap∣peare. Socr. li.1. cap 34. Theod li. 2 cap. 28
• * 1.38

  The .78. vntruth. That vvas no Synod at all, but Nego••iū Impera∣torium, An Impe¦riall or Courtlye triall, ••s Athana∣sius cal∣leth it▪
• * 1.39

  The .79 vntruth. No suche vvordes in Atha¦nasius. Athanas. Apol. 2. ••o••. 91. & ••3.
• * 1.40

  Athanas. in Apo••. ••
• * 1.41

  Aboue 12. hūdret yeares.
• * 1.42

  M. Horne clean cō¦trary to the Catho¦like Bis∣shops of the Pri∣mitiue Churche
• * 1.43

  Athana∣sius ibidē.
• * 1.44

  Athana∣sius ibid.
• * 1.45

  Ibidem.
• * 1.46

  VVhat maner of Appeale Athana∣sius made to Con∣stantine the Em∣perour.
• * 1.47

  Athanas. Apol. 2. pag. 384. Socrates lib. 1. c. 27 Theodor. li. 1. ca. 32
• * 1.48

  Vide Apol. 2. Athan. sol. 427. Im••ress. Bas••l. An. 1564.
• * 1.49

  Sozom. lib. 3. c. 8. Tripart. li. 4. c. 15. Athanas. Apol. 2. Athanas. in epist. ad solitar. vi∣agentes. pag. 459.
• * 1.50

  Athana∣sius and M. Horne of a clean contrary iudge∣ment.
• * 1.51

  Athana∣sius vbi supra: pa∣gina eadē Fol. 3 b.
• * 1.52

  Athanasi∣us in epist. vt supra pag. 470.
• * 1.53

  In decer∣nendo prī∣cipē se fa∣cere episco¦porum: & praesidere iudicijs ec¦clesiasticis
• * 1.54

  Socrat. li. •• Cap. 28.
• * 1.55

  Socrat. li. 1. cap. 34.
• * 1.56

  Theod. lib. 1. cap. 28.
• * 1.57

  The 80. vntruth: boldly a∣uouched, but no vvaye proued.
• * 1.58

  The 81. vntruth. Socrates belied, as shal ap∣peare.

  In proaem. lib. 5.

  Lib. 1. De vit. Const.
• * 1.59

  Socrates •• prooemio lib. ••.
• * 1.60

  Art. 4. Fol. 139.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib. 1. ca. 37. de vita Constant.
• * 1.62

  Lib. 4. ca. 24. de vit. Constant.
• * 1.63

  Vide Pon∣tificale im¦pressum Ve¦netiis An. 1520.
• * 1.64

  The 82. vntruth. That vvil neuer ap∣peare in the order of this Councel.
• * 1.65

  The 83. vntruth. Not M. Fekenhā•• but M. Hornes opiniō is cleerelye condem∣ned by the agree¦ment of these 318. Father••.
• * 1.66

  Lib. 1. c. 17
• * 1.67

  The 84. vntruth There ap¦peareth in Sozo∣mene no such Im∣perial cō∣maunde∣ment, but only that he called them to mete at a day.

  Lib. 1 c. 7. Lib. 3. De vit. Const. Lib. 8. c. 14 Theod. lib. 1. cap. 9.
• * 1.68

  Ruf. lib. 1. cap. 1. hist. ecclesiast.
• * 1.69

  Theodore∣tus lib. 1. ca. 7. hist. ecclesiast.
• * 1.70

  In Centu. De script. ecclesiast.
• * 1.71

  Euseb. li. 3 cap. 18. de vit. Const.
• * 1.72

  The 85. vntruth, euer auou¦ched, but neuer proued.
• * 1.73

  Being priuat quarels, thei could be ••o ec∣clesiasti∣cal mat∣ters tou∣ching re∣ligion, vvhich is euer commō. Sozom. li. 1. cap. 17. Li. 1. ca. 8.
• * 1.74

  The 86. vntruth. He did it religious∣ly, not po¦litiqu••ly.
• * 1.75

  The 87. 88 and 89. vntruths. Sozome∣nes text in three places fal∣sified.

  Sozom. li. 1. cap. 17. Theod. lib. 1 cap. 7.
• * 1.76

  Euseb. lib. 6. cap. 27.
• * 1.77

  Athanas. Apol. 2.
• * 1.78

  M. Horne cōuicted by his ovvne example of Cōstā∣tines do∣inges.
• * 1.79

  Ruffin. lib. 1. c. 2. hist. suae eccle∣siast.

  Sozom. li. 1. cap. 17
• * 1.80

  Three vn¦truthes of M Horn. in transla¦ting of one greke sentence. Ruffin. lib. 1. cap. 2.
• * 1.81

  Concil. Chalcedo. Act. 1.
• * 1.82

  Gregor. li. 4. epist. 31
• * 1.83

  In Phil. 2.
• * 1.84

  Euseb. lib. 3. De vita Constant.
• * 1.85

  The 90. vntruthe in concea¦ling the truth of the story as shal ap¦peare.
• * 1.86

  The 91. vntruth. Theodo∣ret hath no such thing.
• * 1.87

  The 92. vntruth. The Em∣perour prescri∣bed no rule to the bis∣shops.
• * 1.88

  The 93. vntruth. The syl∣lable, All, foysted in, more then his Author hath.

  Socr. lib. 1. cap. 8.

  Theod. lib. 1 cap. 7.
• * 1.89

  Euseb. li. 3 cap. 10. de vita Constant. Theodor. li. 1. c. 7.
• * 1.90

  Ambros. Lib 5. Epist. 32.
• * 1.91

  Traditiōs are to be regarded, vvhere Scripture faileth.
• * 1.92

  Vide Act. 1 Chalced. Concil. pa. 776. col. 1.
• * 1.93

  Gregor. Nazian. lib. 5. De Theolog.
• * 1.94

  Art. 1. An. 1566. Angl. 18. Mart.
• * 1.95

  The Apo¦logy hath shifted this syl∣lable, Al, into a sentēce of S. Hierōs.
• * 1.96

  Euseb. li. •• De vita Constāt. Socr. li. 1. cap. 8. Socr. li. 1. cap. 9. Theod. li. 1 ca. 13.
• * 1.97

  The .94. vntruth. For he had but priuate talke vvith him, no open examination.
• * 1.98

  The .95. Vntruthe. For Constantine did not this as the Iudge ouer Doctrine, or as Supreme gouernour, but as desiring aboue measure to serue the church vvith the Bishops▪ as he protesteth in the same sētēce saiīg: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvhich vvordes you nippe of from the middle of the sentence.
• * 1.99

  Sozomen. li. 5. c. 25.
• * 1.100

  Socra. li. 1 cap. 10.
• * 1.101

  King Hē∣ries sit∣ting vpō Lambert.
• * 1.102

  The .553. leafe Socr. lib. 1. cap. 10. Niceph. li. 8. ca. 20
• * 1.103

  Theod. li 1. ca 14.
• * 1.104

  The .96. Vntruth. The very vvoordes of Arius falsified.
• * 1.105

  The .97. Vntruth. No suche vvordes in Theo∣doret, or in any o∣ther of the eccle∣siasticall Historiās Socr lib. 1 cap. ••8.
• * 1.106

  The 98. Vntruth. No suche thing nei¦ther in So¦crates nor in Theo∣doret, for any mat∣ter of A∣rius.

  Theod. li. 1. ca. 27.
• * 1.107

  Soc. lib. 1. cap. 34.
• * 1.108

  (.99.) A heape of vntruths as before in the .32. Diuision and third chapter.
• * 1.109

  The .100. vntruth. Facing ād impudēt, generally auouched but not in one par∣ticular proued.
• * 1.110

  Theodor. li. 1. c. 14.
• * 1.111

  Ruff. lib. 1. cap. 11. Tripart. li. 3. ca. 6.
• * 1.112

  Hist. trip. lib. 3. ca. 6 Sozomen. li 2. c. 27.
• * 1.113

  M. Horn hath no Author but Arius to helpe him.

  M. Horn vresteth euē Arius vvords.
• * 1.114

  Sozom. lib. 2. c 27
• * 1.115

  It is pro∣ued by Constan∣tine him∣selfe that it vvas the bis∣shops part and not his to restore Arius ād other he∣retiques to the Churche.
• * 1.116

  Trip. lib. 3. cap. 6. Sozo. vbi supra. Ruff. li. 1. eccles. suae hist. ca. 11. Trip & Sozo. vbi supra. Trip li. 3. cap. 10 Ruff. li. 1. cap. 11. Theodore. li. 1. ca. 14. Trip. li. 3. ca. 10. Socrates li. 1. ca. 38.
• * 1.117

  Theodor. lib. 1. cap. 24. Socrat. li. 2. cap. 29.
• * 1.118

  Theodor. vt supra. Ruff. li 1. eccles. hist. ca. 13. ••ripart. li. 3. cap. 10. Socrat. li. 1. cap. 38.
• * 1.119

  The nota¦ble death of Arius.
• * 1.120

  The .101. Vntruth. Sozomē belyed. They made la∣vves a∣gainst the Idolaters but not lavves ec∣clesiasti∣call.

  Theod. li. 2. cap. 1.
• * 1.121

  The .103. Vntruth. Liberius neuer be∣came an Arrian. Socr. li. 2. ca. 36.37.
• * 1.122

  The .202. Vntruth. For Con∣stantine the great did not depose Athana∣sius. Sabell. Platin.
• * 1.123

  Li. 3. c. 17.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.125

  Three vn¦truthes of M Horns in fovver lines.

  Tripart. lib. 3. ca. 2.
• * 1.126

  Theod. lib. 2. ca. 1. M. Horne now. God be thāked hath foūd his suprē head in cōstātius the Arriā Emperor
• * 1.127

  Athanasi∣us ad soli∣tartam vi∣tam agen∣tes, vbi & literae Ho∣sij recitan∣tur ad Cō∣stantium. Hilarius in lib. con∣tra Con∣stantium. VVhat li∣king the catholiks thē liuing had of yt. VVhat Hosius sayde to him for this supre¦macy. Vide Sui∣dam in Leontio. VVhat Leontius sayde to him for this supre¦macy.
• * 1.128

  Novvel fol. 114.
• * 1.129

  Theod. li. 2. cap. 22.
• * 1.130

  Ambros. li 5. ep. 32.
• * 1.131

  Athanas. ad solit. vitā agēt. Tripart. li. 5. ca. 17
• a 1.132

  epist. 74
• b 1.133

  heres. 75
• c 1.134

  epist. 165
• d 1.135

  lib. 2.
• e 1.136

  lib. 3. de Virgin.
• * 1.137

  Theod l. 4 cap 5.6.7. Prīces by Synodes (104) doe ordeine and con∣demne Bisshops.
• * 1.138

  The .104. Vntruth. A margi¦nal note of that vvhich cā¦not be founde in the Text.
• * 1.139

  The .105. Vntruth. Ioyned vvith a greate follye.
• * 1.140

  The .106. Vntruth. Boldly a∣uouched, but no vvaye proued.
• * 1.141

  Ambr. lib. 5. epist. 32
• * 1.142

  Ibidem.
• * 1.143

  Theod. lib. 4. c. 5.
• * 1.144

  Theod. li. 1. cap. 7.
• * 1.145

  Theod. lib. 4. cap. 7.
• * 1.146

  The 107. vntruth. Flauianus in that matter betvvene the Em∣perour ād the bis∣shops of the vvest proued a periured person.
• * 1.147

  The 108. vntruthe mere slaū¦derous.
• * 1.148

  The 109. vntruth. There ap∣peared no such Su∣premacy ouer Churche matters in Theo∣sius.
• * 1.149

  The 111. vntruthe, For he vvas for a time the bisshop there, as shal appeare.
• * 1.150

  The 110. vntruthe. Al this vvas but one Councel, though they are tolde (to make a shevv of Supremacy in themperour) as if they vvere .3. seueral Councels.
• * 1.151

  Sozom. li. 7 c. 6.7.8
• * 1.152

  The 112. vntruth. The bis∣shoppes might (if they had listed) most law¦fully haue remoued him.
• * 1.153

  The 113. vntruth. For not to be so cōfirmed as M••••ior. fancieth. That is, by the vvaye of Supreme gouerne∣ment &c.
• * 1.154

  The 114. vntruth. This vvas no other, nor no Councel at al.
• * 1.155

  Sozom. li. 5. cap. 10.
• * 1.156

  The 115. vntruthe in reaso∣ning. For al this proueth no vvhit any spiri∣tual Su∣premacy in Theo∣dosius,
• * 1.157

  A heap of lies ga∣thered together in the one story of Theo∣sius.
• * 1.158

  Socra. lib. 5. cap. 15. Theo. li. 5 cap. 23. Sozo. li. 7. cap. 11. Vide Amb. epist. 78. tripart. li. 9. cap. 26. & 44.
• * 1.159

  Theod. lib. 5. cap. 23.

  The popes pri¦macy pro¦ued euen by M. Hornes ovvne storye. Reconci∣liation to the pope▪
• * 1.160

  Socra lib 5. cap. 6. Theod. lib. 5. cap. 8. Gre. Niss. in vita Greg. Na∣zianzen. Nicep. lib. 12. cap. 11.
• * 1.161

  Sozom. li. 7. cap. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. lib. 5. cap. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.162

  Can. apos. 79. Can. Nic. ••. La••d can. 3. Aurel 2. can. 1. 1. Tim. 3.
• * 1.163

  VVhye and to what end the Em∣perours confirme the lawes of the Churche.
• * 1.164

  Hovve Empe∣rors haue and may deale in Generall Coūcels.
• * 1.165

  Horne fo. 85. col. 1. c.
• * 1.166

  Cusanus lib. 3. c. 9. de Cōcor∣dia Catho¦lica.

  Lib. 9. epi. 54.
• * 1.167

  Cusan li. 3. cap. 10.
• * 1.168

  Cap. 13.
• * 1.169

  In epist. praeambu. Cha••c. cō∣cil. In 6. Syn. Act. 1.
• * 1.170

  Cap. 15.
• * 1.171

  Tripart. hist. lib. 4. cap. 9. & 19.
• * 1.172

  Athanaes. Apolog. 2.
• * 1.173

  Cap. 14.
• * 1.174

  Fol. 24. a. Lib. 3. De vit. Const Cap. 13. Cap. 17.
• * 1.175

  Cap. 18.
• * 1.176

  Ibidem.
• * 1.177

  Cap. 22.
• * 1.178

  The one of them euer law∣hed, the other e∣uer wepte
• * 1.179

  M. Horne no lesse astonied in the tel∣ling of this storie then the Ariās and other he∣retiks thē vvere vvhē the thing vvas don.
• * 1.180

  VVhy M. Horne hath lefte out the principal matter of his ovvn storye.

  Tanquam cauis bibēs in Nil••.

  Hovv Theodo∣sius the Emperor dashed the Here¦tikes out of coūte∣nance.

  Socrat. li. 5. cap. 10. The He∣retiks fell at diuisiō before Theodo∣si{us}, vvhe•• vpon he teareth their she∣duls of their faith vvhich they of∣fred.
• * 1.181

  Ye maye see the ful ansvvere of this, in the Con∣futation of the Apology fol. 31. Cod. Om∣nis vtrius∣que sexus.

  The Popes Primacie proued by the doinges of Theo∣dosius, ād the Coū∣cels by M Horne alleaged. Vide Tō. 1. Concil. in Concil. A∣quil. pag. 397. col. 1. b
• * 1.182

  Tripart. li. 9. ca. 30.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.184

  Theod. li. 5. cap. 9.
• * 1.185

  Can. 5.
• * 1.186

  Ecclesiast. cap. 2.
• * 1.187

  The .116. vntruthe That vvil neuer ap∣peare.
• * 1.188

  The 117. vntruthe. Such cer∣tification appeareth not in the story.
• * 1.189

  The 118. vntruthe. False trās∣lation, as shall ap∣pere. Li. 5. ca 27
• * 1.190

  The 119. vntruthe. No such rule, or go¦uernemēt confessed by the Bi∣shop of Rome. Luith∣prand.
• * 1.191

  The 120. vntruthe. He vvas then to the temporalties of the bishoprike restored, but he vvas the true Pope before.
• * 1.192

  Dist. 79. Si duo.
• * 1.193

  Gratian. dist. 63.
• * 1.194

  The 121. vntruthe. Carolus Molineus is none of the Popes Glosars.
• * 1.195

  The 122. vntruthe, vtterly vnproued
• * 1.196

  The ele∣ction of S. Iohn Chrysosto¦me by Ar¦chadius maketh him no su¦preame head.

  Tripart. lib. 10. c. 3. Socrates. lib. 6. c. 2.
• * 1.197

  Theod. li. 5. c. 27
• * 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Circa res diuinas.
• * 1.199

  M. Hornes primacy ouerthro∣vven by his ovvn example. Gorgius Alexand. in vita Io. Chrysost.
• * 1.200

  Archadi∣us th Em∣peroure excōmu∣nicated by the Pope.
• * 1.201

  A nevve glose of the Canō law, now firste au∣thorised by M. Horne.
• * 1.202

  Vide editi∣onem iuris canonici in. 4, Lug∣duni cum glos. 1559.
• * 1.203

  Liberat. cap. 4. Socr. lib. 7. cap 29.
• * 1.204

  The 123. vntruthe. No such decree ap∣pereth: neither in Liberatus nor in So¦crates.
• * 1.205

  M. Horne foloweth Iulian the Pelagian. Aug. lib. c cō. Iulian. De consti∣tuendo Episcopo dissensionē populi Ro∣mani in∣sultabūdus obiectas. Volat. Ant lib. 22. pag. 499. multi mor¦tales ex vtraque parte in∣terfecti. Sabel. en∣nead. 9. li. 9. Vi & armis cer∣tatū, com∣petitore su¦perato. et c Ad Dam. Damasus Primacy recogni∣sed by S. Hierom
• * 1.206

  Liberatus cap. 4. in Breuiario. Socrates li 7 ca. 29 Niceph. li. 14. c. 34 35.
• * 1.207

  The 124 Vntruth Theodos. in these doings by you allea∣ged, vvas vngodly
• * 1.208

  The 125 vntruthe. Vtterlie vnpro∣ued
• * 1.209

  The .126. Vntruth. For not by his au∣thoritie.
• * 1.210

  The 127. Vntruth. He gaue no suche Cōmaun∣dement.
• * 1.211

  The .128. Vntruth The Coū¦cell resi∣sted and refused the orde∣ring of this Lieutenāt Iohn. Cyril. ep. 22. Tō 4. Liberat. cap. 6. All this vvas a leude fact vvhiche neuer cā to effect, ād vvher∣of they al repented after, yet M. Horne buildeth vpon it.
• * 1.212

  The 129. vntruth. The story hathe no suche vvoords.
• * 1.213

  So did alvvaies Schisma∣tiks, such as these vvere.
• * 1.214

  Liberat. cap. 8.
• * 1.215

  The .130. vntruth. These vvordes nipped of in the middle. Bicause the greate and gene∣ral coun∣cel doing all things regularly, hath con∣demned Nestorius. By vhich appereth, the Coū∣cel gaue sentence ouer the Heretik, not them¦perour.
• * 1.216

  The .131. vntruth, the word depose, is not in Liberat{us}.
• * 1.217

  Niceph. li. 14. c. 33
• * 1.218

  Niceph. li. 14. c. 34
• * 1.219

  2. Paral. 19.
• * 1.220

  Vide Cyril. Epist. 22. Tom. 4.
• * 1.221

  Concilia∣ui eos ad amicitiā humanis inter se of∣fensis dis∣sidentes. Nō expo∣nimus nos contume∣liae.
• * 1.222

  Cyrill. vbi suprà.
• * 1.223

  M. Horne groūdeth his prima∣cye vpon the doe∣ings of Iohn a Schisma∣tical Bis∣shop.
• * 1.224

  Donec poe∣nitētiā a∣gatis, et a∣nathema∣tisetis, hae∣retica ca∣pitula quae à Cyrillo Alexādri∣no episco∣po exposita sunt cōtra Euangeli∣cam & ca∣tholicam doctrinam Liberatus. cap. 6.
• * 1.225

  The cau∣ses vvhy M. Horn taketh Theodo∣sius for Supreme head.
• * 1.226

  The said causes an∣svvered.
• * 1.227

  Cap. 6.
• * 1.228

  Liberatus cap. 8.
• * 1.229

  Proufes for the Popes pri¦macy ta∣ken out of the Ephesine Councell and M. Hornes ovvne author. Prosper in Chronic. Euang••li. 1. cap. 4. Nicep. lib. 14. cap. 34 Con. ••lor∣ses. 5. et 8. Chal. syn. Act 4. pa¦gina. 871. ••••le••••ine confe••sed the presi∣dente of the Eph¦sine coū∣cel by tvvo Em¦perours. Pro Mar. vide act. 3 Cōc. Chal.
• * 1.230

  Pro Iusti edict. eius tom. 2. cō∣cil.

  M. Horns primacye destroied by his ovvne author.
• * 1.231

  Liberatus in breuiar. cap. 22. tom. 2. cō, pag. 119. M. Iewels errour. In his Re∣ply fol. 254.

  M. Horne noteth not the author ād chapter of his de∣claration ād vvhy? Euag. lib. 1. cap. 4.
• * 1.232

  Cyrillus gaue sen∣tence a∣gaīst Ne∣stori{us} by Celestin{us}. Cyril. epi. 11. &. 12. Tom. 4. Cy¦ril. epi. 17. Proued against M Horne by Theo∣dosius hī∣self that thempe∣ror is not supreame head in matters ecclesia∣stical.

  M. Horns ovvn ex∣ample al∣so of Can¦didinia∣n{us} turned agaīst hī. Cap. satis euidenter distin. 96.
• * 1.233

  This Iohn refused to come be∣fore the Popes Le¦gates and the Coū∣cel by as good right, as M Horne and his fellovves refused the Coū∣cel of Trent.

  Liberatus cap. 6.

  M. Horns suprema∣cye de∣stroyed by his ovvne author ā•• chapter.
• * 1.234

  Art. 4. fo. 837. et. 138
• * 1.235

  He vvas an here∣tik I vvar¦rant you, that vvoulde not ap∣peare be∣fore his bisshop, but fled to the Prince. Liberat. cap. 11.
• * 1.236

  The .132. vntruth. Florētius vsed no examina∣tion at al.
• * 1.237

  The 133. vntruth. He neuer asked hī but one question.
• * 1.238

  The .134. vntruth. Not so. that is not by Florētius, but by the Coū∣cel he vvas cō∣demned, and deposed.
• * 1.239

  The 135. vntruthe, Nicephorus hath no such thing.
• * 1.240

  Dist. 96. Vbinam. Chal. Act. 3. pa. 838. Cabil. can. 6. Milleuit. Cap. 19.
• * 1.241

  Liberatus cap. 11.
• * 1.242

  The Popes pri¦macy pro¦ued by M, Horns ovvn au¦thor and chapter.
• * 1.243

  Leo epist. 51. ad. Pul¦cheriam.
• * 1.244

  Liberat. cap. 12.
• * 1.245

  The .136. vntruth. The Popes ne¦uer ac∣knovlea∣ged any such matter, and Leo lest of al other,
• * 1.246

  The .137 vntruthe. It is no ecclesia∣stical cause at al, as the Emperours vse it.
• * 1.247

  Act. 4. pa. 871. col. ••. Tom. 1. Con.
• * 1.248

  Cōcil. Cō∣stant. 5. Act. 1. pag. 74.

  Tom. 2. Cō∣cil.
• * 1.249

  Tit. de Il∣licitis col∣legijs.
• * 1.250

  Prouf•• out of ••eo for the popes pri¦macy. See his 3 sermon vvhere he calleth S. Pet. head of the Church. Epist. 82. vel aliâs 84. ad A∣nastasium cap. 11. Tom. 1. cō∣cil. pag. 700.

  Ad vnam Petrisedem vnersalis ecclesiae cura conflueret. Ibidem.

  Vt pro solicitudine quam vniuersae ecclesiae ex diuina institutione dependimus: episto. 87. ad episcopos Aphrican.
• * 1.251

  Leo epist. 87. ad epis. Vicnnē. prouinciae: tom. 2. cōc. f••l. 705. Extra de elect & e∣lecti potest c. funda∣menta. Ievvell Pag. 311. A vvret∣ched cor∣ruption made of Pope Leo his words by M. Ievve••. V••de dict. c. funda∣menta in. 6. & dist. 19. ca. ••••a Dominus: in editio. Iugd. 1559
• * 1.252

  Dict. epist. 87. Dedimus literas ad fratres & coepis∣copos Tarraco. Car∣tha. Lusitanos atque Gallicos eisque con∣cilium Synodi ge∣neralis indiximus. epistola. 93 ad ••ur∣biū. cap. 17.

  Vicem curae nostrae proficiscenti à nobis fratri & consacer∣doti nostro Potentio delegantes▪ epistola 87. ad episcopos A∣phrican.

  Dilectioni tuae vi∣cem mei modera∣minis delegaui, epi∣stol. 82.

  To. 1. Con. pa. 742. Vicem ipse meam cō∣tra temporis nostri haereticos delegaui, atque propter eccle∣siarum pacisque cu∣stodiam, vt a comi∣tatu vestro non ab∣esset, exegi. epist. 55. ••om. 1. Concil pag. 674 In ipso Leon. 57. Consensiones Episcoporū sanctorū cano••ū apud Nicaeā conditarū regulis repugnātes, in irritū mettimus, & per au¦thoritatem beati Petri Apostoli generali prorsus definitione cassamus. Ad Pulcheriam epist. 55. Tom. 1. concil. pag. 672. Epistola 47. & 49.
• * 1.253

  Epist. 59. & 61. Act. 3. Chal. cōc. Epist. 33.40 ••4.55 Epist. ••8. Leo epist. 47.
• * 1.254

  It is in the 477. vntruth. In our Return•• Art. 4. fo¦lio 142.
• * 1.255

  Nice. lib. 15. cap. 12. Leo epist. 44.
• * 1.256

  Act. 1.
• * 1.257

  The .138. vntruth. Neither by Leo his epistle neither by the bis¦shops sup¦plication any such thīg doth appeare.
• * 1.258

  The .139. vntruth. In nippīg of a clause in the middest, vtterly ouer∣throvvīg M. Horns principal purpose.
• * 1.259

  The .140 vntruth False trās¦lation. In epist. praeamb.
• * 1.260

  The .141. vntruthe Marcian vsed no such threa¦tes.

  Vide epist. preamb. Cōc. Chal. Tom. 1. Cō. pag. 734. col. 2.
• * 1.261

  The 142. vntr. At his exhor¦tatiō, not commaū∣dement.
• * 1.262

  Ep. 42. & 44. alias 44. & 46. Tom. 1. Conc. di∣cta epist. 42 alibi est. 44.
• * 1.263

  Generale Concilium ex praecep∣to Christia¦norū prin∣cipū, & ex cōsensu A∣postolicae se¦dis placuit cōgregari. Epist. 59. alias. 61. ad luxe nalē. ••om. 1. Concil. pag. 676. So••ra. li. 1. cap. 8. ••ouncels 〈◊〉〈◊〉 not be kepte vvithout the con¦••ent of the Pope. Beatissimi Petri iure atque ho∣nore serua to. Ep. 45. alias. 47. Tō. 1. Cōc. pag. 663. col. 2. a.
• * 1.264

  Vide Tom. 1. Concil. pag. 735. & 736.
• * 1.265

  Act. 1. Cōc. Chal. pag. 741.
• * 1.266

  In epist. Praeamb. Concil. Chal••ed. Tom. 1. Pag. 733.734. & 735. col. 2
• * 1.267

  In epist. praeamb. vbi supra.
• * 1.268

  The .143. Vntruth. They wer no rulers suche as M. Horne sancieth. Act. 1.

  The cause of discord vvas that they tau¦ght not quod veri∣tas aut doctrina patrum requirit: that vvhiche truth or the Fa∣thers do∣ctrine re∣quireth. This you omit. For vvhy? It shevved your ovn case.
• * 1.269

  The 144. Vntruth. The Em∣peroure prescri∣bed no fourme at al for de¦terminīg of maters in cōtro∣uersie.
• * 1.270

  The .145. Vntruth. notorius. The Iud∣ges depo∣sed not Diosco∣rus, but the Coū∣cell.
• * 1.271

  The aun∣svver cō∣cerning the Coū∣cell of Chalcedo
• * 1.272

  The E∣phesine and the Chalcedō Councell shevved in a darke horne.
• * 1.273

  See the .1. ••ome of councelle the 736. leaf and 737. col. 2. & 1.
• * 1.274

  See the 831. leaf. col▪ 2.
• * 1.275

  4. Causes to proue that Dios∣corus vvas not deposed by them▪
• * 1.276

  Videtur nobis iustū esse.

  See the 847. leafe col. 2.
• * 1.277

  Martians oration returned vpon M. Horne.
• * 1.278

  See the 740. leafe col. 1.
• * 1.279

  M. Horn•• argumēte for the exclama∣tiō retur∣ned vpon him selfe. See the 743. leafe. col. 1.
• * 1.280

  See the 750. leafe. 1. &. 2. col

  See the 847. leafe col. 2.
• * 1.281

  Niceph. li 8 ca. 16
• * 1.282

  Act. 2.
• * 1.283

  Act. 3, 630. Bis∣shoppes. (.146.) cō¦fesse the Princes suprema∣cie in Ec∣clesiasti∣cal causes.

  The .146, Vntruth. most ri∣diculous, a•• shall appeare.
• * 1.284

  The .147. Vntruth. In cōcea∣ling the next sen∣tence fo∣lovving opening the whol matter.
• * 1.285

  A Copie of M. Ie∣wells rhe∣torike in his Reply, the 225. page.
• * 1.286

  Act. 3. fol. 861. col. 1.
• * 1.287

  vvhy the fathers cal the Em∣perours the chiefe Phisitiōs.
• * 1.288

  1, Pet. 2. Ecclesiast. 38.

  1. Timo. 5. Heb. 13. Ecclesi. 4.
• * 1.289

  M. Horne contrarie to him self in on leaf.
• * 1.290

  The .148. vntruth. There is no suche must in all the Councell.
• * 1.291

  A sancto concilio se¦cundū re∣gulas, ab episcopali dignitate fieri alie∣nos.

  Pag. 831. col. 2.
• * 1.292

  The true meaning of the place by M. Horne alleaged. Anno. 25. Hē. 8. c. 19. Sententiae vestrae per∣misit deli∣berare de Thalassio & quae vobis pla∣cuerint. Fol. 872. col. 2. Liberatus. in Breuia. cap. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Quia con∣senserant in subscri∣ptione epi∣stolae Leo∣nis, &c.
• * 1.293

  Dicta pa. 931. col. 2. Videtur nobis se∣cundum quod Deo placitum est, iustum esse si placuerit diuinissimo & pijssimo Domino nostro, eidem poenae Dioscorum reuerend. episcopum Alexandriae, & Iuuenalem reuerend, episcopum Hie••os. & Thalassium &c.
• * 1.294

  The 149. vntruth. The word disorde∣red, levv∣dely ad∣ded to the text, to make coulour of re∣proche.
• * 1.295

  The .150. vntruth. Not by any his supreme authority but at the bisshops choise ād pleasure, as shal ap∣peare.
• * 1.296

  Concil. Chalced. Act. 5. pa. 879. col. 2
• * 1.297

  The cause of the Cōmitties made in the v. Ac∣tion.
• * 1.298

  Pag. 880. col. 1.
• * 1.299

  Si vobis hoc nō pla¦cet, singu¦li fidē suā &c. Si au¦tem neque hoc velit vestra sā∣ctitas, cog¦noscite quia in partibus Occidēta∣libus fieri habet sy∣nodus, eó quòd &c.
• * 1.300

  It vvas be••ause he would 〈◊〉〈◊〉 Doctrinī Patrum. The do∣ctrine of Fathers: vvi••h you leaue out.
• * 1.301

  The 151. vntruth, in dissem¦bling a greate part of the Sen∣tence.
• * 1.302

  Ergo. it vvas be∣fore defi∣ned w••••h∣out the emper••r royal as∣sent.
• * 1.303

  For exe¦cution of the Coū∣cel.
• * 1.304

  The 152. vntruth. No suche words in the Acte••
• * 1.305

  The 153. vntruth, as before
• * 1.306

  Hovv ād vvhye Prīces are presente in Coun∣cels.
• * 1.307

  Fol. 893. col. 2.
• * 1.308

  Multum quidē estis itinere fa∣tigati, la∣borē per∣ferētes. ve∣runtamen sustinete tres adhuc aut qua∣tuor dies. Et presēti∣tibus ma∣gnificētiss. nostris iu∣dicib. quae∣cūque vul∣tis mouete, competens aedepturi solatium. Nullus ve¦strū ante∣quā perfe∣cti termini ex omnib. proferā••ur à S. cōcilio discedat. Fol. 894. col. 1.
• * 1.309

  The .154 Vntruthe. They neither allovved nor disallovved any sentence of the Councel, but shevved only their aduise and minde.
• * 1.310

  The .155. Vntruthe. It vvas no iudgement at all.
• * 1.311

  Act. 11. pag 915. col. •• Totū autē cōcilio san¦cto relin∣quimus quate∣nus senten¦tiam quae in haec cau¦sa fuerit visa, de∣promat.
• * 1.312

  In talibus sanct. Cōc. contingit frequēter, vnum ex praesentib{us} reuerend, episcopis aliquid di¦cere, & quod ab vno dictū est, tā{quam} ab oībus si∣mul dica∣tur, & sub¦scribatur & intelli∣gatur. hoc ab exordio subsecutū est in tan∣tum vt vno dicē∣te. scriba∣m{us}, sancta Synodus dixit. Act. 1. pa. 791. col. 2.
• * 1.313

  the true vnderstā∣ding of the place by M. Horne alleaged.
• * 1.314

  Gloriosissimi iudices dixerunt. Quoniam sepe nobis interloquē¦tibus & pescentibus proferri sententiam de episcopatu sancta Ecclesiae in Epheso cō¦stituto, perfecta res∣pōsio nō est data, Ve∣nerabile &c.

  Act. 12 pa. 916. col. 3.
• * 1.315

  Act. 1. pa. 737. col. 1. b Paschasio & Lucētio reuerēd. Episcopis, & Bonifacio religiosiss. presbytero tenētibus locū sanctiss. et reue∣rendiss. ••rchiepis. al∣mae vrbis Romae Leo∣nis Anatolio &c. Act. 1. pa 741. co. 1. ā Quia Synodū facere ausus est sine authori¦tate Romanae sedis: quod nūquā ritè fa∣ctū est, nec fieri licuit Rome heade of all Churches.

  Act. 1. p. 740. co 2 c Romam ••cclesiarū omnium caput. Act. 1. pag. 741. col. 1. a.
• * 1.316

  Euag: lib. 2. ca. 16. Dioscorus cōman∣ded by Leo to stā••, and not to be pla∣ced among the Bis∣shoppes.

  Vniuersal Bishop.
• * 1.317

  Act. 1. pa. 742. a. Recipiens locum a Sanctiss. episcopo inclytae vrbis Romae.

  The Pope restoreth Thedoretus the Bisshoppe.

  Act. 1. pa. 775. col. 1. a. Petrus Presbyt. dixit. Nō est meū subscribere, episcoporū tātū est. It appertaineth to Bisshoppes onely to subscribe in Councel.
• * 1.318

  Nullū fieri tumultū permittere, sed si quē videretis cōturbatio∣nibus & tumultui studentē, ad les••ionē sanctae fidei, hūc cu∣siodiae mancipare, & ad nostram perferre notitiam & causam quidē ordine proue∣nire, interesse autem iudicio, et operā dare celerē & circumspe∣ctam probationem à sancta Synodo fieri. Act. 1. pa. 744. b.
• * 1.319

  VVhy laie men are present in Coūcels.
• * 1.320

  Act. 1. p. 790. col. 1. c. & 823. col. 2.
• * 1.321

  Appeales to Rome frō Constātinople.
• * 1.322

  Act. 2. pag. 834 col. 1. b.
• * 1.323

  Peter speaketh in Leo.
• * 1.324

  Vniuersal Bisshop, Act. 3. pa. 839 col. 2. b. 840. col. 2. b. Vniuersal Patriarch. pa. 842 col. 2. b. 844. col. 2. a. Vniuersalis Ecclesia Papae. 858. col. 1. b. Catholicum Pa∣pam Leonem. pa. 835. col. 2 a.
• * 1.325

  The pope vniuer∣sal bisshop.

  M. Iewel muste subscribe.

  Act. 3. pag. 847. col. 2. b. &c.

  The popes legates geue ••ē••ēce against Dioscorus the Pa∣tria••ch of Alexan∣dria.

  Leo per nos & per praesentē Synodum, vnà cum ••er beatiss. & ōni laude digno beato Petro Aposto¦lo, qui est petra & crepido catholicae ec∣clesiae, & ille qui est rectae fidei fundamē∣tum, nudauit eu•• tā episcopatus dignitate quā etiam ab omni sacerdotali alienauit ministerio.
• * 1.326

  Our protestant bi∣shops are in the same case as Dios∣corus vvas.
• * 1.327

  Act. 3. pa. 858. col. 1. b. 835. col. 2. b.

  Paschasius vice bea∣tissimi Leonis presi∣dens suscripsi, dict. pag. 858.

  The popes legate president of the Councel.

  Act. 3. pag. 867. col. 1. b.

  Vocis beati petri orbi cōstitutus interpres. The councel cō••e••∣seth ••eo to be their head and ruler.

  Quibus tu quidem, sicut membris caput praeeras, in his qui tuum tenebant ordi∣nem beneuolentiam praeseferens. Impera∣tores verò ad or∣nandum decentissi∣mè praesidebant, si∣cut Zorozabel & Iesus Ecclesiae Hie∣rusalem aedificatio∣nem renouare circa dogmata adni••ētes. Act. 3. in relatione synodi ad Leonē pa. 867. col. 1. Act. 2. pag. 867. col 2. a. Cui vineae custodia a saluatore commissa est. Act. 3. pag. ••68 col. 2. a. Rogamus igitur & ••uis decretis nostrum honora iudic••ū, et sicut nos cu••i••i in bon••s adiecimus consonantiam, sic et firmit as tua filijs (quod dece••) adim••leat, et mox Omnem volis gestorum vim insinuauimus ad comprobationem nostrae sinceri∣tatis et ad eorum quae à nobis gesta sunt, firmitatem et consonantiam.
• * 1.328

  The childish toyes of the Englis he Apology.
• * 1.329

  Themperour Mar∣cian desireth Leo to confirme the fa∣thers decrees.

  Epist. 59. & 60.
• * 1.330

  The Senatours re¦quire to be taught of the fathers.
• * 1.331

  Scientesigitur quia, & Deo rationē red∣dituri estis tam pro animabus singuli ve∣stri, quam & pro no∣stris omnibus qui & doceri, quae ad religio¦nem pertinent, rectè desideramus. Act. 3. pag. 832. col. 2. a.

  Eu••ebius the bishop besecheth the Councel he may be restored to his bishoprik. Et dum adhuc in memoria retinetis, quae antea inter nos & praesatum Dioscorum acta sunt, decernite omnia quae aduersus nos gesta sunt viribus carere: & nihil nobis ea mo∣numenta quae iniustè cōtra nos facta sunt nocere. Habere verò nos & sacerdotalem dig∣nitatem &c. Quod impetrantes incessanter gratias agamus vestrae sanctitati.
• * 1.332

  Act. 3. pag. 836. col. 1. a.

  The authority to geue sentēce of de∣positiō or excom∣munication geuen ••o the bishops by God.
• * 1.333

  Ioannes episcop. Ger∣maniciae ad Dioscorū Senatus aduersus tuā reuerentiā pro∣mulgauit sentētiam si hoc placuisset san∣ctissimis episcopis quibus hanc inferre à Domino Deo cre∣ditum est.
• * 1.334

  Act. 3. pag. 846. col. 1. c.
• * 1.335

  M. Hornes mighty great phisical note returned vpon his ovvn heade.
• * 1.336

  Et sortè super tantis ac talibus iniquita∣tibus veniam adi∣pisci potuisset, si per dignam poenitentiam adscisceret medicinam ab hoc vniuersali Concilio. Vide & sequentia, Act 3. pag. 861. col. 1. c.
• * 1.337

  Marcian confesseth the fathers to be the physitions.

  Tandem remedia cul¦pabilis erroris inuen∣ta sunt. & mox: Sa∣cerdotes quid ob∣seruari in religione debeat, perspicua de∣finitione docuerunt. Act. 3. pag. 863. col. 1. c.

  Theis fathers en∣quire of fayth by Pope Leo his au∣thority.

  Fidem diligenter in∣quirit authoritate beatiss. Leonis. Act. 3. pag. 865. col. 2. a.

  Sancta & magna sy¦nodo habente regu∣larem potestatem. Act. 3. pag. 865. col. 2. a.

  The Emperours by their lavve can not condemne them vvhose belief the councel allovveth.

  ???

  Quia non possunt sa∣cerdotes constitutio∣ne damnari, quos sy∣nodicum ornat super conseruanda religio∣ne iudicium.

  Act. 3. pag. 865. b. Act. 4. pag. 872. col. 1. c.

  Qui a vobis damna∣tus est ignorāte diuo Vertice, & nobis. Dioscorus condem¦ned without them¦perours knowledg or his deputies.

  Act. 3. pa. 837. co. 1. b Obse••ro vt iudices nunc sint praesen••es. Quando quaedam re∣gularia examinan∣tur, neque iudices ne∣que aliquos laicosin∣teresse oportet.

  Act 3. pag. 838. col. 2. c.

  Euag. li. 2. c. 16. Niceph. li. 15. cap. 30. Lay mē ought not to be in the coūcell vvhen matters of reformation are in hande

  Propter fidem nō est damnatus Dioscorus. Act. 5. pa. 880. col. 1. a. D••oscorus vvas not condemned for mat¦ters of fayth.

  ???

  The bisshops that did not agree, be threatned to be sent to Rome.

  Act. 5. p. 880. col. 2. a Qui contradicunt, Romam ambulent. The fathers geue vp the sentēce, not the Emperour or his agentes.

  Act. 5 pag. 882. Desinimus igitur. etc. Si episcopi fuerint, a∣lienos ab episcopatu, & clericos à clero: si verò monachi aut laici fuerint, anathe∣matizari.

  Act. 5. pag. 885. Vniuersalis Synodus discordiam, quae ad∣uersus rectam & ca∣tholicam fidē exorta est, expelli fecit. &c. Act. 6. pa. 889. co. 1. c

  The forme of the Popes Legats sub∣scription.

  Paschasinus episco∣pus vice domini mei beatiss. at{que} Aposto∣lici vniuersalis Ec∣clesiae Papae vrbis Ro∣mae Leonis Synodo praesidēs statui, con∣sensi, & subscripsi. Vvherein standeth Marcian the Em∣perors cōfirmatiō. pag. 893. col. 2. a. The Pope confir∣meth the election of the Bisshop of Antioche.

  Sanctus ac beatiss. Papa Episcopatum Maximi Episcopi Antiochenae Ecclesiae confirmauit.

  Act. 7. p. 896. c. 1. a. Rome euer had the primacie.

  Roma semper habuit primatum.

  Act. 10. pa. 910. c. 1. Act. 12. pag. 916. Act. 16. pa. 938. co. 1. c The Pope an inui∣cible champion a∣gainst all errours. Vnde nobis impene∣trabile in ōni errore propugnatorē Deus prouidit Roma. Ec∣clesiae Papam.

  Act. 16. p. 940. c. 2. a. Act. 16. p. 938. c. 1. c. The Pope vvoulde not allovve the de∣cree of the Councel concerninge the a∣uauncing of the pa∣triarch of Constāti. Leo. ep. 59. & 61. ad Iuuenalē & alios epi¦scop. Chalced. Synodi. Leo. ep. 71. ad Anat.
• * 1.338

  Tom 1. Conc. pag. 945 Gre∣gor. lib. 4. epist. 38, Cap. 14.
• * 1.339

  The .156. vntruth Nipping of the Au¦thor alle∣ged, as shall ap∣pea••e. Lib. c. 15.
• * 1.340

  The .157. vntruth. Not to depose, but, vt ex∣pelleretur to expell to banish
• * 1.341

  The .158. vntruth false trā∣slation. Consulēs quid fi••ri oporteret Ask••ng counsel vvhat he shuld do. Cap. 16
• * 1.342

  The 159. vntruth Liberatus saith that an other vvas pla∣ced, decre to populi, whiche you leaue out.
• * 1.343

  Liberat. cap. 14.
• * 1.344

  Act. 4.
• * 1.345

  dict ca. 15.
• * 1.346

  Ambros. li. ••. Epist. 32. Con. Ant. can. 16. Con. Sard cap. 1.
• * 1.347

  Lib. ca. 18.
• * 1.348

  The prin∣ces supre∣macye in (.160.) al causes.
• * 1.349

  The .160. vntruthe ioyned vvith fo¦lye. No suche Su∣premacy can be ga¦thered of the texte.
• * 1.350

  The .161. vntr••th. Not to depose, but, ••t pel∣lerent, to driue out and to banish▪
• * 1.351

  .1. Sigeb. in Chron. Pantal.
• * 1.352

  .2. Isidor. in Faelicē. To. 2. Cōc. Sig. Pāt.
• * 1.353

  pag. ••05. col. 2.
• * 1.354

  VVhat maner of curse Ze∣no the ēperours curse vvas.
• * 1.355

  Hostiū ge¦nerationes cōterētur. oēs autē incurua∣bunt post Deum suā potestati nostrae cer¦uicem.

  Libe. c. 18 Gentes ho¦stiles con∣terentur, at{que} extī∣guētur, & oēs collae sua impe∣rio secūdū Deū no∣stro sub∣mittent. Nice. lib. 16. c. 12. Libe. c. 18 Libe. c. 18 Nice. lib. 6. cap. 15. To. 1. cōc. pag. 961. col. 2.
• * 1.356

  Liberatus Cap. 18.
• * 1.357

  In Synod. Rom. 3. sub Sym∣macho. Tom. 1. Conc. pag. 1004. col 2.
• * 1.358

  In the Nicene Councel, Can. 4. & 6.
• * 1.359

  Qui prae rogatiua beati Apo¦stoli Petri per vniuer¦sum orbē primatum obtinens sacerdotij, statutis synodalib{us} consueuit tribuere firmitatē.
• * 1.360

  Act. 1.
• * 1.361

  The 162: Vntruth. These vvordes Apostolike and Ca∣tholique, left out.
• * 1.362

  Vide Tom. 2. Cōc. pa. 13. in epist. Felicis ad Petrum. Haec legat sancta Dei Apostolica et Catho∣lica eccles. vt ab ipsa propter praedictas causas de∣positū ad cōmunio∣nē nō sus∣cipias, sed per diui∣nas apices vestrae se∣renitatis ab Antio∣chiae confi∣nio propel∣li••e, pro ip∣so aūt cō∣stituite v∣nū operib. sacerdotiū ornantem etc. Tom 2. Conc. Act. 1. Synod 5. pag. 19. b.
• * 1.363

  The .163. Vntruth. As before.
• * 1.364

  Liberatus cap. 19.
• * 1.365

  The 164: Vntruth. Platina saieth not so, but vt pulso vtroque sedem te∣neret.
• * 1.366

  The .165. Vntruth. Slaunde∣rouse and malitious
• * 1.367

  The .166. Vntruth. That coū∣cell vvill shevve they had verye small.
• * 1.368

  The .167. Vntruth. The King him selfe in the coū¦cel decla∣reth, that not by his com∣maunde∣ment, but by the Popes letters, this Sy∣nod vvas sūmoned.
• * 1.369

  The .168. Vntruth. Not so. But be∣cause as the Coun¦cel prote∣sted, it per¦teined not to him or to any mans els.
• * 1.370

  M. Horne complai∣neth, but dareth not shew vvhere the thoro pricketh him.
• * 1.371

  Tom. 1, Conc. pa. 1009.
• * 1.372

  Martinus Pol. Sabellicus
• * 1.373

  Tom. 1. Conc. pa. 1007. col. 1.
• * 1.374

  Nec ali∣quid ad se praeter re∣uerentiā de Ecclesi∣asticis ne∣gotijs per¦tinere. pa. 1007. col. 2
• * 1.375

  Vnde secū∣dum prin∣cipalia praecepta, quae nostrae hoc tribu∣unt pote∣stati, ei quicquid ecclesiasti∣ci intra sa¦crā vrbem vel foris iuris est, re¦formamus totamque causam Dei iudi∣tio reser∣uantes, v∣niuersos hortamur. &c. Pa. 1008. col. 2.
• * 1.376

  The .169. Vntruth. Such like gouerne∣mente vvas ne∣uer pra∣ctised by any Ca∣tholique Empe∣rour.
• * 1.377

  The .170. Vntruth. Not by one good Bishop, or godlye Father.
• * 1.378

  The .171. vntruthe Slaunde∣rouse.
• * 1.379

  The .172. Vntruth. Neither in Fraūce nor in Spaine shall you euer shevv it.
• * 1.380

  The .173. vntruth. The Bis∣shoppes were not so at the Kings cō∣maunde∣ment as M. Horne fancieth.
• * 1.381

  The 174. vntruth. Notori∣ous, as shal ap∣peare.
• * 1.382

  The 175. vntruth. For not in appro∣uing do∣ctrin, as M Horne here craft¦ly vvuld inferre.
• * 1.383

  As Clo∣doueus and Chil∣debert here, so Charles the Frēch King that novv li∣ueth cal∣led a Sy∣nod at Poyssy by Paris of late yers. And yet is he not of his sub∣iects takē for the su¦preme Go¦uernor in al causes Ecclesia∣stical.

  Aurelia 1. Tom. 1. Conc. pa. 1046. a. Turonense 2. Can. 22
• * 1.384

  Aurelian. 1. in prin∣cipio.
• * 1.385

  Ibidem.
• * 1.386

  To. 1. cōci. pa. 1046. col. 1.

  M. Horne to proue his supre∣macy al∣leageth a bishop deposed for lesse fornica∣tiō then him selfe vseth.

  Vide Tom. 2. Concil. pag. 149. col 1. & Conc. Au∣rel. 5. can. 4. pag. 1.
• * 1.387

  A Princes charge.
• * 1.388

  The 176. vntruth. Crafy cō∣nayaūce as shal appeare. A bis∣shops iu∣risdictiō.
• * 1.389

  The .177 vntruth. A parte of the Sē∣tence nip¦ped quyt of, in the middest.
• * 1.390

  Tom. 2. Concil. fol. 179.
• * 1.391

  Conc. Ma¦tiscon. 2. can. 15.
• * 1.392

  Matiscon. 2. Tom. 2. Conc. pag. 179.
• * 1.393

  Platina.
• * 1.394

  The 178. vntruth. A parte of the Sē∣tence bro¦kē of pre¦iudicial. The pope is the kinges Ambassa∣dour. the popes humble sute to thēperor, (179.) for the Ariā heretiks.

  The 179. vntruthe slaunde∣rous.
• * 1.395

  The 180. vntruth. This fact proueth no subie∣ction on the popes parte.
• * 1.396

  The .181. vntruth. The lavv of Iustin{us} vvas no Ecclesia∣stical law at al.
• * 1.397

  The 182. vntruth, as before.
• * 1.398

  M Horns confuse narratiō.
• * 1.399

  The sto∣ry trulye and fully opened.
• * 1.400

  Sabellic. Plat. in Homisd. 1.
• * 1.401

  As Pla∣tina vvel noteth. Qui Apo∣stolicae se∣di debitā venera∣tionē etc. Sa••e••. en. 8 li. 2. pag. 454.
• * 1.402

  M. Horns ovvn sto¦ry cōfir∣meth the Popes Primacy.
• * 1.403

  Platina in Hor∣misda. 1.
• * 1.404

  M. Horne calleth Theodo∣rike now an Arriā, vvhiche before he calleth most ho∣nor••ble.
• * 1.405

  VVhat the Popes ••uit vvas to ••usti∣nus the Emperor
• * 1.406

  Excepit Iustinus pontificem vententem multa ve∣neratione, dimissus{que} ad eius pe∣des adora∣uit.
• * 1.407

  Martinus Pol. col. 98 Plat. in Ioan. 1. Niceph. lib. 17. cap. 9.
• * 1.408

  The .183. Vntruth. For Pope Agapetus deposed Anthy∣mus and placed Menna in his room not iusti∣nian.
• * 1.409

  The .184. Vntruth. By vio∣lence ba∣nished, not by authorite deposed.
• * 1.410

  The .185. Vntruth. Ridicu∣louse.
• * 1.411

  The .186. Vntruth. As shall appeare.
• * 1.412

  The 187. Vntruth. By vio∣lence he vvas ba∣nished, not by au¦tority de¦posed. See oure Returne. Art 3. pag. 77.
• * 1.413

  Libera••us cap. 21.
• * 1.414

  Tom. 2. Conc. in vitae Sil∣uerij. Pla∣tina in Sil∣uerio. Li∣ratus. c. 22
• * 1.415

  If ye will see more of these tvvo Po∣pes, se the cōfutatiō of the A∣pologie. Act. 1. Cō∣stāt. 5. syn. to. 2. Con. p. 71. c. 2. b. Definite sāctissimi ipū alienū esse, & nu∣dū ab ōni epis. dign. at{que} effi∣cacia. Ibid. p. 67. col. 2. a. Agapetus Anthimū cōdēnauit ••t oī dign. sacerd. & officio nu∣dauitet oī episcopat. & ortho∣doxonoīe. Iustin. in authent. in constit. cōt. Anth. Vide 5. Synodū Cōst. Act. 1. pa. 67. col. 1. b. Et Liber. c. 21. To. 2. Conci in vita Vigilij. Li∣beratus. Cap. 22.
• * 1.416

  This Em¦peresse was ā Eu¦tychian hereti••e. Such ex∣āples ōly make for M. Horne
• * 1.417

  The .188. vntruth. The wor∣des of Li∣beratus fouly mal¦med in the mid∣dest.
• * 1.418

  The .189. Vntruth not with cōmissiō, but to do it by their meanes, vvithout vvhome (by order of the ca∣nons) he could ne¦uer haue done it.
• * 1.419

  The .190. Vntruth. False trā∣slation. Gaudēs se &c. Beīg gladde, that him selfe gaue iudgemēt &c. The Author thereby, noteth the Em∣perours ambiti∣ousnes.
• * 1.420

  The .191. Vntruth, These vvordes pronoūced by the Em¦perors cō∣mādemēt, are not in Liberatus Lib. c. 20. &. 23 Accepit abimpera. potestatē super ordi¦nationem Ducū ac tribunorū vt remoue ret haereti¦cos, & pro eis ortho∣doxos or∣dinaret. Lib. c. 23.
• * 1.421

  Cap. 23.
• * 1.422

  Action. 4. Cō. 5. Cō∣stā. ca 11.
• * 1.423

  The .192. vntruth. The bis∣shops not the Em∣perour had the chief in∣termed∣li••g, as it hath well appeared.
• * 1.424

  Euil suc∣cesse••, o•• princes ī∣••ermed∣ling ī cau¦ses eccle∣siasticall.
• * 1.425

  August. Epist. 166.
• * 1.426

  Tripar. l. 3. c. 8. &. 12.
• * 1.427

  Niceph. li. 12. c. 24.
• * 1.428

  Cō. Chalc. Act. 1. & 10.
• * 1.429

  Lib. ca. 18.
• * 1.430

  Cap. 23. &. 24. Concil. Chalc. Act. 10. in fine.
• * 1.431

  Niceph. lib. 17. ca. 29.30. & 31.
• * 1.432

  The .193. Vntruth. This vvas no subie∣ction in ecclesia∣stical ma∣ters, but Rome be¦ing then cōquered by Toty∣las, Pela∣gius vith∣all the Ci∣tie submi∣ted them selues.
• * 1.433

  The .194. Vntruth. Slaunde∣rous as shall ap∣peare.
• * 1.434

  The .195. Vntruth. For the Decree of Narses vvas no ecclesiasti¦cal mater but an ex∣ecutiō of the chur∣che Ca∣nōs made before.
• * 1.435

  This proueth naughte els but that (as Pelagius the firste hath or∣deined) the sec••∣lar word helped, when the spiritua••l could not preuaile.
• * 1.436

  Sabellic. Aeneld. 8. lib. 4.
• * 1.437

  cōcernīg pope Pe∣lagius set Ambassa∣dour to thempe∣rour.
• * 1.438

  Platina in Pelagio. 1. Sabell. Aenead. 8 lib. 4.
• * 1.439

  The .196. Vntruth. In that Councell there is no suche thing.
• * 1.440

  The .197. Vntruth. They de∣clare that the due obserua∣tiō therof (not the strength) depēded vpō thos Princes good lavves.
• * 1.441

  Tripart. li. 7. ca. 4.
• * 1.442

  Conc. Tu∣rō. 2 can. 21.
• * 1.443

  Euag. li. 4. ca. 38.
• * 1.444

  Niceph. li. 17. ca. 27.
• * 1.445

  Al this is graunted, but M. Hornes Primacie neuer a vvhitte thereby furdered.
• * 1.446

  The Em∣peroure (198) cō∣maūdeth the Pope to com to the sinod.

  The .198. Vntruth. For not in that sence as M. Horn imagi∣neth. vilz to inforce thereby a Supreme gouerne∣mente.
• * 1.447

  Iustinians testimo∣nies for the Popes primacie.

  Cōst. 131 ex trāsl. hal Sancimus, vt sancti ecclesiastici canones, qui••a sanctis. 4. Cō∣cilijs, Niceno, Con∣stāt. Ephes. & Chal¦cedon. expositi sunt, vicem legum obtine ant. Praedictorum e∣nim sanctorum Con∣ciliorū decreta per∣inde vt sacras scri∣pturas suscipimus▪ & canones vt leges cu∣stodimus. Ac pro∣pterea sancimus, vt secundum eorum definitiones sanctiss. veteris Ro. Papae, pri¦mu•• oīm sacerd. sit. Sūmi pōtificatus api∣cē apud Romam esse nemo ē qui dubitet. Lib. 1. Cod. Iustin. de summae Trinitate. Ideó{que} oēs sacerdotes vniuersi orientalis traectus et subijcere et vnire sedi vest. San∣ctitatis properaui∣mus. & mox. Nec enī patimur quicquā quod ad ecclesiarū statū {per}tinet, quàmuis manifestū & indubitatū sit quod mouetur, vt nō ēt vestrae īnotescat Sanct. quae Caput est oim sanctarū ecclīarū. Secūdū eorū definitiones &c. vt suprà const. 131. Sancimus sacras sequētes regulas &c. const. 5. Secundū diuinas regulas sancimus sacras per omnia sequentes regulas. const. 6.
• * 1.448

  Sequentes igitur ea quae sacris definita sūt Canonib. Cō. 123. Si ecclesiasticū ne∣gotiū sit, nullam cō∣munionē habento ci∣uiles magistratus cū ea disceptatione, sed religiosiss. episcopi se cundū sacros canones negotio finē īponū••••. Const. 109. Haereti∣cos & illi dixerūt, et nos dicimus, quicū{que} mēbrum sanctae Dei catholicae & aposto∣licae ecclesiae nō sunt. in qua & omnes san¦ctissimi totius habi∣tati orbis paetriarchae tam Romae occiden∣talis, {quam} huius regiae vrbis, & Alexādriae & Theopolis & H••∣erosolymorū, & oēs sub ijs cōstituti epis∣copi vno ore Aposto∣licam fidē & tradi∣tionē praedicāt. Qui igitur incōtaminata coīone, in Catholica ecclesia Dei amātiss. huius sacerdotib. nō participant, opt. iure vocamus haereticos.
• * 1.449

  Cōstit. 42 in Nouel. Quā sen¦tentiā tā. etsi per se valētem, multò ta∣mē adhuc valentio∣rē, reddit maiestas imperato∣ria, quae re¦gia hac vrbe ipsū expellit. Hovve thempe∣rours be said to strengthē the lavves of the Churche. Tom. 2. Concil. pag. 21.
• * 1.450

  Act. 1. pag. 61.
• * 1.451

  In praeam. epist Cōc. Chalced.
• * 1.452

  The 199. vntruth. There is no suche Title.
• * 1.453

  The 200. vntruth. Flat and open, as it shal ap∣peare.
• * 1.454

  The 201. vntruth. Not to dispatche (that vvorde is not in the Councel) but finem imponere, to make an end of by finall Sentence. The prīce the hi∣ghest po∣tentate next to God (202) in al cau∣ses.

  The .202. vntruth. You ouer rech your Author. In al cau∣ses, is more thē your Au∣thor said. God reserueth to the prince the fulnes of direction in (.203.) Ecclesiastical causes.

  The 203. vntruthe, as before. For of Ecclesiastical causes, the Author speaketh not, but of banishing heretiks.
• * 1.455

  The .204. vntruth. False translatiō: for not, to considre, but Canonice finem accipere to conclude &c.

  The 205. vntruthe. A parte of the sentence nipped of, quyte ouerthrovving M. Hornes purpose.
• * 1.456

  Tom. 2. cō∣cil. pa. 20 Act. 1. Cō∣stā. pa. 20 Prima er∣go est sen∣tentia quae in Constā∣tinopoli cō∣tra Anthi¦mum lata est, secun∣da autem sententiae quae in Constant. fuit cōtra Seuerum Petrū & Zoaram. Terita cō∣stitutio est ordinaria. Quarta autem a∣ctio in Hierosoly∣mis, et haec omnia in 4. mēsib{us} facta & sancitae fuerunt.
• * 1.457

  Tom. 2. Conc. pa. 20. b.
• * 1.458

  Tom. 2. Conc. pa. 23. col. 1.
• * 1.459

  Const 42. Haec decre¦uimus san¦ctorum pa¦trum cano¦nes sequu∣ti.

  ••om. 2. C••c. pa. 62 Haec sentē¦t••auimus, sequentes sanctorum patrū dog¦mata.
• * 1.460

  Conc. Cō∣stant. 5. Act. 1. To. 2. pag. 61.
• * 1.461

  Tom. 2. Conc. Synod. 5. Act. 1. pag. 61. col. 2. a

  Rem non insolitam im••erio & nos faciē∣tes ad praesentem ve∣ni nus legē. Quoties enim sacerdotū sen∣tentia quosdam in∣dignos sacerdotio de sacris sedib{us} deposuit, quē admodū Nesto∣rium, Eutychen, Arrium, Macedonium & Eun••mium, ac quosdam alios ad iniquitatem non minores illis: toties imperium eiusdem sententia & ordinationis cum sacerdotum au¦thoritate fuit: sic que diuina & humana pariter concurrentia, vnam consonantiam rectis sententiis fecere: quemadmodum & nuper factum esse contrae Anthymū scimus, qui quidē deiectus est de sede huius regiae vrbis a sanctae & gloriosae memoriae Agapeto, sanctis. Ec∣clesiae antiquae Romae pontifice, eò quòd &c.
• * 1.462

  Nothing may be don in Churche maters, vvithout the prin∣ces autho¦rity.
• * 1.463

  The .206. vntruthe double both in the text ād in the margin: standing in false trāslatiō. Nihil eo∣rū quae in sanctissi∣ma eccle∣sia mouē∣tur cōue∣nit fieri. To. 2. cōcil. p. 78. co. 2
• * 1.464

  Nos sicut scit vostra charitas, apostolicā sedem sequimur & obedimus: & ipsius commun••catores, cō∣municatores habe∣mus, & condemna∣tos ab ipsa & nos condemnamus. Act. 4. pag. 87.
• * 1.465

  Cyrillus Epist. 10. & 11. & Coelest. epi. 12. inter epist. Cyril.
• * 1.466

  The 207. vntruthe. The godly Fathers neuer confessed so.
• * 1.467

  The 208. vntruthe. Notorious and im∣pudent: often auou¦ched, but neuer proued.

  Cod. lib. 1. tit. 17.
• * 1.468

  The 209. vntruthe Not vvhich his Auncestours, but vvhich the Apost∣les and fathers of the Church had made before.
• * 1.469

  Nou. Cō 3. Thempe∣rours ec∣clesiastical Lavves.
• * 1.470

  The .210. Vntruth. Not he, but the Canōs of the Chur∣ch before gaue that autority. He only putteth the mat∣ter by his lavve in executiō Cōst. 5.
• * 1.471

  The .211. vntruth. Not he, but the Churche prescri∣bed that order and rule. Const. 6.
• * 1.472

  M. Horn is not so qualifi¦ed. for he hath (he saieth) a wife Ergo M. Horne by his ovvne law, yea of the Apostles making, must lose his Bis∣shoprik. Const. 57
• * 1.473

  Const. 58.
• * 1.474

  Const. 6. Hoc aūt futurū esse credimus, si sacrarū regularū obseruatio custodiatur quā iusti laudandi et adoran∣di inspectores et mi∣nistri Dei tradiderūt apost et sancti patres custodierūt et expla∣narūt. Sancimus igi∣tur sacras per oīa se∣quētes regulas. &c. aut in virginitate degens à principto, aut vxorē habens ex virginitate ad eum venientē, et nō vidu∣ā. & mox: de caeter•• aūt nulli permitten∣tes àa positione legis vxorē habentitalem imponi ordinationē.

  Ibidem.
• * 1.475

  Sacro Statim cadat ordine, et deinceps idiota sit.
• * 1.476

  There is not a Pro∣testant Bisshop in England by the cō¦stitution that M. Horne him selfe alleageth.
• * 1.477

  Hovve vvell M. Hornes doctrine agreeth vvith Iu∣stiniās for the mona¦stical life.
• * 1.478

  This an∣svvereth all your processe, M. Horn, The Em∣peroure foloveth the canōs The Ca∣nōs vver made of Bisshops in Coun∣cels and Synods. Ergo he folovv∣eth the Bisshops. If he fo∣lovve thē he goeth not be∣fore thē, He dothe not di∣rect them prescribe to them, or gouern them, but is directed prescribed, and gouerned of them.
• * 1.479

  Con. 133.
• * 1.480

  The prīce hath su∣preame gouerne∣mēt ouer al persōs (.213.) ī al maner causes.
• * 1.481

  The .212. Vntruth. These la∣wes shew no suche principa∣lity.
• * 1.482

  The .213. Vntruth. Impudēt. That set ī the mar∣gin, vvhi¦ch is not ī the text.
• * 1.483

  The .214. vntruth. That can not be found either in the Code, or ī thauthē.

  August. Epist. 48.

  Const. 133.

  Solitaria vita atque in ea contemplatio, res planè sacra est, et quae suapte natura animas ad Deū ad∣ducat. Neque ijs tan¦tum, qui eam inco∣lunt, sed etiam om∣nibus alijs puritate sua & apud Deū in∣terpellatione compe¦tentē de se vtilitatē praebeat. Vnde & olī eares Imperatoribus studio fuit habita, & nos non pauca de dignit. & honestate eorū legibus cōplexi sumus. Sequimur enī sacros in hoc canones et sanctos patres qui hoc cōprehēderūt le∣gibus. quādoquidē ni¦hil nō peruiū ad in∣quisitionē maiestati èxistit imperatoriae, quae cōmunem in oēs hoīes moderationē et principatum à Deo percepit.
• * 1.484

  Sequimur sacros Ca∣nones & sanctos patres.
• * 1.485

  Brach. 1.2.
• * 1.486

  The .215. Vntruth. He com∣maunded not in M. Hornes sēce. That is, as suprē gouernor but as the Coūcel it selfe saith, as Pijssi∣mus filius noster: Our most godlye Sonne.
• * 1.487

  The .216. Vntruth. No suche thing in the Coū∣cell, nor that Vvā∣banus cal∣led it at al
• * 1.488

  Vide Brac. 1. tom. 2. Conc. pag. 216. et 217 Can. 18. &. 23.
• * 1.489

  The .217. Vntruth. That is not in Sa∣bellicus.
• * 1.490

  The .218. Vntruth. False trā∣slation. instaurare formam, is not to make a nevve fourme, but to re∣paire the olde.
• * 1.491

  The duti∣ful care of a Prince about re∣ligion.
• * 1.492

  The .219. Vntruthe. No suche vvoords in that sentence
• * 1.493

  The .220. Vntruth. The kīgs vvhole vvordes fouly mai¦med and mangled, as shall appeare. A Princes speciall care for his subiects
• * 1.494

  The .221. Vntruthe. No such vvords in the Councell.
• * 1.495

  The .222. Vntruth It vvas not of the Nicene Coūcel, but of the Cōstantino∣ple Councell.
• * 1.496

  The .223. Vntruth. For not by autho∣rity of Supreame gouernemente (as M Horne driueth it) but only for the execution of it in his Dominions.
• * 1.497

  The 224. Vntruth. Slaunderous and blasphemous. Lib. Epist. 7. Epist. 126.

  The Pope at that time cōmēded the Princes gouerne∣ment in causes Ec∣clesiasiastical.
• * 1.498

  The .225. Vntruth. S. Gregory speketh not there of any gouernment at all. The (226) Prince calleth Councels ād gouerneth ecclesia∣stical causes vvith∣out any doings of the Pope therein.
• * 1.499

  The .226. Vntruth. auouched in the margin, but not a whit proued in the Texte.
• * 1.500

  The .227. Vntruth. S. Gregories vvor∣des excedinglye o∣uer reached.
• * 1.501

  Tom. 2. Cōc. p. 168 col. 1. b.
• * 1.502

  Pag. 168. Ante cōmuni∣cationem Corporis Christi. Pag. 169. Secundum formam cōcilij Cō∣stantinop. S••mbolū fidei reci∣tetur.

  Et mox. Et ad chri¦sti corpus et sangui¦nē praeli∣bandū, pe∣ctora po∣pulorū fi∣de purifi∣cata ac∣cedant. Deijs sym∣bolis vide tom. 2. Concil. pag. 392.
• * 1.503

  The Pro∣testantes follovve the Arriās in their carnal le∣cherie. Can. 5. Tolet. 3. c. 1
• * 1.504

  M. Horns Madge must be sold for a slaue by this Coū∣cel which M. Horne him selfe allegeth. Illi vero canonicè, multeres quidē ab Episcopis venūden∣tur. et pre∣tiū ipsum pauperi∣bus irro∣getur. Canon. 5.
• * 1.505

  A greate difference betvvixt the sub∣scription of them∣perours ād of the Bisshops. Sext. Syn. Const. act. 17. &. 18. Georgius miserante Deo, &c. Definens, subscripsi. Subscrip∣tio pijss. & christ. di∣lecti Cōst. imperat. Legimus et cōsenti∣mus. act 18 Vt patet in dict. tom. 2 Concil. & Isidor. vi∣del. Aera. 627. Hoc est. an. 589 Beda. li. 1. cap. 23. in Hist. gent. Angl.
• * 1.506

  See the 4. Article the 9. pag. and cer∣tain folo∣vving.
• * 1.507

  M. Horne goeth a∣bout craf∣tely to disgrace and slaū∣der Saint Gregory.
• * 1.508

  Greg. li. 7. Ep. 126.
• * 1.509

  Greg. li. 6. Epist. 37.
• * 1.510

  The wor∣thy doīgs of S. Gre∣gorie.
• * 1.511

  Nauclerus Generat. 21. pa. 752
• * 1.512

  Plat. in Greg. 1.
• * 1.513

  S. Grego∣rie our Apostle. Lib. 2. c. 1.
• * 1.514

  Greg. lib. 2 cap. 36.
• * 1.515

  M. Horns Vntruths laid forth.
• * 1.516

  Tom. 2. Conc. pag. 167. col. 2.
• * 1.517

  Luc. 10.
• * 1.518

  Cōcil. To∣let. 3. Cap 2. Tom. 2. pag. 169. Col. 1.
• * 1.519

  Vide Gre∣gor. lib. 7. epist. 126.
• * 1.520

  Naucle∣rus vbi supra: & Platina.
• * 1.521

  M. Iewell ••n his Re∣lie. pa. 91