Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	apostle_n	church_n	creed_n	1,331	5	10.2664	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12940	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.	Stapleton, Thomas, 1535-1598.; Horne, Robert, 1519?-1580. Answeare made by Rob. Bishoppe of Wynchester, to a booke entituled, The declaration of suche scruples, and staies of conscience, touchinge the Othe of the Supremacy, as M. John Fekenham, by wrytinge did deliver unto the L. Bishop of Winchester.; Harpsfield, Nicholas, 1519-1575.	1567 (1567)	STC 23231; ESTC S117788	838,389	1,136

vs to renounce and refuse to haue communion with the Catholike Church so dispersed bycause it is a forrayne authoritie and power out of this Realme when soeuer your L. shal be hable to proue this by Scripture Doctour Generall Councell or yet by continuall practise of any one Church or parte of al Christendome Than shal I in lyke manner yelde in this third point and with most humble thankes shal thinke my selfe very well satisfied therein M. Horne This thirde chiefe pointe is .541 nothing els but a misshapened lumpe of vvordes conteining firste an argument grounded vppon a kinde of Opposition that no vvise or learned man euer redde of but is nevvelie forged and hammered out of your ovvne braine Then an issue to haue me prooue that thinge vvhiche beinge rightly vnderstanded no Christian doth doubte of or vvill denie And laste of all an huge heape of flatte and manifeste .542 Lyes againste the vvhole Realme to set a good face vppon an euill fauoured cause vvhich can finde no helpe or ease by plaine and simple truthe The vveightie burden that you are loden vvith and can not beare is that you must by Othe renounce all foreine povver and authoritie the cause that maketh you fainte and feeble is that it is directly againste tvvo Artiles of our Creede So that your feeble reason is grounded after your simple skill vppon the place ab oppositis pugnantibus Before I aunsvvere to the argument I vvill put the Reader in remembraunce of the diuision vvhiche you make chopping and chaunginge one .543 Article in tvvaine to make some shevve of an heinous matter Surely it vvere ouermuche detestable if you vvere moued to svveare but against one article of our Creede as yee vvere neuer moued by me either to or fro to svveare anie thinge at all There be three symboles or Creedes vvhiche haue bene allovved and receaued of Christes Catholique Churche The symbole of the Apostles of the Nicen Councell and of Athanasius The Apostolicall is so called bycause it vvas collected as some saye by the tvvelue Apostles and therefore conteineth as the commonly receiued opinion is in Christes Churche according to the number of the tvvelue Apostles but tvvelue Articles vvhiche are called in the vsuall speache of the Catholique Christians the tvvelue Articles of our Creede or beliefe If this I beleue the communion of sainctes be a seuerall Article from this I beleue the holy Catholique Churche as you doe phantasie then there muste needes be at the leaste thirtene Articles of the Creede contrarie to the .544 vniuersally receiued opinion of the Catholique Churche You vvere vvonte to staye your selfe muche vpon the custome of the Catholike Churche and vvoulde vrge stiflie although not so trulie the vniuersallie receiued opinion of the Catholique Churche as a matter that might not bee reiected or denied and hovve chaunceth it novve that you are become suche a chaungeling that cleane .545 contrarie to the vse of the Catholike Church vvhiche acknovvledged but tvvelue you vvil make thirtene Articles of the Creede at the leaste Besides th●s the Catholike Church in the tyme of Cyprian and Augustine and before also dyd not reken or iudge these to be tvvo seuerall Articles but did coumpte them one article concluding these vvordes the communion of Sainctes in this sentence I beleue a Catholique Churche of Christe recyting the Symbole vvithout rehearsall or mentioning the communion of Sainctes as it is plainely sette foorth by S. Cyprian and Augustine in theyr expositions of the Apostolicall Creede The matter meant by the communion of Sainctes is vttered in these vvordes I beleue the holy Catholike Churche of Christe VVherevnto hath bene added sence these auncient Fathers t●mes as it maie seme by the vvaie of explication communion of Sainctes to expresse in plainesse of speche that Christes Catholique Churche is nothing els but a felovvship and cōmunion of faithful ones vvhich are sainctes Novv let vs see hovv to svveare as this third chiefe point of the Othe setteth forth is directly against this article of our Creede I beleue the holy Catholike Church the communion of Sainctes All true subiectes ought and must renounce and forsake all foraine iurisdictions povvers superioririe preheminēces and authorities of euery foraine Prince and prelate state or potentat This is the propositiō of that part of the Othe to the vvhich adioyne this proposition all true subiectes ought and must beleue an holy Catholike church of Christ the cōmunion of sainctes Espy novv vvhat opposition is betvvixt these tvvo propositions that they may not both matche together and be verified in one true and faithful subiect The one say you is directly against the other Then say I there is a direct oppositiō and repugnancy betvvixt them by due examination vve shal find out the oppositiō Trie the partes of these propositiōs seuerally vvithout the verbe that coupleth them together and you shal not find any opposion either cōtrary relatiue priuatiue or disparat ioyne them together vvith the verbe that coupleth ād being propositions they are not one against the other cōtrary subcōtrary subalterne nor 546. cōtradictory ād therfore vntruly ād not lesse vnskilfully babled of you that the one is directly against the other vvhen a yong scholer that hath red but the rudimēts of his Logik could haue sene and iudged that ther is in thē no oppositiō or repugnancy at al. To renoūce ād forsake .547 Antichrist and his church by othe or knovvlege and to beleue in Christ and rightfully by al maner of vvaies standeth neither directly nor in directly one against the other but are matched together and agreeth iūpe one vvith the other Surely your eyes vver not matches neither vvere your vvittes at home vvhē you spied out this repugnancy if you had not published this learned peece of vvorke your friendes should neuer haue knovven vvhat an huge heape of cōning and knouledge is hiddē in that litle head of yours The demaūd in your issue is easely proued by the descriptiō or definitiō of Christes true Catholike church The catholike Church of Christ is a multitud society and cōmuniō of sainctes and faithful ones that haue ben shal be and are novv one liue in the earth hovve and vvhersoeuer they be diuided and dispersed in time and place the vvhich multitude of saintes haue a participatiō in cōmuniō amōgst thēselues of al good things geuē graūted and grovvīg frō god through Christ of spirit faith sacramēts praier remissiō of syns and heauēly blisse and are vnited to Christ their head by faith and fastened together amōgst thēselues as mēbers of one body vvith the bōd of loue To this catholike Churche euery Christian man is bounde to bee subiect and obedient as a member ought and may be subiect and obedient to the body And vve doo teache and cōfesse in this Church such an attonemēt participatiō and cōmunion among all the members in doctrine faith Religiō and Sacramēts that neither this

or where I pray you vsed they the power of the Sword Or because they vsed not that power wer they not therfore the suprē Gouernours Had they not a power and iurisdiction Ecclesiasticall Saint Augustine affirmeth Doctores Ecclesiarum Apostoliomnia faciebant praecipiebant quae fierent corripiebant si non fierent orabant vt fierent The teachers of the Churches the Apostles did al things They cōmaunded things to be done they rebuked and vsed discipline yf things were not done And they prayed that things might be done This declareth that a gouernmēt and iurisdictiō thei vsed beside the bare preaching of the word But this gouernement saith M. Horne was not by the power of the sword which belōgeth only to Kings and Princes Lerne now then M. Horne that the Church of Christ hath a power aboue the sword ād that as the Iewish Synagogue was ruled with the sworde the transgressours of the lawe being punished by death so the Churche of Christ is ruled by the Spiritual keies committed to the Apostles and their successours and the transgressours of the Churche lawes are punished with the spiritual sworde of that iurisdiction S. Augustine saith Phinees the Priest slew the adulterers with the sword which truely was signified to be done in this time with degradations and excommunications when as in the Church discipline the visible sworde should cease Lo M. Horne The visible sword is no part of the Church discipline nowe It was among the Iewes a greate part of their discipline Marke that it was no parte of the Churche discipline I doe not denie as the Donatistes did that because in the Apostles time Princes vsed not the swoorde vppon Heretiques and disobediente Christians therefore they should not now vse it But I saie the Princes sworde is no parte of the Churche discipline I say with S. Augustine this visible sword in the Church discipline ceaseth If the Prince vse the sworde it is no Ecclesiasticall gouernement nor it is not the supreme gouernment The Bishop hath a farre superiour gouernment and a more terrible sworde to strike withall Of the whiche S. Augustine saith Ipsa quae damnatio nominatur quam fecit episcopale Iudicium qua poena in Ecclesia nulla maior est potest c. That punishment which is called condemnation which is made by the iudgement of the Bisshoppe then the whyche punyshment there ys in the Churche no greater may yet yf yt please God turne to a holesome correption And agayne of the Churche discipline he sayeth where by the Churche not by anie Prince the stubborne and disobedyent offender ys pronounced an Ethnicke and a publicayne Grauius est quàn si gladio feriretur si stammis absumeretur si feris subrigeretur This is a more greeuous punishment then if he were stryken with the sword then if he were spent vp in flames of fyere then if he were rent with wilde beastes You see then the Church hath a greater power to punishe withall then the princes sworde And to proue vnto you euidently that the Princes sworde can be no part of Ecclesiastical or Spiritual gouernement I will wishe you to marke but this one reason The Churches power iurisdiction and gouernement extendeth to the soule ouerseeth guideth and ruleth the soule of man not the bodie or any thing appertaining to the bodie But the Princes swoorde can not reache to the soule of man Ergo the Princes sworde can not be any fitte meane to gouerne as the Churche doothe or to beare the Supreme gouernment in Church matters The Maior or first Proposition is clere and confessed not onely of al Diuines but of all Christian men that know what the Churche and the soule meaneth The Minor is also cleare if by nothing els yet by this onelye place of the Ghospell where oure Sauiour saith Feare not them that kill the bodie post haec non habent amplius quid faciant and then haue no more to doe As muche to saie whose swoorde can not reache to the soule Or as an other Euangelist writeth Whiche can not kill the soule And what is more repugnaunt to reason then to teache that the Prince his sword whyche can not hurte the soule shoulde be the supreame Gouernoure of the Churche all whose power is ouer the soule Whereof I reason thus The Prince can not punnishe the soule of man Ergo he hathe no iurisdiction ouer it Item he can not relieue it or release it being in the boundes and distresse eyther of infidelitie or of sinne Ergo he can not be the supreame guider and gouernour of it Onely the Bisshoppes and Priests doe punishe the soule by excommunication and binding of sinnes Onely the Bisshoppes and Priestes I saie Maister Horne those that are proprelie called Priestes can release absolue and make free the soule of man from the boundes and fetters of infidelitie and sinne Ergo they onelye haue the true and proper gouernmēt ouer the soul If ouer the soule Ergo in al Spiritual or Ecclesiastical causes which al tende to the soule helth and to the only gouernment of the same I graunt for preseruation of externall quiet vnitie and peace in the Church the Princes sword walketh and punisheth the body of mē in the church But this is no Church disciplin in the which as S. Austine teacheth the visible sword ceaseth this is no Churche gouernemente described vnto vs in the Ghospell and practised of the Churche Ministers of all ages and times But this is a Ciuill gouernemente aiding not gouerning the Churche in times of extreme frowardenesse and obstinacie of Heretiques and missebeleuers This dothe as all other worldlye things doe serue the Churche of God as the bodie serueth the soule for execution of Churche lawes for repressing of schismes and seditions and for the maintenaunce also of dewe obedience in those men whose frailtie or malice is suche that they more feare the temporall swoorde then the spirituall and are moued more with externall dammages then with Ecclesiasticall censures briefelie suche as feare more the torment of the bodie then the losse of their soules And standeth it nowe with your truthe and honesty to say that the supreme gouernment of the Church standeth in the power of the sworde But why as I sayed before say you it now at the length which before you neuer saied but rather so extolled the princes supreme gouernement that you made him an accurser of heretikes a maker of Church lawes and constitutions a principal confirmer of al Councelles yea and a preacher of Gods wordes to And neuer spake worde of the sword but couertly concealed that pointe vntill nowe Why M. Horne but because the euidence of holy Scripture alleaged by M. Feckenham forced you thereunto The place I say of the Actes where S. Paule confesseth that the Bishopes and priestes properly so called M Horne as S. Augustine telleth you were appoynted of the holy Ghost to feede and to rule

of the lay the bishops and the whole Conuocation withstanding that gifte with al their power I beleue it would trouble him or any wise man els to geue any good reason therefore the obediēce of a Christē mā to the Catholike Church which al Christians in their Crede doe professe presupposed If I should farder aske M. Horn again how he cā goe for a bishop and write him selfe as he dothe in his booke the B. of Winchester being called to that functiō only by the letters patents of the Prince without due Cōsecration or imposition of handes by any Bishop or bisshops liuing which impositiō of hādes S. Paule euidētly practised vpō Timothe ād the vniuersal Church hath alwaies vsed as the only ād proper meanes to order a bishop of the Churche I am wel assured neither he nor al his fellowes being all vnordered prelats shall euer be able to make any sufficient or reasonable answer answering as Christiā Catholike mē whereby it may appeare that they may goe for right bishops of Christes Church but that thei must remain as they were before or mere lay men or simple priestes Last of al take you yourself in dede M. Horn for a bishop If so thē may you preache the word minister the sacramēts bind ād lose vpō the cōmissiō geuē you by God in holy scripture without any furder cōmissiō of the prince If you may so do thē put the case the Q. Mai. that now is or any other king or Queene of England hereafter should forbid you to preach the word to minister the sacraments or to execute any other part of the bishoply functiō ▪ and by cōmmissiō appoint some other to that functiō Wil you obey or wil you not If yea thē do you forsake your duty and charge cōmitted vnto you by God If not thē by vertue of this Act you incurre the penalty therof To this questiō answer M. Horn if you be able and make if you cā Christs cōmissiō the holy Scriptures and this Act to agree both together that the keping of the one import not the breach of thother But this shal you neuer be able to do while you liue stāding to that which in this your booke you haue cōfessed Thus you see euery way how in your own sayings you are intrapped ouertakē and cōfounded And so must it nedes fal out with euery mā that with any truth or ꝓbability laboreth to maintain an vntruth or absurdity As for your forged and presūptuous limitatiō vpō the words of th' Act and abridgīg of the Q. Ma. autoriti therin expressed I leaue that mater furder to be cōsidered by the graue wisdom of the most Honorables Here remain yet some vntruthes by you auouched that would be cōfuted which because the answer alredy waxeth prolixe and long I wil but touch The holy Gospel saith whose syns ye retain shal be retained whose syns ye lose in earth their syns shal be loosed in heauē Cōtrary to the plaine words of the gospel you wil haue no actual bindīg or losing by the priest in dede but a declaratiō ād an assurāce that they are losed or boūd cōtrary I say not only to the words of the gospel but also to the doctrin ād practise of the vniuersal Church wher the priest hath euer said to the penitēt Ego absoluote c. I absolue thee ād saieth not I declare and assure thee that thou art absolued This is a plaine heresy not much vnlike to the Nouatiās whō S. Ambrose cōfuteth sauing that their heresy is not so large as is yours For they but in certain crimes denied power of losing in the church referring that power in such cases ōly to God You deny to be in the church any power at al either of binding or of losing referring al the power to God only ād not cōsidering how God is to be praised qui talē potestatē dedit hoīb Who gaue such power to men Which the cōmon Iewes had yet the grace to cōsider in the high Bishop ād chief priest Christ Iesus our Sauiour An other of your hereticall vntruthes in this place also is that you denie the sacramente of confirmation and that the holie ghoste is not geuen by the imposition of the Bisshoppes hands We reade in S Luke that Christe at his ascension promised the holy ghost to them which was performed vppon whitsonday And what was that but their confirmation̄ We reade that S. Paule after he had baptized certain parsons in the which baptisme no doubte they receiued the holy ghoste he put his handes vppon them and they thereby receiued the holy ghoste And this was their confirmation The like is writen in the place here by M. Fekenham alleaged of the Apostles Peter and Iohn that put theire handes vppon those that before were baptized by Philip the Deacon and they thervppon receiued the holy ghoste The which did in the primitiue Churche worke in the Christians with inuisible grace and visible miracles at the time of their confirmatiō as yt now worketh by inuisible grace onely with a strengthening and confirming of the ghostly and spiritual giftes before receiued wherof the Sacrament hath his name And therfore the Bishoppes cōmission for geuing by the imposition of theire handes the holy ghoste may be iustified aswell by the former authorities of scripture as by the authority practise and doctrine of the Churche that belieueth that the holy ghoste is geuē for the encrease of al spiritual strength in confirmation The .164 Diuision pag. 109. a. M. Fekenham Wherevnto I do adioyne this obiectiō following First for the time of the old lawe whiche as Paule saide was a very figure of the new Moses Aaron Eleazarus being Priests they had by the very expresse worde of God this iurisdiction ouer the people of God as to sit in iudgement vpon them and that not only in Ecclesiasticall but also in Politike and ciuill matters and causes they did visite them they did refourme them they did order correct ād punish them so oft as cause required and without al commission of any ciuill Magistrate Gouernour Kinge or Prince Besides that for the whole time of the olde Lawe there was an expresse Law made where by all Ciuill Magistrats and Iudges were cōmaunded in al doubtfull matters to repaire to the Bisshops and Priests and to staie vppon their determinations and iudgemēts without declining on the righte hande or the lefte And if that any mā should disobey the determinatiō once geuen of the Priest Morietur homo ille like as it appeareth Deut. 17. M. Horne This adiūct vvil not serue your turn for it is not possible to stretch it vvithout bursting to ioyn with that you must conclude You begin to ioyne your vvorke together vvith a saying of S. Paule vvhich he .587 neuer said you should haue noted the place vvhere S. Paul saith that the old Lavv vvas a very figure of the nevv There is no such

not to be presumed without some euident signe thereof or els a tract of time to be instructed informed and taught that which we neuer lerned before M. Fekenham therefore ād al such as feare God who haue lerned in the ghospell to forsake father and mother wyfe and children goods and landes and al that in this worlde is dere for Christes sake that is for euery truth concerning Christian Religion such I say neither being inspired from God by soden reuelation neither by any of your preachings or writings being yet informed or instructed can not possibly though a thousand acts of parliament should commaund it declare in their conscience declare I say in their very conscience and hart thought that they beleue verely such supreme gouernement in the Prince as the act expresseth and intēdeth Mē may be perswaded to take the othe which is an externall fact by external respects of force feare or fraylty but perswaded to declare the othe in his conscience no man can be without an internall persuasion of hart and minde Cōtrary to this internall perswasion and consent whiche no power of Princes no force of acts no law or statut worldly can euer make who so euer declareth externallye by booke othe and worde of mouth that he so thinketh he incurreth manifestly the horrible crime of periurie ād that of double periurie which God wil neuer suffer vnreuēged without hartie repētance To this most strōg and inuincible reasō M. Horn answereth not a word but maketh his Reader beleue that M. Fekenham putteth a difference betwen testifiyng in cōscience and declaring in cōscience Which he doth not but thus Betwene testifiyng by boke othe and declaring in conscience he putteth a true difference as we haue said largely Now how well M. Horne hath pleaded to perswade M. Fekenhams conscience thou seest good Reader if thou haue diligētly read and cōferred his proufes and our confutation I doubt not but many Catholike men wil be perswaded in conscience at least neuer to take the othe whiche you so singularlie contrarie to all Christendome beside doe defende M. Fekenham And for the persuasion of my conscience in this matter I shall againe ioyne this issue with your L. That yf your L. or any other learned man of this whole Realme shal be able to proue that our Sauiour Christ in his Ghospel and Testament did committe the supreme gouernemēt of al spiritual and ecclesiastical causes in his Church not vnto his Apostles being Bishops and Priests but to Emperours and Empresses Kings and Quenes being for the whole time of Christes abode here vpō the earth Idolatours and Infideles and so continued for the space of .300 yeres after the assension of Christ Constantine the Emperour being the very first Christian Kinge that we reade of when your L. shal be hable to proue this either by sentence or halfe sentence woorde or halfe woorde of Christes Ghospel and last Testament Then I shal yelde in this seconde pointe and with moste humble thankes thinke my selfe well satisfied in conscience And when your L. shal be hable to proue that these woordes spoken of the Apostle Paule at Miletum vnto the Bishoppes of Ephesus Attendite vobis vniuerso gregi in quo posuit vos Spiritus Sanctus Episcopos regere Ecclesiā Dei quam acquisiuit sanguine suo Take hede therefore vnto your selues and vnto the whole flock of Christ wherof the holy Ghost hath appoincted or made you Bishops to gouerne and rule the Church of God whiche he hath purchased with his bloud VVhan your L. shal be hable to proue that these words do not make ful and perfect declaration that the holy Ghost had so appoincted al spiritual gouernment of Christes flocke vnto Bishops and Priestes But that kings Quenes or princes may haue some part of spiritual gouernmēt with them or rather take the supremacy and chiefe part of spiritual gouernmēt from them I shall then yeelde and thinke my self in conscience wel satisfied touching the saiyng of S. Paule M. Horne The .154 Diuision pag. 9 b. That our Sauiour Christe hath committed the Supreame gouernmēt in all Spirituall or Ecclesiasticall causes to the Magistrates and Princes is alreadie proued by perfect vvordes add vvhole .513 sentences of Christes Ghospell and last Testament and therfore if your staie hitherto hathe bene of conscience vnpersuaded through vvante of knovvledge and not of peruerse opinion mainteined vvith the vaine desire of glorie and reputation you must nedes yelde and be vvell satisfied in conscience You auouche this .514 Argument as inuincible The Emperours and Empresses Kings and Queenes vvere for the vvhole time of Christes aboade here vppon the earth idolatours and infidels and so continued by the space of .300 yeares after the Assention of Christe Constantinus the Emperour being the very first Christian King that vve reade of Ergo our Sauiour Christe did not committe the Supreme gouernemente in Spirituall or Ecclesiastical causes to Emperours Kings and Princes This Argument holdeth good neither in matter nor yet in fourme There vvas in the time of Christes abode here vppon earth if vve may beleue Eusebius and Nicephorus the Ecclesiastical historians a King in Edessa vvhose name vvas Agbarus This King beleued in Christ as Eusebius reporteth although as yet vveakelie In his Epistle vvhich he vvrote vnto Christe he saluteth Christ to be Iesus the good Sauiour he thinketh by the miraculouse vvorkes vvhich he hath heard done by Christ that he is either God him self or els Gods sonne and he offereth vnto Christ such fruits of thankefulnes as so yong and tender a faith might for the time bring forth And Christ in his rescript vnto Agbarus affirmeth that he vvas no infidel or idolatour saying Beatus es quòd in me credidisti cùm nō videris me Agbare thou art blessed because thou hast beleued in me whē thou hast not sene me Besides this your ovvn self haue affirmed oftētimes ād so doth your Popissh tales declare that the .iij. vvise mē that came forth of the East to vvorsship the nevv borne King of the Ievves vvere Kings and lie beried in the great doom at Collain as the Colonists make mē to beleue called yet amōgst the vulgar Papists the three Kings of Collain If there be any creditte to be geuen to the narration of Eusebius and Nicephorus touching Agbarus King of Edessa and to the cōmonly receiued opiniō of your Popissh church cōcerning the three Kings of Colain these foure vvere Kings in the time of Christes abode here in earth and yet not Idolatours nor infidels all the vvhole time of Christes aboade here but faithfull vvoorsshippers of Christe VVhereby the former parte of the matter in the Antecedent of your Argument is disproued Neither is that true vvhiche you put in the seconde parte that the Emperours and Kings continued Idolatours for the space of .300 yeares after Christes Assentiō For although for the most parte during that space they vvere such yet vvas there in that

and Princes may not claime or take vpon thē any part of Spiritual gouernement much lesse take the supremacy and chief part of spiritual gouernement from them For ansvveare I deny this argument for it is a naughty and deceiptful .523 Sophistication called Fallacia aequiuocationis There is equiuocatiō in this vvord Priests and so in these vvords to gouerne ād rule the Church of God This vvorde Priest hath diuers significatiōs vvhich are to be obserued least the simple readers be confirmed or brought into errour thorough the equiuocatiō therein The Scripture speaketh of a priesthood after the order of Aaron after vvhich order you vvil not cōfesse Apostles and the Bisshops their successours to be Priests an other kind of Priesthod is after the other of Melchisedech and Christ only vvithout any successour in that priesthood vvas the alone Priest of that order The third kind is an holy and princely Priesthod of the vvhich order not only the Apostles and their true successours but also Kings Queenes Princes and al maner of faithful Christians are Priests There is in common opinion amongest the Papists a fourth kind vvhich is a massinge and sacrificīg priesthod after vvhich order Christes Apostles ād the true mynisters of his Church vvere 524. neuer priests for that order belōgeth only to the Apostolical Clergy of the Romishe Antichrist Yf your meaning therefore be that Christ left any kinde of gouernement or rule of his Church to Bisshops and Priests after this popishe order your opiniō is .525 hereticall and your assertion vtterly false Therefore vvhere I shal aftervvardes in my speaking cal the ministers of Christes Church Priestes I geue you to vnderstand that I doe therein but follovv the vsuall and accustomed kinde of speache vvhich is .526 impropre although in longe vse Likevvise to gouerne and rule the Chureh of God is of tvvo kindes and sortes the one is by the supreme authority and povver of the .527 svvorde to guide care prouide direct and ayde Gods Church to further mainteine and setfoorth the true Religion vnity and quietnes of Gods Churche and to ouersee visit refourme restraine amende and correcte all maner persons vvith al maner errours superstitions heresies schismes abuses offfences contemptes and enormities in or about Gods Church VVhich gouernement and rule apperteineth onely to Kings Queenes and Princes and not to the Apostles Bisshops and Priestes vvhereof S. Paule speaketh nothing at al in this sentence by you alledged to the Bisshops of Ephesus The other sorte is to feede the flocke of Christ vvith the Spiritual foode of Gods vvord vvhich is the .528 only rule and gouernement that belongeth to the Apostles Bisshops and Ministers of Christes Churche and of none other maner rule speaketh S. Paule to the Bisshoppes of Ephesus vvhich he maketh most plaine both by the expresse vvords of the sentence auouched and also by the vvhole circumstance of the same place The vvord that S. Paule vseth doth proprely signify to feede as the sheapeherd feedeth his sheepe ād by a figuratiue speach to guide gouerne or rule and therefore if you vvould haue dealt 529 plainly ād haue vttered S. Paules meaning according to his propre speache vvhere you say To gouerne and rule doubling the vvoordes as it vvere to amplifie the matter that the truth might lesse appeare you ought to haue said to feede the Church of God for that is the Apostles 530 propre saying and so the old translatour of Chrysostome doth translate it vppon the Epistle to the Ephesians and also expounding this same place of the Acts of the Apostles vt pascatis Ecclesiā to feede the Church S. Peter making the like exhortation to this of S. Paule to the Bisshops dispersed vseth that self same vvord saying Pascite quantum in vobis est gregem Christi Feede so muche as you may the flocke of Christ. Christ him selfe also teaching Peter and all other Bishops vvhat manner of rule and gouernement as properly geuen them by Gods vvoorde they should haue in the Church doth expresse it vvith the selfe same vvoorde saying Pasce agnos meos feede my Lambes To rule and gouerne the L. household faithfully and prudently Christ expoundeth to be nothing els in general than to geue meate vnto his family in due season Neither did our sauiour Christ geue .531 other povver authority or commission vnto his Apostles and so to all other Bishops as properly belonging and onely to the Bishoply office then this As my Father sente me so I sende you receiue the holy ghost whose sinnes yee remit they are remitted whose sinnes yee retaine they are reteined goo therefore and teache all nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost teachinge them to obserue al thinges that I haue commaunded you So that the Bishoply rule ād gouernement of Gods Church cōsisteth .532 in these three points to feade the Church vvith Goddes vvoorde to minister Christes Sacramentes and to binde and lose al vvhich three partes Christ cōprehendeth vnder this one saying to geue meat to the Lords family in due season And S. Paule in these vvoords to feed the Churche of God The circumstaunce of the sentēce vvhich you alledged foorth of the Actes doth also shevve in the example of Paule him selfe vvho vvas inferiour to none of the Apostles and Church mynisters in any point that he claimed or tooke vppō him none other rule or gouernement than .533 of feedinge Goddes Church vvith the spirituall foode of the Ghospell He setteth foorth the execution of his ovvne office and by that example moueth the Bishoppes of Ephesus to the like sayinge I haue serued the Lorde with all humblenes of minde I haue leaft nothinge vndoone that might be profitable to you but I haue declared and taught you openly and priuely the repentaunce and faith in God and Iesus Christe I receyued an office of ministery from the Lorde Iesus to testifie the ghospel of Gods grace and to preache the Kingdome of God I haue hidden nothing of Gods councel from you Take heede therefore to your selues and to Christes flocke as I haue done whereof the holy Ghost hath appointed you Bisshoppes as he did me to feede the Church of God as you knovv and see that I haue done This that you cal to gouerne and rule vvas vvith Paule to serue with lowlines to mynister with watchefulnes to preache teache and testifie the Ghospel and the kingdome of God publikely and priuately and to shevv to the flocke al the Councel of God touching their saluation keepinge nothinge thereof from them To gouerne the Churche of God after this sorte belōgeth to the only office of Bishops and Church ministers and not to Kinges Quenes and Princes vvho .534 may not neither doo clayme or take vpō them this kind of spiritual gouernement and rule or any part thereof vvith the bisshops neither do they take the supremacy and

repētāce And hath further prouided sundry meanes and vvaies vvherby to remoue your vvilful ignorance and to endue you vvith sufficient knovvledge of the truthe hovv ye might vvith salfe conscience receiue this dutifull Othe of a true subiecte vvithout all periurie The .5 Chapter Of M. Fekenhams fourth chiefe point Stapleton IN this Diuisiō you lie and raile blasphemously and horribly euē as if Sathā had presētly entred into you and prōpted vnto you at your backe both such cācred matter as your poisoned hart hath cōceiued ād also such foul termes as your spritish pen hath endited M. Fekenhā demaūded of you a very reasonable demaund that is in case he or other should now take this new found Othe and that it should so chaūce that any of the Princes successours should bind his subiects by the like statute law to the cleane cōtrary how they might be dispensed withal To this you M. Horne in stede of some good reasō fal to detestable railing and ye say that the 2. oth must in no wise be geuē for that the Pope is a more perillous enemy vnto Christ then the Turke and Poperie is more idolatrous then Turkery Of the which blasphemouse answere yf yt be true yt must by a necessary consequente follow that not only al the catholik princes that now liue but that all the other that either liued in Englande sence it was first christened by S. Augustin our Apostle or else where in christēdome for this .15 hundred yeares with all their people be and haue bene idolatours and worse then Turkes For by Popery M. Horne meaneth the Popes religiō which is none other now thē yt was whē Englād was first christened as appeareth by the historye of Venerable Bede ▪ ād by the Fortresse ānexed therevnto Yea thē it was 15. hundred yeares paste Al the which time all Christiā and catholik natiōs were euer ioyned with the sea of Rome in one faith and religiō A heauy and a sorowful thing yt is to heare out of the mowth of one that beareth him self for a prelat of the see of Winchester such spitiful words for the which he may be ful wel a prelat of the Alcoran How be yt as horible as this talke is yt is no vnwonte talke to the best of this new gospelling generatiō For euē the Apostle of thē Luther maketh more accompt of the Turke then of many Christiā princes ād for a while he both preached ād wrote that yt was not lawful for Christians to kepe anye warre with him Namely that to warre against the Turkes was to resist God visitīg our iniquites by thē It is one of his Articles that he defendeth against the Church of Rome And yt is writen that the Turk hearing of theis his doinges and into what diuisiō he had brought Christēdom liked it very well and enquiring of his age when he heard he was fifty yeres old I would ꝙ the Turke he were yonger the tyme shoulde perhaps ones come when Luther shoulde fynde me his good Lord which whē Luther heard of he blessed him selfe and saied God saue me from such a good Lorde Yea euen to this day Luther hath many schollers that dehorteth Christian mē to resiste the Turkes especially Claudius Monerius one of the late holie martyrs of this newe ghospelling Church who misliketh all the Christian mens defence that they make to withstād the Turke and saieth that the knightes of the Rhodes are nothing but a graf that the heauenly Father neuer graffed and therefore owght to be plucked vp by the roote Let no man nowe merueill yf the Turkes prosper so againste the Christiās seing that he hath suche frendes at home here amonge our selues Wherof you M. Horne are not one of the least but a very Goliath and much worse then he so desperatly and so arrogantlie defying and reuiling the host of the liuing God that is the whole catholike churche much more vilanously and trayterously than the sayd wicked Philistian did For he was a sworen and professed enemy to the people of God and therefore therein he did but his kinde But you professing your selfe not only a friēd but also a Captaine of the Christian army the place that you occupie considered do beare thereunto a deuelish and a Philistian harte as your Turkish not Christian penne hath vttered And yet yf ye had proued any thing all this while in your answere to the derogation of the Popes authority or of the religion that he mainteineth mens eares woulde lesse haue glowed to heare you talke so Turkishlie We haue in dede great brauery in talke and horrible woordes withowt any substantiall proufe of the matter ye take in hande Yea ye are rather ouerborne and beaten downe with a number of your owne allegations and authorities As for the place of Iob ye alleage that the hypocrites hope shall perishe doth no more touche M. Fekenham and his fellowes then yt did touche the blessed man Iob. Baldad did vntruely charge him with yt and ye doe as baldly and as vntruely charge nowe the catholikes therwith The Catholiks haue almost one thousand of yeres quietly possessed and enioyed their faith in our realme that ye peuishely and prowdly call Popery The religion that ye professe hath not as yet continewed there vnder anie one Prince tenne yeares together Miracles ye worke none though many wōders ye worke for your procedinges are altogether to be wondered at Neither the lyfe of your sect is so vertuouse nor the learning so greate that either wyse men and suche as haue the feare of God in them may sodenly be drawen from theire aunciente Catholike faith or that ye may so binde Princes nowe lyuing and all theire successours by suche a Turkish answere to a reasonable demaunde as they may not in any wise mainteyne that faith that notoriously and commonly was mainteyned in Englande almost a thousande yeares ere ye were borne M. Feckenhās most reasonable demaūd therfore remayneth vnanswered and the foule absurdyte which he obiecteth vnauoyded appereth well as it is in dede by your silence vnauoydable ●he .161 Diuision pag. 102. a. M. Fekenham Here foloweth the Resolutions of the are foresayde Scruples made by my L. Bishop of VVinchester For a resolute ansvvere to all the saide Scruples expressed in the forenamed poinctes his L. sayde that he did muche lamente that the right meaninge of the Othe had not beene in season opened and declared vnto me whan the onely lacke of the right vnderstanding thereof hath bene the cause of such staies and distourbance of cōscience Whereas the Q. Maiesties meaning in that Othe is farre otherwise thā the expresse words are as they lie verbatim like as it doth well appeare by her Highnes interpretatiō made thereof in the Iniunctiōs Therevnto my obiectiō was that vndoutedly her Highnes did fully meane and mind to claim and take al spiritual gouernmēt vpō her for besides the expres wordes of the Othe whervnto al mē be bound to swere verbatim as

ye vvill thinke he meant the order of Priestes vvhan he named the faction of the Pharisees VVhether the Apostles called this coūcel or not or that the Congregation being assembled together in their ordinary sort for praier preaching and breaking of bread Paulus and Barnabas vvith the others sent to Hierusalem did declare the cause of their message before the vvhole Churche vvhich is more likely I vvil not determine bicause S. Luke maketh no mention thereof But if it be true that ye affirme that the Apostles called or assembled this Councel then vvas it not the authoritie or Acte of one Apostle alone Besides this if the Apostles called this councel they called the Laytie so vvel as the Clergy to the councell yea as may seeme probable mo of the Laytie than of the Clergy The decrees vvere not made by the Apostles .599 alone as you falsely feyne For S. Luke saieth the decree vvas made by the Apostles Elders and the .600 vvhole Congregation The Apostles I graunt as vvas moste cōuenient vvith the Elders had the debating arguing and discussing of the questiō in cōtrouersie They declared out of the holy Scriptures vvhat vvas the truthe And I doubt not but they declared to the Church vvhat they thought most conuenient to be determined But the determination and decree vvas by the common consent both of the Apostles Elders and .601 people Therfore this controuersy vvas reformed ordered and corrected not by the authority of the Apostles alone vvithout the Elders neither they togeather did it vvithout the assent of the Churche and so this allegation maketh no .602 deale for your purpose but rather cleane against it Stapleton There followeth now an other reason out of the newe testamente browght forth by M. Fekenham The effecte wherof is that the Apostles and other priestes both assembled in councel and reformed wrong opinions among the Christians setting abrode theire decrees without any conmission of any ciuill magistrate which is quite contrary to the absurde opinion mainteined by M. Horne who is faine therefore to wince hither ād thither and wotteth not well where to rest him self for a resolute answere First he quarrelleth with the worde Priestes and to no purpose the argumente remaining sownde and whole be they to be called Priestes or be they to be called Elders For though before the worde Ministers did like M. Horne well yet the worde Elders liketh him here better Priestes he is assured there were none among the Apostles in this councel vnlesse they were the Pharisees And so with his pleasante pharisaicall myrthe he maketh the Apostles them selues Pharisees For Priestes it is certain they were as I haue declared before Nowe for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latin and our tonge and almost al other tongues in Europa namelie the Frenche the Italian the Spaynishe the highe and lowe Dutche yea and all other as farre as I can yet learne doe expresse by a like worde deriued from the Greke though yt signifie an elder in age by the proper significatiō of the Greke word yet in scripture it signifieth that office and dignitie in a man that we cal Priesthod that is such an Elder as is a Priest withall And yet not alwaies to be so called for his age as appereth by Timothee who was but yong Truth it is that this word in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth the inferior in dignitie and him that is vnder the Bishoppe and sometime the Bishop As sometime this woorde Apostolus signifieth none of the .xij. Apostles but a Bishop and so is the one and the other confounded in Scripture Whereof Theodoretus is an vndoubted witnesse For thus he writeth Eosdem olim vocabant presbyteros Episcopos eos autem qui nunc vocantur Episcopi nominabant Apostolos Procedente autem tempore nomen quidem Apostolorum reliquerunt ijs qui verè erant Apostoli Episcopatus autē appellationem imposuerunt ijs qui olim appellabantur Apostoli Ita Philippensium Apostolus erat Epaphroditus Ita Cretensiū Titus Asianorum Timotheus In the old time he meaneth the Primitiue Church as with the like terme Chrysostō doth men called Priests and Bishops all one But those whiche are now called Bishops they called Apostles Afterward in processe of time they lefte the names of Apostles to those which were in dede Apostles And bishops they called those whiche in olde time were called Apostles So Epaphroditus was the Apostle of the Philippenses so Titus of the people of Creta and Timothe of the Asians Thus then those which were in dede Bishops being in the Apostles time called Priestes verely in this place also of the Actes by these wordes Priests may very wel be taken not only simple Priests but euen those that were Bishops too And then hath M. Horne lost al the grace of his Pharisaical iesting But now is the man in a great muse with him selfe whether he may graunt to M. Fekenham that this Councell was called by the Apostles though of his modestie which is here to be wondered at it sheweth it selfe so seldome he wil not determine the matter And then doth he ful sadlie imagine as a thing moste likely that the Apostles Paulus and Barnabas came to Hierusalem iump at that time that the Apostles and the congregation were assembled already together to common prayer And by as good likelyhood they made poste haste to present them ere the congregation brake vppe least they should haue lost their iourny for lacke of authority in the Apostles to cal a Coūcel or tarrie at least vntill the next time that they assembled for praier And whie I pray you might they not as wel call a Councel as assemble together for other causes And whie do you so fondly ground your likelinesse vppon that which hathe no likelihood And why doe ye thus wrangle seing S. Luke him selfe sheweth plainly the cause of their meeting Conueneruntque Apostoli seniores videre de verbo hoc The Apostles and the Priests assembled together to consider of this matter Then haue we an other snarling that this was not the acte of one Apostle alone Neither dothe the Pope alone for that belike is the matter ye so closely shote at make any decree but either by a coūcel or with the aduise of his Cardinales and others Which in all weighty matters no doubt he dothe though he after al as the head geue the Sentence At length yet M. Horn taking a better hart vnto him selfe goeth roundlye to the matter and resolueth vs that this Decree was made not by the Apostles only and the priestes but by the whole Congregatiō ther present as S. Luke saieth Then is there good cause to beleue him M. Horne I heare you say that Saint Luke saith the decree was made by the Apostles Elders and the whole Congregation But as yet I heare not S. Luke say so nor euer shal hear him so saie S. Luke

saith first that the Apostles and Priests gathered them selues togeather to consult vpon the matter He saith that S. Peter spake first his mind and S. Iames being Bishop there ▪ confirmed his sayings S. Luke also calleth these decrees the decrees of the Apostles and Priests speaking no worde of the whole congregation And when the contention for keping Moses Law waxed hotte at Antiochia the Churche there sent Paulus and Barnabas and others to Hierusalē but not to the whole congregation but to the Apostles and Priests Truth it is that it appeareth also in S. Luke that by cōmon consent of the Apostles of the Priests and of the whole congregatiō Iudas and Barsabas were elected to accompanie S. Paul and Barnabas in their iourny to Antiochia ād to present to the Christians there ▪ the Decrees of the Councel but that the decree was made by the whole cōgregation that doth not appeare but only that they did as meete it was reuerently consent imbrace and receiue it as the Catholike Princes and al their people that be Catholik do allow imbrace and reuerēce the late Synod holden at Trent where were present the Ambassadours of al the said Catholike Princes and yet had they there no absolute voice or consent touching the definition of the questions there debated and determined Nay not the laie men onely but the very Priests them selues haue no necessary cōsent which standeth in the Bishops only as the whole practise of the church sheweth frō the Apostles time Therfore in the fourth General Coūcell of Chalcedō the Bishops cryed Synodus Episcoporum est non clericorum A Synod or Councel consisteth of Bishops not of the inferiour clergy And againe in the same Councel Petrus a priest protested no lesse saying Non est meum subscribere Episcoporum tantùm est It is not my parte to subscribe it belōgeth only to Bishops Thus subscriptiō wherin necessary consent is expressed is confessed to pertayne to bishops only not to Priests And therfore yt is very likely that theis that you call Elders were not single priestes but bishops also Wherein as I will not cōtende so though yt were true that the whole cōgregatiō gaue their voice yet the supremacy in the sayed and other matters remayned not in them but in the Apostles ▪ as may wel appere by this very place to him that wil but reade and consider the text of S. Luke M. Fekenham The .167 Diuision pag. 111. b. The Apostles also hearing at Hierusalem that Samaria had receiued the woord of God they did sende Peter and Iohn to visite thē to confirme them in faithe and that they might receiue the holy Ghost by the imposition of their handes Paule and Barnabas did agree betwixt them selues to visite al those Cities and bretheren which they had cōuerted to the faithe The woordes of the Scripture are these Dixit ad Barnabam Paulus reuertentens visitemus fratres per vniuersas Ciuitates in quibus praedicauimus verbum Domini quomodo se habeant In the which visitation the Apostle Paule Electo Sila perambulabat Syriam Ciliciam confirmans Ecclesias praecipiens custodire praecepta Apostolorum Seniorum By the whiche wordes it right well appeareth howe the Apostles and Priestes at Hierusalem ouer and besides the Ghospell whiche they taught they did make certaine Decrees Lawes and ordinaunces the whiche the Apostle Paule in his visitation gaue commaundement to the Syrians and Siliciās to obserue and keepe What Lawes and orders did the Apostle make and appoint vnto the Corinthians that men should neither pray nor preache in the Churche with their heades couered What reformation and order did he make and appoint vnto them for the more honourable receiuing of the Sacrament and that partly by writing and partly by woorde of mouthe saying Caetera cùm venero disponam and in his seconde Epistle to the Thessalonians he saith Fratres state tenete traditiones quas didicistis siue per sermonem siue per Epistolam nostram What orders and Decrees did the Apostle Paule make touching praiyng and preaching vnto the people in tongues vnknowen and that all women shoulde keepe silence in the Churche and Congregation These and many suche other like Lawes orders and Decrees were made for the reformation of the people in the Churche of Christ by Christes Apostles by Bishops and priestes as the successours of them and that without all commission of any Temporal Magistrate Emperour King or Prince Constātinus being the first Christian Emperour like as I haue saide M. Horne Your vvhole drifte in this parte is to proue that Bishoppes and Priestes may visite geue the holy Ghoste by the imposition of their handes and make lavves orders and decrees to their flockes and cures Your proufe consisteth in the example of the Apostles and this is your argument The Apostles visited gaue the holy Ghost and made Lavves orders and decrees vnto their flockes and cures Ergo Bishoppes and Priestes haue authoritie and may make Lavves visit and geue the holy Ghost to their flockes and cures The insufficiency of this consequent doth easely appeare to those that doo consider the state and condicion of the Apostleship and compare thervvith the office of a Bishop or Priest The Apostles did might and could doo many thinges that Bishoppes and Priestes neither may nor can do The matter is more plaine than that needeth any proufe But as the sequele faileth in forme so let vs consider the matter vvhervpon ye grounde the sequele that your frindes may see vvhat foule shiftes ye are driuen to make for the maintenaūce of an vniust claime That the Apostles did visite their cures and flockes you proue by tvvo places of the Actes in the first place ye .603 feine the Scriptures to say that it saieth not for in the eight of the Actes there is no menciō made of any visitatiō the other place speaketh only of a .604 Scripturely visitatiō and nothing at al of your Forinsecall or Canon Lavve visitation The Canon Lavves visitation is to be exercised by a great number of such persons as the Scripture .605 knovveth not And the matter vvherabout that visitation is occupied for the moste parte is directlye .606 againste the Scriptures The personnes that may lavvfullye visite in youre Canon Lavve visitation are Popes Legates from the side Legates sent and borne Legates and messengers of the Apostolik sea Patriarches Archebishoppes Bishoppes Archdeacons Deanes Archepriestes Abbottes and other inferiour personnes hauing iurisdiction All Archebishoppes whiche are Legates borne haue authority to visit their prouinces by double right to wit by right Legatine and by right Metropolitane ād so they may visit twyse in the yere All these visitours muste beginne their visitation with a solemne Masse of the holy ghost The Bishoppe and euery ordinary visitour must beginne his visitation at his Cathedrall Churche and Chapter He must come into the Church where he visiteth and first kneele downe and