Gospel And here for our direction we will follow the conduct of a starre I meane of Gildas who for antiquitie is the most ancient Historian of our Nation For his wisdome was surnamed Sapiens and for his deuotion and eloquence may well be termed The zealous and Golden mouthed Gildas This Gildas declareth how these frozen Ilands farre remote from the visible Sunne receiued the glittering beames of Christ Iesus the inuisible Sunne in the time of Tiberius Caesar. Which point is the more remarkable because he professeth in the same place That hee pronounceth it vpon sure grounds and certaine knowledge Now Tiberius died in the yeere of Christ 39. according to Baronius Whereupon it followeth That Britaine receiued the Gospel fiue yeeres at least before either Paul or Peter came to Rome By which it is manifest that the first conuerters of our Nation did not come from Rome PHIL. If they did not come from Rome yet preached they the Romane faith of which S. Paul had written to the Romanes themselues before the going of S. Ioseph into Britaine Fides vestra annuntiatur in vniuerso mundo i Your faith is preached and diuulged throughout the whole world Signifying that the Christian faith planted in Rome by S. Peter was deriued already for a platforme into all other parts of the world round about ORTHOD. Whosoeuer they were or whence soeuer blessed be the Name of God who vouchsafed euen in the morning of the Gospel gratiously to remember vs and to display vnto vs the riches of his mercie in Christ Iesus Now whereas you say they preached the Romane faith Bee it so The Romane yet not yours but the very same which is professed this day in the Church of England Let the present doctrine of Rome bee made conformable to that which Saint Paul deliuered to the Romanes and wee will embrace with you the Roman faith Hitherto of the first conuersion Now let vs come to the second CHAP. III. Of the second Conuersion as some call it or rather of a new supply of Preachers and a further propagation of the Gospell in the time of King Lucius and Pope Eleutherius PHIL. NOw do follow two other more famous and publike conuersions of the said Island vnder two renowned Popes of Rome and by their speciall industry which are acknowledged and registred by the whole Christian world and do so much presse the spleene and moue the gall of our Rome-biters as they leaue no corner of their wits vnsisted to discredit or reiect the same The former of them was vnder Pope Eleutherius and King Lucius ORTHO This is not to be called a conuersion of the Island but rather a new supply of Preachers and further propagation of the Gospell For Iohn Capgraue who is commended by Parsons for a learned man relateth that Eluanus who was brought vp at Glastenbury had dispersed through the wide fields of Britaine those first seeds of the Gospell sowen by Ioseph It is also recorded in your Martyrologe which vsed to bee read in your Churches that Lucius neuer carried himselfe as an enemy to Christian religion but shewed himselfe fauourable in respect of their miracles and integrity of life and that he had imbraced the Christian religion sooner if hee had not seene Christians reproched by the Pagans as infamous persons and despitefully handled by the Romans that were in authority But afterward vnderstanding by the Emperours Ambassadours that some Senatours were become Christians and amongst other Pertinax and Trebellius yea and that Marcus Aurelius the Emperour hauing gotten a victory by the praiers of the Christians had vsed them kindly hee sent an Ambassage to Eleutherius Bishop of Rome by Eluanus and Meduinus Brittans intreating Eleutherius by them that hee would open a passage by himselfe and his Ministers for the fostering and cherishing of Christian religion in Brittaine Iohn Capgraue reporteth that Eleutherius made Eluanus Bishop of Brittaine and Meduinus a Doctour to preach the faith of Christ through the whole Island Which sheweth that when they were sent Ambassadours to Eleutherius they were no nouices but profound Diuines and practised teachers in the schoole of Christ as they are tearmed by one of your owne Historians Thus it appeareth that there were learned Preachers who had sowen the seed of the Gospell through the whole Island and Christians famous for miracles euen at the time of Eleutherius his sending PHIL. PEraduenture some priuate Christians but neither the King nor any induced by the Kings authority For it is manifest by Saint Bede that the King wrote to Eleutherius desiring that by his commandement he might bee made a Christian whereby it is plaine that as yet hee was not made a Christian. ORTH. In that he wrote this Epistle to this purpose you may see the motion proceeded from his owne brest and not from Eleutherius he was already made a Christian by the baptisme of the spirit and therefore was desirous to be made a Christian by the baptisme of water Hee had already entred himselfe into the schoole of Christ and sought meanes that his whole kingdome might follow after Which argueth that his soule was sanctified and seasoned with grace Serenauerant enim eius mentem sanctorum miracula the miracles of the Saints had cleared his minde PHIL. VVHat moued the King to send to Rome when there were Bishops in France and other places nearer then Rome ORTHO First the Church of Rome beeing in the Imperiall City planted by two so great Apostles Peter and Paul and flourishing with store of excellent men was most famous and likely to furnish them Secondly the Romans before this time had spred their golden Eagle ouer a great part of the Island The Emperor Hadrian as Aelius Spartianus reporteth had made a wall fourescore miles long Antoninus Pius as Iulius Capitolinus declareth had made another to diuide the Romans from the Brittans and all that liued within this wall were tributary to the Romans of which number King Lucius is said to bee whose father was brought vp at Rome intertained friendship with the Romans and pâ—ide them tribute In which respects as also for the great intercourse betweene Rome and Brittaine King Lucius had oportunitie to send and might conceiue great hope to preuaile Thirdly it is not vnlâ—â—elie that the Ambassadours which informed him how some of the Senators were become Christians might bee themselues Christians and perswaders of him both to become a Christian and to send to Rome for Preachers PHIL. You haue omitted the principall reason for seeing there was not at that time any face or fashion of a Church in Brittaine to whom should hee seeke for planting of religion and erecting of Bishoprickes but onelie to the Bishop of Rome the fountaine and fulnesse of all Ecclesiasticall authoritie A particular Bishop hath iurisdiction onelie ouer his owne Dâ—oces an Arch-bishop onelie ouer his owne Prouince a Patriarch is likewise
meanes of the brasen serpent yet the vertue of healing proceeded not from the brasen serpent but immediatly from himselfe For â—e that turned towards it was not healed by the thing that he saw but by thee O Sautour of all Euen so though God in giuing this Spirituall power vse the ministerie of man yet the power it selfe is immediatly from God For whereas S. Paul among the gifts of God to the Church nameth gouernments And S. Peter saith If any man minister let him doe it as of the abilitie which God ministreth Your Iesuit Salmeron though striuing to deriue it from the Pope as it is actuall yet considering it in it selfe being conuicted with the euidence of trueth saith thus Ministrationes quoque Domino ascribuntur sicut gubernationes à Paulo quia quicquid est supernaturale in ministerio gubernatione Deus per se fecit id autem ad quod creatura potest concurrere sinit eam agere etsi ipse praecipuè id operetur Gratia igitur gratis data administrandi gubernandi à Deo est immediatè i. Ministrations are ascribed to the Lord by S. Paul as also gouernments because whatsoeuer is supernaturall in ministerâ—â— and gouernment God hath wrought that by himselfe but he suffereth the creature to worke that vnto which it can concurre although himselfe in that bee the 〈…〉 pall agent Therefore the freely giuen grace of administring and gouerning is 〈…〉 tly from God And againe â— Si sâ—matur pro gratia gratis data gubernandi vel administrandi iurisdictionem vt sumunt Petrus Paulus procul dubio donumest quod ab homine procedere non potest i. If Iurisdiction or gouernment be taken for the freely giuen grace of gouerning or administring Iurisdiction as Peter and Paul take it without doubt it is a gift which cannot proceed from man Wherefore when S. Paul willeth Timothie To stirre vp the grace which is giuen him it is to be expounded not onely of the grace of Order but of all Episcopall grace And S. Ambrose when hee saith God giueth the grace doeth vndoubtedly meane all Episcopall grace For who can giue any grace to the Pastours of the Church but onely the God of all grace which giueth Pastours to the Church and appointeth them to be rulers ouer his family To Salmeron we may adde Henr. Gandauensis affirming that Bishops haue their power both of Order and Iurisdiction immediatly from Christ As also Gottifredus de Fontibus and Iohannes de Poliaco all alleadged by Salmeron Whose opinions he controuleth without reason seeing before in effect he affirmed the same I will conclude this point with the Vniuersitie of Paris which ratified this position with a Decree and caused one Iohannes Sarazim a Frier to recant the contrary PHIL. If Iurisdiction be giuen in Consecration then it should be equall in all Bishops ORTHOD. The power it selfe is equall in all though the determination of the power which is from the Church be vnequall When a Bishop is translated to another See hee doeth not lose his former habituall power no more then the Sunne doeth lose his light when hee passeth to the other Hemisphere When a Bishop of a smaller Circuit is aduanced to a greater he getteth not a greater power but a larger subiect whereupon he may exercise his power And when a Bishop is deposed hee is not absolutely depriued of his power but the matter is taken away vpon which his power should worke This is confessed by Vargas to be the opinion of Alphonsus and others If it happen that a Bishop for any crime bee depriued of his Bishopricke then he shall bee depriued of his subiects vpon whom hee ought to exercise his power of Iurisdiction but hee shall not be depriued of the power of Iurisdiction it selfe receiued in his Consecration CHAP. II. Whether S. Peter were the onely fountaine vnder Christ of all Spirituall Iurisdiction PHIL. THe giuing of Iurisdiction must onely proceed from him that is the fountaine of all Spirituall Iurisdiction vnder Christ which is the Bishop of Rome or some Metropolitane or Bishop vnder him that hath authoritie and commission from him For the Church of God is like vnto a Citie which hath one onely fountaine from whence there issue diuers great floods which are branched out againe into sundry goodly streames whence the water is conueyed by pipes and conduits to serue the whole Citie This fountaine is the Bishop of Rome the great floods are the Patriarches Archbishops and Metropolitanes the streames are the rest of the Bishops the pipes and conduits are all those which deriue their Iurisdiction from the Bishops Now the Church of England was sometimes flourishing like the Paradice of God but since it was cut off from the liuely spring alas for woe it is like to a barren and forsaken wildernesse ORTHOD. The Church of England God be thanked is in such a case that all her friends haue cause to reioyce and all her enemies to gnash their teeth And as for the fountaine you speake of it is not a well of liuing water made by the King of heauen but a puddle or pit of poyson digged by the Prince of darkenesse The Bishop of Rome wee graunt hath of ancient time beene reuerently regarded and had though not a generall iurisdiction yet a large extent yea hee had precedencie of dignity and place before all other Bishops but this was onely by law humane because he was the Bishop of the Imperiall Citie but now hee is like a furious floud which ouerfloweth the bankes he will be no more confined with bounds and limits hee chalengeth a generallity of iurisdiction ouer the Christian world and that by law diuine PHIL. I Will proue That he is the fountaine of al spirituall iurisdiction by law diuine for Saint Peter was so and the Pope succeeded him in this right ORTHOD. There is more required to inferre this conclusion then al the Seminaries Iesuites in the world are able to performe but first how proue you that Peter was inuested in this right by law diuine PHIL. The Scripture is full of testimonies declaring both his lawfull authority and his due execution thereof his authority might appeare by many arguments but I will make choice of two which proue the point in question most directly the promise of the keyes the coÌ„mission of feeding the sheep To begin with the first Christ said to Peter I wil giue thee the keyes of the kingdom of heauen Christ gaue him not one keye only but 2. the key of knowledge the key of power by the key of knowledge he was able to open all Scriptures controuersies of religion The key of power is of order or of iurisdiction by the key of order he was able to ordaine Bishops and Pastours of the Church and againe to lock them out of the ministery by deposing degrading as occasion required by the key of iurisdiction hee might open and shut
shortly intituled the errours of Baronius wherein are set downe in particular twentie errours which he committed in denying the story of Pope Iohn the twelft and I haue heard of some others which haue taken great paines to the like purpose God blesse their labours that they may dispell those foggie mists of falsifications that the truth may shine as the Sunne in his strength Hitherto of Anastasius and yet for your fuller satisfaction I will referre you to 2. more the one is Walthram who wrote before Sigebert the other Eutropius Longobardus who was 200. yeeres before them both as of late hath beene declared by a learned Bishop Now let the world iudge who it is which vseth lying feigning and imposture whether Sigebert or Bellarmine Binius and Baronius PHIL. BAronius is amongst the historians as the Moone amongst the Starres and I doubt not but whatsoeuer he saith hee buildeth vpon a sure foundation which is euident in this point of Pope Adrian because Eginhardus who went not from the side of Charles and wrote his life most exactly maketh no mention of it neither doe the French Annals ORTHOD. Their silence doth not preiudice the relation of others for in a matter of story the affirmation of one is to be preferred before the silence of many Neither are the French stories silent in it as may appeare by Frosard who collecting the actions of Charles out of the ancient French writers hath the same storie PHIL. How can it bee that Adrian gaue any such priuiledge to Charles the Emperour seeing Charles was not Emperour in the dayes of Adrian for Adrian died Anno 795. and Charles was not Emperour till the yeere 800. ORTHOD. The title of Emperour and solemnitie of imperiall coronation was not added till the time of Pope Leo yet hee conquered Italy in the yeere 774. which was 21. yeeres before the death of Adrian Wherefore seeing the Romanes did then acknowledge him for their Prince why should they not attribute that authoritie to him in elections which belonged to their Prince PHIL. Where was this grant made vnto him ORTHOD. At Rome in the Lateran PHIL. It is impossible for he was but foure times at Rome and it could not be at any of those times ORTH. How oft he was at Rome before or after skilleth not this is sufficient for our purpose that he went from the seige of Papia to keepe his Easter at Rome with Pope Adrian which done he went backe to the seige where Desiderius King of the Lombards yeelded himselfe vnto him so returning to Rome he appointed the Synode wherein if you will not beleeue Sigebert you may beleeue Gratian set cut by Pope Gregory or Theodoricus de Niem PHIL. If he did come from Papia to Rome yet he did not there hold a Councell For whence should hee so sodenly haue so many Bishops and Abbots ORTHOD. Anastasius saith that Charles went from thence to Rome Abstollens secum diuersos Episcopos Abbates carying with him diuers Bishops and Abbots which may argue that he intended a Councell and made preparation for it And here I maruell why the Clerkes of the Roman spunge which raced out the graunt of Adrian to Charles did leaue this of the Bishops and Abbots vnspunged for why should he carry with him those Bishops and Abbots but to holde a Councell Thus thâ—se good fellowes haue conueyed the grant out of Anastasius they haue stollen away the fairest Swanne that did swim in the streame but they haue let fall some of the feathers by which it appeareth that there was the Swanne PHIL. To what end should Charles call a Councell in Italy ORTHOD. Theodoricke de Niem saith This Synode was celebrated by 153. Bishops and Abbots by all the regions and orders of the citie and by the whole Clergie of the Church of Rome Exquirentibus vsus leges mores eiusdem Ecclesiae imperij i. searching out the customes lawes and manners of the same Church and Empire Why I pray you should Charles so employ them but only that the priuiledges of the Empire might be confirmed vnto him PHIL. What were these priuiledges ORTHOD. The Romanes had receiued great kindnesse not onely from Charles but also from his father and grandfather For first of all when the Lombards besieged the citie of Rome his grandfather Charles Martell was the meanes of raising the siege Afterward when the Lombards hauing wonne Rauenna did seeke to haue Rome also and the Romane Dukedome his father Pipin recouering Rauenna did bestow it with the territories thereof vpon Saint Peter and his successours which Charles after his conquest of Italy did establish and amplifie He neuer entred the citie with violence but expelled those which offered them violence He neuer aduanced his banner against them but when they were vexed by the Lombards and not being able to defend themselues implored his ayde he droue the Lombards out of Italy and protected them Finally he neuer was an enemie to Rome but alwayes a friend for which great benefits the Romanes to shew themselues thankeful did yeeld vnto him Princely prerogatiues both in Church and Common wealth Concerning the Common wealth Pope Adrian as the mouth of the whole Synod Citizens and Nobles assembled Patriciatus dignitatem et consesserat i. did grant vnto him the honour to be the Father of the Common wealth that is the Prince Patron and Protectour of the Romanes Concerning the Church Pope Adrian with the whole Synod tradiderunt Carolo ius potestatem eligendi Pontificem ordinandi sedem Apostolicam 1. deliuered vnto him he right and power of electing the Pope and of disposing the See Apostolicke I passe ouer the other part of the decree concerning Inuestitures of other Bishops because as yet we speake onely of the Bishops of Rome PHIL. If the Pope deliuered this power as you say or granted it as some say or gaue it as Sigebert saith to Charles then it followeth that he had it not of his owne right but only by the gift and grant of the Pope ORTHOD. The power of electing the Pope may be ascribed vnto Charles in a double sence either that he might doe it with the Clergie and people or without theÌ„ if in the first sense then the meaning of the Canon is not to debarre the Clergie and people from elections but to decree that though they may lawfully make an election yet their election is not sufficient and auailable vnlesse the Emperour doe perfect and accomplish it with his royall assent If this be the meaning then whatsoeuer is heere deliuered to Charles was before his time anciently acknowledged to belong to the Emperours as I haue alreadie declared And yet for your further satisfaction you may see in the Canon law that though the Emperor Constantinus Pogonatus by his Diualis or sacred Epistle released to Pope Agatho the some of money which the Bishops of Rome euer since the
constitutions proceeded from the Apostles then you must confesse that they are the fittest interpreters of the Canons of the Apostles PHIL. THe Canon will be cleerer if wee compare it with the Decretall Epistles ORTH. Those Decretals are out of date They haue long shrowded themselues vnder the vizard of reuerent antiquity but now they are vnmasked and appeere to bee counterfeit as is confessed by your owne men Yet I will not take you at this aduantage and therefore let vs heare them PHIL. Anacletus saith that Iames who was named the Iust and the brother of the Lord according to the flesh was ordained the first Archbishop of Ierusalem by the Apostles Peter the other Iames and Iohn giuing a forme to their successours that a Bishop should by no meanes bee consecrated by fewer then three Bishoppes all the rest giuing their consents Likewise Anicetus Wee know that the most blessed Iames called the Iust which also according to the flesh is called the brother of our LORD was ordained Bishoppe of Ierusalem by Peter Iames and Iohn the Apostles Now if so great a man was ordained of no lesse then three verilie it is apparant that they deliuered a forme or pattern◠the Lord so appointing that a Bishop ought to bee ordained of no fewer then three Bishops ORTHODOX Heere are two things to bee considered the ordination of Iames and the collection thereupon Concerning the ordination your Anacletus and Anicetus affirme that hee was ordained Bishop of Ierusalem by three Apostles and the same is auouched by Eusebius Hierome and others But what is meant when it is said that the Apostles ordained him PHIL. What else but that they conferred vpon him the Episcopall power as our Bishops doe when they consecrate a Bishop ORTHOD. Then belike before this ordination Saint Iames had not the Episcopall power PHIL. Very true ORTHOD. Was not he an Apostle of Iesus Christ PHIL. Yes for they speake distinctly of Iames the brother of our Lord of whom Saint Paul saith None other of the Apostles saw I saue Iames the brother of our Lord so it is euident that hee was an Apostle ORTHOD. And was he not called to the office of an Apostle immediatly by Iesus Christ consequētly had he not from him al Apostolick authority PHIL. All Apostolick I grant but we speake of Episcopal ORTHOD. As though all Episcopall authority were not comprehended in the Apostolick For what commission can be more ample then this which Christ gaue ioyntly to all his Apostles As my Father sent mee so send I you and Saint Paul proclaimeth that hee was in nothing inferiour to the chiefe Apostles If in nothing then not in Episcopall power and authority This is agreeable to the iudgement of the best learned among you Bellarmine saith Obseruandum est in Apostolica authoritate contineri omnem Ecclesiasticam potestatem i. It is to be obserued that in the Apostolicke authoritie is contained all Ecclesiasticall power If all Ecclesiasticall then surely all Episcopall In another place he proueth the same by the authoritie of S. Cyrill grounding vpon the words of Christ before alleadged Likewise Franciscus de Victoria Omnem potestatem quam Apostoli habuerunt receperunt immediatè a Christo i. The Apostles receiued immediatly from Christ all the power which they had Wherefore to say That Christ made Peter Bishop with his owne hands and that the rest deriued Episcopall power from Peter is a mere fancie Likewise to say that Peter Iohn and Iames did ordeine Iames Bishop that is conferre vpon him any Episcopall power is a mere dreame PHIL. Doe not the fathers commonly say That he was a Bishop ORTHO They say so And in so saying they say truely if they be rightly vnderstood For 1. The Scripture saith of Iudas His Bishopricke let an other man take That is his Apostleship If the Apostleship may be called a Bishoprick then an Apostle may be called a Bishop 2. The word Bishop signifieth an Ouerseer and may most aptly be applied to the Apostles which were the chiefe ouerseers of the Church of Christ. PHIL. Euery Apostle in that he is an Apostle may be called a Bishop in this generall sence But Iames being an Apostle was properly made a Bishop in the vsuall Ecclesiasticall sence ORTHOD. A Bishop in the Ecclesiasticall sence hath two properties For 1. hereceiueth his Episcopall power by imposition of hands 2. For the execution thereof hee is confined to a certaine place Neither of which can properly be applied to an Apostle For though the Apostles made their chiefe abode in great Cities and populous places as namely Iames at Ierusalem yet because their Commission extended to all Nations they could not be so tied to any one place as the Bishop was Which is well expressed by Epiphanius saying The Apostles went often to other countreis to preach the Gospel and the Citte of Rome might not be without a Bishop As though he should say The Apostles were to preach to all Nations but the Bishops duetie did confine him to his owne charge This is correspondent to the Scripture which calleth the Apostles The light of the world whereas the 7. Bishops of Asia are stiled The 7. Starres and Angels of the 7. Churches And though the Apostles while they stayed in those Cities did preach ordeine Ministers execute Censures and all other things which are now performed by the Bishops who succeed them in the gouernement of the Church in regard whereof the fathers call them the Bishops of those places yet their Episcopall power was not distinct from their Apostolicke but included in it as a branch thereof not deriued from any Ordination by the hands of man but giuen them immediatly by Iesus Christ. PHIL. If Iames receiued no Episcopall power by Ordination in what sence is it said That they ordained him ORTHOD. Your glosse of the Canon Law giueth 4. senses of that speach Either say that these 3. did Consecrate him onely with visible Vnction but he was before Annointed of the Lord after an innisible maner Or say they did not ordeine him but onely shewed a forme of ordaining vnto others Or say that they ordained him not to be a Bishop but an Archbishop Or say that they ordained that is Inthronised him to the administration of a certaine place for before he was a Bishop without a title Hitherto the Glosse And verily as the Prophets and teachers at Antioch imposed hands with fasting and prayer vpon Paul and Barnabas not to giue them any new Ecclesiasticall power for that is more then wee finde in the Scripture but as the Text saith To set them apart for the worke whereunto the Lord had called them So the Apostles might impose hands vpon Iames not to giue him any Episcopall power that fancie hath bene before confuted but by common consent to designe him to the gouernement of the Church of Ierusalem and to commend him and his
you make a grieuous complaint that they were not onely deposed but also vsed with great indignitie both before their deposing and after Wherfore let vs first consider the circumstances and then come to the deposition it selfe PHIL. I say that a Grieuous penalty was inflicted vpon such as should after the feast of Saint Iohn Baptist 1559. say or heare Masse or procure any other Ecclesisticall office whatsoeuer after the old rite ORTHOD. You maske your noueltie vnder the vizard of antiquity and call that the old rite which was but yesterday but proceed PHIL. This penalty extended to such as should administer any Sacrament after the Roman manner ORT. Saint Paul saith That which I receiued of the Lord that deliuer I vnto you teaching vs that Sacraments must bee ministred in such manner as wee haue receiued of the Lord wee are not tied to the rite of Rome or any other City or Country but onely to the institution of Iesus Christ If Rome follow this wee will follow it with Rome if Rome forsake this then farewell Rome But what was the penalty PHIL. To wit That hee which offended against the law for the first time should pay two hundred crownes or be in bonds six monthes for the second foure hundred crownes or a yeere in bondes for the third hee should bee in perpetuall prison and forfeite all his goods ORTHOD. What hath that good Lady done which doth not become a most vertuous and gratious Prince hath shee made lawes to establish religion So did Gratian Valentinian and Theodosius Hath shee inflicted a penalty vpon the infringers So did Constantine vpon the Donatists That their goods should bee confiscate so did Theodosius vpon the Donatists likewise Ten pound of gold to bee paide to the Emperours Exchequer And these lawes are highly commended by Saint Austin Indeed he was some times of opinion that they were to bee dealt withall onely by perswasions not by penalties but when his fellow Bishops laide before him so plaine examples of so many cities infected with Donatisme and all reclaimed by helpe of imperiall lawes hee changed his minde and yeelded vnto them Then hee perceiued that the Circumcellions which were like vnto mad men were brought into their right wittes againe and made good Catholikes by being bound as it were with the chaines of imperiall lawes then he perceiued that others beeing in a spirituall lethargie were awakened with the seuerity of Imperiall lawes then hee perceiued that the Kings of the earth serue Christ euen by making lawes for Christ. So did that gratious Lady Queene Elizabeth wherein how mildely and mercifully shee proceeded you may learne by looking backe to her sister Queene Mary who was not content to inflict a pecuniary mulct or a little imprisonment vpon those of the contrary religion but tied thē to stakes burned thē to ashes in flaming fire PHIL. As though a life lingting in disgrace were not worse then a present death For Foureteene noble and most worthy Bishops inferiour in vertue and learning to none in Europe were all deposed from their honours and high calling and most of them imprisoned and spitefully vsed in all respectes ORTHOD. FIrst let vs consider what they deserued and secondly how they were serued How well they deserued at the Queenes hands may appeare by their behauiour in three points concerning the Coronation Disputation and Excommunication First when the Queen was to bee crowned they all conspired together refusing to performe such solemnitie as by them of dutie was to bee performed at her Coronation Owen Oglethorp Bishop of Carlill onely excepted PHIL. Had they not cause to refuse So soone as shee came to the crowne shee presently reuealed her minde in religion both by many other meanes and especially in that shee straightway silenced the Catholike Preachers and suffered the heretikes to returne into the kingdome from diuers places where they were in banishment Moreouer shee gaue charge to a certaine Bishop about to performe the holy rite before her and now standing at the Altar attyred in holy vestments that hee should not eleuate the Consecrated hoaste whereupon it came to passe that the Archbishoppe of Yorke whose office it was Cardinall Poole Archbishop of Canterbury beeing departed this transitory life to annoynt and Consecrate her to bee Queene denied his helpe and the rest of the Bishops likewise al sauing one and he almost the last among them ORTHO Your eleuation is referred to adoration which is Idolatrie therefore if shee forbad it as also the Preaching of errour and commanded the Preaching of truth shee did but her duty For as Saint Austin saith Princes may commaund that which is good and forbid that which is euill within their owne kingdomes not in ciuill affaires onely but in matters pertayning to diuine religion also But if it were so that the Queene therein had committed an errour if it were so that Popery were true religion yet shee was the lawfull Queene the Kingdome descended to her by right of inheritance the Nobles and commons according to their dutie acknowledged her for Queene she was proclaimed by order taken by the Lords and the Archb. of Yorke himselfe then Lord Chancelour of England what reason then had the Bishops to deny her that solemnity which was neuer denied to any of her noble progenitours If she had pulled the Miters from their heades for refusing to set the Diademe vpon her head had not this beene a iust reward for a due desert Hitherto of the first point that is the Coronation SEcondly it was the Queenes pleasure that there should be a solemne disputation betweene the Popish Bishops or some other Champions appointed by them on the one part and other learned diuines of our religion on the other part but the Bishops with one accord most obstinately refused the incounter PHIL. They had reason for as they then answered for themselues It was not fit that those things which for many ages had beene defined by so famous iudgements of Popes Councels and Fathers should now come againe into question and disputation ORTH. You tell vs of Popes Councels and Fathers but I heare no mention at all of the Scripture truly Philodox wee builde not our faith vpon Popes nor Councels nor Fathers but onely vpon the blessed and sacred word of God registred in the writings of the Apostles and Prophets but for the better vnderstanding of this word wee make honourable account of ancient Councels and Fathers yet so that wee put an infinite difference betweene them and the word of the liuing God For the word of God is infallible it can neither deceiue nor bee deceiued but the word of man is subiect to errour therefore wee must trie all things and holde that which is good and the touchstone of all is the word of God Neither are wee afraid of the Councels and Fathers you beare the world in hand that all make for you but vpon manifold and
Suffragane himselfe that shall be nominated shall prouide two B. or Suffrag to Consecrate him with the Archbishop PHIL. Was Iohn Hodgeskins accordingly Consecrated ORTH. He was Consecrated by three as appeareth Iohn Hodgskins Suffrag Bedf. Cons. 9. Dec. 29. Hen. 8. by Iohn Lond. Iohn Roff. Rob. Asaph PHIL. But the Statute produced requireth two Bishops with an Archbishop where is that Archbishop ORTHO Your institutions of the Canon Law recognized at Rome by the Popes Mandat may tell you that an Archbishop may alicui Coepiscoporum vices suas demandare commit his roume to any other of his fellow Bishops And this you must hold for otherwise ye can no wayes defend the Consecrations of your chiefe Bishops namely Bonner Heath Thurlby whom Archbishop Cranmer did not Consecrate in his owne person but by others to whom hee gaue commission To conclude this point your principall Bishops in Queene Maries time descended from this same Ioh. Bedford For Tho. Thurlby who was one of the Consecrators of Cardinall Poole was Consecrated by Ioh. Bedf. The other two were Consecrated in King Edwards time both in one day as hath beene before declared And these also were very learned men Couerdale helped Tindall in the translation of the Bible his fame and renowme caused the King of Denmarke to write earnestly vnto Queene Marie that she would send him vnto him which she did And how learned a man Bishop Scory was may appeare by this that when the disputation was appointed with the Popish Bishops he was the first and principall man named on the Protestants side with whom the aduersaries durst not encounter And thus much of their Consecrations PHIL. ADmit they were truly Consecrated and were Bishops of their seuerall Sees yet they fled away and so dispossessed themselues and therefore could not Consecrate him by vertue of their former Episcopall titles ORTHOD. By what power doth a Bishop Consecrate a Bishop PHIL. By vertue of his Episcopall Character ORTHO But you told vs that the Character is indeleble therefore they could not loose the power of Consecrating by loosing their Bishopriks Againe if a Bishop flying in the time of persecution doth cease to be a Bishop and loose his title then famous Athanasius did cease to bee a Bishop and lost his title for it is plaine that he fled from Alexandria I did saith he withdraw my selfe by stealth frrom the people beeing mindfull of the word of my Sauiour if they persecute you in one City flie into another But Athanasius for all this did not cease to be Bishop of Alexandria For although the Arrian faction preuayling the Councell of Tyre deposed him yea and the Councel of Antioch in the presence and with the consent of the Emperour did institute Gregory in his place yet the councel of Sardica pronounced Athanasius as also Marcellus Asclepas and other Catholike exiled Bishops to be pure and innocent and deny that Gregory the Vsurper of Alexandria Basil of Ancyra Quintianus of Gaza which had entered like Woolues vpon the Churches of these men should be called Bishops So the Councel iudged the Churches to belong to the Catholicke Bishops euen at such time as they were exiled and the Arrians in possession and accordingly they deposed Gregory with such like restored Athanasius and the rest with honour Which act they signified in a Synodall Epistle to the Church of Alexandria in this manner We would haue you to know that Gregory being made Bishop vnlawfully by heretickes and brought by them into your citie is deposed from his Bishopricke by the whole Synode although in very deed hee was neuer Bishop therfore farewell and receiue your Bishop Athanasius Thus you see that though Athanasius fled away in time of persecution though he were deposed by a Councel and another chosen in his place by another Councell with the consent of the Emperour yet for all this he is iudged to be the true Bishop of Alexandria and Gregory neuer to haue beene the Bishop thereof The like is to be said of Marcellus Bishop of Ancyra Asclepas Bishop of Gaza Paulus Bishop of Constantinople and others who were persecuted for the Catholicke Faith as well as Athanasius Wherefore if you wil conforme your iudgement to the Councell of Sardica you must confesse that such as in King Edwards time were lawfully possessed of Bishoprickes though in Queene Maries time being persecuted in one citie they fled into another did still retaine the titles of true Bishops and that those which inuaded their Churches were intruders and vsurpers Thus it appeareth that as Athanasius and the rest returning from exile might ordaine and doe all such things as belonged to their Episcopall Office euen so Bishop Barlow Bishop Couerdale and the rest returning from exile might likewise ordaine and iustifie their proceedings in their Episcopall function PHIL. There is not the same reason for Athanasius and the rest were restored by a Councell yours were not but onely by the Prince ORTHOD. Athanasius was restored sundry times sometimes with a Councell sometimes without When the Councell of Tyre deposed him the Emperour Constantine the Great called them to account for their iudgement But when hee heard him accused by Catholicke Bishops which formerly had bene his owne friends whom the Arrians had now suborned against him for threatning to hinder the carriage of corne from Alexandria to Constantinople hee exiled him into France From whence after the death of Constantine the father he was restored to Alexandria by the Letters of Constantine the sonne with the permission of his brother Constantius and that according to the prescript of their father as appeareth by these wordes of Athanasius Blessed Constantine the yonger being mindfull of the prescripts of his father while hee restored mee to my Countrey wrote an Epistle in these wordes And so he setteth downe Constantines Epistle to the Church of Alexandria Concerning which you shall heare your owne Baronius Constantinus Augustus Athanasium quem viuente patre exceperat Treueris regio diplomate datis ad Alexandrinos litteris in suam Ecclesiam summo cum honore restituit i. Constantine the Emperour restored Athanasius whom he had intertained at Treuers while his father was aliue by his Letters Patents to the people of Alexandria with very great honour Thus you see that though hee was deposed by a Councell and exiled by a Prince yet hee was restored onely by the Princes Letters without a Counsell PHIL. The Councell of Antioch obiected a Canon against him to wit That he which is deposed by a Councell cannot be restored but by a Councell of a greater number And therefore seeing hee was deposed by the Councell of Tyre and restored neither by a Councell of a greater number nor by any Councell at all but onely by the letters of the Emperour they deposed him and put another in his place ORTHOD. First it is
at Rome that the Romane Bishop might absolutely succeed him ORT. This is your owne coniecture and not Law diuine PHIL. Pope Marcellus saith that Peter came to Rome iubente Domino the Lord so commaunding ORTH. This is your owne tradition and not Law diuine And as your succession so your monarchicall iurisdiction cannot be proued to be by Law diuine This was well knowne to the Fathers of the first generall councell who confined the Bishop of Rome as well as the Bishop of Alexandria ascribing his patriarchical power vnto custome not to Law diuine This was likewise knowne to the Fathers of the second and fourth generall councels who ascribe the preheminence of the Bishop of Rome to the honour of the Imperiall City for so the Fathers of the fourth councell interpret the second and affirme it themselues Antiquae Romae throno quòd vrbs illa imperaret iure patres priuilegia tribuere eadem consideratione moti 150. Dei amantissimi Episcopi sanctissimo nouae Romae throno aequalia priuilegia tribuêre rectè iudicantes vrbem quae imperio senatu honorata sit aequalibus cum antiquissima regina Roma priuilegijs fruatur etiam in Rebus Ecclesiasticis non secus ac illam extolli ac magnifieri secundam post illam existentem The Fathers did rightly giue priuiledges to the throne of old Rome because the City then raigned and the 150. Bishops most earnest louers of God assembled in the second generall councell which was the first at Constantinople mouedâ—y the same consideration gaue equall priuileges to the most holy throne of new Rome rightly iudging that the City which was honoured both by the Empire and the Senate and enioyeth equall priuileges with Rome the most ancient Queene of Cities should bee extolled and magnified euen in things Ecclesiasticall no otherwise then Rome being the second in order after it Thus they hold the iurisdiction of the Bishop of Rome to bee not Monarchicall because they giue equall priuileges to Constantinople but Patriarchicall which they referre not to the Institution of Christ nor to Peters fact nor to the succession in Peters chaire but to the honour of the Imperiall City in that it was Imperiall therefore as Binius confesseth they hold it to be by Law humane and not diuine PHIL. Baronius Bellarmine and Binius doe tell you that this Canon was not confirmed by Pope Leo. ORTHO Eusebius Bishop of Doryleum did testifie the contrarie openly in the councell in these words Sponte subscripsi quoniam hanc regulam sanctissimo Papae in vrbe Româ relegi praesentibus clericis Constantinopolitanis eamque suscepit i. I haue subscribed willingly because I read ouer euen this Canon to the most holy Pope in the City of Rome in the presence of the Clerkes of Constantinople and hee embraced it But let vs imagine that hee did not embrace it yet I referre this point to any indifferent iudge whether wee should rather beleeue sixe hundred Bishops and vpward speaking vprightly what they thinke and grounding their iudgement vpon the decrees of former generall councels then one man with a few flattering fauorites speaking partially in his owne cause PHIL. This Canon was not made by the councel but Anatolius with the Easterne Bishops made it secretly and by stealth after the Iudges and the Popes Legate were gone out of the Councell ORTHOD. The Church of Constantinople beeing desirous to propose this matter Entreated the Popes Legats to communicate with them in the handling of it who refused because the Pope had giuen charge to the contrary then they made relation of it to the Iudges who commaunded the holy councell then present to looke into it which they did accordingly therefore though it pleased the Iudges to depart yet the councell proceeded by authority from the Iudges And the Popes Legats might haue staied if it had pleased themselues Moreouer The Decrees were read at the next meeting openly in the councell before the iudges who ratified them by their sentence and all the councell cried and redoubled againe and againe that the sentence was iust PHIL. The Popes Legats interposed a contradiction affirming that the Apostolike See ought not to be debased ORTHOD. The Iudges notwithstanding would not relent but concluded the whole businesse thus Tota Synodus approbauit i. The whole Synod hath approuedit wherefore it was the iudgement of the whole Synod that the Popes iurisdiction is not by Law diuine CHAP. IIII. Of the Election of Bishops in the primitiue Church before there were any Christian Princes PHIL. IF wee consider the practise of the Christian world in primitiue antiquitie which was nearest to the fountaine and knew best the meaning of Law Diuine wee shall finde that they were either elected or at least confirmed by the Pope or by authoritie from the Pope either expresly or by his permission or conniuencie and so receiued their iurisdiction ORTHOD. To examine these points in order let vs begin with the election of Ministers concerning which we find three varieties in the new Testament The first by lots the second by voyces the third by the spirit of prophesie Matthias was chosen by lots the Deacons by voyces Timothy and others by the spirit of prophesie For as Chrysostome saith In those dayes the pastours were made by prophesie what is by prophecie by the holy Ghost as Saul was shewed by prophecie when hee lay hid among the stuffe as the holy Ghost said separate vnto me Paul and Barnabas so was Timothie chosen Theodoret thou hast not thy calling from men but thou receiuedst that order by diuine reuelation Oecumenius by reuelation of the spirit Timothy was chosen of Paul to bee a Disciple and ordained a Bishop This kind of election seemeth to bee vsuall in the Apostles times and to haue continued so long as the gift of prophecie and discerning of spirits remained Now of these three the first and third were by God himselfe the second by all the faithfull This is all wee finde in Scripture yet here is no precept but onely example Wherefore it seemeth that the Lord hath left this point as a thing indifferent to bee ordered by the discretion of the Church so all things be done honestly and in order From the Scripture if wee come to the ages following they referred it to the Clergie and people PHIL. To the Clergy I grant by the conniuencie of the Pope but in the Councell of Laodicea elections of B. are forbidden to be made by the people ORTH. The Councell in that place nameth Priestes not Bishops and if vnder the name of Priestes you comprehend Bishops yet you must consider that it being onely prouinciall could not impose lawes to the whole Christian world That Bishops were chosen by popular elections after this Councell may appeare by the great Nicen Councell assembled as Baronius thinketh six yeeres after the Councell of
in the election of Conon wherefore if the people gaue Suffrages by subscription in those times wee neede not doubt that they gaue Suffrages in the time of S. Cyprian neither was it by the Popes permission For S. Cyprian maketh no mention of the Pope but declareth that almost in all Prouinces after the death of a Bishop the Bishops next adioyning did meet about an election in the citie of the Bishop deceased and so the election was performed in their presence by the Suffrages of the whole fraternitie that is both of the Clergie and like wise also of the people Wherefore that which you say concerning the Pope is but a voluntary speech without any ground And surely seeing God hath set downe no certaine rule nor precept in holy Scripture but left it as a thing indifferent it was most fit that in those primatiue times the people should haue a Suffrage for by this meanes it came to passe that they did not only more quietly receiue diligently heare and heartily loue but also more willingly and bountifully maintaine their Bishop wherefore their Suffrage was grounded vpon right and reason PHIL. The Church of God hath had dolefull experience of the tumults which arise from popular elections Euagrius declareth what vprores were at Alexandria about Proterius when the people beate the souldiers into the Church and destroyed a number of them with fier yea they slew Proterius in the Temple vpon Easter day drew his body along the citie hewed it in most miserable manner burned that which was left and scattered his ashes in the wind And Amianus reporteth that at the election of Damasus the people slew in the Church in one day 137. persons so that the holy places did flow with streames of Christian blood These are the fruites of popular elections CHAP. V. An answere to certaine obiections against the election of Bishops by Christian kings and Emperours out of the Councells and other authorities ORTH. IF popular elections bee so dangerous vnto whom should their ancient right rather be translated then vnto the Prince who by the law of God is their Soueraigne to rule them and the Father both of Church and Common wealth to prouide for their good PHIL. The Councell of Paris saith that if any man by ouermuch rashnesse presume to inuade the height of this honour by the Princes commandement let him in no wise be receiued by the Bishops ORTHO The meaning of the Councell appeareth by the words going before let not a Bishop be intruded by the Princes commandement nor by any other meanes against the consent of the Metropolitane and the Bishops of the Prouince so this Councell maketh nothing against our kings of England who vse most orderly lawfull and Canonicall proceeding neuer intruding any against the consent of the Metropolitane and comprouincialls PHIL. In the yere 566. there was a Councell holden at Santonia in France where d Emerius was deposed from his Bishopricke because hee was intruded by King Clotharius ORTHO He was put in contrary to the Canons For he had the decree of the King that he should be consecrated without the aduise of the Metropolitane so this is no paralel for our Princes PHIL. By the second Nicen Councel All elections of Bishops Priests and Deacons made by the Magistrates are voide And the ground of their assertion is that Canon of the Apostles If any obtaine a Church by secular powers let him be deposed and all that communicate with him ORTHO That Canon is to be expounded of secular powers excluding the Clergie or inuading the Church by force and violence and so the Councell tooke it neither did they vrge it any otherwise as may appeare plainely by the very title of their Canon Electiones Episcoporum quae vi Principum procedunt infirmari debent i. the elections of Bishops which proceed by the violence of Princes ought to be infringed PHIL. But you cannot so delude the 22. Canon of the eighth generall Councell being the fourth at Constantinople which is most pregnant to this purpose For there it was decreed That no Lay. Prince or Potentate should interpose themselues in the Election or promotion of a Patriarch Metropolitane or any Bishop especially seeing it is not conuenient that they should haue any power in such things but rather bee silent till the Election bee finished by the Ecclesiasticall Colledge ORTHOD. The 22. Canon is a counterfeit not found in the Greeke copies And the true Canons of the same Councell grounding vpon the Canons of the Apostles and ancient Councels doe iustifie my former answere in these wordes If any Bishop shall receiue the Consecration of Episcopall dignitie by the fraud and tyrannie of Princes let him be deposed Wherefore the intention of the ancient Councels was not to exclude Princes but onely to remooue fraude and compulsion that all things might be done according to the Canons That Hildebrandicall doctrine was not yet knowne to the world PHIL. Athanasius asketh where there is any such Canon that a Bishop should be sent out of a Palace ORTHOD. Athanasius speaketh of the proceedings of Constantius who so farre contemned all Canons that hee would haue had his owne will to bee for a Canon And whereas in those dayes Bishops vsed to be chosen by the consent of the people and Clergie openly created in the Church and ordained if it were possible by all the Bishops of the Prouince at least by three with the consent of the Metropolitane Constantius in stead of the Church would haue it done in his Palace In place of the people there were present three of his Eunuches and for the Bishops of the Prouince three which Athanasius calleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Bishops but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is spies Thus was one Felix created a Bishop This sending of Bishops out of a Palace was against all Canons this Athanasius misliked neither can any man of wisdome speake well of it But such proceedings as are vsed in the Church of England shall be iustified as agreeable both to the Councels and stories of antiquitie PHIL. Valentinian when the Bishops would haue had him to elect a Bishop of Millan said It is a greater matter then is conuenient for vs but you being indued with diuine grace and shining with the brightnesse thereof shall make the election ORTHOD. The Bishops did shew their duety to their Prince and the Prince shewed his elemencie to his Subiects But what is this to your purpose There is no doubt but a Prince may if it please him relinquish his right for a time and he or his successours may resume it againe when it seemeth good to their Princely wisedomes For that this was anciently acknowledged to be the right of Christian Princes will appeare if we consider the election of Bishops in the Imperiall Cities of Rome and Constantinople as also in the Kingdomes of France and Spaine CHAP. VI.
time of the Emperour Iustinian vsed to pay for their ordination yet he added this clause vt non debeat ordinari qui electus fuerit nisi prius decretum generale introducatur in regiam vrbem secundum antiquam Consuetudinē vt cum eorum conscientia iussione debeat ordinatio prosperari i. that the party elected ought not to be ordained vnlesse first the generall decree of his election strenthned with the subscriptions of the electors were brought into the imperial city according to the ancient custome that so the ordination might prosperously proceed with the knowledge and commandement of the Emperours Wherefore if we imbrace this sence of the Canon we may iustly say Decretum hoc iuris veteris vel restitutio vel continuatio non concessio noui 1. this decree to speak properly is either a restoring or a continuing of an ancient right not a grant of a new and consequently this was no priuiledge proceeding frō the grace and bounty of the Pope but a voluntary and ingenuous confession of the Princes right But some do follow the other sense extending the decree euen to a sole and plenare power of electing at his owne pleasure without the Clergie and people For Duarenus saith thus In ancient time the Bishop of Rome vsed not to be ordained without the consent and authoritie of the Roman Emperour and all kings vsed in a maner the same power in the Churches of their owne kingdomes yet the right of Electing was not therfore taken away from the Clergie but afterward the right of the electing the Romane Bishops was of their owne accord altogether granted and permitted to the Emperours Charles and Otho And a little after a full power of electing at his owne pleasure was granted to Charles which seemeth more probable because Theodoricke de Niem sayth the Romane people granted to him and translated vpon him all their right and power and according to their example Pope Adrian with all the Clergie people and the whole sacred Synod granted to the Emperour Charles all their right and power of electing the Pope Howsoeuer this is certaine that the Pope and Councell did ascribe vnto him if not a sole and plenary yet at least a principall and preuailing power in electing the high Bishop If we imbrace the first then so farre as they confered vpon him their owne former right it may be called a gift or grant If the latter it was no gift nor grant but an acknowledgement of the ancient right and prerogatiue of the Empire PHIL. Charles in his Chapters appointeth that elections should be free ORTHOD. This may seeme to argue that Adrian and the Councel did yeeld vnto him a plenary power yet notwithstanding hee like a gracious Prince permitted that elections should be free as in former times But what if they were free must the Prince therefore bee excluded Before the diuision of the Empire the Romanes might freely elect whom they list and yet the elected could not be Consecrated till he were approued of the Emperour so Charles might grant freedome of elections and yet reserue to himselfe his royall assent PHIL. If hee had any such power why did not he and his successours put it in practise ORTHOD. To this I will answere first in generall and then descend to some particulars In generall it appeareth that they did by these words of Nauclerus Imperator volens vti consuetudine authoritate praedecessorum suorum petebat sibi seruari ea quae priuilegijs Carolo Magno successoribus in Imperto iam per 300 annos amplius concessa obseruata fuerunt ex quibus priuilegijs licitè per inuestituram annuli virgae Episcopatus Abbatias conferebant i. The Emperour Henr. desirous to vse the custome and authoritie of his predecessors required that those priuiledges should be reserued for him which were granted to Charles the Great and to his successours in the Empire and obserued now for 300. yeeres and more By which priuiledges it was lawfull for the Emperours to conferre Bishopricks and Abbacies by inuestiture of a ring and a staffe And Matthew Paris saith That the Emperour was desirous to vse the priuiledge of his predecessours which they hadenioyed 300. yeeres vnder 60. Popes Thus much in generall PHIL. Anastasius who wrote the liues of 12. Popes succeeding Adrian deliuereth onely that they were chosen by the people and Clergie but saith nothing of the Emperours ORTHOD. Yes by your leaue he saith somewhat But if hee were silent what then Are not other Authors sufficient to witnesse it The next Pope after Adrian and the onely Pope elected in the time of Charles was Leo the third who as Gillius saith so soone as he was Consecrated sent to Charles the Great the keyes of S. Peters Church with the banner of the Citie of Rome and admonished him to send certaine selected persons which might exact the Oath of obedience of the people Was not this a resignation both of the Citie and Church into the Emperours hands Was not this an ingenuous acknowledgement that he would not hold the possession of S. Peters Church that is of the Church of Rome without his Royall assent Which he vndoubtedly obtained For afterwards when a strong faction had deposed Leo hee fled into France to Charles Who sent him back to Rome and restored him againe with great honour AFter Charles reigned his sonne Lodowick in whose time Leo died and Steuen the 4. had the place who as Baronius sheweth out of Aimonius went in person to the Emperour within two moneths of his Consecration To what end Wee may collect that out of his decree in Gratian wherein hee complaineth that the Church of Rome at the death of the Popes suffered great violence because the new Popes were Consecrated without the knowledge of the Emperour neither were the Emperours Ambassadours present as both the Canons and custome required Whereupon he decreeth that the Consecration should be praesentibus Legatis Imperialibus i. The Emperours Ambassadors being present And withall forbiddeth all men to extort any new Oathes whereby the Church may bee scandalized and the Imperiall honour diminished Wherefore it is probable that his hasty going was to excuse the matter because as it seemeth he was Consecrated without the Emperours knowledge Which is yet more likely because the next Pope Paschall being created without Imperiall authoritie sent presently to the Emperour Lodowick to excuse the matter by laying the blame vpon the Clergie and people Whereto he answered That the Clergie and people must keepe the decrees of their ancestours and admonished them hereafter to take heed not to offend the Imperiall Maiestie PHIL. If Lodowick had any such authoritie therein surely he resigned it in his Constitution concerning his donation to the Church of Rome which is partly in Gratian but fully set downe by Baronius out of the Vatican Monuments the summe whereof is that it
Councels and other authorities Pag. 161. CHAP. 6. Of the election of the Bishops of Rome vnder Christian Emperours before the diuision of the Empire Pag. 163. CHAP. 7. Of the Election of Popes from the Emperour Charles to Otho Pag. 175. CHAP. 8. Of the election of Popes from the time of the Emperour Otho to Henry the fourth Pag. 173. CHAP. 9. Of the election of the Bishops of Constantinople Pag. 178. CHAP. 10. Of the election of the Bishops of Spaine Pag. 179. CHAP. 11. Of the election of the Bishops of France Pag. 180. CHAP. 12. Of the election of the Bishops of England Pag. 182. CHAP. 13. How lamentable the state of England was when Bishopricks and benefices were giuen by the Popes prouisions Pag. 188. CHAP. 14. Whether it belongeth to the Pope to confirme all the Metropolitanes of the world and namely the Metropolitanes of England Pag. 199. ¶ The contents of the fifth Booke CHAP. 1. WHerein the second controuersie is proposed diuided into two questions the former about sacrifising the latter about absolution the state of the former is set downe and the Methode of proceeding Pag. 207. CHAP. 2. Of their argument drawne from Melchisedec Pag. 208. CHAP. 3. Of their argument drawn frō the Paschal Lambe Pag. 216. CHAP. 4. Of their argument drawne from certaine places of the Prophets Pag. 218. CHAP. 5. Of their argumēt drawne frō the words of institutiō Pa. 222. CHAP. 6. Of their arguments drawne frō the actiōs of Christ. Pa. 234. CHAP. 7. Of their argument drawne from the practise of the Church in the Apostles time Pag. 239. CHAP. 8. Of their arguments drawne from the authority of the Fathers Pag. 241. CHAP. 9. Of the second question which concerneth the power of absolution Pag. 244. CHAP. 10. An answere to the arguments of Bellar. by which he goeth about to proue absolution to be iudicial not declaratory Pag. 249. CHAP. 11. Of the third controuersie concerning Deacons Pag. 259. CHAP. 12. Wherein is declared that though wee deriue our calling from such Bishops as were Popish Priests yet our calling is lawfull and theirs as it is vsed vnlawfull Pag. 260. THE FIRST BOOKE CONTEINING THE ENTRANCE AND DIVISION of the whole worke into three Controuersies with their seuerall Questions As also the handling of the first Question whether three Canonicall Bishops be absolutely necessary to the Consecration of a Bishop Framed in forme of a conference betweene PHILODOX a Seminary Priest And ORTHODOX a Minister of the Church of England CHAP. I. The entrance wherein is described the Proceeding of Popish Priests in winning of Proselytes by praising Rome the Romane Religion the Popes loue the English Seminaries As also by dispraising the Vniuersities Church Religion and Ministerie of England PHILODOX WHat My old friend Orthodox I salute you in the kindest maner and congratulate your comming into France the rather because I hope you are passing this way to Rome as sundry of your fellowes and friends haue done before you ORTHODOX To Rome Philodox Alas Quid Romaefaciam mentiri nescio What shall I doe at Rome I cannot lye I cannot aequiuocate PHILO It seemeth si◠that you are pleasantly disposed but in good earnest there are many inducements which in all reason should draw you to Rome For he that hath seene Rome hath seene all things and he that hath not seene Rome hath seene nothing It is the Queene and Lady of Cities the Store-house of Nature the admiration of Art the Epitome of the world wherein all Excellencies shine in their Orient colours and exquisite beautie In old time men did wonder at the Temple of Diana the Tombe of Mausolus the Colossus of the Sunne the Image of Iupiter Olympicus the Palace of Cyrus the walls of Babylon and the Pyramides of Egypt because these things in their seuerall ages were rare and singular and iustly had in precious account But who would now so esteeme them when he may see in one City so many spectacles which are able not onely to rauish the beholders with admiration but also to strike them with astonishment The Emperour Constantius when hee beheld the Rostra the Capitoll the Bathes the Amphitheatrum the Pantheon the Theater of Pompey his eyes were dazeled with miracle vpon miracle but when he came to the Market place of Traiane he stood cleane amazed at those huge and admirable Fabricks neither imitable by the hand nor vtterable by the tongue of man And though time which weareth all things hath now defaced them yet if new Rome be compared with old Rome wee may say with a learned man Non maior sed melioriam Roma non cultior sed sanctior That is Rome at this present is not bigger but better not more sumptuous but more sacred And we may adde that still it ouershineth all other Cities so farre as the golden Moone doeth the twinkling starres ORTHO Suppose that the buildings of Rome were as glorious at this day as they were in the dayes of Constantius yet what of all this Hormisd◠the Persian being then asked what he thought of Rome made answere That this onely pleased him that he had learned that men doe die euen at Rome also as in other places And surely though the walles of our Cities were of gold and the windowes of Saphire yet while we liue in this vale of vanitie we dwell but in houses of clay whose foundation is in the dust God giue vs grace to seeke a City which hath a foundation whose maker and builder is God God graunt that when our earthly Tabernacle shal be dissolued we may haue an house not made with hands but eternall in the heauens PHIL. You say well sir and the right way to attaine thereunto is to be reconciled to the holy Church of Rome Without it there is no hope of saluation within it is a very Paradise of God and a sanctuary for all distressed soules wherefore if you take this course you shal be a thrice happy man and enioy the precious blessing of a quiet conscience ORTHO In deede a quiet conscience is a iewell of iewels the price of it is farre aboue the Pearle neither can it be valued with the wedge of fine gold But this is a flower which groweth not in the gardens of Rome no not in Beluidêre the Popes Paradise For there is no Religion in the world which can pacific the troubled conscience but that onely which teacheth the penitent spirit the remission of his sinnes and an infallible certaintie of his saluation by the merits of Iesus Christ apprehended by a true and liuely faith and sealed to the sanctified soule by the Spirit of grace But the present religion of the Church of Rome teacheth onely a morall coniecturall and fallible That is an vncertaine certaintie which must needs plunge the poore soule into a thousand perplexities Wherefore the present Romish religion is not a doctrine of comfort but of doubt and distrust so farre from quieting the troubled
which is conferred by the Sacrament or the character as they call it of baptisme confirmation and order is not los◠by heresie excommunication or degradation although the vse of it bee lost With whom agreeth Gregory de Valentia So degradation taketh not away the character and power but only the vse and that only so far as if hee vse it this vse is sinfull yet doth not cease to be effectuall ORTHO THen Pope Stephen was much to blame who vnordained them whom his predecessor Formosus had ordained and he also gaue out a commandement that they should al be Consecrated and ordained a new Yea hee tooke vp his carkasse out of the graue brought it vnto iudgement before a councell of Bishops spoiled it of the papall robes cloathed it in a lay-man gowne endited it arraigned it condemned it cut off those fingers which were principally vsed in consecration and cast it into the streame of Tyber PHIL. Formosus a Cardinall and Bishop of Portua beeing degraded by Iohn the eight went out of the city and swore that hee would neuer returne either to the city or to his bishoprike Soone after Iohn the eight died and Martin the second absoluing Formosus from his rashoth restored him to his dignities Not long after Martin died and Formosus beeing made Pope ordained diuers After him commeth Stephen who either not knowing or not beleeuing that Formosus was absolued caused them whom he had ordained to bee re ordained But his fact as Bellarmine confesseth displeased all men and three Popes following Romanus Theodorus and Iohn the ninth disanulled the sentence of Stephen iudging Formosus a lawfull Pope and his ordinations sound ORTHO Pope Sergius succeeding them reuersed their sentence condemning Formosus and pronouncing all holy orders by him conferred to be voide and frustrate PHIL. I confesse with Bellarmine that Pope Stephen and Sergius erred In quaestione facti non iuris By euill example not by false doctrine For Sigonius saith Omnia Formosi pontificatus acta rescidit atque in primis eos qui initiati ab eo fuerant exautorauit that is Pope Stephen disanulled all the actions done during the Popedome of Formosus and especially he casseered those which he had ordained And Luitprandus cunctos quos ipse ordinauerat gradu depositos iterum ordinauit that is When he had deposed al which Formosus had ordained here-ordained them Thus the fact is apparent but here is no decree ORTHO Sigebert saith Ordinationes eius irritas esse decernit that is Hee decreeth his ordinations to bee voide And Martinus Polonus saith Omnes ordinationes eius irritas debere esse decernit that is Hee decreeth that all his ordinations ought to be voide And Bellarmine himselfe though hee runne counter in the point yet confesseth that Stephen decreed publikelie in a Councell of Bishops that Formosus was neuer a lawfull Pope and consequently that all his acts were voide PHIL. It were no preiudice to the See Apostolicke if wee should grant that an intruder not lawfully chosen but a false Pope thrust in might decree an error ORTHOD. As though Stephen and Sergius were not true Popes For though they were most wicked men and came in by intrusion yet that hindreth not Baronius declareth that Some which got the place by tyrannie did afterward get the consent of the Clergie which thought good rather to tolerate them then to suffer the Church to bee rent with Schisme And hee addeth that hee is constrained of necessitie to say so because the whole Catholicke Church did honour them as lawfull Popes obeyed them acknowledged them for the Vicars of Christ and successours of Peter and frequented them with that reuerence which became a true Pope which had not beene done vnlesse there had beene certaine assurance of their lawfull election afterward made Hitherto Baronius all which hee speaketh by occasion of this Stephen whom notwithstanding his intrusion hee placeth in the rancke of true Popes and so doth Binius likewise The like honour is also afforded to Sergius who sent the Pall to the Archbishops of Colen and Hamborowe and exempted the Church of Breme from the iurisdiction of Colen as Baronius witnesseth And so it appeareth that hee was acknowledged for Pope and quietly enioyed the place Therefore if we be so fauourable to him as Baronius is to Stephen we may iudge that though he entred by intrusion yet he might bee confirmed for the peace of the Church by a newe election PHIL. Whatsoeuer wee iudge of Stephen or Sergius concerning the Popedome wee confesse that they erred touching ordinations For though Formosus had neuer beene Pope yet hee was Bishop of Portua and though hee had beene an Hereticke or Schismaticke though iustly degraded yet his Episcopall character remained and his ordinations were effectuall therefore they dealt iniuriously with him and his innocencie was sufficiently cleared by miracle For when his bodie being found by certaine fishermen in the streame of Tibur was brought into Saint Peters Church the very Images did reuerence vnto it ORTH. Then Pope Stephen and Pope Sergius erred or at least your Images were deceiued PHIL. How oft shall I tell you wee confesse that they erred what will you haue more ORTH. And so erred Pope Stephen 4. who reordained those Bishops which Constantine the Antipope had ordained and that according to a decree of a Roman Councell as appeareth by these wordes of Anastasius alleadged by Baronius In eodem concilio statutum est vt omnia quae idem Constantinus in ecclesiasticis sacramentis ac diuino cultu egit iterari debuissent praeter sacrum Baptisma ac sanctum Chrisma that is It was decreed in the saide Councell that all things which the saide Constantine did in Ecclesiasticall Sacraments and diuine worship ought to be reiterated beside holy Baptisme holy Chrisme That the Pope himselfe did actually reordaine them may appeare by these wordes Huiusmodi promulgatis sententijs illicò Episcopi illi qui ab eodē Constantino ordinati sunt reuertentes iuxta ciusdem Pontificis sententiā in pristino honoris gradu electi denuò a Clero plebe cum solito decreto ad sedem Apostolicam properātes ab eodem sanctissimo Papa Consecrati sunt That is After the promulgation of such sentences presently those Bishops which were ordained of the same Constantine returning according to the sentence of the same Pope being chosen againe in the same degree of honour by the Clergy and people making hast with the accustomed decree to the See Apostolicke were Consecrated of the same most holy Pope PHIL. That place hath diuerse readings For some reade not Consecrati sunt but Conciliati sunt as you may see in Baronius ORTHO Indeede Baronius putteth Conciliati in the margent because he would haue it so but hee putteth Consecrati in the text because in Anastasius hee found it so And g Binius though he be
election according to the ancient manner and the laudable custome of the foresaid Church aunciently vsed and inuiolably obserued After which election orderly performed and signified according to the law it pleased her highnesse to send her letters pattents of Commission for his confirmation and consecration to seuen Bishops six whereof were lately returned from exile whose names with so much of the commission as concerneth this present purpose I will here set downe for your better satisfaction Elizabeth Dei gratia c. Reuerendis in Christo patribus Anth. Landauensi Will. Barlow quondam Bath Episcopo nunc Cicestrensi electo Ioh. Scory quondam Cicestrensi Episcopo nunc Herefordensi electo Miloni Couerdale quondam Exoniensi Episcopo Ioh. Suffraganeo Bedford Ioh. Suffraganeo Theâ—ford Ioh. Bale Ossorensi Episcopo Quatenus vos aut ad minus 4. vestrum eundem Math. Parkerum in Archiepiscopum pastorem Ecclesiae Cathedralis Metropoliticae Christi Cantuar praedictae sicut praefertur electum electionemque praedictam confirmare eundem Magistrum Math. Parker in Arch Pastorem Ecclesiae praedictae consecrare caeteraque omnia singula peragere quae vestro in hac parte incumbunt pastorali efficio iuxta formam statutorum in ca parte editorum prouisorum velitis cum effectu c. Daâ— 6 Decem. Anno 2. Elizab that is That you or at the least foure of you would effectually confirme the said Matth Parker elected to bee Archbishop and Pastour of the Cathedrall and Metropoliticall Church of Christ at Canterbury aforesaid as is before mentioned and that you would effectually confirme the saide election and consecrate the saide Matthew Parker Archbishop and Pastour of the said Church and performe all and euery thing which belongs to your Pastorall office in this respect according to the forme of the statutes set out and prouided in this behalfe Behold how both the commission and statute concurre with the Canons PHIL. BVt was the consecration accordingly performed ORTH. You neede not doubt of it For first the Bishops to whom the letters patents were directed had reason to set their handes cheerefully to so good a worke so much tending to the aduancing of the true Religion which they all imbraced and for which all of them except one had beene in exile Secondly how durst they doe otherwise seeing it was enacted by a statute made in the 25. yeare of King Henry 8. and still in force that if any Archbishop or Bishop within the Kings dominions after any such election nomination or presentation signified vnto them by the Kings letters patents should refuse and not confirme inuest and consecrate with all due circumstance within twentie dayes after that the Kings letters patents of such signification or presentation should come to their hands then hee or they so offending should runne in the dangers paines and penalties of the statute of prouision and premunire made in the twentie fiue yeare of the raigne of king Edward the third and in the sixteenth of king Richard the second PHIL. This is some probabilitie but yet for all this seeing maister D. Sanders saith that you had neither three nor two Bishops and maister D. Kellison saith you could finde none I will not beleeue the contrary vnlesse you produce the consecration it selfe ORTHOD. Then to take away all scruple I will faithfully deliuer vnto you out of Authenticall records both the day when he was consecrated and the persons by whom Anno 1559. Matt. Park Cant. Cons. 17. Decem. by William Barlow Iohn Scorie Miles Couerdale Iohn Hodgeskins PHIL. IF all this were granted yet it were nothing vnlesse you could iustifie the consecration of his consecratours therefore you must tell me when they were made Bishops ORTHOD. Two of them in the raigne of king Henry 8. and two in the dayes of king Edward the sixt In the raigne of K. Henry B. Barlow and the Suffragan of Bedford Bishop Barlow was a man of singular note who to vse the wordes of Bale ab erudito ingenio famam accepit that is hee had great fame and renowne for a learned wit In regard whereof he was aduanced to be Prior of Bisham and from thence elected to the Bishoprick of Saint Asaph which election was confirmed 23. Febr 1535. and soone after it pleased the King to preferre him to the Bishopricke of Saint Dauids where hee continued all the dayes of King Henry duely discharging all things belonging to the order of a Bishop euen Episcopall consecration as I haue already declared out of authenticall records He was also translated by King Edward to the Bishoprick of Bath and Wels and by Queene Elizabeth promoted to Chichester And as he was generally acknowledged and obeyed as a Bishop in his owne nation so Bucanan relating how King Henry sent him Embassadour into Scotland doth giue him his iust Episcopall title Now you told vs before out of Sanders that in King Henries time none might bee acknowledged for a Bishop vnlesse hee were consecrated by three with the consent of the Metropolitane Wherefore seeing Barlow was so famously and notoriously acknowledged not onely in the dayes of Queene Elizabeth and King Edward but also in the dayes of King Henry it is a cleare case that hee was so consecrated The same is to be said of the Suffragan of Bedford PHIL. What tell you mee of Suffraganes you know how Damasus speaketh against those titulary Bishops called Chorepiscopi ORTHOD. There are two sorts of Chorepiscopi the first had no Episcopall Consecration who are reproued and that iustly for they were onely Priests and not Bishops and of these Damasus speaketh in the iudgement of Bellarmine The second had Episcopall Consecration and these though they had no citie nor diocesse of their owne but onely some countrey towne for their See yet in regard of their Consecration they were true Bishops as Bellarmine confesseth Respondeo Suffraganeos esse veros Episcopos quia ordinationem habent Iurisdictionem licet careant possessione propriae Ecclesia that is I answere that Suffraganes are true Bishops because they haue both ordination and Iurisdiction although they are not possessed of a Church of their owne And of this latter sort are the Suffraganes of England established by act of Parliament in these wordes Be it therefore enacted by authority of this present Parliament that the townes of Thetford Ipswich Colchester Douer Gilsord Southampton Taunton Shaftesbury Molton Marleborrow Bedford Leicester Glocester Shrewsbury Bristow Penreth Bridgwater Nottingham Grantham Hul Huntingdon Cambridge and the townes of Pereth and Barwicke S. Germans in Cornewall and the I le of Wight shall bee taken and accepted for Sees of Bishops Suffraganes to bee made in this Realme and in Wales And the Bishops of such Sees shall bee called Suffraganes of this Realme And for their consecration prouided alwayes that the Bishop that shall nominate the Suffragane to the kings highnesse or the
Of the Election of the Bishops of Rome vnder Christian Emperours before the diuision of the Empire PHIL. THe authoritie of Emperours began to bee interposed in the election of Damasus and first of all verely onely in Schisme to pacifie vproares and so the matter was composed by Valentintan betweene Damasus and Vrsicinus By Honorius betweene Boniface and Eulalius And by King Theodoricke betweene Symmachus and Laurentius Afterward Emperours intermedled euen when there was no Schisme to preuent least peraduenture there should be vprores Yea and the matter came by little and little to that passe that Bishops elected durst not receiue Consecration without their assent ORTHOD. The first Christian Emperour was Constantine the Great conuerted according to the calculation of Baronius in the yeere of Christ 312. the second yeere of Pope Melchtades and the 7. yeere of his sitting in the Imperiall Throne In his time succeeded three Bishops of Rome Siluester Marcus and Iulius whose elections Constantine dwelling farre of permitted to be performed as in ancient maner by the Suffrages of the Clergie and people Yet what authoritie he thought himselfe to haue in such matters may appeare by these his words to Athanasius If I shall vnderstand that any man which is desirous to be partaker of the Church shal be hindered or excluded by thee I will presently send one who by my commandement shall cast thee out and giue thy place to another After Iulius succeeded Liberius Anno 352 Constantius being sole Emperour who though he intermeddled not with this Election in the West yet he interposed himselfe before that time in the East For when the people had slaine Hermogenes the Captaine in defence of Proclus he came himselfe in person to Constantinople and cast Proclus out of the Church yet he deferred saith Socrates to pronounce Macedonius Bishop because he was wonderfully incensed against him as for other reasons so because he was chosen without his aduice and counsell notwithstanding hee gaue him licence to execute his function in that Church onely wherein hee was chosen but afterward vnderstanding that Paulus was placed againe he sent one Philip to cast out Paulus and to place Macedonius Thus you see how both Constantine and Constantius interposed their authoritie before the time of Damasus And had not Valentinian done the like Damasus could hardly haue obtained the Popedome because the contrary faction was so strong AFter Damasus who continued vnder fiue Emperours Valentinian Valens Gratian Valentinian the yonger and Theodosius succeeded Siricius in the yeere of Christ 385. being the tenth yeere of Valentinian and the seuenth of Theodosius whose election was confirmed by the Emperour Valentinian as may appeare by his Epistle to Pinianus extant in the Vatican and published by Baronius PHIL. This was extraordinary by reason of Schisme but it was no ordinary matter till the dayes of Iustinian For then as Onuphrius saith After the Gothes were driuen out of Italy which happened in the yeere 553. there grew a custome by the authoritie of Pope Vigilius to wit That so soone as the Pope was dead a new election should presently be made after the ancient maner by the Clergie the Senate and people of Rome but the elected might not bee Consecrated before the Emperour of Constantinople confirmed the election and gaue licence to the Pope elected that he might be ordained and Consecrated Now if this grew by the authoritie of the Pope it doeth not argue any right originally in the Emperour but onely deriued from the Pope ORTHO A constitution was made at that time That the new elected Pope should not onely craue licence of the Emperour to be ordained but also pay him a certaine summe of money which was done to this end as Onuphrius witnesseth That the Emperour might be assured of the behauiour and conditions of the new Popes least any turbulent spirit or enemy to the Emperour beeing ordained the City of Rome and the country of Italy might reuolt from the Easterne Empire for now the authority of the Pope began to bee great by reason that the Emperour liued farre off at Constantinople But though this paying of money begun in the time of Vigilius yet the authority of the Emperor in elections was before his time as witnesseth Platina in the life of Siluerius the Predecessor of Vigilius Siluerius saith he borne in Campania hauing for his father Hormisda a Bishop was created Pope by the commandement of Theodohatus cum antea non regum sed imperatorum authoritas interueniret whereas before that time the authority not of Kings but of Emperours was interposed So hee speaketh of it as a knowne ordinary and vsuall matter Yea and Iustinian tooke it so hainously to be robbed of this right that as Platina declareth this was one of the causes why hee sent Belisarius with an army into Italy Moreouer as it was the custome of the Emperor before Vigilius so it remained long after PHIL. Indeed this Tyranny continued til the daies of Benedict the second at which time Constantine moued with the holinesse of the man sent a Sanction that from thenceforth whomsoeuer the Clergie people and Roman army should choose him they should all presently beleeue to be the true Vicar of Christ not expecting the authority either of the Emperour or of the Exarch of Italy ORTHOD. This is your fashion If the Emperor doe any thing against the Pope it is mere tyranny if the Pope doe any thing against the Emperor it is cleere libertie But you confesse that this custome preuailed from Vigilius to Benedict the second in which space were 21. Popes of thereabout all created by Imperiall authority except Pelagius the second of whoÌ„ Platina reporteth it as a strange accident that he was made Pope iniussu Principis without the Emperours commaund whereof he rendreth this reason That they could not send any man because the City was besieged and withall he affirmeth That whatsoeuer the Clergie then had done were nothing if the Emperor should not approue it wherefore Gregory the Deacon was sent to Constantinople to pacifie the Emperour Afterward when Gregory himselfe was chosen Pope Hee sent letters to the Emperor Mauritius earnestly intreating him to make voide the election of the Clergie and people but his letters being intercepted by the Gouernor of the City were torne in peeces other written to intreate the Emperour to confirme him Moreouer Platina hauing said that Seâ—erinus was confirmed in the Popedome by Isaatius the Exarch giueth this reason For then the election of the Clergie and people was counted vaine vnlesse the Emperours or their Exarehes had confirmed them And this you grant continued till Benedict the 2. but did it then cease Constantine did not absolutely refer it to the Clergy people but ioyned with them the Roman army which being for the gard of the Empire was at the Emperours command And his sonne Iustinian the yonger who presently