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.

The third story is of th'Emperour Theodosius the Great,* 1.1 whome S. Ambrose forbadde to enter into the Chauncell, saying: The inner partes of the Church, ô Emperour, lie open for Priests only, &c. whome the Emperour thanked for this admonition, saying: that he had now learned a difference betwixt an Emperour and a Priest. First M. Horne findeth this faulte with Maister Fekenham,* 1.2 that he vntruely repor∣teth the Storie of Theodosius: then in case this were a true reporte, that it can not be by any meanes wrested to serue

M. Fekenhams purpose any whit at all. For if it were true, yet could he not conclude, that because S. Ambrose for∣bad Theodosius thentrance into the Chauncel, that Bisho∣pes haue power to make Lawes and decrees, to theyr floc∣kes and cure, and to exercise the seconde cohibitiue iuris∣diction. I nowe perceyue, that Horace saying is true.

Breuis esse laboro: Obscurus fio.

Whiles men seke breuitie, they fal into obscuritie.

So perchaunce M. Horne might haue saied, and truelie to M. Fekenham. But that he saieth, that M. Fekenham maketh a misreporte of the storie, that he sayeth verie plainely, but as falsely. And therefore both to supplie this defecte, and shape M. Horne a plaine and a ful answere, I wil a litle more open this storie.

* 1.3The people at Thessalonica in a sedition and an vprore slewe certaine of the magistrates, wherevppon Theodosi∣us, though otherwise a good and a verie temperate man in al his doinges, being entred into a great rage and choler, commaunded the people of that Citie to be destroyed by his armie: which in a furiousnes without anie considera∣tion slewe suche as by chaunce they firste mette withal: were they Citizens, straungers, or foreners, were they gil∣tie,* 1.4 or were they vngiltie. After a certaine tyme it chaun∣ced, that this Emperour came to Millane, and being there, after hys custome repayring to the Churche, S. Ambrose mette hym, and forbadde him to enter: moste vehementlie reprouing hym for the sayed shawghter: asking, howe he coulde finde in his conscience, eyher to lyfte vp hys handes to God, defiled with suche a foule murther, or with the same to receyue the holie bodie of Christe, or to receyue with hys mouthe the preciouse bloude of Christe, by

whose furiouse and ragnge commaundemente so muche bloude had bene shedde? Wherefore he woulde, that the Emperour shoulde turne home againe, and that he shoulde pacientlie suffer the bonde,* 1.5 the which God had with his heauenly sentence allowed, meaning this sentence of ex¦communication. The Emperour as one browght vppe in Goddes Lawes, obeyed hym, and with weapinge teares departed: where he continued eight monethes, and neuer came all thys while to the Churche, nor receyued the sacramente of Christes bodie. The solemne feast of Chri∣stmasse being nowe come, he was in great heuines and sorowe:* 1.6 to consider that euery poore begger might goe to the Churche, and he onelie was shutte owte. And full bitterlie complayned and moned with him selfe, that he was excluded, not onelie from the Churche, but from heauen also. For he did well remember, that Christe sayde plainlie, that what so euer was bownde in earthe of Goddes Priestes, shoulde be bownde also in heauen.

At lengthe after he had sent Ruffinus a noble man, to entreat with S. Ambrose, he went him self, neither yet would presume to enter, vntill S. Am∣brose had absolued him, and losed his bōdes:* 1.7 which he did most humbly and penitently craue at his handes, offering hym selfe to receyue suche far∣der penaunce, as S. Ambrose shoulde enioyne hym. Wherevpon S. Ambrose enioyned him (for his penaunce) to make a Lawe, that suche capi∣tall sentences and iudgmentes as shoulde seame to be made extraordinarilye, and contrarye to the

common order and custome of themperours, should not be put in execution, til .30. dayes after the sentēce. That in this meane while, the Prince might, yf nede were, better aduise him selfe, either for the moderation or the abolishing of his cōmaundement. Which law was presently made and sub∣scribed with Theodosius handes, and doth at this day re∣main to be sene in the Code.* 1.8 The Emperour being at lēgth reconciled, and suffered to enter into the church, went vp into the chauncel to offer, and there remained, willinge to receiue the Sacramēt of Christes bodie, as the Emperours were wonte to doe. But S. Ambrose sent to him a deacō to warne him to depart into the body of the churche: for that the inwarde temple was a place for the priestes only. And thervpon he departed, and thanked S Ambrose. And com∣ming afterwarde to Constantinople, when he had done his offeringe in the chauncell, woulde not tarrie, but departed into the body of the Church:* 1.9 though Nectarius the Patriarche there, were not contente with yt and willed him to remaine still: to whome he answered. I haue scarsly nowe at lengthe learned the difference betwixte an Emperour, and a priest. By this story, first ye vnderstande, what a cauillor, and what a quarreller M. Horne is: to charge M. Fe∣kenham with the vntrue reporte of this story. For as for the first,* 1.10 truth yt is. S. Ambrose did not fynde faulte, that he shoulde enter into the chancel, nei∣ther M. Fekenham saieth so. But sayinge, he for∣badde him to enter, and addinge no more but these wordes, the inwarde partes, be for the Priestes, & caetera this & caetera. declareth, that M Fekenhā meante not of the bare ingresse, but of the ingresse

and tarying withall, accordinge to the story: to the which he doth referre him selfe with this & caetera. And therfore as there is no cause, why he shoulde vntruely reporte yt, making nothing for his purpose, nor againste you: so con∣sideringe the maner of his vtterance, yt is truely repor∣ted: and ye Mayster Horne shewe your selfe but a wran∣gler. For the .2. poynte, though in dede Theodoretus saieth as you reherse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, scarsly, or hardlye: yet the lea∣uing owte of those two syllables, is not any way beneficial to M. Fekenham, or preiudiciall to your cause, or worthie to be noted for any vntruth. For yt is very true, that Theo∣dosius had learned a difference betwixt themperour and the priestes, thoughe scarslye and hardlye, and in longe time.

Nowe we haue proued M. Fekenham an honeste man, and cleared him, we geue you warninge to see to your self, and that you prouide aswel for your selfe and your ho∣nesty, which ye shall neuer doe. Remēber I pray you,* 1.11 what aduantage, or what great honesty ye toke before, for the al∣leaging of Theodosius doings. Take hede I say, least his sto∣ry yet ones againe put you to as much shame. I wil not tar∣ry vppon other incidente though great matters. As that this story geueth a sure recorde and testimony againste your synagoges, or rather Barnes (.1.) aswell for the pluc∣king downe of the chauncell, and makinge no difference betwene the Priestes and the lay mens place (.2.) as also for taking away the oblation and presence of the blessed bo∣die and bloudd of Christe, testified by this story. In the which oblation, the cheife office of the Prieste remai∣neth: and for the which, as being one principall cause, [ .1.] in the auncient and primitiue Churche the Churches [ .2.]

were not barnes or cockpittes, as yours are now, but seme∣ly and orderlie distincted, with the Chauncel to the Priestes onlie: and with the bodie of the Churche, peculiarlie ap∣pointed to the people. This I say, I wil now leaue largelie [ 3] to discourse vppon (.3.) and also that this Storie destroyeth your other heresie, that Priests do not remit sinnes, but de∣clare onely sinnes to be remitted. For Theodosius confes∣sed, that by the sentence of this Bishoppe, he was excluded not only from the Church, but from heauen also. I wil now discourse only, whether this storie be aptly brought foorth [ 4] (.4.) for M. Fekenhams purpose, which ye denie. But he that doth not see most euidentlie, that this Storie proueth S. Ambrose, for causes Ecclesiastical to haue bene the head of the Church of Millaine, and not the Emperour, he will neuer see any truth, as long as he liueth, and is like to him that in a faire sunny daie stoppeth his eyes with his handes at midnoone, and then crieth out that they are fooles, that saie it is daie lighte. No, no, euery man may easely see by this Storie, that the tenour of your othe can not possi∣blie be iustified: whereby men are vrged to swere, that the Prince is supreme head not in one or two, but in AL cau∣ses or things ECCLESIASTICAL. Surely an vntrue and an horrible proposition. The which S. Ambrose, if he now liued, rather then he woulde confesse, he woulde be dismembred with wilde horses. This is to open, and to eui∣dent an absurditie, and though ye will not, or dare not con∣fesse it with plaine wordes,* 1.12 yet as we haue declared, it may be wel gathered your selfe doe not like it. And therfore ye craftelie wind your selfe from that, as much as ye may pos∣siblie, and finde many starting holes: as in the former leafe, That out of Constantinus Storie it may not be gathered, that

Bisshoppes haue all manner of Cohibitiue Iurisdiction. And here: that it can not be proued by this Storie of Theodosius, that they haue the seconde Cohibitiue Iurisdiction. But in case out of bothe it may be gathered (as it is in deede ne∣cessarilie gathered) that the Prince is not supreame Heade in all matters Ecclesiastical: then is Maister Fekenham free from taking the Othe, as being such, as neither he, nor any good man may with safe conscience receiue.

Now further, what if of this Storie, it shalbe proued most [ 5] euidently, that Bishops haue not only the .2. Cohibitiue, but the first Cohibitiue too, as ye call it? And that it is so, I sette fast footing, and ioyne issue with you. And first, for your first Cohibitiue Iurisdiction, as ye call it, in which by you is comprehended excōmunication, whiche ye see here practised without any Princes commission, yea vppon the Prince him selfe. And as no man euer read or hearde, that S. Ambrose had any other commission, either from Prince or from his Churche, to excommunicate Theodosius, and that as it is not likely, that the whole Church and Congre∣gation of Millaine woulde agree to the excōmunication of the Emperour: or that they had any such authoritie: So a man may doubte, whether there were any one laie man or Priest, that was of such courage, as herein to ioyne with S. Ambrose in so dāgerous, but yet a worthy enterprise. Sure∣ly S. Ambrose had none other cōmission, then all other Bis∣shops then, or sithens haue had. None other, I say, then he had, when he excōmunicated a seruant of the Erle Stillico,* 1.13 for forging of false letters. Which excōmunication wrought so wōderously, that he waxed mad, and was possessed of the Diuel, that began al to teare him. None other then he had, when he excōmunicated also Maximus the tyrāt:* 1.14 not with∣out

great daunger of his life.* 1.15 None other I say, then that, that he receiued of God, when he was made Bishope. This iurisdiction then did S. Ambrose ex∣ercise by his supreame Ecclesiasticall authoritie, vppon the higest Monarche of al the world. This did he by his episcopal office,* 1.16 and yet not without a plaine celestiall reuelation to encourage hym therto, and to confirme him, as him selfe declareth. Herein his doinges were agreable to his teachin∣ges. For he taught with all other Catholikes, that this excommunication perteyneth to the Bishopes ād not to the multitud. The Bishops office is (sayth he) if it maybe to heale canckered and foystered soores, and if that may not be, to cut the perniciouse and rotten partes quite of. It is then a most true principle, that Bisshops neede to looke for none other warrant to excōmunicate any man, that deserueth excōmuni∣cation: no nor the Prince neither, putting the case as ye falsely do, that he is the head of the Church. And therfore either you muste take from him thys vnnatural and monstrouse head,* 1.17 by which ye sette two heades vpon one bodie, or ye muste graunte him authoritie to excommunicat to.

Maruell it is to me, if this your preaching and teaching be so true and sure as ye make it, that the learned men about Theodosius could not espie it. O that ye had bene at his elbowe to haue enspired him whith a litle of your newe diuinitie: ye might haue wonderfullie eased his woful harte, and per∣chance if you might haue proued your doctrine, haue worne for your labour the Popes triple croune

by Theodosius good helpe, for suche good seruice in so greate distresse. What a sort of dolts had Theodosius being so mighty a Prince about him: that none of them could tell him, that he neded not to passe a buttē for S. Ambroses ex∣cōmunicatiō, vnlesse he saw yt withal sealed by the whole congregation? Yf Theodosius had learned this lesson he would haue shifted wel inough for him felfe, nor neded not to haue pined away so many moneths with cōtinual mour∣ning and lamentatiō. But suerly yf ye had tolde him so M. Horne, he would haue takē you as ye are, that is, for a lier, and an heretike. He was as I haue sayed, brought vp in the knowledge of Gods law, ād knew ful wel,* 1.18 that he was lau∣fully excommunicated, by S. Ambrose. The whiche he did muche feare, pronounced not by a Bishop onely, that hath therto ordinary, but (such was his deuotiō and his life so cō∣formable to Gods lawes) of other that had none authority at al. And therefore being on a time excommunicated, of a froward mōk, hauing none authority therto: he would nei∣ther eat, nor drink vntil he wer assoiled of him: yea though th'Archbishop him self of Cōstātinople offred to assoil him.

We will now come to the 2. cohibitiue, as ye cal yt, and to the authority of making lawes and decrees, euidently to be proued by this story. For from whense commeth this order and maner to distincte the chauncell from the bodie of the Churche, and to place the priestes in the one, and the laity in the other: but from the Bishops, without any commission of the Prince or people? The which order and lawe ye see, that S Ambrose appointed to the Prince hym selfe: which he euer afterward kepte, thoughe before he vsed the cōtrary. Againe doth not S. Ambrose prescribe to Theodosius for his penaunce, a certain lawe and order

to be set forth by him, by his proclamation? Thirdly is it not a Law made of the Bishops and councel without any com∣mission of Princes or people,* 1.19 that a sentence ones geuen, or order taken in matters Ecclesiastical, none of the Clergy should appeale vpon paine of depriuation to any ciuile Prince? And that we go not from the storie and time of Theodosius and S. Ambrose:* 1.20 did not S. Ambrose with the whole Councell kept at Aquileia depose Palladius, for that he, among other things, would haue had certaine noble men to haue ben as∣sociate to sitte in iudgement with the Bishops in the time of Theodosius?* 1.21 Of the which I haue spoken more largely in my Returne, &c. against M. Iewell.

Thus ye perceiue good Reader, how aptly and fitly M. Fekenham hath accommodated to his purpose, the stories of these three Emperours, and to what poore shifts Maister Horne is driuen for the maintenance of his euill cause, that he hath taken in hand to defend. Thus you see also, how to this storie of S. Ambrose and Theodosius M. Horne hathe answered no one word, but making a short recitall thereof, stealeth faire away, without any answere at all.

Notes

• * 1.1

  A confu∣tation of M. Horns ansvvere to the sto¦ry of The¦odosius.
• * 1.2

  Theod. lib. 5. c. 18.
• * 1.3

  The story of Theo∣dosius the Em∣perour and S. Ambrose, opened.
• * 1.4

  Niceph. li. 12. cap. 40 & 41. Theod. lib. 5. cap. 18.
• * 1.5

  Of the penaunce of this Empe∣rour en∣ioyned him by S. Am∣brose.
• * 1.6

  Mihi porro non mo∣dò id tangere licet, verum etiam coelum ipsum clausum est. Neque enim diuini illius oraculi non me∣mini quod disertis verbis statuit: quae∣cunque a sacerdoti∣bus Dei ligata fue∣rint in terris, ea etiā in coelis certa esse ligata.
• * 1.7

  Te autem oro, vt vincula mea soluas.

  Et mox Tuae vero, ò vir diui∣ne id est operae, indi∣care mihi & tempe∣rare sacrae medicinae remedia.
• * 1.8

  Vide Cod. Theod. li. 9. tit. 40. lib. 13 In Cod. Iu∣stin. lib. 9. tit. de poe∣nis: Si vindicari.
• * 1.9

  Niceph. li. 12. ca. 41. Vix aliquando tandē (inquit) quod discri∣mē sit inter impera∣torem & sacrorum antistitem, cognoui: vix veritatis docto∣rem inueni.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Vide su∣pra fol. 119. b. &. 120. a.

  The story of, Theo∣dosius maketh against manie pointes of M. Horne•• doctrine.
• * 1.12

  M. Horns starting holes, vvhen he is pressed mere.
• * 1.13

  Paulinus in vita Ambrosij.
• * 1.14

  Ibidem.
• * 1.15

  Niceph. li. 12. cap. 41 Vinculum quod Deus coelitus sub calculo comprobauit, suscipe.
• * 1.16

  Ambros lib. 5. epistola 28. ad ipsum Theodo∣sium. Ita me Deus ab omnibus tribulatio∣nibus liber••t, quia non ab homine neque per hominem, sed a∣pertè mihi interd••ctū aduerti: Dum enim essem sollicitus, ipsa nocte qua proficisci parabam, venisse qui∣dem visus es, sed mi∣hi sacrificium offerre non licuit.
• * 1.17

  Officiorum lib. 2 ca. 27. Sic Episcopi affe∣ctus boni est, vt optet sanare infirmos, ser∣pentia auferre vulne∣ra: adurere aliqua non abscindere, postre¦mò quod sanari non potest, cum dolore abscindere.
• * 1.18

  Niceph. li. 14. cap. 3. Adeò reli∣giosus Theodosius fuit, vitā∣que suam accuratis∣simè ad diuinas leges cō∣posuit.
• * 1.19

  Cōc. Mi∣leuit. c. 19
• * 1.20

  Tō. 1. cōc. in concil. Aquil.
• * 1.21

  Art. 4. fol. 108.