Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	day_n	parliament_n	session_n	3,425	5	10.6408	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12940	A counterblast to M. Hornes vayne blaste against M. Fekenham Wherein is set forthe: a ful reply to M. Hornes Answer, and to euery part therof made, against the declaration of my L. Abbat of Westminster, M. Fekenham, touching, the Othe of the Supremacy. By perusing vvhereof shall appeare, besides the holy Scriptures, as it vvere a chronicle of the continual practise of Christes Churche in al ages and countries, fro[m] the time of Constantin the Great, vntil our daies: prouing the popes and bishops supremacy in ecclesiastical causes: and disprouing the princes supremacy in the same causes. By Thomas Stapleton student in diuinitie.	Stapleton, Thomas, 1535-1598.; Horne, Robert, 1519?-1580. Answeare made by Rob. Bishoppe of Wynchester, to a booke entituled, The declaration of suche scruples, and staies of conscience, touchinge the Othe of the Supremacy, as M. John Fekenham, by wrytinge did deliver unto the L. Bishop of Winchester.; Harpsfield, Nicholas, 1519-1575.	1567 (1567)	STC 23231; ESTC S117788	838,389	1,136

Magdeburgenses as in place conuenient I haue shewed which also in no time or Age sence Princes were first christened in no land or Coūtrie in no Councel General or National was euer witnessed practised or allowed last of al which directly fighteth with Christes Commission geuen to the Apostles and their Successours in the Gospell and standeth direct cōtrary to an Article of our Crede if such Supreme Gouuernement I say may be laweful and good then is the Othe lawefull and may with good Conscience be taken But if these be suche Absurdities as euery mā of any meane consideration seeth and abhorreth then may not the Othe of any man that hath a Conscience be taken neither can this Supreme Gouernement be possibly defended for good and laweful That al these Absurdites and many yet more which to auoide prolixitie I here omitte do hereof depende this Reply gentle Reader abundantly proueth The Primacy of the Bishop of Rome againste the which the Othe directly tendeth as M. Horne auoucheth is euidently here proued not only in our dere Countrie of Englande as well before the Conquest as sythens but also in all other Christened Countres not only of all the West Churche as of Italy Spaine Fraunce Germany and the reste but of the East Churche also yea amonge the Aethyopians and Armenians And that by the witnesses of such Authours as M. Horne him selfe hath builded his proufes vpon for the contrary The practise of the .8 first General Councelles and of many National Councelles beside in Spaine Fraunce and Germanye hath pronounced euidently for the Popes and Bishoppes Supremacy and nothing for the Princes in matters Ecclesiasticall It is now thy parte Christē Reader not to shutte thy eyes against the Truthe so clerely shining before thy face Againste the which Truthe bicause M. Hornes whole Answer is but as it were a Vayne Blaste the Confutation of that Answer to auoide confusion of Replies whereof so many and diuers haue of late come forthe I haue termed for distinctiō sake a Counterblaste And nowe gentle Reader most earnestly I beseche thee of all other Articles that be this day ouer all Christendō controuersious through the great temerite of selfe willed heretiks raised vp most diligently to labour and trauaile in this of the Supremacy As being suche that to say the Truthe in effecte al other depende vpon Of Protestantes some be Lutherans some Zwinglians some Anabaptistes some Trinitaries and some be of other sectes But as they all being otherwise at mutuall and mortall enemitie emonge themselues conspire againste the Primacy of the See Apostolike so a good Resolution ones had in this pointe staieth and setleth the Conscience as with a sure and stronge Anker from the insurgies and tempestes of the foresaide rablemēt and of all other sectes and schismes Contrary wise they that be ones circumuented and deceaued in this Article are caried and tossed with the raging whaues and flouddes of euery errour and heresy without staie or settling euen in their owne errours I reporte me to the Grecians who forsaking the vnitie of the Romaine Churche and being first Arrians defying the Pope as it may appeare by the letters of Eusebius the greate Arrian and his felowes to Iulius then Pope fell after to be Macedonians Nestorians Eutychians Monothelites Iconomaches with diuers other greate Heresies eche Heresy breeding great numbers of sectes and all conspiring against the See Apostolike vntil at the last proceding from heresy to heresie diuers Recōciliations with the Romaine See comming betwene which staied a longe time Gods highe vengeaunce that ensewed they fel to Turkish Captiuitie in which ô lamentable case they remayne to this day I reporte me to the Africans who falling from the vnitie of the Romaine See first in the Donatistes despising the Iudgemente of Pope Melchiades in the very first springe of their heresy where then it might haue bene stopped if they had geuen eare to their chiefe Pastour then falling to be Pelagians and soone after Arrians by the conqueste of the Wandalles became in time Infidelles as to this daie they continue I reporte me laste of all to these Heresies of the Northe the Bohemians fyrste and nowe Luther and his scholers Whiche wythin fewe yeares their Maister yet liuing and flourisshing wente so farre from hym that he pronounced them in open writyng Heretiques and Archeheretiques And yet they nowe I meane the Sacramentaries whome Luther so defyed beare the greatest swaye of all other sectes What the ende of these Heresies wyll be except we abandonne them in tyme Hungarie and Lifelande maye be a lesson vnto vs whiche by Luthers heresye are bothe fallen awaye as from the Romaine Churche so from the Romaine Empire the one into the Turkes handes the other into the Moscouites But to leaue forayne Countres for triall what it is to separat our selues from the See Apostolike our owne domesticall affayres maye serue vs for a sufficient example At what time kinge Henry the 8. first banisshed the Popes Authoritie out of Englande as the kinge and the Parliament thought though erroneously that this doing imported no schisme nor heresy so they thought likewise in suche sorte to prouide that the people shoulde not fall into the other errours of the newe Lutheran or Sacramentary religion which then the kinge and the Parliament no lesse abhorred then they did Turkery But what was the issewe all the worlde knoweth and England the more pitie greuously feeleth For immediatly bookes came so thicke abrode as well of the Lutheran as of the Zwinglian secte and the people fell so fast to a contentation and liking with them that the king was fayne to make diuers streight lawes and Actes of Parliament for the repressing of heresy yea and to forbidde the common people the reading of the Bible And he sate in his owne person in iudgement vpon Lamberte the Sacramentary Neither the Lutherans and Zwinglians onely swarmed in the realme but the Anabaptistes also twelue of the sayed Anabaptistes being burned aboute one tyme. Nowe thoughe king Henrye altered no matter of fayth sauing this Primacie onely but kepte constantlye the Catholike fayth otherwise and though suppressing the Abbeys he would not suffer religiouse men that had vowed chastitye to marie yet after hys death and in the minoritye of hys sonne kinge Edwarde all the lawes that he had made towching matters of religion sauing against the supremacie were repelled and abolisshed And a new religion was through out the realme set forthe To the which though the Religion nowe vsed be much conformable yet is there in many thinges muche diuersit●e As among other for the mariage of Priestes for the which they had some colour in king Edwardes daies by Acte of Parliament Nowe they haue both the Church lawe and the lawe of the Realme against them and which more is the verie lawe of God that saieth Vouete reddite Make your vowe and perfourme it And S. Paule saieth Habentes

damnationem quia primam fidem irritam fecerunt Incurring damnation because they haue broken their first promise Againe in the first yeare of our gratious Queene the Acte of Parliament for making and consecrating of Bisshoppes made the .28 of kinge Henrye was reuiued And yet the Bisshoppes were ordered not accordinge to the acte but according to an acte made in kinge Edwarde his dayes and repelled by Quene Marye and not reuiued the sayde first yeare And yf they will say that that defecte is nowe supplied let them yet remember that they are but parliament and no Churche Bisshoppes and so no Catholike Bisshoppes as being ordered in such manner and fasshion as no Catholike Church euer vsed But thys is most to be considered and to be lamented of all thinges that wheras no Acte of Parliament can geue anye sufficient warrant to discharge a man from the Catholike faythe and wheras yt was aswel in king Hēries dayes by Acte of Parliament as euer before through out all Churches of Christendome sithens we were christened taken for playne and open heresie to denie the reall presence of Christes bodye in the Sacramente of the aulter for maynteining of the which heresie there is no acte of Parliamēt God be thancked neither of king Edwardes tyme nor in the tyme of our graciouse soueraygne Ladie and Quene that nowe is yet doe these men teache and preache and by writing defend and maynteine the saied greate and abhominable heresie with many other for the which they can shewe no warrante of anye temporall or spirituall lawe that euer hath bene made in Englande All this haue I spoken to shewe it is most true that I haue saied that there will neuer be redresse of errour and heresie or any staie where men are once gone from the vnitie of the See Apostolike which is the welspring and fountaine of all vnitie in the Catholike faith And touching this question of the Supremacie that we haue in hand if we wel consider it we shall find that we doe not agree either with the other Protestantes or with our selues For in this pointe that we make the Prince the supreme head of the Churche we neither agree with Luther him selfe or his scholers which denie this primacie nor with Caluin and his scholers the Sacramentaries Caluin saieth They were blasphemers that called King Henrie head of the Church One of his scholers Iacobus Acontius in a booke dedicated to the Queenes Mai. blameth openly the ciuil magistrate that maketh him selfe the Iudge of controuersies or by the aduise of other commaundeth this doctrine to be published that to be suppressed Nowe some of Caluins scholers and our owne countriemen haue taken forth such a lesson that they haue auouched in their bookes printed and publisshed to the world that a woman can neither be head of the Church nor of any Realme at all Againe manie of the Protestants though they will not the Pope should haue the chiefe gouernement because they like not his true doctrine yet they thinke it meete and conuenient that there be some one person ecclesiasticall that maie haue this supreme gouernement for matters of the Church It is also to be considered that the wordes of the Othe nowe tendered for the mainteining of the Princes Supremacie are other then they were in King Henries or King Edwardes daies with a certaine addition of greatest importance and such as to a ciuil Prince specially to the person of a woman can in no wise be with any conuenient sense applied I meane of these wordes Supreme Gouernour aswell in all spirituall or ecclesiasticall thinges or causes as temporall Such large and ample wordes were in neither of the foresaied Kings times put into the Othe And yet had they bene more tolerable in their persons for that men be capable of spiritual gouernmēt frō the which a woman is expresly by nature and by scripture excluded then they are nowe These wordes are such I saie as can not with any colourable pretext be excused Neither is it inough to saie as the Iniunctions doe that the Quenes Maiestie entendeth not to take more vpon her then King Henrie her father or King Edward her brother did what so euer that were more or lesse but it must be also considered what she or her Successours may take vpon her or them by the largenes of these wordes for an Iniunction can not limit an Acte of Parliament and whether there be any either Scripture or other good doctrine ecclesiastical sufficient to satisfie their consciences that refuse especially this Othe Which doth not only as it did before exclude the Apostolical See and all Generall Councelles also as though not in plaine wordes yet in effect in excluding the ecclesiastical Authoritie of al foren persons and Prelates but doth further adioyne the foresaied newe addition lesse probable and lesse tolerable then was any other parte of the former Othe And therefore certaine Protestants of some name and reputation being tendred this Othe by commission haue refused it Yea and how well trow you is this supreme Gouuernement liked of those Ministers which withstand the Quenes iniunctions touching the order of semely Apparell c Thus ye perceyue that as we are gone from the constante and setled doctrine of the Church touching this primacy so we agree not no not among our selues either in other pointes or in thys very Article of the Supremacy Neither shal we euer fynd anie cause of good and sufficiente contentation or constancye in doctrine vntill we returne thither from whence we first departed that is to the See Apostolike Which of al other people our Nation hath euer most reuerenced and honoured and ought of al other most so to doe As from whence both the Britaines and Saxons receiued first the Christian faith This returne God of his mercie graunt vs when it shall be his blessed pleasure Amen In Louaine the last of September An. 1567. Thomas Stapleton ¶ An Aduertisement to the Lerned Reader TOuching certain Authors alleaged in this Reply about matters of our own Countre it is to be vnderstanded that of certayne writen Copies not yet printed which we haue vsed as of Henricus Huntingtonensis and Gulielmus Neubrigensis or Noueoburgensis or Neoburgensis many thinges are in the said Copies which seme not to be writen of thē but of Some others As in the Copie of Henricus Huntingtonensis certayne thinges are founde which seme not to be writen of him but to haue bene gathered out of his workes and to haue bene writen by some other whom we coniecture to be Simeon Dunelmensis Also in the Copie of our Neubrigensis many thinges are added both at the beginning and at the ende which seme not to haue ben writen by Neubrigensis him self but by some other And that which is added at the beginning was writen as we vnderstand nowe of one Alphredus Beuerlacensis who liued vnder king Steuen The additions which do followe who wrote we yet knowe not except it were Roger Houeden This I

other that among other heresies recite some of those that you openly and your fellowes maintaine Yf ye will reiect the poore Catholiques S. Augustine and Epiphanius also yet I trust you will not be against your owne famouse Apologie whiche saith that Epiphanius nombreth fourscore Heresies of the which it is one for a man after the order of Priesthode to marie and S. Augustine a greater nomber and so concludeth you and the residue to be heretikes If ye wil denie ye mainteine any of those heresies your preachings your teachings and writings beare full and open testimony against you What then haue you to iustifie your cause You wil happely forsake and abandon S. Augustines authoritie withal the olde Canons and Councels and flye vnder the defence of your brickle bulwarke of Actes of Parliament O poore and sely helpe o miserable shift that our faith should hang vppon an acte of Parliamente contrary as wel to all actes of Parliament euer holden in Englande before as to the Canons and Fathers of the Catholike Churche A strange and a wonderfull matter to heare in a Christian common welth that matters of faith are Parliament cases That ciuill and prophane matters be conuerted into holie and Ecclesiasticall matters Yea and that woorse is that Laie men that are of the folde onely not shepheards at all and therefore bounde to learne of their Catholique Bisshoppes and Pastours may alter the whole Catholique Religion maugre the heades of all the Bishoppes and the whole Conuocation This is to trouble all things this is as it were to confounde togeather heauen and earth But yet let vs see the prouidence of God These men that relinquishing the Church would hang only vpō a Parliament are quite forsaken yea euen there where they loked for their best helpe For I praye you what warrant is there by acte of Parliament to denie the Real presence of Christes bodie in the holie Eucharistia Is it not for anye Parliament as well heresie nowe as it was in Quene Maries King Henries or anye other Kinges dayes What can be shewed to the contrarie Doth not Luther your first Apostle and his schollers defie you therefore as detestable Heretiques Nowe concerning Transubstantiation and adoration is it not well knowen thinke you that in King Edwardes dayes there was a preaty legerdemaine played and a leafe putt in at the printing which was neuer proposed in the Parliamente What Parliamente haue your Preachers to denye free will and the necessitie of baptizing children Againe I pray you is there any Acte to confirme your vnlawful mariage Doth not in this point the Canonicall Lawe stande in force as well nowe as in King Henries daies And so doth it not followe that yee are no true Bishoppe Beside is it not notoriouse that yee and your Colleages were not ordeined no not according to the prescripte I wil not say of the Churche but euen of the verye statutes Howe then can yee challenge to your selfe the name of the Lord Bisshoppe of Winchester Whereof bothe the Municipall and Ecclesiasticall Lawe dothe woorthelye spoyle you Wherefore as I sayed let vs dashe out these wordes and then no reasonable man shall haue any great cause to quarell against the Title of M. Fekenhams Treatise The .2 Diuision M. Horne The booke by you deliuered vnto mee touching the Othe was writen in the Tovver of London as you your selfe confessed and the true title therof doth plainly testifie in the time of the Parliamēt holden Anno quinto of the Q. Maiestie Ianua 12. at which time you litle thought to haue soiourned with me the winter follovving and much lesse meant to deliuer me the scruples and staies of your cōscience in writing to be resolued at my hands And although you would haue it seeme by that you haue published abroade that the cause why you wrot was to be resolued my hande yet the trueth is as you your selfe reported that you and your Tovver fellovves hearing that the Statute moued for the assuraunce of the Queenes royall povver would passe and be establissed did conceiue that immediately after the same Session Commissioners shoulde be sente vnto you to exact the Othe VVhereuppon you to be in some readines to withstande and refuse the duetie of a good subiecte .8 not without helpe of the reste as may be gathered deuised the matter conteyned in the booke committed the same to writing and purposed to haue deliuered it for your ansvvere touching the Othe of the Supremacy to the Cōmissioners if they had come This may appere by the Title of that booke that you first deliuered to me which is worde for worde as follovveth The answere made by M. Iohn Fekenham Priest and prisoner in the Tower to the Quenes highnes Commissioners touching the Oth of the Supremacie In this Title there is no mencion of scruples and stayes deliuered to the Bisshoppe of VVinchester but of aunsvveare to the Queenes Commissioners I am not once named in the ●itle ne yet in the looke deliu●●●● to mee neither is there one worde as spoken to me although in the 〈…〉 abroad you turne all as spoken to me ●n your booke published a●e 〈…〉 kinds of speaches To the L. Bishop of VVinchest● VVhen you● L. shal be able c. I shall ioyne this issue vvith your L. c. But it is farre othervvise in your booke deliuered to me namely To the Queenes highnes cōmissioners VVhen ye the Queenes highnes cōmissioners shal be hable c. I shal ioine this issue vvith you that vvhen any one of you the Queenes hignes cōmissioners c. From October at what time you were sent to me vnto the end of Ianuarie there was daily conference betvvixt vs in matters of Religion but chiefly touching the foure pointes which you terme scruples and stayes of conscience and that by worde of mouth and not by any writing In all which points ye vvere .9 so ansvvered that ye had nothing to obiect but seemed resolued and in a maner fully satisfied VVhervpon I made aftervvard relation of .10 good meaning tovvards you to certain honorable persons of the good hope I had cōceiued of your conformity At whiche time a certaine friend of yours standing by and hearing what I had declared then to the honorable in your cōmedacion did shortly after .11 reporte the same vnto you which as it seemed you did so much mislike doubting that your confederates should vnderstand of your reuolt .12 which they euer feared hauing experience of your shrinking frō them at .13 VVestminster in the cōference there the first yere of the Q. Maiestie that after that time I founde you alvvaies much more repugnāt and cōtrary to that wherin ye before times seemed in maner throughly resolued And also to goe from that you before agreed vnto By reason vvhereof vvhen in debating betvvixt vs you vsinge manye shiftes amongst other did continuallie quarell in Sophistication of vvordes I did vvill you to

we may be restored to our bisshoply dignity againe which yf we obtayne we shall for euer geue thanks to your holines In this session ye shal finde that it was no finall or resolutory sentence that the Senatours gaue against Dioscorus but a declaration of theire mynde and resolutiō the ful authority notwithstanding remayning in the Bishops to whom and not to the Senatorus God had geuen authority to geue such kind of sentēces Further now though I haue alredy sufficiētly shewed the insufficiēcy and feblenes of that your weake collection yet because ye haue so honorably adorned your margēt with no lesse thē 630. Fathers cōfessing your supremacye and al for that they cal thēperor the best and cheif phisition I wil be so bolde thowgh but a poore and a secōdary phisitiō to say somwhat more to your great and far fetched neither good theological nor good phisical argumente and to returne your wise phisical reason vpon your own head by the very same fathers and the very same place that your selfe alleage For euen in the same page it followeth that perchaunce Dioscorus might baue obtayned pardon of those his so great and excessiue enormities yf being as the case required throughlye poenitent he had sowght for a medicine at the handes of the Councel But because he endured in obstinacy he was cut away by deposition and excommunication from the Church as a rotten and pestiferouse member to saue and preserue the residewe of the bodie Beholde maister Horne the fathers are nowe the phisitions that might haue cured Dioscorus yf he had bene curable of his disease and notwithstanding he was the captayne of that myscheuouse cōuenticle at Ephesus he might yf he had sowght for it accordingly haue founde perchaunce fauour not at the Emperours but at the councels hands and neither bene deposed nor excommunicated Yea the Emperour Marciā him self cōfesseth that these fathers founde out a remedy for those nawghtie errours And howe I pray you Because they made a playne and an open determination what was to be obserued concerning fayth and religion Thus at the length your gay and fresh your mighty and notable note of .630 Fathers confessing your physical supremacy is not worth one pipte nutte In this session ye shal fynde that this most famous Councell did diligently enquire vpon matters of faith By whose authority M. Horne think you By the Emperours Naye But by the authoritye of the most blessed Leo as the Emperours Valentinian and Marciā themselues confesse I truste now also ye wil the better belieue these .630 Fathers saying to Dioscorus that they had the regular and ordinary authority against him What say yow nowe for your selfe and your fellowes Howe will ye maintaine the vnlawfull deposinge of the Catholike Bisshoppes and other in the realme by by your ciuill and parliament authoritie seing that the Emperours Valentiniā and Marcian write that those Bisshops can not by themperours lawe be condēned whom the ecclesiastical Coūcel cōmendeth for true religiō Many things else are to be saied out of this Session but I wil breake of and shortly ronne ouer the residewe noting this only for the .4 Session that it is there declared that Dioscorus was depriued and excōmunicated to by the Popes Legates and the Councel the Emperours deputies which in all other Sessions were present being then absent and without themperours or their knowledge Which geueth a checke mate to all your supremacy and to all your booke withall yea and that with a seely pawne of one only line This is so declared as I say in the fourth session but the sentēce passed against Dioscorus in the third sessiō Dioscorus not daring to shewe his face and requiring that themperours vicegerents might be there presente to whome answere was made that when matters of correctiō and reformation are in hande as these were for Dioscorus was not condemned for heresie and matters of fayth but for his disobedience against the pope the councel and the canons neither the Iudges nor any laye men owght to be presente Which answere M. Horne for all your heuing and sheuing against the ecclesiasticall reformation geueth an other paune mate also in one shorte sentence to a great parte of your boke and to al such ecclesiastical visitation as is geuen to the prynce by acte of parliament In the fyfte sessiō a litle variance fell among the Fathers for the framing of the final sentēce whervpon the Senatours said that if they did not agree a Councel should be kept in the west parties meaning at Rome The Bishops of Illyricum cried as I haue before shewed they that doe not agree lette them trudge to Rome In this session when they were all afterwards agreed the final and resolute sentence of the matter in controuersy with a denunciation of deposition and curse against suche as should repine agaīst it is pronoūced by the Bishops without any voice or cōsent of themperour or of his agēts In the sixt session was present Marcian themperour with the noble and vertuouse Empresse Pulcheria to whome Aetius the Archedeacō of Constantinople declared that nowe the discord lately rysen among the people in matters of faith was pacified by the holy Councell and then read to him their finall determination and sentence Vnto the which sentence were annexed the subscripions of all the Bishops And first of the Popes vicegerent after the fourme of these woordes I Bisshop Paschasine President of the Councell in the stead of my most blessed Lord and the Apostolical Pope of the vniuersal Church of the City of Rome Leo haue determined consented and subscribed Then followe the subscriptions of his two colleages one of them being no bishop after whō Anatolius the Patriarch of Constātinople and so other Patriarches and bisshops Marciā seing the full and vniforme cōsent of al these .630 bishops doth allowe and cōfirme their decree and strēgtheneth it with a ciuill and politicall punishmēt appointed against the trāsgressours And in this properly resteth the Princes office and authority in affaires ecclesiastical In the seuēth session it is declared that the election of Maximus bishop of Antioche was confirmed by Pope Leo. In the tenth Actiō it ys openly auouched quia missi Apostolici semper in Synodis prius loqui cōfirmare soliti sunt That the Popes legates were allwayes wonte in Councels to speake first and to confirme first In the twelueth Actiō the controuersy about the Bishop of Ephesus was ended by the Councel not by thēperours deputies as it hath ben shewed In the .16 and last Session yt is sayde that Rome euer had the primacye The whole councell sayeth to thēperour that God had prouided for thē an inuincible champion against all errours meaning of Pope Leo. In thys session a greate parte of the fathers thowghe contrarye to the Nicene decrees auaunced the patriarche of Constantinople to gratifie themperour making his chiefe abode there aboue the patriarchs of Alexandria Antiochia and Hierusalē But

is not Luther the same man to yow that Donatus was to them doth not one of your greatest clerks there with you now write that Wyclyff begatte Husse Husse begotte Luther and thē addeth a shameful blasphemous note this is the seconde Natiuitye of Christe The Donatists being charged and pressed by the Catholiks to shewe the beginning and continuance of their doctrine and the ordinary successiō of their Bisshops were so encombred that they could neuer make any conueniente answer And are not ye I pray you with your felowes protestāt bishops fast in the same myre If not answer then to my thirde demaunde in the Fortresse annexed to S. Bede The Donatists fynding faulte with Constantine Theodosius and other Catholik princes ranne for succour to Iulianus the renegate and highly commended him And doth not M. Iewel I pray you take for his president against the Popes primacy Constantius the Arrian against Images Philippicus Leo Cōstantinus and such like detestable heretiks by general councels condemned Do not your self play the like parte in the Emperour Emanuel as ye cal him and in other as we shal hereafter declare Now who are I pray you Donatists for the defacing and ouerthrowing of Aulters for vilaining the holy Chrisme and the holy Sacrament of the aulter Which they cast vnto dogs which straitwaies by the ordinance of God fell vpon them and being therin Gods ministers made them fele the smart of their impietie It were a tragical narration to open the great and incredible crueltie that the Donatists vsed toward the Catholiks and especially their horrible rauishment of religious Nonnes And yet were they nothing so outragious as your Hugonots haue bene of late in France and the beggarly Guets here in Flandres namely about Tournaye The Donatists said of the Catholiks Illi portant multorū Imperatorum sacra Nos sola portamus euangelia They bring vs many of the Emperours letters we bring the only ghospels And is not this the voyce of all Protestantes whatsoeuer Only Scripture only the gospel only the word of God And for the first parte what is more common in the mouthes of the Germayn Lutherans of the French Caluinistes and now of the flemmish Guets then this complaint that we presse them with the Emperours Diets with the Kings proclamations and with the Princes placarts To the which they obey as much as the Donatists when they haue power to resiste Wel we wil nowe leaue of al other conference and cōparisons and tarry a litle in one more The Donatists though they were most wicked Murtherers of others and of them selues also killing them selues moste wretchedly without any other outward violence don to them yet were they takē of their confederats for Martyrs Of whome thus writeth S. Augustin Viuebant vt Latrones moriebantur vt Circumcelliones honorabantur vt Martyres They liued like robbers by the high way they died like Circumcellions meaning thei slew them selues they were honored as Martyrs And now where lerned M. Foxe the trade to make his holy canonisation in his deuelish dirty donghil of his fowle heretical ād trayterous Martyrs but of those ād such like scholemaisters As of the Montanists that worshipped one Alexander for a worshipful martyr thowgh he suffred for no matter of religiō but for myscheuous murther And of the Maniches that kepte the day wherein their maister Manes was put to death more solemply then Easter day Haue ye not thē in M. Foxe Sir Iohn Oldcastle and Syr Roger Acton canonised for holy martyrs though they died for high treason yea their names al to be painted dasshed ād florished in the kalender with read letters I thinke because we shoulde kepe their daye a double feaste Whose and their confederates condemnation for conspiringe againste the Kinge the nobilitye and their countreye appereth aswell by acte of parliament then made as by the full testimony of all our English Cronicles Is not dame Elleanour Cobhā a stowte confessour in this madde martyrloge whose banishment was not for religion but for conspiringe King Henry the sixts death by wytchrafte and sorcery by the help and assistance of M. Roger Bolinbroke and Margaret Iordeman commonly called the Witche of Aey The which two were openly executed for the same But nowe is it worth the hearing to know how handsomly M. Foxe hath conceyued his matters wherein he plaieth in dede the wily Foxe and springleth with his false wily tayle his fylthy stale not into the doggs but into his readers eies And as the Foxe as some hūters say when he is sore driuen wil craftely mount from the earth and kepe himself a while vpon the eather of a hedge only to cause the howndes that drawe after him to leese the sente of the tracte euen so for all the worlde hath our Foxe plaied with his reader But I trust I shal trace him and smel him out wel inoughe First then though M. Foxes authority be very large and ample in this his canonisation and such as neuer any Pope durste take vpon him yea and though he hath authority to make martyrs yet I dowbte whether he hath authority to make Knights to for this Sir Roger Onley is neither a Sir but of M. Foxes making nor Onley neither But M. Roger Bolinbroke only put to death for the treason before specified as not onely his owne authours Fabian and Harding whome he doth alleage for the story of Dame Elleanour but al other also doe testifie Truthe it is that Harding writing in English meeter and speaking of this M. Bolinbroke endeth one of his staues with this worde Only which is there to signifie no name but to better and sweate the meeter and is as much to say as chiefly and principally meaning that Maister Roger was the principal worker in this nigromancy The meeters of Harding are these He waxed then strange eche day vnto the King For cause she was foreiudged for sorcery For enchantments that she was in working Against the Church and the King cursedly By helpe of one M. Roger only Whiche last woorde some ignorant or Protestant Printer hath made Oonly And then hath M. Fox added a Syr and a Martyr too and adorned him with no common inke to set foorth and beutify his Martyr withal And so of M. Roger Bolinbroke sorcerer and traitour by a cunning Metamorphosis he hath made Syr Roger Onlye Knight and Martyr Wel wil ye yet see further the craftie dubling of a Fox walking on the eather of the hedge Consider then that for Margaret Iordaman that notable witch least if he had named her and M. Bolinbroke by their own names he had marred al the rost he placeth an other woman that by his owne rule died fortie yeares after And yet can he not hit vpon her name neither but is faine to call her in steed of Ione Bowghton the mother of the Ladie Yong who in deed is one of his stinking hereticall and foolish Martyrs For she craked ful

things be fully finished What leaue is there asked here to depart or what cōmaundemēt is made to stay and tarie No no M. Horne Princes were not thē so Imperiall ouer Bishops as your dissolute heresies haue caused of late some to be M. Horne The .54 Diuision pag. 33. b. Bassianus of late the Bisshop at Ephesus cōplaineth vnto the Emperour to direct his letters to the Synod to haue his cause heard The Emperour cōmaundeth the Synod to heare the matter The Iudges cōmaūdeth Stephanus Bisshop of Ephesus to make ansvvere vnto Bassianus his complaint After due examination had by the Iudges openly in the Synod in this cōtrouersy the Iudges asked of the Synode vvhat they iudged to be done The Bisshops adiudged Bassianus to be restored But the Iudges appointed by the Emperour vvould not .154 allovv that sentence but deemed neither of them both vvorthy to occupy that Bisshoprike and that there should be a third chosen and admitted to that see to the vvhich 155 iudgement the vvhole synode did accord After the end of this Councel the Emperour doth confirme the determination therof by his publique Decree Stapleton M. Horn wil not leaue his laical iudgemēt so being maruelous propense and enclined that way belike because he is become by the Canons a lay man him selfe throughe his vnlaufull mariage and therefore yet ones againe they by their iudgement if we wil credit M. Horne do reuerse the iudgement of the whole Synode in the cause of Bassianus and Stephanus In dede if M. Horne could proue that the whole councel had first geuen sentēce here had ben somwhat for him with some good countenaunce to haue sette forth and furnished his new primacy withal But now neyther the whole Synode gaue yet iudgemente in the cause neither was it any iudgement geuen by the laie men more then was before against Dioscorus For lo M. Horne they saye nobis videtur it seemeth to vs. But will ye see it is no sentence Then I pray you marke well what followeth After they had told their minde and opinion they adde and saye But we leaue the whole matter to the Councell to geue what sentence it shall please them in this matter Ye will say yet the whole Coūcell followed the aduise of the iudges Then it appereth it was but an aduise no sentēce that they gaue foorth before Els it were maruaile if so sodainly they wente from their owne determination But will ye see how wisely this mater is handled of M. Horne Yf the first was a resolute and a final sentēce of the whole Coūcel what authority had the laie men to infringe it Or how cā ye say they did infringe it when they left afterward the whole determinatiō therof to the Coūcel Thus ye see euery way that the more ye striue ād strugle in this mater ād with this coūcel the more ye mesh and intāgle your self But perchaunce as ye see or may see yf ye be not blynde that ye are in the pytte or faste in the myre so ye see not how to get out And ye wil say as ye say ād truely to that the Iudges asked the Synod what was to be don and that they adiudged Bassianus to be restored I graunt ye Sir ye play now the true reporter but either ye do not or wil not vnderstand that wich ye reporte For ye shall fynde a rule and that euen in this Synode that somtyme yt is writen by the Notary the Synode sayth when the whole Synode sayeth not but some of the Synode And ye being so well trauayled by your self or your frendes in this Synode shuld haue cōsidered this rule necessary to bring you out of the pytte of errour ye are fallen in Wel perchaunce as ye lack no courage ye will not so geue ouer and will say the matter fareth not so here and when yt is sayd The Iudges asked the Synode yt must be takē for the whole Synode Now you put me to my shifte in dede But I truste to shift whith you wel inough What say ye thē to Liberatus by you oft reheresed that sayeth as I say that the whole Synode did not agree that Bassianus shulde be restored but parte of the Synode and therfore the matter was put ouer to an other meting at which metīg the whole Synod vniformely agreed that aswel Bassianus as Stephanus shulde be remoued In case this answere wil not contente you I wil I am assured yf any most reasonable answere wil contente you set you ouer to such witnesses as your self hitherto haue best liked and sought all your helpe and ayde for your supremacy at their hands I meane your Iudges and senatours the Emperours deputies For wheras ye alleage the matter as finally determined in the .11 action the very same matter was resumed in the .12 action Because say they that after our oft mouing the matter to you and requiring that ye woulde geue sentence concerning the bisshoprike of the holy Church of Ephesus there is no perfytte and resolute answere made Let the holy ghospell c. I trust by this tyme M. Horne ye wil wisely geue ouer this matter of Bassianus and of all the residewe of this Councell that ye haue vniustly pleaded vppon and require of vs to belieue yow no better then ye can shewe cause Onlesse ye will haue vs vppon your bare worde to credite yowe which I think wise men wil not be to hasty to do excepte ye can shewe some as good commission as the Apostles had For the bringing forth whereof we are contente to geue you a good long day As for this councel whervpō ye would seme your proufs shuld reste ye haue not shewed yt to vs by anie good and cleare light but as ye haue done before the Nicen and Ephesine very obscurely and vnperfectly The .14 Chapter Contayning euident proufes out of the Chalcedon Councel for the Popes and bishops Supremacy in causes ecclesiasticall NOw good Reader thowghe M. Horne be sufficiētly alredy answered for the solutions of his argumētes as we nede not greatly to stay here lōger yet if we can shew you no fayrer nor clearer light for the illustratiō and confirmation of our assertion and that euen from this councel then M. Horne hath don for his than for my part I shal yelde to M. Horne and so I suppose M. Fekenhā wil to Wherfore following M. Horns trace and steps we wil rōne ouer the Acts of the said Coūcel though wōderful long and tedious and compendiously gather some material thing for our side First then to begin with the first Sessiō it is most certain that the Popes Legates be named and placed before al other Bishops and Patriarchs though one of them was but a Priest and no Bishop Here shal ye find the wicked B. of Alexandria called to an accōpt for mainteining the doings of a Councel whervnto the B. of Rome gaue no cōsent or authority which as it is auouched there was neuer

Pastour sticke not to falsifie and missereporte the holy Councel seing by true dealing you cā proue nothing But it maketh perhaps for you that the Popes Legates cal the Emperour most benign Lord and affirme the Apostolike see of Rome to be subiecte to him But they do not I am assured adde in al spiritual matters And so are ye nothing the nere to your purpose and as the Popes Legats cal him Lorde so pope Agatho calleth him his sonne And that which the Legates said of the See Apostolike the same Pope Agatho in his letters saied of the City of Rome calling it seruilem Principatus sui vrbem A Cyty subiect to his gouernement And it may be well thought the Legates spake in no other sence then did their Lorde and Maister But as for such phrases S. Gregory spake as humbly and as basely to the Emperour Mauritius which Caluin also hath noted as euer any Pope before him or after him did to any whatsoeuer Emperour He called Mauritius his good Lorde and him selfe his vnworthy seruaunt But yet as I haue at large proued against M. Iewel he practised in Ecclesiastical causes an vniuersall Supremacy throughout all Christendome And nowe beside that I haue said in as much as the Popes .3 Legats two being priestes and one but a Deacon be as wel in the rehersall of the Bishops names as in the placing of the Bishops first named and do first speake in this action I thinke I may make thereof also a better collection for the Popes Primacy then you haue made against it Whereas you say the Emperour was president of the Councel I graunt you in that sense as I haue before declared and that is concerning thexternal order moderation and direction of things to be done and heard quietly and without parciality in the synode but not for any supremacy in geuing sentence against their wils as themperour him self euen now declared M. Horne The .85 Diuision Fol. 51 b. In the next session after the self same order obserued as in the first Paulus themperours Secretary began to put the Councel in remēbraunce of the former daies proceding The Emperor commaundeth the Acts of the Chalcedon Councel to be brought foorth and redde At length vvhan a manifest place vvas alledged out of Leo the Pope the Emperour him self .263 disputed vvith Macarius on the vnderstanding therof The Secretary hauing offred the bookes of the fifte Councel the Emperour commaundeth the Notary to reade them The Notary began to reade and vvithin a vvhile the Popes Legats rising vp cried out this Booke of the fifte Synode is falsified and there alleaged a reason therof vvhervvith thēmperor and the iudges being moued began to look more narrovvly to the book ād espying at the last that three quaterniōs vvas thrust into the beginning thēperour cōmaunded it should not be red Note here that the Popes Legats vvere but 264 the plaintify parties in this Coūcel ād not the iudges therof the vvhich more plainly follovveth either parties stryuing vppon a like corrupt place The Emperour cōmaunded the Synod and the Iudges vvhich vvere Laymē to peruse the Synodical boks and .265 to determine the matter vvhich they did George the Archebishop of Constantinople most humbly beseecheth the Emperour that he vvil cause the letters vvhich Agatho the Pope and his Synode sent vnto the Emperour to be redde ones againe the Emperour graunteth his request Stapleton In these two sessions ye can pyck no matter of any substance to helpe you withal no not of themperours disputation And God wotte this was but a sleight and a colde disputation to demaunde two things of Macarius and that by interrogation onely I trowe ye shal fynde but vj. or vij lynes before a better place for the popes supremacy wher yt is sayde that pope Leo his epistle was taken of the Chalcedon Councel as the foundation of the catholyke fayth being conformable to the confession of the blessed S. Peter the prince of the Apostles But you bidde vs note here that the popes legates were but the plaintife parties in this Councel and not the Iudges thereof Your reason is because they firste spake and accused the forgery committed in a copie of the fifte Councel If you had marked the practise of other Coūcells before M. Horne you woulde not thoughe hyred thereto haue made this Note to your Reader For so is it in dede that the popes legates by the waie of prerogatiue in all Councells semperprius loqui confirmare soliti sunt were alwaies wont to speake first So did they in the Chalcedon Councel first speake against Dioscorus and remoued him from the benche where other bishops sate making him to sitte in the myddest where the defendantes place was And one of the popes Legates then so earnestly speakinge and requiringe to haue him remoued the Emperours deputies saied vnto him Si iudicis obtines personam non vt accusator d●bes prosequi If yowe beare the person of a Iudge you ought not to pleade as an Accuser In whiche wordes the Iudges did not inferre as M. Horne here doth that the Popes Legate was no Iudge bicause he accused as a party plaintife but rather bicause he was a Iudge bearinge the Popes person he wished him to forbeare accusing But the popes Legates as they were alwaies the Iudges to decree and subscribe before all other bishoppes against heresies so were they ready to accuse and betraye the Demeanours of Heretikes before all others For why As in the Chalcedon Councell it is writen Missi Apostolici semper in Synodis prius loqui confirmare soliti sunt The popes Legates were alwaies wonte to speake formest in Councels and to confirme before all others And by this the prerogatiue of the See Apostolike was expressed And as in the Chalcedon Councel the popes Legates were the first that spake againste Dioscorus and yet were also the first that gaue sentence againste him as I haue before proued so in this Councell as the popes Legates spake first against the false and forged euidences so thei were the first as we shal anon see that condemned the forgers thereof Macarius with his felowes And yet to speake properly the popes Legates neither here nor in the matter of Dioscorus were parties plaintifs For as there they onely required to haue the sentence of pope Leo executed touching Dioscorus his place in the Councell so here they only required the euidence to be tried suspecting it as forged as it was in dede founde to be And this they required not as plaintif parties but to haue executiō which execution was in the ordering of the Emperour or his deputies For looke what the chefe bishops or the whole Councel required that the Prince or his deputies the Iudges did see executed quietly and orderly Wherin cōsisted their whole authoritie and trauayle as we haue before shewed out of Cusanus But to Iudge and determine belonged only to

this allwaies your Consequent I say vpon one or diuers particulars to conclude affirmatiuely an vniuersal For what one Emperour or Prince amonge so many so longe a succession and in so diuers countres haue you brought forthe by whose example by sufficiente enumeration of all partes ▪ you might logiquely and reasonably cōclude the affirmatiue vniuersal that is the Supreme gouernement in al spiritual or ecclesiastical thinges or causes You haue not M. Horne brought any one suche Shewe but one and I will allowe you in all And come you nowe to charge M. Fekenham with thys foule and euil consequent What Thought you so by preuention to blame M. Fekenhā that you might escape therby the blame your selfe or thought you we shoulde haue forgotten to charge you herewith excepte your selfe by charging an other had put vs in minde thereof Vpon this imagined Conclusion of M. Feckenhams you induce a dilemma that whether the Conclusion folow or not folow yet he shal alwaies remayne in some absurdite But we say that as he neuer made that consequent so also that it foloweth not Then say you If the Conclusion folowe not cōsequētly vpon the Antecedent ▪ than haue ye concluded nothing at al by Christes diuinity that may further the matter ye haue taken in hande to proue To the which I answere That M. Feckenham hereby fully cōcludeth his principall purpose For Commission of Spiritual gouernement being geuen as he reasoneth and you expresly cōfesse to Bishops immediatly from God by Christ him selfe true God not only in some but euen in the principall spirituall causes as to fede the Church with true doctrine to preache the worde to bind and loose to minister the Sacraments it foloweth euidētly that the Prince is not the Supreme Gouernour in al Spiritual causes And that the Acte hath wrongfully geuen to the Prince the ful authorising for al maner of spiritual causes in any wise concerning any Spirituall or Ecclesiasticall iurisdiction to be vsed and exercised by persons when and as often and for such and so long time as it shal please the Prince to authorise them It foloweth I saye that the Acte hath wrongfully geuen al this to the Princes authorising seeing that God him selfe hath already geauen it to the Apostles and their successours Bishops and Priestes in his Churche without any cōmission or authorisatiō for any prince of the earth whatsoeuer God hath your self say M. Horn geuē to the Bisshops sufficiēt cōmission for the discharge of their cures It were therfore you say an horrible absurdity if they might not exercise any iurisdictiō ouer thē by that cōmissiō without a furder cōmission frō the Quenes highnes But bothe by the practise in king Edwardes daies at what time by the Kings letters patēts bishops had a special cōmissiō to minister the Sacraments and to preach the word frō the Prince and at the Princes pleasure as it hath before ben declared ād also by the plaine Act in the Quenes M. daies now reigning bishops can not exercise vse or execute any Spiritual iurisdiction without the Authorising naming and assigning of the Prince yea and that no oftener nor no longer then it shall please the Prince to Authorise them so that beeing a Bishoppe to daye to morowe by the Acte he shall be none if it please the Prince to dissauthorise him or discharge him Ergo by Maister Hornes own confession and plaine constante assertion bothe in King Edwardes dayes and now in the Acte an horrible absurdity is committed You haue saied M. Horne a great deale more against the Acte then euer M. Feckenham saied Beare therefore with him and vs I pray you yf to auoide such an horrible absurdity bothe he and we refuse the Othe of this acte Some reason I perceiue M. Sampson and D. Humfrey of Oxford had when they refused this othe being tendred vnto them by a Commission They saw it was in dede a most horrible absurdity so to weakē Gods authority that it must yet not of congruite but of necessite and by force of lawe be bolstered as of it selfe insufficient with the Princes authorising and letters patents The sawe it was a great impiety that bishops and Pastours by Gods lawe ordayned to suche offices should not oftener exercise their offices nor no lenger remaine in the saied offices then it should please the Prince for the time to Authorise them and allowe them Therefore these men them selues no doubte true subiectes to the Quenes highnes and well willers to her Maiest Person refused yet this Othe as is aboue saied But what a conclusion is this M. Horne how fowle an absurdity is it to take the Othe of supreme gouernemente in al spiritual thinges or causes in which Othe also you say nothing may be excepted for if you except any it is not al these are your owne wordes and yet to make nowe a limitatiō and to except so many and so principall causes ecclesiasticall in the which as you say also the Prince hath no gouernement at all but only the Bishops as hauing sufficient commission herein from God him selfe Whereas if there were in dede any limitation by the Acte expressed or intēded as there is not in dede any at all in the Authorising of mete persons to execute all maner of spirituall Iurisdictions it were yet open and manifest periury to sweare to a supreme gouernement in all causes without exception What yf you and your felowes intende not or meane not al maner spirituall causes Can this excuse them which sweare to all from manifest periury How many haue receyued the Othe which neuer vnderstode worde of any suche limitatiō If you meane in dede a limitatiō M. Horne procure thē that the limitation be put to the Othe expresly that men may sweare to no more then is intended Els if you intangle mens soules in open periury vnder a couert limitation assure your selfe you and al other the procurers hereof shal answer full derely to God for all the soules that hereby haue perished And assure your self that as the holy ghost infallibly threatneth he wil come as a quicke witnesse against al periured and forsworen persons Neither yet doth the limitatiō excuse thē frō periury which sweare Princes to be supreme gouernors in some spirituall causes who are in dede no gouernours at al in such causes nor euer had by the lawe of God any spiritual charge or Iurisdictiō cōmitted vnto them But yet if this limitation were annexed the periury were the lesse and the dealing were more playne though not therfore good In the meane while you which force men to sweare to al ecclesiastical causes and yet will except so many ecclesiastical causes how vnreasonably ād how absurdely do you write But of these your contradictory assertions I haue before spoken If I should here aske M. Horne ▪ what Authorite the parliament had to geue to the Prince all or any Iurisdiction at all in matters mere spiritual that parliament especially consisting only

and alone defende this most Barbarous Paradoxe of Princes supreme gouernement in al Ecclesiasticall causes all as you say without exception Sirs If you lyst so to stand alone against all and by Othe to hale men to your singular Paradoxe not only to say with you but also to swere that they think so in conscience gette you also a Heauen alone get you a God alone get you a Paradise alone Vndoubtedly and as verely as God is God seing in the eternal blisse of all other felicities peace ād loue must nedes be one either you in this world must drawe to a peace and loue with al other Christians or you must not looke to haue part of that blisse with other Christiās except you alone think you may exclude al other and that all the worlde is blinde you onelye seing the light and that all shall goe to hell you only to heauen O M. Horne These absurdites be to grosse and palpable If any Christianity be in men yea in your selfe you and thei must nedes see it If you see it shut not your eies against it Be not like the stone harted Iewes that seing would not see and hearing would not heare the Sauiour and light of the worlde To conclude Mark and beare away these .ij. points only First that in this so weighty a matter to the which only of al matters in controuersy men are forced to sweare by booke othe you are contrary not only to al the Catholike Churche but also euē to al maner of protestants whatsoeuer be they Caluinistes Zelous Lutherās or Ciuil Lutheranes and therefore you defende herein a proper and singular heresy of your owne Next consider and thinke vpon it wel M. Horne that before the dayes of Kinge Hēry the .8 there was neuer King or Prince whatsoeuer not only in our own Countre of England but also in no other place or countre of the world that at any tyme either practised the gouernement or vsed such a Title or required of his subiects such an Othe as you defende And is it not great maruail that in the course of so many hundred yeres sence that Princes haue ben christened and in the compasse of so many Countres lands and dominions no one Emperour Kinge or Prince can be shewed to haue vsed or practised the like gouernement by you so forceably maintayned Yea to touche you nerer is it not a great wonder that wheras a long tyme before the daies of King Henry the .8 there was a statute made called Praerogatiuae Regis contayning the prerogatiues priuileges and preeminences due to the Kings Royall person and to the Crowne of the Realm that I say in that statute so especially and distinctly comprising them no maner worde should appeare of his supreme Gouernement in all Ecclesiasticall causes which you M. Horn do auouche to be a principal part of the Princes Royall power If it be as you say a principal part of the Princes Royal power how chaūceth it that so principal a part was not so much as touched in so special a statut of the Prīces prerogatiues and preeminēces Shal we think for your sake that the whole Realm was at that tyme so iniurious to the King ād the Crown as to defraude ād spoyle the Prince of the principal part of his Royal power Or that the King himself that then was of so smal courage that he would dissemble and winke thereat or last of al that none of all the posterity sence would ones in so long a time cōplaine therof Againe at what time King Hēry the .8 had by Acte of parliament this Title of Supreme head of the Church graūted vnto him howe chaunceth it that none then in al the Realme was found to challenge by the saied Statut of Praerogatiuae Regis this principal part as you cal it of the Princes royal power or at the lest if no plain challēge could be made thereof to make yet some propable deductiō of some parcel or braunche of the said Statut that to the King of olde time such right appertayned Or if it neuer before appertayned how can it be a principal part of the Princes Royal power What wāted al other Princes before our dayes the principal part of their royal power And was there no absolut Prince in the Realm of Englād before the daies of King Henry the .8 We wil not M. Horne be so iniurious to the Noble Progenitours of the Quenes Maie as to say or think they were not absolut and most Royal Princes They were so and by their Noble Actes as wel abrode as at home shewed thē selues to be so They wāted no part of their Royal power and yet this Title or prerogatiue they neuer had This hath ben your own deuise And why Forsothe to erect your new Religiō by Authority of the Prince which you knewe by the Churches Authority could neuer haue ben erected And so to prouide for one particular case you haue made it M. Horn a general rule that al Princes ought and must be Supreme gouernours in al ecclesiastical causes Which if it be so then why is not Kinge Philip here and King Charles in Fraunce such Supreme Gouernours Or if they be with what conscience doe your bretherne the Guets here ād the Huguenots there disobey their Supreme Gouuernours yea and take armes against their Princes Religion What Be you protestants brethern in Christ and yet in Religion be you not bretherne Or if you be bretherne in religiō also how doth one brother make his Prince supreme Gouernour in al Ecclesiastical causes without any exceptiō or qualificatiō of the Princes person and the other brother deny his Prince to be such Supreme gouernour yea ād by armes goeth about to exterminat his Princes lawes in matters ecclesiastical Solute al those doubtes and auoid al these absurdities M. Horn and then require vs to geue eare to your booke and to sweare to your Othe The .174 Diuision fol. 121. a. M. Fekenham Hosius Episcopus Cordubensis qui Synodo Nicenae primae interfuit sic habet sicut testatur D. Athanasius aduersus Constantium Imp. Si istud est iudicium Episcoporum quid commune cum eo habet Imperator Sin contrà ista minis Caesaris conflantur quid opus est hominibus titulo Episcopis Quando à condito aeuo auditum quando iudicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando vnquam pro iudicio agnitum Plurimae antehac Synodi fuerunt multa iudicia Ecclesiae habita sunt Sed neque patres istiusmodi res principi persuadere conati sunt nec princeps se in rebus Ecclesiasticis curiosum praebuit nunc autem nouum quoddam spectaculum ab Ariana heresi editur Conuenerunt enim Haeretici Constantius Imperator vt ille quidem sub praetextu Episcoporum sua potestate aduersus eos quos vult vtatur M. Horne As it is very true that Hosius Bisshoppe of Corduba in Spaine vvas in the

no cōspiracy * modestia vestra M Horne nota sit omnibus hominibus The Turke is muche bovvnde to M. Horn ād to his M. Luther and other his fellovves Art 34. Vide Rofens Vide dubitantium Lindain pag. 322. ex Mālio ●om 3 in loc Com. pag. 195. Vide Crispinum in historia pseudomartyrū lib. 5. in Claudio Monerio The .558 Vntruth Shamful For they are your very own as it shall appeare The .559 Vntruth your interpretatiō agreeth vvith your resolutiōs the interpretation exceptīg certaine iurisdiction in causes Ecclesiasticall from the Prince vvhereof doth follow that as the resolutions reporte the Othe must not be taken as it lieth Verbatim * So al general coūcelles are excluded * VVhy thē do ye exclude out of the Oth prechīg Ministrīg of sacramēts bindīg ād losing etc The .560 vntruth Not against him selfe For first you saied so but in your resolutiōs and interpretation of the Othe you saie the cōtrary And so in both places you are truly charged The 561. vntruth M. Fekēham denieth it not in any his vvordes aboue rehersed The .562 vntruth M. Fekēhā neuer yelded to any your proofes reasons or Au●horites Fol. 96. 97. Fol. 107. 108. Fol. 105.107 A contradiction irrecōcileable in M. Horne Note Act. 20. Ioan. 20. Math. 16. Act. 8. Heb. 13. Ezech. Ioan. Antoniꝰ Delph lib. 2. The .563 vntruthe Preachinge and Ministration of S●craments ▪ pertayne not to the secrete Courte of Conscience The .564 vntruthe Neither preaching of the Ghospell nor ministration of the Sacrament● is referred to Iurisdiction not cohibitiue by his Author alleaged The .565 vntruthe For there is no suche diuision of the Cohibityue Iurisdiction The .566 vntruthe For excommunication properly belongeth to bisshops The .567 vntruthe Quintinus speaketh there of temporall Iurisdiction not of Ecclesiasticall The .568 vntruthe Antonius falsified He speaketh not of this Iurisdiction that is of that vvhich cometh from the prince onely The .569 vntruthe A great deale left out in the midle ▪ plainly confutinge M. Horns purpose The .570 vntruthe Your own Author Antonius calleth this Opinion Impiū errorē a vvicked errour An ansvvere to Io. Anto. Delphinꝰ Io. Anthonius Delde potesta Eccles. Venet 1552. in 8. Tvvo povvers in the Churche the firste of order or of the keyes the second of iurisdiction Fol. 105. a. Lib. 2. pa. 76. Lib. 2. pa. 36. b. 37. a. Io. Anth. Delph lib. 2. pag. 76. b. Quamuis praelati superioris voluntate quis parochiali sacerdoti subijciatur tamē nisi ipse vltro subijciat seipsū nūquam poterit absolui à peccatis In secretissimo enīforo cōsciētiae nemo absoluitur inuitꝰ M. Horne in daūger of a premunire M. Horns doctrine maketh frustrate al the excōmunications made in England theis .8 yeares An other irrecōciliable cōtradictiō in M. Horne Fol. 3. co 2. 1. Cor. 15. 1. Cor. 4. 1. Tim. 1. 1. Cor. 6. Actorū 5. Nicephor lib. 13. cap. 34. Idē lib. 12. Cap. 41. See hovv M Horne playeth the Cacu● to take avvay the authority of excommunication from the Prīce Idē lib. 2. pag. 84. Determinata in cōcilio confirmare excōmunicare excommunicatos cū vt decet resipiscunt ecclesiae reconciliare casus reseruare reseruatos casus relaxare dare indulgentias penas quae pro peccatis infliguntur cōmutare Idem Quamuis potestas Ecclesiasticae spiritualisque iurisdictionis conueniat praebeaturque non sacerdotibus nō tamen puris Laicis neque religiosis corona clericali carentibus Pag. 85. The .571 vntruthe M. Fekēhams obiection is of the first kind not of the secōd kīd The .572 vntruthe Sclaunderous M. Fekenhā reported the effecte of the Othe truely The .573 vntruthe For that is moste true as it shal appeare The .574 vntruth The expresse wordes of the Statute doe geue to the prince povver to Authorise men to vse all maner of iurisdictions as it is here reported absolutely Ergo it geueth to the Prince the iurisdictiōs also * Marke If this iurisdiction be vnited to the croun which the Prince in al maner doth assigne name ād authorise other to execute why saied you before that the Statute gaue not to the prince all maner of Iurisdictions The .575 vntruthe It is no sophisticatiō at al you proue no such thing The .576 vntruth For they are not restrained in any part of the Acte The .577 vntruthe This limitatiō vvēt before it is not added after those general vvordes here noted See the Acte it selfe Againe it is in effecte no limitation at all as shall appeare The .578 vntruthe These words make no limitation of ecclesiastical iurisdiction authorised by the prince neither doe appertayne therevnto The .579 vntruthe This is a false addition not expressed in the Acte but rather denyed by the generality thereof The .580 vntruthe To say so is imp●us error A vvicked errour by Antonius Delphinus M. Hornes Authour The .581 vntruthe Sclaunderous The vvords of the Acte vvere by M. Fekēham plainely and truely sette forth The .582 vntruth Ioyned vvith an heresie as shall appeare * Such an euel cōsequēt you haue vsed throughout your booke of certaine dealings cōcluding suprē gouernment in al causes The .583 Vntruthe M Fekenham argueth not so * Thē S. Bernardis a Papist who saith so Epist. 238. Solus ipse Rom. Pont. plenitudinē habet potestatis The .584 Vntruthe For M. Fek. therby cōcludeth that by such cōmissiō beīg geuē to bishops immediatly frō God in som spirituall causes the Prīces authorising for al maner of spiritual causes to be vsed and exercised is vvrongfully geuen by the Acte The 585. vntruth ioyned vvith an heresy * Here M. Horne cōdēneth the doinges in kinge Edwardes daies and now also for an horrible absurdite as shall appeare The .586 vntruthe Vnproued as before † A nevv terme for a nevv doctrine † This is againste the Acte For no Iurisdiction vvhat soeuer can be vsed or exercised in Englāde vvithout the Princes special commission Act 20. Ioan. 20. Math. 26. Act. 8. M. Horne frameth argumēts of his ovvn ād thē laieth thē forth as M. Fekenhās argumētes M. Horne taketh vpō him to restrayn the general vvordes of the statute to take avvay from the Prince the Autority of excōmunication See the absurdity of M. Horne in expoūding the Othe Edvvard 6. Dei grat c Reuerēd Thomae Cant Archiepisc. etc. Quando quidē omnis iuris di●ēdi authoritas atque etiā iurisdictio omnimoda tā illa quae Ecclesiastica dicitur ꝗ secularis à regia potestate velut à supremo cap. c. Dat. 7. die mēs Feb. An. 1546. Regni nostri primo Ibidem Ad ordinādū igitur quoscūque intra diocoesin tuā Cātuar ac ad omnes etiā sacros presbyterari●s ordines ꝓmouēdū praesent atosque etiam ad beneficia eccles c. Ib●dem Per praesentes ad nostrū dunt axat beneplacitū duraturas cū cuiuslibet cōgruae Ecclesiasticae coertionis potestate Per literas datas 4.