Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	absence_n	moses_n	43	3	7.9666	4	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

and doth extorte our confession in this poynte Whiche reason is that God loueth his Churche aswell as he did the Iewes Synagoge and hath as louingly as plentifully and as effectually prouided for the good gouernement of the same as he dyd for the synagoge And therefore to pacifie Diuisions schismes and heresies he hath prouided vs one spirituall Cowrte to decide and vtterly to determyn al controuersies rising vppon matters of religion as he prouided for the Iewes And so much the more amonge Christians then among the Iewes for that the Christians beinge of so many and diuers nations tongues wyttes manners and fasshions many cōtrouersies for fayth and religion and of more weight and moment will also arise and springe vppe then euer rose amonge the Iewes beinge but one onely Nation Especially the Apostle foretellinge vs that heresies must arise And yf there be not one certayne iudg appoynted to whome all nations must indifferently obeye yt muste neades be that Christendome shall contynewe in a continuall broyle and ruffle of sects and heresies Which also haue in our tyme so terribly and hugely encreased by nothinge more then that we geue no eare to this one iudge and that we do not as our forefathers haue done staye our selues and depende vppon this the highest cowrte of all Christendome Ye see nowe good reader both the figure and the reason of the figure what sayeth nowe M. Horne to it Full pretely I warrante yow and that is that Maister Fekenham doth not aptly conclude that the bisshoppes in the tyme of the Ghospell owght to haue iurisdiction by the expresse woorde of God to kepe cowrts to call Councells to make Lawes to visite and to reforme caet because the highe priest and the temporall iudge did determyne doubtfull cases in the tyme of the olde testament for the priest alone did not determyne all causes as M. Fekenham seameth to alleage the text Here may yow playnelie see that Maister Fekenham can not vse his owne armure but such onely as Maister Horne wil graunt him For neither M. Fekenham speaketh of the temporall iudge nor his texte be it Latin Greke or Hebrewe They all speake of a iudge but nothing is there to signifie this woorde temporall This woorde is shamefully infarsed by Maister Horne to vpholde his temporall supremacye by this place most greauously battered The iudge and the high Priest is al one as doth appere by the letter and by the doing of Kinge Iosaphat which was conformable to the cōmaundement of Moyses where as Amarias is appointed the chief for spiritual matters as Zabadias was for those thinges that perteyned to the Kinges office Which may be wel vnderstanded for the bodilie punishment of those that disobeyed the high priest and to put them to death yf the case required according to the Lawe And in that sense yt may be taken perchaunce for a temporal Iudge This notwithstanding yt agreeth well enowghe with the high priest to For that diuerse tymes aswell before there were any Kings as afterward the high priest had the cheif regiment both temporal and Ecclesiasticall but though he had not euer the temporal yet had he euer the Ecclesiasticall supremacy And therefore it is writen of the Prophete Malachie that the lipps of the priestes shall preserue knowledg and they shall seke the lawe at his mowthe And it is here writen who so euer disobeyeth the priest shal die He saith not who so euer diosobeyeth the temporal Iudge For the high Priest is the Iudge al one person and not two And so S. Cyprian with the other fathers taketh place When I speake of the high priest I exclude not other of the clergy with whome the Pope in all graue and weighty causes vseth to consult and of congruence ought so to do and so it was in the old Law Neither M. Fekenham as ye charge him saith so but layeth forth the text as it is saying that he that disobeyeth the priest shall die for it Nowe the highe priest being this authorised and Moses Aaron and Eleazarus being successiuely the highe priestes it must nedes follow that they had the chiefe superiority for matters ecclesiastical neding no further authority then that they had by the expresse woorde of God for the executing of theire office whether it were in geuinge sentence and making decrees Ecclesiasticall or in visiting and reforming the priests and Leuites that were vnderneth them which if ye can shewe they did not nor coulde do but by the ciuill magistrates authority we shall then geue you some eare But ye proue it not nor euer shall be able to proue this paradoxe And therfore we passe not whether it be true or no that in the .29 of Exodus there is neuer a worde of iurisdiction It is sufficiente that Maister Fekenham proue Aaron to haue bene the highe prieste as he was in dede and so yt appeareth there Where nowe ye would returne against M. Fekenham the .24 of Exodus ye haue forgotten your selfe For at that tyme Aaron was not yet made highe priest but afterward he was so made as appereth in the 3. chapter after Videlicet cap. 28. And therfore he might haue a commission to heare causes in Moses absence well inowgh Moses being then both the prince and the highe priest also ād he as is sayd being yet no priest at al. For your answere to the .3 place by M. Fekenhā alleaged we might passe it sauing that by your cōming in with Vrim and Thunim you haue much holpen M. Fekenhā his argument and cut your self with your Thunim quite ouer the thume For though theis outward miraculouse signes do not nowe appeare in our high priest yet the thing that was signified by Vrim ād Thunim set in the brestplate of the high priest that is light and perfectiō as some expoūd it or as our cōmō trāslatiō hath doctrin ād verity remaine now in our high priest aswel as they did thē remaine in the high priest of the olde Testamēt yea and much more And therfore the true doctrine is to be fetched at the high priests or bisshops hands in al doubts and perplexities of religiō ād cōsequently all lawes decrees and ordinaūces made for the obseruatiō of his sentēce and determinatiō are to be obserued To what purpose were it for priests to declare ād determin the truth if they might not by some forcible Lawe cōpel men to the keping of the same which is nowe chiefly practised in the Church by excōmunicatiōs as appereth by general and by other Coūcels The like hereof the Iewes had in thrusting the disobediēt ād rebellious persons out of the Synagoge Now to imagine such an vnprobable and an vnlikely paradoxe that bishops hauing cōmissiō frō God to fede the people to teache them and instruct them and hauing a charge of their soules for the which they shall make to God an accompt may not visite and reforme their flock by examinations

Bales or some such like but as for the olde ordinary Latin Glose I am right sure M. Horn it hath no suche thinge This therefore may wel stande for an other vntruthe As also that which immediatly you alleage out of Deuteron 13. For in al that chapter or any other of that booke there is no such worde to be founde as you talke of And thus with a ful messe of Notorious vntruthes you haue furnished the first seruice brought yet to the table cōcernīg the prīcipal matter How be it perhaps though this be very course yet you haue fyne dishes and dayntycates coming after Let vs then procede The .11 Diuision Pag. 8. b. M. Horne The beste and most Godly Princes that euer gouerned Gods people did perceiue and rightly vnderstande this to be Gods vvil that they ought to haue an especiall regarde and care for the ordering and setting foorth of Gods true Religion and therefore vsed great diligence vvith feruent zeale to perfourme and accomplishe the same Moyses vvas the supreme gouernour ouer Gods people and vvas .38 not chiefe Priest or Bisshop for that vvas Aaron vvhose authority zeale and care in appointing and ordering Religion amongest Gods people prescribing to al the people yea to Aaron and the Leuits vvhat and after vvhat sorte they should execute their functions correcting and chastening the transgressours is manifestly set foorthe in his booke called the Pentateuche The 9. Chapter concerning the example of Moyses MAister Horne willing to seame orderly to procede first bringeth in what scripture commaūdeth Princes to doe and then what they did But as his scripture towching the commaundemēt by him alleaged nothing reacheth home to his pretensed purpose but rather infringeth and plainely marreth the same as I haue saide and fully standeth on our syde So I dowbte nothing yt wil fare with his examples as of Moyses Iosue Dauid Salomon Iosaphat Ezechias Iosias and that they al come to short and are to weake to iustifie his assertion But here am I shrewdly encombred and in a great doubte what to doe For I coulde make a shorte but a true answere that these examples are fully answered alredy by M. Doctour Harding and M. Dorman and referre thee thither to thyne and myne ease gentle reader and to the sparing not onely of penne ynk and paper but of the tyme also whiche of al things is most preciouse But then I feare me woulde steppe forth yf not M. Horne a good simple plain man in his dealings yet some other iolye fyne freshe pregnant wytty fellowe yea and bringe me to the straits which way so euer I did tread Yf I shuld as I said sende the reader to them then should I heare a foole a dolte an asse that can say nothing of his own Then shoulde the cause be slaundered also as so poore and weake that it could beare no large and ample treatise yea with all that their answeres were such as I was asshamed of them and therefore wilylye and wiselye forbeared them with manye suche other triumphant trieflinge toyes Againe yf I shoulde repete or inculcate their answeres then woulde Maister Nowell or some other rushe in vppon me with his ruflynge rhetorike that he vseth againste Maister Dorman and Maister Doctour Hardinge withe a precise accompte and calculation what either Maister Dorman or Maister Doctour Hardinge borowed of Hosius or either of them two of the other And what I haue nowe borowed of them bothe or of either of them And I shoulde be likewise insulted vppon and our cause as feble and very weake slaundered also But on the one syde leaste any of the good bretherne shoulde surmise vppon my silence anye suche distruste I will compendiously as the matter shall require abridge their answeres and that Maister Horne shall thinke that our stuff is not al spente I shall on the other syde for a surplussage adioyne some other thinges to owre opponent accommodate So that I truste either answere shal be sufficient to atchieue our purpose againste Maister Horne Then for Moyses I saye with Maister Doctour Hardinge and Saint Augustyne that he was a prieste aswell as a Prince I say the same with Maister Dorman with Philo Iudeus with Saint Hierom and with Saint Hieroms Maister Gregorie Nazianzene And so consequently Maister Horne that Moyses example serueth not your turne onlesse ye will kinge Henry the eight and his sonne king Edward yea and our gracious Quene to be a priest to but rather quite ouerturneth your assertion And thinke you Maister Horne that the Quenes authority doth iumpe agree with the authority of Moyses in causes ecclesiastical Then maye she preach to the people as Moyses did Thē may she offer sacrifices as Moyses did Then may she cōsecrate Priests as Moyses did cōsecrate Aaron and others Then may it be said of the imposition of her hands as was said of Moyses Iosua the son of Nun was ful of the sprite of wisedom for Moyses hadde put his hand vpon him It must nedes therfore follow that Moyses was a priest and that a high priest which ye here ful peuishly deny I say now further with M. Dorman that put the case Moyses were no priest yet this example frameth not so smothely and closely to your purpose as ye wene For Moyses was a prophet and that such a prophet as the like was not agayne Geue me nowe Maister Horn Princes Prophetes geue me Princes and Lawe makers by speciall order and appointmente ordeyned of God to whose woordes God certainly woulde haue geuen as greate authority as he wolde and commaunded to be geuen to Moyses and then perchaunce I will say that ye saye somewhat well to the purpose Agayne Moyses was suche a speciall Prophet and so singularlye chosen of God to be heard and obeyed in all thinges that he is in the holy scripture euidentlye compared to Christ him selfe compared I say euen in the office of teaching and instructing Moyses in the Deuteronom foretelling the Iewes of a Messias to come saieth The Lorde thy God wil rayse thee vp a Prophet from among thy own nation and of thy brethern such a one as my self him thou shalt heare And this so spoken of Moyses in the olde Lawe is in the new testamēt auouched ād repeted first by S. Peter the chief Apostle and next by S. Stephen the first Martir and applied to Christ. If thē Christ must so be heard and obeied of vs as was Moyses of the Iewes no doubt as Christ is a Kinge a Prophet a Priest and a Bisshop to vs so was Moyses to thē a Prince a Prophet a Priest and a Bisshop As Christ is of vs to be heard and obeyed as wel in al matters Ecclesiasticall as Temporal for no temporal Lawe can haue force against the Law of Christ amonge Christen men so was Moyses to be heard and obeyed of the Iewes in matters and causes as well temporall as spirituall For why The Scripture is plaine Tanquam me

the 2. of Paralip the 17. Chapter And as M.D. Harding and M. Dorman haue writen so say I that ye are they which frequent priuate hylles aulters and darke groues that the Scripture speaketh of Wherein you haue sette vp your Idolls that is your abhominable heresies We also confesse that there is nothing writen in holy Scripture of Iosaphat touching his Care and diligence aboute the directing of ecclesiastical matters but that godly Christiā Princes may at this day doe the same doing it in such sorte as Iosaphat did That is to refourm religiō by the Priests not to enacte a new religiō which the priests of force shal sweare vnto Itē to suffer the Priests to iudge in cōtrouersies of religion not to make the decisiō of such things a parliamēt matter Itē not to prescribe a new forme and order in ecclesiastical causes but to see that accordīg to the lawes of the Church before made the religiō be set forth as Iosaphat procured the obseruatiō of the olde religiō appointed in the law of Moyses Briefly that he doe al this as an Aduocat defendour and Son of the Churche with the Authority and aduise of the Clergy so Iosaphat furdered religiō not otherwise not as a Supreme absolute Gouernour cōtrary to the vniforme cōsent of the whole Clergy in full cōuocation yea and of al the Bisshops at once Thus the example of Iosaphat fitteth wel Christiā Princes But it is a world to see how wretchedly and shamfully Maister Horne hath handled in this place the Holye Scriptures First promysing very sadly in his preface to cause his Authours sentences for the parte to be printed in Latin letters here coursing ouer three seuerall chapters of the 2. of Paralip he setteth not downe any one parte or worde of the whole text in any Latin or distinct lettre but handleth the Scriptures as pleaseth him false translating māgling them and belying them beyonde al shame He telleth vs of the Kings visitours of a progresse made in his own person throughout all his contrey and of Iustices of the peace whereas the texts alleaged haue no such wordes at al. Verely such a tale he telleth vs that his ridiculous dealing herein were it not in Gods cause where the indignity of his demeanour is to be detested were worthely to be laughed at But from fonde coūterfeytīg he procedeth to flatte lying For where he saieth that Iosaphat commaunded and prescribed vnto the chief Priestes what fourme and order they shoulde obserue in the Ecclesiastical causes and controuersies of religion c. This is a lewde ād a horrible lye flatly belying Gods holy word thē which in one that goeth for a bisshop what can be don more abhominable No No M. Horne it was for greate causes that thus wickedly you concealed the text of holy Scriptures which you knew being faithfully sette down in your booke had vtterly confounded you and your whole matter now in hande For thus lo saieth and reporteth the holy Scripture of King Iosaphat touching his dealing with persons rather then with matters ecclesiastical In Ierusalem also Iosaphat appointed Leuites and Priests and the chief of the families of Israël that they should iudge the iudgement and cause of God to the inhabitants thereof How Iosaphat appointed the Leuites and priestes to these Ecclesiastical functiōs it shal appeare in the next Chapter by the example of Ezechias Let vs now forth with the Scripture And Iosaphat commaunded them saying Thus you shall doe in the feare of the Lorde faithfully and with a perfect harte But howe Did Iosaphat here prescribe to the Priestes any fourme or order which they should obserue in controuersies of Religion as M. Horne saieth he did to make folcke wene that Religion proceded then by waye of Commission from the Prince onely Nothinge lesse For thus it foloweth immediatly in the text Euery cause that shall come vnto you of your brethern dwelling in their Cyties betwene kinred and kinred wheresoeuer there is any question of the law of the cōmaundement of ceremonies of Iustificatiōs shewe vnto thē that they syn not against God c. Here is no fourme or order prescribed to obserue in controuersies of Religion but here is a generall commaundement of the King to the Priests and Leuits that they should doe now their duty and vocatiō faithfully and perfectly as they had don before in the dayes of Asa and Abias his Father and grandfather like as many good and godly Princes among the Christians also haue charged their bisshops and clergy to see diligently vnto their flockes and charges And therefore Iosaphat charging here in this wise the Priestes and Leuites doth it not with threates of his high displeasure or by force of any his own Iniunctions but only saith So then doing you shal not sinne or offende The which very maner of speache Christian Emperours and Kinges haue eftesones vsed in the lyke case as we shall hereafter in the thirde booke by examples declare But to make a short end of this matter euen out of this very Chapter if you hadde M. Horne layed forth but the very next sentence and saying of King Iosaphat immediatly folowinge you shoulde haue sene there so plain a separation and distinction of the spiritual and secular power which in this place you labour to confounde as a man can not wishe any plainer or more effectual For thus saith king Iosaphat Amarias the priest ād your bishop shal haue the gouernment of such things as appertayne to God And Zabadias shal be ouer such works as appertayne to the Kings office Lo the Kings office and diuine matters are of distinct functiōs Ouer Gods matters is the priest not as the Kings commissioner but as the priestes alwaies were after the exāple of Moyses But ouer the Kings works is the Kings Officier And marke wel M. Horne this point Zabadias is set ouer such works as belong to the Kings office But such works are no maner things pertayning to the Seruice of God For ouer them Amarias the priest is president Ergo the Kings office consisteth not aboute things pertayning to God but is a distinct functiō concerning the cōmon weale Ergo if the King intermedle in Gods matters especially if he take vpon him the supreme gouernmēt thereof euen ouer the priests themselues to whom that charge is committed he passeth the bondes of his office he breaketh the order appointed by God and is become an open enemy to Gods holy ordinance This place therefore you depely dissembled ād omitted M. Horne lest you should haue discouered your own nakednesse and haue brought to light the vtter cōfusion of you and your wretched doctrine Except for a shift you wil presse vs with the most wretched and trayterous translatiō of this place in your common english bibles printed in the yere 1562. Which for praesidebit shal gouerne doe turne is amonge you For your newe Geneuian bibles which you take I doubte not for the more corrected doe translate

I haue made proufe vnto you sufficient to remoue .499 your ignorance both of the matter and the vvaie vvherby to knovve confessed by you in your Minor Proposition And this haue I done by the selfesame meanes that you require in your issue I haue made proufe of the Supreame gouernment in Ecclesiastical causes to belong vnto Kings and Princes by the expresse .500 cōmaundement of God vvhere he did first describe and set foorth the duety and office of Kings I haue made the same more plaine and manifest by the .501 examples of the moste holy gouernours amongest Goddes people as Moyses Iosua Dauid Salomon Iosaphat Ezechias Iosias the Kinge of Niniue Darius and Nabugodonosor vvho expreste this to be the true meaning of God his commaundemente by theyr practise hereof so hyghly commended euen by the holy Ghost vvhervnto I haue added certaine prophecies forthe of Dauid and Esaie vvherby it is manifestly proued that the holy ghost doth loke for exact and challenge this seruice and .502 Supreme gouernment in church causes at princes handes I haue declared that the Catholike church of Christ did accept and repute these histories of the old Testamēt to be figures and prophecies of the like gouernmēt and seruice to be required of the Kinges in the time of the nevve Testamēt I haue cōfirmed the same by the manifest Scriptures of the .503 nevve Testamēt VVherevnto I haue adioygned the testimonies of .504 auncient Doctours vvith certain exāples of most godly emperors vvho being so taught by the most Catholik Fathers of Christs church did rightly iudge that the vigilāt care ouersight ād ordering of church causes vvas the chiefest and best part of their ministery and seruice vnto the Lord. I haue shevved plainly by the order of supreame gouernmēt in church causes practised set forth and allovved in the greatest and best Coūcels both .505 General and Nationall that the same order of Gouernement hath bene claimed and put in vse by the Emperours and allovved and much commended by the vvhole number of the Catholike Bishops I haue made plaine proufe hereof by the continuall practise of the .506 like Ecclesiastical gouernment claimed and vsed by the kinges and Princes euen vntil the time that you your selfe did allovve confesse and preache the same many yeares togeather All vvhiche to your more contentation herein I haue proued by those Hystoriographers that vvrote not onely before the time of Martine Luther least ye might suspecte them of partialitie against you but also suche in dede as vvere for the moste parte .507 partiall on your side or rather vvholie addicte and mancipate to your holy Father as Platina Nauclerus Abbas Vrspurgensis Sabellicus Aeneas Syluius Volateranus Fabian Polychronicon Petrus Bertrandus Benno Cardinalis Durandus Paulus Aemilius Martinus Poenitentiarius Pontificale Damasus Polydorus Virgilius c. all your friendes and vvhome you may truste I vvarraunt● you on their vvo●rde being the Popes svvorne Vassalles his Chapplaines his Cardinalles his Chamberlaines his Secretaries his Librarie keepers his Penitentia●ies his Legates his Peterpence gatherers his svvorne Monkes and Abbottes as vvell as you and some of them Popes them selues vvhich your friendes saie can .508 neyther lie nor erre from the truth And besides all these the fovver pointes of your issue according to your requeste proued at large for the better reducing of you from vvilfull and malicious ignoraunce to knovve and acknovvlege the inuincible trueth hereof I haue added to your petition a fift pointe vvhiche you tearme a vvoorke of Supererogation For to confirme my proufes vvithall I haue producted for vvitnesses your best learned although othervvise Papishe Ciuilian and Canon lavvyers vvho haue deposed directlie on my .509 side againste you Namely Doctour Tunstall D. Stokesley D. Gardiner D. Bonner D. Thirlbie D. Decius the Glossaries vppon the Lavv D. Petrus Ferrariensis D. Io. Quintinus to vvhome I mighte adde the Ciuilians and Canonistes that vvere in or tovvard the Arches in the last ende of King Henrie and all the time of King Edvvarde vvith all the Doctours and Proctours of or tovvardes the Arches at .510 this time VVherefore you vvill novv I trust yealde herein and recken your selfe vvell satisfied take vppon you the knovvledge hereof and to be readie to testifie the same vppon a booke othe for so haue you promised The conclusion of the three bookes going before with a briefe recapitulatiō of that which hath bene saied Stapleton NOwe doth M. Horne blow out of his iolye Horne a gloriouse and triumphant blaste to signifie to all the world what a renowned cōqueste he hath made vppon poore M. Fekenham He setteth forth his army to the vewe of the worlde wherby he sayeth he hath obteyned this famouse victorie furnished with a number of most holie gouernours amongest Gods people before the comming of Christ as Moyses Iosue Dauid the king of Niniue Darius and Nabuchodonosor furnished with the manifest scriptures of the newe testamente and the examples of the most godly Emperours with generall and nationall councelles with the cōtinuall practise of the Churche with the Popes sworne vassales his chaplaines his cardinalles his chamberlaines his secretaries his librarie kepers his penitentiaries his legates his peterpence gatherers his sworne monks and Abbattes yea to confirme vp his proufes withal with the testimony of Doctour Gardiner D. Tonstal D. Bonner and D. Thirlbie And therfore he trusteth that M. Fekenham will nowe at length yelde and recken hym self wel satisfied and take the othe of the supremacy This is a Royall and a Triumphante conqueste in deede Mayster Horne if it be as you vaunte But yet I would muche soner beleue yt yf I hearde any indifferent man besides your self say as much For thowghe as I heare say you coulde handle your clubbe your buckler and your waster wel and cūningly whē ye were in Cābridge wherof ye wil not sticke as yt is reported now and thē to talke when ye are disposed to bragge of your yowthly partes there played yet to say the truth in this combate with M. Fekenham I see no such manlines in you Neither haue ye plaied so closely but that a man may easely reache you a rappe vppon the head armes or shoulders and cause you there to cratche and claw with your fingers where it ytcheth not Yea ye are beaten quite out of the field with your owne proufes and weapons And as for M. Fekhenhā ye haue not fastened vpon him as much as one blow What speak I of a blowe No not so much as a good phillip And therfore wheras ye so brauely bragge and so triumphaūtlie vaunt that all is yours when in dede ye haue lost al I thinke good to put you in remembraunce of the great wise man that Atheneus writeth of who as often as any ship came to the hauē with marchandize would runne thither with al haste and welcome the mariners with great ioye and gratulation reioycing excedinglie and

thanking God that had sent home his Marchādize so sauflie and so prosperouslie For the poore man such was his wisedome being owner of no part thought al to be his I say it fareth euen so with you M. Horne Of al the good Emperours Kings Fathers and Councelles by you rehearsed crie you as much and as long as ye will that they are al yours yet there is not so much as one yours Ye haue not brought so muche as one authority directly or indirectly cōcluding your purpose Els shew me but one of al the foresaid Authors that saieth that the Pope hath no authoritie either in England or in other countries out of Italie Shew me one that saith either plain words or in equiualent that the Prince is Supreme head in al causes ecclesiasticall Yea shewe me one that auoucheth the Prince to be the Supreme gouernour in any one cause mere ecclesiastical And thinke you now in the folding vp of your conclusion to perswade your Readers that yee haue them all on your side Or blush you not to vaunte that you haue proued your assertion euen by those that your selfe cōfesse were wholy addicted and mancipated to the Pope And what can more euidently descrie and betraie your exceeding follie and passing impudencie then dothe this moste strange and monstrous Paradoxe But who woulde haue thought that of all men in the worlde your Rhethorique would serue you to bring in the most Reuerend Fathers in God by you named as good motiues to perswade M. Fekenham to take this othe which for the refusing of the very same othe were thrust out of their Bishopricks and cast into prison where yet they remaine suche as yet liue This point of rhetorical perswasion neither Demosthenes nor Cicero I trow could euer attaine vnto Seing then all your Rhetorike consisteth in lying and your triumphant conclusiō is folded vp with a browne dosen of seueral vntruthes allowing you thirteen to the dosen I wil assay M. Horne with more truthe and simplicitie brefely to vnfolde for the Readers better remembraunce and for your comfort the contentes of these three bookes wherin you haue plaied the Opponēt and haue laied forth the best euidēces that you could for proufe of your straūge and vnheard paradoxe of Princes Supreme Gouernmēt in al ecclesiastical causes I haue therfore not only disproued your proufes al along frō the first to the laste but I haue also proued the contrary that to priestes not to princes appertaineth the chiefe gouernemēt in causes Ecclesiastical In the first boke your scripture of the Deuteronom cōmaūdeth the king to take of the priests not only the boke of the lawe but also the exposition thereof To your examples of Moyses of Iosue of Dauid of Salomō of Iosaphat of Ezechias and of Iosias I haue so answered that it hath euidētly appeared the Supreme gouernement in spiritual matters to haue rested in the highe Bishops Priestes and Prophetes not in them Moyses only excepted who was a Priest also not only a Prince of the people Your idle obiections out of S. Augustin and of the Donatistes examples haue nothing relieued you but only haue bene occasiō to make opē your extreme folly and to reuele your cousinage with olde heretikes to al the worlde Your Emanuel hath vtterly shamed you and your disorderly talke of Cōstantin hath nothing furdered you Your textes of the newe Testamēt haue bene to to fondly and foolishly alleged to set vp that kinde of gouernemēt which Christ and the Apostles neuer spake word of Last of all wheras you blindely vttered the state of the Question as one that loued darkenes and shūned the light where only Truthe is to be founde I haue opened the same more particularly and discouered withal your double Vntruth aboute the tenour of the Othe Thus muche in the firste booke beside many priuat matters betwene M. Feckenham and you wherein you haue bene taken in manifest forgeryes lyes ▪ and slaunders Besides also a Note of your brethernes obediēce to their Supreme Gouernours as well in other Countres ▪ as in these lowe Coūtres here and of their late good rule kept of which I suppose bothe you and your cause shall take small reliefe and lesse honesty In the second booke I haue not only disproued all your pretensed proufes of Princes supreme gouerment in al causes ecclesiasticall but I haue in them all directly proued the popes primacy withall I haue I say shewed the practise of the former .600 yeres namely from Constantin the great downe to Phocas to stande clerely for the popes primacy I haue shewed that Constantin in all his dealinges in the Nicene Counc●ll against the Donatistes in the matter of Athanasius with the Arrian bishoppes and with Arrius him selfe neuer practised this Supreme Gouuernement which you so fondly vpholde but in al matters Ecclesiasticall yelded the gouuernement thereof vnto Bisshops I haue shewed that the Sonnes of Constantin the greate practised no Supreme gouernement at al in any ecclesiastical cause much lesse in al causes Your next example Valentinian the elder is so farre frō al gouernement of the lay prince in Ecclesiasticall causes that he decreed the plaine contrary yea and made it lawful in ciuill matters to appeale to the bishoply Iudgement Theodosiꝰ the great hath bene proued to be no fitte example of your lay supremacy in causes ecclesiastical But in his exāple the Popes Primacy is clerly proued namely by a Recōciliation made of Flauianus the intruded patriarche of Antioche to pope Damasus ād also by the letters of the General Councell holden at Cōstantinople vnder this Theodosius In that place also I haue shewed by ten seueral articles what and howe farre Emperours may and haue dealed in General Councelles In the examples of Archadius and Honorius sonnes to this Theodosius as their pretēded Primacy is proued to be none so the primacy of Innocentius thē pope is clerly proued as one that for the iniust depositiō of Iohn Chrisostom excōmunicated themperor Archadius the vpholder therof Also of Damasus then pope by the suyte of S. Hierom made vnto him In the example of Theodosius the secōd and the practise of the Ephesine Coūcel the third General M. Hornes purpose is ouerthrowē and the popes primacy is by clere practise testified as well by the saied Counc●ll as also by M. Horns owne Authours Liberatus and Cyrillus The doinges in the cause of Eutyches brought forth by M. Horne to proue the princes Supreme gouernment in al Ecclesiasticall causes do proue clerely the popes primacy euen in the very Author and chapter by maister Horne alleaged Pope Leo strayned by M. Horn to speake somewhat for the Princes Supremacy in matters Ecclesiastical hath spoken and done so much to proue the primacy of the See of Rome that if M. Horn wil stand to his owne Author he is vtterly confounded and forced to agnise the popes primacy without all maner of doubte By the example also

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