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cause_n	woman_n	word_n	wretched_a	12	3	8.4254	4	false

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

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

Supremacy to rest in the Clergy ād not in the Prince which must obey as well as the other And therefore it is not true that ye saye that M. Fekenhams cause is no deale holpen by this place nor your assertion any thing improued But let vs steppe one steppe farder with you M. Horne vpō the groūd of your present liberalytye lest as you haue begonne you pinche vs yet farder and take away all together from Bishops and Priestes Subiection you say and obedience to the word of God taught and preached by the Bishops c. is commaūded so wel to Princes as to the inferiour sort of the people If so M. Horne howe did a lay parliament vtterly disobey the doctrine of all their Bishoppes and enacte a new contrary to theirs What obediēce was there in that parliament so expressely required here by S. Paule and so dewe euen of Princes them selues as you confesse to their Bishoppes Will you say the Bishoppes then preached not Gods worde And who shal iudge that Shal a lay parliament iudge it Is that the obedience dewe to Bishoppes In case al the Bishops of a realme erred is there not a generall Councell to be sought vnto Are there not other Bishops of other Coūtries to be coūseled Is not al the Church one body In matters of faithe shal we seuer our selues frō our Fathers ād Brethern the whole corps of Christēdome beside by the vertue of an Acte passed by lay mē onely No bishops no Clerke admitted to speake and say his minde O lamentable case God forgeue our dere Countre this most haynouse trespasse Then the which I feare our Realme committed not a more greuous except the first breache in Kinge Henries dayes these many hundred yeares Yet one steppe farder The Prince must obey and be fedde at the Bishoppes hande you confesse What is that Is it not he must learne howe to beleue and howe to serue God Is it not the pastorall office as S Augustin teacheth to open the springes that are hidden and to geue pure and sounde water to the thirsty shepe Is not the shepeheardes office to strenghthen that is weake to heale that is sicke to binde that is broken to bringe home againe that is caste away to seke that is loste and so forthe as the Prophet Ezechiel describeth And what is all this but to teache to correct to instructe to refourme and amende all such thinges as are amisse either in faithe or in good life If so then in case the realme went a stray shoulde not they redresse vs which were pastours and shepheards in Christes Church If our owne shepheards did amisse was there in all Christendom no true Bishoppes beside no faithfull pastour no right shepeheard Verely S. Augustine teacheth at large that it is not possible that the shepheards shoulde misse of the true doctrine What soeuer their life or maners be But put the case so that we may come to an issewe Must then the Prince fede vs alter our Religion sett vp a newe stop the shepheards mouthes plaie the shepheard him self Is this M. Horne the obedience that you teach Princes to shew to their shepheards God forgeue them that herein haue offended and God in whose hands the harts of Princes are inspire with his blessed grace the noble hart of our most gracious Souerain the Quenes Maiesty that her highnes may see and consider this horrible and deadly inconuenience to the which your most wicked and blasphemouse doctrine hath induced her grace You are the woulfe M. Horne And therfore no marueile if you procure to tie the shepheard fast and to mousell the dogges The .158 Diuision Pag. 97. b. M. Fekenham And when your L. shall be able to proue that these wordes of Paule Mulieres in Ecclesijs taceant c. Let the wemen kepe silence in the Churche for it is not permitted vnto them there to speake but let them liue vnder obedience like as the Law of God appointeth thē and if they be desirous to learne any thing let them aske their husbands at home for it is a shameful and rebukeful thing for a woman to speake in the Church of Christ. When your L. shal be able to proue that these wordes of Paule were not as wel spoken of Quenes Duchesses and of noble Women as of the meane and inferiour sorte of Women like as these wordes of almightie God spoken in the plague and punishment first vnto our mother Eue for her offence and secondarily by her vnto al women without exception vidz Multiplicabo aerumnas c. I shal encrease thy dolours sorowes and conceiuings and in paine and trauaile thou shalt bring forth thy children thou shalt liue vnder the authority power of thy husbād and he shal haue the gouernment and dominion ouer thee Whan your L. shall be able to proue anye exception to be made eyther in these woordes spoken in the olde lawe by the mouth of God eyther in the wordes before spoken of the Apostle Paule in the newe than I shall in like māner yeelde and with most humble thankes thinke my selfe very well satisfied in conscience not onely touching all the afore alleaged testimonies but also in this seconde chiefe pointe M. Horne I doe graunte the vvoordes of the holie Scriptures in bothe these places to be spoken to al states of vvomen vvithout exception But vvhat make they for your purpose hovve doe they conclude and confirme your cause VVomen muste be silent in the Churche and are not permitted to speake That is as your ovvne Doctour Nicolaus de Lyra expoundeth it women muste not teache and preache the doctrine in the Churche neyther dispute openlye Therefore our Sauiour Christe dyd not committe to Kinges Queenes and Princes the Authoritie to haue and take vppon them .538 anye parte of gouernement in Ecclesiasticall causes As .539 though a younge Nouice of your Munkishe ordre shoulde haue argued Nunnes muste keepe silence and maye not speake in the Cloysture nor yet at Dynner tyme in the fraytrie therefore your deceyuer the Pope dyd not committe Authoritie to his Prouincialles Abbottes Priores and Prioresses to haue and take vppon them the gouernement vnder hym selfe in Munkishe and Nunnishe causes and matters VVhat man vvoulde haue thought Maister Feckēham to haue had so .540 little consideration although vnlearned as to vouche the silence of vvomen in the Churche for a reason to improue the Authoritie of Princes in Churche causes The .3 Chapter Of M. Fekenhams third reason taken out of S. Paule also .1 Cor. 14. Stapleton MAister Feckenham his thirde reason is that women are not permitted to speake in the Church and therefore they can not be the heads of the Church To this M. Horn answereth first that this place of S. Paul must be vnderstanded of teaching preaching and disputing and that therfore it wil not follow thereof that they may not take vpō thē any gouernment in Ecclesiastical causes And then being merily

learned Countrie man whose Homilies were read in our Countrie in the Church Seruice aboue .800 yeares past as also in Fraunce and other where reiected are reade in M. Hornes and other his brethrens Diocesse and are with M. Horne very good stuffe as good perdie as M. Hornes owne booke and as clerkly and faithfully handeled as ye shall see plainly by the very selfe matter we haue in hande Andronicus the elder sonne to this Michaell whome M. Horne calleth ignorantly Emanuel for this Emanuel was not the sonne of this Andronicus but of Caloioānes sonne to Andronicus the yōger to whō our Andronicus was grāfather after his fathers death sūmoned a coūcel of the Greciās wherin he and they annulled ād reuoked that his Father had don at the Coūcel at Liōs namely cōcerning the proceding of the holy Ghoste And for the which Nicephorus M. Hornes Author beīg also caried away with the cōmon errour as with an huge raging tēpest doth so highly auāce this Andronicus And so withal ye see vpō how good a mā and vpō how good a cause M. Horne buildeth his new supremacy to pluck doune the Popes old supremacy For the infringing wherof the wicked working of wretched heretiks is with him here and els where as we shal in place cōuenient shew a goodlye and godlye presidente as it is also with M. Iewel for to mainteine the very same quarrel as I haue at large in my Returne against his fourth Article declared But nowe M. Horne what if these hereticall doinges do nothing relieue your cause nor necessarilye induce the chief Superiority in al causes and perchāce in no cause Ecclesiastical cōcerning the final discussing ād determination of the same Verely without any perchāce it is most plainly and certainly true it doth not For euen in this schismatical Coūcel and heretical Synagog the Bishops plaid the chief part and they gaue the final though a wrong and a wicked iudgemēt Who also shewed their superiority though vngodly vpon this mans Father in that they would not suffer him to be interred Prīcelike thē selues much more worthy to haue ben cast after their decease to the dogs and rauēs vpō a dirty donghil What honor haue ye gotte for al your crafty cooping or cūning ād smoth ioyning for al your cōbining ād as I may say incorporating a nūber of Nicephorus sentences together of the whiche yet some are one some are two leaues a sunder and the first placed after the second and the second before the firste and yet not whole sentences neither but pieces and patches of sentences here and there culled oute and by you verye smoothlye ioyned in one continuall narration in such sort that a man would thinke that the whole lay orderly in Nicephorus and were not so artificially by you or your delegates patched vppe what honor haue you I say wōne by this or by the whole thing it self Litle or nothing furthering your cause ād yet otherwise plaine schismatical and heretical For the which your hansome holy dealing the author of the foresaid Homilie and you yea and M. Iewel too are worthy exceding thanks But M. Horne wil not so leese his lōg allegatiō out of Nicephorus He hath placed a Note in his Margin sufficiēt I trow to cōclude his principall purpose And that is this The Princes Supremacy in repairing religion decayed This is in deed a ioly marginal note But where findeth M. Horn the same in his text Forsoth of this that Nicephorꝰ calleth th' Emperor the mighty supreme ād very holy Anchor ād stay in so horrible wauering c. Of the word Supreme ancher he cōcludeth a Supremacy But ô more thē childish folly could that crafty Cooper of this allegatiō informe you no better M. Horn Was he no better sene in Grāmer or in the professiō of a scholemaister then thus fowly ād fondly to misse the true interpretatiō of the latine word For what other is suprema anchora in good english thē the last ancher the last refuge the extreme holde and staye to reste vppon As suprema verba doe signifye the last woordes of a man in his last will as Summa dies the last daye Supremum indicium the last iudgemēt with a nūber of the like phrases so Suprema Anchora is the last Anchour signifiyng the last holde and staie as in the perill of tempest the last refuge is to cast Ancher In such a sense Nicephorus called his Emperour the last the mightie and the holy Anchour or staie in so horrible wauering and errour signifiyng that now by him they were staied frō the storme of schisme as from a storm in the sea by casting the Ancher the shippe is stayed But by the Metaphore of an Anchour to conclude a Supremacie is as wise as by the Metaphore of a Cowe to cōclude a sadle For as well doth a saddle fitte a Cowe as the qualitie of an Anchor resemble a Supremacie But by suche beggarly shiftes a barren cause must be vpholded First al is said by the way of Amplification to extolle the Emperour as in the same sentence he calleth him the sixth Element reaching aboue Aristotles fift body ouer the foure elemēts with such like Then all is but a Metaphore which were it true proueth not nor concludeth but expresseth and lighteneth a truth Thirdly the Metaphore is ill translated and last of all worse applied Now whereas in the beginning of your matter the substance of your proufes hereafter standing in stories ye haue demeaned your selfe so clerkly and skilfully here the Reader may hereof haue a tast and by the way of preuention and anticipation haue also a certaine preiudicial vnderstāding what he shal looke for at your handes in the residue Wherefore God be thanked that at the beginning hath so deciphired you whereby we may so much the more yea the bolder without any feare of all your antiquitie hereafter to be shewed cherefully procede on M. Horne The .25 Diuision pag. 18. a. These and such like Christian Emperours are not thus much commended of the Ecclesiasticall vvriters for their notable doings in the maintenaunce and furtheraunce of Religion as for doings not necessarilie appertaining to their office or calling but for that they vvere exaumples spectacles and glasses for others vvherein to beholde vvhat they are bound vnto by the vvorde of God and vvhat their subiectes may looke for at their handes as matter of charge and duety both to God and his people VVhich S. Paule doth plainly expresse vvhere he exhorteth the Christians to make earnest and continual praier for Kings and for such as are in authoritie to this ende and purpose that by their rule ministerie and seruice not only peace and tranquilitie but also godlines and religion should be .67 furthered and continued among men attributing the furtherance and continuance of religion and godlines to the Magistrates as an especial fruite and effect of their duety and seruice to God and his people Chrysostome expounding this

blindnes ād superstitiō ād that heretiks only do se or the vnlerned ōly haue the pure worship of God But so it is That tyme cōdēneth this tyme. That Religiō cōdēneth yours And therefore you must nedes either cal thē blind or cōfesse your self blīd which you cā not possibly do because you are blīd in dede And why Forsoth because euer whē you looke vp toward the former ages you put vpō your eies a paire of spotted spectacles so that al that you se through those spectacles semeth also spotted fowle ād euil fauored vnto you And these spectacles are The cōtempt of the Church traditiōs A pride of your own knowledge in Gods word A lothsomnes of austere ād hard life to beare your own crosse with Christ. A preiudicat opiniō of preferrīg Caluin Melāchtō ād Luther before al the Catholik ād lerned fathers for so you cal thē of that age With such like If you wuld ones put of these foule spotted spectacles M. Horn thē wuld you neuer cal the time of Catholik ād lerned fathers a time of blindnes ād superstitiō but then would you se clerly your own blindnes and superstition Which with al my hart I pray God you may ones doe ere your dye M. Horne The .102 Diuision pag. 63. a. Although herein Lodouicꝰ Charles his son vvere somvvhat inferior to his father Yet notvvithstādīg he .327 reserued these Ecclesiastical causes to hīself ād vvith no lesse care be ordred the same although in some thīgs being a very mild Prīce he vvīked ād bare ouer much vvith the .328 ambitiō of the Popes Shortly after vvhā as the forsaid Leo vvas departed vvas Stephē next elected Pope ād vvithout the cōfirmatiō of thēperour tooke the Papacy vpō hī Al the histories agree that he came shortly after into Fraūce to thēperor but vvherfore most of thē leaue vncertain Platina thinketh to auoid the hursey burley in the City that vvas after the death of Leo. Sabellicus thīketh thēperors coronatiō to be the cause Nauclerus saith he wēt in his own person vnto thēperor Lodouik .329 about or for the Church matters vvhich 330 proueth that thēperour had chief authority in ordering the Church busines But our English Chronicles as some vvriters affirme do plainly declare that his cōming into Fraūce vvas to make an excuse of his vnlaufull consecration against the decrees made to Charles by his predecessours Adriā and Leo fearing therefore the sequele of the matter he first sent his Legats before hī to be a preparatiue to his purgatiō and aftervvards came hīself to craue his pardō And the rather to please thēperor brought a most beautiful crovvn of gold for hī and another for the Empresse 331 vvherof folovved as Naucle saith Oīa quae petiit à pio Imperatore obtinuit he obteined whatsoeuer he asked of the godly emperor Novv vvhē Stephē had dispatched al his matters he retourned home and shortly after an other ecclesiastical cause happened for vvithin a vvhile the bishop of Reatina died and there vvas an other chosen And whē the sea of Reatina saith Nauclerꝰ was void the Pope would not cōsecrat the elect Bishop onles he had first licēce therto of themperor The circūstances of this story make the matter more plaine The erle Guido had vvritē vnto Pope Stephē to cōsecrat that bishop vvhō the Clergy and the people had elect but the Pope durst not enterprice the matter till he vvere certified of thēperors pleasure and therupō vvriteth agaī vnto Th erle the tenor vvhereof folovveth after Gratianus report I haue red your letters wherī you require me to cōsecrat the newly elect Bisshop of Reatin chosen by the cōsent of the Clergy ād people least the Church should be long destitute of a propre pastour I am sory for the death of the other but I haue deferred the consecratiō of this for that he brought not with him themperors licence vt mos est as the maner is I haue not satisfied your mind herein leste that the Emperour should be displeased at my doing Therefore I require you for otherwise I ought not to medle to purchase the Emperours licēce directed vnto me by his letters vt prisca consuetudo dictat as the auncient custome doth wil and then I will accomplishe your desier I praie you take not this my doing in euil parte VVherof it is manifeste inough saith Nauclerus that of the Emperours at that time the Bishops had their inuestitures although Anto doth glosse otherwise saying that perhaps this electe Bisshoppe was belonging to the Court who ought not to be ordered Not only the textes of many decrees in this distinction doth confirme this to be true but also Gratian him self and the glossars do in manie places affirme that this was the auncient custome and cōstitution in the Churche that the election● of the Bishoppes of Rome and of other Bishops also should be presented to the Emperours and Princes before they might be consecrated The .11 Chapter ▪ Of Lewys the first of Steuē .1 Paschalis .1 Eugenius .1 and Gregory the .4 Popes of Rome Stapleton LVdouicus sonne to Charles the great confirmed the popes election and had the inuestitures of bishops Be yt so M. Horn if ye wil what then Haue you forgotten that al that Authoryty was geuē to his father Charles the great by Adrian the pope and that he helde that onely of the Popes gifte Agayne many hundred yeares together ere this tyme Fraunce Italie Spayne England and many other contreis were vnder thempiere of Rome Would ye therfore inferre your argument frō that tyme to our tyme and make those countries nowe subiect to the Empire bicause they were then Yf ye doe litle thank shal ye haue for your labour And truely the argument holdeth aswel in the one as in the other And when al is done your cause of supremacie standeth as yt did before Yet is the fyne and clerkly handlyng of the matter by M. Horne to be withall considered who like a wanton spanell running from hys game at riot hunteth to fynde the cause why Pope Stephen whome the stories call an Angelicall and a blessed man came to this Emperour into Fraūce He telleth three causes out of three certaine and knowē Authours ād then telleth vs that Nauclerus sayeth he came for Churche matters and so ful hādsomly concludeth thereby that the Emperour had the chiefe Authoritie therein which is as good an argument as if a man would proue the woman to whome Kyng Saule came and consulted with for certaine his affaires to haue bene aboue the King Your Authour Nauclerus doth specifie what these causes were that is to intreate themperour for his enemies and for the Romans that had done suche iniurie to Pope Leo of whom ye haue spoken and to pardon other that were in diuerse prisons in Fraūce for the great owtragiouse offences done against the Churche The good Emperour satisfied hys desire ād so he returned to

may serue you also for that ye alleage concerning Robert groshead sauing that I may adde this withall that he were a very Groshead in dede that would belieue you either when ye say to M. Fekenham whome ye call S. Robert seing M. Fekenham speaketh no woorde of this Robert no more then he doth of Robyn goodfellowe or that this story should make against the Popes primacie seing that your owne authour Fabian saith that this Robert being accursed of the Pope Innocentius appealed from his courte to Christes owne cowrte A manifeste argument of the popes supremacy As for Frederyk the Emperours episte to Kinge Henry what so euer he writeth against the Pope ye would be loth I suppose it shuld take place in Englād For then farewel your goodly Manours as Walthā Farnhā ād such other Neither were your gētleman Vssher like to ride before you barehead but both he and you to goe a foote or rather your self to go barefoted al alone M. Horne The .128 Diuision pag. 79. a. Levves the Frenche King called S. Levves vvho as Antoninus saith was so instructed euen from his infancy in all the wisedom of diuine and good orders that there was not found his like that kept the law of the high God c. made a lawe against those that blasphemed the name of the Lorde adioyning a penalty of a whote yron to be printed in the transgressours forehead Also in the yere of the Lorde .1228 He made a Law against the Popes fraudes concerning the preuentions and re●eruations of the reuenues and dignities Ecclesiastical complayning that the Pope had pulled from him the collations of all Spirituall promotions ordeining that from hence foorth the election of Bisshops Prelates and al other whatsoeuer should be free forcible ād effectual to the electors Patrones ād collatours of thē Also the same yere he set forth an other Law agaīst Simony cōplainīg of the bieyng ād sellīg of ecclesiastical dignities He made also certain godly Lavves against vvhoredome and Fornicatiō Laste of all in the yeere of the Lorde .1268 he set foorth the Lavve commonly called Pragmatica Sanctio vvherein in amongest other Ecclesiastical matters against the Popes pollinges he saith thus Item in no case we wil that exactions or greuous burdens of money being laide on the Churche of our Kingdome by the Courte of Rome whereby our Kingedome is miserably impouerished be leuied or gathered nor any hereafter to be layed excepte only for a reasonable godly and moste vrgent cause of necessity that can not be auoided ād that the same be don by our expresse .438 biddinge and commaundement of our own accord .439 The .26 Chapter Of S. Lewys the French King Of Manfred and Charles King of Sicilia and Apulia Stapleton LEwes his Lawe against those that blasphemed the name of God maketh not him supreame head of the Churche Ye mowght haue put in as your authour doth those also that blaspheme the name of his blessed mother But the mention of this woulde haue greaued some of your sect that haue compared our Ladie to a saffron bagge making her no better then other women And what yf you or your confederats had liued then that say it is Idolatrie to pray to her and to praye her to pray for vs to her sonne Iesu Christe shoulde not ye haue had suppose you great cause to feare the printe of the hotte yron ye speake of As for the collations of spiritual promotions this Lewys bestowed none such as his predecessours by especial licences and priuileges had graunted vnto them frō the bisshops of Rome And that as I haue ofte said proueth no superiority of gouernemēt in Ecclesiastical matters except by the same reason you wil make euery Patrone of a benefice to be supreme gouernour in all Ecclesiasticall matters to his owne Vicar and Curate The embarringe of Exactions from the Courte of Rome is nothing derogatorye from the Spiritual power or Iurisdiction of the Churche of Rome For they are not vtterly embarred but the excesse of thē is denied ād in any reasonable godly or vrgent cause of necessity they are graunted as your selfe alleage But to better a litle your badde cause you haue with a double vntruthe ended your allegation For where the King saieth Nisi de spontaneo expresso cōsensu nostro not without our voluntary and expresse consent you turne it by our expresse bidding and commaundement and that it might seme to hāge of the Kings pleasure only you leaue out ipsarum Ecclesiarum regni nostri and of the Churches of our kingdom But what nede we lese more time in making more ample answer seing it is moste certaine that this Kinge and his realme acknowleadged the Popes Supremacye as muche then as euer since euen to this daye For where was your newe great Charles Friderike the seconde deposed from his Empire by Pope Innocentius the fourth but at Lyons in Fraunce And in whose Kinges dayes but of this Lewys Who defended many yeares together the Popes of Rome Innocentius the .4 Alexander the .4 Vrbanus the .4 and Clement the .4 againste the Emperour Frederike who therefore by treason went about to destroye him but this Kings Lewys Who warred him selfe in person againste the Sarracens at Thunys at Clement the Popes request but this Lewys Who also before that making his voyage into the holy lāde against the Souldā tooke benediction and absolution of Pope Innocentius the .4 lying thē at the Abbye of Cluny in Fraunce but this Lewys And did not the sayed Clement make by his Authoritye Charles this Lewys his brother King of Sicilia and Apulia And wil you make vs nowe beleue M. Horne that this Kinge was suche a Supreme Gouernour as you imagine Princes ought to be or that in his tyme the Popes Supremacy was accompted a forrayne power in Fraunce as it is with you in Englande No. No. M. Horne Seeke what age and what Countre you wil you shal neuer finde it while you liue M. Horne The .129 Diuision pag. 79. b. Conradus Conradinus and Manfredus .440 stil kepte the priuilege of the foresaide Ecclesiastical matters in Sicilia and Apulia Shortly after this tyme Charles the King of Sicilia and Apulia had .441 al or most of the dooing in the elelection and making of diuerse Popes as of Martyn .4 Celestyn .5 Boniface .8 c. Stapleton To these matters of Sicilie I haue already more then ones answered and doe now say again that this priuilege consisted only in inuesturing of bisshops graunted by Alexander the .3 and after reclaymed by Innocentius the .3 Whereby it wel appereth that this allegation maketh rather with the Popes Primacy then against it but most of all in this place For Pope Alexander the .4 declared this Manfredus the Romain Churches enemy as he was in dede and a traytour also both to Conradus his brother and to Conradinus his nephewe both inheritours to that kingdome both

of Martian the Emperour for calling of the Chalcedon Councell nextly alleaged M. Horns purpose is no whit furdered but Pope Leo his primacy euidently proued By the Actes also of the sayd Councell the popes and the bishops Supreme Iurisdiction in al ecclesiastical matters to be treated examined iudged and defined throughe out the whole Councel appeareth and M. Hornes purpose remayneth vtterly vnproued I haue farder out of the sayd Chalcedon Councell being the fourthe Generall and so one of the foure allowed in our Countre by Acte of parliament in the reigne of the Queenes Mai. present gathered euident and sundry argumentes for proufe of the Popes and bishops Supremacy in causes ecclesiasticall And here I require M. Horne or any mans els whatsoeuer to shewe howe it is possible without manifeste contradiction to allowe the Authorytie of this fourthe Generall Councel and to bannishe the Popes Authorytie which this whole Councel agnised or to geue to the Prince Supreme Authorytie in al ecclesiastical causes the same by this Councel resting in the bishops only not in the Prince at all In hath consequently ben shewed against M. Horne that his exāples of Leo and Zeno Emperours haue proued nothing lesse then his imagined Supremacy His next examples of three popes Simplicius Felix .3 and Symachus haue al proued so manifest testimonies for their owne Supremacy euen out of the bookes and places by M. Horne alleaged that in this matter he semeth a plaine preuaricatour and one secretly defending the cause which he seemeth openly to impugne Nowe in Fraunce M. Horne your lucke hath bene no better then before in the East Church and in Italy it was Your arguments in this behalfe haue bene to to pelting and miserable But the bishops Iurisdiction in all those matters hath bene as euident Your story of Iustinus the elder nextly by you alleaged but confusedly and out of measure mangled being wholy layed forthe hath plainely proued the popes Supremacy and nothing at al the princes Iustinian your next exaample and largely by you prosecuted hath neuer a whit proued your matter but for the Popes absolute Supremacy hath diuerse waies pronounced not onelye in his behauyour in the fifte Generall Councell but in his Edictes and Constitutions which you for your selfe so thicke haue alleaged In that place also I haue noted by diuerse exāples what euil successe Churche matters haue had whē Princes most intermedled Ther also by the way a Councell in Fraunce by M. Horne alleaged hath openly pronounced for the popes vniuersall Supremacy Your last examples taken out of Spayne haue nothinge relieued your badde cause but haue geuen euidēt witnesse for the Bishops Supremacy in ecclesiastical causes And thus farre haue you waded in the first .600 yeres after Christe without any one prouf for your newe Laicall Supremacy But for the popes and Bishops Supremacy in matters of the Church the Cōtinual practise of that first age and that in al Countres hath clerely pronounced as hath bene at large shewed In the third book as the race your runne is the longer ād triple to that ye ranne in before so is our cause the strōger and yours the febler or rather the wretcheder that in the cōpasse of .900 yeres that of so many Emperors kings and princes of so many Coūcels both General and National of so diuerse parts of the Christened worlde al the East part Italy Fraunce Spayne Germany and our own Countre of Englād yea of the Moscouites Armeniās and Aethyopiās to of all these I say not one Prince Councel or Coūtre maketh for you and not one prince Councell or Countre maketh against vs but all haue agnised the popes primacy and not one in the worlde of so many hundred yeres haue agnised or so muche as hearde of muche lesse sworen vnto the Princes Supreme Gouuernement in all Ecclesiasticall causes Your first proufe belyeth flatly the See of Rome and proueth nothing by any doing of Phocas the Emperour the Supremacy that you woulde proue The Kinges of Spayne and the Toletane Councelles haue made nothinge for you but haue clerely confounded you not only in the principal matters in hande but also in diuers other matters by your lewde heresies denied Your patched proufes and swarming vntruthes in your next narratiō touching certain Popes of Rome and of the Churche of Rauēna haue discouered the miserable wekenesse of your badde cause and nothing relieued yowe the Popes Primacy by your owne examples notwithstanding established Your fonde surmise against the Decree of Constantin .5 Emperour for the prerogatiue of the See Apostolike as it nothing furdered your matter in hande yf it had not bene made so it shewed wel the misery of your cause that to make your paradoxe to beare some credit you were fayne to discredit al the Historiās and writers of that matter calling them Papistes the Popes Parasites and fayners of that which they wrote The practise of Ecclesiasticall gouernement vsed in the sixt general Councel next by you alleaged cōfirmeth both in word and dede the Popes Primacy and the Bisshops Supreme iurisdiction in matters Ecclesiasticall and geueth forth no maner inckling of your imagined Supremacy In which only matter beside twenty vntruthes by you vttered there about you are as much confounded as in any other Councell or Countre before notwithstanding your great obiection of Pope Honorius to the which I haue there sufficiently aunswered Your talke of the three Kings of Spayne next ensewing and of the three Toletane Councells kept in their reignes doth so litle disproue the Supreme iurisdiction of Bisshops in Ecclesiastical causes that it maketh them Supreme iudges euen in ciuil causes So wide you are euer from prouing your purpose The .7 General Councel by you shortly noted doth amply and abundantly confirme the Popes Primacy and nothing in the worlde helpeth your purpose Charles Martel ād Carolomanus his sonne exercised no whit of your imagined Supremacy but haue cōfessed both clerely the Popes Primacy by their doings euē in the matters by your self treated Your most ignorant and ridiculous exposition made of the keyes of S. Peters Confession sent to this Charles and your extreme fonde argument deducted thereof hath vtterly shamed you yf any shame be in you Your slaunderous reproches against S. Augustine our Apostle and S. Boniface the Apostle of Germany and holye Martyr haue redounded to your owne shame and follye your cause thereby nothing in the worlde furdered No yf yt had bene all true which you hadde reported of them Charlemayne for all his callinge of Councelles confirmynge of the same and publishinge of Churche Lawes practised not yet anye like Gouuernement in Ecclesiasticall causes as you haue defended no nor anye Gouuernement at all but was lead and gouerned him selfe in all suche thinges of the Fathers and Bisshoppes then liuing especiallye of the See of Rome The whole Order also of the Councelles by you alleaged

disposed he saith this Argumēt is much like as if a yong Nouice shuld reason thus Nūnes must kepe silēce in the Cloisture therfore the Prioresses haue not the gouernment in Nūnish causes and matters Cōcerning the first part of his answere I say that the argument is good ād sufficiēt For if teaching preaching and disputing in matters of religiō be causes and matters ecclesiastical and if womē be imbarred frō this then is there a sufficiēt cause why M. Fekenham may not take this othe that a woman is supreme head in al causes spiritual ād ecclesiastical Namely to erect and enact a new and proper religiō throughout her realme by the vertue of her own proper and supreme gouernmēt For to this end M. Horn is the othe tēd●ed It is to euidēt It can not be dissembled Againe the said place of S. Paul is of the order and māner of expoūding of scripture as it appeareth by the text If then S. Paul forbiddeth a woman to expoūd scripture how can a woman take vpon her to be the chief iudge of al those that expoūd the scripture I mean in that very office of expoūding Scripture in decreeīg determining and enacting what religion what beliefe what doctrine shal take place And such shee must nedes be if she be a supreme head Suche do you and your fellowes make her Such authority you M. Horn throughout all this boke attribute to your new supreme heads Emperours and Kīgs by you alleaged You make them to preache to teache and to prescribe to the Bishops in their Coūcels what and how they shal do in their ecclesiasticall matters If then by you a supreme Gouerner in ecclesiastical maters must be so qualified as to be present in Councels of Bishops to prescribe rules for the Bishops to follow to determine what they shal do and to cōfirme by royal assēt the decrees of bishops yea and to make them selues decrees and cōstitutions ecclesiastical but a woman by S. Paule may not ones speake in the Church that is in the Cōgregatiō or assembly of the faithful and by you a womā may not preache teach or dispute vndoubtedly both by S. Paul and by your own cōfession a womā can not be a supreme Gouernour such as the Othe forceth mē to swere I say supreme gouernour in al ecclesiastical causes No nor in so many causes by a great deale as you pretend in this your booke other Kings and Princes to haue practised supreme gouernmēt in Cōsider now M. Horne how it may stād with S. Paules doctrine that a woman may be a supreme gouerner in al ecclesiastical causes namely such as you in this boke would make your Reader beleue that al Emperours Kings and Princes hitherto haue bene Now put the case as we saw it viij yeres past that in a doubtful matter of doctrine and religion to be tried by scripture the whole number of bishops agree vpō some determinate and resolute exposition with their Clergie and would by an Ecclesiastical law of Cōuocation or Councel set forth the same Al their resolutiō and determination is not worth a rush by your Othe and by your maner of talke in this booke if the Prince doe not allowe and cōfirme the same And how this wil stād with S. Paul in this chapter tel vs I pray you presupposing as the statute requireth that the Princes allowing though she be a woman is necessary And now are ye come to th●s point and driuē therto by the force of this place to say that the place doth not proue but a womā may haue some gouernmēt in ecclesiastical causes As though the Questiō were now of some gouernmēt only and not of Supreme and absolute Gouernment in al maner thinges and causes ecclesiastical If therefore this place do proue that a womā hath not the Supreme and absolute gouernement in all causes ecclesiasticall but that in some and them the chiefest she must holde her peace as yt doth euidētly and ye can not denie yt then is M. Fekenham free frō taking the othe of the supremacy and then hath S. Paule vtterly confuted that Othe and your whole booke withal This I say also as by the way that yf this chapter must be taken for teaching preaching and disputing as M. Horne saith and truely that M. Iewell went far wide frō S. Paules meaning when he applied yt to the cōmon seruice of the Church whereof it is no more meāt thē of the cōmō talke in tauernes As for M. Hornes secōd mery mad obiectiō no mā is so mad to make such an argumēt but hīself And therfore he may as long and as iolily as he wil triūph with him self in his own folly Yet I would wish M. Horne to speake wel of Nunnes were it but for his grandsir Luthers sake and the heauēly coniunctiō of him and a Nonne together Which vnhappy cōiunction of that Vulcā and Venus engēdred the vnhappy brood of M. Horn ād his felowes But that this folish fond argumēt is nothing like to M. Fekenhās argumente yt may easely be proceiued by that we haue alredy and sufficiently sayde M. Fekenham The .159 Diuision pag. 98. a. The third chiefe point is that I must not only sweare vpon the Euangelists that no foraine personne state or potentate hath or ought to haue any power or authoritie Ecclesiastical or Spiritual within this Realme but also by vertue of the same Othe I must renounce all forraine power and authorities which for a Christian man to doe is directly against these two Articles of our Crede Credo sanctā ecclesiā Catholicā I do beleue the holy catholik ●hurch Credo Sanctorū cōmunionē I do beleue the cōmuniō of saints And that there is a participatiō and cōmunion amongest al the beleuers of Christes Church which of the Apostle Paule are called Saincts Adiuro vos per Dominū vt legatur haec Epistola omnibus sanctis fratribus And herin I do ioyne this issue with your L. that whā your L. shal be able to proue by Scripture Doctor General Coūcell or by the cōtinual practise of any one Church or part of al Christēdome that by the first Article I beleue the holy Catholik Church is meant only that there is a Catholike Church of Christ and not so that by the same article euery Christiā man is bound to be subiect and obedient to the Catholike Church like as euery member ought to haue obediēce vnto the whole mystical bodie of Christ. And further when you shall be hable to proue by the second Article I dooe beleue the Communion of Saints is not so meante that a Christian man oughte to beleeue such attonement suche a participation and communion to be amongest al beleeuers and members of Christes Catholike Churche in doctrine in faith in Religion and Sacramentes but that it is laufull for vs of this Realme therein to dissent from the Catholike Churche of Christe dispersed in all other Realmes and that by a corporal Othe it is laufull for

Cusanus for proufe that Syluester called this Councel I am able to bring against you at the least two or rather thre hundred witnesses ād the worst of them shall be a bishop and so aūcient withal that none of thē liued this .800 yeres Perchaūce ye thīk that I do but iest with you No truely M. Horne I meane plaine fayth without any figure of rhetorike or such lying figures as ye are wel acquainted withal Herken you thē what the sixt general coūcel wher were present about .300 bishops saith to theire Emperour Constantine beinge then present there Arrius say they which diuided and sundred the Trinity arose and by and by themperor Constantine and the prayse worthy Syluester did assemble at Nice a great and a notable Synod See M. Horn. Where ye wil not suffer M. Fekenhā saying Constantine called the councel at the request of Syluester ye must nowe be content to suffer him whē he telleth you that he did cal it him self also Beside the vndoubted testimony of these so many and Auncient Fathers we haue the witnesse of Chroniclers as of Eusebiꝰ Damasus Isidorus Photius Platina Regino Pantaleon and diuers other And so withal is your secōd shift shifted away wherby ye would make your reader belieue that the pope ād the other bishops did acknowledg Cōstantins supremacy in calling of Coūcels being as ye say the principal part of iurisdictiō Ecclesiastical cohibitiue For as this is vntrue that the bare calling of a councel is any such principal part as we haue before declared so it is vntrue also that ye say that the pope called not this councell Theis strings being very weake and therefore sone broken as ye see he setteth out the thirde and that is weakest and wurst of al And all this stringe hangeth vppon a foolishe synnefull ciuylity and policy that Maister Horne imagineth full fondly in this worthy prince Constantine As thowghe he spake those wordes for his modesty onely and for a policie and a prudent forsighte least by siftinge those priuate quarells he mighte haue hindred the common cause and not for that he thoughte his authority mighte not stretche so farre as to iudge the priests And therefore thoughe he politykely relented at this time yet afterwarde at the councel at Tyrus he shewed hym selfe as supreame Iudge in causes Ecclesiasticall It is wont to be sayed M. Horne cursed is that glose that destroyeth the text Suerly ye are very imprudently ouersene in this your answere For all this is but a peuishe and a wretched policy wherewith you dishonour this noble monarch And ye haue forgotten the rules aswell of diuinity as of policy For as it is policy somtyme to dissemble a truth so to tel an vntruthe is at all time a synne yea though the truth be offensiue to no man but officiable and profitable to many As S. Augustin doth at large discourse the matter Now if the Emperour be the priests iudge then doth Constantins saying conteyne a plaine lye Seing that before he expressely confessed them to be his Iudges and sayd farder that they coulde be iudged of no man We leaue this policie therfore and prudent forsight to your generatiō as vnmete either for Constantine or for any other a much meaner catholyke man This kynd of policy a man may fynd in great store in M. Iewels Reply and in this your answere This is the very practise of your newe Euangelicall schole You seme to be persuaded to make no accompt of lying so that your lewde cause may be furdered But thoughe you be naught your selues you must not so iudge of others Verely Constantin spake as he thought and the very truth And he confessed as plainely that they were his iudges As you sawe before in his own wordes For he sayd to the bishops plainly That they could be iudged of no man Neither is it to be gathered by Ruffinus and Nicephorus as ye pretende that he thought not so as he spake or spake those wordes for that only that the cōmon cause should not be hindered which mighte and should haue gonne forward though he had not spoken theis words In dede he burned their bills of complaints and so cut away their priuat quarelling least it shuld haue ben any hinderance to the principal matter that was then to be discussed and debated vpon And in case the cōplaintes had bene such as Constantin might haue heard and determined he might haue reserued them vntil the ende of the Coūcel and then haue heard thē without any preiudice or stay of the common matters Now what kinde of matters these were for the which the Bisshops did contende it doth not appeare Yf they were tēporall then whether Constantine might heare them or might not yt maketh nothing for his Ecclesiastical supremacy Yf they were spiritual matters then are we sure he might not heare as the chiefe and principall iudge Priuate quarrels they were as your self confesse and therefore by all likelyhood of temporal matters wherein for all that themperor thought him self no mete or cōueniēt iudge vpon priests And that well appereth to be his minde by that we haue said before that he made a law wherby al priests conuented before any tēporal iudge might refuse him and require the matter to be hearde of the bishop But of this matter see our answere before in the Second booke Ye are now busie again with the Coūcel of Tyrus with Caecilianus and such other matters to proue Cōstantin the supreame head Whervnto seing we haue alredy sufficiētly answered we wil not encomber the Reader again with thē in this place And neade so much the lesse that ye seme to faynte and geue ouer your holde and your fond glose against the plaine text and by putting the case it were true which is true in dede seke yet an other corner to crepe in and say that though Cōstantin would not or could not lawfully iudge the Priests yet it will not followe that bishops may cal Councels make lawes and exercise al maner of iurisdictiō cohibitiue Ye say truly M. Horn it wil not follow in dede Neither M. Fekenham driueth any such reason It is sufficient that they may exercise any cohibitiue iurisdiction without the princes commission which you haue hitherto denied affirming that they can not do it without the Princes warrant nor the Prince him self touching the first cohibitiue iurisdiction as ye haue diuided it But yf they be iudges thē must it nedes follow that they haue some iurisdiction cohibitiue For as the lawe saith Iurisdictio sine modica correctione nulla est Iurisdiction without some compulsion is no iurisdictiō Againe yf Cōstātinus were not the supreme iudge nor could be thē are not other Emperours or Princes iudges any thing more then he was ād so hath M. F. by this iustified his assertion This argument therfore that ye mislike is not M. Fekenhās but your owne Who shal let you to like or

vntruthe for by ●ou they may take al vpō them ergo this also The .535 vntruthe mere slaūderous Concerning this vvorde Priest Exod. 28. Ioelis 1. Vlulate Ministri altaris Hiere 33. Sacerdotes Ministri mei Heb. 10. Act. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augu lib. 20. de Ciuitate Dei cap. 10. Hebr. 7. Oecumenius sentence of the sayd sacrifice Sacerdos in aeternū Psal. 19. Tu es sacerdos in aeternū secundū ordinē Melchisedech Consider M. Ievvels ansvvere to the sayed Oecumenius M. Ievvels hypocritall dissimulation In his reply fo 75. Ievvell fol. 503. Vid. 2. Cōc Nicenum actio 4. Non. 1. vt in Ievvell pag. 517. Fol. 580. Nos Christiani propemodum quid sit ara quid sit victima nescimus Nicenae 2. synodi Act. 4. fol. 517. col 2. Pudore sufsundantur Iudaei qui proprios reges et alienos adorātes nos Christianos tāquam idololatras irrident Nos aūt Christiani oībus in ciuitatib regionib indies et in horas singulas cōtra idola stamus armati cōtra idola psallimꝰ cōtra idola preces fundimꝰ Et qua tādem fronte Iudaei nos vocant idololatras Vbi nunc sunt quae olim ab istis oblatae sunt idolis boū ouiū filiorum quoque victimae vbi sacrificiorū fumi vbi arae et perfusiōes sanguinū Nos verò Christiani propemodum quid sit ara quid sit victima ignoramus M. Horn. denying the sacrifice maketh a playne vvay for Antichriste Daniel 12. Quum ablatum fuerit iuge sacrificium Aug. de ciuit Dei lib. 20. ca. 23. 29. Prosper de diuinis pro niss praedict dimid temp cap. 13. Hier. in dict cap. 12. Primas in apoc li. 3. cap. 11. Greg. l 32. in Iob. 14. An ansvvere to M. Horne for M. Fekēhās trāslating of the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere vel regere 2. Reg. 5. T● pasces ●opulum meū Israel iueris dux super Israeel Cui praecept vt pasceret populum meū ca. 7. Psalm 77 pauit eos in innocētia cordis sui So dothe also the Englishe trāslation of the nevv testament p●īted at zuric●●n .1550 In his Replie pag. 239. The shepherdes office resembleth most properly the Bishopes Office Genes 31. Chrysostoms saiyngs touching the spirituall gouernement Lib. 3. de dignitate Sac●rdotij Ibidē li. 6. Porrò illū ipsū oportet tantò oībs rebus illis p̄stare ꝓ quib intercedit quātò parē vt subditos praefectus excellat Cū aūt ille spiritum Sanctū inuocauerit sacrificiūque illud horrore ac reuerētia plenissimū perfecerit cōmuni omniū manibus assidue pertractato quaero ex te cat Locus altari vicinus in illius honorē ꝗ imolatur angelorū choris plenus est Id quod credere abūde licet vel ex tanto illo sacrificio quod tū peragitur Iliad ● The Princes supremacy ou●rthrowen by that that M. Horne him selfe graūteth De correptione gratia c. 3 De fide operibus Cap. 2. Cùm in Ecclesiae disciplina visibilis fuerat gladius cessaturus De correp gratia Cap. 15. Con●ra ●duersur legis prophetarum lib. 1. Cap. 17. Luc. 12. Math. 10. c. 28 Augustin vt suprà De fide operibus Cap. 2. Act. 20. De ciuit Dei li. 20. cap. 10. See the force of truthe Heb. 13. The .536 vntruth As before in the 531 532. and 533. vntruthes The 537. vntruth Your assertion is thereby vtterly īproued and ouerthrowen for then the prīce is not supreame gouernor in all causes M. Feckēhams .2 reason Hebre. 13. In Comm. Ibidem 1. Reg. 2. Vide Dionysium 1. reg 2. Augustin epist. 50. 1. Cor. 4. 5. Epiphan haeres 42. li. 1. tom 3 Augustin de verbis Dom. sec. Ioā serm 34. Ezech. 34. In lib. de pastoribus Cap. 10.11 13. 1. Cor. 14. Gen. 3. The .538 vntruthe M Feckenham reasoneth not so But thus Therefore vvomen can not take vppon them the Supreame gouernement in all causes c. The .539 vntruthe The argument is nothing like The .540 vntruthe This argument is made vvith good and greate consideration as shall appeare M. Feckēhams 3. reason 1. Cor. 14. The .541 vntruth It conteineth an argumēt that M Horne shal neuer assoyle The 542. vntruth Slaunderous and iniurious The .543 vntruth For they are 2. diuers articles not one Clemēs in compend de fide The .544 vntruth The cōmō opiniō of lerned mē rekoneth more thē 12. Articles The .545 vntruth As before The .546 vntruth They are plaine cōtradictory one to an other as shal appeare The .547 vntruth ioyned vvith impiety The catholike Churche that you by othe renoūce is the Church of Christe not of antichrist The definition of the catholique Churche* vnperfect as shall appeare The .548 vntruth You haue no agre●ment consent or vnite of doctrine amōge your selues The .549 vntruth mere slanderous The 550. vntruth M. Fekēhā saied not so of the Realme The 551. vntruth It is right true that in effect you do so as it shall appeare The .552 vntruth For M. Fekenham saied not that it is so but that by Othe you make it so vvhich is true as it shal be proued The .553 vntruth Notorious The Othe speaketh of Euery foraine Prelate not of a foraine prelat You are novv ashamed your selfe of the Othe M. Horne The 3. chief pointe In hoc cōmuniter cōcordant Theologi canonistae Gull Linvvood in cōstit prouinc de summae trinit ca. 1. §. item alij D. Thom. 2.2 q. 1. Arti 8. Host. Io. And. in rub de sum trinitate Ruffinus ī symbolo M. Horne depraueth M. Fekenhās argumēt The othe cōtrarye to an Article of our crede An other contradiction betvvē the Othe and an article of our Creede VVat it is to renoūce the authorite of euery forrayn prelate Confes. lib. 3. Cap. 8. Epist. 118. ad Ianua Beda lib. 1. cap. 17. Bed lib. 2. cap. 4. Idem lib. eodem ca. 19. Epist. 48. ad Vincentium Cōt Dona. post collationē ca. 4 Lib. de vnitat Ecclesiae c. 4. Act. 4. pag. 304. 306. To. 2. Concil M Fekenhā clered A foule shift vsed by M. Horne M. Horns definitiō of the Churche M. Horns Church cōpared to the schismatical temple of Samaria Iosephus de bello In daico li. 7. ca. 30. de Antiq. lib. 11. ca. vltimo Ioan. 4. Deut. 12. 2. paral 7. Iosephus antiq l. 11. cap. vlt. Lib. 12. ca. 1. Ant. Idē lib. 13. ca. 6. Ant. Nevves out of Flaūdre● for M. Horn and his brethern Vide Franciscū Philippū Surium Galat. 1. In Cōfut Ministrorum Antvverp fol. 92. 93 Vide Tiletani praesat ad Senatū Antvverp 1. Cor. 14. The .554 vntruth It is not lauful for any Prīce to take it The .555 vntruth Horible and Protestante lyke The .556 vntruth Extreme slaunderous as al the world knoweth yea M. Horne him self The .557 vntruth The companie of catholykes is