Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	body_n	church_n	mystical_a	1,148	5	10.4023	5	false

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

th'Apostles both S. Peter aÌ„d S. Paul so earnestly taught at that time obedieÌ„ce to PriÌ„ces This was the cause In the beginniÌ„g of the church som ChristiaÌ„s were of this opinioÌ„ that for that they were ChristeÌ„ meÌ„ they were exeÌ„pted from the lawes of the Infidel Princes and were not bound to pay theÌ„ any tribut or otherwise to obey theÌ„ To represse and reforme this wroÌ„g iudgmeÌ„t of theirs the Apostles Peter and Paule by you named diligeÌ„tly employed theÌ„ selues Whose sayings can not imply your pretensed gouernmeÌ„t onlesse yow wil say that Nero the wycked and heathennish Emperour was in his tyme the supreme head of al the church of Christ throughout the empire aswel in causes spiritual as teÌ„poral And yet in teÌ„poral and ciuil matters I graunt you we ought to be subiect not only to ChristiaÌ„s but eueÌ„ to infidels also being our princes without any exceptioÌ„ of Apostle euangeliste prophet priest or monk as ye alleage out of S. ChrysostoÌ„ As contrary wise the Christian prince him self is for ecclesiastical and spiritual causes subiect to his spiritual ruler Which Chrysostom hiÌ„self of al meÌ„ doth best declare Alij sunt termini c. The bounds of a kingdome and of priesthood saith ChrysostoÌ„ are not al one This kingdom passeth the other This king is not knoweÌ„ by visible things neither hath his estimatioÌ„ either for precious stones he glistereth withal or for his gay goldeÌ„ glistering apparel The other king hath the ordering of those worldly things the authority of priesthod cometh froÌ„ heaueÌ„ what so euer thou shalt bind vpoÌ„ earth shal be bound in heaueÌ„ To the king those things that are here in the worlde are coÌ„mitted but to me celestial things are coÌ„mitted wheÌ„ I say to me I vnderstaÌ„de to a priest And anon after he saith Regi corpora c. The bodies are coÌ„mitted to the King the sowles to the Priest the King pardoneth the faults of the body the priest pardoneth the faultes of the sowle The Kinge forcethe the priest exhorteth the one by necessity the other by giuing counsel the one hath visible armour the other spiritual He warreth against the barbarous I war against the Deuil This principality is the greater And therfore the King doth put his head vnder the priestes hands and euery where in the old scripture priestes did anoynt the Kings Among al other bokes of the said Chrysostom his book de Sacerdotio is freighted with a noÌ„ber of lyke and more notable senteÌ„ces for the priests superiority aboue the Prince Now theÌ„ M. Horn I frame you such an argumeÌ„t The Priest is the PriÌ„ces superiour in some causes ecclesiastical Ergo the PriÌ„ce is not the Priests superiour in al causes ecclesiastical The AntecedeÌ„t is clerly ê“ued out of the words of Chrysost. before alleged Thus. The Priest is superiour to the priÌ„ce in remissioÌ„ of syns by ChrysostoÌ„ but remissioÌ„ of sins is a cause ecclesiastical or spiritual Ergo the Priest is the PriÌ„ces superiour in some cause ecclesiastical or spiritual Which beiÌ„g most true what thiÌ„g caÌ„ you coÌ„clud of al ye haue or shal say to win your purpose or that ye here presently say that the Prince hath the care aswell of the first as of the seconde table of the commaundements and that S. Paule willethe vs to pray for the Princes that we may lyue a peaceable life in godlines aÌ„d honesty In the which place he speaketh of the heathennishe princes as appereth by that which foloweth to pray for them that they may be coÌ„uerted to the faith Or of al ye bring in out of S. Augustin either against the Donatists whereof we haue alredy said inough or that Princes must make their power a seruaÌ„te to Gods Maiesty to enlarge his worship seruice and religion Nowe as all this frameth full yllfauoredly to conclude your principle so I say that if S. Augustine were aliue he might truely and would say vnto you as he sayd vnto Gaudentius and as your self alleage against your selfe and your bretherne That thing that ye doe is not only not good but it is a great euil to witte to cutte in sonder the vnity and peace of Christ to rebell against the promises of the ghospell or to beare the ChristiaÌ„ armes or badges as in a ciuil warre against the true and the high King of the Christians he would say yf he were aliue vnto you that as the Donatistes did not deny Christ the head but Christ the body that is his Catholike Churche so doe you He would say that as the Donatistes secte was condemned by Constantin Honorius and other Emperours the high Kings of the Christians so are your heresies condemned not only by the Catholik Church but also by the worthy and moste renowned King Henry the fifte and other Kings as wel in England as else where also by the high Kings of the ChristiaÌ„s that is themperours as well of our tyme as many hundred yeares since And therefore ye are they that cutte in sonder the vnity aÌ„d peace of Christes Church and rebell against the promises of the Gospel M. Horne The 22. Diuision Pag. 17. a. Chrysostom shevveth this reason vvhy S. Paule doth attribute this title of a minister vvorthely vnto the Kings or ciuil Magistrates because that through fraying of the wicked men and commending the good he prepareth the mindes of many to be made more appliable to the doctrine of the word Eusebius alluding to the sentence of S. Paule vvhere he calleth the ciuill Magistrate Goddes minister and vnderstanding that Ministery of the ciuiâ— Magistrate to be about Religion and Ecclesiastical causes so .61 vvell as Temporal doth cal Constantine the Emperour The great light and most shril preacher or setter foorth of true godlines The one and only God saieth he hath appointed Constantine to be his minister and the teacher of Godlines to al countreis And this same CoÌ„stantin like a faithful and good minister did throughly set foorth this and he did confesse him self manifestly to be the seruaunt and minister of the high King He preached with his imperial decrees or proclamations his God euen to the boundes of the whole worlde Yea Constantine himselfe affirmeth as Eusebius reporteth That by his ministery he did put away and ouerthrowe al the euilles that pressed the worlde meaniÌ„g al superstition Idolatry and false Religion In so much saith this Godly Emperour that there withal I both called again mankiÌ„de taught by my ministery to the Religion of the most holy Law meaning the vvorde of God and also caused that the most blessed faith should encrease and growe vnder a better gouernour meaning than had beene before for saith he I would not be vnthankeful to neglect namely the best ministery which is the thankes I owe vnto God of duety This most Christian Emperour did rightly consider as he had bene truelye taught of the most Christian Bisshops of that tyme that as the Princes haue in charge the ministery and

chief part of this spiritual gouernement from the Church ministers As contrary vvise the Church ministers ought not to claime and take vpon them the supremacy of gouernement as the .535 Papistes of longe tyme haue done froÌ„ Kinges Queenes and Princes Stapleton M. Horn hath hitherto good-reader proceded altogether historically aswel in briÌ„giÌ„g forth his poore sely proufs against M. Fekenham as in his first aunswere to M. Fekenham by the story of King Lucius and others but nowe will he shewe you a copie of his high diuinitye and of his greate diuine knowledge in the soluting of theologicall argumentes M. Fekenham proueth by S. Paule that they are Bisshops and Priestes and not the Princes that gouerne Christes Church Nay saieth M. Horne here this is a naughty a duble and a deceitful sophistication in the worde priest aÌ„d in the worde to gouerne and he is angrie with M. Fekenham for the terme of priestes and wil nedes haue ministers placed for them But how chaunceth yt M. Horne that ye put not in also for bishops superintendeÌ„ts Shal the inferiour clergy chauÌ„ge their papistical name and wil you reserue to your self stil the name of Bisshops because it is more lordelyke It is a wonderful thing to coÌ„sider the practise of these protestants To make a way to their new diuinity they first began to alter the vsual names chaunging confession into knowledge penance into repentance Church into coÌ„gregation Image into idole with many such like So to make a way to induce men to belieue that Order is no Sacrament and that there is no sacrifice in the Church they could not nor caÌ„ abide the name of priests Tyndal was much trobled in the framing of some other word for it First he translated for priests seniours but his folly being therein wel espied he traÌ„slated afterward for seniours elders Which word elder doth no more signify a priest theÌ„ it signifieth an elderstycke M. Horn though he be wel coÌ„teÌ„ted with the word elders as ye shal hereafter vnderstand yet here he wil haue them called Ministers and geueth vs plainely to vnderstand that though he vse the vnproper terme of priestes yet he meaneth ministers as though euery Priest be not a Minister although euery Minister be not a priest and so very ofteÌ„ called in the holy scripture As wher it speaketh of those which do sacrifice in the clergy it calleth theÌ„ indiffereÌ„tly priestes or ministers And therefore Moyses saith of the sonnes of AaroÌ„ that were priests QuaÌ„do appropinquaÌ„t altari vt ministreÌ„t in sanctuario WheÌ„ thei draw nere to the aulter to minister in the sanctuary Ioel calleth the priests ministers of the aulters In Hieremy God saith that priests are his ministers S. Paule saith Omnis quideÌ„ sacerdos praesto est quotidie ministraÌ„s easdeÌ„ semper offereÌ„s hostias euery priest is redy dayly to minister euer offering the same hosts And in the new testament where it is writen ministrantibus illis ieiunantibus as they ministred to our Lord and fasted the said word ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ may wel be traslated as they made sacrifice according to Erasmus his iudegmeÌ„t Yf theÌ„ ministers serue the aulter aswel as priests what hath M. Horn gained by the shifting of the word priests into ministers Suerly this is a woÌ„derful shifting ghospel that caÌ„ not staÌ„d but by shiftiÌ„g aÌ„d that must nedes shyft away this word priest which hath ben vsually frequeÌ„ted aÌ„d coÌ„tinued not only amoÌ„g vs in EnglaÌ„d sytheÌ„ce the time we were first christened but amoÌ„g other natioÌ„s as DutchmeÌ„ high Almaines FreÌ„chmeÌ„ ItaliaÌ„s aÌ„d Spaniards as it appeareth vnto theÌ„ that be skilfull in these tonges But to cal the Ministers of Christes Church by the name of Priestes is a kinde of speache saith M. Horne impropre though longe in vse and for such he protesteth to vse it as oft as he vseth the word Priest in that sence The proper priesthods he auoucheth to be only thre Of Aaron of Melchisedech aÌ„d of that other Order which is coÌ„moÌ„ to all ChristiaÌ„s meÌ„ aÌ„d wemeÌ„ But Ã´ Lord what a bliÌ„d bussard hath malice and pride made you M. Horn Think you it an opinioÌ„ among the coÌ„mon Papists only as you say to auouche a fourth kind of sacrificing priesthod What think you then of S. Augustin that lerned Father of Christes Church Was he a Papist to Or was he one also of the Apostolical clergy of the Romish Antichrist HarkeÌ„ I pray you what his iudgemeÌ„t is herein He saith that in the Apoc. 20. aÌ„d in S. Peter 1. Pet. 2. where the princely priesthod coÌ„moÌ„ to al ChristeÌ„ meÌ„ is spoken of NoÌ„ vtique de solis episcopis presbyteris dictuÌ„ est qui propriÃ¨ iaÌ„ vocaÌ„tur in Ecclesia sacerdotes sed sicut oeÌ„s c. It is spoken not of Bisshops and Priests aloÌ„ne which nowe in the Church are properly called Priests but as we call al the faithful Christians because of the mystical ointment so we cal al the faithful Priests because they are the members of one Priest that is Christe Here you see M. Horn that it is an opinioÌ„ not only among the coÌ„mon Papists but with S. Augustin also that ther are yet in the Church beside that PriÌ„cely Priesthod that you spake of bishops aÌ„d priests aÌ„d that properly so called And dareth your impudeÌ„t mouth auouche that kinde of speache impropre which S. Augustin auoucheth to be properly so called and that in the Church of Christ to Goe M. Horne and tel your frendes this tale For your freÌ„d I assure you he had nede to be more then his owne which wil beleue you in this most impudeÌ„t and most vnchristian assertion A priesthood there is M. Horn and that a proper priesthod of bishops and priests in the Church of Christ beside that of AaroÌ„ in the old law or of Melchisedech in Christes only person or of this priÌ„cely priesthood coÌ„moÌ„ to al ChristiaÌ„s who are no more properly priests theÌ„ thei are Princes and whose coÌ„moÌ„ priesthod no more excludeth the proper priesthod of Bishops and priests in the Church theÌ„ doth their kingdoÌ„ for kings in like maner al ChristiaÌ„s are called in the places of holy Scripture lastly noted exclude the proper kingdoÌ„ of Emperours kings and other Princes To coÌ„fute yet farder this AntichristiaÌ„ solutioÌ„ and to proue that this propre priesthod is a sacrificiÌ„g priesthod wuld require some coÌ„uenieÌ„t tract of tyme aÌ„d more theÌ„ we caÌ„ coÌ„uenieÌ„tly now spare for auoiding of tediousnes But what nede we seke farre for a solutioÌ„ or tarry long therin seing as cuÌ„ning as M. Horne is hiÌ„self hath in his own solutioÌ„ proued the sacrifice of the masse For to goe no farder M. Horn then your owne chapter and allegatioÌ„ I reason thus Christe contineweth a prieste accordinge to the order of Melchisedech for euer the sacrifice of which order he shewed in his last Supper Ergo there is and euer shall be that sacrifice of

sweare that her highnes hath vnder God the soueraignty and rule ouer al manner of persons borne within these her highnes realmes of what estate either Ecclesiastical or Temporal so euer thei be M. Horne Hovv so euer by vvords you vvoulde seme to tendre her Maiesties saulfty quietnes and prosperous reigne your .15 dedes declare your meaning to be cleane contrary VVhat saulfty meane you to her person vvhen you bereue the same of a principal parte of the royal povver vvhat quietnesse seeke you to her personne vvhen one chiefe purpose and entent of your book published is to stay and bring her subiects to an heretical misliking of her royal povver vvhich is a preparation to rebellion against her person Hovv much prosperity you vvish to her Maiesties reigne appeareth vvhen that vvith .16 diepe sighes and grones you looke daily for a chaunge thereof and .17 tharche Heretique of Rome your .18 God in earthe to .19 reigne in her place The third Chapter declaring the rebellion of ProtestaÌ„ts against their princes in diuerse Countres abrode and the seditious writiÌ„gs of English ProtestaÌ„ts at Geneua and otherwhere THere haue bene many Kings in this realme before our time that haue reigned vertuouslye quietly prosperouslye most honorably and most victoriouslye which neuer dreamed of this kinde of supremacy and yet men of suche knowledge that they coulde sone espye wherein their authority was impaired and of such cowrage and stowtenes that they woulde not suffer at the Popes hands or at any other any thing done derogatory to their Royal powre And albeit the Catholiks wishe to the Quenes maiesty as quiet as prosperouse as longe and as honorable an empire to the honour of God as euer had prince in the worlde and are as wel affected to her highnes as euer were good subiects to their noble princes aforesayde yet caÌ„ they not finde in their harts to take the Othe not for any such synister affection as M. Horne moste maliciously ascribeth vnto them but onely for conscience sake grounded vppon the Canons and lawes of the holy Churche and the continual practise of al Christen and Catholike realmes finally vppon holy Scripture namely that saying of S. Peter Oportet obedire Deo magis quÃ m hominibus God must be obeyed more then meÌ„ So farre from al rebellion against her highnes person and from suche sighthes and grones as Master Horne most wickedly surmiseth wherein he sheweth by the way his owne and other his complices affection towarde the princes not affected in religion as they be that they dayly most hartely praye for her highnes preseruation So farre of I saye that as they haue already for God and his Catholike faith suffered them selfe to be spoiled of all worldly estate contente also yf God shall so appointe to be spoyled also of theire lyfe so is there none of them whereof diuerse haue faithfully and fruitfullie serued their Prince and Countrie that is not willinge for the preseruation of the Prince and his countrie to imploye if the case so require witte body and life also And for my part I pray God hartily the tryall woulde ones come But this is an olde practise first of the Painimes and Iewes then of the heretikes falsly to obiect to the Christians and Catholiques priuie conspiracies and sedition the more to exasperate the Princes against them And when truthe faileth then with the Princes authoritie and lawes to feare them Surely this man bloweth his horne a wrong with charging the Catholiques with sedition which is the verie badge and peculiar fruit of all their Euangelicall broode I let passe the Donatists and their horrible tragedies I let passe the Boheames with their blinde Captaine both in Bodie and soule Zischa a meete Captaine for suche a caitife companie with their detestable vprores seditioÌ„ and mightie armie against their Prince and Countrie I let passe how cruellie they handeled the Catholiques casting .12 of their chiefe Doctours and Preachers into a kill of hotte burning lyme and how pitifully they murdered a noble Catholike Knight first burning his feete then his legges then his knees then his thyes to force him to coÌ„sent to their wicked doctrine which when he couragiously and valiauntlye refused they consumed with fier the residue of his bodie I let passe the traiterous poysoninge of that noble yonge Prince Ladislaus the King of Boheme and Hungarie at the time of his mariage in Praga by the meanes of Georgius Pogebratius a great Hussyte for that the saied Ladislaus at his firste entrie into his Towne of Praga gaue but heauie lookes to the Hussian Ministers but lighting of his Horse embraced moste louinglie the Catholique Priestes saiyng Hos Dei Ministros agnosco These I acknowledge for the Mininisters of God And to come nearer to our owne home I let passe the great conspiracies of Syr Roger Acton and Syr Iohn Oldecastle with their complices against King Henrie the fift I referre me onely to be shorte to the tragicall enormities yet freshe in remembraunce of Luthers Schollers in Germanie in Dennemarke in Swethelande and in our Countrie in the time of Queene Marie of the Caluinistes in Fraunce in Scotland and presentlie in these low Countries of Brabant Hollande Flanders and Lukelande Last of all of the Anabaptistes in the Citie of Mounster in Westphalia For these three noble Sectes issued of that poysoned roote of Luther and his strompette Cate haue eche of them according to their hability geuen forth suche euidente argumentes of their obedience forsothe to their Soueraines that all the forenamed Countries do well not onely remember the same but feele yet presently the smarte thereof In Germanie the Lutherans bothe the commons vnder Thomas Muntzer their Captaine againste their Nobles and the Nobles them selues againste their Emperour notoriouslie rebelled and that vnder pretence of Religion The murder in one sommer of fiftie thousande men of the communaltie at the leaste as Sleidan reporteth and the famous captiuitie of the Duke of Saxonie and the Lantgraue of Hesse vnder Charles the fift the late most renouned Emperour who bothe stode in fielde againste him will neuer suffer those bloudie practises to be forgotten The insurrection of the people in Dennemarke againste their Nobles and of the Nobles in Swethelande againste their Prince as witnesseth that learned Councellour of the late moste Catholique Emperour Ferdinandus Fridericus Staphylus are knowen to all the worlde with the successe thereof The open rebellion of Syr Thomas Wiat in the raigne of Quene Marie couering his heresie with a Spanish cloke Charing Crosse and Tower hill will neuer forgette In Fraunce the Zwinglians not only by traiterous force bereauing the Prince of Piemont of his Towne of Geneua and fixing there euer since the wicked Tabernacle of their loytering heresies but also euen vnder the King that nowe liueth as with my eyes I haue my selfe there beholded first by vnlawfull assemblies against open Proclamations and after by open rebellion

and beside yea and aboue this is there an other gouernement instituted and ordeined by Christ in a spiritual and a mystical bodie of such as he graciously calleth to be of his kingdom which is the kingdom of the faithful and so consequently of heauen whereunto Christian faith doth conduct vs. In the which spiritual bodie commonly called Christes Catholike Churche there are other heades and rulers then ciuill Princes as Vicars Persons Bishops Archebishops Patriarches and ouer them al the Pope Whose gouernement chieflye serueth for the furtherance and encrease of this spiritual Kingdome as the ciuil Princes do for the temporal Now as the soule of man incomparably passeth the bodie so doth this kingdom the other and the rulers of these the rulers of the other And as the bodie is subiect to the soule so is the ciuill kingdome to the spiritual To the which kingdom as wel Princes as other are engraffed by baptisme and become subiects to the same by spiritual generation as we become subiects to our Princes by course and order of natiuitie whiche is a terrestrial generation Further now as euery man is naturallye bound to defend maintain encrease adorne and amplifie his natural countrie so is euery man bounde and muche more to employ himselfe to his possibilitie toward the tuition and defence furtherance and amplificatioÌ„ of this spiritual kingdome and most of al Princes them selues as suche which haue receiued of God more large helpe and faculty toward the same by reason of their great authority and teÌ„poral sworde to ioyne the same as the case requireth with the spiritual sword And so al good Princes do aÌ„d haue don aiding and assisting the Church decrees made for the repression of vice and errors and for the maintenance of vertue and true religion not as supreame Gouernours them selues in all causes spirituall and temporall but as faithfull Aduocates in aiding and assisting the spiritual power that it may the soner and more effectually take place For this supreame gouernement can he not haue onlesse he were him selfe a spirituall man no more then can a man be a master of a shippe that neuer was mariner a Maior that neuer was Citizen His principall gouernemente reasteth in ciuill matters and in that respecte as I haue sayed he is supreame Gouernour of all persons in his Realme but not of al their actions but in suche sense as I haue specified and least of all of the actions of Spirituall men especially of those that are most appropriate to them which can not be onlesse he were him selfe a Spiritual maÌ„ Wherfore we haue here two Vntruths the one in an vntrue definitioÌ„ the other in saiyng that the Prince is the supreme gouernour in al causes spiritual yea eueÌ„ in those that be most peculiarly belonging to spiritual men beside a plaine coÌ„tradiction of M. Horne directly ouerthrowing his own assertion here The Bisshoply rule and gouernement of Gods Churche saith M. Horne consisteth in these three points to feed the Church with Gods woord â–ª to minister Christes SacrameÌ„ts aÌ„d to bind and lose To gouern the Church â–ª saith he after this sort beloÌ„geth to the oÌ„ly office of Bishops aÌ„d Church ministers aÌ„d not to Kings Quenes and Princes The lyke he hath after warde Now then these being by his owne confession the actions that properly beloÌ„g to ecclesiastical persons and the priÌ„ces by his said coÌ„fessioÌ„ hauing nothing to do therwith how is it theÌ„ true that the prince is the only supreme head aÌ„d gouernor in causes ecclesiastical ye in those that do properly beloÌ„g to persons ecclesiastical Or by what colour may it be defended that this saying is not plain contradictory and repugnante to this Later saying which we haue alleaged and whereof we shall speake more largelye when we come to the said place Thus ye see M. Horne walketh like a barefoted man vpon thornes not knowing where to tread The .6 Diuision Pag. 5. a. M. Fekenham And of my part I shal sweare to obserue and perfourme my obedieÌ„ce and subiectioÌ„ with no lesse loyalty and faithfulnes vnto her highnes theÌ„ I did before vnto Quene Mary her highnes Syster of famous memory vnto whome I was a sworne Chaplaine and most bounden M. Horne Like an .23 vnfaithful subiect contrary to your Othe made to King HeÌ„ry and continued al the reigne of King Edvvarde you helpt to spoile Quene Mary of famous memory of a 24. principal parte of her royall povver righte and dignity vvhich she at the beginning of her reigne had enioyed and put in vre The same obedience and subiection vvith the like loyalty and faithfulnes yee vvil svveare to obserue and perfourme to Quene Elizabeth but she thaÌ„keth you for naught she vvil none of it she hath espied you and thinketh yee profer her to much vvronge Stapleton M. Horn would haue a maÌ„ on s bemired to wallow there stil. Neither is it sin to break an vnlawful othe but rather to coÌ„tinew in the same as wicked King Herod did Now if M. Horne can ones by any meanes proue this gouernemente to be a principall parte or any parte at all of the Queenes royal power I dare vndertake that not only M. Fekenham but many mo that now refuse shal most gladly take the said Othe He wer surely no good subiect that would wissh her highnes any wrong neither can the maintenaÌ„ce of the Catholik faith wherof shee beareth the title of a Defendor be couÌ„ted any iniury to her highnes Nether is it to be thought but if there had ben any wrong or iniury herein done to the Croune some ChristiaÌ„ Prince or other in the world would haue ere this ones in this thousand yeares and more espied it and reformed it too M. Fekenham The .7 Diuision Pag. 5 a. And touching the reste of the Othe whereunto I am required presently to sweare viz. That I doe vtterlie testifie and declare in my conscience that the Queenes highnes is the only supreame Gouernour of this Realme as well in al Spirituall or Ecclesiastical things or causes as Temporal I shal then of my parte be in like readines to receiue the same when your L. shal be able to make declaration vnto me how and by what meanes I may swere thereunto without commiting of a very plaine and manifest periurie which of my part to be committed it is damnable sinne and against the expresse woord of God writen Leuit. Cap. 9. Non periurabis in nomine meo nec pollues nomen Dei tui And of your parte to prouoke mee or require the same it is no lesse damnable offence S. Augustine in witnes thereof saith Ille qui hominem prouocat ad iurationeÌ„ c. He who doth prouoke an other man to swere and knoweth that he shal forswere him selfe he is worse then a murderer because the murderer sleeth but the body and he sleeth the soule and that not one soule but two as the soule of him whom he prouoketh to periurie

our true Meschisedech which he offred in his laste Supper whiche is the sacrifice of the masse in the Church Ergo it is vntrue that Christe hath no ministeriall priesthood or Sacrifice in the Churche For as Christ offered in his last supper his owne body so all priests do offer and shall offer for euer the same body in the holy masse And for this cause is Christ called a prieste for euer in the chapter by yowe rehersed and in the psalmes I bringe not M. Horne this argument nor frame yt of my self it is Oecumenius M. Horne an auÌ„cient and a notable GreciaÌ„ that so writeth and therin vttereth not his owne mynde onely but the mind of Chrysostomus aÌ„d other fathers yea and of the whole Greke Church Here perhaps M. Horn wil take some holde and answere that M. Iewel hath answered sufficiently to Oecumenius in his Reply to M. D. Hardinge What kinde of answere it is and howe substantiall it will wel appere when the Reioynder shal come to this Article touching the sacrifice And yet I suppose men that be not to much and to sinistrally wedded to their owne fantasies may see good cause by such other answeres as are made to part of his reply what to iudge of the whole In the meane ceason mark good reader what kind of answere he maketh to rydde him self from this authority of Oecumenius I wil omitte al other aÌ„d touche one poynt onely of his answere whereby thou mayst haue a taste of the whole First then I pray you cal to remembraunce what a scoffing and wondringe he maketh at the name and authority of Leontius alleaged by M. D. Harding with what is this Leontius that wrote this story or who euer hearde of his name before with much other gay glorious rhetorike But who is it M. Iewell but Leontius that ye so hardly reason against for adorate scabelluÌ„ peduÌ„ eius adore ye the footstole of his feat Now how caÌ„ ye make such meâ—uel at him and demauÌ„d wheÌ„ he was aÌ„d what he was seing your self impugne him amoÌ„g other that be alleged in the 2. Nicene CouÌ„cel Namely seing in the very same leaf wherin is conteyned the argument ye do impugne it appereth also what he was and wheÌ„ he was that is such a notable father aÌ„d learned bishop out of your quarrelling exceptioÌ„ of your .600 yeares that he hath escaped and is aboue all your solemne and peremptory challenges Truely good reader this is a straunge metamorphosis and a sodaine rauishmeÌ„t of M. Iewel For as much as he woÌ„dreth at LeoÌ„tius name in his Reply against priuate masse as hardly and as stoutly as he resoneth againste him in his reply against the adoration of Saynts Images yet he is fallen into so great familiarity and lyking with him that in his Reply against the sacrifice to deface Oecumenius he is content to authorise him for a good and a sufficient writer And because Oecumenius telleth vs that Christ is and shall be sacrificed by the priestes and his holy body to the worldes ende shal be offred vp in the holy masse M. Iewel to auoyd this saith what sacrifice or aulter meaneth we being Christian people in a manner can not tell which are the words of the sayd LeoÌ„tius But yet according to M. Iewells old wonte falsly translated and most falsly and impudeÌ„tly applied to that which the authour neuer ment And that this holy handling of the matter may not lightly be espied he alleageth the .2 Nicene councell beinge very long and tediouse and neither leafe nor actioÌ„ of it named neither dareth ons for shame to name Leontius the authour of the sentence Nowe LeoÌ„tius doth not meane of the aultar that Christian men vse to the honour of God or of the sacrifice of Christes blessed body which is the matter that Oecumenius proueth and ought to be disproued by M. Iewel but of the aultars dedicated to the deuills and of the detestable sacrifice that the infidells did make thervppon as ye shal vnderstande by his owne wordes Theis Iewes sayth LeoÌ„tius may be asshamed that worshipping theire owne kinges and the kinges of other people do scorne and skoffe at vs Christians as though we were Idolatours For we in euery city and countrie euery day and houre do stande armed against idolls we sing Psalmes against idoles we make our prayers against them And then howe can they for shame call vs idolatours where are nowe the oxen the sheepe yea theire owne children that the Iewes were wonte to offer in sacrifice to their Idoles Where are the smoking sacrifices where are the aulters and the sheding of bloudde Suerly we Christians can not in a manner tell what is an aulter or what is the sacrifice of beasts for that is properly victima and of that Leontius speaketh Thus writeth this aunciente learned bisshoppe about a thowsand yeares paste againste the Iewes that called Christian men Idolatours for worshippinge of images And the lyke answere we catholyks may make against theis our newe Iewes And so at the length Leontius that M. Iewell hath so wondred at hath confuted with his short answere al his and M. Calfields and such other their blasphemous talk against the catholyks for worshiping of the image of Christ aÌ„d his Sayntes and hath bewrayed M. Iewels abhominable shifte made to answer Oecumenius vnder the visour of this coulorable authority And nowe may al men as much woÌ„der at M. Iewells doinges as he doth at Leontius name And I am deceyued if euer there were any poore owle so gased and wondered at of the byrdes as men wil hereafter wonder at M. Iewel for theis wretched and miserable shifts Thus theÌ„ the argument of Oecumenius M. Horne contrary to your Antichristian blasphemy againste the sacrifice of the masse standeth vntouched and vnblemished for any thiÌ„g that M. Iewel hath or caÌ„ say or any other of al your sect The sacrificing priesthod M. Horn for al your spite shal coÌ„tinewe and shal not vttterly fayle vntil the time of Anticrist TheÌ„ shal it fayl in dede for thre years aÌ„d an half according to the prophecy of Daniel aÌ„d the sayings of the fathers namely of S. Augustin Prosper Primasius S. HieroÌ„ and S. Gregory Wherfor it is not the Pope but your self M. Horn that with this your ful vnchristiaÌ„ doctrin aÌ„d deuelish diuinity in soluting M. Fekenhams argument prepareth a redy way for Antichrist There is nowe an other equiuocatioÌ„ espied by M. Horn in the worde to gouerne and rule and that there are two kindes of sorts to gouerne and to rule the Churche of Cod the one by the supreame authority and power of the sworde beloÌ„ging onely to princes the other by feading the flocke with the word of God by ministring Sacraments and by bynding and losing belonging only to bisshops and Church ministers Which kinde of spirituall gouernment princes may not neither doe claime And therfor M. Horn sayth that M. FekenhaÌ„ did not

not S. Paule say that Agar aÌ„d the mount of Sina did represent the olde Lawe and Ismael the Iewishe Synogoge as Sara and Hierusalem doe represente the ghospell and Isaac the Churche of Christe which is our mother as Saint Paule there saieth Doth not S. Paule there bidde the Church of the Gentiles that was before Christ barren and idolatrouse to reioyce for that she should passe the Iewes and the Synagoge in all vertue and in number of people And doth not he further say that as Ismaell persequuted Isaac so should the false Iewes the infidelles and heretikes persequute the true Churche of Christe And who is this Ismael yf ye be not that doe not onelye persequute the Catholiques but vilanouslye slaunder the whole Churches as Turkishe and idolatrouse and as voyde and barren of al true relligion Doth not the said S. Paule write also that our Fathers were all vnderneath a clowde and that all passed the sea and that all were baptized by Moyses in the clowde and in the sea and that thei all did eate one spirituall meate Doth not he also playnelye saye that these thinges chaunced to them in a figure Here here is the figure Maister Horn not of the carnall sacrifices only signifying the sacrifice of Christe but of two of our greatest Sacramentes yea and yf there be no moe in number then ye and your fellowes saye of all our sacraments Here S. Paule saieth plainely that those thinges that chaunced to the Israelites passing the read sea and eating Manna were shadowes and figures for vs that is the read sea of our baptisme the Manna and the water that flowed out of the Rocke of our Manna that is of the bodye and bloudde of Christ that the Christians receaue in the blessed Eucharistia As S. Ambrose S. Augustine and the other fathers do moste fully and amply declare Here might I by this figure inferre many things against your detestable doctrine and blasphemy blowen out againste our heauenly Manna in the forsayd sacrament but we will not goe from our matter Many like places of S. Paule I do here omitte which may iustifie M. Fekenhams sayinge of the which it pleaseth yow to pycke out that one that seemeth to yowe weakest and yet it is as strong or stronger theÌ„ any other For though S. Paule doth speake in that place of the sacrifice of Christ that was shadowed by the carnal sacrifices of the Iewes and goeth about to proue that by the sacrifice of the Lawe synne was not taken away but by the only sacrifice of Christ yet the reason that he layeth forth for the maintenaunce of his assertion can not be restrayned to the carnal sacrifices only but is a general rule to argue from the olde Testamente to the newe that is that the old Testamente was but a shadowe the newe testament is the very expres image of the celesticall and heauenly thinges And therfore Dionysius Areopagita Gregory Nazianzene and others say that the Church of Christ staÌ„deth as it were in the midle betwene the state of the sinagog of the Iewes and the state that shal be in heauen whervppon it will follow that as those thinges that be done in the Church presently are a figure of those things that we shall see in heauen as S. Paule calling our present state in enigmate teacheth so those things that chaunced in the sinagog were a figure of those thiÌ„gs that now are don in Christes Church And as our present state walking by fayth is yet but in aenigmate in a darke representation but afterward we shall see the glory of God facie ad faciem face to face as S. Paule teacheth so the state of the olde lawe was accordinge to the Apostle also Paedagogia ad ChristuÌ„ an IntroductioÌ„ to Christ and as Gregory Nazianzen calleth it Vallum quoddam inter Deum idola medium a certayne trenche or walle set indifferently betwene God and Idols so as we should passe from that to God as from the sampler to the veritie froÌ„ the figure to the thinge and froÌ„ the shadowe to the body And therfore among other things frequented in the Church the ecclesiastical Hierarchia or supreamacy as it is a lyuely and an expresse image of one God in heaueÌ„ aboue so many and infinite nombers of holy spirits so no doubt it hath his shadowe in the olde testament And what other was he that M. FekenhaÌ„ here speaketh of but the high priest M. Horn And was not he the supreme iudge of all matters ecclesiastical In al which causes lay there not an appeale from all other priestes iudegments in doubtful cases to him keping his residence in Hierusalem euen as the course of all appeales in suche matters runneth nowe from all partes to the pope remayning in Rome This is euident by the place that maister Fekenham citeth where yt ys writen that yf any man stubbornelye and proudely disobeyed the priestes commaundement that he shoulde by the commaundement of the Iudge be putte to death The practise of this supreme iudge in causes Ecclesiasticall may be easely iustified by many examples of the olde testament namely by the doinges of the good kinge Iosaphat who in the state of the lawe beinge the figure renewed those thinges infringed and broken then by the idolatrouse and hereticall Iewes the true image whereof so longe kepte and reuerenced amonge the Christians is nowe broken by yowe and suche as yow are This Iosaphat placed at Hierusalem the leuites and priests and the chiefe of the famylyes of Israell to heare suche causes as shoulde be deuolued thither from all other quarters touching any question of the Lawe of God concerning matters of beliefe touching commaundements pertayning to the precepts moral touching ceremonies and touching iustifications that is iudicial precepts geuen for the keping and obseruation of Iustice. In all theis the Leuites and priests and the chief of the familyes were the Iudges Amarias the highe priest being chiefe ouer them al in theis and such other matters pertayning to God and to religion Thus lo at length ye see the shadowe and figure Maister Horne in the olde lawe mete together not onely for the sacrifice of Christe but for the highe and chiefe prieste also that should be amonge the Christians aboue all other states spirituall or temporall in all the worldâ— Neither can ye nowe either deny this plaine and euident figure or deny that there is any good sequele of argumente to be deriued from the figure of the olde Lawe to the newe testament And verely to leaue all other things that may be thereto iustly sayed you of all men can leste disallowe this kinde of collection and arguing whiche to iustifie your newe Laical primacy haue vsed the sayed argument your selfe Neither doe I buylde so muche vppon the figure nor make so greate accompte of yt as I doe of the drifte and force of very reason that muste dryue vs to condescende to the order of the Church

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