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.

The .13. Chapter. Of M. Feckenhams laste Authorities al∣leaged out of holy Scripture, and out of certaine do∣ctours, for proufe of the Bishoppes Iurisdi∣ction in matters Ecclesiastical.

Stapleton.

THIS parte of M. Fekenhams obiectiō (being the ve∣ry last, conteineth vj. authorities: two takē out of the holy scripture, fowre out of the holy Fathers, Gre∣gory Nazianzene, Chrysostom, Ignatius and S. Augustine. But in al this saieth M. Horne, there is no one sentēce, that may be drawē by any force to helpe M. Fekenhā his cause. This is a shorte and a bolde asseueration M. Horne: let vs then see by the examinatiō and discussing of your answere, whether that M. Fekenhams allegation be no stronger thē ye imagine. Thus saith thē God to the Prophete Hieremie.* 1.1 Beholde, I haue put my wordes in thy mowth: beholde this day haue I set thee, ouer the natiōs and ouer kingdoms to plucke vp, to roote out, to destroy, and to throwe downe, to builde, and to plāte. And Ezechiel the prophet crieth out. Wo be vnto the shepherdes of Israell. The weake haue ye not strengthened, the sicke haue ye not healed, neither haue ye bownde vp the brokē,* 1.2 nor brought againe that which was driuē away: neither haue ye sowght that which was lost. Gregorie Naziangene speaketh vnto the Emperor in this sort. Wil ye suffer me to deale truely with you? Wil ye receiue the liberty of Gods word, wil ye gladly take yt, that Godds lawe doth subiecte you to our priestlie power, ād to our lawful iudgmēt seates? For certaīly God hath geuē vnto vs a power he hath geuē vs a prīcipality, much more perfect thē is yours. Or doth it seme to agree with iustice, that the spirite should yelde to the fleshe, that earthly things shoulde ouercome

heauenly thinges, and that worldly thinges shoulbe be prefer∣red to godly thinges? I knowe that ye are a shepe of my flocke: I know that at the holy aulters, ye do submitte your self vnder the Priestes handes with reuerence. These three authorities M. Horne would remoue out of the way with one simple so∣lution: that neither Hieremie, nor Ezechiel, nor Gregorie Nazianzene spake of any other iurisdiction, then of boldlie preaching Gods worde, to the which the Emperour is sub∣iecte and owght to obey. And this is the proper iurisdictiō that belongeth to Bishoppes, which yf they diligētly exer∣cise, they neade not feare Ezechiel his curses.

But ô Lorde God, what maner of answere is this? Na∣melie for one that taketh vppon him, to be him selfe a pa∣stour and a prelate of the Churche? Is there no other M. Horne but preaching prelacy in Christes Churche? It is to be wished, that men woulde geue so good, and so attētiue eare to theire spiritual pastours, that by theire earnest prea∣ching they woulde reforme them selues. But what yf after many and ernest admonitiōs, the party be neuer a whit the better, but rather endured, either to continewe his vitiouse liuing, or his pestilent and vngodly teaching? Shal not the pastour procede to excommunication? Or yf the party be a spiritual man, to deposition and depriuatiō? Or thinke ye, that all men do amēde by wordes onely? Or thinke ye, that the pastour is excused, yf he procede no farther? No, no M. Horne, your doctrine is insensible, absurde and most repu∣gnant to al the examples and practises that we fynde in the Church frō Christes time to our owne, that I euer read or heard of and most euidētly cōfoūded by our prophete Hie∣remie. In whose wordes we haue a liuely patterne of the bishoplie office, practised by S. Paule and the Apostles, by

general and national councelles: and by an infinite number of holy learned and auncient Bishoppes:* 1.3 by S. Paule in the Corinthian, and in Alexāder and Himeneus, of whome we haue spoken before. I would to God, saieth S. Paule, they that disquiet you, were quite cutte of. Heare M. Horne, what he saieth of this authority. Arma militiae nostrae non carnalia sunt, sed potentia Dei ad destructionem munitionum, consilia destruentes, & omnē altitudinem extollentem se aduersus sciē∣tiam Dei, et in captiuitatem redigentes omnem intellectum in obsequium Christi, & in promptu habentes vlcisci omnem ino∣bedientiā. The weapons of our warfare (saieth he) are not carnal, but mighty throughe God, to caste downe holdes, casting downe the imaginatiōs and euery highe thing, that is exalted against the knowledge of God, and bringing into captiuity euery thowght to the obedience of Christe: and hauing redie vengeance againste al disobedience. You see how conformable S. Paules saying is to the saying of the prophete. Whose sayinges ye cā not by any good interpre∣tation restraine to preaching onely. Whiche thing as yt is euident in S. Paule,* 1.4 may also be gathered out of the words of Hieremie. For immediatly after the wordes alleaged by M. Fekenham, these wordes followe. After this, the worde of the Lorde came vnto me, saying: Hieremie, what seest thou?* 1.5 And I sayd, I see a rod of an almond tree as Theodosio tran∣slateth, or as the 70. haue I see a staf made of a nutte tree: or as our common translation hathe, I see a waking rodde. This is the pastoral rod or staf M. Horne, that prelates doe, and haue euer vsed in excommunicating and deposing persons incorrigible. This is the rod that S. Paule threatned the Co∣rinthians withal. What? Saieth he, wil ye that I shal come vnto you with a rodde, or in loue, and in the spirite of meekenes?

The barke of the almon is bitter, but the fruite is most plea∣sante. So the pastoral rodde, though for the time it seemeth paineful and greauouse, yet to them, that thereby amende them selues, it bringeth afterwarde great comforte. And therefore it is writen:* 1.6 Thy rodde and thy staffe haue confor∣ted me. And S. Paule saieth, he excommunicated the for∣nicatour at Corinth, to the destruction of the fleshe, that the sprite might be saued in the daie of our Lord Iesus. Which be∣nefitte they shal enioye, that, by this pastoral rodde, maie be brought to true penance, and to the earnest amendment of theyr wickednes. As contrarie wise they that by this rodde wil not be reformed, but remain stil with Pharao wiful, ob∣stinat, and hard hearted, shal really feale that, that the Pro∣phet Hieremy sawe by a vision, incontinently after he had seene the rod: that is, a sething pot, prepared to boyle them in hel, that neither by preaching, nor by pastoral staffe will fal to earnest repentance. And not they only, but such Pa∣stours also, as either for negligence or feare forslowe to do theyr dewtie: whether it be in the exercising of the pasto∣ral word, or els of the pastoral sworde: and suche chiefly as take awaie from them, and deny them theyr pastoral sword. Which heresie tendeth to the vtter destruction of al eccle∣sticall power and discipline: which power is (as all other things of the newe testament are) verie plainely shadowed, by the old Testament: Namely by these wordes of God spo∣ken by Hieremy, representinge the parson of the Christian Pastour: expressed, as yt were, by the office of an hus∣bandman or gardiner: or as Ezechiell expresseth his du∣tie, by the office of a Shepherde. As the husbandman doeth not onelie donge and fatte hys grounde: as the gar∣diner doeth not onelie water hys garden, but bothe of

them rooteth out vnprofitable herbes, weedes, and rootes: And as the shepherd doth not only bring his flocke to good and holsome pastours, but hath his tarre, to tarre them, his staffe to beate awaye the rauenouse beastes and birdes, his knyfe to launce them, and his place to sea∣uer and shutte vp the infected from the sownd and whole: Euen so it is not inough for the spiritual gardiner, as it were by Gods worde to water the harde stonie hartes of the sinners, and with the same as it were to fatte the leane and barren harte of man: but he must also, when the case so re∣quireth, weed out of Christes gardē, the wilful, and the ob∣stinat: as it were brambles, briers, and thistles choking the good groūd, and plāte in their place other good graffes. And must not only with his tōge, as it were with his barkīg dog, but with hys pastorall staffe also dryue awaye the wolfe from the flocke: partly by excommunication, partly by de∣priuation. And he must in this part remember, that Christe had his whip also, to whip and scourge thē out of the tēple that prophaned the same. The spiritual pastour hath beside preaching, authority also to bind and lose the sinnes of hys flocke: so that if he lose thē, Christ loseth them: if he bindeth them, Christ also bindeth thē. Of this and of the like autho∣rity meaneth Gregory Naziāzene, ād not of bare preaching. This is the power that he speketh of, this is the lauful iudge∣mēt seat of the church, this is a prīcipality aboue al worldly princes power. These so ample words go further M. Horne, then preaching, vnlesse men preache also, with theyr hands aswel as with their mouthes. For Naziāzen writeth, that the Emperor with reuerēce submitteth himself vnder the Priestes hands at the holy alters. What? Are aulters holy? What an ho∣lie deede haue ye then and your fellowes done M. Horne,

that haue throwen doune all aulters, whiche haue conti∣nued euen sithens we were first christened?* 1.7 And by hauing of the which Chrysostomus proueth, that our Ilelande of Britanie had receiued Christe and his Ghospell? Where∣vppon it wil followe, that in taking away of them, ye haue taken away Christes fayth withall: as in dede ye haue for a great parte of the same: as appeareth by your dayly doinges and your wicked articles in your Synagoge of late vnlaw∣fully agreed vppon: especially touching the reall presence of Christes body in the Sacrament. For the vnblouddy of∣fering of the which to our inestimable comforte the aulters do serue in Christes Catholike Church. To the receiuyng wherof no man can be admitted but by the spiritual Pastor, no not the Emperor him selfe, whom as wel as the poorest man, he may exclude from the same, if he thinke it expe∣dient. As appeareth by the storie of the Emperour Theo∣dosius, by vs rehersed: which is the thing that Naziāzene also doth here though obscurely signifie: as also absolution to be receyued by the handes of the spiritual Pastour. To enioye the which the greatest Prince in the world submit∣teth his head vnder the pastors hands, as appeareth by our authour here,* 1.8 and by other auncient Fathers, namely S. Ambrose and S. Augustin. Wherefore ye do very fondly to make this great and high iudgemēt seate nothīg but prechīg. And yet if it were so, M. Fekēhams allegation taketh place, and is sufficient to acquite and discharge him from the othe. For what prīcipality so euer it be, that our author speaketh of, assured we are it is an ecclesiastical authority or princi∣pality. We are againe aswel assured, as it here appereth, and ye graunt it also, that this power excelleth any temporall principality. Ergo, we may infer, that the prince is not su∣preme head in al causes or things ecclesiastical.

M. Horne. The .176. Diuision. pag. 124. b.

Chrysostome in the homily by you cited condemning the pre∣sumptuousnes of the King Ozias, in enterprising to offer incense, vvhich belonged by Gods commaundement only to the Priest, doth compare the obiect or matter of both their Ministeries togeather, affirming, that the Priestly dignity respecting the matter vvhere∣about it is exercised, which is heauenly and spiritual, doth farre exceede the other, for the * 1.9 matter thereof is but earthly and outvvarde. His vvordes maketh his meaning plaine: The kingly thron (saith he) hath the administratiō of earthly thīgs and hath not beyonde this power, any further autho∣rity. But the throne of the Priest is placed in heauē, ād he hath authority to pronounce of heauēly businesses, who saith these thinges? the King of heauen him self: what so euerye lowse on earth, shalbe lowsed in hea∣uen also, what may be compared with this honour? Heauen taketh of the earth principal authority to iudge. For the iudge sitteth in the earthe: the Lorde (Christe) followeth the seruaunt, and what so euer this (seruaunt) iudgeth in the inferiour (partes) that same he (Christ) approueth in Heauen. Therefore the Priest stā∣deth a meane or mediatour betwixt God and mans nature, bringing vnto vs the benefites that come from thense (from Heauen) &c. These vvoordes of Chrysostome if they haue not an † 1.10 indifferent interpretour, that vvil make his vvordes by iuste circumstaunce to serue his meaning, and not to bind his meaning to his bare vvords, vvil make Heauē to (.662.)* 1.11 receiue authority of the earth: vvil proue Christ to be inferiour to the Priest, and the Priest to haue the mediation betvvixt God and man, by meanes vvhereof vve may receiue the Graces that cum∣meth from Heauen, vvhich mediation belongeth (.667.)* 1.12 onely to Christe.

Stapleton.

I commend you M. Horn: This is one of the ho∣nestest

partes that you haue plaied in al your answere. You haue truely set forth Chrysostomes words and at large for the former part: I would haue wisshed that ye should haue set in also thre or foure lines more that immediatly doe fol∣low: wel I wil supply the residewe, least ye waxe to proude of this litle praise. Therefore the Priest, saith Chrysostomus, standeth a meane or a mediatour betwixt God and mās nature, bringing to vs the benefits that come frōthence (frō heauē) and cayring our petitions thither, reconciling our Lord when he is angrie to both natures, and deliuering vs, when we offend oute of his hands. And therfore God hath subiected the Kinges head vnder the Priests hāds,* 1.13 teachīg vs, that this Prīce (the Priest) is greater then he. For why? that, that is the inferiour taketh blessing of that which is the better. So far Chrysostomus. As ye began liberally and freely, in supplying the former parte of the sentēce of Chrysostomus: So I meruel, that ye breake of so sone, and went not through with it. But yet I haue the lesse meruel, cōsidering that this was not don by chaūce or casualty, but of a set, and a shrewde wily purpose. For yf ye had set out at large the whole as we haue don, ye had de∣stroyed your own pelting glose wherwith ye glosed Gre∣gory Nazianzene. For Chrysostom writing how the King submitteth his head to the priest, euen as Gregory did, and that the priestes authority is aboue the kīgs authority, mea∣neth of an other matter thē preachīg, as it euidētly appereth by his words: ād so may he serue against your folish deuice for a good interpretour, of Gregory Naziāzene. Whom as I may wel take for a good interpretour: So I merueil, what he shal be, that ye wil take for an indifferēt intetpretor of Chry∣sostomes sentēce. For by your iudgemēt an indifferēt inter∣pretor nedes must we haue, to make his words and his mea∣nīg agree: ād yet your self stele close away without any fur∣der

answer, or any interpretatiō at all geuen, differēt or in∣differēt. The sentēce as Chrysost. vttereth it, your weke sto∣mack cā in no wise digest. And al the world hitherto this .xi. hōdred yeres ād more, God be thāked, hath digested it wel inough tyl now of late your new Apostles Luther ād Caluī, cā neither abide Chrysostō, that saith, ād most truly,* 1.14 that the priest is a mediatour betwen God ād vs, nor Christ hīself, who faith to the priest: whose syns ye bind vpō earth, shalbe boūd in heauē also. Here we must nedes haue these new Apostles as indifferēt interpretors, against Chrysostō and Christ hī self: lest that Christes office, to whō this mediatiō belōgeth on∣ly, be takē away, by the priest, yea lest Christ be made infe∣riour to the priest. Suerly if there were such daūger in the matter, it were high time to loke wel vpō Chrysostom: nei∣ther if this surmise were true, shuld he be called by my iudg∣mēt any more the goldē mouth Chrysostom.* 1.15 But (God be thāked) there is much more feare then neadeth. Yea al this is but an hipocritical feare and sanctimony, such as the wic∣ked Kīg of Israel pretēded, whē he tore and cut his apparel reading the King of Siria his letters, that sent to him Naamā, that he might be cured of his Leprosy. But the Prophet He liseus was neuer a whit offended with those letters. And as Heliseus was a mediatour betwē God ād Naamā for the cu¦ring of his bodily leprosy: so is the priest a mediator betwē God ād his people for the curīg of their spiritual leprosy in their soule: without any preiudice or blemish to Christes me¦diatiō. For Christ is the only mediatour, as both God ād mā, that is, as a meritorius and effectuall mediation, valuable through it self: the priest or prophet is mediator as mā only:* 1.16 that is, as a minister ād meanes ōly instrumētal, not effectual: called ād chosen to such office by Grace especial, not of hī selfe, but through his commissiō only effectual or valuable.

And so is Moses, so are others also, called in scripture me∣diatours. I would now knowe of this scrupulouse conscien∣sed man concerninge the other poynt, whether, in case a prince did appoint any one man in his realme, to geue out his pardon in his name to such as were offendours, and that no man shoulde ones loke to enioy any pardon, but hauing recourse to this his deputy: I say I woulde knowe, whe∣ther by thys the prince shoulde be counted inferiour to his subiecte.

But what meane I, to defende that renowmed auncient Father and his golden mouth, against the foolish blast of so lewde an horners mouth? What nede I seeke any defence for the wordes alleaged by M. Fekenham, when that, M. Horne is quite ouerblowen with his owne blast: telling vs by his own allegation, yea truely, and out of the said Chry∣sostome, that the king hath the administratiō of earthly things, and beside this power hath no further authority. The matter also of his Ministery, sayth M. Horne, is but earthly and outwarde. Ergo say I for M. Fekenham, the kinge is not su∣preame head in all causes Ecclesiasticall, or spiritual. What say I in all causes? Nay not in one cause mere spirituall or Ecclesiasticall: as hauing nothing to doe in any such, but in worldly and earthly causes only. And thus ye see, howe wel theis two fathers, Gregory Nazianzene, ād Iohn Chry∣sostome the two greate pillers of the Greke Church, may be easely drawen without any great force, to helpe M. Fe∣kenhams cause.

Here nowe by the way, may be noted, that M. Horne, for al his great reading, and for all the want of reading that he fyndeth in M. Fekenham, hath wonderfully ouershotte him selfe, and hath by his ouersight lost a ioly triumphante

matter that he might haue had, to haue triumphed vppon M. Fekēham. He might haue sayd, I pray you M. Fekēham: was Iulian the wicked Apostata a sheepe of Christes flock, being a renegate, a panyme, and a most cruel persequutour of the Christians? What? Did he shewe any reuerēce to the holy aulters? Did he reuerently submit his head vnder the priestes hands? This and much like rhetorik might M. Horn yf either his readinge, or his remembraunce woulde haue serued, haue here vttered against M. Fekenham. And to say the truth M. Horn, I must yelde and confesse, that ye haue founde one companion now, yea one Emperour I say, that neither reuerenced aulters, nor the priestes hands, no more then ye doe now. And therfore in dede lo, this obiectiō, yf it had come in time, would haue dressed M. Fekenham. But I trust, seing the faulte is found and amended to your hand, that ye wil fynd no great matter against him: neither could greatly before, being as it semeth his scribes fault, putting in Iulianum, for Valentem.

The .177. Diuision. fol. 125. a.

Novv sith in al these obiections hitherto, ye haue brought foorthe (.668.)* 1.17 nothinge at al, that eyther made not against your selfe, or that maketh any vvhitte for you, it is more then time yee dravve to Conclusion, and bicause no good Conclusion, can follovve of euil premisses, yee vvere dryuen to conclude, and finishe vp your obiection vvith the like patchinge, vvresting and (.669.)* 1.18 falsifying your Authours, as ye did before: and therefore in the Conclusiō, like to him, that hauing no right to any, claymed all, to obteine somevvhat at the least: Euen so you, to prooue that your Bisshops, and priestes haue al iurisdi∣ction Ecclesiastical, alleage a peece of a sentence out of Ignatius, vvhich barely by it self recited, geeueth not onely all that vnto the Bisshoppe, but all thinges belonging to the Church besides, and that no man may do any thing, not so much as tol a bell to seruice or svveepe the Church, but only the Bisshop must dooe all (.670.)* 1.19 alone. VVhich conclusion some of your complices vvould so litle allovve, as those vvhom yee vvuld ouerburden, and yee your self might

go play you, as one that had naught to doo, in any thinge perteining to the Church. But to helpe the matter, and to make Ignatius vvords plain vvith∣out absurditie, you muste take vvith you the residue of the sentence that fol∣lovveth, vvhich yee leaue out, of The Sacrament of Thankesgeuing, and (.671.)* 1.20 Celebrating the Diuine Seruice, and then it shall easely appeare, that Ignatius talketh of such doīgs of a bishop, as in deede declare his functiō and office, ād yet furthereth no vvhit the Cōclusiō of your obiectiō.

Stapleton.

* 1.21The conclusiō of M. Fekenhams obiections being knitte vp with a sentence of Ignatius, that is, that no man shoulde doe any thing in matters ecclesiastical without the bishops consent: M. Horne answereh, that he is fayne to finish vppe his conclusion with patching, wresting, and falsifying his Au∣thors. He sayth, that M. Fekenham is like to one, that hauing no right to any, claimeth al, to obtayne somwhat at the least. and being set in his mery mode, he returneth Ignatius sentence by the which M. Fekenham would challenge as he saith al iurisdiction to bisshops, so pretely and pleasantly vpon him, that him selfe might goe play, as one that had nothing to doe in any thing perteyning to the Church, no not so much as to tol a bel to seruice, or sweepe the Church, but that the bisshoppe must do yt all alone. And then sadly falling to a graue exposition of Ignatius, and to take away all absurdity, he byddeth M. Fe∣kenham to take the residew of the sentence with him, that he lefte out, of the Sacrament of thanks geuinge, and celebra∣ting the diuine seruice: and then he sayth it shall easely ap∣peare, that Ignatius furthereth nothing M. Fekenhams cō∣clusion. I like yt well M. Horn, that you, such a feate myn∣ser and minisher, such a Macarian parer and pincher of your Authours sentences, and narrations throughe owt your whole booke, do nowe cal for the whole sentence of Igna∣tius at M. Fekenhams hands. Your request is so reasonable, that it may not be denied you. Nay you must nedes haue it,

and your reader to, and it were for no more, but to shewe him of your good graciouse dealing: who euen there, where you fynd faulte with M. Fekenham, for not taking the resi∣dewe of the sentence with him, do your self fondly abuse your reader and Ignatius withall, not daringe ons to recite the whole sentence following. For if you had, you should haue stopped therwith your owne fowle blasphemouse mouth, against the massing and sacrificing priesthod,* 1.22 as you call it. And your reader shuld haue sene, that you might as∣wel cal Ignatius one of the Apostolical clergie of the Romish Antichrist, for this pointe, as those that you commonly call papists. And seing you charge (but most vntruly) M. Feken∣ham, for patching, wresting, and falsifying, to furnishe vp his conclusion withall, let vs see howe worshipfully and howe sowndly you conclude your owne answere. M. Fekenham telleth you of a general rule, out of Ignatius, recitinge his wordes truly, though shortly. You leauing out that which Ignatius sayth in dede,* 1.23 bring vs forth that which he sayeth not. For seing you set forth your interpretation with a di∣stinct letter, theis wordes must be taken, as your authours wordes, and not as your owne, according to your promise made at the beginning. Nowe there are no such wordes in the Latin translation, as you reherse, as the formall wordes of Ignatius. In dede he nameth Eucharistia, but the worde Sacrament he hath not, neither theis wordes celebrating the diuine seruice. Neither do you truly expresse the Greke sen∣tence. We graunt you neuerthelesse, that it is a sacramēt of thāks geuing: but now we speake not whether it may be so called, but whether your author so calleth it. Againe I aske you, what is the thīg ther that is so excellēt ād thāks worthy, that the whole is called * 1.24 a thāks geuīg? Suerly it is so called,

because there is present in the said blessed Sacrament, the real body and bloud of Christ, left to his Churche to be of∣fred for a remembraunce of his death: and to be most reue∣rently to our great and spiritual comfort receiued, as ofte as we are therevnto godly disposed, and worthely prepared. This is the pretiouse dishe that Christ feadeth his Churche withall.

* 1.25It is writen, that Cleopatra the Quene of Aegyt exce∣ded in sumptuouse feasting, and that she put an excellente pearle, and resolued it with vineger, and then dranke it vp. There be that do valew the price of the said pearle at fiftie thousande poundes of our money. But it is an other ma∣ner of dishe, and of much higher price that Christ hath left vs, for this oure spiritual banket, euen his owne most pre∣ciouse and blessed body: the same I say that died vpon the Crosse for vs. Great cause haue we then to render most humbly to our graciouse good Lorde our moste bounden and dewtifull thankes for such a feaste. And most iust cause haue we M. Horne, to curse your M. Caluin, and all your sacramentary sect, and your late damnable articles, that like most wicked stewardes haue cōueyed away this best dishe, and do feede Gods people, with a peece of bare bread, in stede of Christes most precious body,* 1.26 bereuing Christes Churche of this most comfortable meate. But herein ye followe your fathers Caluin, Zwin∣glius, Wicleff, Berengarius, and such other that the deuil sturred vp against this blessed Sacrament: yea anon after the Apostles time, and in the time of Ignati{us}. For he doth write of such heretiks as would not (by the report also of Theodoretus) admitte, the Eucharistia, and the sacrifice: for that they did not cō∣fesse

the Eucharistia to be the flesh of our Sauiour Iesu Christe, the which did suffer, for our sinnes, and which the father by his goodnes did resuscitate. See M. Horn the cause why we may wel call this Sacrament, the Sacrament of Eucharistia, that is, of thanks geuing, because there is presente the body of Christ, and offered to. The body of Christ being really pre∣sent in the sacrament, and the oblation that the Church ma∣keth of the same, ye can not abide M. Horne. Ignatius in this place by M. Fekenham recited, maketh expresse men∣tion of the masse, and of this oblation, and as it were ex∣pounding the wordes by M. Fekenham rehersed, sayth, that yt is not lawfull neither to offer, nor to make sacrifice, nor to celebrate masse without the bisshop.* 1.27 The like he speaketh other where: doe nothing, sayth he to He∣ron the Deacon, without the bisshoppes, for they are priests: they do baptise, they do offerre sacrifice, they gyue holy orders, they put their hands vppon men, thou doest minister to them, as S. Stephen did at Hierusalem to Iames, and to the priests.* 1.28 But M. Horne full true∣ly, and full lyke hym selfe, telleth vs a tale of the Sacramente of thankes geuinge, and celebratinge the diuine seruice: and then, that this place doth not one whitte further M. Fekenhams conclusion. But as we haue concluded you euen by Ignatius hym selfe a duble heretike, both for the spoyling vs of the pre∣sence of Christes body, and of the oblation of the same: so shal we conclude you a lier, in that you de∣ny, that this place maketh any thinge for M. Feken∣ham. For lo: thus he argueth.* 1.29

The priests them selues in matters Ecclesiastical, shuld do nothing belonging to their office without

the will and consent of the bishops. Ergo much lesse the lay men or prince, which are no spirituall men, should medle in matters Ecclesiastical, especially they shuld not change the olde religion, they shuld not abolish the blessed Sacramēts, the prince shoulde not call him selfe supreame head of the Church, the parliament should not annexe all spiritual iuris∣diction to the crowne at least without the consent of the bisshops. What say I without the consent? Nay against the full and conformable assent of all the catholyk bishops, and the whole conuocation, offering theire most humble peti∣tion, and supplication to the parliament, that there might be no such alteratiō. And yet the parliamēt Law of one realm for the alteration of relligion, yf al the bishops had consen∣ted, were not a sufficient discharge in conscience. When ye can wel soyle this argument M. Horn, then I suppose ye shall fynd M. Fekenham somwhat conformable to your re∣quest, in the taking of the othe.

Againe M. Fekenhā prayeth you, to take the whole sen∣tence with you: and to take the paines but to reade vj. or vij. lynes further, and to consider what you shal fynd there. That is: that no man is more honorable in the Church, then the bisshop, and that we must honour him firste, and the king after him. Of the which sort of sentences his epistles are ful, dire∣ctly impugning your newe pretensed supremacy: And now ye neade nothing to feare that, which ye tell vs for a great incōueinence, that if Ignatius sentēce be not wel and wise∣ly weighed, the bishop must both toll the bell to seruice, and sweepe the Church al lone. This is but a poore office for a bishop, and al this highe fetche neded nothing, sauing that, after this your long and paineful trauayle takē to con∣fute so clerkly, theis fewe obiectiōs of M. Fekē. ye thought good

to refresh ād quickē your weary sprites, with this your me∣ry sportīg. And yet take ye hede, that it turne not vpō your self M. Horne in very good ernest. For of this once I am as∣sured, that if ye measure the matter by the old canōs of the aūciēt Church, you that mainteyn so many heynouse here∣sies, if you may haue any office at al in the Church, you cā haue no better, thē to toll the bel to seruice, ād sweepe the Church, or suche like. And yet I doubt, whether you may haue as much as that office, beīg for theis your heresies with bel, boke, ād cādel accursed, ād by the Church besome, that is, by the sentēce of excōmunication so cleane sweeped out of the Church, that as I sayd, I doubt whether by the olde canōs ye may medle with the basest office of al perteyning to the Church. And yet for any yl wil I beare to your per∣son, in case ye were a good ād a catholike mā, I could for my part be cōtent, that ye enioyed your bishoprike stil, ād that as amply as did any of the most Catholik prelats before you.

M. Horne. The .178. Diuision. pag. 125. b.

So that your Conclusion being yet as insufficient as the rest, you are fain•• to adioyne an other peece thereunto: VVherein although yee shevve hovve euil aioygner you bee, to adioyne those tvvo peeces of sentences togeather in one Conclusion, that are of cleane sundry matters, yet in one poynt yee haue made them both agree, that as yee vvrested the one, so ye not only vvrest, but flatly (.672.)* 1.30 falsifie the other, and yet neither of thē both stand you in any steade to helpe your obiection, much lesse to conclude the same. For first, hovv dooth this follovve: S. Augustine saith (say you) of the Doctours of the Church: That they beleeue, I beleeue: that they holde, I holde: that they teache, I teache: that they preache, I preache:yeelde to them, and thou shalt yelde to me (.673.)* 1.31 Ergo, Bisshoppes and Priestes haue povver and authority to make lavves, orders, and Decrees, and to vse all cohibitiue iurisdiction ouer their flockes and cure. Novve if your freendes, that haue beleeued hitherto as you beleeue, haue helde, as you holde, taught as you teache, preached as you preache, and belee∣uing

the vpright dealing and conscience, that you pretende, haue yelded vnto you herein, do but a litle examine your (.674.)* 1.32 false dealing vvit•• those Fa∣thers, vvhom you vvould seeme so vvholy to follovve, I thinke they vvould no longer beleeue you, holde vvith you, nor yelde vnto you, but suspect you as a deepe dissembler, or rather abhorre you, as an open sclaunderer and belyer, not only of me, but of the aunciēt Fathers themselues. For first I vvould learne of you, vvhere S. Augustine hath those vvoords, in al his sixe bookes against Iulian, Istis cede, & mihi cedes, if he haue them, shevve vvhere: if he haue them not, then hovve ye follovve S. Augustine? Hovv dare you impudēt∣ly say, ye preache and teache that he did, vvhen ye manifestlye (.675.)* 1.33 mangle, alter, peruert, and corrupt the saying that he did teache. In dede for fashions fake ye cite a peece of S. Augustins sen∣tence, that they beleue I beleue, &c. but for that vvhich follovveth: istis cede, & me non caedes: yelde to thē, and thou shalt not strike or whippe me: you (.676.)* 1.34 haue put in these vvordes, istis cede, & mihi non cedes, yelde to them, and thou shalt yelde to me: and yet this corrupting of the sentence maketh it serue no vvhit the more for your purpose, but vttereth your falshood: that belike vvil not spare to corrupt that vvhich maketh flat against you, that thus vse to corrupt this, vvhich maketh neither to nor fro vvith you, nor against me. But as S. Augustine vvriting in the same matter against Iulian, a Dis∣ciple of Pelagius, an (.677.)* 1.35 English Monke, dealing vvith S. Augustine, as ye haue don vvith me, said to Iuliā: so say, I to you. Ye feine me to say that I say not, to conclud that I cō∣clude not,* 1.36 to graunte that I graunte not, and you cō∣clude to your self that vvhich I deny,* 1.37 &c. In dede you haue laboured more to finde out those reasons which ye might better vtter against your selfe, than against me. But in such a cause ye should not neede to take such peines, yf you had any shame in you. S. Augustin in these bookes against (678)* 1.38 Iuliā, as in his other against the (679) Donatistes, (as I haue declared before) did attribute vnto them∣perours and Princes, the Bisshops and Priestes, such Ecclesiasticall Iurisdiction as I haue don. Of the same minde that he vvas herein,

vvere also (680)* 1.39 those Fathers, that he oyteth. VVherfore you vvil novv I trust, according to your promise, yelde and relente: If not to me for stubborne hart: yeat according to your conclusion to S. Augustine, and the auncient Fathers, to beleue herein that they beleeue, to hold that they hold, to teache that they teache, to preache that they preache, and no more to vvringe, maime, slaū∣der and belie them. And than both I and all other faithfull Christians vvill both better beleeue you, and geue God thankes for you.

Stapleton.

M. Fekenham concluding his obiections with Ignatius adioyneth a general protestation of his faith taken out of blessed S. Augustin his bookes against the heretike Iulianus. Thus. That they belieue, I belieue: that they hold, I hold: that they teache, I teache: that they preache, I preach: yeld to thē and thow shalt yelde to me. Here doth M. Horne so reuell a∣gainst M. Fekenhā, as he hath not don the like in all his an∣swere. First he denieth, that of this place of S. Augustine may any good sequele be gathered, that Bishops may make lawes, or vse al cohibitiue iurisdiction. Then as hauing now M. Fekenham in such a fowle euident faulte, as by no pre∣text maye be couered, he thinketh that for this false dea∣ling, his owne frendes wil take him, for a deape dissembler, yea rather will abhorre him as an open slaunderer and be∣lier of the fathers, as a manifest mangler, alterer, peruerter, and corrupter of S. Augustine. For in stede of istis cede, & me non caedes, yelde to them, and thou shalt strike or whip me, he hath put in: istis cede, & mihi cedes. Yelde to them, and thow shalt yelde to me. And then saith further, that belike M. Fekenham will not sticke to corrupte that which maketh flatte against him, that thus vseth to corrupt that, which maketh neither to nor fro, with him self, nor against him selfe. After this he rolleth in S. Augustines sentences,

and layth them forth against M. Fekēhā, for this his euil dea∣ling with him, as S. Augustin doth against Pelagius a Brit∣tayn monke. Finally as though now the battel were wōne, and a ful conquest made vpon poore. M. Fekenham, he cal∣leth vpon him to yelde and relente. Mary sir this is a terri∣ble blaste in dede blowen out of Maister Hornes mouth for his farewell: This is such a blustering tempest sturred vp by our newe Aeolus, that (as it seemeth) M. Fekenham must nedes be ouerblowen with the vehemency of yt. But we will yet seeke out, and see the very foundation, and the original cause of all this broyle. By al likelihodde M. Fekenham hath founde some good apparance of great ad∣uantage in corrupting these wordes of S. Augustin. For no man lightly is so doltish, to vse such foule and sluttish shifts, without some cōfort and hope to further his matter by. Ac∣cording to the old saying Cui bono. Nay saith M. Horn: The corrupting of the sentence serueth no whit the more for M. Fekenhās purpose. No doth it not M. Horne? and would M. Fekenhā deale so fondly by opē falshod to staine his ho∣nesty ād for whippe me, trāslate, yelde to me, without any be¦nefit of his cause? Suerly thē were he worthy (aswel as I loue him) to be twise whipped, once for falshod, ād ons more for folly. Therefore this your accusation euē by your own tale, and by Cui bono, is vtterly incredible.

And yet yf he had so falsly and so folishly demeaned him self, seing it toucheth no part of the substance of the questiō that lieth betwixt you ād him: you playe with him yf not a folish, yet to vehemēt an oratour: ād haue sauced your ora∣tory with ouer much gal ād egernes. And for al your blow∣ing and blustering, your great hil bringeth forth nothing, but a poore Aesops mouse.

Yet say you, this is a naughty part of him, so manifestly to māgle and to corrupt S. Augustin. Perchaunce good reader thou dost now looke for an answer, and how M. Fekēham may saue his honesty, agaīst this mighty accusatiō. And suer∣ly what answer I may best make, I can not redely tel: but this will I tell you in the meane season, that such as vse to play their part very wel otherwise, yet somtimes at the ve∣ry last cast, for some folish disorder they are hissed and clap∣ped out by the multitude. With what shoting thē, ād clap∣ping ought this waynscot faced mā, to be driuen, as it were frō this stage, that hauīg throughout his book plaied so ma∣ny foule ād vilanouse parts, for his Valete ād Plaudite, plaieth as euill or a worse part, then he hath plaied in all the resi∣dewe of his booke?

There be no moe examples of S. Augustins works prin∣ted, that I haue sene, but four: the first printed at Basil, the secōd and third at Paris, the fourth at Liōs: ād al these haue istis cede, & mihi cedes. Yeld to them,* 1.40 and thou shalt yeld to me. Only the later editiō of Paris readeth in the text as M. F. readeth, but putteth in the margent, as a diuerse reading, & me non caedes, as M. Horne ful peuishly and wretchedly would make folke beleue it should only be read. What de∣testable impudency thē is this, for M. Horn, to crie out vpō M. F. being a poore prisoner, after this outragiouse sort, and for the allegatiō of this place, so sternely ād fiercely to vaūt, saying: How dare ye impudētly say; ye preache ād teache that he did, whē ye manifestly mangle, alter, peruerte, and corrupt the saying that he did teache? And to aske of him where Saint Augustine hath these woordes in all his sixe bookes a∣gainst Iulian, istis cede, & mihi cedes? The truth is, thoughe as I sayde, all these copyes haue these woordes in this

order, yet by forgetfulnes M. Fekenham hath not set in the booke. And wil ye see, howe wel the matter is amended by M. Horne? After all this ruffling and blustering he him self, hauing al copies against him, nameth not, either any of theis sixe bokes, or any place, where any boke of S. Augustines should be printed, that shoulde haue any such text of suche tenour as he doth alleage. And yet doth M. Horne (as ye haue hearde) as though it were right true, yea and a synne against the holy Ghost, all to reuile M. Fekenham: and lea∣ueth not there: but that, which S. Augustine most truely ob∣iected to Pelagius, doth he most vntruely obiect against M. Fekenham: euen as truely, as that the sayd Pelagius was an English monke, who was dead and buried, before the Sa∣xons entred Britanny. For Pelagius died in the time (at the least of Theodosius the seconde) and the Saxons entred the realme in the tyme of Marcianus, as witnesseth S. Bede. And before Britanny was commonly called England, Pela∣gius was dead at the lest one hundred yeres.* 1.41 But before it was christened, more then a hundred and a halfe.

But nowe concerninge the matter yt selfe, whether the Coūcels, the fathers, both olde and nowe that you M. Horn haue alleaged, and especially S. Augustine may not truely say to you, that he said to Pelagius: I referre it to the indif∣ferent reader. Suerly there is none of them al (as may easely appeare to the diligent reader) but may iustly say to you. M. Horne, ye fayne me to say that, I say not: to conclude, that I conclude not:* 1.42 to graunt that I graunte not: and you conclude to your self that, which, I denie. Againe. In dede ye haue laboured more to fynd owt those reasons, which ye might better vtter a∣gainst your self,* 1.43 than against me. But in such a case, ye shuld not nede to take suche paynes yf yow had shame in you. Whether I

say truely or no in this, I referre thee, good Reader, to my whole answere, and those that wil see it cōpendiously pro∣ued, to my preface, and to the Conclusion of the thirde booke.

And here woulde I faine breake of my confutation of M. Hornes answere, to S. Augustines testimony, sauing that he doth otherwise so excedingly belie S. Augustine here, that I may in no wise altogether passe ouer this shamelesse demeanure. You say then M. Horne, that S. Augustin aswel in his bookes against Iulian, as in his bookes against the Dona∣tistes, is of your minde towching the ecclesiastical supremacy in Princes, as ye say ye haue declared. And that the Fathers whome S. Augustine citeth against Iuliā, are of the same minde also. Shewe me then good M. Horne, but one authority out of S. Augustine, or any one of the Fathers, whome he re∣herseth, which are Cyprianus, Ireneus, Basilius, Hilarius,* 1.44 Am∣brosius, Hieronymus, and Pope Innocentius with others, ey∣ther that the Pope hath not the superiority in matters Ec∣clesiastical, or that Princes haue the same. All that hitherto ye haue browght out of S. Augustine, with whose sayinges ye haue filled vp some leaues, reacheth no farther, thē that Princes may by their lawes punishe suche, as be disobediēte to the Churche lawes: for the whiche thing no man doth contende with you. But we woulde fayne see you ones drawe to the question yt selfe, and to shewe some open place of S. Augustine, either for the Princes or againste the Popes supremacy: wherin seing ye haue done nothing,* 1.45 we wil assay what we call say for the Popes primacy by S. Augustine.

To auoyde tediousnes we will reherse but a fewe testi∣monies, and suche onely, as we haue taken out of his bokes

againste the saide Donatistes,* 1.46 and Pelagians. Who is it then M. Horne, but S. Augustine that writinge againste the Donatistes, saith that the principality of S. Peters Apostleship is to be preferred, before any other bishoprike? Who is it but S. Augustine, that vseth to bringe againste the Donatistes, the autho∣rity of the sea of Rome as a singular and a principal authoritye? Who ys yt but S. Augustine, that writinge againste the saide Donatistes sayeth, the sea of Peter, is the rocke that the proude gates of hel do not ouercome? Let vs now come a litle to the Pela∣gians.

Their capitain Pelagius, and an other archehe∣retike of theire secte called Caelestius, were condēned by Pope Innocentius and Sozimus, throwgh out at the Christian world. They were also condemned in A∣phrike by the bishops there. Yet S. Augustine wri∣teth not, that they were condēned by thē through out al the world, as he doth of the said two Popes: because the sentence of the Aphricane Bishoppes bounde the Aphricanes onely: the Popes sentence bounde the whole worlde. And therfore the sayed Bishoppes, after they had condemned those here∣tikes, desired Pope Innocentius to confirme their sen∣tence: which thing Innocentius did, as appereth by his answere to the foresaide Bishoppes, yet extant in S. Augustines works. Which letters geue a verie ample testimony for the Popes supreamacye: and sheweth amōg other things, that yt was a rule kepte throwgh out al the worlde, that in graue▪ and weighty matters ecclesiastical, and for the determinatiō of mat∣ters

of faith,* 1.47 nothing was wont to be done without the Popes consent and authority. Againe S. Augustine writing against the saide Pelagiās, sendeth his boks to Pope Bonifacius, to examine and amende thē, yf any thing misliked him: and saieth: that the saide Boni∣facius had the preeminēce in the pastoral watchtowre. S. Augustine also in this boke against Iulian the Pe∣lagian, numbring vp a number of holy and aunciēte Bishoppes, as Ireneus, Cyprianus, Hilarius, and others, saieth: that Pope Innocentius though he were later in time, yet was he before them, for his place and dignity. He doth vrge and presse very muche the saide Iu∣lian with the authority of the Apostolicall sea and of the sayde Innocentius. Yea and that for an he∣resy, that your Apostle Caluin, and our good new bretherne in Englande, both in theire preachinges and teachinges do mainteine: that is, that children thoughe they be not baptised, shall yet that notwith∣standing, enioy the euerlastinge life. These testi∣monies do fully declare S. Augustines minde, tou∣ching the Popes Supremacy, quite repugnante to the doctrine of this your booke. Wherby yt ap∣pereth, that ye litle regarde, howe and after what sorte, ye doe alleadge hym: and that ye doe not alleadge him, for any good matter ye fynde in him, but onely to make an owtwarde shewe and ap∣parance, to the vnlearned and vnskilful people, to beguile them wyth smothe talke, and fayre wordes.

The .179. Diuision. pag. 126. b.

M. Fekenham.

After long expectation, and many promises, his L. fi∣nal answeare to the sayd obiections, was as hereafter fo∣loweth. For as much as I doo perceiue, that you are not to be resolued in this matter, I shal here stay and procede no further with you in the same: and like as you haue bene, so you shalbe vnto me most hartely welcome: You shal lacke nothinge that is in my house to pleasure you: And from hencefoorth I shal leaue to haue any further talke or con∣ference with you in these controuersies of Religion. And for all such talke and wryting as hath passed already be∣twene vs, I shal perfourme this my promise, both first and last made vnto you, that you shalbe well assured, not to suffer any hurte or dammage thereby.

M. Horne.

You deliuered this obiection vnto me in vvritinge, betvvixt Easter and VVhitsontyde, about the ende of Aprill: vvithin tvvo daies folovving, vvhen I had redde the same, I tould you, that in the collection of your common places, you vvere much abused, for that you had mistaken thē, and obserued no iuste circumstances of the authorities, vvhereby to haue knovven the authours meaning: And so vvee continued in debatinge and reasoning, from time to time, about this matter of Iurisdiction, and others, vntil the beginning of Sep∣tember folovving, before vvhich time, your obstinacy grevve so much, that I vvas forced, through your vnorderly behauiour, to restreigne you of your licē∣tious talke, and sequester you from conference vvith any, hauinge so muche before abused your self, and especially in mine absence, and I vvas the rather moued so to d••o, for that I perceiued al that I did, vvas but in vaine: as at di∣uerse times and often, I repeated that vnto you, obstinatelie bente to the contrarie, meaninge by such stoutenesse to recouer your credite, vvhiche

through your inconstancy vvas so empaired amongest your friendes. I sayd, at your first comming, and many times after, you beinge sente by the Ho∣nourable Councel, that you vvere vvelcome, vvhich by good proufe, although vtterly vvithout any your good deserte, yee founde true. I did say, that I vvould leaue to haue any further talke or conferēce vvith you, touching mat∣ters of Religiō, or any other: but you shuld haue shevved the time and place, vvhere, and vvhen these vvoordes vvere spoken: I spake them the Sonday at after diner, vvhen in your gallorie, I did reprooue you of your disorders, and therefore restraigned you of suche libertie, as before yee had enioyed. The promise made vnto you, not to vtter that vvhich yee should say by vvaie of reasoning, in prieudize of the Q. Maiesties Lavves, I haue hitherto, and yet doo firmelie keepe to you, as you can not iustlie chardge me vvith the contrarie, in anie particuler pointe, and so you haue susteined no hurte or domage therebie.

M. Fekenham.

The perfourming of his promise was as hereafter fo∣loweth. First there was a rumour spersed abroade very shortly after by his seruantes, that I had subscribed to certaine articles, tenne in number.

Second, there was by his seruantes a further rumour raised, of my recantation, time and place appointed therof to be at the Parishe Church of VValtham, where his L. did then manure and abide.

Thirdely, his L. did at his open table, and in the praesence of many, chardge me with the change of my Religion nine times, and beinge putte in further remem∣brance by one M. Denny who was a Sogener with him, his L. saied, that I had altered and chaunged my Religiō, not onely nine times, but nineteene times, and that I was of no Religion.

Fourth, his L. did permitte the saied M. Denny at his open table to to much to abuse me. Where the saied M. Dennie did openly and before manie, chardge me with these three crimes following. First, with incontinencie of life, thus saying: That if I had not as many children, as he, he did knowe, that I had deserued to haue so manie. Second, with glottonie, affirming that I was an Epicure. Third and last, with hypocrisie, and that I was a greate dissembler and an hypocrite. The saied M. Dennie being a man to me wholly vnknowen. His L. did shewe him self openly to be so well pleased with these his slaunderouse wordes, that he ministred iust occasion for me to thinke, that his L. had procured the saied M. Dennie therevnto.

Fifth, by so much the more I had good cause to thinke so, for that his L. did immediatly therevpon, viz. within one houre after, in fortifiyng the saied talke, commaunde me to close imprisonment.

Sixth and last, after that he had kept me sixe weekes in close imprisonment, by his L. complaint I am nowe at this present prisoner in the Tower, much contrary to his promise before made.

The premisses being true (lyke as they are all moste true) being to openly commited, and before to many wit∣nesses to be denied: your Honour may easily iudge, with what wisedome, discretion, and charitie I haue hene vsed, I being a poore man, the Q. Maiesties prisonner, and to

his L. committed (I dare boldly affirme) to be well vsed. It was very straunge to me, to see suche behauiour openly shewed at the table of such a man. Surely for mine owne parte, I was neuer so vsed, neither openly nor priuately at any mans table before in my whole life. My humble sute therefore vnto your Honour is, that proufe and trial may he had of my trueth herein, and what my deseruings hath bene for the whole time of mine abode there. In due search and examination hereof I doubt not but there shal fall out matter betwixt vs, either of much simplicitie and trueth, or els of greate crafte and falsehood: either of ho∣nest, vertuouse and godly, or els dishonest, vitiouse and vngodly vsage▪ and either of much light, learning, and knowledge, or els of very grosse ignoraunce, and palpable darkenesse: let it fall and light on the whiche side it shall happe, vppon the triall and examination made, I doubt not, but that your Honour shall haue a full shewe and a sufficient proufe made, of euery thing that hath passed betweene vs. There may be deniall made for a shifte and some short time: but for any long time it may not possibly endure, euery thing being so openly committed and done, so diuerse and manie beyng of knowledge and witnesse thereof.

M. Horne

To this challenge of promise breache, in these syxe pointes: Truely I knovve not of any rumour spredde of you, by any of my seruauntes, or other∣vvise

that yee subscribed to any Articles, no yet euer herde any thing hereof, before I savve the same reporte in your booke published: And if any suche ru∣mour vvere spredde by any my seruauntes or other, you shoulde haue named him, that he might receiue condigne punishment therefore.

Seconde, as to the further rumour of your Recantation, I say likevvise I vnderstoode nothinge but by your ovvne reporte in your booke, and ther∣fore referring the Authour to be punished accordingly, I thinke the punish∣ment ought to light vppon your selfe.

Thirdly, as to my chardge of your changinge in Religion .ix. times, yee .xix. times, I saide so, and that (.681.)* 1.48 truely vppon proufe of your vnconstāt affirming and denying, not so fevve times, as I had good experience oft in you, and can haue vvitnes in the same.

Fourthly, touchinge your abusing by M. Denny, yee misreporte the Gen∣tleman, as to any thinge that euer vvas spoken before me. But if any suche vvere, it vvas as I herde say at my retourne home (for I vvas abroade in preachinge vvhan suche scoffinge talke vvas betvvixte you) by occasion of some talke ministred on your parte to M. Denny, partely by vvay of merie talke betvvixt you tvvaine, and partly sturred vp by your vnseemely vvords, and yet none of all these in my hearinge. But in the last daie, vvhan I restraigned your liberty, you did so much before me at my table prouoke the saide gentleman by calling him Epicure, for that he fasted not as ye saied, that I, fearing least M. Denny like a younge man shoulde geue some euill vvordes againe, vvilled him to say nothing, for that I my selfe vvoulde ansvveare the matter for him: Mine ansvveare vvas, that I meruailed vvhy you vvould cal him Epicure: for if you so thought, because he did eate fleashe, and neuer fishe, I saied, he might (.682.)* 1.49 so vvelfast vvith fleashe, as vvith fishe: but if it vvere for that he vsed not abstinency, I saied in that M. Denny did more then you: for vvhere you had euerie daie in the vveeke your (.683.)* 1.50 three meales, fridaie and other, the gentleman vvas conten∣ted three daies in a vveeke, vvith one meale a daie, and neuer did eate aboue tvvo. And as it is vntrue, that either M. Denny vvas a man to you vtterly vnknovhen, beinge conuersant togeather in one house a quarter of a yeere before, and in famil••ar company, yea sought many times by you to play at the bovvles, to vvalke in the parke, and to be mery togeather: so is it also vntrue, that I hearde you so abused as I coulde or did like therein,

and so vntruely dooe you surmise, that I shoulde procure M. Denny, by any meanes to abuse you, as yee malitiousely conceiue of me.

Fiftely, as to the restrainte of your liberty, vvhiche you cal close imprison∣ment, to haue ben for these talkes betvvixt M. Denny and you, vvithin one hovvre after: You knovve right vvel, that your restrainte vvas not vppon that occasion, but vppon your seemelie behauiour aboute other matters, vvhereof ye make no mention, least you shoulde haue prooued your self a Lier. After I had in fevve vvoordes calmed the storme that seemed vvoulde arise betvvixt M. Dennie and you, I entred into talke vvith you in matters of Religion, as I vvas vvont to doo dailie before. The talke vvas of venial and mortal sinne: you haue not forgottē the occasion, I am sure: for if you haue in your remembraunce the Monkish (.684.) Iebusites, you cal them Iesuites,* 1.51 you may remember, that a crosse that came from them, gaue the occasion of the talke in that matter. I proued that no (.685.)* 1.52 sinne is so venial as it could be remitted by any ceremonie: yea, there is no sinne but the same (.686.)* 1.53 of it selfe is mortal, and yet venial to be purged by the merites of Christe onelie: and that al sinnes, vvere they neuer so mortal, vvere neuerthelesse venial, sauing al only the sinne againste the holy Ghoste, vvhiche is irremissible. For this my saying, and other pointes vvhich I condēned, ye sel into such a rage, that ye not onely railed against the Bishop of Sarisburie saying; he vvas vt∣terlie vnlearned, and that he should neuer be hable to ansvvere M. Har∣dinges booke, but also openly called me almoste in plaine termes Heretique, and said, my doctrine whiche I preached (yet ye vvould neuer heare me) was erroneous, filthy, and blasphemous: so filthely your blasphe∣mous mouth, coulde raile against (.687.)* 1.54 Gods truthe. VVherupon, I, to staie you, saied alonely that those vvere vnmann••rlie vvordes to be spoken at mine ovvne table: and therfore vvould as thā say no more opēly vnto you there, but tolde you that after dinner I vvoulde shevve you more of my minde, betvvixt you and me. And so shortly after dinner, I came vp to you and there calling you into the Gallory of my house, adioining to your chamber, I put you in re∣mēbraunce of that vvhiche I had before oftentimes admonished you, of your outragious talke in mine absence, vsed oftentimes opēly at my table, vvhereof I had sondrie times geuē you vvarning, for that the same might breede peril to your selfe, blame to me, and offence to others. And bicause I foūd stil the cō∣tinuāce of that your misorder: yea, to be muche more vehemēt many times in

mine absence than in my presence: Therefore I vvilled you thenceforth to ab∣steine from conferring vvith anie man in any vvise at all, addinge that you should haue to your chamber, al things necessary, and vvhat meate you vvold competently appoint for your ovvne diet, vvhich ye had accordinglie. And although I did restraine you from comming to mie table, or to goe so much at large as you had doon: yet had you no other keper than you had before, vvhich vvas your ovvn man: you had a faire Gallory adioyning to your chā∣ber, opening to mie parke, your seruaūt a chamber by him self, next to yours, ye had Leades faire and large, on the vvhich ye might vvalke, and haue pro∣spect both ouer the Parkes, Gardeins, and Orchardes. And therevvith thrise in the vveake at the least, vvhiles I laie at VValtham, vvith one by me ap∣pointed, you vvalked abroade into the Parkes, Garden, and Orchard: and this you call your close emprisonment. Sixthly, touching my com∣plaint to the most honourable of you, vvherby you vvere remitted prisoner againe to the Tovver, vvhat the same vvas, their ho∣nours can vvel declare, if their pleasure so be: beinge suer that I haue not broken promise vvith you hitherto, in vttering your opi∣niō against the Lavves of the Realm, as I haue before said, vvhich ye shevved at anie time in the priuate conference. And so ye haue not anie cause to challenge me in that behalfe.

To conclude, by the premisses it maie appeare to the honourable as by a tast, vvhat sinceritie there is in you. Againe, that this your quarelling and (.688.)* 1.55 belying me by spreading this booke, vvas and is chieflie, to recouer your credit vvith those of your faction: vvho as I haue saied, had conceiued doubt of your reuolt, and to confirme them in their grounded (.689.)* 1.56 errour, and here∣vvith to bringe me and other suche as I am, into obloquie and hatred. And lastlie, to impugne and barke against the Q. Maiesties (.690.)* 1.57 Lavvfull and due authoritie, vvhich you and your com∣plices dailie labour to subuert: vvhich matter I referre to be fur∣ther considered, by the graue vvisdome of the moste honoura∣ble.

FINIS.

Notes

• * 1.1

  Hiere. c. 1.
• * 1.2

  Ezech. 34.
• * 1.3

  1. Cor. 4. &. 5.

  Galath. 5. Vtinā ab∣scindātur qui vos contur∣bant. 2. Cor. 10.
• * 1.4

  Hierem. 1.
• * 1.5

  1. Cor. 4. Quid vul∣tis? in vir∣ga veniam ad vos, an in chari∣tate & spiritu mansuē∣tudinis?
• * 1.6

  Psalm 22 Virga tua & baculus tuus, ipsa me cōsola∣ta sunt. 1. Cor. 5. In interi∣tū carnis, vt spiritus saluus sit in die Do∣mini no∣stri Iesu Christi. Hierem. 1. Ollam suc¦cēsam ego video.
• * 1.7

  Contra gentiles quod vnus Deus.
• * 1.8

  Pro Amb. vide Ni∣ceph. li. 12. ca. 41. Pro Aug. hom. 49. ex. 50. homilijs. Tom. 10.
• * 1.9

  If the matter of the Princely Mini∣stery is but earthly and outvvard, as you he••e confesse, hovve can the Prince haue su∣preme gouerne∣ment in matters heauenly and spi∣ritual, as the prin∣cipal matter of his royal povver?
• † 1.10

  VVhy slippe you so then avvay M. Horne, and geue your selfe no in∣different interpre∣tation vpon his vvordes?
• * 1.11

  The .662. vntruthe. For his vvords im¦port no such incō∣uenience, as shall appeare.
• * 1.12

  The .667. vntruth. For so much me∣diation belongeth also to the Priest through Christ.
• * 1.13

  So S. Paul reasoneth Heb. 7.
• * 1.14

  Matt. 16.
• * 1.15

  4. Reg. 5.
• * 1.16

  Hovve Christ ād hovv the Priest is a media∣tour.
• * 1.17

  The .668. vntruth. most im∣pudent, as by that hath bene sayd, vvel appereth.
• * 1.18

  The .669. vntruth. Slaunde∣rous.
• * 1.19

  The .670. vntruth. Ridicu∣lous.
• * 1.20

  The .671. vntruthe. False trā∣slation.
• * 1.21

  Ignatius ad Smyr∣nenses.
• * 1.22

  Prius f. 95
• * 1.23

  In the preface. fol. 5. in this book▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  Plutarch. in M. An∣tonio.
• * 1.26

  Vide Theodoret. im∣patibilis Dial. 3. Eucharistias & ob∣lationes non admit∣tunt, quòd non con∣fiteantur, Euchari∣stian esse carnem seruatoris nostri Ie∣su Christi, quae pro peccati, nostris pas∣sa est, quā pater sua benigni∣tate susci∣tauit.
• * 1.27

  Propterea non licet sine episcopo ne{que} of∣ferre, ne{que} sacrificiū immolare, ne{que} mis∣sas celebrare.
• * 1.28

  Ad Heronem. Nihil sine episcopis agas. Sacerdotes enī sunt, tu verò minister sacerdotū, illi bapti∣zant, sacra faciunt, ordināt, manus impo¦nunt, tu verò eis mi∣nistras, vt Hie••osoly∣mis S. Stephanus Ia∣cobo, & praesbyteris.
• * 1.29

  M. Fekenhams ar∣gument deducted out of Ignatius.
• * 1.30

  The .672. vntruth. Flat false, as shal ap¦peare.
• * 1.31

  The .673. vntruth. This is not M Fe¦kenhams Ergo: but your own
• * 1.32

  The .674. vntruth. Slaunde∣rous.
• * 1.33

  The 675. vntruthe. Most impudent ād outragiously slaū∣derous, at it shal ap∣peare.
• * 1.34

  The .676. vntruth. All copies haue those vvordes. M. Fekēham hath not put them in.
• * 1.35

  The .677. vntruth. Pelagius vvas no Englishe Monke.
• * 1.36

  Lib 3.
• * 1.37

  Lib. 5.
• * 1.38

  The .678. and .679. vntruthes. For S. Augustine in the saied bookes is plain for the Popes Primacy, not for the Princes.
• * 1.39

  The .680. vntruth. None of those Fa∣thers wer of that minde.
• * 1.40

  An. 1528. in fol.

  An. 1541. &. 1555. in fol.

  An. 1563. in 8.

  Lib primo cont. Iul. Cap. 2. in medio ca∣pitis. tom. 7.
• * 1.41

  Beda. li. ••. cap. 15. Polid. li. 3.
• * 1.42

  Aug. li. 3. cōtra ••ul.
• * 1.43

  Lib. 5.
• * 1.44

  Lib. 1. cō∣tra Iulia∣num.
• * 1.45

  Places out of S. Augu∣stine for the popes primacy.
• * 1.46

  Quis nescit, illum Apostolatus princi∣patum cu••li••et Epi∣scopatui praeferendū? De Bapt. contra Do∣nat. lib. 2. cap. 1. Epistola. 165.

  Numerate vel ab ipsa sede Petri: ipsa est petra, quam non vincunt superbae in∣ferorum portae. In Psalm. contra partem Donati. Epistola. 157. ad Optatum.

  Ab innocentio & Sozimo toto orbe Christiano dānati. Epistola. 90.91.92. & 93.

  Dicta epistola. 91. Patres non humana sed diuina decreuere sententia, vt quic∣quid de disiunctis, remotisque prouin∣cijs ageretur, non prius ducerent finiē∣dum, nisi ad huius sedis notitiam per∣ueniret, vbi tota hu∣ius authoritate, iusta quae fuerit pronun∣ciatio firmaretur.
• * 1.47

  Et Epistola. 93. Diligenter ergo et congruè Apostolico consulitis honori, ••onori inquā, illius, quem praeter illa quae sunt extrinseca, soli∣citudo manet omniū Ecclesiarum, super anxijs rebus quae sit tenenda sententia, antiquae scilicet re∣gulae formam sequu∣ti, quam toto semper ab orbe mecū nostis esse seruatam.

  August. contra. 2. Epist. Pelag. lib. 1. cap. 1. Quāuis ipse in eo praeemineas cel∣siore fas••igio speculae pastoralis.

  Haec ergo ad tuam potissimum dirigere sanctitatem nentam discenda quàm exa∣minanda, & num forsan aliquid displi∣cuerit emendanda constitui.

  Lib. ••. Et si posterior tempore prior loco. August. dict. lib. 1.
• * 1.48

  The .681. vntruth, most eui∣dent and Slaunde∣rous.
• * 1.49

  The .682. vntruth. Ioined vvith a grosse er∣rour.
• * 1.50

  The .683. vntruthe slaunde∣rous, as al that know M. Feckenhā can vvit∣nesse.
• * 1.51

  The .648. vntruth, slaunde∣rous and Ievvish.
• * 1.52

  The .685. vntruth. heretical:
• * 1.53

  The .686. vntruth, in like maner plaine he¦reticall.
• * 1.54

  The .687. vntruth, Your do∣ctrine hath no affynite vvith Gods truthe.
• * 1.55

  The .688. vntruthe. M. Fekenham hath in no point belyed you in his shedule spread abrode, but vvil stand to al that is cōteyned therin.
• * 1.56

  The .689. vntruthe. The Catholike faith is no errour.
• * 1.57

  The .690. vntruthe slaunderous. Nei∣ther M. Fekenham. Nor other Catho∣likes doe impugne the Quenes Lavv∣full Authority, but onely suche as is novve proued to be vnlavvfully attributed to her Hignes, by such as you are.