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 PREFACE TO THE READER.

IT had bene much to be wisshed (gentle Rea∣der) that the right reuerent and learned Fa∣ther my L. Abbat of Westminster, M. Fecken∣ham, whom M. Hornes Booke moste toucheth, might him selfe (as he is most able, and as I sup∣pose, as wel willing) haue answered it also. But seing his state is suche, that he presently can not doe it, I being by some of my frendes requested to trauaile in the matter, was at the first not very willing thereto: as for diuerse other causes, namely for that in very dede I was ful purposed, hauing so largely prouo∣ked suche sharpe aduersaries, especially M. Iewel, for a season to reste, and to stande at my own defence, if any would charge me: so chiefly for these two causes.

First, for that many things in this booke pertaine to certaine priuat doinges betwixt M. Feckenham and M. Horne, of the which I had no skil. Secōdely, for that a number of such priuate matters touching the state of the Realme occurred, as to them without farder aduise, I could not throughly shape any answer. Howbeit afterward it so happened, that by suche as I haue good cause to credit, there came to my knowledge such Instructions, as well for the one as for the other, that I was the better wil∣ling to employ some study and paines in this behalfe. Not for that I thinke my self better able thē other, but for that I would not it should seme, that there lacked any good wil in me, either to satisfie the honest desire of my frēdes, or to helpe and relieue suche, as by such kinde of bookes are already pitefully inueigled and deceiued: or to stay other yet standing, that this booke be

not at any time, for lacke of good aduertisement, a stombling stocke vnto them.

I haue therefore by such helpes, as is aboue saied, added my poore labour thereto, and with some diligence in the reste, shaped to the whole booke, a whole and a full Reply. Wherein I rather feare, I haue saied to much, then to litle. But I thought good in a matter of suche Importance, to be rather tedious to make al perfitte, then shorte and compendious, to leaue ought vnperfecte. Before then that thou shalt enter (good Reader) into the Replie it selfe, it shal be well, to take some aduertise∣ment, with a certaine vewe by a shorte and summary compre∣hension, of the whole matter. Whereby bothe to the Cōtrouersy in hande thou shalt come better instructed: and, what in the whole worke is to be looked for, thou shalt be aduertised.

M. Hornes Answer, as he calleth it, resteth in two partes: In the first and chiefest he plaieth the Opponent, laying forthe out of the holy Scriptures bothe olde and newe, out of Councelles bothe Generall and Nationall, out of Histories and Chronicles of all Countres, running his race from Constantine the greate, downe to Maximilian greate grādfather to the Emperour that nowe liueth, taking by the way the kinges of Fraūce, of Spaine, and of our owne Countre of England since the Conqueste, all that euer he could find by his own study and helpe of his frends, partly for proufe of the like gouuernement of Princes in Ec∣clesiastical causes, as the Othe attributeth nowe to the Crowne of Englande partly also for disproufe of the Popes Supremacy, which the Othe also principally intendeth to exclude. In the second and later parte he plaieth the defendant, taking vpon him to answer and to satisfie, certaine of M. Feckenhams Ar∣gumentes and scruples of conscience, whereby he is moued not to take the Othe. Howe wel he hath plaied bothe his partes, the

perusal of this Reply wil declare. The doings of eche part, vpon what occasion they rose, thou shalt vnderstād in our Answer to M. Hornes Preface.

For the more lightsome and clere Intelligence of the whole that is and shall be saied to and fro, I haue diuided the whole Processe into foure bookes: keping the same order and course, that Maister Hornes Aunswere did leade me vnto. To the first parte of the Aunswere, wherein he layeth forthe his proufes for defence of the Othe, I Replie in three Bookes. Com∣prising in the firste booke, his Obiections out of Holy Scripture: In the Second, his Obiections out of the first six hundred yeres. In the third, his Obiections out of the later 900. yeares, vntil our owne dayes. Eche booke I haue diuided into seuerall Chapters, as occasion serued. In the seconde and third bookes, where we enter the course of tymes, I haue noted at the toppe of eache page, in one side the yeare of the Lorde, on the other side, the name of the Pope, Prince, or Councell, or other Principal mat∣ter in that place debated: to thentent (Gentle Reader) that at the first sight euen by turning of a leafe thou mightest knowe, both where thou arte, and what is a doing: both the Age and tyme (which exceedingly lighteneth the matter) and also the Pope, Prince or Councel of that tyme. In these three bookes, what I haue particularly done, yf thou lyst shortly to see, at the ende of the thirde booke thou shalt find a briefe Recapitulation of the whole.

To the second part of M. Hornes Answer, I haue replied in the fourth Booke. By perusing wherof it shal wel appeare, both what strong and inuincible Argumentes. M. Fekenham right lernedly proposed, as most iuste causes of his sayed Refusall: and also what seely shifts and miserable escapes M. Horne hath deui∣sed, to maintayn that obstinatly, which he ons conceyued erro∣niously.

Especially this thou shalt find in such places of the fourth book, where thou seest ouer the Head of the leaues in this letter, The Othe: The Othe:

Now good Reader, as thou tendrest thy own Saluatiō, and ho∣pest to be a saued soule, in the ioyful and euerlasting blisse of Hea∣uē, so cōsider and weigh wel with thy selfe, the importance of this matter in hand. First Religiō without Authority, is no Re∣ligion:* 1.1 For no true Religion (saith S. Augustine) can by any meanes be receiued without some weighty force of autho∣rity. Then if this Religiō, whereby thou hopest to be saued, haue no Authority to ground it self vpon, what hope of Saluation re∣mayning in this Religiō canst thou cōceyue? If it haue any Au∣thority, it hath the Authority of the Prince, by whose Supreme Gouernement it is enacted, erected and forced vpō thee. Other Authoritye it hath none. If then that Supreme Gouernement be not dewe to the Laye Prince, but to the Spiritual Magi∣strate, and to one chiefe Magistrate among the whole Spiritua∣lty, thou seest thy Religiō is but a bare name of Religion and no Religion in dede.

Again, if this Supreme Gouernmēt be not rightly attributed to the Laye Magistrate, in what state are they, which by booke othe do sweare that it ought so to be, yea and that in their Con∣sciēce they are so persuaded? Is not Periury, and especially a wil∣ful Continuance in the same, a most horrible and dānable crime in the sight of God? And doth not Gods vengeaunce watche o∣uer them, which slepe in Periury?* 1.2 I wil be a Quicke witnesse to Periured persons, saith God by the Prophet Malachie.

Nowe if that Supreme Gouernement may dewly and rightly appertayne to our Liege Soueraigne, or be any Principall parte of a Princes Royall power, as Maister Horne stoutelye, but fondely auoucheth, or of his dutifull seruice to God, which neuer

Prince in the Realme of England before the dayes of king Hē∣ry the .8. vsed or claimed, which neuer Emperour, Kinge, or Prince whatsoeuer without the Realme of Englande, yet to this present howre had,* 1.3 or attempted to haue, which the chiefe Masters of the Religion nowe Authorised in Englande doe mi∣slike, reproue, and condemne, namely Martin Luther, Iohn Cal∣uin, Philip Melanchthon, and the Magdeburgenses, as in place conuenient I haue shewed: which also in no time or Age, sence Princes were first christened, in no land or Coūtrie, in no Coun∣cel General or National, was euer witnessed practised, or allo∣wed: last of al, which directly fighteth with Christes Commis∣sion, geuen to the Apostles, and their Successours in the Gospell, and standeth direct cōtrary to an Article of our Crede, if such Supreme Gouuernement, I say, may be laweful and good, then is the Othe lawefull, and may with good Conscience be taken.

But if these be suche Absurdities, as euery mā of any meane consideration seeth and abhorreth: then may not the Othe of any man that hath a Conscience be taken, neither can this Su∣preme Gouernement be possibly defended for good and laweful. That al these Absurdites and many yet more, which to auoide prolixitie I here omitte, do hereof depende, this Reply, gentle Reader, abundantly proueth.

The Primacy of the Bishop of Rome, againste the which the Othe directly tendeth, (as M. Horne auoucheth) is euidently here proued, not only in our dere Countrie of Englande, as well before the Conquest as sythens, but also in all other Christened Countres, not only of all the West Churche, as of Italy, Spaine, Fraunce, Germany and the reste, but of the East Churche also, yea amonge the Aethyopians and Armenians. And that by the witnesses of such Authours, as M. Horne him selfe hath builded his proufes vpon for the contrary.

The practise of the .8. first General Councelles, and of many National Councelles beside, in Spaine, Fraunce, and Germanye, hath pronounced euidently for the Popes and Bishoppes Supre∣macy, and nothing for the Princes in matters Ecclesiasticall. It is now thy parte, Christē Reader, not to shutte thy eyes, against the Truthe, so clerely shining before thy face.

Againste the which Truthe, bicause M. Hornes whole An∣swer, is but as it were a Vayne Blaste, the Confutation of that Answer, to auoide confusion of Replies, whereof so many and di∣uers haue of late come forthe, I haue termed for distinctiō sake, a Counterblaste.

And nowe, gentle Reader, most earnestly I beseche thee, of all other Articles, that be this day ouer all Christendō con∣trouersious, through the great temerite of selfe willed heretiks raised vp, most diligently to labour and trauaile in this of the Supremacy: As being suche, that to say the Truthe, in effecte al other depende vpon.

Of Protestantes some be Lutherans, some Zwinglians, some Anabaptistes, some Trinitaries, and some be of other sectes. But as they all being otherwise at mutuall and mortall enemitie emonge themselues, conspire againste the Primacy of the See Apostolike: so a good Resolution ones had in this pointe, staieth and setleth the Conscience, as with a sure and stronge Anker, from the insurgies and tempestes of the foresaide rablemēt, and of all other sectes, and schismes.

Contrary wise, they that be ones circumuented and decea∣ued in this Article, are caried and tossed, with the raging whaues and flouddes of euery errour and heresy, without staie or settling, euen in their owne errours.

I reporte me to the Grecians, who forsaking the vnitie of the Romaine Churche, and being first Arrians, defying the

Pope,* 1.4 as it may appeare by the letters of Eusebius the greate Ar∣rian and his felowes to Iulius then Pope, fell after to be Mace∣donians, Nestorians, Eutychians, Monothelites, Iconomaches, with diuers other greate Heresies, eche Heresy breeding great numbers of sectes, and all conspiring against the See Apostolike, vntil at the last proceding from heresy to heresie (diuers Recō∣ciliations with the Romaine See comming betwene, which staied a longe time Gods highe vengeaunce that ensewed) they fel to Turkish Captiuitie, in which (ô lamentable case) they remayne to this day.

I reporte me to the Africans, who falling from the vnitie of the Romaine See,* 1.5 first in the Donatistes despising the Iudgemente of Pope Melchiades in the very first springe of their heresy (where then it might haue bene stopped, if they had geuen eare to their chiefe Pastour) then falling to be Pe∣lagians,* 1.6 and soone after Arrians, by the conqueste of the Wandalles, became in time Infidelles, as to this daie they con∣tinue.

I reporte me laste of all, to these Heresies of the Northe, the Bohemians fyrste,* 1.7 and nowe Luther, and his scholers. Whiche wythin fewe yeares, their Maister yet liuing and flourisshing, wente so farre from hym, that he pronounced them in open writyng, Heretiques, and Archeheretiques. And yet they nowe (I meane the Sacramentaries) whome Luther so defyed, beare the greatest swaye of all other sectes. What the ende of these Heresies wyll be (except we aban∣donne them in tyme) Hungarie and Lifelande maye be a lesson vnto vs:* 1.8 whiche by Luthers heresye, are bothe fal∣len awaye, as from the Romaine Churche, so from the Ro∣maine Empire, the one into the Turkes handes, the other into the Moscouites.

But to leaue forayne Countres for triall, what it is to sepa∣rat our selues from the See Apostolike, our owne domesticall af∣fayres maye serue vs for a sufficient example.

At what time kinge Henry the 8. first banisshed the Po∣pes Authoritie out of Englande, as the kinge and the Parlia∣ment thought, (though erroneously) that this doing imported no schisme nor heresy, so they thought likewise, in suche sorte to prouide, that the people shoulde not fall into the other er∣rours of the newe Lutheran or Sacramentary religion, which then the kinge and the Parliament no lesse abhorred, then they did Turkery. But what was the issewe, all the worlde knoweth, and England, the more pitie, greuously feeleth.

For immediatly bookes came so thicke abrode, as well of the Lutheran, as of the Zwinglian secte, and the people fell so fast to a contentation and liking with them, that the king was fayne to make diuers streight lawes, and Actes of Par∣liament for the repressing of heresy,* 1.9 yea and to forbidde the common people the reading of the Bible. And he sate in his owne person in iudgement, vpon Lamberte the Sacramen∣tary. Neither the Lutherans and Zwinglians onely swar∣med in the realme, but the Anabaptistes also, twelue of the sayed Anabaptistes being burned aboute one tyme.

Nowe thoughe king Henrye altered no matter of fayth, sa∣uing this Primacie onely, but kepte constantlye the Catholike fayth otherwise, and though suppressing the Abbeys, he would not suffer religiouse men, that had vowed chastitye, to marie: yet after hys death, and in the minoritye of hys sonne kinge Edwarde, all the lawes that he had made towching matters of religion (sauing against the supremacie) were repelled and abolisshed. And a new religion was through out the realme set forthe.

To the which though the Religion nowe vsed be much con∣formable, yet is there in many thinges muche diuersit••e. As among other, for the mariage of Priestes: for the which they had some colour in king Edwardes daies by Acte of Parlia∣ment. Nowe they haue both the Church lawe, and the lawe of the Realme against them, and which more is, the verie lawe of God,* 1.10 that saieth, Vouete & reddite. Make your vowe, and perfourme it. And S. Paule saieth, Habentes damnationem, quia primam fidem irritam fecerunt.* 1.11 Incurring damnation, because they haue broken their first promise.

Againe, in the first yeare of our gratious Queene, the Acte of Parliament, for making and consecrating of Bisshoppes, made the .28. of kinge Henrye was reuiued. And yet the Bisshoppes were ordered not accordinge to the acte, but according to an acte made in kinge Edwarde his dayes, and repelled by Quene Marye and not reuiued the sayde first yeare. And yf they will say, that that defecte is nowe supplied, let them yet remember that they are but parliament and no Churche Bisshoppes, and so no Catholike Bisshoppes, as being ordered in such manner and fasshion, as no Catholike Church euer vsed.

But thys is most to be considered and to be lamented of all thinges, that wheras no Acte of Parliament can geue anye suf∣ficient warrant, to discharge a man from the Catholike faythe, and wheras yt was aswel in king Hēries dayes by Acte of Par∣liament, as euer before, through out all Churches of Christen∣dome, sithens, we were christened, taken for playne and open heresie, to denie the reall presence of Christes bodye in the Sa∣cramente of the aulter (for maynteining of the which heresie there is no acte of Parliamēt God be thancked, neither of king Edwardes tyme, nor in the tyme of our graciouse soueraygne Ladie and Quene that nowe is) yet doe these men teache and

preache and by writing defend and maynteine the saied greate and abhominable heresie, with many other, for the which they can shewe no warrante of anye temporall or spirituall lawe, that euer hath bene made in Englande.* 1.12

All this haue I spoken to shewe it is most true, that I haue saied, that there will neuer be redresse of errour and heresie, or any staie, where men are once gone from the vnitie of the See Apostolike, which is the welspring and fountaine of all vnitie in the Catholike faith.

And touching this question of the Supremacie, that we haue in hand, if we wel consider it, we shall find, that we doe not agree, either with the other Protestantes, or with our selues. For in this pointe, that we make the Prince the supreme head of the Churche, we neither agree with Luther him selfe, or his scholers, which denie this primacie: nor with Caluin and his scholers the Sacramentaries. Caluin saieth: They were blas∣phemers, that called King Henrie head of the Church: One of his scholers, Iacobus Acontius, in a booke dedicated to the Queenes Mai. blameth openly the ciuil magistrate, that ma∣keth him selfe the Iudge of controuersies, or by the aduise of other commaundeth this doctrine to be published, that to be suppressed.

Nowe some of Caluins scholers, and our owne countriemen haue taken forth such a lesson, that they haue auouched in their bookes printed and publisshed to the world, that a woman can neither be head of the Church, nor of any Realme at all.

Againe, manie of the Protestants though they will not, the Pope should haue the chiefe gouernement (because they like not his true doctrine) yet they thinke it meete and conue∣nient, that there be some one person ecclesiasticall, that maie haue this supreme gouernement for matters of the Church.

It is also to be considered, that the wordes of the Othe nowe tendered, for the mainteining of the Princes Supremacie, are other, then they were in King Henries, or King Edwardes daies: with a certaine addition of greatest importance, and such as to a ciuil Prince, specially to the person of a woman can in no wise be with any conuenient sense applied: I meane of these wordes, Supreme Gouernour aswell in all spirituall or ecclesiasticall thinges or causes, as temporall. Such large and ample wordes were in neither of the foresaied Kings times put into the Othe. And yet had they bene more tolerable in their persons (for that men be capable of spiritual gouernmēt, frō the which a woman is expresly by nature, and by scripture ex∣cluded) then they are nowe. These wordes are such, I saie, as can not with any colourable pretext be excused.

Neither is it inough to saie (as the Iniunctions doe) that the Quenes Maiestie entendeth not to take more vpon her, then King Henrie her father, or King Edward her brother did, what so euer that were, more or lesse: but it must be also considered, what she or her Successours may take vpon her or them by the largenes of these wordes (for an Iniunction can not limit an Acte of Parliament:) and whether there be any either Scripture or other good doctrine ecclesiastical, sufficient to satisfie their consciences, that refuse especially this Othe. Which doth not only, as it did before, exclude the Apostolical See, and all Generall Councelles also, as (though not in plaine wordes, yet in effect) in excluding the ecclesiastical Authoritie of al foren persons and Prelates: but doth further adioyne the foresaied newe addition lesse probable, and lesse tolerable, then was any other parte of the former Othe.

And therefore certaine Protestants of some name and re∣putation being tendred this Othe by commission, haue refused

it. Yea and how well trow you, is this supreme Gouuernement liked of those Ministers, which withstand the Quenes iniun∣ctions touching the order of semely Apparell, &c?

Thus ye perceyue, that as we are gone from the constante and setled doctrine of the Church, touching this primacy, so we agree not, no not among our selues, either in other pointes, or in thys very Article of the Supremacy. Neither shal we euer fynd anie cause of good and sufficiente contentation, or constancye in doctrine, vntill we returne thither, from whence we first departed, that is, to the See Apostolike. Which of al other peo∣ple our Nation hath euer most reuerenced and honoured, and ought of al other most so to doe: As from whence both the Bri∣taines and Saxons receiued first the Christian faith. This re∣turne God of his mercie graunt vs, when it shall be his blessed pleasure: Amen.

In Louaine, the last of September. An. 1567.

Thomas Stapleton.

Notes

• * 1.1

  Aug. de v∣til. credēdi cap. 9.
• * 1.2

  Malac. 3. Ero testis velox.
• * 1.3

  Replie Fol. 22. & Fol. 508.
• * 1.4

  Sozo. lib. 3. cap. 8. Socrat. li. 2. cap. 15.
• * 1.5

  Opta. li. 2.
• * 1.6

  Victor de persequut. Vandal.
• * 1.7

  In parua Confessio. de coena Domini.
• * 1.8

  Staphylus in Apolo. part. 3.
• * 1.9

  Actes ād Monu∣mentes. fol. 553.
• * 1.10

  Psalm. 75
• * 1.11

  1. Tim. 5.
• * 1.12

  No coun∣trey in Christen∣dome ac∣knovv∣ledgeth the prince for su∣preame head be∣side En∣glande. Lutherus, Contra Art. Loua∣uienses. Tom. 2. Magdeb. in praefat. Cent. 7. Caluinus. in Osee. 1. et Amos. 7 Iacob. Acontius Stratagē. Satanae. lib. 3. See the leafe. 15. Andreas Modre. de Ecclesia lib. 2. c. 10.