liament (7 Edward VI). The oversight of the diocese was actually committed to him on 27 Nov. 1552 (ib. p. 415), but, greatly to Northumberland's annoyance, he ‘cared not to take it over Tunstall's head’ (Cal. State Papers, January 1551–2). On 2 Jan. 1552–3 Northumberland wrote of Horne: ‘I have been much deceived by him, for he is undoubtedly not only a greedy, covetous man, but also a malicious, and an open evil speaker.’
The accession of Mary at once deprived Horne of all his preferments. He was summoned before the lords of the council in September 1553, and charged with having polluted the church of Durham by introducing his wife into the college, and with having infected the whole diocese with protestant error. He was deprived of his deanery; all his goods at Durham were confiscated for the queen's use, and on learning that it was intended to commit him to the Tower, he started for Zurich, paying a visit on the way to Peter Martyr at Strasburg (Strype, Memorials, iii. pref. viii). At Zurich Horne and his wife, Margery, with eleven others of the leading scholars of the day, were sheltered and hospitably entertained by Christopher Froschover, the protestant printer (ib. i. 232, 519, cf. Cole, William, D.D., d. 1600). Horne declined the invitation of the English exiles settled at Frankfort, under the spiritual rule of John Knox [q. v.], to join them there and form one united protestant church. He was determined to ‘adhere to the order last taken in the church of England’ (the second prayer-book of Edward VI), but ultimately joined Richard Cox [q. v.] at Frankfort, and on the expulsion of Knox (26 March 1555) and the resettlement of the church there, he was appointed reader in Hebrew. He joined with Cox, Grindal, Sandys, and others in a letter to Calvin (5 April 1555) informing him of the changes made in their ritual for the sake of peace, and apologising for acting without consulting him (Zurich Letters, iii. 753–5). Horne was soon involved in the notorious ‘troubles at Frankfort,’ but after the withdrawal of Knox's supporters, Whittingham, Foxe, and others, Cox appointed Horne chief minister (1 March 1555–6), and left for Strasburg. Fresh broils ensued in January 1556–7. Horne resigned his office. At the suggestion of the magistrates a new scheme of church government was drawn up, but Horne and his friends declined to accept either it or another plan of reconciliation drawn up by Cox and Sandys (afterwards archbishop of York), whom the magistrates had summoned to heal the rupture (Fuller, Church Hist. iv. 207–26; Collier, Church Hist. vi. 144–53, 162–4). In June Horne left Frankfort for Strasburg, and remained there until 21 Dec. 1558, when the death of Mary made it safe for him to return to England.
Horne reached London at the beginning of 1559, and was restored to the deanery of Durham (Strype, Annals,i. i. 228–9; Camden, Elizabeth, s.a. 1559). He was at once selected to preach on public occasions in London, sometimes before the queen (cf. Churton, Life of Nowell, p. 43; (Strype, u.s. p. 394). At the disputation at Westminster Abbey between the Roman catholic and protestant divines on 31 March, Horne led the way on his side with a weighty and learned paper ((Strype, u.s. i. ii. 465, No. xv.; Foxe, Acts, iii. 979 ff.; Cardwell, Conferences, pp. 24–9). On the opening of the visitation at St. Paul's on 11 Aug. he was the preacher, and sat as visitor both there and in other churches of London (Machyn, Diary, pp. 206–7; (Strype, u.s. I. i. 249). He was also appointed one of the visitors of the university of Cambridge and of Eton College ((Strype, Parker, i. 205). In November 1560, on White's deprivation, he was nominated to the see of Winchester, and was consecrated by Parker at Lambeth on 16 Feb. 1561. In the winter of 1563 Feckenham, the late abbot of Westminster, was committed to his custody. For a time Horne daily discussed matters of faith with the prisoner before selected audiences with much temper and courtesy. But after Feckenham contradicted a report of his approaching conformity which Horne had circulated, the bishop treated him with greater rigour, refused all further discussion with him, and finally secured his recommittal to the Tower in October 1564. Feckenham published (1565) what purported to be Horne's arguments and his answers in their conferences together. Horne, in an elaborate reply, violently impugned Feckenham's accuracy and honesty [see Feckenham, John] ((Strype, Annals, i. i. 215, ii. 179; (Strype, Parker, i. 279; Wood, Athenæ, i. 508). When Edmund Bonner [q. v.], the deprived bishop of London, was committed to the Marshalsea in Southwark, within his diocese, Horne, ‘with officious and reprehensible zeal,’ caused the oath of supremacy to be tendered to him in the full assurance that he would not take it. When indicted for recusancy before the queen's bench Bonner, or his counsel, justified his refusal by the plea that Horne had no authority to administer the oath as not being legally a bishop, never having been consecrated by a form sanctioned by parliament, the Act of Uniformity which gave authority to the prayer-book having made no express mention of the ordinal. To remedy this defect a fresh act was passed in 1566,
