and detestable heresies and so with all plaine Idolatrie 42. a. Ye are no simple Idolater but one that maintaineth a number of heresies 42. a. Obstinate defence of such filthie mariage ibid. A foole a dolt an asse 43. a. Ye denie full pieuishly 44. a. Craftily dissembled lewdly swarued 49. a. b. Ye haue set vp your Idols that is your abhominable heresies 50. a. VVretchedly and shamefully handled ibid. Lying beyond all shame 50. b. His ridiculous dealing 50. b. The indignitie of his demeanour is to be detested 50. b. Fonde counterfeyting flat lying a lewd and a horrible lie 50. b. VVhat can be done more abhominable ibid. Your wretched doctrine 51. b. Most wretched and traiterous translation 51. b. An open and notorious lie 53. b. This most sensible and most grosse lie 55. b. Most impudent and shamelesse lies 56. a. His lewde booke ibid. M. Horne and his fellowes and his Maisters Luthers and Caluins heresies are no secret nor simple heresies but so manifolde and open that they haue no waye or shift to saue their good name and honestie blotted and blemished for euer without repentance for the obstinate maintenance of the same 56. b. Your Maisters worse than the Pelagians 57. b. Caluin and other sacramentaries 57. b. Ye drawe neare to Simon Magus 57. b. They are no petit nor secrete heresies that you and your fellowes maintaine 57. b. You and your fellowes must needes remaine stark heretikes for such to be abhorred and abandoned of all good christians 58. a. You and your companions open and notable heretikes ibid. M. Foxe in his dunghill of stinking Martyrs 59. a. M. Foxes stinking Martyrs 60. a. His diuelishe dirty dunghill of his foule hereticall and trayterous Martyrs 60. a. Stinking hereticall and foolish martyrs 61. a. Falshoode and folly 61. b. Appollinarians and Eutichians 63. b. Your falshoode your great folly 63. a. Ye are wicked deprauers of religion 65. b. Ye are as great blasphemers as euer Christes Church had ibid. Doltish diuelish Donatistes 66. a. You the sacramentaries 66. a. M. Fox c. his huge monstrous martyrologe 66. b. An open damnable heretike and a Donatist 66. b. Not only a traytour but a detestable Donatist also 66. b. His owne huge martyrologe 66. b. Like to Captaine Kets tree of reformation 66. b. Your frowarde quarrellings and customable elusions 66 b. A blunt and a foule shamelesse shift 68. b. An open and a shamelesse lie 68. b. So outragiously and blasphemously villained by you 68. b. M. Hornes foolishe figuratiue diuinitie 69. a. A foolishe and friuolous admonition 70. a. M. Hornes fantasticall imagination 70. a. M. Horne which talke so confusedly 73. a. Thousandes haue taken the othe to their damnation 73. a. Your heresies condemned 74. b. Impudent and shamelesse 75. a. A starke and most impudent lie 75. b. Facingly and desperately 75. b Fonde and foolishe 76. a. He walketh ignorantly or maliciously or both 76. b. Most ignorantly and falsly ibid. Notable lies ibid. A most notorious lie 77. a. Foolish blasphemous babling 77. a. Shamelesse lyes 77. a. As grosse as foule and as lowde a lying fetch 77. a. Schismaticall councell and hereticall synagog 77. b. VVorthie to haue bene cast to the dogges and rauens vpon a dirty dunghill 77. b. The wicked working of wretched heretikes 77. b. Plaine schismaticall and hereticall 78. a. O more than childishe folly 78. a. That craftie cooper 78. a. Your great ignorance or like malice 79. b. Ye haue one heresie more than any of your fellowes 80. a. Your great grandsires the Grecians 80. a. Ye terme with an vncleane and impure mouth 80. b. M. Hornes dissembling falshoode 83. a. Dissemblingly to vpholde a falshoode 84. b. For full and sufficient aunswere to all this and other his blacke Rhetoricke we maye returne his owne wordes on himselfe The Donatistes when they coulde not iustifie their owne doctrine nor disprooue the Catholikes doctrine leauing the doctrine fell to rayling His owne vpbrayding of slaunders YE bluster not so boysterously c. as ye lie most lewdly vppon c. whose person yee impugne for lacke of iust matter with most slaunderous reproches 1. Preface Pag. 15. His seconde common place of reprochfull slaunders neither sparing the Queenes Maiestie nor his natiue Countrey THat this religion wherby thou hopest to be saued hath no authoritie to grounde it selfe vpon 2. Pref. pag. 27. That if it haue any authoritie it hath authoritie of the Prince by whose supreme gouernment it is enacted and forced vpon thee other authoritie hath it none ibid. That of Protestants some be LutheraÌ„s some be Zuinglians some Anabaptists some Trinitaries and some be of other sectes 29. a. That King Henrie the eight and the Parliament thought erroneously 31. That King Edwarde in his minoritie set foorth a newe Religion ibid. That the Bishops nowe are but Parliament and no Church Bishops 32. That the Quéenes Maiesties title can not be applyed with any conuenient sense to any ciuill Prince especially to the person of a woman 34. That a woman is expresly by nature and by scripture excluded from being capable of spirituall gouernment ibid. That the Bishop of Winchester his meaning is to ingraft in the mindes of the subiectes a misliking of the Queenes Maiestie â–ª as though she vsurped c. Fol. 2. That he conspired to the making of a booke that spoyleth the Queenes Maiestie of all hir authoritie ibid. That he hath in open sermon at VVinchester mainteyned contrary to the Queenes ecclesiasticall iniunctions such as would not reforâ—… their disordred apparell ibid. That the 〈◊〉 hath doth mainteine many things â–ª contrary to the lawes orders of the realme to the proâ—… whereof he citeth the defending of a minister of Duâ—…ley as true as all 3. That the temporall men without yea against the consent of the whole clergie altered the estate of religion 4. b. That the Bishops are no true Bishops 7. b. That Bishop Poynet was but an vsurper with diuerse other slaunders agaynst Luther Caluine Beza Bishop Craâ—…mer c. 8. a. b. A contumelious terme of Brittle bulwarke agaynst the acte of Parliament 9. a. That our fayth hangeth on an act of Parliament ibid. That ciuil and prophane matters be conuerted into holy and ecclesiasticall ibid. That lay men are of the folde onely and are not shepeheards at all ibid. That they altar the whole religion and confounde heauen and earth togither ibid. That in King Edwardes dayes legerdemaine was played a leafe put in at the printing which was neuer proposed in the Parliament Which is an open slaunder euen of the king himselfe and his Councell The rule in the booâ—… of common prayer sayth the people shall receyue knéeling To shewe that this law ment not adoration the King and his Councell caused a declaration of the true meaning of the lawe to be drawne in tenne or twelue lines and added them to this rule ibid. He slaundereth the honourable of the Councell for vneuen ordering
conclusion to make the sequele more dreadfull that after diuerse reconciliations with the Romaine Sea they fell into the Turkish captiuitie Why may it not as well be noted thereon that they neuer came into this extreme flanery of the Turke but their Empire continued aboue 1000. yeares till after those their reconciliatioâ—… made with the Pope then within 14. yeares they fell in the Turks captiuitie But of this more hereafter From the Gréek and â—…ast Church he procéedeth to the Affricanes making the like argument on them But to answere him briefly To reason thus from the vnitie of the Romaine Sea in fayth then to the obedience of the Romaine Sea in the supremacie nowe euery scholer will some say is a very good non seqâ—…tur The like common fallace à non causâ—… vt causâ—… he maketh of Hungarie and Lifelande fallen into the handes of the Turkes and Moscouites Bicause sayth he they forsooke the Pope and fell to Luther But if this argument be good demaunde of him how 〈◊〉 the â—…hodes Belgradum Buda and other cities and parts in Austria which likewise the Turk hath gotten be cleane forgetten here of him and not reckened vp in this number was it bicause they acknowledged none more than the Rhodians the Popes supremacie and yet fell into the Turkishe captiuitie so well as the other At the length he 〈◊〉 home to Englande and when he should here make the full conclusion of all these lamentable sequeles of reâ—…olt from the Romaine Sea in other Countreyes that the lyke shoulde lyghte on vs séeyng that his argumente contrarie to hys long and wycked hope doeth fayle in the conclusion least eyther hée shoulde shewe the follie of hys impertinent argumentes or vtter the vnnaturall malice that for his Pope and popishe religion he hath fostred long in his cankred breast agaynst his naturall prince and Countrey he turneth the Catte into the Panne not by concluding hys argument on the lyke issue to Englande but rawly and generally knitteth vp the matter thus But vvhat vvas the issue all the vvorlde knovveth and Englande the more pitie greeuously feeleth To this M. Stap I answere Thanks be giuen to God no suche isâ—…ue as you would conclude of other Countreys from errors and the Turke to vs It is you that abhorring the Gospell more than Turkerie feele this gréefe ye speake of for that your sequele holdeth no better in Englande Englande neither feareth the Turkes nor these your byous threates and would to God no parte of Christendome euen of those that you accounte moste Popishe catholike were no more subiecte to the inuasion and daunger of the Turkishe barbarous and Saraâ—…ins irruptions and tyrannie than Englande is and yet if God shoulde punishe any parte of Christendome by them though he vse by his secret Iustice their furie as a rodde to scourge their offences yet will not we nor may iustly make suche tragicall sequeles reasons to argue pro or contra on Religion as here you doe by these peoples to conclude agaynst vs But prayses be to God you can conclude nothing Englande euer since that through the Quéenes most excellent maiestie it hath enioyed the libertie of Gods moste holy worde hath maâ—…ger all your spites reioyced withall bothe tranquillitie wealth peace fréedome and aboue all things the fauour of God in Christ euen for that it hath escaped the spirituall bondage of your Pope farre worse than the bodily captinitie of the Turke God continue his mercy to vs and make vs thankfull for it Nowe since ye can not fasten any such sequele as ye wishe on Englande ye gather petite quarels and like a poâ—…her seeke corners to finde out some inconueniences not worthy answere And yet bicause ye resume them often times after and make muche ado about them as reading the Byble and other bookâ—…s suppressing Abbeys marriage of Priests oirginitie vovves no Church Byshops but Parliament Byshops the sacrament of the altare c. they are answered where ye handle them at large and not here whereye snatch at them Onely this your grosse lie I will note here about king Henries lawes Bicause ye cite it not that I remember any more Ye say that after his death and in the minoritie of his sonne king Edvvarde all the lavves that he had made touching matters of religion sauing against the supremacie vvere repelled and abolished What a manifest and impudent lie is this King Henrie besides the supremacie made lawes for the abolishing of shrines and pilgrimages of pulling downe Images of depressing popish sectaries Monks Friers Numies Heremits Anachores c. Were these lawes repelled and abolished after his death in the minoritie of king Edwarde Shewe it or else wipe your lippes for a foule lie hath beslabbered them Master Stap. All these former arguments and these extrauagant discourses consist on a wrong principle All this haue I spoken sayeth he to shevve it is most true that I haue sayde that there vvill neuer be redresse of error and heresie or any stay vvhere men are once gone from the vnitie of the Sea Apostolike vvhich is the vvell spring and fountaine of all vnitie in the Catholike fayth This false principle if we denie it him then all his arguments of absurdities and euents theron are not worth a rush But had he put in but one letter more and for vnitie had sayd vanitie it had bene a most true principle nor we woulde or coulde haue euer denyed the same The last reason of his Preface to leaue a pricke of discredite agaynst the Protestants in the readers minde is of our discorde and inconstancie in this question the assumption whereof being in déede nothing but slaunders of the prince the Realme and diuerse Godly learned men is partly sette out in his common place of slaunders and partlye shall be further particulerly aunswered as they come to hande in the booke where he discourseth on them Thus much for the pithe of all his argumentes conteyned in hys Preface to the Reader to winne hys minde to hys cause before hande and alienate it from ours but the wyse Reader wyll first reade or euer he giue his iudgement The answere to M. St. Counterblast on the Bishops Preface The first Deuision IN his answere to the B. Preface whereas the Bishop in the first Deuision for so M. Stapleton termeth euery seuerall portion that he answereth vnto sheweth the necessarie reasons that moued him to answere Master Feckenhams booke and the couert meaning of master Feckenham in secretly scatering his booke abroade that therein he shewed a further meaning than he durst plainely vtter and that the intent of the booke as might iustly be gathered was to engraft in the mindes of the subiects a misliking of the Q. maiestie as though she vsurped a power and authoritie in ecclesiasticall matters whereto she had no right to slaunder the whole realme as though it were estraunged and directly agaynst the Catholike Church tenouncing and refusing to haue communion therewith
priests and Leuites in their offices and functions ecclesiasticall in appoynting howe the Arke shoulde be borne For sacrifising and blessing for ordeining Psalmes singers instruments officers and all other things for the setting foorthe of the diuine seruice and Gods true religion Whiche argueth that he was their supreme gouernour in all ecclesiasticall causes Master Stap. first for a briefe summarie answere to these doings of Dauid clappeth downe this marginal note Dauid in all these matters determined no doctrine nor altered any religion agaynst the Priestes willes of his owne supreme authoritie This note is bothe malicious and slaunderous as though we ascribed to the Quéenes Maiestie or she tooke vpon hir such authoritie and that of hir owne sway and wil against all hir Clergies minde and counsell to determine and alter what religion pleaseth or displeaseth hir This is the Popes clayme and tyrannie and not oure Princes or any other godly Princes dooing And yet this note is partly false for king Dauid agaynst the will of hys idle Priestes caused the misordering of the Arke to be reformed And did many other thinges about Religion to the which the Priests obeyed And determined doctrine also euen by master Stapl. owne confession in this Chapter The first argument that master Stapl. maketh is this Bothe M. Dorman and M. D. Harding affyrme that the proceedings of king Dauid are nothing preiudiciall to the ecclesiasticall authoritie in redressing of disorders before committed or doing suche thinges as are heere rehearsed Ergo They inferre no supreme gouernment ouer causes ecclesiasticall This argument standeth altogither vpon the authoritie of his good masters M. Dorman and M. D. Harding from whome he boroweth his stuffe For the moste of his owne surplusage is but his common places of descant on them And as they be so great in his bookes so he reasoneth as Pythagoras schollers had wont to reason of their master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sayde so Ergo it is so and thus argueth M. Stap. Bothe M. Dorman and M. D. Harding affirme it Ergo it is true But what do they affirme That the proceedings of king Dauid in redressing disorders before committed or doing suche things as heere are rehearsed are nothing preiudiciall to the ecclesiasticall authoritie Why M. Stap. who sayth against them or you herein king Dauids procéedings in deede were nothing preiudicial to the ecclesiasticall authoritie of persons ecclesiasticall they executed all their functions still belonging to their authoritie And bicause his procéedings in redressing suche disorders and all other things that he did declare moste plainly his supreme gouernement in setting foorthe and directing Gods true religion and yet were no preiudice to the Priests ecclesiasticall authoritie it followeth ther vpon that the supreme gouernment in setting foorth Gods true religion in correcting repressing ecclesiastical disorders in reducing and directing good orders and al other doings here rehearsed that ye confesse king Dauid did are no parte of the Priestes ecclesiasticall authoritie for then in doing them he should haue done things preiudicial therevnto and therfore they are no parts therof but of king Dauids royal authoritie And this while fondly ye woulde as it were ouerpresse vs with suche great mens authoritie as is M. Dorman M. D. Harding or euer ye be aware ye make them flatly giue verdite agaynst you with vs A Gods name bring their authoritie so agaynst vs as oft as ye wil neither M. Dorman nor M. D. Harding will giue ye great thanks therfore But for all this ye will bring vs more of D. Hardings stuffe As master D. Harding say you noteth king Dauids proceedings in redressing disorders before committed or doing suche things as are heere rehearsed do no more employ a supremacie in him then the reformation of religion made by Queene Mary But that ye wot well employeth in hir no suche supremacie Ergo No more do those procéedings in him This argument staÌ„deth wholly vpoÌ„ his M. D. Hardings authoritie alone bicause he hath noted that the one dyd no more than the other that their doings were alike héerein But the doings of the one inferre no supremacie Ergo the others neither But if we might be so bolde as to denie this your maior or rather your maxima or principle that ye build vpon of D. Hardings comparison in making king Dauids doings to be none other but such as were Quéene Maries Where were then your argument M. St ye talked righte now of Impar congressus Achilli Troilus the match betwene Troilus Achilles was vneueÌ„ but here is a gret deale more inferiour match betwéene K. Dauid Q. Mary Yea their doings were so little alike that they were cleane contrarie For although she were a princesse of famous memorie yet herein your popish Prelates made hir so beléeue them that she durst not redresse disorders in the Clergie at al but suffred the Pope and his prelates to reduce their false religion Nor she retayned the estate that belonged to hir of supreme gouernment but vtterly renounced it And therfore that reformation or rather deformation was not made at all by hir nor in hir name but by the Pope and his Popelings she only permitting it â–ª But if ye meane as ye speake that it was made by hiâ—… in dâ—…de as your Massers words are Queene Mary did it by the meanes of the Priest so that she was the doer and they were but the mâ—…anes she was the maker and they but hir instruments then your similitude goeth agaynst you and proueth a supremacie in hir as was in Dauid But ye speake colorably to make in suche a 〈◊〉 some proportion in speeche of a similitude For in very déede what soeuer ye say the matter went so that your popishe byshops and priestes were the doers of all And she good Lady was but your instrument and meane whereby ye killed Christ in his members as did the high priestes kill Christ in his body vnder Pontius Pilate I speake not to compare hir béeing hir selfe a noble Christian Prince to him béeing a heathen tyrant but to shewe how you abused hiâ—… authoritie as the Iewes did his But as for king Dauid as he did those things in redressing disorders and all other noted by the Bishop whiche your selfe can not denie so he was the principall in the dooing of them and he reformed euen the Priestes them selues And thoughe in some thinges he vsed the Priestes as meanes yet what dothe this infringe his supreme authoritie and not rather proue it And thus your other argument from D. Hardinges authoritie by D. Hardinges owne confession that they were but the meanes and king Dauid and Quéene Mary the doers of suche ecclesiasticall matters once agayne maketh quite agaynst you and your master D. Harding also and establisheth the Princes supreme gouernement ouer the priests and all I areade ye beware since ye stande so muche vpon your masters woordes héerein that if ye alleage hys authoritie any more
suum sub manu Aaron patris eorum sicut praeceperat dominus deus Israel These are theyr courses after their ministeries to enter into the house of the Lorde and according to theyr manner be vnder the hande of Aaron their father as the Lorde God of Israel hath commaunded Which last wordes ye beginne withall and ioyne them to the first parte as thoughe the Lordes commaundement had béene of Dauids appoyntment where it was onely of the obedience of all the Tribe of Leuie to be vnder Aaron and his successors in the ministerie which in deede was Gods statte commaundement But the appoynting of the courses to those mencioned in that place was Dauids commaundement euen as your selfe doe say it was King Dauids appoyntment And the Chapter before of the lyke argument playnlye sayeth Iuxta pracepta quoquè Dauid 〈◊〉 c. And according to the last commaundements of Dauid the Leuites were numbered from twentie yeare and vpwarde to wayte vnder the hande of the sonnes of Aaron in the seruice of the house of the Lorde But admit that these wordes Sicut praeceperat c. as god had commaunded be to be ment as you pretend of a speciall coÌ„maundement to Dauid so to dispose those courses as ye expound it he did nothing without gods coÌ„maundement Is this again I pray you any argumeÌ„t to improue his supreme authority next vnder god bicause he did al things sicut praeceperat dominus as the lord had coÌ„maundéd then by this same rule yourpriest should not haue the supremacie neither for I am sure he had no further priuiledge to do against or beyond Gods coÌ„maundement no more than Dauid had It is your Pope that thus stretcheth his claime to do beyonde all Gods forvoade and contrarie to Gods commaundement but little or nothing sicut praeceperat dominus deuâ—… Israel as the Lord God of Israel hath coÌ„maunded As for the Quéenes Maiestie hath not done or doth any thing more than Dauid did which is sicut praeceperat c. as God hath commaunded hir to do And syth Gods commaundement vnto Dauid stretcheth to the placing appointing both aboue vnder in their orders of sacrifices eueÌ„ of all the leuiticall priesâ—…es it strengthneth hir cause the more that she hath not onely the bare example of King Dauid but also the warrant of Gods commaundement for the supreme gouernement of all hir clergie to place them in their seuerall functions Secondly ye say ye haue to note that king Dauid did make appoyntment vnto them of no straunge or new order to be taken in religion but that they should serue God in the temple iuxta ritum suum after their owne vsage custome or maner before time vsed Secondly we note to you againe M. St. that you interprete his sayings ambiguously and applie it maliciously Ambiguously bicause thoughe Dauid neyther made any straunge or newe order to be taken in Religion nor yet in their vsage custom or maner of their ceremonies commaunded of god and so vsed before his time but saw euery thing dutifully obserued both sicut praeceperat dominus iuxta ritum suum as the Lord had coÌ„manded after their owne order yet in their courses and in other circumstances diuers of his orders were new and strange vnto them and of his owne appoyntment And diuers ceremonies that were iuxta ritum suum according to their own order hauing been neglected by the priests and become straunge vnto them those he redressed iuxta ritum suum according to their own order and sicut praeceperat dominus as the Lorde had commaunded But what serueth this howe soeuer ye expounde it to infringe any supreme gouernement in king Dauid bicause the Prince is bounde not to alter the Priestes rites and ceremonies béeing appoynted of God Ergo he is not supreme gouernour in séeing them kéept accordingly might ye not rather argue contrarywise The prince is bound not to alter religion nor those orders that God hath ordeyned bringing in straunge and new Ergo he is bound to ouersée care and prouide that those orders be onely kept and none other brought in And if princes had alwayes looked to this their duetie more narrowly than they haue done then had not your Pope and popishe Prelates broughte in so many vayne traditions false doctrines and superstitious ceremonies as they haue neither iuxta ordinem suum according to their owne order nor sicut praceperat dominus as the Lord commaunded On the other part this your application is a malicious slaunder to the Q. highnesse For she hath not made or appointed to be receiued any strange or new order in religion but reuoked the olde primatiue order of religion ordeined of Christ and hath appoynted the ministers of God to do their dueties secundum ritum suum according to their owne order sicut praeceperat dominus as our sauiour Christ by him selfe and his Apostles hath prescribed to them It is your Pope and Papall Church that offreth strange fire to God that hath appoynted erected those strange and newe orders in religion and therfore hir maiestie hath worthily abolished all those false priests with their strange and new orders and all their false worship of God and in that hir highnesse thus doth she sheweth hir selfe to follow Dauids eâ—…sample like a godly supreme gouernour Thirdly and lastly say you king Dauids appoyntment was that they should serue in the house of God sub manu Aaron patris corum as vnder the spirituall gouernement of their father Aaron and his successors the high Priests Héere agayne to the shew of some aduauntage ye translate sub manu which is vnder the hande importing attendant at hande in their ministerie to the high Priest vnder the spirituall gouernement as thoughe they were exempted from the kings gouernement and so you make your conclusion saying The which words of the Scripture do so well and clearely expresse that king Dauid did not take vpon him any spirituall gouernment in the house of god c. This conclusion is captious and yet not to the purpose There is a difference betwéene spirituall gouernment and gouernment ouer spirituall â—…cclesiasticall matters This ye should conclude not that if ye will confute the bishop And this gouernment ouer spirituall matters tooke Dauid on him the other that is the spirituall gouernment he left entier vnto the Priests without any preiudice to their ecclesiasticall authoritie as ye graunted before And as Dauid therin did so doth the Quéenes Maiestie nowe But what maketh this agaynst king Dauids supreme gouernment that the inferior priests Leuites in their ministeries offices were by the kings appoyntment vnder the hande or spirituall gouernment of their spirituall father Aaron and his successors the high priests as you translate the text Is it not also the Q. Maiesties appoyntment that the inferiour Ministers should serue in their functions vnder the spiritual gouernment of their bishops and bicause it is hir
nowe But all godly Princes ought so to do as Iosaphat did in directing ecclesiasticall matters Ergo the Quéenes Maiestie doth now as all godly Princes ought to do To proue that she doth as did king Iosaphat your selfe confesse that he reformed religion and was carefull and diligent about directing ecclesiasticall matters But the Queenes Maiesties clayme is none other herein but this to reforme religion and to be carefull and diligent about directing ecclesiasticall matters Ergo King Iosaphats doings and hirs are not vnlike But this importeth in hir a supreme gouernment Ergo King Iosaphats example hitteth home the Butte and is a fitte patterne to hir and all godly Princes of supreme gouernment in ecclesiasticall causes Here séeing that for fashions sake where ye durst not denie the manifest truth ye haue graunted so much that in déede ye haue graunted all ye would now restraine your graunt and say it was conditionall that though all Princes may reforme religion and with care and diligence direct all ecclesiasticall matters yet they must do it in suche sort as Iosaphat did and therefore leauing your simple and generall termes of reformation and direction by godlye Princes yée will haue them perticulerly leueled by that sort that Iosaphat did them Whiche as we gladly graunt you in all thinges that Iosaphat did well and godly as were the moste of his doings and in al that which the Bishoppe rehearseth yet in some thinges Princes muste not doe in that sort but go beyonde him For althoughe for the moste part he did those thinges Quae placâ—…ta erant domino That were acceptable to the Lorde 〈◊〉 en excelsa non abstulit Notwithstanding he tooke not away the high places wherein godly princes muste do after a more zealous sort than Iosaphat did As for all those things that the Bishop citeth sée that ye stand to your graunt made vnto vs that Iosaphat reformed religion and vsed care and diligence about the directing of ecclesiasticall matters and then that godly princes may at this day do all the same And feare ye not but we will also graunt to you and not starte therefrom that they may reforme religion and directe ecclesiasticall matters in such sort as Iosaphat did And so excepte ye be disposed to quarell or will falsefie the sorte and manner of Iosaphats or the Quenes Highnesse doings I trust we shall anon agree herein They may do it say you in such sort as Iosaphat did that is to reforme religion by the priests First this is very subtilly spoken master Stapleton by the priests if ye meane by the aduise or godly counsell of the prestes true it is so might king Iosaphat well haue done If ye meane by the authoritie and commaundemente of the priestes then is it false nor you can euer proue that Iosaphat did it by theyr commaundement and authoritie but they contrarywise by his Nowe in suche sort as Iosaphat did hath the Quéenes Maiestie done and this proueth bothe their supremacies herein Not to enact say you a new religion which the priestes of force shall sweare vnto Indéede this did not Iosaphat no more hath the Quéenes Maiestie done it is but your surmised sclander Item to suffer the priests to iudge in controuersies of religion not to make the decision of suche things a parliamente matter This latter parte of your sentence is agayne but youre manifest sclander to suffer the priestes to iudge in controuersies of religion after the rule of Gods word and not after their owne pleasures in suche sorte Iosaphat not onely suffred but ordeyned them commanded and ouersaw them so to do and so doth the Quéenes maiestie And this sufferance commaundement and ouersight argueth their chiefe authorities Item not to prescribe a newe forme order in ecclesiasticall causes but to see that according to the lawes of the church before made the religion be set forthe as Iosaphat procuâ—…ed the obseruation of the old religion appointed in the lawe of Moyses And euen thus and none otherwise hath the Quéenes Maiestie procured the obseruation of the old religion of Iesus Christ whome Moyses prefigured and the orders of the apostles and most auncient fathers after them to be restored remouing as Iosaphat did all other newe formes and orders of ecclesiasticall abuses And this restoring and procuring of the aunciente religion and ceremonies the suppressing and abolishing of new is againe in both these princes a good argument of their supreme gouernement Briefly say you that he do all this as an aduocate defender and son of the Churche with the authoritie and aduice of the cleargie so Iosaphat furdered religion not otherwise Your word aduocate how it came vp is declared already but neither aduocate defender sonne or daughter herein are any thing contrary to supreme gouernour But where ye adde al these words aduocate defender and sonne to the prince and to the cleargy authoritie aduice this sheweth your subtile deuise to deceyue princes with youre paynted termes But princes begin to waxe wise and learned as Dauid exhorted them and perceaue howe ye haue foaded them with these names and stiles that were but nomen sine re a bare name without any matter for the authoritie and aduice ye reserued to your selues The princes to whome ye gaue these gay titles had neither authoritie nor might giue their aduice according as Hosius woulde not haue them so much as to talke of matters of religion much lesse to reforme religion to directe ecclesiasticall matters with care and diligence as before ye graunted And nowe to eate againe your worde ye woulde haue them be carefull and diligent without aduice reforme and direct without authoritie of their owne except onely the clergies aduice and authoritie Thinke ye Iosaphat did so not otherwise as ye sayâ—… ye may well tell vs so but the Scripture telleth vs otherwise howe he gaue aduice to the Clergie and by his authoritie directed them though I denie not he might vse their aduice and admitte their authoritie to yet the supreme authoritie apperteyned vnto him Not say you as a supreme absolute gouernour contrary to the vniforme consent of the whole clergie in full conuocation yea and of all the Bishops at once This worde absolute is but your absolute and malicious slaunder M. Stap. Such absolute supreme gouernment did your Pope vsurpe as sayth Franciscus de Ripa that the Popes power is absolute and that he may do what he will. As Baldus in the proheme of the decrées alleageth that his power is absolute from all bondes and from all rule of restraint And that we must beléeue him absolutely as Marcus Mantua and Pope Boniface himselfe affirmeth Thus doth not the Quéenes maiestie no more did king Iosaphat and therefore I inferre the conclusion that the Queenes Maiestie doth all these things in such sort as losaphat did them excepting these quarelous slaunders which are your owne put them vp in your purse agayne master Stapleton and
commaunded and prescribed vnto the chiefe priests what fourme and order they should obserue in ecclesiasticall causes and controuersies of religion Is not this then your own abhomination and contradiction â—…atly to say here is no fourme or order prescribed and that the Bishop belieth Gods holy woorde which in one that goeth for a student of Diuinitie to sclaunder one that goeth for a Bishop what can be done more malapertly But as ye thus sawfely misuse your better so full fondly and malitionsly do yâ—… gather that thereon then the which the Bishop minded nothing lesse nor can instly be gathered thereupon Yâ—… say the Bishop writeth thus to make folke weene that religion proceded then by way of commission from the Prince onely This is your owne spitefull sclander M. Stapl. not onely on the Bishop but on the Quéenes Maiestie your argument is this He prescribed them a fourme and order to obserue in coÌ„trouersies of Religion Ergo He attempted to make Religion proceede by way of commission from the Prince onely This is a false and maâ—…itions collection M. Stapl. from the fourme and order of athing to the thing it selfe It is your holy father the Pope to whom ye may obiect this conclusion he maâ—…eth religion to depende on him and to proceede from him onely â–ª by his Commissions and Legacies â—… latere We-acknowledge all true religion to procéede onely from God the father through Iesus Christ his sonne by the insâ—…ctioÌ„ of the holy ghost in the mouth of the Patriarches Prophets and Apostles And from the Prince to procéede onely such godly orders and formes of directing and setting foorth that true religion as he by the notable examples of these godly Kinges shall finde out paterns most expedient for him and his people to gouerne and order them of what â—…state soeuer they be in that true religion and all other ecclesiastical causes belonging thereto So did Iosaphat then so doth the Quéenes Maiestie now FroÌ„ whose authoritie next â—…nder â–ª God the order direction procéeded though the religioÌ„ procéeded not from them but altogither from God. Nay say you king â–ª Iosaphats dealings were rather with 〈◊〉 persoâ—… thâ—…n with matters ecclesiasticall This was M. FeckeÌ„hams former shifte and many proper ensamples and similitudes you also vsed thereon to dally about the 〈◊〉 of the ecclesiasticall person but not in ecclesiastical matters But those were but séely shifts and euer turned against your selfe in the ende And therefore ye darâ—… not abide by this shifte but within a litle while after yea euen in this Chapter ye recant and denie the obedience of the persons and all And what hath bene your practise any other than cleane to ridde your selues out of al obedience from the Princes authoritie ye knowe your Pope hath bene vnder the Emperour ere now but vnder what Princes obedience euen for his person will ye confesse your Pope at this day to be And do not all the packe of the popishe Priestes as his chickens clâ—…cke vnder his winges and exempt euen their persons also from the dutifull obedience they owe to their naturall soueraignes in so much that where the Popes primacie is admitted Princes can not by any of their laweâ—… â–ª fasten any condigne punishement vppon any ecclesiasticall persons â–ª what mischiefe soeuer they committe and all bicause the ecclesiasticall persons were priuileged and exempted from their Princes authoritie Wherein your generation dealt surely for themselues that hauing graunted them an inche got an elle For seing that if they should graunt againe the obedience of the person the cause and all would at last returne to his old master the Prince as it did before but you thinke your selfe sure inough if ye graunt that Iosaphat dealed with ecclesiasticall persons but not with their matters As ye shifted of the matter before that the Prince dealeth with a Bishop for his homage baronie and temporalties but not otherwise Thinke ye M. Stapl. and tell me on your fidelitie did Iosaphat meddle with the high Priestes and all other of the Clergie so well as his temporaltie onely in respecte of their persons or in respecte of their reuenues and linings vnder him or chiefly in any of these respectes did he thus commaunde them and deale with them or not rather and most of all in respect of refourming abuses in religion and setting in order all ecclesiasticall causes he appointed not onely the persons but the places where the persons shoulde execute their offices and what matters these and those persons shoulde entreate vppon and how they shoulde do them as your selfe haue confessed the manner And least we should thinke he â—…ubbered ouer the matter as ye say many good and godly princes among the Christians also haue charged their Bishops and clergie to see diligently vnto their flockes and charges Ye say true M. Stapleton many godly Princes haue thus done to your further confutation in this issue But you meane they haue onely giuen them a generall exhortation and yet neuerthelesse lefte the matter wholly in their Clergies hands not medling themselues therewith Least ye should thinke that Iosaphat did it thus sclenderly not that his chiefe charge of ouersight lay thereon not onely of them all generally but particulerly in euery kinde of matter the holy ghost hath penned out how precisely he went to worke that rather hauing his care about the matters then the persons For this was his principal marke care not so much that the person might sit in authoritie as that the matter might wisely and truly be iudged and discerned and therfore saith the text In Hierusalem quoque constituit Iosaphat Leuitas sacerdotes principes familiaruÌ„ ex Israel vt iudicium causam domini Iudicarent habitatoribus eius c. Praecepitque eis c. And Iosaphat appointed in Ierusalem Leuites and Priests and families of Israell that they might giue iudgement and iudge the cause of the Lorde to the inhabitants thereof c. And he coÌ„maunded them saying Thus shall ye do in the feare of the Lord faithfully and with a perfecte harte and in euery cause that shall come vnto you of your brethren that dwell in their Cities betweene bloud and bloud betweene lawe and precepte statutes and iudgements ye shall iudge them and admonish them c. Whervpon saith Lyra Hic ordinatur regimeâ—â— populi in arduis causis c. Here is ordeyned the gouernment of the people in difficult causes which could not well be cutte of without recourse had to Ierusalem according to that which is coÌ„maunded Deuter. 17. Where it is saide if thou shalt perceyue the iudgement before thee to be difficult and doubtfull arise and get thee vp to the place which the Lord shall choose c. And therefore Iosaphat appointed iudges there to determine such difficult matters Wherefore it followeth euery cause which commeth vnto you c. VVheresoeuer the question is if it be of the lawe so
to the Passeouer whereto the Iewes obeyed Ut facerent secundum prâ—…ceptum Regis principum verbum Domini To doe the worde of the Lorde after the commaundement of the king and of the Princes bicause there were not Priestes clensed inowe the Leuites did that whiche by the lawe belonged onely to the Priestes offices But by whose authoritie did they it had God commaunded it by the handes of his Prophetes had Moses Dauid or any other so disposed it before or dyd they it héere of their owne brayne No sayth Lyra it was done de mandato Regiâ—… by the kinges commaundement They also that were vncleane did eate of the Passeouer which according to the law ought to haue bene eaten only of the cleane But they were sayth he dispensed with for the necessitie And how the king him selfe that was the commaunder and doer of these things contrary to the law for necessitie sake made a prayer for them to the Lord and he heard him and was pleased therwith Thus did God accept these dealings of the king in ecclesiastical matters and allow his authoritie in commaunding disposing them And as he was the chiefe orderer and directer of all these things so it followeth in the. 31. chapter howâ—… he directed all other things about the Priestes And therefore sayth Lyra theron Cumque haec fuissent â—…ite celebrata c. Hic consequenter sub Ezechia discribitur reparatio sacerdotalis ministerij c. VVhen these thinges were orderly celebrated c. Here consequently is described vnder Ezechias the repayring of the priestly ministerie about which is first described the destroying of Idolatrie where the text sayth And they brake the Images c. And this by good reason bicause that first the impediments of the Priestly ministerie ought to be remoued c. SecoÌ„dly the repairing of the priestly ministery is described c. where Ezechias first restored the priests and Leuites in their offices Secondly he prouided theÌ„ of victuals Thirdly he ordeined in these things procurators for theÌ„ c. And thus all the doing not onely ouer the temporaltie but ouer al the clergie so far as apperteineth to the chief gouernmeÌ„t vnder God in ordring appoynting coÌ„manding directing prouiding belonged to K. Ezechias And in the ende hereof the scripture giueth him this coÌ„mendation fecit ergo Ezechias vniuersa c Ezechias therfore did all the thinges that we haue spoken of through all Iuda and he wrought that which was good and right true before the Lorde his god in al the works that he begaÌ„ for the seruice of the house of God bothe in the lawe and in the commaundementes he sought his God and did the same with all his heart and it succeeded prosperously In like case God be praysed maugre your mightie Zenacheribs head triple crowne with al your blasphemous raylings that play the parte of Rabsaces to robbe the peoples harts from the Lorde their God froÌ„ their duetyfull obedience to their princes supreme authoritie the Lorde hath prospered blessed the Q. Maiestie in following this godly Princes steps in reforming or newly establishing Gods true religion decayed as this good king Ezechias did And therfore as are all the residue of these your séely shifts in this example so is your conclusion no whit agaynst hir highnes doings and but slaunderous lies on hir Maiestie and craking lyes on your selues saying This is farre from enacting a new religion by force of supreme authoritie contrary to the coÌ„mandement of God declared by the bishops priests the onely ministers of God now in spiritual matters as Prophets were then in the like And this ye clappe vp for ful conclusion to all the doings of king Ezechias To which conclusion before I answere I haue to detect one pretie shift of yours muche practised in your volume WheÌ„ ye should haue answered to the doings of king Dauid ye then sent vs hither to the doings of king Ezechias now when ye come to the answere of king Ezechias ye sende vs backe agayne to the doings of king Dauid Likewise when ye should fully answere the doings of king Iosaphat ye tell vs How Iosaphat appoynted the Leuites and priests to these eccl. functions it shall appeare in the next chapter by the example of Ezechias When we come to the example of Ezechias to finde it set out héere as ye promised ye sende vs backe agayne to Iosaphat and to Dauid saying In all that Ezechias or before Iosaphat did they did but as Dauid had done before That is they executed Gods commaundement declared by the prophetes And thus ye shifte and poste vs of from one place to another making vs beleue here that ye answered fully there making vs beleeue there ye answere fully here and when both places be conferred ye haue answered no more in the one than ye haue in the other and that is in effect â–ª to resolue the arguments nought at all in both And if ye make an accompt of this place to be a resolute answere why sende ye vs backe againe to Dauid and Iosaphat yet how can those answere this or this answere those examples Since many things ye se here were done by Ezechias that were not the executing of any commaundement of God by any of his Prophetes before But of his owne authoritie Ezechias dispensed for them and was allowed of God therein when he had commaunded them to be done Now for your conclusion of the Quéenes Maiestie is mere sclaunderouse and like to your premisses Hir highnesse doth not by force of hiâ—… supreme authoritie enact a new religion contrary to Gods commaundement but by the force of Gods woorde in these ensamples giuing hir a supreme authoritie she enacteth the most old religion to be renewed and restored and reiecteth all other as new crept since into the Church not proceeding ab Antiquo dierum from the ancient of dayes but ab antiquo serpente from the ancient serpent such as chiefly is the doctrine of papistrie And therefore your conclusion is not to the matter in hande otherwise than against your Pope For he by the force of Supreme gouernment or rather supreme vsurpatioÌ„ enacteth a new religion contrary to Gods coÌ„mandement declared by Christ his Apostles therfore by the Apostle is accursed Si quis predicauerit euangelium praterquam quod accepistis anathema sit If any shall preach any other gospel than that ye haue receiued let him be accursed As for that ye say the coÌ„maundement of God declared by the Bishops and Priests is but a craking lie For they hidde Gods coÌ„mandement if ye meane your popish Bishops and priests and declared their owne commaundement in steade thereof as did the Phariseys make frustrate Gods commandement for their owne traditions sake And so farre are they from being the ministers of God now in spirituall matters that as they dispise to administer Gods worde Sacraments so they disdayns scorne at
But followeth it thereon that they agnised him to bee their supreme heade or gouernour This woulde require to bée prooued with some better Logycke As for these examples argue all the contrary that though the Prinâ—…s agnised alway one to be the chiefe Priest and also agnised all other inferiour Priestes Leuites Porters Singers in theyr offices yet all those highe and lowe whatsoeuer acknowledged agayne the supreme gouernement of commaunding appoynting ordring directing and ouerseeing them to doe all their duties dutifully to appertayne not to themselues but to theyr soueraigne Princes And the Princes as theyr seuerall examples witnesse tooke it vppon them in commaunding appoynting placing and displacing all and euery one yea the highest Priest himselfe And therefore where ye say to the Bishop I pray you good M. Horne bring forth that king that did not agnise one supreme heade and chiefe iudge in all causes ecclesiasticall among the Iewes I meane the highe Priest wherein lyeth all our chiefe question Yee haue not yet done it nor neuer shall doe it And ye coulde shewe anie it were not worth the shewing For ye shoulde not shewe it in anie good King as beeing an open breache of Gods lawe giuen to him by Moses as this your doings are an open breache of Christ and his Churches lawe and giuen to vs in the newe Testament These be but your crakes and outfacings master Stapleton The Bishop hath done it euidently that ye require and the scripture is manifest in all these Kings ensamples Nor they were any wicked Kings nor breakers of Gods law giuen by Moses or any other But euen Moses and all the rest were mainteiners of Gods law giuen to them and therfore are worth the shewing Your conclusion that our doings are an open breache of Christ and his Churches lawe giuen to vs in the new Testament I maye well ouerpasse without aunswere dismissing it to your common place of slaunders not onely of vs but of Christ and his Churche and his newe Testament also till ye shewe in what place of the newe Testiment Christ and his Church whom ye ioyne togither in this law making did make and giue vs this law that either our godly Christian Princes should not haue this supreme gouernment ouer their dominions or that your Pope should haue it ouer all the vniuersall Churche And when ye haue proued this proue also this your first new marke to be the verie state and issue here in question betwene the Bishop and master Feckenham or else agnise with shame your selfe that ye runne at randon loosely and altogither vnfruitfully haue employed yours and your Readers labour for all so lyke a Faulconer ye crie marke marke neuer so muche Your first false marke béeing thus reared vppe yée sette vppe a seconde muche lesse lyke the issue betwéene them but much more lyke the malicious slaunders among you saying Againe what president haue ye shewed of any good King among the Iewes that with his laitie altered and abandoned the vsuall Religion a thousande yeares and vpwarde customably from age to age receyued and embraced and that the high Priest and the whole clergie gainsaying all such alterations If ye haue not shewed this ye haue strayed farre from the marke Whether this be the marke or no or whether maister Stapleton of purpose straggle from it the conference of the issue wyth this will soone declare there is no néede to fette the highe Priestes iudgement as in a doubtfull matter Euery childe maye sée not onely howe farre they differ but also what an heape of slaunders on a plumpe he burdeneth like an vngracious subiect his most gracious soueraigne withall As for the Quéenes Maiesties most godly doings are very well confirmed by these examples And in proufe thereof the Bishop euer kept him closely to hys marke that the supreme gouernment which hir Maiestie taketh on hir is none other but such as they before did take on them Hir highnesse hath abandoned olde inueterate errors crept in besides and contrary to the worde of God she saw the ensample in these godly Kings before hir whose doings therein she followed Hir highnesse hath by the aduice and instruction of hir godly learned Clergie reformed religion according to Gods word although the Popish clergie were negligent and gainesayde the same she sawe the ensample in these kings before hir how by their godly learned prophets aduice and instructions according to Gods word they reformed religion although the Priests Leuits were negligent or withstood the same And this hitteth home the marke Any such gouernment syth both their supreme gouernments be so like And therfore in that you charge hir maiestie otherwise is nothing â—…eare the marke but is your owne reprochfull and very trayterouâ—… slaunder The ioly number of a thousande yeares and vpwarde of your vsuall religion is but your common vaunte and what if I sayde your outfacing lie also to deceyue the simple with a countenance of antiquitie the noueltie and late hatching whereof is dayly the more ye striue the more discouered to be nothing so auncient as ye pretende of a thousande yeares and vpwarde Of which number the most part the originals béeing well boulted out may come backe againe halfe a thousande yeares and more downwarde with shame ynoughe But I sée master Stapleton ye haue hoysted vp your Religion so hie that it staggreth againe and higher for falling downeright ye can not get it It hath béene ye say the vsuall Religion a thousande yeares and vpwarde that is a fayre tyme master Stapleton God saue it But what meane ye by this indefinite terme vpwarde Meane you it hath continued a thousande yeares and a little more Alacke Master Stapleton I am sorie for it and for your paynes taking till your armes ake to lyft it vp so highe and yet it commes too too short to be any true Religion For if it be the true Religion of Iesus Christe whie say yee not boldely man it is the vsuall Religion of fifteene hundreth yeares and vpwarde But eyther your armes are too shorte or your heart fayles you to lifte it vpwarde so highe for then the worde of GOD woulde soone controll you and beate it downe agayne And therefore you are contente with a lower sayle to crake that your Religion is yet a thousande yeares olde and vpwarde But as that is a false crake so is it also a vayne crake and serues not the turne yea admitting it were so old as ye boast 1000 â–ª yeares and vpward yet ought it of all godly Princes to be remooued and pulled downe againe except it be the Religion of fiftene hundreth yeares and vpwarde Eâ—…amsi Angelus docuerit aliud Euangelium quà m quod accepistis anaâ—…hema sit Althoughe an Aungell from heauen should teache any other doctrine than you haue receyued let him be accursed The Religion that the Quéenes Maiestie hath set forth thankes be to God therefore is the religion of 1500. yeares and vpward
haue thought they had done God good seruice too so that he would haue maintayned them And do not you euen so what els maketh ye crie vpon the Princes beyond the seas with all kinde of torments to destroy the Protestants If Princes would aduise them selues or euer they beléeued you so lightly and would not destroy their subiects till they had sit in iudgmâ—…t heard discussed both parties causes throughly ye would not be halfe so hastie Ye would then crie to the contrarie that you must only be iudges they must onely beleue you strike onely them whom you shall bidde them strike Contrarywise where the Princes espying your falshood forsake your errours and sette out euen very milde lawes against you then ye change your coppie and crie out euery thing is extreme crueltie ye are too too sore handled and oppressed then ye extoll beyonde the moone lenitie and sufferance and winche like a gald horse at the least thing that toucheth you And thus euery way do you still shew your selues to be the very Donatistes Now that ye haue as you conceyue with your selfe giuen vs so great a foyle ye enter into your thirde parte saying VVe may now proceede to the remnant of your booke sauing that this in no wise must be ouerhipped that euen by your owne wordes here ye purge M. Feckenham from this crime ye laide vnto him euen now for refusing the proufeâ—… taken out of the old Testament Now for God M. St. since hitherto ye haue cléered him so sclenderly that ye haue more bewrapped him and your selfe also in this crime let nothing in any case be forgotten or ouerhipped that any wayes may helpe the matter forwarde for hitherto it rather hath gone backward but now there is good hope M. Feckenham shall take a good purgation euen of the Bishops owne making that you M. Stap. will minister to him which wil so worke vpon him make him haue so good a stoole that he shal be clerely purged of this crime of Donatistes â—…o to then M. Stapl and let vs sée how apothecarylike you can minister the same For if as ye say say you the order gouernment that Christ left behind in the Gospell new Testament is the order rule gouernment in ecclesiastical causes practised by the Kings of the old Testament then will it follow that M. Feckenham yelding to the gouernment of the new doth not exclude but â—…ather comprehende the gouernment of the old Testament also both being especially as ye say all one Is this the purgation M. St. that ye will minister to M. Feckenham would to God ye could make him receyue anâ—… brooke this sentence if you would take it also I warrent ye it would so purge you of your old leuen sowre dough that ye should no more be Donatists nor Papistes neither if ye receyue and well digest this little sentence The order and gouernment that Christ left behinde in the new Testament is the order rule and gouernment in Ecclesiasticall causes practised by the kinges of the old Testament For then giue ye Princes that that ye haue all this while denied theÌ„ But do ye thinke M. Feckenham will wittingly and willingly receiue this sentence that which in déede followeth necessarily thereon The sentence is true but M. Feck for all that may be a lier and you another For I warrant you M. Feck granteth this no â—…urder than as the Donatists he may temper it to make it seeme to serue his turne Why say you if he grant the onâ—… he doth not exclude but rather comprehende the other Nay M. St. M. Feck coÌ„preheÌ„des it not but shoonnes it as agaynst him by your owne confession But the olde being comprehended by the newe Master Feckenham is contrarie wise by force of argument graunting the newe enforced by the olde Not that he comprehendeth it but is comprehended of it and driuen to yeelde thereto of his aduersarie by conclusion of reasoning the one including the other But rather than he will do this voluntarily he will rather exclude them both the olde and the newe testament also and as he hath done burne them both togither The. 20. Diuision THe Bishop in this diuision first gathereth his full conclusion of all these testimonies into this argument What gouernment order and dutifulnesse so euer belonging to any God hath prefigured and promised before hande by his Prophetes in the holy scriptures of the olde Testament to be performed by Christ those of his Kingdom that is the gouernment order and dutifulnesse set forth and required in the Gospell or new testament But that faythfull Emperours Kinges and Rulers ought of dutie as belonging to their office to claime and take vpon them the gouernment authoritie power care and seruice of God the Lorde in matters of Religion or causes Ecclesiasticall was an order and dutifulnesse for them prefigured and forepromised of God by his Prophetes in the Scriptures of the olde Testament as Saint Augustine hath sufficiently witnessed Ergo Christian Emperors Kings and Rulers owe of dutie as belonging to their office to clayme and take vpon them the gouernment authoritie power care and seruice of God their Lorde in matters of Religion or spirituall ecclesiasticall causes is the gouernment order and dutifulnesse setforth and required in the Gospell or new Testament The Bishop hauing thusfully concluded these Testimonies he yet confirmeth them further with more authorities of the Prophete Esay with Lyra his exposition therevpon and the example of Constantine for proufe of the same At this master Stapleton first carpeth by certaine marginall notes or euer he blowe vp the Chapter of his Counterblast thereto The minor of the Bishops conclusion for the Princes gouernment authoritie power care c. he grauÌ„teth but not such supreme gouernment sayth he as the othe prescribeth He graunteth also Saint Augustine to witnesse this the Princes gouernment but no such large and supreme gouernment as we attribute now to them Againe he graunteth this supreme gouernment is in causes ecclesiasticall â–ª but not in all causes ecclesiasticall And so graunting that the Bishop concludeth well in some such thing you conclude not sayth he in all things and causes and therefore you conclude nothing agaynst vs. Lastly he graunteth all the Bishops testimonies concerning Constantine but he denieth that it maketh any thing for vs. Nowe after these marginall notes prefixed he entreth into his Chapter pretending to open the weakenesse of the Bishops conclusion and of other his proues oute of holie Scripture And first his aunswere to this diuision he deuideth in thrée partes First he graunteth all that the Bishop hath sayde but denieth that it is sufficient Secondly he quarrelleth about this that the Bishop calleth the Emperour Constantine a Bishop as Eusebius nameth him Thirdly he chalengeth him for calling Idoll Image Now to the first parte to sée whether all these grauntes make sufficiently for vs and conclude against him yea
earthly in this respect as M. Saunders him selfe confesseth neither bathe he the gouernement of the Churche which is dispersed in many kingdomes but is a gouernour of a parte therof or of some particular Churche Nowe when M. Saunders hath thus proued as he thinketh the imperfection of the olde lawe saying And thuâ—… should these thinges be if in the olde time the kinges of the Iewes had exercised any chiefe power in ecclesiasticall matters and ouer the Bishops He turneth him selfe on the other side to the flat deniall of this which in the answere to our first obiection he flatly graunted and fled then to thyâ—… shifte that the case was altered But nowe sayth he neither is it true that the Kinges of the Iewes were counted greater than the Priestes of the Leuiticall kinde in administring those thinges that pertayned to ecclesiasticall matters whiche by peece meale I will not be greeâ—…ed to shewe It will not greeue you to tell a lye M. Saunders but to tell the truthe it woulde be a greefe vnto you Where dyd we say that the Kings of the Iewes were counted greater than the Priests in administring those thinges that pertayned to ecclesiasticall matters But go too let vs sée what peecemeale proues you bring And firste saye you Moyses commaunded that after the King was sette in the seate of hys kingdome hee shoulde wryte oute for him selfe in a volume another copâ—…e of this lawe â–ª taking the copie of the Priestes of the â—…euiticall Tribe But if not onely other but the king also him selfe muste go to the Priests for writing out of the lawe how was the king the prince in interpreting the lawe the copie whereof he was compelled to craue of other was he not herein admonished that he should remember that the priests were his superiours in those things that pertayned to the law for as euery Magistrate crauing the sworde of the king receiuing it doth in so doing declare the king in the right of the sword to be greater than him selfe after the same sorte is it when the king receyueth of the Pristes the copie of the diuine law Is this the copie of your piece meale proues M. Sand he that should take a copie of your argumentes might per haps haue néede but God wot shoulde finde full slender stuffe in them This argument is copied out of Stapleton and your other collectors and is already answered Which if it were good bycause the Prince taketh the copie of the lawe from the Priest therefore in the gouernment of matters pertayning to the lawe the Priest is aboue the Prince then is the Register aboue the Chauncelor the Bishop then is the Clarke aboue the Stewarde and the Prince bicause he hath the kéeping of the recordes And this is a more like example than that you bring in of a Magistrate crauing and receyuing the sworde of the king for in this example the King hath not onely the kéeping of the sworde but al the authoritie of and lawfull exercise of the sworde vnder God dependeth on him and suche as he will giue it vnto Wherfore he acknowleageth rightly the King to be his greater But in the lawe of God where the kinges gouernement is appoynted to him and by that appoyntment of God he hath interest in matters of the lawe of God by his kingly office and therefore must haue the lawe of God about him to directe his giuerment and hath not this interest authorie giuen him of the Priest as the subiect hathe the authoritie and exercise of the sworde giuen him of the king doth this argue a like that the Priest is superiour bicause he muste haue the kéeping of the lawe and the king that he may be sure he hath a true copie of Gods lawe muste haue it of the Priest Dothe the keeping argue the greater authoritie â–ª The king must haue the crowne of the kéeper of the crowne and the seale of the keeper of the seale is the keeper therefore the greater Nay it rather argueth althoughe in looking too that those thinges be well kepte and truely declared they haue a more especiall charge in their offices yet are they rather inferiours in that they haue for the kings behoofe the kéeping and deliuery of them And so the priest hathe an especiall charge of keeping and deliuering to the Prince the lawe of God bicause of his especiall vocation in the studie profession and administration of it Whiche argueth more cunning and learning of duetie to be looked for at his handes than at the Princes And therefore we ascribe not as you saye greater principalitie to Princes in the interpreting of the lawe of God. Princes commit that to the interpreters But to the Prince is committed a superiour charge of gouerning all persons to ouersee that the lawe of God be rightly interpreted and administred And for this cause the Prince oughte to haue the copie of the lawe not him selfe to interprete it and whereto then to lye idly by him no to gouerne him selfe and all his subiectes by the prescription of it After this he alleageth the examples of Moyses Samuell Iosue Dauid Salomon Constantius and Theodosius In Moyses and Samuell he hathe nothing that is not common To Iosue Dauid and Salomon he vseth Stapletons answeres and there is answered The examples of Constantius and Theodosius are somewhat already answered and shall be further God willing when we come to the practise And likewise to the Councels that he citeth The argument of the fourth Chapter That Christian Princes may be deposed from their estates by the Bishops and their kingdomes giuen to other when their gouernment hurteth the truth of the faith and the soules health whereto they are ordayned IN this 4 Chapter M. SauÌ„ders kepeth no perfect method and therfore we must follow him as he procéedeth First he maketh two kinds of men the earthly man and the heauenly man and so likewise two kingdoms the one earthly the other heauenly The earthly kingdome choseth their king by humaine consent as Nimrod c. Of the heauenly kingdom that Christ hath in the earth Christ is the king Who although by the worthinesse of his nature he be king of all men yet is he called onely the king of the faithfull Who comming into the world as he hath not taken away the former nature of maÌ„ but renued it so hath he not destroyed the earthly kingdome but amended it Here vpon he concludeth that earthly kings may be made Citizens of gods Church and vse all their olde right and most free gouernement in all those causes that diâ—…ishe not the faith and Religion of christ They may make whome they will fit Ciuil magistrates They maye appoint at their pleasure lawfull punishments for malefactors and freely do al other thing that by the law Naturall Nationall Ciuil or Mâ—…nicipall shall be allowed To all this as we agree with M. Saunders and therfore I gather bâ—…t a briefe coÌ„tâ—…ct
lawe of Christ is and what it commaundeth can no where better be knowne than oute of their mouth to whom the sauiour said Go teache you all nations and he that hereth you hereth me he that dispiseth you dispiseth me For there neuer want in the Churche those that eâ—…oy the legacie for Christ God exhorting as it were by them For euen as other men so well as earthly kings are reconciled to Christ by his ministers and by Christ to God so they ought not onely to be vnder God as they were before but also to Christ yea and now to his ministers too for in vaine doth doth he subiect himselfe to Christ that refuseth to obey Christs ministers This is true M. Saunders in the true ministers of Christ that the Prince ought to obey them in their ministerie euen as dispensers of the mysteries of Christ and as representers of Christ also And true it is they can or oughte best to tell what is the lawe of God. But yet are they not so to be heard or obeyed as they do not represent Christ or tell their owne â—…awe for the law of Christ. Wherein the Christian Prince â—…ath an ouersight euer them and is againe the chiefe miniâ—…ter and representer of Christ And as he obeyed them in the â—…ne so muste they obey him in the other or else they teache â—…ot the law of Christ aright Moreouer saith M. Saunders it is not inough for a Chriâ—…tian king to do those things that priuate men are wont to do â—…xcept also he doe those things that properly belong to the â—…ffice and digâ—…e of a Prince Euery man ought to serue the â—…ord and walke worthily in that vocation wherin he is called â—…rte thou called in the state of Matrimonie serue God not onely as a man but also as an husband Art thou called in the state of a king thou must serue as thou art a king and not onely as thou art a man But the offices of kings are other and the offices of priuate meÌ„ are other VVhervpoÌ„ saith Augustin elegaÌ„tly The king serueth otherwise bicause he is a maÌ„ otherwise bicause he is a king Bicause he is a man he serueth him in liuing faithfully But bicause he is a king he serueth with making by conuenient force lawes commauÌ„ding iust things forbidding the contrarie Euen as Ezechias serued destroying the Temples of Idols the high places that were builded contrarie to the coÌ„maundementes of god Euen as Iosias serued he also doing the like things Euen as the king of the Niniuites serued compelling all the citie to appease the Lorde Euen as Darius serued giuing the Idol to the power of Daniel to breake it and casting his enemies to the Lions Euen as Nabuchodonozor serued in forbidding by a terrible lawe all men placed in his kingdome from blaspheming god In this therfore kings do serue the Lord in so much as they be kings whe they do those things to serue him which none can do but 〈◊〉 〈◊〉 this we grauÌ„t you M. Saunders kings haue another more excellent peculiar seruice of God in that they be kings than haue other priuate men But as this maketh nothing against our assertioÌ„ or the kings estate but more commendeth it so it both ouerturneth your principall questioÌ„ for the kings authoritie in ecâ—…l matters coÌ„futeth that you haue said before in defacing the kings estate also cleane beateth you froÌ„ that which you driue your present drift vnto of deposing kings First you said before that kings in that they are kings gouerne all meÌ„ alike so well Iewes Mores Tartars as Christians haue as equall gouernment ouer the one as the other Here you confesse that kings in that they are kings haue 〈◊〉 especiall seruice of God and you specifie this their seruice 〈◊〉 such examples as declare a farre more excellent seruice 〈◊〉 is the gouernment of Turkes of Mores and Tartars Secondly this especiall seruice consisting in such thinges as these examples containe it argueth the Princes seruice not onely to intermeddle in eccl. matters but to haue the supreme gouernmeÌ„t of them and to haue authoritie to reforme eccl. abuses and to make Lawes to prohibite things contrarie to the Lawe of God and to commaunde thinges commaunded in Gods lawe whiche before you ascribed to Byshops and toke from kings Thirdly if none can do these things but kings howe dare you take them from kings and kings from them how dare you giue them to Priestes howe dare you giue Priestes authoritie to depose kings when rather hereby kings haue authoritie to depose priestes and none can do these thinges but kings by this your sentence cited out of Augustine These things say you thus ordered it shal novv be made plaine vvith hovve great equitie vve defende that Christian kings vvhiche gouerne Christian people ought to be vnder the ministers of Christ at the least in those things that appertain to faith and religion Yea vnder the paine of losing their kingdome if fyrst vve shall propounde this one thing Hytherto then by your plaine confession this is not plaine for it but rather plaine againste it that kings muste loose their kingdomes if they be not vnder the Priestes in thinges pertaining to faithe and religion that is to saye to make it â—…plaine excepte they beléeue and do as you will haue them you will plainely turne them out of their kingdomes Indaede this is a plaine waye if you can doe it as you haue attempted it But it is an vnnaturall and a traytorous waye and of all other farthest from such ways as those should vse that professe themselues to be Christes Uiâ—…ars and Gods Ministers Christe neuer vsed it nor Peter nor Paule nor any of the Apostles and yet were they vnder Princes that were not vnder them in things that pertaine to faith and religion But you will proue this with great equitie if first you shall propounde one thing Goe to propounde it M. Saunders and let vs sée the greatnesse of your equitie First say you both the lavve Diuine and naturall equitie teacheth manifestly that no other king ought of Christians of their ovvne accorde to be called to administer the right of a kingdome than he vvhich is himself a Christian. â—…or this is that vvhich the Lord saide by Moses to the Israelites VVhen thou shalt saye I vvill place a king ouer me as haue all other nations round about thou shalt ordeine him vvhom the lord thy God shall choose among the number of thy brethren neither mayste thou make a King of an other nation that is not thy brother But by brother vve vnderstande him that iâ—… a faithfull one and a Christian. And although Christians in times past vvere compelled to obey Ethnike Emperours yet vvoulde they neuer haue committed this to haue voluntarily called any such men to the administration of the Empire For vvho could suffer it that the members of
M. sand And now as though he had brought an inuincible proofe he procéedeth saying But if he must needs be deposed at least for heresie hovv shall that controuersie be iudged without the knowledge of the doctors of the Church who only of their office haue the ordinarie lawful power to loke to the flocke in the whiche the holy Ghost hath placed theÌ„ to guide the Church of God. But the pastors doctors of the church could not be Iudges of any king except the king in that thing were lesse inferior to theÌ„ For neither the equal hath power ouer the equal neither the inferior ouer the superior VVorthily therfore we affirme that al christiaÌ„ kings in those things that appertaine to matters of faith are so vnder bishops priests â–ª that when offending obstinately against the christiaÌ„ religion â–ª they shall perseuer after one two rebukings bothe they maye and they ought for that cause to be by the Byshops sentence deposed from the gouernement that they holde ouer the Christians You conclude ful worthily M. San. your argument is this if the Prince must needes be deposed he must be deposed by the Bishops priestes This reason hangeth all on this presupposall that he hath so fully proued this that the Prince nowe in all post hast must nedes be deposed â–ª And yet we haue hitherto heard no such proues that should enforce any suche necessitie but rather necessarie for the bishops priests or any other subiects behalfe to let him remaine still vndeposed for them although he were an heretike So that we may rather reuerse the argument If nedes he must not be deposed the must not the bishops priests attempt to depose him Howbeit ther is no necessitie in the coÌ„sequence that if he must nedes be deposed that for heresie that the bishops priests must depose hi. Yes saith M. SaÌ„ for how shal that coÌ„trouersie be iudged without theÌ„ what thogh that coÌ„trouersie could not be iudged without theÌ„ M. sand must they therefore be deposers of him froÌ„ his estate bicause they iudge of the doctrine he professeth must they iudge of his Diademe bicause they iudge of his religioÌ„ but what if they theÌ„selues haue corrupt iudgements therein trow you priests bishops haue not had so ere now yes eueÌ„ this sentence of s. Paule that here you cite for the Bishops and Priestes authoritie giueth a plaine warning of it I knowe saithe he that after my departure shall come among you rauening VVolues not sparing the flocke there shall rise vp men from among your selues speaking peruerse thinges to dravve Disciples after them But say you saint Paule saith they must looke to the flocke so much the more in vvhiche the holy ghost hath placed them to guide the church of God. True in déed they must so do But what if they be blind theÌ„selues how loke they to it then And did Christ neuer talke of blind guides you post off that to the Phariseis Iewish Bishops But if you were not more blind thaÌ„ they you would sée a great difference betwéene loking to the flocke guiding the Church of God by teaching true doctrine taking heede vnto and discerning of false doctrines and teachers preching the worde of God with learned iudgement and betwéene the clayming of authoritie to depose Kings and Princes froÌ„ their royal estates Whie say you if they be Iudges they are aboue them and neither equall nor inferior They may be equal and aboue them too in learned Iudgement and also in the dispensation of their misteries yet in publike authoritie far inferior And therfore your conclusion A secuÌ„dum quid ad simpliciter faileth that bicause they are inferior in one thing to Bishops they be in al thinges or in this thing inferior Yea say you they are so vnder Bishops and Priestes that when offending obstinately againste the Christian religion they shall perfeuer after one or two rebukings the Bishoppes may and ought to depose them from their gouernment ouer Christians This is a great inferiorship M. sand to be so much vnder them For by this rule if a Prince as coÌ„monly Popishe Princes doe shoulde kepe a Paramour â–ª a Popishe Byshop may depose him But they wil not be ouer hastie to reproue the Prince for that which they vse themselues neither couÌ„t they it an offence against christiaÌ„ religion yet in the christiaÌ„ religion iâ—… is forbidden so is against it especially to defend it mainteing it as the Papistes do But if he do wrong to any of his subiectes wil not amende his wrong after a B. hath once or twise giueÌ„ him warning of it then by this rule the B. maye straighte depose him And in déede so they haue done would do if the wrong touch them if their lands and goods were diminished then by by it is against the ChristiaÌ„ religion it is plaine heresie except by the seconde admonition it be restored with a recumbentibus the king must be in al the hast deposed there is no remedie nor further respit for not only the Bishops may but plat plaine they ought to doe it Is not here a kingdome brought to a goodly state But he wil say he meaneth by offences against the Christian religion matters of faith But what helpeth this for as wheÌ„ the Lion proclaimed that al horned beasts shuld auoyd out of the wood although the Foxes pricked eares were no horns neyther néeded he haue gone ye he wisely foresaw that this was but a drifte to picke a quarel therefore he hied him out of the wood For since al lay in the Lions interpretatioÌ„ what if the Lion had said his prick eares had bin horns or as sharp as hornes surely then the Fox had dronke for it And if the Byshops may haue the like authoritie to bid the Prince be packing out of his realme if he offend the christian religion what will it boote the Prince if the Bishops be disposed to picke a quarel against him to saye he offendeth not againste the Christian religion but rather defendeth the true religion of Christ against the corruptions of it and in déede so he doth but what auayleth eyther his excuse or the truth of the matter if the Bishops shall say it is heresie and against the christian faith the Bishops that so say shal be the Iudges whether it be so or no were not the king as good get him out of his kingdome at the first or else they will depose him set him out with a heaue ho But that Bishops may thus hamper Princes as they list where find we authoritie or example in the scripture yes saith M. Saunders For God which at the firste so seuered the heauenly kingdome from the earthly kingdome that he suffered the kings of the earth to come togither against the Lorde and againste his anoynted and thereby notably declared his power while by the
base things of the worlde thatis by the pouertie of the Apostles and the tormentes of the Martyrs he ouercame the mightie things the same God within a while after did so ioin togither his heauenly kingdome with the earthly kingdome that there also he might shewe no lesse both power and mercie while some kings voluntarily made themselues subiect to the pore Ministers of Christ But other refusing at the first to be made subiects vnto theÌ„ yet by the spirituall power of theÌ„ were either afterwarde conuerted to repentance or else vvere hurled downe from the high degree of the Empire they possessed that euery waye it should be true that God reuealed to Daniel In the dayes of those kingdomes the God of heauen shall rayse vp a kingdome which shall neuer be destroyed his kingdome shall not be giuen to an other people but it shall frush and consume al kingdomes and it shall stande for euer This truely is the kingdome of heauen or the power of the Church of God. It is euen so M. Sand â–ª and therefore not suche a worldly kingdome as your Pope vsurpeth you proule for him to mainteine but the heauenly kingdome of Christe and the power of God which is his Gospell shall frush and consume your kingdome with the other Nay say you they did indéed once iarre but now they agrée the heauenly and the earthly kingdome are conioyned togither Agréement is a good hearing M. Sand â–ª but what meane you by this coniunctioÌ„â—… that the one is become the other and not still distinguished from it or that your Pope may be king and his Byshoppes Princes of bothe nay M. sand you finde not that agréement and coniunction For Christ hath put such a barre betwene them that his spiritual Ministers can not haue earthly kingdomes nor that earthly kings shoulde in the estate of their earthly kingdomes becoÌ„me subiecte in such wise to his spirituall Ministers otherwise than to yelde their obedience to their spirituall ministerie representing the power mercie of God vnto them But not to resigne their crownes vnto them not to be troden vnder their feete not to be deposed of them and driuen out of their earthly kingdomes The spirituall kingdome of Christ it selfe much lesse the spirituall ministers of that kingdome dealeth not with earthly kings in such a fashion which is not to agrée or ioyne wyth them but to conspice against them You tel vs of some kings that haue voluntarily yeelded theÌ„ selues subiectes some that were compelled and driuen out of their kingdomes but was this done as you saye by the pouertie of the Apostles and the tormentes of the Martyrs True it is that by these base things God ouercame the mightie things of the world But trow you that they by their pouertie deposed kings by their suffering tormeÌ„ts draue theÌ„ out of their realme that were a harde matter But name the Apostle name the martyr name the king name the kingdome you can No you can not â–ª But you shal finde the centrarie for if they were in pouertie then were they not rycher than kings if they suffered tormentes theÌ„ they put not meÌ„ to tormeÌ„ts they were tormeÌ„ted not tormeÌ„ters sufferers not doers of theÌ„ Neither suffered they as malefactors for coÌ„spiring against kings for going about to haue deposed kings froÌ„ their kingdomes Are you not ashamed your Popes being rycher thaÌ„ kings crueller than tirante to tel how God ouercame the mighte of the worlde and increased his spirituall kingdome this was Gods doing not mans and by cleane contrarie meanes to your doings and to cleane contrarie purposes not to storish in an earthly kingdome or to dispossesse kings as al your drifte doth tende But you haue examples hereof howe you broughte kings to this thraldome but for shame ye durst not name theÌ„ the stories were so tragical But now this being coÌ„trarie to Christes prohibition he propouÌ„neth an obiection himselfe in our behalfe answereth it Thou vvilt say do therefore By â–ª hoppes and Pastors of the shepe of Christ rule temporal kingdomes properly indeed and of it selfe in no vvise But thus do Byshops rule temporal kingdomes if so be such kingdomes do submit themselues to the Christian faith For euen in this that Christian kings and nations do desire the faith Sacraments of Christ they promise heerein that they vvill neither gouerne nor obey any earthly gouernment further than the Christian faith and religion may suffer If therefore either the gouernement of the king or the peoples obedience begin to svvarue othervvayes either they may be deposed from their gouernment or most iustly excluded from the povver of choosing a king by the force of the couert or expressed couenaÌ„t which at the beginning they made vvith the Church of Christe For vvhat soeuer is so much of the nature of the thing that is done that if by chaunce mention vvas made thereof at the beginning it can not othervvise agree than by that one vvaye vvhich although it were not expressed betvvene the bargain makers yet is it holden for expressed bicause it was necessarily contained in the nature of that that was done For ensample A man saith to a vvoman I take thee to my vvise she againe making answere I take thee to my husbande But that they shall liue togither euen till death although this expresly is not vttered in the couenant notwithstanding it is so contained in the nature of the thing that it is necessarily vnder stood After the same maner it is when either the king or any priuat man is made a member of the church by faith baptisme For euen in that that he renounceth the worlde the pomps thereof verily he promiseth that he will neuer abuse the power of his earthly kingdome againste the faithe and church of christ And if so be he shall do it he wil not refuse but that he may be depriued of the right of his kingdome For I aske if this namely should come in question Softe M. Sand â–ª we must interrupt you or els we caÌ„not so coÌ„ueniently answere you To your question anon now to your argument and your 〈◊〉 thereâ—…n The obrection you made was this whether Bishops and Pastors of the sheepe of Christ may rule temporall kingdomes You answere properly and of it selfe in no wise But as those kingdomes do subiect them selues to the Christian sayth This is a proper elusion M. Saunders thinke you to escape thus is it all one to subiecte their kingdomes toâ—…e Christian fayth and to subiect their kingdomes to the Bishops Good 〈◊〉 it is that the fayth should beare the â—…héefe rule But the obiection was whether the Bishops should or no and therfore this â—…inction serueth not For Christ simply without this or y respect debarâ—…eth al his spi ritual ministers froÌ„ ruling of teÌ„poral kingdomes Who knoweth not that properly and of their owne nature temporall kingdomes should not be ruled of spirituall pastors but
they may be â—…conciled and continue together â—…ut you 〈◊〉 in this case of swaruing from the 〈◊〉 the subiect and the Prince may not continue together â–ª 〈◊〉 〈◊〉 〈◊〉 the man and the womaÌ„ are by their contract in mariage knit inseparably togither especially as the Papists maâ—…e the contract that it is neuer vndone for any vice no not for whordome although they graunt there may be in nâ—…ne but 〈◊〉 déede a separation so the Prince and the â—…ubiect being contracted togither in the polycie of a 〈◊〉 〈◊〉 the one 〈◊〉 faithfull gouernement the 〈◊〉 promising faithfull obedience notwithstanding all their vices that fall out afterwards betwene them may not be â—…ieane parted a sunder the Prince from his authoritio the suâ—…iect from his obediencâ—… but till their liues endes most 〈◊〉 〈◊〉 together â–ª and as the priest â—…an not 〈◊〉 but by your owne 〈◊〉 makes 〈◊〉 againste you But now â—…ay â—…n and moue your question M. Saunders I aske say you if this by name should come in questioÌ„ whether this shoulde not necessarily be aunswered to that King which would become a Christian Let it be that King Lucius come to Blessed Eleutherius the Pope yea or else king Clodoueus to Blessed Remigius and desire them selues to be admitted into the societie of the Christian people But let vs suppose that the Blessed Eleutherius or Remigius answere to eyther of them we are glad most deere Sonne that thou desirest to be made a Citizen of the kingdome of heauen but this thou oughtest to knowe for certaintie that the case is not â—…ke in the kingdome of heauen as it is in the worlde For in the Church thou must liue so that thou make captiue thy vnderstanding to the obedience of â—…aith But thou how greater thou arte in the world maist so much the more hurt the Churche of God â—…f thou shalt abuse the right of thy sworde to the defence of heretikes contrarie to the Catholike faithe No otherwise therfore maist thou haue entrie into the Church than if thou shalte promise that thou wilt persist in that saâ—…h and defende that Church with all thy force which being receiued from the Apostles is continued by the succession of Bishops vntill this daye and dispersed throughe oute all the world But if it shall chance thou doest otherwise thou shalt not refuse but shalt go from the right of thy kingdome and promise to lead a priuate life here if the King Lucius make answere I am ready to acknowledge the ChristiaÌ„ faith but I neither promise that I will defend with my sword the Catholike faith neither will I for whatsoeuer I shall do giue ouer the righte of my kingdome Can the Bishop to this man thus affected minister the Sacrament of Baptisme and deliuer the sacrament of thanksgiuing can he therfore be a member of Christ that will not submit his Scepter vnto Christ and refuseth to serue him Your example and your question hang not together M. Saunders to your last question I answere that he can not be a member of Christe that will not submit his Scepter vnto Christ and refuseth to serue him But what is this question to your former question of submitting himselfe to the Byshop to depose him there is greater difference betwixte Christs Scepter and the Bishops Crosier than betwéene the Kings Crowne and the Bishops Miter But to come to your examples which drawe somewhat nerer to your purpose First trow you that these two examples of King Lucius and Clodoueâ—… will answere al thâ—…se and serue for all Kings I suppose they will not â–ª For these kings receiued Baptisme being of lawfull yeares and â—…ight haue made a voluntarie graunt to all that you prâ—…suppose your Bishops would haue demauÌ„â—…ed of theÌ„ so might haue snarled themselues in their briers and bondage But yeutaÌ„ not presuppose the like of infants especially of those infantes whose parents were Christâ—… Princes before who are baptized long before they are kings And althoughe they might order y child as ill as they ordered y other that â—…o rawly came to ChristeÌ„dome yet would not the parentes being alreadâ—…e Christened bring their Children in such bondage Neither could they demand it of a childe which was not a king nor perchaunce borne to a kingdome but gat it afterwarde by prowesse Secondly these be but vaine presupposals false For although Clodouenâ—… was Baptized by Remigius yet was not Lucius baptized by Eleutherius but either by the two preachers which Eleutherius sent or as it rather appéereth by the content of Eleutherius letters King Lucius was himselfe a Christian before therfore Eleutherius sent them not as Legates nor sent any such conditions by them nor any lawes or ceremonies of the Church of Rome but referreth y King to the word of God and was so farre from taking vpon him to be gods Uiâ—…ar ouer the King his kingdome that in plain words be yeldeth that authoritie title to King Lucius And as for Clodoueus though he call Remigius his patrone author of the discipline and ReligioÌ„ bicause he baptized him in structed him therin yet as for any such couenant or condition not to admit him to the faith of Christ except he woulde sweare before hand that if he would not defend the Bishops their faith he shoulde forsake his kingdome and promise to leade a priuate life Remigius conditioned no such thing no more than Elentherins before had done to Lucius For when Clodoneus being an infidel and yet hauing a Christian wise which made him somâ—…hat more enclinable being in battaile against the Almaines making his vowe to Christ in his distresse to receiue the ChristiaÌ„ faith if he should get the victorie which being obtained and he returned home with triumph willing to receiue the faith of Christ his wise made hast to Remigius the Bishop of Remes Lxhorting him saith â—…onius forthwith to come to the Court that while he wauered yet in suspence he would open to him the way of truth that leadeth to God for she said she feared least his minde puffed vp with prosperitie while he knoweth not the giuer of these things he should contemne him For things that fall oute as we would haue them fall out of our minde likewise in continuance of ryme more easilie than those things that fall out otherwise than we would The Bishop hasteneth to obey the admonishing of the Religious woman He presenteth himself to the sight of the King that nowe a prettie while had aboade his coÌ„ming The faith is declared by the Bishop the meanes of beleuing is taught The King also acknowledging the faith deuoutly promiseth that he wâ—…l serue one god As for the peeres of his Realme armie he will proue his opinion which what it is of this matter he affirmeth that so muche more denoutly they wold submit their neckes to Christ how much more they should see theÌ„selues to be prouoked with
the disputation at VVest Anno regnâ—… Elizabeth 1. Which being so fresh in memorie all men can witnessâ—… agaynst him 12. a. b. He likeneth it to the Anabaptists disputations ibid. The fourth Chapter of 13. leaues togither besides that it is almost all impertinent talke is full of shamefull slaunders of many noble vertuâ—… and learned men the Duke of Saxonie the Laâ—…graue of Hesse the Loâ—…le Cobham sir Roger ActoÌ„ Luther Zuinglius Caluin Beza c. to deface them and the professors of Gods worde with tales of â—…umultes cruelties disobedience and rebellions 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. That the ciuil gouernmeÌ„t of Christian Princes stretcheth no further than the ciuil gouernment of heathen princes 29. b. That the O. Maiesties title is not competeÌ„t for hir highnesse and that the auouching of the othe is the eâ—…payring of hir worldly estate 27. a. That the othe bemyreth them which receyue it 30. That it is an vnlawfull oth like to wicked K. Herods 30. That the plague raigned at London to plague the straunge proceedings of the Parliament 33. b. That the Bishop of Winchester bicause he required the othe of dâ—…ctour Bonner therefore sought his bloud ibid. That our Bishops are no Church Bishops ibid. That the Quéenes Maiestie taketh on hir a pretensed regiment 42. That mariage in ministers is filthie 42. â—… That of late yeares lay men durst aduenture to take the guidiâ—…g of the arke and go before the Priestes and not suffer the priestes to go before them And durst alter the state of Christian religion agaynst the will and minde of the Bishops and the whole clergie 46. a. That we attribute to the Quéenes maiestie to alter religion 47. b. That lay men haue not onely put to their handes to sustaine the Arke as Oza did but haue also of their owne priuate authoritie altred chanÌ„ged the great and waightie points of Christes Catholike Religion and in a maner haue quite transformed ouerthrowne the same so haue as a man might say broken the verie Arke itselfe all to fitters 47. b. That wesay that Princes doe heaâ—… the suprâ—… gouernment in all ecclesiasticall matterâ—… to decide and determine â–ª what religion meere soueraigntie 48. b. That the Prince enacteth a new religion 50. a. That the decision of matters of religion aâ—… made Parliament matters ibid. That wâ—… labour to confounde the spirituall and secular power ibid. That the Quéenes Maiestle enacteth a newe religion by force of supreme authoritie contrarie to the commaundement of God. 53. a. That hir highnesse hath altered and abandoned the vsuall religion a thousande yeares and vpwarde customably from age to age receyued and embraced 53. b. That she hath abandoned generall Councels 54. a. That Princes nowe make Bishops by letters patents for such and so long time as please them for terme of yeares monethes or dayes ibid. b. That shee inhibiteth them to visitte their flockes and to preach ibid. For 4. or 5. leaues togither he doth nothing else but slauÌ„der the Protestants with â—…mbers of Heresies that he â—…aisly layeth to their charge But this is answered at large and those herestes with many other returned on the Papists That a thousande in Englande haue taken the othe to theyr great damnation 73. 2. That the Prince and his successors are made absolute gouernours without any limitation or exception 73 â–ª That the Bishop buildeth a newe supremacie on the wicked working of wretched Heretikes 77. b. That the Bishop is of the opinion that the Grecians were of denying the holy Ghost to proceede from the Father and the sonne Wherwith he â—…laundereth the Bishop only bicause hée cyteth â–ª Emanuell Paleologus the Emperour of Gréece out of Nicephorus by the name of a Christian Emperour â–ª where Nicephorus himselfe the Papists that set Nicephorus out cal this Emperour Christianissâ—… The most Christian Emperour ibid. He compareth the reaimes of Boheme Fraunce Scotland Germanie to lerusalem destroyed by the heathen Romaines and to Constantinople captiue to the Turkes 82. b. That the Quéene taketh vpon hir all maner of gouernment and authoritie in all things and causes ecclesiasticall 82. b. That the Quéene taketh vpon hir by hir owne supreme authoritie to enact matters of religion to approue and disproue articles of the faith to determine doctrine to excommunicate and absolue ibid. That the statute and the othe implyeth and concludeth all these particulars 83. a. That by the statute is flatlye excluded all the authoritie of the whole body of the catholike Church without the realme ibid. That the statute implyeth that if a Turke or any hereticke whatsoeuer shoulde come to the Crowne of England all maner superioritie in visiting and correcting Ecclesiasticall persons in all maner matters should be vnited vnto him ibid. That the Quéene taketh on hiâ—… to be a supreme gouernour ecclesiasticall ibid. That hir supreme gouernment giueth hir power in all doubts and controuersies to decide the truth and to make an ende of questioning ibid. That by vertue of this statute the Queenes Maiestie hath iudged determined and enacted a newe religion That she taketh on hir the preaching of the worde the administration of the sacraments binding and losing ibid. That the statute is thus generally conceyued 83. b. That the statute is generally conceyued and not generally meaned ibid. To all these slaunders we may aunswere in a 〈◊〉 with his owne wordes These besuch slaunderous reproches 〈◊〉 〈◊〉 and the person son whome ye burthen them withall so farre from all suspition of any such foule matter c. that if you were sued hereof vpon an action of the case as you well deserue no lesse or rather in déede you deserue farre sharper punishment for reporting thus of your most gracious soueraigne and all the estates of the Reaime whome thus vnsubiectâ—…ke ye slaunder His owne obiection for scoffes I pray you call to remembraunce what a scoffing and wondring he maketh 407. His. 3. common place of scoffing and scorning In the Prefaces YOu woorke your matters so handsomly and so perswasiuely pag. 6. VVhat a newe Cicero or Demosthenes are you 7. A marueylous kinde of new and false arithmetike 8. Is not this I pray you an important and mighty argument 11. Your owne deare brother Bale the chiefe antiquarie of Englishe Protestants 13. Your hote spurred ministers 14. No newes for a man of your coate 14. VVhose bolde as blynde Bayarde 14. Ye tell your reader in great sadnesse 16. Ye bluster excedingly and are in a vehement rage 16. VVith the like felicitie your brother Iewell c. layde full stoutly and confidently c. with great brauery 81. It pittieth me in your behalfe 19. Maister Iewel hath led vs this daunce 19. Your faire peece of worke 23. Your poore honouâ—… should say honestie 23. The chiefe maisters of the religion 28. Parliament Bishoppes 32. In the aunswere to the Bishops Preface THe holy Brotherhoode of Geneua â—… b. This noble blast so
Pope is the supreme head of the Church 36. a. Master Hooper was so answered by M. Feckenham c. 37. a. After all this your long trauaile wherein ye haue to the most vttred all your skill ye are so farre from full aunswering his scruples and stayes that they seeme plainly to be vnaunswerable and your selfe quite ouerborne and ouerthrowne and that by your owne arguments and inductions as we shall hereafter euidently declare 38. b. I referre mee to your scriptures fathers Councels practise of the Church that ye would seeme to rest vpon VVhereby neuerthelesse you your selfe shall take a shamefull foyle and fall VVherefore go on a Gods name and bring forth your euidences go on I say in Gods name master Horne and prosecute your plea stoutly 40. a. b. Nowe therefore go on master Horne and being at your first encountring ouerblowne and discomfited with your owne blast thinke well whether it is likely that ye shall hereafter bring agaynst your aduersarie any thing c. 42. a. VVee freely graunt you that Princes may sharply punishe teachers of false and superstitious religion c. for I say to you that you and your fellowes teache false and superstitious religion 42. a. I trowe it will be harde for you to bring forth any act of parliament or any other conuenient and sufficient plea. 42. b. The olde ordinarie Latine glose I am right sure M. Horne it hath no such thing 42. b. His scripture c. reacheth nothing home to his pretensed purpose but rather infringeth and plaine marreth the same as I haue sayde and fully standeth on our side So I doubt nothing it will fare with his examples as Moses Iosue Dauid Salomon Iosaphat Ezechias Iosias And that they all come to short and are to weake to iustifie his assertion But here am I shrewdly encombred and in great doubt what to doe for I could make a short but a true aunswere that these ensamples are fully aunswered alreadie 43 a. This one aunswere might well serue for all the kings doings now following sauing I wil particularly descende to euery one and for euery one say somewhat Here I wish to encounter with master Nowell 45. a. Master Nowell fretteth fumeth with master Dorman who shall coole him well ynough I doubt not 49. a. Ye haue hitherto brought nothing effectuall c. the contrary is by vs auouched sufficiently proued c. bring forth that king that did not agnize one supreme hed c. ye haue not done it nor neuer shall doe it and if ye coulde shewe any it were not woorth the shewing c. what president haue ye shewed of any good king 53. b. That the Popishe religion is the vsuall religion a thousand yeares and vpwarde 53. b. VVhat euidence haue ye brought forth c. what can ye bring forth out of the olde testament to ayde and relieue your doings c. what can ye shewe c. what good induction can ye bring c. what good motiue can ye gather c. what thinke ye that ye can perswade vs c. are ye able suppose ye to name vs any one king c. O M. Horn your manifolde vntruthes are disciphered and vnbuckled ye are espied ye are espied I say well inough that ye come not by a thousande yeardes and more neare the marke Your bowe is to weake your armes to feeble to shoote with any your commendation at the marke yea if ye were as good an archer as were that famous Robin hoode or little Iohn VVell shift your bowe or at least wise your string Let the olde testament go and proceede to your other proufes VVherein we wil now see if ye can shoote any streighter for hitherto ye haue shotte al awrie and as a man may say like a blinde man see nowe to your selfe from henceforth that ye open your eyes and that ye haue a good eie and a good aime to the marke we haue set before you If not be ye assured we will make no curtesie eft soones to put ye in remembrance For hitherto ye haue nothing prooued that Princes ought which ye promised to proue c. 55. a. Answere the fortresse Master Horne annexed to Saint Bede if ye dare 55. b. Belike the worlde goeth verie hard with you 56. a. Ye shall anon heare of it 56. a. Master Feckenhams heresie is so secrete and priuie that Argus himselfe with all his eies shall neuer espie it no nor M. Horne himselfe let him prie neuer so narrowly 56. b. Ye haue heard of your auncestours before perhaps and that ◅ by me 56. b. I forbeare at this time of the residue of your noble progenitors hauing in other places as I noted before spoken largely of the same 57. b. Come forth once and cleare your selfe of this only obiection if ye can being so often pressed therewith 57. b. 58. a. Cleare your selfe if ye bee able I assure you M. Horne you and all your fellowes will neuer be able to auoide this one onely obiection 58. a. As I haue proued you your companions open and notable heretiks so shal I streight way purge M. Feck to be no Donatist or any heretike otherwise for any thing yet by you laid to his charge But now M. Horne beware your self c. beware I say for I suppose I will lay more pregnant matter in this behalfe to your their charge thā ye haue or possible can do to M. Feck or any other Catholike VVhereof I dare make any indifferent reader iudge If I should amplifie this matter at large it would rise to a prettie volume 58. a. Aunswere then to my third demaund in the fortresse annexed to Saint Bede 59. b. I shall trace him and smell him out well inough 60. b. Your great Canons come not nigh his hold by 1000. miles They will not beate downe a verie paper wall 62. a. Here might we euen by your owne rule crie out vpon you al as Apollinarians and Eutichians 63. a. And for my part master Horne that you may not thinke I haue now beene first so aduised vpon sight of your booke I haue forced that argument with many examples of godly Emperours and Princes in my Dedicatorie Epistle to the Queenes Maiestie before the translated Historie of the venerable Bede 65. b. VVe say that you are wicked deprauers of religion 65. b. VVe say ye are as great blasphemers as euer Christes Church had c. we say further that not only the general councel of Trent but the whole church hath condēned your opinions by general national coūcels many hūdred yeres since 65. I heare say master Fox is busie to set forth a fresh in print yet once againe his huge monstrous martirloge I will doe so much for him as minister him plentie of good stuffe I warrant you to set forth adorne at his next edition 66. b VVell I will bring ye as I thinke a substantiall and an ineuitable proofe 66. b. Though I graunt you all that ye haue
wisedom wil not enter into a froward mind And the Bishop here telleth how afterwarde he perceyued the contrary to his former opinion of M. Feckenham declaring how he pointed to his brest saying that was there meaning Poperie that should neuer goe out Thus ye vntruly say the B. sayd that the B. sayd not and then being your owne vntruthe ye skore it vp as his How soeuer by words ye would seem to tender hir Maiesties safetie quietnesse and prosperous raigne your deedes declare your meaning to be quite contrary The. 15. vntruth villanous and slanderous M. Feck by al his deeds hath always shewed himself a most obedient subiect His dysobedience to hir highnesse authoritie herein and the priuie dispersing of his boke to bréede a misseliking as is before shewed is proufe ynough hereof Howebeit this must néedes be a villanous vntruth for no milder terme will serue this gentleman And yet himselfe is farre worsse than M. Feckenham in the same fault as his Common place of slaunders to whom this terme villanous might better agrée doth declare where he neither spareth hir highnesse or cuntrie nor any estate or lawes thereof howe soeuer here he speake of obedience and subiection as thoughe he were as innocent as a lambe How much prosperitie you wishe to hir Maiestie appeareth when with 16. deepe syghes and grones you loke daylie for a chaunge thereof and that 17. arch eheretike of Rome 18. your God in earth 19. to raigne in hir place The. 17. 18. 19. vntruthes diuelishe and spritishe blasphemous horrible and villanous for neyther is the Pope any heretike neyther doe catholikes make him their God neyther wish they him to raigne in the Queenes place that is to saye haue temporall iurisdiction as the Queenes Maiestie hath Here is an heape of sore vntruthes piked out of one poore sentence and yet are al so apparant truthes as al the world may sée them Your grones and sighes for a change not only of the Religion hir Maiestie setteth oute but also of the authoritie that hir highnesse taketh on hir not only the prime whisperings letters tokens and comforting of the Papists in hope of a day that long ere nowe ye looked for doe declare but these your books that ye priuily scatter about and your selfe euen here in this present Chapter doe shewe your good heart saying and for my parte I pray God hartily the triall once would come What cal ye this earnest wish but a sigh and a grone which is in déed as ye terme it both diuelish and spritish but 〈◊〉 hypocritae peribit the hypocrites hope shall perish That the Pope is no heretike ye stoutely affirme but ye cleare him not You say that the Catholikes make him not their God. The Bishop sayd not the catholikes did so but the Papists howebeit ye will haue vs presuppose you be catholikes But catholikes or papists who are they that write Dominus Deus noster Papa our Lorde God the Pope and giue him that honor that is only due to Christ Ye wish him not to raigne in the Queenes place ye saye that is to haue temporall iurisdiction as the Queenes maiestie hath Who made you M. Cotroller to take so vppon you to assigne the Quéenes maiestie hir place which ye make verie straight for hir highnesse to sitte in The better halfe of hir throne your self here yéelde to your Pope that is all hir gouernement ouer spirituall matters and ecclesiasticall iurisdiction leauing hir Maiestie no more roome in hir own seat than ye woulde do any heathen Prince or Turke to haue only temporall iurisdiction in their Realmes But think ye your Pope will be yet content with this hauing gotten the halfe of the place wil he not striue for the whole and thrust the Princes cleane out How serued he the Emperours of Gréece how serued he diuers Germaine Emperours how lerned he King Childerike of France how serued he King Iohn of England sat he not alone in the whole place made he not this realme tributarie to him somuch as in him lay Did he neuer claime the kingdome of Cicile nor the kingdom of Irelande yea doth he not say that al Princes temporal iurisdiction floweth from him and he may depose theÌ„ Did the Pope neuer put off and set on with his foot an emperours diademe Did he neuer himself weare the scepter swoord and robes of an Emperor Did he neuer giue the temporall iurisdiction of this realme to the French and after reuoked the French againe And what doth he nowe Hath he not giuen the temporall iurisdiction and the estate of the crowne and realme to any that can waste spoyle or conquer it saying as though he were Christ Qui potest capere capiat he that can take it take it so that he will become the Popes man for it What is this but to take vpon him to sitte in hir highnesse and in all other Princes places The. 20. 21. 22. vntruthes are none of them so proued as is euidently shewed in the answere to the 4. chap. for that he hath not improued the Bishops definition of a supreme gouernour but rather in matter agréeth therwith and al his examples shew the truth therof Like an vnfaithfull subiect coÌ„trary to that oth c. you helped to spoyle Quene Mary of a principal part of hir royal power right and dignitie The. 23. vntruth slandrous for M. Feck so did not as an vnfaithfull subiect but as a repentant catholike Ye haue well excused him M. Stapleton and he is much beholding to you therfore Where the B. laid to his charge that contrary to his othe made to King Henry he helped to spoyle Queene Mary of hir royall power right and dignitie ye confesse the fact and say he did so but what then he did it say you not as an vnfaithfull subiect but as a repentant catholike Yeare as good a Proctor for your client I sée M. Stapleton as the Proctour that taught his simple client to saye I did so but what then who is his witnesse where no witnesse néeded when the partie had confessed the fact So you Master Stapleton confesse that M. Feckenham periured himselfe to his Prince and that he spoyled hys soueraigne Queene Mary of hir royal power right and dignitie But ye stande in the maner of the doing it whiche is not so much material how he did it as whether he did it or no. And since ye confesse so fréely for him as his proctour that he did so I may tell ye agayn howsoeuer he so did it coulde not be so doone but like an vnfaithfull subiect I had almost sayd worse for any subiect liuing vnder any preâ—…ence to spoyle his Prince of his or hir principall or any part of their royal power right or dignitie Call ye that Catholike repentance that is catholike repentance with al my harte But such catholikes suche repentance And if you do not repent and recant your note of this
false Knowledge therfore is not alwayes taken so precisely to be onely of true things but graunting you this precisenesse that knowledge is only taken to be true thingâ—… yet you do yll herein bicause ye take after your ordinarie custome Pro concesso controuersum that to be graunted that is in question whether your or our part be true or false héerin Yea why maye not we saye and that wyth greater reason that you take the truthe for falsehoode and falsehoode for truthe And so you nor any of your syde notwithstanding all youre great bragges and thys your clearkly booke haue anye true knowledge VVell maye ye saye as ye doo moste falsly and to youre poore wretched soule as well in this as in other poyntes moste dangerously beleue the contrarie but know it yee can not vnlesse it were true for knowledge is only of true things and as the Philosopher sayth Scire est per causas cognoscere Do ye know whose words al these be and yet ye sée how they serue our turne far better than yours M. Sta. bycause our cause resteth on the truth which is the infallible worde of God Deus est verax God is true yours is grounded on the doctrines of men Omnis auteÌ„ homo mendax but euery man is a lier And therfore is it lesse maruel sith ignorance and falsehood knowledge truth are al one that ye account somuch of ignorance make it to be the mother of deuotion that ye kepe down the people in ignoraÌ„ce which conspireth with falshood cannot abide knowledge that is linked with truth as ye haue loÌ„g kept the truth vnder a bushel so yet you caÌ„not abide that it shuld come to the knowlege of the people perceiuing the sith knowledge hath begon to spring in the world our cause withal as the truth hath florished yours hath drouped as that falshod wherfore your freÌ„â—… haue cried out vpoÌ„ al good letters séeing that their cause hathe had no greater enimie than knowledge is no greater maynteyner than ignoraunce Qui male agit odit lucem nec venit ad lucem ne opera eius arguantur He that doth euill sayth Christ hateth the lighte nor commeth to the light lest his workes should be reproued Next vnto this you note a rabblement of vntruthes but ye neither number them in youre Calendar but onely marke them with a starre in the forbead nor in youre replie say any more vnto them than this I will not nor tyme will serue to discusse them but why woulde youre will and your time serue you to chalenge them for vntruths and not serue you to discharge your chalenge and your owne truth in prouing them so to be but go to I see there is no remedie wée must tarie your leysure vntil that youre will come on you and that your tyme will serue you Many horrible erroures and superstitions of Monkerie The. 29. vntruth reprochefull and slaunderous This was so vntrue that all the world rang of it and the Papists themselues cried out theron Although ye were in the Tower in king Edwardes tyme that was not for any doubte of the supremacie for that ye still agnised but for other poynts of religion touching the ministration of the sacraments The. 30. vntruth This was not the cause of his imprisonment as shall appeare Here in his beadroll thoughe ye sée he denyeth it â—…latly yet in his counterblast where he toucheth the same he dare not be so impudent But saith as I vnderstande so that if hée be chalenged of rash dealing to affirme that for an vntruth that he stammereth in no will he saye looke my beadroll and ye shall fynde that I denyed it flatly and boldly withoute any stammering at the matter If againe this bolde flatnesse be proued a â—…atte lie â—…ushe will he saiâ—… I referred it in saying it shoulde appeare to my counterblast where I declare no further than I vnderstode by my freendes let it light on them if it be a lie thus cunningly Maister Stapleton hath handled the matter But a manifeste lye it is that he maketh howsoeuer he auonch or mollifie the same For this was a special cause of his imprisonment as those can tell that be yet liuing who were sente to him and to others to persuade them therein And by whome soeuer hée vnderstoode it it is but M. Stapletons and his misseinformers lye And where he would excuse the matter bicause he was examined in the matter of Iustification doth it follow therfore he was not in also for the matter of the sacrament being principally then in controuersie The Bishop only said be was in for other pointes of religion and namely touching the Sacrament but sée howe pretily M. Stapl. would bleare the readers eyes with quarelling at this half point of the sentence least the reader shoulde marke wherin the Bishop principally charged M. Feckenham that hee had confessed this article of supremacie all King Edwardes dayes and so knewe and acknowledged it then contrarie to his pretence of ignorance nowe therin And this digresseth not from the matter in hand But from this M. Stapleton slippeth in great silence and sayeth not a word therto but dalieth about other matters to finde the readers play And so by his owne rule confesseth by not denying the verye poynt in hande that M. Feckenham all king Edwards time though he were in the Tower yet euer hee agnized this title then that he refuseth nowe Wherevnto also you agreed and promised to professe and preache the same in open auditorie wheresoeuer you should be appoynted Wherevpon a right worshipfull Gentleman procured your deliuerance The. 31. vntruth slanderous He was not deliuered vpon any promise of recantation but to bee disputed withall Here M. Stapl. maketh muche adoe to conuince the Bishop of an vntruth and to make it seeme more probable he citeth diuers honourable and worshipfull to witnesse and al nothing to the purpose in hand excusing M. Feckenham of that wherwith no bodie charged him and answering nothyng but by silence consessing that that he was charged withal The bishop made no mention of any conference or disputation had with M. Feckenham after his departure oute of the tower but of that conference whiche was with him maister Moreman and maister Crispine whyle they were in the Tower. When at their owne suite to the councell they desired to haue some learned men with whom to conferre especially about the sacrifice of the Masse the ministration vnder bothe kyndes and the ministration vpon a table and not an altare And at this their sute Master Storie the Bishop then of Chichester and Maister Roberte Horne then parson of All Hallows in Breadsteat now bishop of Winchester were appointed by the honourable counsel to deals with them which they did by the space of a moneth at sundry tymes till that Master Feckenham did â–ª consent with them in all these thrée poyntes and so by maister Hobbies
and with diffinct letter which he doth not here but Paraphrastically expoundeth the texte Wherein if he doe wreste the meaning of saint Paule ye shoulde hardly note that for an vntruthe â–ª S. Paule there nameth not religion that is true but that this worde godlynesse which saint Paule nameth comprehendeth not religion as the Byshop saythe that is your owne vntruthe But this matter is debated more at large in the answere to your Counterblast chap. 18. diuis â–ª 22. where is shewed bothe by the Fathers and by your owne chiefe writers that sainte Paule by this word godlynesse meant true religion Here ye set another blasing starre vpon these words that the Byshop sayth This woulde be noted with good aduisement that Sainte Paule himselfe sheweth playnely prosperitie amongste Gods people and true religion to be the benefites and fruites in generall that by Gods ordinance springeth from the rule and gouernement of Kings and Magistrats vnto the weale of the people This would be noted say you howe ye racke saint Paule he nameth not religion at all he dothe not attribute religion to the rule and gouernment of the ciuill Magistrat but peace and tranquillitie only in godlynesse Ye durst not note this for an vntruth M. Stapleton but for a racking or wresting althoughe this is but your peeuish difference If he racke saint Paules meaning he telleth an vntruth of saint Paule although this dothe cleare the B. of racking also that ye durste not playnely note and score it vp for an vntruth yet as the B. saying is most true so it nothing swarueth from the meaning of sainte Paule For aâ—… the B. proueth by Chrysostome that by this worde godlynesse is meant religion and the inwarde peace of the mynde and conscience and not only the outward peace of the body So Saint Paule maketh these to bee the benefites fruites and endes that by Gods ordinaunce wee receyue from the rule and gouernement of kings and magistrates in whiche saying S. Paule is not racked but it is you M. Stapleton that racke Saint Paule â–ª for he sayth not tranquillitie and peace only in godlinesse yâ—… may put your only in your pursse Saint Paule sayth in godlinesse and purenesse The whiche knot and fastening togither of religion and prosperitie incoÌ„mon weales the most Christian and godly Emperours Theodosius Ualentinianus did wisely foresee The. 68. vntruthe They sawe no suche confounding of the two functions spirituall and temporall as you imagine This vntruth is directed against the Byshops imagination ye go verie neare the B. M. Stapleton that where hée sayth no suche wordes as you chalenge ye will créepe into his heart and fetche iâ—… from thence ye haue a goodeye sighte that can see what the B. imagineth But wisdome wil think this to bée a fonde toy of your own idle imagination for the Byshops words import no such confusion as ye talke of hée telleth howe godlynesse and prosperiâ—…e are lincked togither in common weales so that the one cannot be well without the other that the Prince is the knitting togither of both these and this he saythe the Emperours sawe and that they sawâ—… it he bringeth good proufe theire own manifest words set downe at large eyther proue this an vntruth M. Sta. or else the B. hath made nene it is but your vntrue sclaunder fonde imagination I haue proued c. That such like gouernment in Churche causes as the Queenes Maiestie taketh vpon hir dothe of duetie belong vnto ciuill magistrates The. 69. vntruth Such like gouernement you haue not nor euer shall be able to proue The B. saith that in this first booke he hath hitherto proued it by the scriptures the Doctours and some Emperoures This you denie that he hath done and set him a long day to proue it Nowe the truth or vntruth of this the reader must hang in suspence til be haue read the prâ—…s ouer what they bee and then in the name of God lette himiudge whether the vntruthe lyghte on the Byshoppe or on Master Stapleton In the meane season â—…ytherto the Reader maye haue a taste what shame is in this impudent mannes â—…ace what truthe in his cause and what folly in hâ—…s heade thus to the wide worlde to score and sette out suche thinges for vntruthes as beeing neuer so little rypped vp are moste apparante truthes and to make suche a tryumphante gambolde and pyping vp of a round as hee doth thereon But leâ—…te hym daunce his â—…yll and nicke vp still on the score in the ende hée will runne so farre in the lashe that no man will credite a worde of his mouthe MeÌ„daci non crâ—…ditur ne iurato quidem A lyer is not beleeued no thoughe he svveare ⧠To Master Stapletons first Preface OR euer Master Stap â–ª enter into his counterblast he prefixeth two Prefaces the first to the B. the second to the Reader The first bicause it is only a packet trussed vp of all such accusations as he layeth to the Bishops charge through out his whole counterblast and so is to be aunswered in their proper places I minde not therefore to follow Master Stapletons vaine that saith Decies repeâ—…ta placebunt to spende the time and trouble the Reader more than néedes in answering to them here that are to be answered in their places seuerally and are already many of them noted before in his Common places The effect and conclusion of this preface in the ende is this That the Bishop must néedes make a full reioynder A full reioynder I say saith he and perfect to all and euery parte of this reply and put in Master Stapletonâ—… whole answere not omitting any one line or sentence either of the text or of the margine or els the truth is not on the Bishops side or els he waÌ„teth learnyng or els he buildeth on no good fundation nor the cause he groundeth on is sure or els all men vvill laugh him to scorne for his faire piece of vvorke so shamefully broken of or els M. Feckenhams scruples are most learned and inuincible reasons or els the othe can not be takeÌ„ with out manifest periurie or els Master Horne must retract his most haighnouse heresies or els which I should haue set before all that the B. hath saide is but vvoordes of course to saue his poore honestie and but waltham talke or els as he obiecteth foolishnesse to the B. so M. Stapleton may proue as wise as walthams calfe and thus as he saith to the B. for this time I take my leaue of you Vale resipisce so may I for this your first Preface take my leaue of you Master Stapleton Uale sape ⧠To Master Stapletons seconde Preface THe seconde Preface is directed to the Reader and is coÌ„triued in thrée partes The first sheweth the reasons why he tooke vppon him to answere the Bishop The second how by what order he procéedeth in his answere The thirde is an earnest admonition
no lay Prince Ergo Thy religion is no religioÌ„ in deede but a bare name therof The reader thanks be to God were he but a simple clerke néede not greatly beate his braynes in considering the vvaight of this argument The maior is hanged vp for holidayes on your conditional pin The minor is your manifest falsehod The whole in effect standeth on these two false â—…urmised principles presupposing the prince to take suche supreme gouernement on him as the Pope chalengeth and that suche as the Pope chalengeth is due to the Pope to make infringe or alter religion without any other authoritie which indéede is neyther due to Prince or prelate but to God alone nor the prince but the popeclaymeth it and therefore his argument maketh only against the popes religion as thus To enact erect or force religion vpon thee â—…yther of spirituall or lay magistrate whosoeuer by their or his supreme 〈◊〉 and other authoritie for it hath none is to make in deed no religion at all but a bare name of religion onely But that thus doth the Pope as besides that it is manifest euen here M. Stap. plamely confesseth saying that supreme gouernment making relation to the wordes immediately precéeding vvhich supreme gouernement enacteth erecteth and forceth religion vppon thee hauing no other authoritie is due to the spirituall magistrate and to one chiefe magistrate among the vvhole spiritualtie meaning his holy father the pope Ergo The popes religion is a bare name of religion onely and no religion in deede And thus his owne argument better considered returneth on him selfe But he béeyng blinded with the affection of his false principles and reasoning à petitione principâ—… â–ª runneth on with his 〈◊〉 from the religion to the othe to inferre periâ—…rie Againe sayth he if this supreme gouernement be not rightly attributed to the lay magistrate in vvhat state are they vvhich by booke othe doe svveare that it ought so to be yea and that in their consciences they are so persvvaded Is not periurie and speciallye a vvilfull continuance in the same a most horrible damnable crime in the sight of god and doth not gods vengeance vvatch ouer them vvhich sleepe iâ—… periurie â–ª I vvill be a quicke vvitnesse to periured persons sayth God by the Prophete Malachie He that heard you preach thus against periurie M. St. knewe ye not might thinke ye were not guiltie But if he better coÌ„sidered your periured case obstinate disobedience agaynst your Prince how wilfully ye continue and sleepe therin and maliciously slaunder your prince countrimen and wrest the othâ—… of set purpose he woulde surely maruell of your impudenâ—… If this supreme gouernment say you be not rightly attributed to the lay magistrate in vvhat state are they vvhich by boke o th do sweare that it ought so to be What is this supreme gouernment M. St. that ye speak of If ye say that which I speciâ—…ed before to were that which erecteth enacteth and forceth religion vpon thee without any other authoritie therof what is this but one of your impudent slauÌ„ders For though your pope taketh this supreme gouernmeÌ„t you giue it him yet neither we attribute this to the prince nor the prince taketh any such vpoÌ„ 〈◊〉 neither do the people sweare it ought so to be nor any such oth is tendred them therfore be in no such state of periury The oth that the prince offreth the people take nameth nor conteyneth any such supreme gouernmeÌ„t but such as they may lawfully ought to take thanks be to god incurre no such dauÌ„ger but performe therin their dutifull true obedience But in what state are you to set another if to yours â—…f the supreme gouernment that the lay magistrate as ye saucily cal the Quéenes maiesty requireth by oth be rightly attributed vnto hir highnes in what state theÌ„ are all those papists that obstinately disobey maliciously slauÌ„der by al meanes impugue the same are you not in the state of periurie or farre worse in what state be al you papists that where the oth to this supreme gouernmeÌ„t which ye speak of implieth as you coÌ„clude manifest periury and you plainely ascribe it to the Pope the Pope sweareth you other his vassals to it is not this periurie especially a vvilful coÌ„tinuance in the same a most horrible damnable crime in the sight of God and doth not Gods vengeance vvatch ouer them vvhich sleepe in periurie I vvill bee a quicke vvitnesse to periured persons sayth God by his prophet Malachie And therfore looke your selfe to this your chalenge better about ye M. St. For if the reader should vveigh it further as ye pretende I feare me further matter will fall out agayâ—…st ye But for all this M. St. will not stay but on he goeth still with his iffs and reuerseth his arguments on the contrary reasoning on this his condition 〈◊〉 absurdo If that supreme gouernment may duly rightly appertein to our liege souereigne or be any principall part of a princes roial povver as master Horne stoutly but fondly auoucheth or of his 〈◊〉 â—…eruice to God vvhich neuer prince in the realme of England before the dayes of K. Henry the 8. vsed or claimed vvhich neuer Emperour king or prince vvithout the realm of England yet to this present houre had or atteÌ„pted to haue â–ª vvhich the chief masters of the religion novv authorised in England do mislike reproue condemne namely Martin Luther Iohn 〈◊〉 Philip Melanction and the Magdeburgenâ—…s as in place coÌ„uenient I haue shevved vvhich also in no time or age since princes vvere first christned in no lande or couÌ„try in no councel general or national was euer vvitnessed practised or allowed last of all which directly fighteth vvith christs coÌ„mission giueÌ„ to the apostles their successors in the gospel standeth direct coÌ„trary to an article of our crede if such supreme gouernmeÌ„t I say may be lavvful good theÌ„ is the oth lavvful and may vvith good conscience be taken But if these be such absurdities as euery man of any consideration seeth and abhorreth then may not the othe of any man that hath a conscience bee taken Neyther can this supreme gouernment be possiblye defended for good and lavvfull Upon iffs and affs ye may conclude M Stap. what ye please This one pin â—…f will beare all this light stuffe that that ye hang vpon it well inough What man and if the skie fall we shall haue Larkes they say Ye recken vp many particulers if this be thus and if that be so and if the other thing be that and iâ—… suche be good and if these he suche but if this be not thus if that be not so if such be not these if these be not such then I say then that that is not this and this is not that and so ye conclude it makes no matter what For of all your solemne arguing to and fro ye lay downe in déede many
of holy Church and all that is giuen to vs is giuen to holy Churche And so ye grounde your consciences after your owne lawes and Cannons as the wolfe did after his Are not these good woluishe consciences But haue ye no better grounde of your conscience than these two yes say you finally we ground our consciences vpon holy Scripture namely that saying of S. Peter oporteâ—… obedire deo magis quam hominibus God must be obeyed more than men In déede M. St. if ye can make this a grounde it is a much surer grounde than the other twayne the sacred worde of God and the obedience that ye owe to god Howbeit sithe euery pretence of obedience to God and euery wresting of Gods worde is no good grounde of conscience neither the worde of God nor the obedience to God taketh away the obedience that is due to the Prince Howe do ye frame your argument from S. Peters saying God muste be obeyed more than man Ergo the Q. Maiestie can not be obeyed for supreme gouernour vnder God in all ecclesiasticall causes within hir dominions This argument is so fonde it might serue any traytor or any other to disobey his Prince vnder pretence of conscience and therefore can not cleare you from the sighes and grones that ye make for your foresayde change where with the Bishop rightly chalengeth M. Feckenham These arguments nowe pretending conscience béeing not sufficient to discharge the Papistes of disobedience M. St. addeth to them two more the one by obiecting the like to vs that we sighe and grone for the change of other princes nor affected in religion as we be And so he thinketh to put away this reason from them selues that the B. maketh agaynst them The Papistes do not obey but impugne the Q. Maiesties authoritie Ergo they wishe and looke with diepe sighes and groanes for a change therof The other argument that M. St. maketh agaynst this he frameth thus diuers papists haue lost their goods and are ready to lese their life Ergo they wishe not for this change This argument as it serueth no more their cause than any other heretikes so it followeth not but rather the contrarie that the more they léese the more they wishe the change And to shew this as one that had forgotten himselfe whyle he craketh what witte body and lyfe he would employ for his prince and countrey adding withall this exception if the case so require he bursteth out into a diepe sighe and groane for a change saying And for my parte I pray God hartily the tryall once woulde come What case is this ye speake off so doubtfully master St. if it be not a change that leauing your argumente ye fall thus deuoutly to your beades pray so hartily promising to employ your pregnant witte your proper body yea venture your life and all that once it might come if it be not a change if ye meane well why be you not at home and in your natiue countrey employ your witte body like a good subiect as ye ought to do but subtract your bodie and bende your witte your body and all your endeuour by all malicious practises agaynst hir Malesties authoritie herein â–ª abusing dayly not onely by suche your inuectiue Pamphlets dispearsed abroade in hucker mucker hir Maiesties subiectes here quiet at home to make them mislike hir Highnesse regiment but also to slaunder hir abroade to other Nations besides your continuall whisperers whom ye sende aboute instilling into the peoples heades a hope or feare of a chaunge to come bearing the people in hand euen from hir Maiesties first raigne that the nexte Easter the nexte Midsomer the nexte Michelmas the nexte Christmas the nexte quarter the nexte halfe yeare the nexte yeare we shall haue a chaunge And thus from yere to yeare ye fode them on with vayne hope nourishing priuie rebellion in their hearts or at least to make the people to faynt and murmure as the searchers of the lande of promise did to the children of Israell But God be blessed that hitherto hath defeated all your blinde prophesies He will confounde the hypocrites hope and establishe his truthe for euer Nowe to put away this cryme from the Papists and to charge vs therewith he alledgeth first the practise of the Paynims and Ievves and Heretikes The effecte of hys argument is this Diuers Heretykes vsed greate cruelties and seditions for that they misliked the contrarie religion to theirs Ergo the Papistes misliking the Quéenes maiesties authoritie and wishing a chaunge thereof make not in so dooing a preparation to sedition but we that acknowledge the same do make it I answere 〈◊〉 〈◊〉 〈◊〉 est A false Papiste is a perillous beast And if hotte burnyng cruell handeling trayterous poysoning pitifull murdering horrible tragedies tragicall enormities priuie and great conspiracies all which he obiecteth to vs in the sustian fumes of his boystrous Rhetorike be arguments of Paynims Iewes or Heretikes then â—…one better than the Papistes haue deserued those titles And here as he thinketh béeing gotten into a plentyfull â—…ayne he runneth into Germanie Denmarke Swethlande Englande Fraunce and Scotlande froÌ„ these to the low countreys of Brabant Hollande Flaunders and Lukelande from thence to Monster then to the Duke of Saxonie and the Lantgraue of Hesse agayne to Denmarke and Swethlande and for his witnesse he bringeth in one as good as him selfe Frederike Staphilus From thence sodenly to Charing crosse and to Towre hill then haue ouer the water agayne to Fraunce Piemont Geneua Gascoigne Rhone Orleance Lions skipping in and out and it were a Iacke of Bedlam raking euery corner to picke quarels and deuise lyes by the Protestants And what proofe of all this alledgeth he forsooth I referre you M. Horne to an oration made of this matter expressely and pronounced here in Louayne and translated eloquently and printed in our Englishe tongue Naye then it must néedes be true M. St. who dare gainesay it if suche a man of credence as you will referre all these discourses vnto that oration yea and that it was pronounced among you in Louayne where God wot neuer lye is pronounced yea and besides all this it is translated eloquently in our Englishe tongue and printed too these are sore arguments I promise you as euer I heard so wise a man make to proue the truth of all thâ—…se accusations that ye lay to the protestants charge But M. Stap. and ye would follow my councell ye should let all these by quarels go and referre your selfe to your matter But ye wil first make an other vagarie and sée the countreys once agayne so may ye write vs ouer lies â—…owe by authoritie as ye do full handsomly for after ye haue bene at Scotlande and are returned to your lovve countreys of Flaunders we haue fiue leaues togither entituled the rebellion of Flaunders with a swarme of reprocheful staunders to deface the Gospell with sedition hurliâ—… bâ—…rlies and
Princes that they mislyke and is in déede to be vtterly mislyked of all Christians But as this is a plaine description of your Popes supremacie that playeth in all these poynts Heraclius part so it nothing toucheth that supremacie that the Quéenes maiestie claymeth It is but your wicked malice to slaunder hir with such tyrannicall vsurpation of Heraclius as they condemne Whie doe ye not rather take theyr other comparison from Constantinus Pogonotus to al other godly Princes and referre that to hir regiment With what care and singuler diligence trauaile and godlinesse when the Churches were horibly deformed and torne by the sect of the Monothelites He summoned the sixt generall Councell he ouerwhelmed not the debating of the controuersie of doctrine by might or preiudice He willed the Ministers of the Churche and preachers of the worde of God to searche out which opinion was and which was not agreable to holye writte He regarded not the ensamples of hys auncesters who by publike Edictes had approued the doctrine of the Monothelites which was harde for him to abolishe Neyther did the authoritie of the Patriarches and Bishoppes in Constantinople and all ouer the East that stifly helde that opinion any thing moue him Nor he suffred himselfe to be made afrayde although he heard that the pryde of the Byshop of Rome was incredible as one that wickedly chalenged a dignitie and authoritie aboue other Bishops and teachers But sent his letters to him exhorting him to come or sende some other in his place Neyther gaue he him any prerogatiue nor craueth licence of hym to call the Councell but of hys owne duetie he defineth him selfe for the appoynting of the Councell He louingly biddeth the Romaine and other Bishoppes not to bee absent at so necessarie matters and concerning the Churches publike weale The Emperour himselfe is present at the Synode not as a dumbe or deafe person like a cifer in Algorisme or receyuing the decrees without iudging of them or placing the B. of Romes Legates in the chiefest place and receyuing them without all contradiction as oracles from them as it were from Apollos triuet but modestly reuerently and godly as much as became his calling he gouerned the Synode propounding to them the state or scope of the cause and enquiring on a rowe gathered their sentences togither least ought should be done rashly or confusedly He commaunded not the one partie but the contrarie partie also plainly and without subtilties to declare their opinions and what groundes they had of their sentences out of the holye scriptures and what autenticall witnesse of the approued fathers And so forth they declare howe indifferently he dealt with either partie knowing that he must not condemne any before he knewe the full matter And when it was euidently found out that the Monothelites could not defend their opinion by the clere testimonies of the scripture nor any sentences of the doctours allowed yea when it was founde out they hacked of purpose certaine of the Doctours sayings and in place of them cited certeyne sayings falsly fathered in the Doctors names theÌ„ the Emperor subscribed to the iudgemeÌ„t of al those that thought aright and earnestly and stoutly executed the condemnation made in the name of them all Here these wryters commend this Emperor the more for that he had about him no doubt say they such parasites as woulde tickle in his eare that these thinges were vnsitting foâ—… his maiestie to intermeddle him selfe with the brawles of the Churches pelting Doctours It were a blemish to him to condemne his ancesters to cal into doubt or retract things already decreed This were not the safest way Let the bishops alone with the matter for euen they are able to make lawes agaynst the Emperors estate and abase it The Emperour by his authoritie may do no more than commaund silence sende into exile or punish with other violence those that make clamors or disobey the councels decree But the Emperor not regarding these fancies thought it honorable to him to be present in the midst of the teachers of gods worde assisting not a little the triall and iudgement of the coÌ„trouersie This ensample these wryters thus set out for a princes gouernmeÌ„t dealing ouersight in the chiefest ecclesiastical causes And thus before they determined in generall that God or deined not Princes to spoile their subiects and make themselues â—…at Neither onely to attende to outward discipline and that men may liue in honest tranquilitie for say they seing that magistrates are in the scriptures called Gods this ought to bee their first and chiefest care that their subiects serue God after such a sorte that his kingdome in their dominions may bee knowne encreased and conserued that is to were sincere doctrine c. may be deliuered remaine passe froÌ„ theÌ„ to their posteritie To this end tendeth all politike administration all defence of peace and neighborhod that laborsome care of getting the liuing gathering goodes that these spirituall euerlasting goodes both of the body of the mind should be gotten Thus do they stretch out further than doth M. St. the bounds of a princes gouernment to al ecclesiastical canses And all that they write on the other part is against such a popish supremacie as establisheth maketh a new religioÌ„ quicquid imperitaâ—…erit reâ—… And yet sée howe spitefully and falsly M. St. wresteth it as writteÌ„ against the Q. maiestie When as he confesseth himselfe they coÌ„mend hir euen by the ensample of Constantine they allow that supreme gouernment that she doth take vpon hir Now M. St. after his maner presupposing we will reiect these writers as though they spake against the supreme gouernmeÌ„t of the Quéene In case ye thinke sayth he theyr testimonie not to haue weight ynough then herken to your their Apostle Luther who writeth that it is not the office of kings princes to coÌ„firm no not the true doctrine but to be subiect and serue the same The effect of this argument is this princes must not take on them so to confirme the true doctrine that they be not subiect therevnto nor serue but rule the same Ergo Princes may not set forth the true doctrine nor be supreme gouernors in their dominions ouer all ecclesiastical persons and causes This argument is like to his fellowe aboue And as ye wrested the former writers so wrest ye Luthers saying also whose seÌ„tence as it is nothing against the godly gouernment of our most noble soueraigne subiect to the principall authoritie of Gods word that it might be of chiefest authoritie subduing thereto the authoritie of all other writers remouing those superstitions that exalted them selues in authoritie equall or aboue Gods worde so this sentence is eftsones as the other agaynst such vsurpation as is euident that your Pope taketh vpon him But M. Stapleton dreaming that he hath so sore pressed vs and this is so harde and straunge a case that
other I build this argument euen according to your owne definition of a supreme gouernour and master Feckenhams offer A supreme gouernour is he say you that hath the chiefe gouernment of the thing gouerned in those actions that belong to the ende wherevnto the gouernor tendeth But the actions of Ecclesiasticall persons ouer whome the Prince is supreme gouernour as master Feckenham hath graunted doe belong properly to the ende wherevnto the Prince tendeth to wete not onelye to mainteyne the common peace and tranquilitie but also to sée that Gods religion and seruice be purely and syncerely had and kept amongst the subiects Ergo In these actions the prince is supreme gouernour and so by consequence in all causes and actions ecclesiasticall To proue the minor first that all the trauayle of all godly Preachers in the worlde is to this ende is playne and manifest That this is also the chiefe ende of the Princes gouernement both your selfe master Stapleten at length haue confessed centrarie to your former heathen limitation and also the verye heathen and prophane wryters themselues so well as Christian haue acknowledged Wherein master Stapleton both sheweth his great follie in reasoning that heathen Princes did not regarde religion Ergo they ought not especially to haue regarded it and also bewrayed his ignorance in the antecedent of this his vaine reason for the heathen though they erred in mistaking religion yet they knewe and taught that it was an especiall care and ende of the Princes gouernment I speake not howe Plato in his bookes de rep legib reckoneth the care of Religion to be a chiefe ende of theyr authoritie And yet will I note two sentences out of Aristotle whome to denie your Sorbonistes make more than petit heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other Cityes the sacryfices are left onely to the Kinges And agayne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Capitaine was â—…oth King and Iudge and Lorde of the deuine matters And to proue this by the storyes of heathen Princes Numa Pompilius hath his chiefest commendation not so muche for making ciuill lawes and pollicies to the Romaynes as for his lawes about theyr religion theyr Priestes theyr Nunnes theyr Sacrifices The Magistrates of Athens did sitte in iudgement and condemned Socrates when Anitus and Melitus accused him for false religion The Romaine Princes them selues woulde labour principally for the office of the chiefe Bishoppe whiche terme Pontifex Maximâ—… the Bishoppe of Rome nowe chalengeth Tiberius promoted to the Senate of Rome as to those that had the care and gouernement of theyr religion that Christ might be accounted among theyr Gods. Yea in the Scripture is declared that Nabuchaâ—…nezar the King of Babylon an Heathen Prince and vtterly destitute of the truthe before God gaue him some sparâ—…kes thereof yet made hée a lawe of worshipping hys owne Image And King Darius of Persia made a decrée that none shoulde worship God in certayne dayes In all which matters although these heathen Princes crred from the truth yet they thought that religion which they mistooke for truth to be a principall part belonging to their gouernment Although therefore master Stapleton ye doe great iniurie to Christian Princes to make their state common with the Paganes yet do you more iniurie herein to them than the heathen did to their heathen princes Was it lawfull for them in their heathen gouernment to haue so especiall a care aboute their heathen and false religion and is it not lawfull for godly Christian Princes to haue the like or more aboute Chrystes true Religion Is the ende of their gouernment common to both alyke as ye say and yet the Heathens stretched further than doeth the Christian Princes Iohannes de Parisus affirmeth that this is a false supposition of yours Master Stapleton Quod potest as regalâ—… c. That the kingly power is corporall and not spirituall That the Kingly power hath the cure of the bodie and and not of the soules Sithe it was ordeyned to the common profite of the Citizens not euery profite but that profite which is to liue according to vertue Herevpon sayth the Philosopher in the Ethikes that the intention of the lawmaker is to make men good and to enduce them to vertue And also in the Politykes he sayth that as the soule is better than the bodie so a lawmaker is better than a Physition bicause the lawmaker hath care for the soules and a Physition for the bodie Nowe as the Philosophers ascribed this ende in the Heathens false religion in vertues of lyfe and care of the soule to the gouernement of Heathen Princes Doth not Saint Paule shewe as muche and more trowe you for the ende of Christian Princes gouernement in these thinges Ut 〈◊〉 tranquillam vitam degamus in omni pietate honestate That we may leade sayth he a quiet and peaceable life in al godlinesse and honestie Was this no further master Stapleton than safetie quietnesse worldly wealth aboundance and prosperous maintenance Did the great Constantine stretche the ende of his gouernment no further when he sayde 〈◊〉 〈◊〉 debere ante omnta scopum esse â—…udicaus c. I iudged that this oughte before all other thinges to be my scope that among the most holye multitudes of the Catholike Churche one fayth and syncere charitie and godlinesse agreeing togither towardes almightie God might be conserued Did the whole assemblye of Byshoppes in the first generall Councell at Constantinople limitte no further the endes of Theodosius gouernment when they confessed that God instituit imperiuâ—… Theodosâ—… ad communempacem ecclesiarum sanae fidâ—… confirmationem God did orday ne the gouernement of Theodosius for the common peace of the Churches and the confirmation of the sounde fayth Did Saint Augustine beléeue that Princes gouernement reached no further when he sayde Reges in terris seruiunt Christo faciendo legeâ—… pro Christo Kinges in the earth doe serue Christe in making lawes for Christe Did Iustinian suppose hys authoritie tended no further when he wrote Legum Authoritas diuinas humanas res bene disposuit The authoritie of the lawes hath well disposed both the deuine and humaine matters Did the mâ—…ste Christian King of Spaine Richaredus thinke that the ende of hys gouernement stretched no further when he sayde openly in the thirde Councell at Tolet before all the Bishoppes there assembled Quanto subditorum gloria Regali extolliâ—…r tanto prouidi esse debemus in his quae ad Deum sunt c Howe muche more we bee exalted in royall glorie ouer our subieâ—…es so muche more ought wee to bee carefull in those matters that appertayne to God eyther to augment our owne hope or else to looke to the profite of the people committed to vs of god And as ye see me in verie deede inslamed wyth the feruencie of fayth God hath styrred mee vp to this ende that the obstinacie of
religion Secondly that they ought to doe this with an especiall regards and care Thirdely they perceyue and rightly vnderstande that it is Gods will they shoulde so doe Now since that this by master Stapletons déepe silence is agréed vpon betwixt the Bishop and him I make hereon this argument To order and set forth Gods true religion with especiall regarde and care is the Princes duetie But the only sort of gouernment that the Quéenes Maiestie doth chalenge and take vpon hiâ—… in ecclesiasticall causes is to order and set forth Gods true Religion with an especiall regarde and care Ergo Prinâ—… ought to take vpon them such gouernment as the Quéenes Maiestie doth claime and take vpon hir in ecclesiasticall causes And thus is the Bishops antecedent directly proued and so consequently the principall matter of M. Feck issue Nowe as the former part being the generall assertion to all the ensamples following is no whitte impeached by any aunswere of master Stap. to it but by silence whiche with him is an argument of confession graunted so like a very Counterblaster in déed he blusâ—…reth and puffeth at the seconde part as though he would all to blast it Moses sayth the Bishop was supreme gouernour ouer Gods people and was not chief priest or Bishop for that was Aaron Here master Stapleton denyeth not Moses to be the supreme gouernour but that he was not chiefe priest or Bishop he vtterly gainsayeth it It is an vntruth sayth he in his score for Moses was the chiefe priest as shall be prooued Here is a flat promise of proufe but I feare me it wil neuer be perfourmed neyther doth master Stapleton here go about the perfourmance of it And therefore the Bishops denial of Moses to be the chiefe Priest must stand for a truth till by prouing Moses to be the chiefe Priest he haue proued it to be an vntruth And in the meane time his promise must stande but for a crake as also his prowde entraâ—…nte into his Chapter That the Scripture by the Bishop alleaged reacheth nothing home but rather infringeth and plainely marreth the Bishoppes purpose and fullye standeth on our syde sayeth this student so greatly hath arrogancie sotted him He fareth as did the Souldiour who when his aduersarie had manye tymes in wrastling hurled him downe in the sighte of euerie stander by yet woulde hée neuer confesse that hée had anye fall yea most arrogantlye â–ª he styll affyrmed that hée had â—…ast the other And euen so playeth this student for this of wrastling is one of his common similitudes he contendeth to wrastle with the Bishoppe whiche is in verys déede as hée sayeth in this Chapter Impar congressus Achâ—…lls Troilus An vneuen matche betweene Troylus and Achilles What a number of â—…oule falles hée hath had yea howe hée hath béene ouerturned in hys â—…wne trippes is apparaunt to euery Readers eyes and goe no further but euen to hys last Chapter And yet sée howe hée craketh that all the Byshoppes allegations marre hys owne cause and fully stande on hys syde Where contraryewyse they haue drie beaten him backe bellie side and all And as hée thus fondely maketh vaunt of his former victorie â—…o I doubt nothing sayth he it will fare with his examples Well sayd of a student like an other Gawin he doubteth nothing But sée a sodaine qualme of hys inconstancie for euen streyght wayes after he hath cryed out all comes to shorâ—… he sayth but here am I shrewedly â—…ncombred and in a great doubt what to doe Whie master Stapleton are ye now so soone in a great doubt and right nowe as doeth bolde Bayarde doubted nothing and haue before alreadie without any stammering thereat clapped downe your marginall note for a full resolute aunswere that Moyses was the chiefe Priest and nowe doubt ye what to answere But master Stapleton hath so many weapons that he is shrewdly encombred with them as it were another armed Golias and yet one smal poebble stone will soone ease him of this encombrance He telles vs he hath so many aunsweres that he doubteth with which he should beginne for I could sayth he make a short but a true aunswere that these ensamples are fully aunswered alreadie by master D. Harding and master Dorman In déede master Stapleton this were a short aunswers but I sée your selfe feare as ye sayde before it woulde come to short and not reache home to the matter Yet say you if ye shoulde referre the Reader thither to his and your great ease it should be to the sparing not only of penne ynke and paper but of the time also which of all thinges is most precious It séemeth master Stapleton ye are a man of déepe casting these are good considerations of penne ynke paper and tyme. But whie followe ye not your owne councell whiche if ye had obserued and left out so many impertinent vagaries and other your trifling common places ye had saued more paper penne ynke and tyme by thrée halues than ye haue done And here as séeming full resolued to follow this aduise ye clappe downe another marginall note All master Hornes examples out of the olde Testament aunswered alreadie by master Doctour Harding and master Dorman Here sayth he is a shorte but a true aunswere To this shorte aunswere I aunswere againe All M. Doctor Hardings and M. Dormans answeres confuted alreadie by the B of Sarum and M. Nowell Here is another as short an answere as yours M. Stap. and a great deale truer whiche I remitte to the indifferent viewers of both their answeres Nowe might we both rest and breath vs from further answering of these ensamples and spare penue ynke paper and time also that he séemeth to accompt most precious But another thing was more precious vnto him and that was master Feckenhams hyre and his friendes largesse for so much Paper penne ynke and time spent about his booke and the gaine of the printed copies which the bigger volume it came vnto for he woulde not séeme a thréehalfepennie student the fatter exhibition it should yéelde and he séeme the greater clerke yea to go beyonde his masters And therefore there is no remedie he will spare neyther penne ynke paper time nor paynes also but that his Counterblast shall be blowne vp to so large and full a volume that it may encounter euen the best of theirs To whose answeres if he shoulde referre himselfe and saye no more thereto Then I feare me sayth he woulde steppe forth if not master Horne a good simple plaine man in his dealings yet some other ioly fine freshe pregnant wittie fellowe yea and bring me to the streightes which way so euer I did treade You are loath I perceiue master Stapleton to be brought into the streight way to treade aright therein for then your wrie treading woulde soone be espied But ye séeke crookes and shifting answeres for the nonce And lyke the vayne talkatiue Arrian Philosopher ye dispise the right reuerende and learned father calling
any of those foure meanes and when he hath so proued the same by suche examples as first with al shiftes ye labour to answere and when ye can not answere to any purpose will ye now at length come in crying with an humaine lawiers shift against the examples of Gods eternall worde say legibus non exemplis iudicatur men muste iudge by law and not by examples is this your indifferent dealing M. St But of what opinioÌ„ I pray you be you that dare reiect the ensamples conteined in the holy scripture make a difference betwéene them and rules do ye lyken them to other worldly examples are they not also rules if they be examples of godly men for vs to folow if they be examples of wicked men for vs to flée Doth not S. Paule so teache vs after he had cited many examples of the olde Testament saying Hâ—…c autem omma in figura illis contigebant c. All these things hapned to them for ensamples and are written to admonishe vs vpon whome the endes of the worlde are come Thus maketh he rules of these examples to be ware the like And your selfe that héere refuse them if this or any other ensamples should neuer so little sée me â—…o serue your turne or may with any countenance of probabilitie be wrested to it there by and by ye will be iudged by ensamples and maruellous eloquently dilate them omitting nothing that might eache forwarde your cause yea though in steade of an example of the scripture it be but a tale of your golden lying legende This is afterward in all your Popish historiographers your common fashion as the Reader shall perceyue And héere ye will not in any wise the matter to be iudged by examples of the Scripture For then it were to euident by many and manyfest examples the iudgement would goe agaynst you The examples of Gods worde woulde soone ouerthrow you and therfore you playnly refuse nowe at the length to be iudged by them But to bleare the simples eyes ye alleage that extraordinarie doings enforce no ordinary prescription or rule As who say the byshop alleaged suche doings of Mases as were extraordinary and not rather suche his doings as other godly princes did besides him the like it is your selfe M. St. that recken vp his prophecies his making speciall lawes appoynted of God and other his extraordinary gifts doings and not the bishop And therfore this is but one of your ordinary shiftes vnder the pretence of extraordinarie doings to denie flatly in the end al exaÌ„ples brought against you and say men must not iudge by examples But wherby wil ye be iudged then by the rule say you of the chapter going before that the Priests the iudges iudgement in doubtful cases without whies and what 's must absolutely be obeyed vpon payne of death By this rule of the lawe you muste measure all the examples following of Kinges and Princes vnder this lawe If this be your rule M. Stap. this is ruled ouer alreadie Which besides that it hath shewed many of your impudent falshods in belying and wresting the place so it be wrayeth also your extreme folly ignorance maliciousnesse and arrogancie besides the weakenesse yea and desperation of your whole cause to flée from examples and depende on this sentence First this rule was but the Iudiciall lawe of the Iewes and so it toucheth not vs Secondly the cases mentioned in this rule were not matters of religion but ciuill cases of strife betwéene neighbour and neighbour and therfore the rule of that lawe was no absolute rule in all cases to them or is any rule at all in any case to vs and is bothe to them and vs manyfestly wrested of you to all cases of religion and therefore in this controuersie of all spirituall or ecclesiasticall matters is alleaged out of place and season Thirdly the doing herein appertayned not to the Priests alone but the sitting and determination of the truthe of the doubt to them and the ratifying decrée to the Iudge or Prince Fourthly it was not absolutely done without whies and what 's as you pretende but that euen by your owne popishe doctours mindes men might not onely haue asked why and what but vtterly haue refused it had it bene not according to the lawe But to beare men in hande as the Papistes would that the Crowe is white and we muste not say the contrarie bicause as the Pharisies saide we haue a lawe and by that lawe he ought to dye so sayth M. Stap. we haue a rule and by this rule ye muste obey the Priestes sentence in all doubtes whatsoeuer he sayth without any whies and what 's therto And whatsoeuer examples ye haue to alleage they must all be measured and squared by our rule otherwise ye worke vnskilfully and vnorderly making of the lawe of God Lesbiam regulam a rule to bowe euery way that ye would haue it But who are those that make of the lawe of God Lesbiam regulam to runne on foure whéeles to euery tropologicall anagogicall mysticall and morall sense that ye liste to applie it who it is that by this rule would make the manifest words of Moses Lesbiam regulam applying them backewarde and forwarde as he liste and wresteth Christ to Moyses and would rule Christ vnder Moyses ruler who it is that would bring all examples to one rule and so make his owne rule Lesbiam regulam also who they be that call the scripture not onely Lesbiam regulam but besides giue it other foule and shamefull tearmes I trust master Stapleton you are not ignorant But euer ye were best to obiect that to vs wherein ye are culpable most your selfe for thus it becommeth an impudent man in a desperate cause to do And so yelustily knit vp the matter that This one answere might well serue for all the kings doings now following sauing that I will say you particulerly descende to euery one and so for euery one say somewhat What somewhat ye will say to other ensamples we shall then sée somewhat as ye descende vnto them and somwhat may we sée alreadie by this whereby ye count ye haue answered all to come The somewhat and summe of this great answere is this A canceled rule perteyning nothing to Christian men to follow nor being euer of any spirituall matters but indiciall and ciuill cases for the time being wherein the Prince had as much to doe or more than the Priests is a fitte rule and absolute in all ecclesiasticall and religion cases to rule ouer all Christian Kings Quéenes and Princes vppon paine of death to be ruled by popishe priestes but an expresse ensample of a most godly Prince to set forth order and direct Gods true religion with great regarde and care is no fitte ensample for Christian Princes to follow And the reason is bicause that Prince had besides that he was a Prince some especiall prerogatiues and other excellent giftes of god Here
haue for warrant the expresse commaundement of God. So that by your wicked principle no good nor godly princes ought to be drawne into example for any other Princes to follow but naughtie and wicked Princes such as had so little any part or sparke of Moses glorie that they had not the spirit of God in them or at the least it is vncertaine whose spirite they had such as the people were not commaunded to heare them suche as had not Gods expresse commaundement for their doinges these are fitte examples with you for Princes to followe Thus do ye shew how ye haue heretofore yet still would abuse Princes making them so drunken with that cuppe of abhominations of the whore of Babilon that they might take ensample of no good nor godly Prince But let vs sée howe substantially ye proue your maior You reason by admitting the contrary thereto ab absurdo from a foule inconuenience that we should fall into by taking such Princes for example or else fall into a â—…oule contradiction agaynst our selues Else if ye will haue your examples say you to proue and confirme then as Iosue circumcided so let the Prince baptise and as Iosue sacrificed vpon an altare so let the Prince in Cope Surplesse celebrate your holy coÌ„munion But these two things as peculier offices of Bishops and Priests M Nowell excludeth flatly all Princes from yea and sayth they ought to be vntouched of Prince or other person Ergo thus agayne either ye iumble and iarre one from another or else your argument to bring Iosue for example to proue and confirme falleth downe righte choose whiche of bothe ye will. Héere is as M. Stap. thinketh a marueilous Dilemma and yet the absurditie therof moste easily anoyded and the contradiction as playnly turned vpon him selfe To the maior I answere that as the one did these things so dothe the other and therfore the one is a fit example of the other As Iosue then did circumcise so the Prince nowe baptiseth As Iosue did then sacrifice on an altare so the Prince doth now celebrate not ours as he scornefully termes it but the Lordes holy communion Neither of them by executing them selues the fact but by commaunding appoynting and ouerséeing the facte to be rightly executed by the ministers to whom the doing apperteineth And that this was Iosue his doing and not otherwise Lyra vpon these wordes Et primum quidem benedixit populo doth witnesse And first of all he blessed the people c. Non est intelligenduÌ„ quòd Iosue proprie loquendo benedixit populum quòd hoc pertinet ad sacerdotum officium sed imprecatus est bona populo tanquà m princeps populi post immolationeÌ„ praedictaÌ„ quam similiter fecit non per se sed per sacerdotes VVee must not vnderstand these words he blessed the people that Iosue in speaking him selfe did blesse them for this apperteyned to the Priestes office But Iosue as the Prince of the people wished well vnto them after the offring afore sayde whiche likewyse he did not by himselfe but by the Priestes And againe Posthac legit omnia verba c. Then afterwarde he reade all the wordes of the lawe the blessinges and cursings according to all that is written in the booke of the law there was not a worde that Moses had commaunded whiche Iosue read not before all the congregation of Israell as well before the women and the children as the straunger c. Non per se sed per sacerdotes vt praedictum est coram omni multitudinem Israel c. Not by him selfe but by the priestes as is before sayde afore all the multitude of Israell And euen as he thus read and blessed by his commaundement and their ministerie so saith Lyra fecit immolationem similiter he did offer sacrifice in like sort not by him selfe but by commaunding the minister to do it And do ye thinke that he circumcised all the whole people of Israell with his owne handes because the wordes are circuncidit filios Israel Do ye thinke bicause the bare wordes are Igitur Iosue de nocte consurgens mouit castra that he remooued all their tents with his owne handes and of the stones in Iordan alios quoque duodcim lapides posuit in medio Iordanis alueo that he set them in the riuer with his owne fingers Do ye thinke of the Citie and the King of Hai succendit vrbem fecit eam tumulum sempiternum regem quoque eius suspendit in patibulo he burnt the Citie and hee made it an heape for euer and the King thereof he hanged on a gallowes and of the other Kinges Iosue smote them and slewe them and hanged them on fiue trees all these thinges and a number of such other as well seruile as other deedes as well temporall as ecclesiasticall thinke you bycause still all runneth vnder his name and his doing that he did them hym selfe Or rather gather thereon that syth he did not these things himselfe and yet so well in ecclesiasticall as other matters all beareth the name alone of him it importeth his supreme gouerment and direction of them So little is there any absurditie in the comparison of these doings but your owne absurde mistaking and reasoning so absurdly on them not distinguishing betwene the doing of these things and the maner of doing them To the minor likewise I answere there is no contradiction iumbling or iarring betwene the Bishop and master Nowell therein For of the same minde that the one is is the other also as the Bishop hath declared many times in his answere euer obseruing this destinction betwéene the doing of the fact and the ouersight in appoynting the fact to be done But this of a peuish selfe will ye will not vnderstande And so here bicause the wordes are simplie spoken that Iosue did such things ye vnderstande it that personally he executed the doing of them But what now if you doe contrarie your owne selfe and talking after of this same partie confesse that the doing of these and such like things â–ª must be vnderstoode by this sayde maner of anothers ministerie May ye not then most worthely here your owne wordes returned on your selfe that your argument falleth downe right if euer it stoode vpright your selfe in playne spéeche hurling it downe and that eyther here or there yée speake agaynst your owne conscience your owne sayings iumbling and iarring one from another and so ye encurre eyther the absurditie or the contradiction choose which of both you will. The. 13. Diuision The next ensample of the Byshop is of Dauid how God appoynted him king not onely for the people to liue in ciulâ—… peace and honesâ—…ie but chiefly that by Dauids gouernment care and zeale therein they mighte be fosâ—… red vp in Gods true religion decayed among them by the negligent reigne of king Saule This the Eyshop proued by king Dauids Actes in ordering disposing reforming the
ye bryng hym foorthe to better purpose or else whyle yee thynke by clawyng hym thus to wynne hys good fauour yee gette hys heauy displeasure and that he answere ye flatly non hercule veniam tertio he will not come at your cal Howbeit ye will once agayne in hope of better lucke bring him foorth and alleage his authoritie better than ye haue done hitherto Besides that say you it is to be considered as M. D. Harding toucheth that he passed other Princes herein bicause he had the gifte of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that ye and master Nowell adde therevnto for the fortification of the sayde superioritie can by any meanes induce it This friuolous argument he was a Prophet also aswell as a Prince Ergo his superioritie in that he was a Prince can not be alleaged for other Princes to followe ye vsed before as your owne freshe stuffe to shifte off Moses ensample but as it nothing helped your cause then no more dothe it nowe Onely it detecteth héere your vayne crake there of vnspent stuffe where in déede it was olde rotten stuffe spent before by D. Harding on king Dauid as héere your selfe coÌ„fesse yet there ye brought it as a notable fresh surplusage beyonde all that had bene sayde But as you thus of D. Hardings olde scroppes héere would haue made vs there newe fresh stuffe of your owne wherby the alleaging of him agayne this third time openeth your shame so yet once agayne ye make your M. D. Harding and your selfe for companie confounde your owne tales and speake contrarie to your selues Right now ye sayde and alleaged your masters authoritie for it that king Dauids doings were no more than Queene Maries doings to employ a supremacie Nowe ye say agayne and like wise alleage your master for it that king Dauid passed other princes heerein bicause he had the gifte of prophecie If he passed other princes héerein then he passed Quéene Mary whome many other Princes haue also héerein passed and so his doings were more than were Quéene Maries doings héerein For who knowe not that she was no Prophete and thus the oftner ye alleage your master ye take your master tardie in one lie or another and make him still contrarie both himselfe and his cause also Againe it King Dauid were a Prophete as I graunt he was a Prophete ye wote might and did determine doctrine but your selfe sayde before Dauid in all his doings determined no doctrine and thus ye lie on your owne head and make your master witnesse thereto Well leaue at the length to cite your masters authorities for shame master Stapleton since ye can bring them out no handsomer or howe well so euer ye haue brought them out to your aduantage since they be no better proues than that He affirmeth he noteth he toucheth as though all were gospell that master Doctor Harding affirmeth noteth or toucheth Are ye so fond to thinke any man would yéelde so soone vnto them vnlesse he were as wise as your selfe But since none of all these reasons will serue we shall now haue other stuffe of your owne though not very fresh but such stale refuse as your masters haue refused but to you all is fishe that commes to nette ye do wisely to let go nothing that maye any waye be wrested to helpe so yll a cause And first ye reason from the authoritie of the scripture In déede this is a better way than to reason from D. Hardings authoritie The Scripture say you in the sayde place by you and master Nowell alleaged sayth that Dauid did worke iuxta omnia quae scripta sunt in lege dominâ—… according to all things written in the lawe of God. What conclusion can ye inferre hereon agaynst the Bishops allegation of Dauid Ergo he had not an especiall care and regard in ordring and setting forth Gods true religion if ye make the quite contrarie conclusion He did worke according to all things written in the lawe of God Ergo as the B. sayth he had an especiall care and regard in ordring directing Gods true religion then should ye make a most true conclusion where otherwise rightly applied it can no ways serue your turn Thus bring ye out that which once again ouerturnes your cause and proues K. Dauids supreme gouernmeÌ„t And euen so the Q. Maiestie by this ensample of K. Dauid is taught to do the like as praysed be to god for hir therfore she foloweth wel herein the steps of K. Dauid doing iuxta omnia quae scripta suÌ„t in lege domini according to all things written in gods law And where the papists in al their errors this amoÌ„g other of the supremacie do praeter coÌ„tra omnia quae scripta sunt in lege domini besides against all things writteÌ„ in gods law As Dauid redressed eccl. disorders crept in before his time so the Q. highnes now hath redressed such disorders as she fouÌ„d before hir time crept in Thus the more ye reason the more stil ye make against your selfe Ye had néed adde some better stuffe thaÌ„ this or els if ye thus hold on your friends wold wish M. Fec had hired ye to hold your peace when he first moued you to plead for him Master Stap. séeing it now more than high time to adde some notable thing to better his cause VVherevnto I adde sayth he a notable saying of the scripture in the sayd booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuits Vt ingrediantur domum dei iuxta ritum suum sub manu Aaron patris corum sicut prâ—…ceperat dominus deus Israel King Dauids appoyntment was that the Leuits and Priestes should enter into the house of God there to serue vnder the gouernment of whome I pray you not of King Dauid but vnder the spirituall gouernment of their spirituall father Aaron and his successours The gouernour of them was Eleazarus Upon this notable sentence for your purpose as ye thinke you gather thrée notes And bicause ye would go orderly ye begin first with the last note VVhere we haue to note first say you that Dauid appoynted hereto the Leuits nothing of himself But sicut praeceperat dominus deus Israel as the Lorde God of Israel had before appoynted VVe haue here againe to note first in you M. Stap. no plaine dealing that begin with the last part of the sentence first And wherefore I pray you but that that which is spoken here of this matter in especiall ye woulde make it séeme to serue for all Dauids doings in generall VVe haue to note againe your hacking and wresting of this sentence which sheweth a playne destination betweene theyr turnes of comming in and their ordinarie ministerie in theyr turnes in attending on the highe priest The text is thus â—…ae vices eorum secundum ministeria sua vt ingrediantur domum domini iuxta ritum
of all Nations Prouinces and Countreys of what so euer qualitie or condition they were and in all maner causes if the defendant require an ecclesiastiall iudgement it be not lawfull from the Bishops sentence to appeale any higher This lawe is here brought forth master Stapleton very vntimely and impertinently nothing to proue or unproue the ensample or doings of King Dauid vnlesse ye woulde proue it on this wiâ—…e â—…uo alleageth a lawe of Theodosius binding all his subiects of all Nations Prouinces and Countreys of whatsoeuer qualitie and condition they were and in all maner causes if the defendant require an ecclesiasticall iudgement it be not lawful from the Bishops sentence to appeale any higher Ergo king Dauid made the like lawe to this or this was like to king Dauids lawes Howe thys hangeth togither like your Germaines lippes that before yâ—… spake of let others iudge King Dauids lawes were not for priests to be such Iudges but for priests to be subiect to these orders that they should obserue and obey them porter singer Leuit Priest or Prophet high or low of what qualitie or condition soeuer they were These lawes of king Dauid were as ye say by Gods commaundement by the mouth of his Prophets and therefore coulde not be yll The law you cite of Iuâ—… from Theodosius though at that time it were good vpon some godly consideration yet it is not ius diuinum the law of god it is but mans law the princes law sheweth a chief authoritie in him to giue such liberties to the clergie which as they may be very wel vsed especially when princes do looke well to them that they vse their gifts offices and priuileges dutifully so haue they since by your pope and prelates bene very ill vsed euen to the treading down of the doners of theÌ„ Theodosius Iuo or any other And as the Iuy taking al his streÌ„gth growth from the Oke so coÌ„passeth ouergroweth it and that by his gréene pleasant embracings of it till the Iuy haue quite destroied the whole bole of the Oke so haue your clergie by such franchesies liberties of princes at the first by compassing them with counterfeit holines subtile deuises so growne vp aboue them in riches strength and possessions that at the length ye haue destroied brought to nothing all their supreme estate ouer you For whereto bring ye out this priuiledge of the Emperor Theodosius that none might appeale to any higher sentence than the B. but as ye haue brought it now in the end to cal coraÌ„ vobis as your vnderling eueÌ„ the prince himself from whoÌ„ ye coÌ„fesse this your priuilege came And thus ye alleage king Iuo his lawes as it were an Iuy bush to behold how your popish prelates do play the Iuies part But it is hie time with other sharper lawes that princes pull vp such Iuies by the rootes Now as ye haue thus shifted off the answere to king Dauids doings redressings ordrings lawes and chiefe gouernment in ecclesiasticall causes so to knit vp the knot euen like a fawning Iuy about princes your selfe And surely say you no Prince more recognized their obedience to the spirituall magistrate in spirituall causes than such as were most readie and carefull to ayde further and to their power direct all spirituall matters This therefore proueth well that godly princes do further and set foorth godly religion by meanes seemely to their vocations Why master Stap. who desireth or attributeth more to Princes than to set forth Gods religion by meanes semely to theyr vocation If this ensample of Dauid as you say proue thus much then to gouerne direct commaunde and appoynt the Priests yea your hiest Priestes as Dauid did is no vnseemely meanes to their vocation nor vnsitting euen for your Popes vocation to obey the Princes appoyntment and commaundement And if to direct all spirituall matters may be done of Princes yet the obedience to the spirituall Pastor in spirituall matters still recognized then doth not the Quéenes Maiestie any preiudice to them recognizing to them a dutifull obedience in the ministration of spirituall matters for all that she fetteth forth Gods true religion and directeth all spirituall matters as ye graunt she maye Which is as much as the Bishop or any of vs desire or hir Maiestie taketh on hir But say you here is no maner of inckling that Princes do or did euer beare the supreme gouernment in all ecclesiastical matters to decide and determine to alter and chaunge to set vp and plucke downe what religion liked them by their princely authoritie and mere soueraigntie Haue ye gone about to impugne this all this while M. Stapleton then I see well it was not for nothing that alwayes ye aunswered so wide Ye needed not haue sought so many shifting corners The Bishop proponed one thing and you aunswered another Doth the Bishop maintaine or euer sayde that Princes might decide determine alter chaunge set vp pluck downe what religion liked them by their Princely authoritie and mere soueraigntie Quote me the lease name me the place where once the Bishoppe so said Or doth the Q. Maiestie take any such thing vpon hir These be but your wicked I had almost sayde traytâ—…rous slaunders to desace hir highnesse to hir simple subiectes And no doubt so ye report to other Countreys of hir Maiestie as ye write here most opprobiously agaynst hir It is your Pope agaynst whom ye should make this conclusion for he taketh on him to decide and determine to alter and chaunge to set vp and pluck downe what religion liketh him The Quéenes Maiestie God be highly praysed for hir as a most godly supreme gouernour feloweth king Dauids ensample and neyther your wicked conclusion toucheth hir nor these your shifting counterblasts come nere the matter in hande The. 14. Diuision AFter King Dauid the Bishop alleageth the wise King Salomon his sonne citing a briefe summe of his actes that inferre his supreme authoritie For answere to this Master Stapleton chooseth out one act of Salomon as a full aunswere to all the rest besydes and sayth The weight of this obiection resteth in the deposition of Abiathar the high Priest. The weight of this aunswere resteth first vpon a manifest vntruth The Bishop alleaged besides Abiathars deposition the placing of Sadocke the placing of the arke in the temple of Salomon the dedication of the temple the offring sacrifices blessing the people directing the Priestes Leuites and other Church officers after his fathers orders and the Priestes obedience in euery thing to the kinges commaundement none of these obiections resting on Abiathers deposition Onely the néerest that commeth to it is the placing of Sadocke in Abiathars roome And yet sayth M. Stap. the weight of this obiection resteth in the deposition of Abiathar the high priest And so thinketh if he fully aunswere this he hath satisfied all the rest Nowe since M. Stapleton
the marke many tymes than from it But séeing ye deale so vneuenly with the Bishops other shottes for all your bellowing short shorte it hittes not the Butte it commes not home ye giue all standers by suspition of falâ—…e ayme in this shotte and therefore let vs measure it once againe The deposing of Abiathar saye you doth not employ that Salomon was chiefe ruler in all ecclesiasticall causes I pray you who was then chiefe ruler in all ecclesiasticall causes Abiather say you And wherefore he bicause he was the highest Priest or Byshoppe therefore the chiefe rule of them was in him Doth it not then followe if he depose him in whome is all the rule that all this rule is yet restrayned vnder hys higher rule that deposeth him For the more manâ—…fest ensample of our time If I aske in whom the chiefe rule of all ecclesiastical causes is now in the Pope say you wherfore say I bâ—…cause say you he is the hiest Priest or Bishop and therefore he hath the â—…yest rule of all ecclesiasticall causes Well say I if the Emperouâ—… nowe woulde go aboute to cite the Pope to iudge him and tell him he is the childe of death for not acknowledging his olde obedience to him and so deposing hym bydde him departe and meddle no more with that Byshoprike the Emperour can not doe this say you for then the Pope in all ecclesiasticall causes shoulde be the Emperours inferiour if the Emperour might depose 〈◊〉 bicause when he is deposed by the Emperour from all his chiefe rule all his chiefe rule is translated from him and so were hée vnder the Emperour and all his chiefe rule at the Emperours disposition to giue to another But thys saye you were suche a fowle inconuenience as the lyke can not bée And therefore the Emperour can not depose the Pope but the Pope the Emperour This is your common reasoning Wherein doe ye not sée howe the graunting of the deposition of the chiefe Priest inferreth a hyer rule and authoritie in the deposer ouer the deposed in euerie prerogatiue that the partie deposed had before he was deposed But then will ye say the Prince that deposed the highest Priest may not he doe all those matters that the priest might haue done if hée bée the chiefe ruler of them It is one thing master Stapleton to be the chiefe ruler in and ouer all those ecclesiasticall causes that the partie deposed myghte haue done and to bée the chiefe doer or executioner of them For example the Prince maketh an Admirall or chiefe ruler ouer hys Seas a President or Deputie ouer hys Marches a chiefe Iustice or Chauncellour ouer hys lawes c. These Officers agayne the king deposeth the deposition of them is an argument that in all those thinges the King is the chiefe ruler And although the King can not doe anye of those thinges that belong to their Offices yet is that no impayring of hys chiefe rule ouer them and all thinges in theyr offices And therefore hée transferreth the doing to them that better can or wyll doe those offices And so likewyse in the chiefe office of priesthood admitting there were such an one now in all ecclesiasticall causes though the prince can not do all those ecclesiasticall actioÌ„s nor any one of them yet grant the prince that he may depose that chiefe priest to whome the doing of them appertaineth ye graunt with all that he is the chiefe ruler of all those ecclesiasticall things so farre forth as the rule of ouersight gouernance and directing stretcheth vnto which is aboue the ministeriall executing Nowe as youre selfe haue confessed the prince is the causer and the prieste the executor and doer which likewise his name importeth and therefore is called minister whiche name though the prince haue also yet he hath it as your selfe haue likewise confessed in a higher respecte bicause he is Gods especiall minister to ouersée directe dispose and depose all other ministers And thus graunting the ensample euen but of this one facte of Salomon for our princes to followe to depose in their realmes any one whatsoeuer highest or lowest priest it not only hitteth home the butte yea and the pricke to set vp by master FeckeÌ„ham but this one facte of Salomon and the like of christian princes now employeth a chiefe rule of ouer sight and direction though not of executing in al ecclesiasticall causes besides whatsoeuer appertayneth to the parties office that may be so deposed as Abiathar was by Salomon The vntruth that ye note in the end of this ensample is orderly aunswered in your beadrolle The. 15. Diuision TThe Bishop in this diuision alleadging the example of king Iosaphat chiefly of two visitatioÌ„s set forth by him 2. Paral. 17. and. 19. how he reformed religion through out all his dominions appointed preachers and setters foorth of Gods lawe and Iudges in all causes aswell ecclesiasticall as temporal coÌ„cludeth his supreme gouernment herevpon To this Master Stap. counterblasâ—…eth As M. Doctour Harding and M. Dorman haue written so say I that yee are they which frequent priuate hilles aulters and darke groues that the scripture speaketh of VVherein you haue set vp your Idols that is your abhominable heresies In that ye say master Stapleton As they say so say I ye shewe howe well ye haue learned your lessons thus one of another to say what soeuer your master sayd before you and take your bare so saying for proufe good inough But as ye fondly flatter your selues with your owne sayings so more fondly ye obtrude them as principles to your aduersaries that will by and by bid ye either proue them or else will they still estéeme them as they are for mere lying sayings of a knot of thrée false confederates the master his two schollers to outface delude the manifest truth withal And if these your masters sayings and yours hap to become wordes of course then beware you on whose side they are lykest to light that haue mainteyned so open Idolatrie and diuerse false worships of God that he did neuer institute After this master Stapleton drawing néerer to the matter admitâ—…eth this example of King Iosaphat VVee also confesse sayeth he that there is nothing written in the holye Scripture of Iosaphat touching his care and diligence about the directing of ecclesiasticall matters but that godly Princes may at this day do the same doing it in such sort as Iosaphat did Holde ye here master Stapleton and we aske no more of you Ye haue here frankly confessed two things First the care and diligence that Iosaphat had aboute the directing ecclesiasticall matters Which care and diligence was the Bishoppes first proposition nowe twise alreadie graunted by you what followed thereon ye haue heard before alreadie Secondly that godly Princes may at this day doe the same doyng it in such sort as Iosaphat did Herevpon I conclude this argument As Iosaphat did in directing ecclesiasticall matters so doth the Queenes maiestie
then shall ye finde the sort and manner of the doings of the one Prince and the other alike and so I conclude with your owne conclusion Thus the example of Iosaphat fitteth well Christian Princes he vsing the same supreme gouernment then that the Quéenes Maiestie now doth nor ye can alleage any thing to the contrary but certaine manifest slaunders Whervpon it followeth that the Q. taketh none other authoritie vpoÌ„ hir than Iosaphat did and all godly Christian Princes ought to doe the like the one ensample fitting the other euen as your selfe confesse Now that M. St. by this most cleare confession graunt hath yelded so farre in this example that he hath contraried not only M. Dor that denied it to be a fit example froÌ„ Kings in the old law to kings in the new but contrary also to himself that denied before any example at al to be fit telling vs that legibuâ—… non exemplis iudâ—… atur Men must iudge by lawes and not by examples And here he sayth that this example fits well christian princes thereon hath concluded already the full matter in question neither â—…e can find any thing in the Q. maiestyes doings swaruing from Iosaphats but certain of his owne mere slauÌ„ders he startleth and besturreth himself with euery tristing quarrell picking fault at traÌ„slations at the print of the letter such like things to occupie the readers head withall least he should perceiue marke how the weight pith of the matter is alredy graunted and concluded by his owne mouth confession And here he chalengeth the B. with wretched shameful bandling of the holy scriptures This is a sore fault indéed if it were true but how proueth he this First promising verye sadly in his preface sayth he to cause his authors sentences for the part to be printed in latine letters here coursing ouer three seuerall chapters of the 2. of Paralip he setteth not downe any one part or worde of the whole text in any latine or distinct letter but handleth the scriptures as pleaseth himselfe translating mangling and belying them beyond all shame For the translation we shall sée afterward M St. what you chalenge therin in the mean season we may well sée how hard it goeth with you in that ye are faine to séeke such brabling matters as this which is but a petit quarel and that false also The Bishop euen as your selfe confesse did but course ouer that is did but touche the summe effect of those matters not set out word by word the text as he hath not chauÌ„ged the letter hitherto in the like doing ye find no fault there with Neither did the B. bind him selfe in translating to euery worde but so to set out their minds seÌ„teÌ„ces which word minds ye haue left out also for these words for the most part ye haue put in for the part Thus do ye order the Bishops sentence in setting it foorth in a distincte letter as though he had so said which in déede is the part of wretched and shamefull handling and belying beyond all shame especially to vpbrayde it to another to shewe the more impudeÌ„cie of your selfe therin As for the Bishop only shewing the effect of the matter and not the words nor going about there to translate at al it was lawfull for him to vse his common print his promise still obserued when he translated any thing You youre selfe vse this commonly in translating not onely to kéepe your ordinarie forme of letter but therby to haÌ„dle the scrip ture as it pleaseth you But now in this the Bishops summarie draught out of all those three aforesayde chapters let vs sée what it is that ye chalenge him for so sore He telleth vs say you of the kings visitours of a progresse made in his owne person through out all his countrey and of Iustices of the peace whereas the texts alleaged haue no such words at all It is easie to sée howe enuy or proud follie blindeth thys maÌ„ that reprehendeth the Bishop as missetelling the effect of a sentence and him selfe in distincte letter going about to set out the Bishops words as he did before cannot or will not repeate the same aright were these the bishops words kings visitors Iustices of the peace â–ª the bishops words wer these He seÌ„t forth through his kingdom visitors again he appointed in euery towne through out his kingdome as it were Iustices of the peace Why will ye say thys is al one it is so in effecte master Stapl. and so they were the kings visitours But yet should you here tell the bare wordes that the Bishoppe alleaged and if you may be blamelesse in saying you tell the effect summe of the sentence may not then the same saying bishop also and a gret deale more bicause as ye say he did but course ouer three chapters briefly and therefore coulde not easily expresse the bare texts But you might easily noting but two or thrée little sentences haue set them downe playne I speake this the rather for that that followeth Ye say the bishop telleth of Iustices of the peace The bishop only said as it were iustices of the peace as who should say suche officers then as a man might liken to our petit iudges or iustices of the peace now But thus ye euer loue to wrest the Byshops words that ye may make the feater entrance into one of your common places saying Verily suche a tale he telleth vs that his ridiculous dealing herein were it not in Gods cause where the indignitie of his demeanour is to be detested were worthily to be laughed at Are the stories of the Scripture become tales to this Louanist are the visitations and progresse of this godly king that right nowe was with him a fitte ensample for christian princes become now ridiculous dealing and worthily to be laughed at or indignities to be detested suche were in déede the Popishe visitations As for that the byshop citeth is manyfest in the scripture The king sent out his Princes and preachers as the summe of the chapter in your olde translation sayth mittit praedicatores per vniuersam Iudeam he sendeth on t preachers throughout all Iewry Whervpon Lyra noteth hic ostenditur qualiter populum suum instruxit scilicet per sacerdotes Leuitas quos ad hoc misit cum eis aliquot de principibus suis vt populum inducerent ad obedientiam punirent rebelles si quos inuenirent Heere is declared how he instructed his people to wite by the Priests and Leuites whom he sent to this purpose and with theÌ„ certaine of his Princes to moue the people to obedience and to punish the rebellious if they should finde any Is it ridiculous or detestable dealing herein to name these parties visitours sent from the king were they not sent to him to visite the people reforme theÌ„ in religion Againe the bishop said he made a progresse
farre forth as pertaineth to the ten commaÌ„dements of the tables If it be of the commaundement so farre forth as pertaineth to the other moral points if it be of the precepts of the ten commandements as it were certaine conclusions piked out if it be of the ceremonies so farre forth as pertayneth to ceremoniall matters of iustifications that is to say of iudiciall matters whereby iustice is to be conserued among men Thus is there no parte ecclesiasticall or temporall exempted from the ouersight care directioÌ„ appointment of the king No not the iudgement that ye haue so often alleaged and craked vppon out of the Deut. 17. vnder the which as a generall rule for all examples to be ruled by ye would subdue the Prince vpon paine of death to obey the absolute determination of the priest Euen this same office and all other with all causes to them belonging so farre as stretcheth to the ouersight and supreme gouernment do belong to the Prince to appoint and ordeyne fitte parties to displace and remoue vnfitte parties to sée al these offices so well as any other temporall obserued kept and executed dutifully Which is not so much for the persons as for the persons offices And therefore Iosaphat not only appointed them by his authoritie or regiment as Lyra saith their offices but also he told theÌ„ how they should do their offices Nay say you to each your matter yet with an other shift He doth it not with threates of his highe displeasure or by force of his owne iniunctions but onely saith so then doing you shall not sinne or offende The which very manner of speache christian Emperours and Kinges haue eftâ—…ones vsed in the like case as we shall hereafter in the thirde booke by examples declare Euen in the examples that ye shall there declare M. St. ye shall finde both threates of high displeasures and the iniâ—…nctions also of many godly princes And therefore seing that ye coÌ„pare their doings alike why say you these doings of Iehosophat haue no threates nor iniunctions what call ye this did he not threate them trowe you when he saide Ne veniat tra super vos super fratres vestros Least wrath come vppon you and vppon your bretheren Whiche woordes ye ouerhipped He denouÌ„ced vnto them the wrath of God which declared his great zeale and care of Gods matters as the Bishop saide And thinke you that the high displeasure of God conteyned not this godly Princes high displeasure also do ye suppose that they drad not the Princes high displeasure in the breache of their dueties bicause he threateth them with Gods moste high displeasure Or thinke ye it was not so forcible as any iniuÌ„ctioÌ„ of his vnto them in that as your selfe say he charged them and as the text saithe Praecepit eis he commaunded them which is most plaine and euident to signifie that he enioygned them by his supreme gouernment ouer them And to shew that besides his charge his commaundement his threate of Gods most high displeasure they should incurre his high displeasure also if they or any other disobeyed Lyra saithe on his former visitation Hic oftenditur qualiter c. Here is declared after what sorte he instructed his people to wite by the Priestes and Leuites whom he sent to this purpose and with them certaine of his Princes to bring the people to obedience and to punish the rebelles if they should finde any And of this visitation also saith Lyra He appointed Zabadias to be ouer those workes that belong to the Kinges office that if any rebelles were found they should by him be chastized with due punishmeÌ„t Doth not this import the Kinges highe displeasure in the breach of these his appointments charge coÌ„maundment when he adioyned those that should punish the disobedient Now whereas the Bishop briefly noted all this how King Iosaphat appointed the Priestes to decide and iudge controuersies you snatch thereat and clappe downe thereon a marginall note Yea the Priestes iudged not the king say you ouerskipping that the King appointed them thereto which argueth his supreme gouernment And yet the King iudged also by his deputie not the Priest alone And so saith plaine the texte In Hierusalem quoque constituit c. And Iosaphat appointed also Leuites and Priestes and the Princes of the families of Israel Here M. St. he appointed as well the lay Princes as the Priests And wherto vt Iudicium causam domini iudicarent that they should iudge the iudgement and cause of the Lorde Sée how plaine this is against you but what is there not that ye will spare to wrest to make it sée me to serue your turne For eueÌ„ of the last sentence ye thinke in the ende ye haue gotten so notable a proufe for your matter that greatly ye vrge it and wonderfully triumph therevppon Thus saith say you King Iosaphat Amarias the priest and your Bishop shall haue the gouernment of such things as appertaine to god And Zabadias shal be ouer such workes as appertaine to the kinges office Lo say you the kings office and diuine matters are of distinct functions Lo say I how sone ye would coÌ„clude a lie Your text saith not the kings office and diuine matters are of distinct functions Nor maketh any opposition or distinction betwene the kings office and diuine matters as though it appertained not to the kings office to haue any thing to do with diuine matters Contrary to the which your own coÌ„fession euen in this kings doings witnesseth against you that he reformed religion and had a care and diligence about the directing ecclesiasticall matters And trow you he did this beyond the bouÌ„des of his office How can then his example as ye say fitte well christian princes if it be not a parcell belonging to their office the text is plaine that the king appointeth as wel the Bishop Amarias his gouernmeÌ„t as Zabadias his gouernmeÌ„t to the one to haue the gouernmeÌ„t of such things as appertaine to God to the other to be ouer such workes as appertaine to the king Here in these two such things on the one partie and such workes on the other partie is the distinction made and not betwene the kings office and diuine matters as you falsely conclude And yet I pray you what argument can ye gather herevppon The kings office diuine matters are of distinct functioÌ„s Ergo the King hath no supreme gouernment ouer all ecclesiasticall causes By the like reason he hath no supreme gouernment ouer temporall causes neither For the kingeâ—… office his temporall subiects matters are not they also distinct functione Ergo the king hath no supreme gouernmeÌ„t ouer his temporall subiects matters Againe ye reason thus Thus saith the king the priest shall gouerne in those things that belong to God. Ergo to ouersee the Priests gouerne them rightly appertayneth not to the kinges gouernment Where in deede you should rather reason the quite
the kings office is a distinct function from the Priests neither impugneth the byshops assertion nor the princes supreme gouernement Conclude this M. Stap. agaynst them that confounde their offices The other parte of your conclusion that the kinges office medleth onely with the common weale by which ye meane onely the ciuill policie and hath nothing to do with any matters perteyning to God or euer ye shall directly proue it on this or any other place in the whole scripture it will finde ye somewhat more to do than ye suppose it will. As for the kinges intermedling with Gods matters your selfe before haue graunted a king may intermedle and be no breaker nor enimie to Gods order And that euen this king Iosaphat vsed a care and diligence about the directing of ecclesiasticall matters that he reformed religion and that godly christian Princes may at this day do the lyke This your selfe haue already graunted And is all this no intermedling dothe it not rather proue he intermedled that as supreme gouernour thereof yea euen ouer the Priestes them selues to whome that charge of doing those matters is committed and yet he neither breaketh the order appoynted by God nor is become an enimie to Gods holy ordinance Ye say it was Gods ordinance and appoyntment what followeth it was not therefore the Princes ordinance and appoyntment also as though these were contrary and coulde not stande togither the one vnder the other the ordinance of God and the ordinance of the king Put case the Priest had ordeined it might it not haue béene Gods ordinance too but the priest ordeined it not but the prince Ergo the Prince immediatly ordeyning it vnder God sheweth that he hath an immediate power vnder him euen aboue the Priests Of whome are these words so precisely spoken he appoynted he commaunded he sayde it shall be so thus shall ye do c was it the Prince or was it the Priest Did Amarias commaunde Iehosaphat or Iehosaphat commaunde Amarias and all the other Priestes and Leuites who is the supreme gouernour of the twaine the commaunder and appointer or he that is commaunded and appoynted Untill therefore that ye can proue that the high Priest Amarias commaunded and appoynted vnto King Iosaphat these things and that the king did not commaund nor appoynt these things to the Priest and Bishop euerie man that hath any vnderstanding will easily perceyue and iudge that the Prince was the Priestes supreme gouernour next vnder God both ouer his person and ouer the thing also wherein he appoynted and commaunded him But sée your constant dealing in this matter â–ª before you made the gouernance of the thing to be more than the gouernance of the person And here as though it were a greater matter to gouerne the person you say If he take vpon him the supreme gouernment thereof euen ouer the Priests themselues to whom the charge is committed Againe before you sayde that Iosaphats dealings were rather with persons than with matters ecclesiasticall But now ye exempt the persons to saying If he take vpon him the supreme gouernment euen ouer the Priests themselues c. he passeth the boundes of his office And thus although for a while ye would shift off the matter by séeming to graunt somwhat to bleare the reader withall yet in the ende contrary to your former graunt ye eaâ—…e your worde and debarre the Prince of all both for matter and persons to But thankes be to God this insample of Iosaphat is so plaine that all these fetches and shiftes that ye are dryuen vnto can so little any way improue his supreme gouernment that euery thing which ye bring agaynst it maketh more and more for it Such is the force of the truth and so doth falsehoode in his owne trippe still ouerturne it selfe The. 16. Diuision THe Bishop alleaging the example of king Ezechias fiâ—…st sheweth what great commendation for his godly gouernment in reforming religion the scripture attributeth vnto him Secondly how he called togither the clergie telleth them their faults declareth to them the wrath of God exhorteth commaundeth them to do their dueties in clensing themselues in making their sacrifices and appointeth their offices prouideth them conuenient portions to liue by and that in all things the clergie and the people obeyed the Kings commaundement which argueth his supreme gouernment ouer all ecclesiasticall persons and causes To this master Stapleton aunswereth first on the olde warrant of his good masters wordes by reiecting all this as insufficient Here is nothing brought in by you sayth he or before by the Apologie as M. Dorman and M. D. Harding do well aunswere that forceth the surmised soueraigntie in King Ezechias but that his power and authoritie was readie and seruiceable as it ought to be in all prynces for the execution of things spirituall before determined not by him as supreme head newly established How well or yll master Stap. your masters haue aunswered this obiection and are aunswered againe is apparant and easie to be iudged by viewing both their answeres Howbeit vnto their wel doings for feare they should not fal out so well as ye pretend you haue done well also to better their answeres with the surplusage of your new stuffe And if it were graunted you M. Stap. that those things which Ezechias did had not bene by him as supreme heade newly established would it folow therevpon that they were not by him as supreme head or gouernour newly reformed neyther hauing bene some of them of olde established before by the priests negligence hauing long time bene corrupted But what letteth why they may not also be sayde to haue bene by him newly established being quite decayed before And so sayth Lyra of the ioy at the great passeouer that long time had ceassed Propter quod quado Ezechias eam renouaeuit fuit maior exultatio quòd noua placent delectant For the which cause wheÌ„ Ezechias renued it there was greater reioising for bicause new things do please and delight So that to them it was a newe establishing But was the brasen serpent pulled downe and destroyed euer before as other Images and hill aulters had béene was the feast of the passeouer euer chaunged before was that order of collations euer ordeyned before was this the Leuites doings of the Priests partes euer done before So that at the least some of these doings were by him newly established and neuer done before but as the necessitie of the time was then so were they commaunded to be done by him and well allowed of God. Yet say you they were not newly established by him as supreme hed but his power authoritâ—…e was ready seruiceable for the execution of things spiritual before determined But if these things were not before determined I pray you master Stapleton whose executioner was he then neither the priests nor the prophets had before determined that he should do or commaund to be done these things
euen the name of Ministers as euen your selfe do M. St. other where how soeuer here it came vppon you to pretende to bestow a reuerent speach thereon But the Apostles thought not scorne of the name but willed men so to estéeme them as the ministers of God and the dispensers of his mysteries but as your papall Bishops and Priestes be nothing like Gods ministers so least of all are they like the Prophets that were then except ye meane the prophets of Baal that maintayned idolatrie and pleasant leasings to maintayne them selues at Achabs table and fill their paunches with the chéere of Beel and the Dragon The Lords prophets they be not like neither in preaching propheciyng or ought els And yet saith M. Stapl. they be the onely ministers of God now in spirituall matters as prophets were then in the like Why M. Stapl. were the prophets then onely gods ministers in spirituall matters if ye say no how doth your tale hang togither why say ye they are onely Gods ministers now as Prophets were then in the like since the Prophetes were not onely Gods ministers then as ye pretende for your Bishops and Priestes to be onely now If they were not onely then no more be yours only now admitting they were in the like If ye say yea they were onely then Gods ministers as the Bishops and Priests be now what were the Bishops Priestes and Leuites then that were no prophetes were not they Gods ministers in spirituall matters also if yea then were not the Prophets in the like to your Bishops and Priestes that are as ye say only gods ministers now Make your tale for shame hang better togither and withall tell what you meane by this dubble shuffling Ye tolde vs before that your Bishops and Priestes now are like the Bishops and Priestes then and that not the Prophets but the Priestes had that prerogatiue which ye haue so often craked vpon your generall rule of iudgemeÌ„t whereby ye vrged then a supremacie not in the Prophets but in the Bishops Priests And now seing that ye caÌ„ not proue it in these examples where the Bishops Priests obey the Princes ordinance as his inferiours ye shift of the matter to the Prophetes say now your priests prelates succéede are like the Prophetes let go the former claime of priests But these are but your shifts for if the Prophets had this supreme gouernment then the priests had it not If it appertained to the hie priestes chayre so long as the priesthoode of Moses continued then it belonged not to the Prophetes and thus ye contrary your selfe But in very déede neither of theÌ„ both had it but the Prince vnder god They were both Gods ministers in their diuerse functioÌ„s and yet subiecte to their Princes as for the popish Bishops and priestes are like to neither of both The. 17. Diuision THe Bishop with the like example of Iosias concludeth his collection of the Princes in the Old Testament and herevppon maketh in effect this reason All these doinges of these kinges are commended as acceptable seruice and right in the sight of God But the clayming taking vppon them the supreme gouernment ouer the ecclesiasticall persons of all degrees the ruling gouerning and directing them in all their functions in al manner causes belonging to religion were the doings of all these kinges Ergo For Princes to clayme and take vppon them the like supreme gouernment is their right and acceptable seruice in the sight of God. The counterblast of master Stapleton to this diuision is thrée folde First to the example of Iosias Secondly to the argument Thirdly by setting vp newe issues and markes to improue all that the Bishop hath hitherto exemplified as vnsufficient to proue the issue To the first part sayth Master Stapleton King Iosias traueled full godly in suppressing Idolatrie by his kingly authoritie VVhat then so doe good catholike Princes also to plucke downe the Idolles that yee and your brethren haue of late set vp and yet none of them take them selues for supreme heades in all causes spirituall This is all that he aunswereth to the example of Iosias First where the Bishop sayd Iosias had the like care to the foresayde Princes for religion and vsed in the same sorte his Princely authoritie in reforming all abuses in al maner causes ecclesiastical To this aunswereth master Stapleton He traueled full godly in suppressing Idolatrie by his kingly authoritie As though this were a full aunswere denying or graunting the Bishops assertion or as thoughe besides the suppressing of Idolatrie he did nothing else Where as the scripture is plaine how hee also redde the lawe before all his subiects how he made the couenant with God that all hys subiectes shoulde walke after the Lorde and obserue all hys commaundements testimonies and ceremonies Howe hée sware them all to kéepe this couenant Howe he commaunded them to kéepe suche a solemne passeouer as was neuer kept by any of all the kings before him How the Priestes appoynted not themselues but he appoynted them in their offices Howe they exhorted not him but howe he exhorted them to prepare themselues sayth Lyra dutifully to celebrate with deuotion the solemnitie of the passeouer Howe he commaunded the arke to be set vp in the Sanctuarie and to beare it no more on their shoulders Howe he commaunded theÌ„ to minister to the Lord and to his people Israel How he commaunded theÌ„ to prepare them selues according to the houses of their auÌ„cesters in their orders aâ—… Dauid had appointed them How he coÌ„maunded them to minister in the sanctuary by their families and Leuiticall courses How he commaunded them to be sanctified and then to offer the passeouer How he commauÌ„ded them also to prepare or sanctifie the residue of their brethren And when al things were prepared how the Priestes kept their stations and the Leuites were in their orders according as the king had commaunded them And so saith the text after it hath reckened vp the manner of the Priests Leuites singers and porters ministeries all the seruice or worship was orderly accomplished in that day to keepe the passeouer and offer their burnt offrings vppon the aultare of the Lorde according to the commaundement of Iosias the King. All these things M. Stapl. were done by his authoritie and commaundement But all these thinges are matters and causes ecclesiasticall Ergo his authoritie and commaundement stretched furder than in suppressing Idolatrie yea â—…uen ouer the chiefest matters ecclesiasticall But all this had M. Stap. quite forgotten and therefore we must beare with him though he answere the Bishop only with this Iosias traueled full godly in suppressing Idolatrie by his kingly authoritie Wherein we sée also how doubtfully he speaketh for when he perceyued it could not be denied but that which he did he did by his kingly authoritie yet would he not say that he suppressed Idolatrie by
your argument néede not be plucked downe with idols for it would fall downrighte of it selfe what a kinde of reasoning call ye this to take that for graunted and out of all doubt true that is chiefly denyed and is most starke false But what soeuer our doctrine is do those your Princes plucke it downe by their kingly authoritie or by your false suggestions and commaundements or suffer you their kingly authoritie to pul downe set vp or meddle any thing at all with one iote of doctrine true or false more or lesse otherwise than you by your priestly authoritie will commaund appoynt direct them What babble ye then of their kingly authoritie in pulling downe such idols of ours as ye say where both there is neither any Idols at all and you giue them be there or be there not no authoritie kingly nor vnkingly at all but onely make them your seruitours I mighte say for your vnworthie vsage of them your Butchers slaughtermen at your commaundement to kill and make hauocke in the congregation of Christ destroying his liuely Images and members for the maintenance of your dead Images most grosse Idolatrie And yet ye obiect Idolatrie to vs which is not to espie a mote but to quarrell at a mote in your brothers eie where none is and not to see the great beame or rather a number of beames postes stones stockes infinit Idols in your owne eyes and in the sight of all the worlde Can your Princes see to plucke out so small a mote in our eyes yea so small to your eyes that ye are fame to call it inuisible or spirituall Idolatrie and yet falsely charge vs therin also can not sée to pull out of their owne eies those open manifest Idolatries that the Popish Church hath set vp would ye haue vs thinke those princes to be thus blind Surely if some of theÌ„ be yet many of them haue séene and do sée such inckling that ye had néede to beware betymes what kingly authoritie ye geue them in plucking downe of Idols For shortly they will not onely pull downe all your Idols but pul you downe also for wicked Idolaters asking Iosias pulled down suppressed al Idolatrie by his kingly authority And so by his example many good catholike princes indéede as ye say thanks be to God haue done do and God willing shal dayly more more suppresse pul downe the Idols that you and your brethren M. St. haue of long time set vp And in steede thereof by their kingly authoritie set vp the true worde and worship of God. And thus as did Iosias hath the Quéenes maiesties most noble Father Brother of famous memories done hiâ—… Highnesse after them whoÌ„ God continue prosper doth And as Iosias not onely pulled downe the Idols but also the houses and opeÌ„ maintenance of filthie fornication in the false Idolatrous priests in their geided chaplaines as Lyra sayth as he telleth how the Hebrues called them â—…diculas Mâ—…nachorum the celles of Monkes how he destroyed their Sodomitical priests and their coÌ„câ—…tines that weaued their hangings for their groues So do ought to do good catholike princes And so hath the Q Maiestie both suppressed the popish Idols abolished aâ—… maintenance dispensations of whores concubines other such vowed Stalions Sodomites pulled down the Monkish cels with their Nunnish weauers hath as did Iosias established the only worship of the liuing god the only veritie of gods most blessed word the holy ordinaÌ„ce of honorable chast matrimony And this hath she done by Gods coÌ„mandemeÌ„t by the hand of his prophets vnder God by hir royall or kingly authoritie for so may I cal it for al your petit quarels and therfore since she can ought to do these things as did Iosias by hir kingly authoritie it followeth hir kingly authoritie is a supreme authoritie ouer all hir subiects bishops and priests or any other so wel Clarke as Lay in suppressing al false religioÌ„ plucking it downe in setting vp establishing Gods true religion and al things ecclesiasticall belonging there vnto Now sayth M. St. to the bishops argumeÌ„t collecting his conclusions on the manyfest doings of all these Princes And ye haue hitherto brought nothing effectual to proue that the kings of Israel did so wherfore your coÌ„clusion that they did rule gouerne and direct the eccl. persons in all their functions in al maner causes of religion is an open notorious lie and the contrary is by vs auouched sufficiently proued by the authoritie of the olde Testament whereupon ye haue hitherto rested and setled your selfe Whether this bare saying on M. Stap. priestly authoritie without any further profe or improfe be any thing effectuall to proue that the kinges of Israell dyd not so and whether the Byshops conclusion of these tâ—…r open and notorious doings or M. Stap. deniall be an open and notorious lye let the indifferent reader marker of these kings doings hardly be the â—…pere But M. St. as though he had decided the matter already to the readers hand The contrary saith he is by vs auouched and sufficiently proued by the authoritie of the olde Testament That it is auouched M. St. and that full stoutly auouched the reader may soone perceiue But that this your auouching is sufficiently proued by the authoritie of the olde Testament woulde require a more sufficient proofe and authoritie than your so saying M. Stap. in the iudgment of any sufficient examiner and conferrer what you on the one parte out of the olde Testament hitherto haue alleaged for your priestes supreme gouernment and what the byshop hath alleaged for the Princes supreme guuernement bothe allegations and proues in their places are euident Commit them to the reader suspende your hastie and partiall iudgement least your sufficient proues be estéemed more vnsufficient The thirde parte of M. Stap. answere is prefixed with a marginall note saying It is heere declared that master Horne commeth nothing nye the principall question This declaration hath thrée partes First an exhortation to regarde the principall scope and issue of the matter Secondly a setting vp of eight or nyne new markes as the issue and principall matter in question Thirdly a number of outcries and exclamations that the byshop shooteth wide and commeth not néere the marke The first as ye say M. Sta. is a good admonition Necessarie it is that the Byshop haue before his eye the very state of the question which must be especially euer regarded of such as mynde not too loosely and altogither vnfruitfully imploy their owne labour and loose bothe their owne and the readers labour This is good counsell and ye often put the Byshop in minde of it but I pray you dothe it not comprehende your selfe or haue ye a Bull from the Pope to call vpon other and dispence with your selfe it may well be ye haue some especiall placard for ye
Augustine that is their accuser who saith they did refuse the proufes of the old Testament And you say ye haue not redde it had ye redde S. Augustine or so much as the wordes taken out of him that the Bishop citeth and you take vppon you to answere vnto for Master Feckenhams defence how could ye not haue redde it but ye would slippe off the matter vnder the colour of the Manicheans refusall bicause the Donatistes did not refuse it as they did therefore they did not refuse it at all whereas the Manichées did simplie and vtterly refuse the old Testament which the Donatistes did not but refused it like such wise men as the Papistes when they thinke it maketh against them â–ª and admit vrge it when they thinke it maketh for them thus did they and thus do you and therfore for this handling of the old Testament ye be like the Donatistes But for your handling of the newe Testament ye be like the Manichées of whome S. Augustine saith Ipsiâ—…sque nouâ—… Testaments c. And they so reade the sentences of the new Testament as though they had bene falsified that what they lust they take from thence and what they like not they reiect and as though they contained not all the truth they preferred many bookes that were Apocrypha And saide that in their Archemanichee the promise of the Lorde Iesus Christ was fulfilled wherevppon in his letters he called him selfe the Apostle of Iesus Christe bicause Iesus Christe promised to sende him and sente in him Iesus Christe Whiche how nere it toucheth your Popes practise looke you to it and cléere him of it M. Stapleton els ye will not onely proue Donatistes I am afrayde but also Manicheans Thus muche then for the former motiue that the B. had to charge M. Feckenham with the Donatistes And if this suffise as you say for this branche to purge M. Feckenham content is pleased and so am I let it suffise in Gods blessed name I commit it to the readers iudgement Now to the other motiue Concerning the other say you besides your falshood your great follie doth also shew it selfe too aswell as in the other to imagine him to be a Donatiste And to thinke or say as you say they did that Ciuill Magistrates haue not to do with Religion nor may not punishe the transgressours of the same Master Feckenham saith no such thing and I suppose he thinketh no such thing And furder I dare be bold to say that there is not so much as a light coniecture to be grounded thereof by any of M. Feckenhams words vnlesse M. Horne become suddenly so subtile that he thinketh no difference to say the Prince should not punishe an honest true man in steede of a theefe and to say he should not punishe a theefe or to say there is no difference betwixt all thinges and nothing For though M. Feckenham and all other Catholikes do denie the ciuill Princes supreme gouernment in all causes Ecclesiasticall yet doth not M. Feckenham nor any Catholike denie but that ciuill Princes may deale in some matters Ecclesiasticall as Aduocates and Defenders of the Churche namely in punishing of Heretikes by sharpe lawes Vnto the whiche lawes Heretikes are by the Church first giuen vp and deliuered by open excommunication and condemnation Here first as ye did in the other motiue so againe ye charge the Bishop with falshood and folly but take héede M. Stapleton the falshood and follie light not on your owne pate as it did in the other Whether it be follie in you or crafte let other déeme certainely falshood it is that when ye come to the setting downe of the Bishops wordes in a distincte letter ye dare not for both eares on your head set downe the full wordes of the Bishop nor of S. Augustine nor yet of the Donatistes whereby it might haue bene knowne what the Donatistes attributed or denied to Princes and how néere or how farre ye had come vnto or diffred from them Thus durst ye not do and thus should ye haue done which argueth your owne falsehood But ye turne the catte into the panne and say that the Donatistes saide Ciuill magistrates haue not to do with religion nor may not punishe the transgressours of the same but say you M. FeckeÌ„ham saith no such thing and you suppose he thinketh no such thing and furder ye dare be bolde to say there is not so much as a light coniecture to be grounded thereof by any of M. Feckenhams wordes and hereon you conclude him to be no Donatiste Now since ye will be thus bolde for M. Feckenham as to enter into his thought ye should not haue bene afrayde with the Byshop to haue set downe his playne written wordes or so muche as the full content therof Did ye feare they would bite ye in déede they woulde haue shewed you to haue bene a Donatist they would haue shewed howe ye haue altered the Donatistes refusall and S. Augustines complaynt on them to make it séeme you were none Ye saye M. Feckenham and you graunt Princes may deale with matters ecclesiasticall Why M. Stapl. so diâ—… the Donatistes too Haue not your selfe confessed that they ranne for succour to Iulianus the Apostata and highly commended him And ye knowe in Cecilians controuersie that they refused not the Emperours dealing till he delte still agaynst them and therfore as you say you do not no more did they simply denie that princes might deale in matters of religion Ye should therfore haue adioyned the wordes that the Byshop reciteth out of S. Augustine howe and after what manner they denied their dealing in matters of religion and punishment of heretikes Whether they denyed it as you dâ—… that they should not dealing as supreme gouernours as punishers by their owne authoritie yea or no for this you denie Now that Princes had and tâ—…ke vpon them and oughte to haue this kinde of dealing the Bishop proued out of S. Augâ—…stine that magistrates and rulers â—…ught to reforme theÌ„ to reduce them to the vnitie of the Church and to represse their heresies with their authoritie and godly lawes made for that purpose to whoÌ„ it belonged of duetie and whose speciall seruice to Christ is to see care and prouide that their subiectes be gouerned and maynteined in the true and sincere religion of Christ without all errors superstitions and heresies This was the maner of the Princes dealing then with religion and this you now denie to Princes to deale on this wise â–ª And on this fashion saide the Donatistes The seculer Princes haue not to deale in matters of religion or causes eccl. That God committeth not the teaching of his people to kings but to Prophets Christ sent not souldiors but fishers to bring in and further his religion Pretending the ordering and disposing of all eccl. causes to be in the Clergie and by the Clergie they ment them selues As you do likewise when ye say heretikes
tale with you Ye do wel to call your answere a tale for ye haue hitherto tolde a faire tale and a well told tale and therfore I pray ye M. Stap. tell on your tale till ye haue redde vs out this worthy chapter And sée that the residue of your tale be accustomable as yâ—… say to this ye haue hitherto tolde vs. The. 19. Diuision THe Bishop for that M. Feck with the Donatists refuseth the proues of the olde Testament â—…or Princes supreme gouernment ioyneth with Saint Aug. agaynst the Donatists and the Papists alleaging out of S. Augusâ—… many sentences first to proue this to be the verie dutie and speciall seruice of Princes vnto God to haue an especiall care diligence and ouersight to see Gods lawes and true Religion set forth and kept and to punish and remoue all things to the contrary Secondly to confute this refusall of the Donatists and Papists besides the foresayde proues and examples hée alleageth oâ—…te of Saint Augustine the examples of the King of Niniue of Darius of Nabuchodonozor and others prouing thereby that the Histories and testimonies cited out of the olde Testament are partly figures and partly Prophecies of the power dutie and seruice that Kings shoulde owe and performe in like sort to the furtherâ—…uce of Christes religion in the time of the newe Testament Master Stapletons aunswere to these testimonies is thréefolde First he laboureth to restraine all the testimonies of Saint Augustine onely to punishing of Heretikes Secondly he laboreth to proue that these testimonies make agaynst vs Thirdly he goeth about once againe by the Bishops illation on these testimonies to clere master Fecâ—…enham of the crime that the Bishop charged him with for refusing the examples of the olde testament The first part he parteth againe in thrée First he gathereth a contract and summe of all these testimonies to the which he yeldeth Secondly he sheweth that this was his olde and former opinion Thirdly he limitteth all the matter only to punishment And first of all he sayth â—…o now haue we mo testimonies out of Saint August to proue that for the which he hath alleaged many things out of S. Aug. already and the which no man denieth For what else proueth all this out of S. Aug. bothe nowe and before alleaged but that christian Princes ought to make lawes and constitutions euen as M. Horne him selfe expoundeth it fol. 12. b for the furtherance of Christes religion Are ye afrayde M. Stap. to be oppressed with the number of testimonies What man and your cause be good the mo the merier they say but bicause your cause is noughte the fewer belike with you the better fare althoughe by your leaue ye make a pretie lye in the beginning to say that he alleageth these testimonies of S. Augustine to proue that for the whiche he hathe alleaged many thinges out of S. Augustine already For the abouesayde allegations were directed to detecte the Donatistes in refusing the Princes authoritie and the examples of the olde Testament and to sée howe like to theirs your dealings to Princes and your refusall of the same examples were But these testimonies present are to confirme the Princes authoritie and the examples of the olde Testament for Princes agaynst both Donatistes and Papistes deniall of their authoritie and refusall of thexamples But let this passe sithe whatsoeuer those or these be ye say no man denieth them For what else say you proueth all this out of S. Aug. bothe nowe and before alleaged but that Princes oughte to make lawes and constitutions for the furtherance of Christes religion this thing no Catholike deâ—…ieth Meane ye playne dealing and speake ye in good sadnesse M St dothe no Catholike denie nor no man denie that Princes may make lawes for the furtheraunce of Christes religion How chaunce then you runne from the obedience of your own naturall most gratious soueraigne that maketh so godly lawes and constitutions for the furtherance of Christes religion denie that she hath authoritie to make any lawes and coÌ„stitutions in that behalfe but that she must onely be obedient to your Popes and his Priests lawes and constitutions And for this matter ye compile the moste of your works And now ye say no maÌ„ nor catholike denieth it By this rule you be no catholikes that ye crake so much of Nay ye be no men neither for it is moste euident that ye chiefly denie this thing And your selfe in your Preface make it to be the moste principall controuersie of all other and most to be denied If ye be a true Catholike and a true man deale playnly For no doubt ye meane that there is a padde in the sâ—…rawe Ye haue a knacke in your budget whereby ye thinke ye may well graunt this whiche for shame in open wordes ye dare not denie but graunte And yet ye thinke we shall haue no more holde by your graunte than he that holdeth a wette Ele by the tayle For in the ende ye come in with suche a qualification as all the worlde may perceiue a flatte deniall thereof And yet at the firste blushe no man woulde thinke but that the matter betwéene vs and you were full concluded We say all the authoritie that the Quéene hath is onely to this ende in effecte that she oughte thereby to make lawes and constitutions for the furtherance of Christes religion This say you no man denieth but that they oughte to make lawes and coÌ„stitutions for the furtherance of Christes religion Héere you agrée with vs to a simple playne dealing mans iudgement Ye are become a Protestant I hope But what will your good masters at Louaine and your friendes with vs say to you when they shall heare of this graunt they wil affirme with one voyce that they vtterly denie it and aske ye howe ye haue defended master Feckenhams quarell Tushe will you say to them holde your peace sirs all is wel inough there was no remedie but I must néedes grasit to S. Augustines words they were so manyfest and so pressed that there was no helpe but to graunt it yea and to beare downe the matter that no bodie denied it But I haue such a distinction for it that they shal be neuer the néere for all my graunt Did ye neuer réede may ye say to them the practise of Arrius that wheÌ„ he was so vrged that he could not denie it he yelded to the true beleuers and wrote also as I haue done deposing that he beléeued as he had written but when his coÌ„plices herefore exposâ—…ulated with him he declared to them that for all the shewe of his grant in wordes in déede he had graunted nothing He saide he beleeued as he had written and looke here quoth he pulling a paper out of his bosome contayning his Heresie this is the writing to the which I referred my wordes And so may you say to your friendes M. Stap. true in
worlds end and neuer to be altered added vnto or taken from all suche nouelties besides or contrarie to the olde and former fayth hathe the Q. highnes god be thaÌ„ked therfore remoued as CoÌ„staÌ„tine did and all Princes ought to do and hath called vs agayne to the religion of the most holy lawe as a most diligent defender of the olde and former fayth from the Popishe corruptions in faith that haue sprong vp since And as ConstaÌ„tine deposed such Bishops as obstinately mainteined those later errours and not the olde and former fayth except on their repentance submission they were by him restored so hath our most gracious souer aigne deposed such Popish Bishops and Pastors as obstinately defended and mainteined their later errours Wherin she hath shewed hir selfe a moste diligent defender and recouerer of the oldest and formost fayth of the Christians Thus as hir doings swarue not héerein from Constantines â–ª as you pretende so hath she no lesse right and authoritie in hir dominion than Constantine had in his and all Princes ought to haue in theirs béeing all as S. Paule sayth Gods ministers in this behalfe To the which senteÌ„ce of S. Paule with Chrysostomes and Eusebius iudgement theron full coldely ye say If S. Paule call the ciuill Magistrate a minister bicause through feare he constrayneth the wicked to embrace the godly doctrine as by your saying S. Chrysostome construeth it we are well content therwith Now well ye be content therwith as your obstinate refusal of this the Princes ministerie the stormes counterblastes ye rayse agaynÌ„st it do declare so also that ye be not halfe pleased with Chrysostomes construction theron how well soeuer ye would seeme to be contented appeareth in this your pinching wringing of Chrysostomes sentence by the Bishop cited For neither the Bishop cited him as you say he doth neither you cite Chrysostome fully nor rightly whiche argueth ye are not very well contented therwith Chrysostome sheweth not that the prince is called the minister of God onely bicause through feare he constrayneth the wicked to embrace the godly doctrine but also he speaketh of honoring coÌ„mending or aduancing whereby he prepareth mens mindes to be the more apte to receyue the worde of doctrine Which phrase of Chrysostome the worde of doctrine ye could not also abide least ye should haue ouerturned thereby all those points of doctrine that are not contained in the worde of God whiche neuerthelesse ye terme godly doctrine though God in his worde hath not allowed the same but are the traditions and commaundements of men And thus making what doctrine it liketh you godly or vngodly and reseruing to your selues the authoritie thereof ye say ye are well content that the ciuill magistrate be a minister bicause through feare he coÌ„strayneth that is to say ye make him serue your turne to hang to draw to burne to racke to banish to emprison and to force men to embrace what doctrine you appoint and tell him is godly doctrine This ye be well content withall This ye call his best ministerie And that this is his setting forth of Christes true religion that this is his preaching the same with his imperiall decrees and proclamations But if once he take vppon him carefully to examine by the worde of God whether those doctrines and that religion that ye pretende to be godly and the old and former faith be so or no and finding them cleane contrary he remoue them by force coÌ„straine his subiects to embrace the doctrine of Gods worde and so prepare them to receyue the truth by punishing the wicked and obstinate seducers by placing in their roumes and honoring the godly setters forth of the worde of doctrine then in no case ye are well content therewith but raile at and sclaunder the doings of such a Prince and deuise al the trecheries that ye can to his destruction Neuerthelesse would ye well consider what here once againe M. St. you haue grauÌ„ted That the best ministerie and seruice of the great Constantine rested in the setting foorth of Gods true religion Then if the setting forth thereof be the Princes best ministery and seruice may he not Iudge of his best ministery and seruice yea how shall he set forth that whereof he shall not iudge Of other partes of his ministerie he may iudge and may he not Iudge of his beste ministerie are the setting forth of ciuill lawes properly a part of his office bicause they be a good parte of his ministerie is the setting forth of true religion being the best parte as ye are content to call it no parte at al thereof or not rather if it be his best ministerie it is the best part of his office also And seing the setting forth of true religioÌ„ is not properly a ciuill matter but distinct therefrom then doth the beste parte of the Princes office consist in the ministerie of an ecclesiasticall matter and that of such an one as containes the ouersight of all other matters ecclesiasticall For as in true religion they are or ought to be all coÌ„teyned so in the setting forth of theÌ„ is coÌ„tained their ouersight direction For how can he well set forth any thing that he ouerâ—…eeth not nor directeth which ouersight and direction being the supreme gouernment that the Quéenes Maiestie only claymeth and we ascribe vnto hir how haue ye not graunted withall M. St. that this supremacie ouer all causes Ecclesiasticall aboue all other things belongeth to hir Maiestie But for all this that he him selfe hath graunted or the Bishop hath inferred saith M. Stapleton Neither this that ye here alleage out of place nor al the residue which ye reherse of this CoÌ„stantine with whose doings ye furnish hereafter sixe full leaues can importe this superioritie as we shall there more at large specifie This is alleaged out of place ye say M. St. for Constantine But who seeth not that this is but a pelting quarrel the Bishop on good consideration order declareth both by Chrysostoms exposition Constantines example how this sentence of S. Paule that the Prince is Gods minister stretcheth not only to his ministerie in ciuil but also in causes Ecclesiastical But this is alleaged out of place â–ª say you It is no meruaile M. Stap. if it séeme out of place with you for all is alleaged out of place that hauing any place displaceth your assertion And thus pretending it is alleaged out of place ye passe it ouer post vs offâ—…il an other time when ye wil declare it more at large ad Calendas Graecas when ye shall haue more leasure But sir had ye any leasure at this time ye might better haue satisfied your Reader to haue fully answered here to that is here obiected and not thus to dallie off the matter till another time But there is no remedie the reader must haue pacieÌ„ce and waite your furder leasure Neuerthelesse when ye shall M. St. vouchsafe to méete
he was a good king in ouerséeing the Priestes do their dueties and not him selfe intruding into the doing of their duties But of this exaÌ„ple we haue heard somwhat already in answering master Stapleton and we shal haue more agayne in M. Saunders fourth Chapter and therfore I reserue my selfe to the larger answere of it To this he addeth an Item of Iosaphat saying Itemque c. And also Iosaphat the king of Iuda distinguishing both powers sayde to the Leuites and the Priests Amarias the Priest and your Bishop stil gouerne in those things that perteine to god Moreouer Zabadias the sonne of Ismaell who is the captayne in the house of Iuda shal be ouer those workes that perteyne to the office of the king Beholde other thinges perteyne to the office of the Bishop and other to the the kinges office This we haue beholden alreadie in Master Stapletons obiection of the same and there may you M. Saunders beholde the answere And thus muche agayne for the vse of both these powers Now thirdly for the end therof saith M. Saunders Of the ende of both powers not the last but the middle ende that the ciuill power toucheth nought but this lyfe Christ saith Feare not theÌ„ that kil the body but they can not kill the soule And agayne the Apostle willeth vs to pray for kings those that are in authoritie that we may hue a quiet and peaceable life A quiet life therefore is the last ende of the ciuill power dwelling without the Churche But of that which is in the Church it is not the last but yet the proper ende it is VVhyle in the meane time the eccl. power belongeth to the lyfe to come as Christ hath sayde whatsoeuer ye lose on earth shall be loosed in heauen To this distinction of the endes of these powers I answere it is false not only the laste ende as he graunteth but the meaner endes also of the ciuill power in the church of Christ stretche further than this lyfe I appeale to the Princes institution and office Deuter. 17. I appeale to all the doings of the godly Kings Iudges and ciuill magistrates described in the scripture I appeale to Constantine the great that thought religion to be the chiefe ende of hys gouernment Yea I appeale to the places that euen héere M. Sanders citeth for his purpose â–ª manifestly wresting â—… mayming that of S. Paule to Timothie For he sayth not onely Ut quietam tranquillam vitam agaâ—…us That we may leade a quiet and peaceable life and there endeth but he addeth further withall in omni pietate honestate in all godlynesse honestie In which two words chiefly al godlinesse what is included is at large declared against master Stapleton But before this place M. Sanders citeth the testimonie of Christ that the prince can do no more but kill the body I answere Christe makes not the proper ende of the Princes power to kill the body but rather as you said before out of S. Paule to saue it To kill it is an accidentall tude of his power yet Iwisse Christ spake not there onlye of ciuil Princes but as muche agaynst the tyrannie of the highe Priests or any other that woulde persecute the ministers of Christ to death as your Pope you his chaplaynes do But I pray you M. sand may not an ill Prince wrest his authoritie to destroy the soule also with maynteyning Idolatrie false religion In déede he can not kill the soule for properly it can not be killed But that kind of killing that the soule may suffer which is sinne and damnation the rewarde of sinne with the one striken of the deuil by malice and wounded of him selfe by errour with theother striken of God by Iustice and deserued of him selfe by sinne may not the ill Prince make his power be a meane therto and may not an ill priest on this wise kill the soule as wel and sooner than he I wot what your pope Pius 2. was wont to say Malâ—… medâ—…ci corpus imperiti sacerdotes animam oâ—…cîdunt Ill Phisitions kil the body but vnskilfull Priests kill the soule You say your power stretcheth to the life to come In déede M sand the true eccl. power stretcheth to the life to come I feare me yours doth stretch to life as ye say but not to come but onely to the present life of the body but to death of body and soule both nowe and to come for euer Besides al this I appeale euen to your owne selfe M. sand that affirme the ciuil power in the church of Christ to stretch to farre further more proper endes thaÌ„ this life for in your fourth chapter folowing ye haue this quotation Christianâ—…rum regna leâ—…ularia non sunt Christian kingdomes are not worldly Wheron ye haue these words Moreouer the kingdomes of the faythfâ—…ll Princes whose people feare â–ª God are not altogither earthly or worldly for in that parte that they haue beleeued in Chryst they haue as it were lefte to be of the worlde and haue begonne to be members of the eternall kingdome For although the outwarde face of thinges which is founde in kingdomes meere secular be in a Christian kingdome Yet sithe the spirite of man is farre the moste excellent parte of him and the whole spirite acknowledgeth Christ his king and onely Lorde I see nothing why Christian kingdomes ought not to be rather iudged spirituall according to their better parte than earthly And this is the cause why now so long since those which gouerned the people of God were wont to be anointed of his ministers no otherwise than were the Prophetes and Priests For euen the kings them selues also are after a sort â–ª partakers of the spiritual ministerie wheÌ„ they are anoynted Not that they shoulde do those thinges that are committed to the onely priestes hereto orderly consecrated but that those thinges whiche other kinges referre to a prophane and worldly ende these kinges shoulde nowe remember that they ought to directe to an holy ende For when they them selues are meere spirituall it is fitte that they shoulde wyll that all their thinges shoulde also be accounted as it were spirituall Loe M. Saunders in these wordes ye confesse farre other proper endes and farre other estates also in the ciuill power of Christian Princes than this lyfe of the body and the quiet tranquillitie therof And therfore what néede further witnesse when your selfe are not onely contrarie to your selfe but also beare witnesse agaynst your selfe Now wheÌ„ M. Sanders hath thus prosecuted these three differences of these two estates he collecteth his conclusion saying But if the ecclesiasticall power differ from the ciuill in the originall in the vse and in the ende and so well the beginning of the ecclesiasticall power as the vse and ende is farre the more worthy shall they not of wise men be iudged mad which either confounde these powers
made a King Quéene alone Now to this he addeth out of Esai saying Esai foretolde that kings shoulde bee the nourishers of the Church of Christe and casting dovvne their countenance to the earth shall vvorship hir and streight he adioyneth thou shalt knovv that I am the Lord for this verely is the signe that the Lord raigneth in vs if vve yelde so much vnto his church that the Ministers of Christe are greater than any King or Queene As this sentence is placed both withoute all order and coherencie so the reason is very sclender and standes on this that the Priests are the Churche that Esai here speakes on which as it is apparaÌ„t false so it is not to this purpose For the supreme gouernment of a godly Prince giueth not onely an honour to the Churche but to the Priests also and yet his supremacie safe But sée how this sentence hits him as the rest For if kings and Quéenes be likened to Nourses and Nourses haue charge not onely of féeding but also of gouerning then do Kings Quéenes both féede the Church although not by teching yet by causing the truth to be taught and gouerne the Church also And if by the Church is chiefly ment the priestes then the same kind of Princes feeding and gouerning like to Nourses stretcheth to priestes also and so the similitude makes against him His other argument of dispensing Gods mysteries and Sacramentes to the king is diuers times alreadie aunswered vnto and therefore as superfluous I passe it ouer And thus farre for his argumentes of his Priestes superioritie Nowe secondly to the reasons he sheweth why he thinkes vs deceyued But thus in this case deceiueth many that they see the king is a Christian and gouerneth Christians For they knowe not or at least will not know what difference it is whether a man goueren a Christian bycause hee is a man or bycause hee is a Christian. The king indeed gouerneth Christian men but not bycause they are Christians but bycause they are men And bycause the Byshoppes also themselues are men the kings also in part are aboue Byshops The which hereby goeth cleare away if wee consâ—…ider Christian kings not onely to gouerne Christian men but euen alike oftentimes Iewes now and then Moores and Tartars for this onely that they are kings But Byshops gouerne Christians so as they can gouerne no other as they are Byshoppes Sith therefore the gouernement of the king pertaineth to all men alike but Byshops principalitie is reached to onely Christians and sith the state of our Christianitie excelleth the humaine nature that is in vs with what sence is he endued that preâ—…erreth the gouernoure of our bodily and fleshely nature before the prieste that watcheth for our soules and that either loseth our sinnes if wee make worthie fruites of repentance or bindeth them if we beare about an impenitent heart For the Ministers binding and loosing is an other question Let vs nowe kepe vs to this of the Princes supreme gouernment We are deceyued you say for lacke of considering this difference that the king gouerneth Christians not as Christians but as men and we thinke you arâ—… deceyued your selfe M. Saunders and would 〈◊〉 others for not considering this difference in the king him selfe in whoÌ„ we ought to consider not onely that he is a king but also a Christian king In that he is a king he geuerneth aâ—… his subjects as ye say a like so farre as the likenesse or 〈◊〉 of their sâ—…ates will permit whether they be Christian Iewes Turkes Mores â—…aitars Ethniks or whatsoeuer religioÌ„ they be of not in respecte of their religions nor in the they are 〈◊〉 neither but in respect they are his 〈◊〉 For ther are other men also that are none of his subjectes â—…ra euery man in that he is a man is no subiect to another man but frée Neither in that he is a christian to speake preperly of the abstracte he is vnder any other than Christe in whom there is no difference of countrey state degrée or person as your selfe afterwarde coÌ„fesse in the 4. chapter How â–ª beit as the king himselfe is of the Christianâ—… religion and a Christian king of a christian kingdome as al kings kingdomes ought to be although they be not so hath he an other charge and gouernement of his christian subiectes farre aboue that they be naturall men or this or that cruÌ„trey meÌ„ euen that they be christians committed to his gouernment And therefore this charge was giuen the king of Gods people in his institution Dâ—…ute 17. That he should haue Gods worde alwayes with him and make religion the chiefe end of his gouernement And this your selfe haue graunted alreadie pag. 80 excepte ye will contrary your selfe as ye often doe But this case is too apparant that a christian Prince regardeth further than the body or than the naturall or polytike man For being a christian Prince he regardeth them as christian subiectes and not alike to such subiectes as are Heathen Turkes and Tartars which is a shameful sclander For as the christian Prince hath a speciall regarde to his christian subiectes before his Infidell subiects so they being subiects of vnlike condition he gouerns them nothing a like The one being out of the houshold of fayth although in the housholde of his kingdome The other being of bothe the housholdes and therefore the faythfull Prince hath fuller authoritie ouer them as wel for the religion of their soules as for their goodes and bodies But saye you the Byshoppe bath respecte only to the soule I say still would to God your Byshops had so But doth this hinder the Princes superioriue that hath respect to soule and bodie too The argumentes of Constantine Theodosius and Constantius are somewhat touched alreadie and I reserue the further handling of theÌ„ to the practise and treatise of the stories The 3. part of this chapter is a dissuasioÌ„ from the Princes supreme gouernment by the successe thereof Wherin first he begins with the most famous Prince King Henrie the. 8 the Queenes Matesties father the noblest and moste fortunate king that euer bare crowne in England now when his soule is crouned in the kingdome of heauen with eternal glorie his body with honor interred in his Sepulcher his immortal fame yet fresh liuing in the memorie mouthes of al nations sée these spitefull Papistes will leaue off with more than villanous reproches moste traiterously to rayle vpoÌ„ him Saying that he first called himself the Chief head of the Church of England Ireland immediately vnder Christ Besides that he was neuer the happier but much more vnhappie Upbrayding his wiues vnto him The couÌ„terfeting of the money and the pilling of his subiects â—… wicked Papistes past all shame and grace Howe truely dyd the Apostle Iude prophecie of you that 〈◊〉 â—…ulers and blaspheme â—…hem that 〈◊〉 authoritie Was King Henrie the
spiritual sacrifices we haue and therefore the other outvvarde of the Iewes are gone as those that were vnperfect and with the outwarde sacrifices is the outward priesthood gone also But still blundring on with your false principles you goe forward to proue that you haue taken the best left the worâ—… in the priesthoode and sacrifices of the Iewes saying For the high B. in the state of the Gospell is not borne after the propagation of the fleshe but is elected according to the giftes of spirituall grace And our sacrifices consist not in shedding of the bloud of beastes but in remeÌ„bring the bloud of the immaculate Lambe and in dayly setting forth after an vnbloudie manner the substance of the Lambe And so that which was spiritual perfecte in the lavv vve haue not lost â–ª but that vvhich was vnperfect and carnal we haue not kept You coine Maximies M. Sanders speake as one thâ—… might kéepe and leaue what he liste standing still on youâ—… former presupposall that to haue one visible Byshop ouerall Gods people is a pointe of perfection and to haue outwarde sacrifices is also a point of perfection But neither of these iâ—… yet proued which shâ—…uld haue firste bene done and then yâ—… might haue entred your comparison whether those or theâ—… were better You preferre your Pope bycause he hath 〈◊〉 high Byshoprike as you cal it not by byrth but by election according to the giftes of spirituall grace but as the election of the Pope verie often hath falne out with so small giftes of spiritual grace that al y grace was either in the gifts of brybiâ—… money of canuased factions or of geuing cufâ—…es and dealing of harde blowes for it so the obtayning the highe Byshoprike of the Iewes that descended by byrth was manyâ—… times farre the better As for sacrifices where you saye yours consist not in shedding the bloude of beastes whaâ—… auayleth it hauing imbrued your mouthes with the bloudâ—… of Christ for if as you pretende you drinke his very bloude â—…owe are you not bloudsuckers and your sacrifice worsse than was the Iewes Besides the cruell sacrifices that you dayly make in shedding the bloude of men and Saintes of God a farre worsse sacrifice than shedding the bloude of beastes For of that for the time God was the appointer but of this the Deuill is the authour that was an homicide from the beginning But you say your sacrifice of Chryste is not bloudie If it be of bloude howe is it not bloudie if it be not bloudie â—…owe is it of bloude It is say you in a remembrance of the â—…mmaculate Lambe Woulde you stande to this Maister Saunders then indéede it were not bloudie for the rememâ—…rance of bloud is not bloud it selfe But straight ways you â—…onfute your selfe and come in with setting forthe the substance of the Lambe Whereas Chryste sayde not his Disâ—…iples shoulde sette forthe his substance but they shoulde â—…et forth his death But the death of Chryste is one thing â—…nd the substance of Christe another thing Neither dothe Christe make the Sacrament of his bodie a sacrifice of his â—…odie muche lesse maketh he two sacrifices of himselfe the â—…ne done once for all the other dayly done the one for himselfe to exhibite the other for them to exhibite the â—…ne bloudie the other vnbloudie These are the sacrifices of â—…our Popes making prophaning derogaâ—…ing from the saâ—…ifice of Iesus Christe and therfore worsse than the Iewes â—…crifices that were the figure of it and for the time were â—…ood Now such as is your sacrifice suche muste needes your â—…crificing priesthoode be You haue not therefore as you â—…ake for your sacrifice and Priesthoode retained the betâ—…r but haue deuised the worsse and suche as are starke â—…aught As for the other part of the minor for the estate of Princes 〈◊〉 â—…aue bene imperfecte and therfore abolished you labour 〈◊〉 proue two wayes The one admitting the Prince 〈◊〉 haue bene greater than the Prieste in procuring ecclesiasticall matters what a great imperfection for diuerâ—… causes it had bene the other by flat denyall that the Princes were the greater in administring those thinges that pertained to ecâ—…l matters These are subtill spéeches M. Saunders and maye be doubtfully vnderstoode As thoughe we ment the Prince were a more principall executer or doer of those thinges Whereas we plainely affirme that in the Ministeriall procuration the Priest was the highest But in respect of ouerseeing that euen the highest Priest shoulde doe his duetie therein we say the Prince was greater than he And that is proued by the first obiection that your self M. Saunders propounde of the Protesâ—…ntes neyther doe you denie the truth of the obiection but shake it of in saying the gouernement now is changed that it was then vnperfect Else why do you accuse it of imperfection if it were then as you wold haue it nowe the Prieste to be greater than the Prince and so in chalenging it of imperfection you grauÌ„t the thing Neyther do we deny that the state of those Princes was not in all things perfect Althoughe your selfe haue graunted the state of a Monarchie to be a perfect state but yet the state thereof was in his kinde more perfecte than was the Priesthoode both bycause it was ouer the Priesthoode as is obiected and you haue graunted and bycause that the Princes estate althoughe it be taken from Iewes yet it remayneth still entier with vs whiche the Priesthoode doth not nor can do But let vs sée your Reasons First esay you bycause Priesthoode was more auncient than the kingly right For the receiuing of Priests was partly receiued from the beginning vnder the lawe naturall yea before the floude when as yet there were no kings partely it had the superioritie certaine ages after Moses according to the lawe giuen by him when as yet among Gods people no king was extant but howe much more auncient a thing is in religion it is worthily counted so much more the worthier This argumente standeth on Antiquitie whiche beyng drawne from the word of God and truely applied maketh a good argumeÌ„t And would to God you would alwayes make gods word the ground of your Antiquitie which would sone decipher manie Popishe errors pretending great Antiquitie to be but late vpstarts But to reason from Antiquitie in things that are antiquate and outgrowne to retaine them still being lawfully displaced and that more is to reason from Antiquitie to worthinesse maye be an anciente but not ouerworthie reason For by this râ—…le an olde caste coate may be better than a new And although you restraine your selfe vnto antiquitie in ReligioÌ„ what helpeth this sith the bloodie sacrifice of a shéepe as pleading Antiquitie from Abel might by this reason become a more worthie worship of God than Baptisme or the Lords Supper Yea circumcision and the Passouer should haue bene better Sacramentes than ours bicause they wore
of teÌ„poral kingâ—… None is so simple to moue such a fond obiectioÌ„ But the obiection is whether the one be coincident to the other Whether a Bishop to whoÌ„ properly by his Bishoply office 〈◊〉 kingdome belongeth not may take vpon him the gouernment of a kingdome that properly by his kingly office beloÌ„geth to a king This iâ—… the question And you say properly he can not I say muche 〈◊〉 vnproperly But properly or vnproperly Christ hath cleaâ—… debarred it Vos autem non 〈◊〉 But you shall not do so These words strike dead master Sand â–ª therfore your vnproper distinctioÌ„ may go pike him But say you when they subiected them to the Christian fayth the kings promised no longer to raygne the people promised to obey no power further than the christian fayth wil suffer therefore if the kings power or the peoples obedience swarue from this promise â–ª the king may be deposed and the people can choose no otherâ—… â—…ll good promises so 〈◊〉 as we may are to be kept inâ—…iolate master Saunders especially the promise made to Christ to kéepe his fayth and religion incorrupted And would to God all men did kéepe it chiefly the Popishe Byshops that haue in so many poyntes swarued from the fayth and corrupted Christes religion yet haue made their promise to keepe it so well as others And if they shoulde be deposed for breaking their promise your Pope should be deposed first to begin withal and all his Prelates Priestes should followe And althoughe it were to be wyshed they were in déede all deposed and those onely that repent them admitted and reformed to the true ministerie 〈◊〉 〈◊〉 〈◊〉 yet can not the like be wished for in Princes that they likewise breaking their promises shoulde be deposed by their Bishops For althoughe we haue in Gods worde an euident example for the Prince to depose the Bishoppe vpon his demerites as Salomon deposed Abiathar yet haue we not the like example for the Bishop to depose the Prince For in the authoritie of deposing the Prince is higher than the Bishop Although it is not to be wished the Princes should attempt without great and euident proofe to depose any As for the Bishop to take vpon him to depose his Prince béeing his sworne subiecte is bothe agaynst his owne fayth and homageâ—… and further than his authoritie reacheth The Bishops and Priests had great iniurie offred them of king Saule yet they neuer cursed him nor attempted to depose him No Dauid although he were him selfe also the Lords anoynted would neuer oppugne Saule or rebel agaynst him but only stode at his defence and when he had Saule in his daunger he would neither kill him nor take him nor depose him but let him go and committed his quarell to the Lorde bicause Saule was not onely likewise the Lordes annoynted but then in lawfull possession of the crowne And therefoâ—…e Dauid woulde neuer take it from him althoughe he had good title to it Muche lesse may the Bishops that haue no title to it attempte to pull downe their Prince They may yea they oughte to exhorte their Prince hauing broken his promise and rebukâ—… him and lay before him the terrible threates of God they may pray for him â–ª but they can not lay handes vpon him nor curse him nor reuile him nor take armes agaynst him nor inâ—…ite other to rebellion to forsake him and to set vpon him beeing their Liege and Soueraigne I am not ignoraunt that Princes haue bene deposed of their subiects in diuers couÌ„treys and diuers times in Englande And the like casualtie may chaunce in euery age and kingdome vnto princes But for those things by what title they were done God knoweth I will not descant nowe but this I affirme in generall that in respect of the people those things were more defâ—…cto than de â—…ure â–ª although in respecte of Gods iustice or of the Princes chastisement that â—…ad deserued before God so muche and more it was de â—…ure too But the subiects can neuer iustifie such deedes to be done howe euer they be borne out when they be done nor such extraordinary deedes past may be drawne to ordinarie examples of deedes to come but be spectacles for princes in beholding suche tragedies past to learne for the present to â—…umble them selues and to leuell their life to come the better And althâ—…gh many of these deposings of princes haue â—…ot come so 〈◊〉 by the vâ—…ce of their vnnatural subiects as by the practises of the Popish bishops as the ensamples of king Iohn in Englande of Childerike in Fraunce the Henries and other in Germanie and in other countreys do testifie yet were these dealings of thâ—…se Bishops not allowable but detestable yeâ—… though it were graunted that those princeâ—… haâ—… deserued them brokeÌ„ their faith and promise â–ª Which if it were a good faith promise was no doubt an euill breacâ—…e of it anâ—… God will take the vengeance of it it belongeth not is the people nor to the Bishops Vengeance is mine sayth God and I will render it He sayth not my Bishops shall but I will render it Yea but saytâ—… M. 〈◊〉 the Prince himselfe hathe made a promise to raigne no longer than the fayth and religion of Christ alloweth I aunswere if he maâ—… this prâ—…yse it is a good promyse and he is bouâ—… in conscience to stand therâ—… But what if â—…e wickedly breake his promise shall the Bishope rebell â–ª and breake their promise too is there no remedie but 〈◊〉 pellere to driue out one mischiefe with another â–ª Nay saith S. Paule â–ª Non faciamus malum vt inde eueniatbâ—…nuÌ„ Let vs not do euill that good may come of iâ—… â–ª Let vs notâ—…bell against the Prince that the Prince may be reformed Quorum damnatio iusta est If the Bishops do so they heape Iâ—…st damnation vpoÌ„ themselues Were the Prince in déede such a one as the Bishops pretend if it be not rather their malicious pretence as God hath giuen them no such violent meanes to reforme him which were to make him rather worse than better and to bring all in a broyle and themselues besides their sin in daunger â–ª so God hath giuen theÌ„ another meane if they could see it of preaching his word vnto the Prince which is another maner of sword and more fitte for them to fight withall than to pull the temporall sworde oute of the Princes hands In dede so did Cardinall Columne when the Pope said he woulde pull of his Cardinals hatte he soul the Pope word if he pulled off his Cardinals hatto he would put on a helmet and pull downe his triple Crowne These Prelates haue little skill of the spirituall swâ—…rde although they crake of it and of S. Petâ—…rs keyes but they neither know how to vse them nor what they be that thinke they consist in deposing Princes and fighting against them But M.
vnderstande this present exhortation to haue the libertie or power to forsake the heathen Magistrates obedience and iudgements and to erecte a nevv Magistrate and Iudge to rule among them For this had bene the readie pathe to all Rebellion And to proue that this is the readiest way to Rebellion sée howe Master Saūders gathereth hereon that nevve Kings are to be made of the Churche rather than vve shoulde be compelled to pleade our causes before hereticall and scismaticall Kings So that if the Prieste shall say the King is an heretike or a scismatike not only the people must so account him but they muste account him no longer to be their King they muste not be compelled to appeare in his Courtes and Consistories they must pleade no cause at all before him or his Iustices but must forthwith choose a nevv King to be their gouernour Howe far this is differing from Saint Paules doctrine from this sentence from subiectes obedience and howe neare to set all the world in an vprore I dout not but if this Nota that M. sand sets it out withal be wel noted it wil not only bréede in the Readers mindes a note of suspicion of priuie conspiracies trayterous packing but openly shew a manifest proclamatiō of plain rebelliō Now to proue that the subiects should thus rebel he sheweth the dangers that should ensue if they should remaine in their obedience For certaine it is that there is more danger of heretical Kings thā is of vnfaithful Iudges For vnfaithful Iudges do not iudge but of matters of this world and that according to the law either of nature which is alwayes right or ciuil vvhiche is seldome vvrong Moreouer vvhat if I suffered vvrong at the tribunall of a Pagane Iudge the losse is small to suffer the spoyle of tēporal goods vvhich good men beare vvith ioye But heretical Kings compel their subiects casting away the catholike faith to embrace their heresie the whiche can not be done vvithout the detriment of eternall saluation It is altogither lavvfull to the Churche of Christe to remoue from his gouernement an heretical a scismatical a symoniacal King and to conclude to remoue him that vvill not amende himselfe and to place another among the Christians in his rome This argument is drawne from the danger of suffering the king is alreadie answered diuers times The lawiers woulde briefly say to this better suffer a mischiefe than an inconuenience but were this an inconuenience too we may not take away one inconuenience with an other greater inconuenience for ther are conuenient remedies of pacience constancie against these inconueniences and not rebellion althoughe the inconuenience were muche greater than M. Sād makes it And yet to aggrauate the same he makes cōparison of a King and a Iudge as though the Iudge represented not the king He compareth the daunger of the losse by the one and by the other as thoughe the heathen Iudges and Princes dealt not also in cases of Religion Who although they were deceiued herein yet they conuented people before them for Religion to driue them from the worship of God to the worship of their Idols and laboured by all persuasions and meanes they coulde to bring them to their Religiō And verie many they brought to their Idolatrie which was more thā the losse of temporal goods euē the detriment of eternal saluatiō Neither did they vse their iudgemēts always according to the lavv of nature or the ciuil neyther doth the one iudge alvvayes right considering the great corruption of nature chiefly in the heathen neyther did the other sildome wrong but often wrong among them neither medled the ciuill Lawe of the Pagans onely with matters of temporall goodes and of this vvorlde but also with matters of the worlde to come and therefore there was further daunger of the iudgementes of those heathen Princes and vnfaythefull Iudges than here Maister Saunders woulde séeme to acknowledge there was mitigating all that he can the daunger ensuing from them to aggrauate the greater daūgers from naughtie Christian Princes But he nede not run to these vntruthes to aggrauate his comparison For we denie not but that if the Prince were such a wicked Prince as he speaketh of it were in dede very daungerous to the faithfull subiects vnder him and so muche the more daungerous that he pretendeth to the faithfull to be a faithfull Prince and is not But what a daungerous doctrine is this that the people should therfore rebell and reuolt vnto another Might the Christiā people in the primitue Church for all the daūger of eternall life that they and all the faithfull were in when the heathen Princes would haue them worship Idols which is as ill as heresie when the heretical scismaticall Emperors being Arians Monothelites c. in the ancient time compelled their subiectes casting away the Catholike faith to embrace their heresies might they remoue thē from their gouernment and place another in his roome ouer the Christians and that that shoulde streight be heresie which the B ▪ of Rome should say were heresie he should be a scismatike that should not consent to him Yea he must be deposed for symonie too ▪ by symonie forsooth we must vnderstand that if the Prince do appoint and inuest a Bishop then streight he is a simoniake and must out of hande be depesed What a greater daūger is here not onely to Christiā Princes but to all the Church of Christ whose sauegarde is here pretended But if we reason of daūgers the greatest daūger of all is of the Pope himselfe his prelates the more daunger that Princes people be thus beguiled by them and yet the king may not meddle with them although his duetie neuer so much require he hath good warrant in the scripture 〈◊〉 remoue them so haue not they of him were they neuer 〈◊〉 good and were he a great deale worse than M. Saunders makes him But Maister Saunders will nowe proue that the Bishops haue warrant out of the scripture for them and once againe he alleageth the example of King Saul and Samuel For if the kingdome of Saul stoode not euen for this that he obserued not the precept of Samuel in wayting for him seuen dayes before he sacrificed Yea if the Lord cast off Saul that he shuld not be the king bicause he fulfilled not also another precept of the Lorde declared by the Ministerie of Samuel in killing Agag if for this disobedience of Saul while he yet raigned Samuel was bidden to anoynt Dauid to be the King of the Iewes and Samuel did it priuily in Bethleem Neither after the holy Ghost sent downe from heauen the spirituall power of the Church can now be lesse than in times past was in the Synagog we must now also confesse that that King which shall dispise to heare the Lord speaking by the mouth of the highest Bishop maye
can be made among ChristiaÌ„s that either the bishops of any kingdom much lesse the B. of Rome for al kingdomes ought to know the causes of kings Emperors whether they be iust or vniust This generalitie can not iustly be inferred on such a specialtie For neither al kings estates 〈◊〉 like to this kings estate nor all Bishops estates like to this Bishops estate as by the causes aforesayd appeareth Fourthly I answer that as here is inferred no ordinary rule for Bishops to haue knowledge in kings Emperors cau ses froÌ„ the coÌ„trarie here is inferred an ordinary rule for kings Emperors to haue knowledge of B. causes For eueÌ„ at the kings 〈◊〉 althogh he wer an infaÌ„t had no more skil of religioÌ„ thaÌ„ of gouernmeÌ„t the text saith they put the crowneâ—… vpon him and gaue him the lawe in his hande And so saythe Lyra the testimonie that is the law wherein he was ordeined ought to studie and meditate and keepe it and cause it to be kept True it is that the high Prieste did teach him and the King did well so long as he was taught of so godly a father And therevpon maye well be inferred that Byshops maye teach Kings that vvhich is right before the Lorde But this teaching of the King inferreth no publike gouernement of the King which the Pope claimeth and M. Saunders pleadeth for The authoritie of teaching the King and the authoritie of gouerning the King are â—…arre different authorities That of teaching we graunt to Ioiada and to al Godly Byshops not to teach what they will but that vvhiche is right before the Lord. And to sée that they do this the Prince hath the lavve of God giuen into his handes so well as the crowne set on his head to shewe that although the Byshops mustâ—… teach true doctrine and Godly exhortatioÌ„ yet must the King haue knowledge to ouersée that it be taught â–ª as well much more than any other matters of his kingdoms What shall we say then to the popishe Byshops which will not giue the lavve of God into the Princes handes but wring it out of his handes that he should not knowe it but blindly followe such false doctrine and naughtie examples as they woulde teache him are these Byshops like to the Byshop Ioiada And if this king fel to Idolatrie when he wanted this good teacher how shall that King doe that neuer had suche a teacher and yet for all this teaching of Ioiada that was as it were a father to the King the King notwithstanding while he continued good bothe commaunded all the Priestes and taught them how they should deale in their oblations collections reparations and other thinges belonging to the Temple And Ioas saide to the Priestes all the siluer of thinges dedicated that be brought to the house of the Lorde c. Let the Priestes take it vnto them euery one of his acquaintance and they shall repayre the broken places of the house vvheresoeuer any decaye is founde And in the 23. yeare of King Ioas the Priestes had not amended that vvhich vvas decayed in the Temple Then King Ioas called for Ioiada the Priest and the other Priests and saide vnto them VVhy repaire ye not the ruines of the Temple Novv therefore receiue no more money of your acquaintance except ye deliuer it to repaire the ruines of the Temple Thus did the King not only knovv of the Priestes causes but called them before him yea euen his vncle Ioiada the high Priest also appointed an order vnto them how to bestow their offerings And when they were negligent therein he rebuked theÌ„ reuoked his former ordinance except on their amendement Neither did the Priests no nor his vncle Ioiada the highe Prieste grudge or grumble hereat nor sayde that the offerings were theirs not his to dispose nor told him they were his superiors but as his inferiors most humbly obeyed his ordinances Al vvhich things fithe they vvere vvell done is not novve true according to the sense of the diuine Scripture that we may make a better ordinarie rule herâ—…on for Kings and Emperors to knovve of Byshops causes than for Byshops to knovve of Kings and Emperors causes If you replye this was but a money matter I answere yet was this money oblations and offerings But will you graunt Princes thus much to make ordinances howe all your money offerings shall be vsed when ye shall gather them and when not of whom ye shal take them and howe ye shall bestowe them â—…ay 〈◊〉 will neuer doe this for money is the chiefest thing ye shoote at no penie no pater noster all your eâ—…cl causes depende so on money offerings that as good ye gaue the prince authoritie in al ecclesiastical matters as let him deale thus with your money offerings as Ioas did with theirs But doth your own glosse expound this no further than to money matters Ioas saithe your glosse both in this name and in this vvorke signifieth Christ for it is interpreted the strength of the Lorde He commaundeth the teachers that they should take all the money that is offered into the Lordes house of the passers by to vvit whatsoeuer spirituall knovvledge or good vvorke is brought into the Lords treasorie that by the offices of the preachers it may be bestovved on the repayring of the spirituall Temple that vvhatsoeuer he shall finde torne by errour or hurte by Vices they should repaire least the multitude of hearers should perishe by the doctors negligence â–ª Here this facte of the King is compared to the representation of Christe and to the ouersight of all eccl. matters So that if Kings will account the studie of the Lawe of God as well to belong vnto them as their crowne if they will looke vnto know and examine the causes of the Byshops and their reuenues and appoint them orders to repair the ruines of the Lords temple and sée that the preachers lay out their talents of spirituall knowledge good workes towards the building then should kings truely represent Christe and be indéede the strength of the Lorde bycause they haue the Lords power authoritie thervnto And thus this example better considered maketh more for the Kings authoritie ouer the Byshops than for the Byshops ouer the Kings authoritie Fiftly I answere that althoughe a Godly Byshop be a sequester betwéen God the Prince betwéene the Prince and the people in prayer in the Sacramentes and in preaching yet â–ª is he not a sequester betwéen God and the Prince or betwene the Prince the people in matters of the kingdome least of all he may sequester him from his kingdome And though he be the Angell of the Lord in his message if he be a Godly byshop for otherwise he is the Angell of SathaÌ„ yet is the King the Lordes anoynted or the Lordes Christe in authoritie but the Lords Christ in authoritie is aboue the lordes Angels in message therefore the King
euery ecclesiasticall cause What this supreme gouernement is Why kings Queenes are called Nourishers and Nurses of Gods Churche Stâ—…p 67. â—… M. Stâ—…p grantes to CoÌ„stantine this supreme gouerment and denieth it to the Queenes Maiestie M. Stap. goeth now about by wrangling to defeate all his former graunt The princebeing called Metaphorically as it were a Bish. maketh no breach into the offico of a Bishop What these vvordes Bishop and nourse betokeÌ„ although in deede the Prince be neyther nourse nor Bishop Stap. 68. a. Stapl. 68 b M. Stapl. false translation of Constantineâ—… wordes The sentence of Constantine and the true meaning therof Euseb. de vita Const. li. 4. Hovv M. Stap. vnderstandeth invvard things and outvvarde things hovv vve vnderstand them in Constantines sentence The matter maner of eyther Bishoprik Stapl. 29. b. As M. StapletoÌ„ vnderstandes this sentence the Turke is as good a bishop as a Christian â–ª Prince Procuration execution of Churche matters The Papistes vvould haue Princes to bee bâ—…t the Priests proctours and executioners â–ª at the moste Fol. 69. a. The Bishops allegatioÌ„s ouâ—… of the nevve Testament 62. b. Stap. 69. a â—… Sta. graunteth the Bish. argument Stap. 69. a M. Stapletons diuinitie Stap. 69. â—… M. Stapletoâ—… vp braydyng the Bishops diuinitie see what good diuinitie he hym selfe maketh M. Stapl. Logike Matth. 22. The nevv Testament confirmeth the figure of the old Testament That subiectes may paye tribute â–ª but they ought not All humanitie iâ—… destroied by by M. Stapletons good diuinitie Stap. 69. a The captious questions of the Iewes The flatte and generall aunswer of christ M. Stapl. dea leâ—…h as captiously as the Iewes An externall Prince An infidell Prince Luc. 2. Stap. 69. a. b By the name of Cesar Christe compreheÌ„deth all princes Christes aunswere a general commaundement Stapl. 69. b. M. Sea. manyfest vntruâ—… Stap. 69. B By M. Stapletons exposition of Christes Sentence not all obediencâ—… to Princes 〈◊〉 seâ—…e at libertie but all obedience to God. The one parte of the sentence bindeth asmuche as the other Matth. 22. M. Stapletons Grammer The iudgemeÌ„t of the writers of this sentence cleane contrarie to maister Stapleton Lib. de fug in persecution In Matth. 22. tract 21. The same saith M. Stapl. Orig. ibid. In. 20. Luc. homil 38. In Mat. câ—… 23. In regula Monachorum In Matth. 22. homil 71. In Luc. lib. 9. cap. 20. Contr. FaustuÌ„ Manichaeuâ—… lib. 22. ca. 74. In. 22. Math. Lyra in Matth. 22. M. Stapletons contradictions Stapl. 69. b. Stap. 70. â—… This admonition godly and necessarie Stap. fol. 70. What a proper determination M. Sta. maketh of Christes sentence Stapl. 70. a M. Stapleton measureth our doings by his owne The practise of the Popes with christian princes Sta pag. 70. â—… The Bishoppes further testimonies of the newe Testament with the fathers iudgementes theron The order of M. Stapletons ansvvere Stap. pag. 71. b M. Stapletons maner at firste to graunte aooÌ„ after by some wrangling distinction to reuoke his graunt M. Sta. graunteth the Prince hath the ouersight as well of the first as the second table Stapl. pag. 72. Stap. pag. 72. M. Stapletons shifte of the court of conscience Melancth v â–ª supra The Prince dealeth neither with the fyrst nor secoÌ„d table in respect of the court of conscience but of the outwarde facte Stap. pag. 7â—… Stapl. 7â—… b. M. Stapl. after his pinching taketh cleane away his own graunt M. Stapleton woulde proue contradiction to MelancthoÌ„ Stap. fol. 72. b M. Stapl. subtile and false translating Stap. fol. 73. a. M. Stapletons cauill agayoste Mast. Nowell Christian Prin ces clayme not supreme goâ—…ement without limitation but the Pope clamyeth it Stapl. 73. â—… The acte of parliament Sta. pag. 73. â—… Stap. pag. 73. a Stap. pag. 73. a What maner of authoritie the othe of the supremacie requireth M. Stapletons quarell at the Bishops interpretation of this word godlynesse lib. 1. de trin cap. 14. S. Augustines exposition The exposition of other fathers Chrysost. in 1. Tim. 2. bomil 7 Ambâ—…osius in 1. Tim. 2. Hâ—…ymo in 1. Tim 2. Glossa interlineata â—…ytanus Hugo Card. Stapl. 73. b. Stap. fol. 73. b Stap. fol. 73. b. Sta. 73. b. The cause why the Apostles taughte obedience so earnestly Stap. fol. 72. b Stapl. fol. 73 b A distinction betweene the the Princes person or vices and his estate or office Chrysost. in Rom. Stapl. 73. b. The Pope claimeth superioritie in ciuile and temporall matters The Pope oughte to bee the Emperours subiect by M. Staplet owne graunt Chrysosto in Rom. 13. homil 23. Why the Prince is called gods minister Stap. fol. 73. b. Chrysost. homil 4. de eo ê™ scripsit Esa. Howe M. Sta â–ª citeth Chrysostome The facte of Czias whâ—…me the Papists alleage maketh agaynst themselues not against vs. Wherein the Pastor being the ministâ—…r of God surmouÌ„teth the Prince being also the ministâ—…s of God. Wherin againe the Princes ministerie surmounteâ—…h the pastours ministerie The sentence that the Papistes cite out of Chrysostome for their priestes maketh cleane against them Priestes mariage Chrysosto dâ—… verbis Esa. homil â—… Stap. fol. 74. a M. Stapletons argument The answere to the argument Stapl. 75. a. Stap. pag. 75. a Stap. 74. b. Fol. 75. a. Stapl. cap. 19. fol. 75. b Iohn 9. Constantine chaunged religion Tertull. The Queenes highnesse hath not altered but restored the olde and former faith What Bishops the Queenes Maiestie hathe deposed Stap. foll 7â—… b Why the prince is called the minister of God. The worde of doctrine Stapl. 75. b The Princes best ministeris and seruice Stap. fol. 75. b M. Stapletons shifting ansvvere Stap. 75. b. Stap. 75. b. Nicephorus iudgement of the Princes supremacie Stap. fol 76. b M. Stapletons Miste M. Stapletons inâ—…ect â—…e agaâ—…nst the homilie of images Matth. 23. Anthropol lib. 23. Lascaris The contention betweene the greeke and Latine churche for images Stap. 76. b. In the homilie against idolatrie Baruch 6. Stapl. 77. b. The Bishop of Sarum and the author of the homilie discharged of M. Stapl. chalenge Petrus Crinit l b. 9 cap. 9. de honest diâ—…c Te Papistes offended at our Homelies Bedes Homelies Sta. 79. a. b Mistaking the name of an Emperour Langus in prâ—…fa Niceph. Anthropolog lib. 23. The Papisteâ—… themselues call this Emperour as the Bishop did Stapl. 77. a. What a bragger M. Stapl. is Nicephorus selaundered â–ª lib. 4. cap. 8. fol. 468. b How M. Stap. reuileth the Emperour Praefat Langi in Eccl. histor Niceph. Stap. 77. b. Whereon wee buyld the Prin ces supremacie and whereon the Papistes buyld the Popes supromacie Langi Epist. ad Ferdin M Stapletoâ—…s order Stapl. 77. b M. Sta. burdeneth the Greke priests to farre The supremecie of the Greeke Emperours The Grecians opinion in the holie Ghostes proceeding Math. 7. Stapl. 77. b. 〈◊〉 77. b Stapl. 77. b. Stapl. 77. b. Stapl. 77. b â–ª Stapl. 78â—… Pag. 17. b. The Bishops proues