he chooseth out the saying of Christ is Pilate My kingdome is not of this world This he saith we alleage before all things I omit his sclanders that we can not suffer â–ª that the flesh should giue place to the spirit that the spiritual Kingdome should rule the temporal and that we fauour to much the fleshe and the worlde All whiche are but méere sclanders and do fitter serue to reâ—…urne vpon the Papists But let vs come to his answere of this obiectioÌ„ which I graunt is one of our obiections vnto them althoughe not as he saythe the chiefe obiection but suche an one as master Sanders with all his shiftes is not able directly to answer to it First what a worldly kingdome the Pope séeketh and possesseth is apparant in so muche that fewe worldly Kingdomes in worldly mighte and glorie are comparable vnto it Although God be praysed it decayeth dayly notwithstanding al his practises to repayre and vndershore the ruines therof Against this his worldly kingdome we obiect that sithe he pretendes to be the Uicar of Christ and Christ statly denieth his kingdome to be such a worldly kingdome if the Pope he his Minister he can not clayme nor enioy suche a worldly kingdome What fetche now can M. Sand. findâ—… or any in all the worlde to elude this playne argument we must sayth he distinguish of this worde the worlde â–ª which somtime signifieth sâ—…ne darknesse and the reprobate In this sense Christes Kingdome is not of the world Sometimes the worlde signifieth all visible creatures and in this sense it is in the worlde though it be not of the world that is it hathe not his originall of the world but from god But this hindreth not but that beeing in the world worldly kingdomes may be subiect to it And so we sor not marking these distinctions are fâ—…ly deceiued Whether we be deceyued or you M. Sanders or whether we or you would deceiue others all the worlde easily may perceiue We admitte your distinction of beeing in the 〈◊〉 but not of the worlde Neyther disallowe we your significations of the worlde althoughe subtilly you conceale those significations thereof that it oughte to haue béene further distinguished into For the worlde signifieth often times the glorie mighte riches power and pleasures of worldly thinges especially when this worde Kingdome is ioyned to it And this is the very natural sense of a worldly kingdome that is to say a state in or of the worlde excelliâ—… in these worldly thinges Nowe this which is the very naturall sense you â—…yde and runne about the 〈◊〉 with this and that signification to carrie the readers 〈◊〉 awâ—… â–ª from the proper signification of it We denie not that the kyngdome of Christe is in this worlde neyther denie wée that Christian kinges oughte to submitte them selues vnto it But we denie that thys kingdome stretcheth to the worldly gouernment and possession of kingdomes or Realmes to the deposing of Kings and translating the states of Polycies whiche is the proper question now in hande And to shewe that this sentence of Christe without all shifting or shuffling is simply and playnely thus to be vnderstoode I will desire none other besides S. Augustine whome you cite and the auncient Fathers than euen the Papists own iudgements and interpretations on this sentence My kingdome is not of this worlde whiche the Glosse expoundeth thus Quasi decepti estis c. As though he should say ye are deceiued for I hinder not your gouernment in the worlde And so sayth Lyra Non quaerit c. He seeketh not the temporall gouernment of this worlde c. My kingdome is not from hence that is to say so farre as appertaineth to gette these temporall things But agaynst this seemeth that which is sayd in the Psalme 46. God is the King of all the earth but he is very God as he is very man therefore his kingdome is of this worlde VVe must say that according to the veritie of his diuinitie all thinges are subiect vnto Christe notwithstanding so farre as appertayneth to his humanitie he came not in his first comming to gouerne temporally but rather to serue suffer And so it appeareth that he sufficiently excludeth that that was laide to his charge of vsurping the kingdome of Iewry bicause there was no question of him but in that that he was man and for the present state that he was in whiche appertayned to his first comming Ferus expounding this saying My kingdome is not of this worlde Quasi diceret c â–ª As though sayth he he shoulde say I graunt O Pilate and acknowledge my selfe to be a King this is euen that that I haue done this is that crime that is laide vnto me Howbeit vnderstand this thing aright I am in deede a king but so that I neither vsurpe not diminish the power of thy Keysar nor expell any of the Kings or Princes froÌ„ their power or dominioÌ„s And that thou mayst vnderstande the matter it selfe I am not a worldly king but an heauenly in whose handes are the hartes of all Kings although it seeme not so to thee My kingdome that is my principalitie or administration or my kingdome that is my lawes and rightes or my kingdome that is my ministers and subiects is not of this worlde that is not of man but of god I saith he am of him made King ouer his holy mount To conclude it is not of this worlde that is it is not temporall but eternall for the world and the lust therof doth passe away Besides this it is not of this world bycause it is not corporall but spirituall and is administred after another sorte than is a worldly kingdome For this is administred with a materiall sword but my kingdome hath no neede of this sword for the sword therof is the word of god The kingdome of the worlde hath Cities Towers Townes Villages Armies Armor my kingdome requireth onely the harts of men The world ruleth the goods and the bodyes but I rule the hartes and the consciences The world ruleth with a carnall power but it yeeldeth to the spirituall but I rule spiritually against sinne death and hell Thou seest how beautifully Christ describeth his kingdom After the same maner almost doth Zacharias speake of the kingdome of Christe Beholde thy King commeth vnto thee meeke and poore c. Howbeit we must marke that he saith not my kingdome is not in this world For Christ also is the Lorde of the world for all things were made by him all power is giuen to him in heauen and earth now if the kingdome of Christ be not of this world then it followeth that there is yet another worlde And therfore although thou seest not the promises of Christ fulfilled in this world yet despaire not for there is another world in the which is fulfilled whatsoeuer here is not fulfilled Againe bicause the kingdome of Christ is not of this world
digressed from it for otherwise ye must vnderstande his bigge Counterblast had béene but a verie shorte and little puffe of wind But to all this impertinent stuffe though the most of it for his importunitie be aunswered at large I answere it with his owne wordes fol. 4. Much labour vainely and ydly employed with tedious and infinit talke and babling al from the purpose out of the matter which ought specially to haue bene iustified 4. His seuenth common place of false translations â–ª THe reason why I place this among his other common places is that although he cite fewe allegations in this first booke for the Popes supremacie and therefore coulde not be much noted here of this fault yet in his other bookes following he is full of false translations or at the leastwise so captions translations that he might séeme any wayes to further his purpose thereby His ovvne obiection MAster Horne doth not faythfully but most corruptly and falsly alleage the authours wordes and vseth his owne in steade of theirs and to such as he truely rehearseth he giueth an vnmeete and vnprofitable sense of his owne making Interpreting a sentence out of the storie of Magdeburge wrested as spoken agaynst vs defending the supreme gouernment of the Quéenes Maiestie where it was spoken of a Popishe supremacie he translateth Non sint capita Ecclesiae They may not be heads of the Church in no cafe Which wordes in no case as though it denied all kinde of supremacie is his owne addition and not his Authours wordes fol. 22. a. To pretende a iolie antiquitie and authoritie for the Popish errour of penance and that it is a Sacrament alleaging S. Aâ—…g whose words are these Nunquid enim perfecte de Trinitate tractatuÌ„ est anteque oblatrarent Ariant nuÌ„quid perfecte de peniteÌ„tia tractaâ—… est anteque obsistereÌ„t Nouatiani sic non c. VVas the matter of the Trinitie throughly discussed before that the Arrians barked agaynst it Concerning repentance was it euer throughly handled before the Nouatians withstoode it c. which master Stapleton translateth the Sacrament of penance was neuer throughly handled c. Where Saint Augustine nameth not penance but repetance neyther speaketh he of any Sacrament at all but onely sayth de poenitenâ—…a of repentance 37. b. Where the Bishop alleaged King Dauids actes to inferre a supreme gouernment Master Stapleton aunswering by this sentence 1. Par. 24. Ut ingrediantur domum dei iuxta ritum suum sub manu Aaron patris eorum That they should enter into the house of God according to their rite or maner vnder the hande of Aaron their father to make the matter sâ—…me to serue his turne the better he Englisheth these later wordes Sub manu patris Aaron Vnder the spirituall gouernment of their spirituall father and his successors the hie Priests which wordes his text hath not Translating the wordes that he hath picked out of an Epistle of Theodosius that which is there spoken of a particular controuersie of the â—…ayth and the Priests then about the Bishop of Constantinoples deposition and appeale he translateth locum ac faâ—…ultatem habeat de fide ac sacerdotibuâ—… iudicare That he may haue place and libertie to giue iudgement in such matters as concerne faith and priests As though it were spoken simplie of all such matters where his allegation hath neyther these generall wordes suche matters as concerne nor any such generall meaning onely the Emperour Ualentinian writeth to Theodosius being also Emperour that the Bishop of Rome may haue place and licence to iudge of the fayth and the Priestes meaning of that controuersie of the fayth that was then sproong vp and the quarell about Flauianus for so the ende of the sentence in expresse wordes expoundeth it selfe Which wordes master Stap. leaueth out least his false and captious translation should be espied His ovvne obiections of contradictions THese fellowes iarre alwayes among themselues and in all their doctrines fall into such poynts of discorde that in place of vniforme tuning they ruffle vs vp a blacke sanctus Quo teneam 〈◊〉 〈◊〉 prâ—…tea nodâ—… His eight common place of contradictions to him self and his fellovves THis controuersie sayth he of the supremacie is the only matter the Papists stand in which if it were so then they admitte all other thingâ—… and stand not in them but straight he contraryâ—…th his owne tale saying other matters in controuersie are not so oppressed Ergo they be pressed and the Papistes stande in them â–ª 1. Pref. pag. 2. The Princes inuesturing of Bishops is but an impertinent matter And yet anon he sayth The inuestiture of Bishops is a matter quite destroying the Princes supremacie He often complayneth that the title of King Henrie the eight and King Edwarde the â—…ixt was so simple and large that it was faine to be mollified with the Queenes title And yet he sayth in his 2. Preface Pag. 34. the Queenes title hath more added than theirs and that of greatest importance He sayth Princes may meddle and deale with ecclesiasticall causes which neither master Feckenham nor any Catholike will greatly contende with him in 4. a. Where not onely the contrarie is most apparant but also Cardinall Hosiâ—… will not suffer Princes so muche as Mouere sermoneÌ„ To moue any talke of ecclesiastical matters Fol. 1â—… b. He sayth the matters debated in the disputation at Westminster were but three the seruice in English the alteration of ceremonies and the Sacrifice propiciatorie But in the next page where he sayth there woulde haue beene more deliberation he addeth a fourth the controuersie of the supremacie 13 2. He sayth those matters that were debated were nothing touching fayth and yet in the page before he onely sayd the first and the seconde be no matters of fayth He sayth also they were no principall matters but dependant and accessorie And yet in the first he sayth of the supremacie that it is of such and so great importance as no matter more nowe in controuersie and for the other poyntes who séeth not what principall matters otherwhiles they will make these séeme to be especially the sacrifice of the Masse for the whiche they burned so fast in the late raigne of Quéene Marie when this was one of their first and chiefest questions Againe that the Papistes be most obedient subiects to the Queenes Maiestie he craketh almost in euery place And yet about this disputation he confesseth that eueÌ„ in a trifling matter they disobeyed the Queenes commaundement 11. b. Fol. 29. a. b. Christian Princes ciuill gouernment reacheth and tendeth to this ende to preserue their subiects from outwarde and inwarde iniuries oppressions and enemies to prouide for their safetie quietnesse for their welth abundance and prosperous maintenance and no further What is here more than in a Sarasin Prince But anon he sayth Christian Princes most of all are muche more bounde to employ themselues to their possibilitie towarde the tuition and defence furtherance and amplification of
Peter and Saint Paule so earnestly taught at that time obedience to Princes But what obedience coulde they require in subiectes if they comprehended not with all authoritie in Princes fol. 75. b. Aunswere these contradictions with his owne wordes I am here in the beginning put to the knowledge by the varietie of your aunsweres that they cannot be both true but if the one be true the other must be false fol. 40. a. By your contradictions ye shewe the vnstablenesse of your owne Iudgement 1. Pres. pag. 19. His ninth common place of petit quarels at Grammer and other trifles to prolong his booke thereby His ovvne obiection of the same WHo seeth not nowe that all this was but a quarell picked without desert and you master Stapletonn to haue shewed yourselfe amost ridiculous wrangler But Gods name be blessed the dealing of Catholike wryters is so vpright that suche small occasions must bee piked and vppon suche trifles your Rhetorike must bee bestowed else agaynst their dealing ye haue nothing to say 1. Preface pag. 18. IN his first Preface where he giueth a briefe antedate of all those things that he is â—…ust offended withall he maketh this a verie heynous faulte that the Bishoppe called Conuenâ—…t It ought to bee for It is meete or conuenient to bee â–ª 1. Pref. Pag. 4. As who saye if a thing bée meete and conuenient it ought not to bee or if it ought to be it is not meete and conuenient to bee But if Oportet muste néedes alwayes signifie it ought to bee then ought your Bishops if they bée Bishops to bée maryed For Saint Paule sayth not Conuenit but Oportet Episcopuâ—… esse vniâ—… vxâ—…r is viruâ—… A Bishop ought to be the husbande of one wife In the same place he maketh a sorer matter aboute this worde recenâ—…endam to reherse which worde the Bishoppe went not aboute to interprete in that place as the letter sheweth but onelye to tell the sentence and intente of their doyng and wherefore did the Councell present their doynges to bée read or rehearsed before the Emperour but that he might examine and confyrme the same Besides that they them selues beséeche him to ratifie and confirme them which he could not well doe hauing not examined and perused them ibid. Likewise about irrogare priuilegia that eyther by escape of the Printer as many such escapes in any booke may hap or by the ouersight of the writer of the Printers copie was printed to take away for he gaue of which escape Lord what a wonderfull triumphant outcrie he maketh also in his Counterblast while the materiall purpose is all one agaynst him whether the Prince made priuileges or abrogated priuileges and tooke them from the Clergie For if his taking away were lawfull his authoritie remayned equall in both except ye will say â–ª Princes haue authoritie to make priuileges for the Clergie giue or make for them what and how much they will but they that haue learned holdefast the first point of hawking will not suffer them by the same authoritie to take any away agâ—…ine for that is against their profite But the lawe sayth contrary the same authoritie that may make the same authoritie may vndâ—…e and take away againe ibidem But lesse maruaile is it that he quarelleth about the former wordes that cauilleth about the Englishing of quauiâ—… causa any cause which must be sayth he euery cause calling this interpreting foule shiftes neuerthelesse of much importance to call quauis any yet himself euen in the next lease not of quauis qualibet or quacunque whereon he descanteth Grammarian like but euen of nothing can make Any a foule shift and yet not of any other importance at all than to shewe that any or all these causes of his brablings are in conclusion of no importance at all But admitting as he would haue it the Kings and the Councels decrée agaynst the carying of causes out of the Realme to be pleaded at the Court of Rome should signifie not any but eueâ—…y cause then coulde not the penaltie of the breach thereof extend to any that had tryed excéeding many causes at Rome and dayly did for all this decrée vnlesse it had â—…ene proued he had there tried euerie cause and so the decrée it selfe had bene of nonâ—… importance at all whereat so heynous a matter is made and yet the worde in that place admitteth so well none other interpretation ibid. The like quarell he piketh aboute supremuâ—… gâ—…bernator supreme gouernour in the Queeneâ—… Maiesties title to the othe administred at Oxenfordâ—… of the which othe he sayth A scholler might make an honest refusall were it nothing but for false Latine Which rule of his if it holde then many of their poâ—…ishe ceremonies their Latine seruice their Masse yea euen their consecration might honestly he refused were it but for false Latine when their ignoraunt Priestes did pronounce corpus 〈◊〉 c. in nomina patria filia spirita sancta c. 〈◊〉 for sumâ—…simus or such like wordes about the which your best scholemen make somewhat more 〈◊〉 standing vpon the intentioâ—…s and not so much vpon the sillables that euen for the false construction of sir Iohn lackâ—… Latine that patreth Latine like a Parat they might honestly refuse the same but to saue the honestie of theyr priests and their ignoraunt escapes they haue a contrarie glosse to your rule quia error sillabae non nocet the error of a sillable hurteth not althoughe they that vsed this phrase knewe as well howe to set the Substantiâ—…e and the Adiectiue togither as master Stapleton I dare say and were it so as he sayth might take the phrase vsually receyued not respecting the gender so much as the selfe thing and power As we vse in Englishâ—… to say without quarelling thereat the Quéenes Royall or regall estate though shee by hir seâ—…e be Queene and by Grammer shoulde say reginall estate likewise we call hir gouernour defender and your selfe call hir often Prince not Princesse all these and suche like wordes or phrases setting aside the exacting of Grammer rules in respect of hir kingly power the lawyers say they may vse this licence of speach to whome I remitte you and to other your Canonists scholemen and Historiographers that haue vsed the same or like with no reproche or quarell piked thereat And if now the Quéenes Maiesties supremacie must néedes be renouÌ„ced for this phrase bicause by the censure of our new Aristarchus it is not so Grammerlike then must your Pope himselfe léese his vsurped supremacie so oft as it often falleth out he is no Grammarian at all ibidem Likewise he maketh a quarell about these wordes supreme head in the title of King Henrie and King Edwarde and the wordes of the title vsed nowe supreme gouernour where all men knowe that the sense is all one but that this title more plainly expresseth the matter to preuent such ianglers Yea but sayth he there is a certaine addition of greatest
meanes was deliuered as also M. Crispine shuld haue ben but that death preuented him only M. Moreman stubbornly persisting in his errours remained still in the Tower. In this conference M. Feckenham promised to preache as the Bishop truly charged him Of which conference and promise there be yet many on lyue both worshipfull and honeste men to witnesse the same and proue you a lyer M. Stapleton so impudently to denie it You had nothing to say to the contrarie The. 32. vntruth more slaunderous as may wel appeare by this your booke It appéereth thereby right well in déede and shall further appéere that you also had not any greate thyng else to to saye to the contrarie neyther excepting these and suche lyke your brabbling common places For answere I say they ought to take vppon them such gouernment as doth the Quéens maiestie The. 23. vntruth employing a contradiction to youre former aunswere made to Mayster Feckenham as shall appeare The answere is here cited for an vntruthe but for triall it is referred to appeere in an other place on the other side of the leafe in the counterblast and there being cited also bicause nothing is proued but by M. Stapletons hearesay of an other contrarie answere the matter is there againe further deferred to be hearde an other daye when Maister Stapleton shall be occasioned to entreate more at large hereafter vpon the matter wher at the Calends of Gréece it shal be proued both an vntruth and to implie a contradiction The contradiction that he would enforce is betwéen a suborned answer forged to be made in the bishops name which he neuer made and this present answere which the B. maketh so that in déede there is no contradiction at al in his answere bicause the one of them is of their owne making not of his As for the vntruth of the Bishops answere standeth only on M. Stapletons bare saying that it is false and deceyuable And ye must wel weâ—…e that M. Stapl is of suche indifferencie and credence that he would not saye it on his worde if it were not so and therefore in any case ye must beléeue him or else ye marre his reckoning The. 34. 35. 36. 37. vntruths bicause they are the whole matter throughout the eight chapter wherwith he chargeth the Bishop in the answere to the chapter they are at â–ª large answered Besides a number of Master Stapletons vntruthes detected Moyses was not the chief priest or bishop The. 38. vntruth for Moyses was the chiefe Priest as shall be proued Howe this promise shall be proued or the Bishops saying improued to auoyde anticipations repetitons thou must resort to M. Stapletons proues and the answer thervnto The charge of chiefe gouernment ouer Gods people bothe in causes temporall and ecclesiasticall was committed to Iosue The 39. vntruth Iosue had not the supreme gouernement in Ecclesiasticall causes but Eleazarus had it Whether he had it that commaunded Eleazarus in ecclesiasticall matters or Eleazarus that obeyed his commaundement is easie to iudge And notwithstanding any thing that M. Stapleton bringeth beside his bare allegatioÌ„ Iosue had the supreme gouernement therin To Eleazar only belonged the administration of things belonging to the Priests office The. 40. vntruth For beside in all thinges to be doone of Iosue Eleazar should instruct him If this were beside the administration of things belonging to the Priestes office then to administer instruction in any thing vnto the Prince was not the Priests office For if it were belonging to his office why saye you it was beside being conteyned in it But sée your fonde reason the Bishop saith he had not the supreme gouernement but the administration of things belonging to his office yes say you he should instruct the Prince Ergo he had the supreme gouernment of him Neither had he say you that supreme gouernment as his office or belonging to him but besides and not belonging thervnto whyle the questioÌ„ is whether this supreme gouernement belong to the Priests office or to the â–ª Princes office but your self withal exclude it from the Priestes office And thus to nick vp on the score apace ye speak it séemeth ye can not wel tell what Dauid c. the supreme gouernour ouer all estates both of the laitie and of the clergie in all maneâ—… of causes The. 41. vntruth Dauid was not suprme gouernour in all maner causes but suffered the Leuites in Church matters to liue vnder the rule of their high Priest. As though these two might not bothe agrée verie wel togither except it were in such an vsurper as is your Pope As for the Quéenes Maiestie hir hyghnesse claymeth no suche Papaliâ—…ie but suffreth the inferiour ministers to liue vnder the rules of their superior Bishops yet hir supreme gouernment to ouersée that all of them obserue their rules in their vocations is no whit empaired Salomon deposed Abiathar The 42. vntruth for Salomon of his owne authoritie as your argument runneth deposed not Abiathar but executed only the sentence pronounced before by Samuel Gods minister Your selfe confesse the Bishops wordes M. Stapleton nor ye can for shame denie them the Scripture is plaine for them and therfore ye runne from them to the Bishops sense and say not his wordes but his meaning and argument is vntrue therein for he dyd it but not by his owne authoritie but executed Gods sentence as thoughe these were contradictorie to execute Gods sentence in doing it and to doo it by his owne authoritie when all authoritie of any Prince commeth likewyse from God and he is Gods minister and executer thereof and yet withall it is hys owne authoritie bicause the authoritie is giuen him of God thereto Althoughe herein chalenging the B. of one vntruthe ye vtter two vntruthe your self together on a clap First ye say he executed only the sentence pronounced before by Samuel Gods minister Where the texte that afterwarde ye cite fayth not so but to fulfill the wordes of the Lorde whiche he spake ouer the house of Hely in Silo which wordes of the Lorde we fynde out in thâ—… 2. and. 3. chapters of the first booke of the Kinges where the whole story is at large set out and deteâ—…s your falshoode The wordes that doe threaten Hely and his posteritie in the. 2. chapter were pronounced by a Prophet in déede but he is not named the text only sayth Venit auteÌ„ vir dei ad Hely ait ad eum haec dicit Dominus And there came a man of God to Hely and sayd vnto him thus sayth the Lorde c. This Prophet pronounced and was Gods minister therein among other things euen this deposition of Abiathar But this man of God was not Samuell who was at that time as yet but a childe The seconde time was in the next chapter by God him selfe that called Samuell thrée times and the
wordes he circumscriâ—…eth them with a parenthesis and seuereth it in the poynting as the bishop did from the text which is argument inough to any but to contentious quarellers who will euer busie themselues to séeke as they say a knot in a rushe that it was not put in as the expresse words of the text but as the opening of the sentence To returne therefore his owne wordes to him selfe with suche homely shiftes an ill cause must be furthered and with suche patit quarels a good cause must be bayted at and chalenged for lewde swaruing and homely shiftes And yet his manifest swaruing from text letter sense and all without either difference of letter or of poynting must be neither lewde nor homely shifte at all but good and Cathelike translating with him Iosaphat vsed his Princely authoritie in the reformation of religion The. 44. vntruthe The scripture termeth not any suche princely authoritie Here M. Stapleton standeth altogither on the terme of the Scripture â–ª would to God alwayes the Papistes would thus not in termes so muche as in the truthe of matter be leueled by the scripture But here he dothe it euen as the deuill obiected scripture vnto Christ not to shewe any regarde onely aboue all other to the authoritie of the scripture but to picke a quarell with the Bishop althoughe vntruthe he can finde â—…one The Bishop aâ—…ouched not that this very terme is here in the scripture nor he stoode vpon termes and therefore though the scripture termeth it not yet hath the Bishop committed no vntruthe He onely sayd that losaphat hath â–ª no small commendation in the scriptures for that he vsed his Princely authoritie in the reformation of religion If you can improue the sentence and effect of this then hardly chalenge the Bishop for an vntruthe But this can ye not doe and therefore ye flée to termes and let the matter alone whiche is the principall and is manyfest in the Scripture that he vsed his princely authoritie in those thinges that he dyd yea and your selfe confesse that he vsed care and diligence about the directing of ecclesiasticall matters that he reformed religion that he commaunded and appoynted the ecclesiasticall persons the high Priest and all other so well as temporall in their ecclesiasticall functions This your selfe haue graunted and confessed bothe in sentence and in termes also and the texte is sâ—… playne ye coulde not denie it But did he direct refourme commaunde and appoynt â–ª and all without authoritie so to doe and what authoritie had hé besides his princely authoritie Ergo euen by your owne confession he refourmed religion by his princely authoritie â–ª as the Bishop sayde And therefore euen your selfe that accuse him acquite him also of this vntruthe He did commaunde and prescribe vnto the thiefe Priests c. The. 45. vntruth There appeareth not in the scripture any suche prescription made vntò the chiefe Priestes That it appeareth in the scripture â–ª it is most euident and your selfe haue confessed it in your Counterblast cap. 13. fol. 50. to the which place where it is aunswered I remitte the Reader At the commandement of the king concerning things of the Lorde The 46. vntruth Those words coÌ„cerning things of the lord are no words of the text but falsly added to holy scripture Ye are very hastie in nicking on your score M. Sta. and so hastie that ye haue no leasure or will take none to examine your text The olde translation hath in deede iuxta maÌ„datuÌ„ regis imperiuÌ„ domini according to the coÌ„mandement of the king and the coÌ„mandemeÌ„t of the Lord. But the Hebrue text hath as those that are skilful in that tongue can tell â—…edibrei â–ª Ieâ—…oua which â—…atablus noteth to signifie In vel de rebus Domini In or concerning the things of the Lord euen as the B. saide so that he is clerely acquited by suche learned interpreters as your skill M. Stapleton â–ª will not easily confute And when ye haue coÌ„futed them then score vp this for an vntruth Although eueÌ„ then ye could not wel charge the B. therwith but the Hebrue text it selfe and Uatablus that so expoundeth it And yet you note it so bitterly for falsly added to holy scripture not marking the common practise of your owne side ordinarily to adde and to subtracte what ye please from the holy scriptures and when ye please make them not ouer holy neither howesoeuer here to aggraâ—…ate a quarell agaynst the Bishop ye thought good to terme them holy scriptures But nowe to admit that those were not the wordes of the scripture but onely the exposition of the wordes yea and that there was a negligence in the printing or copying out thereof whereby the words were printed in seuerall letters like the texte were this M. Stapl. so heynons a faulte where in effeâ—… the matter is moste true and all one with the text Did not the king commaunde them to sanctifie the Lordes house Did they not obey and come when they had so done and make an accounte to the king of all that they had done saying to him VVe haue sanctified all the house of the Lorde and the shewbread table with all the vessels thereof and all the furniture of the temple c. and see they are before the altar of the Lorde Nowe that all these things were things of the Lorde or that they obeyed the kings commaundement and made relation of al their doings to the king concerning these things of the Lorde This M. Stapleton medleth not withall nor dare denie it which is the matter in question and fully proueth the Bishops assertion agaynst M. Feckenham that they obeyed the kings commaundement concerning things of the Lorde So that in the matter of the Bishops saying there is no vntruthe â–ª as euen M. Stapleton him selfe can not denie the scripture is so playne And beeing true it argueth most expressely the vntruthe to remayne in M. Feckenham and M. Stapleton with their coÌ„federates that denie the Clergies obedience to their Princes and the Princes authoritie of commaunding them concerning things of the Lorde which the scripture heere alloweth Nowe what dothe M. Stapleton to saue his poore honestie as hâ—… termeth it but casting a cloude before the readers eyes lest he shoulde consider this he quarelleth after his maner at the printe and not so content crieth out of wordes falsly added to holy scripture where if the wordes had béene misprinted onely in a wrong fourme of letter yeâ—… the sense is all one the matter is moste true and the wordes them selues of the learned Hebritians are euen so expounded so farre are they from all false addition to holy scripture as M. Stapleton most falsly dothe exclayme According as Dauid had disposed the order by the counsell of the Prophetes The. 47. vntruthe Holy Scripture falsified and maymed as it shall appeare Bicause he appealeth in this vntruth to his Counterblast where he sayth it shall appeare in
Peter therefore an hereâ—…ike nor saint Paule woulde haue B. to be hereâ—…ikes But herein your owne Canons answere and confute you And yet here to proue vs heretikes for defence of mariage he saith he will referre vs to the olde Canons of the fathers What fathers meane you the Apostles Master Stapleton that sayd mariage was honourable among all men Meane ye the Canons that beare those fathers titles and say Episcopuâ—… aut Presbiter vxorem propriam nequaquam sub obtentu religionis abijciat si vero reiecerit excommunicetur sed si perseuerauerit deijciatur Let not a Bishop or a Priest putte awaye his owne wyfe vnder the pretence of Religion and if he put hir away let him be excomunicate and if hee continue in his fault let him be put out of his office If you meane these fathers your selues heare their verdict agaynst you Dr meane ye the fathers of Nicene councell that agréed to the reuerent father Paphnutius but for some of the fathers ye name whom ye meane specially S. Augustine and Epiphanius whom ye call poore Catholikes in déede master Stapleton they are very poore helpes that ye can wring from them to maintaine Poperie withall but thinking we will reiect them M. St. will wrap vs euen in our owne confessions Your owne famous Apologiâ—… sayth he sayth that Epiphanius numbreth 80. heresies of the which it is one for a man after the order of Priesthood to mary But I trust you wil not be agaynst your owne Apologie Ergo ye are heretikes by your owne confession that marie after Priesthood The coÌ„sequence of this argumeÌ„t goeth hard M. St. to reason from the Apollogies reciting of Epiphanius to the Apollogies allowing of all thinges that either he hath or they recite out of him But letting go your logike I aunswere to the maior The Apologie sayth truely that Epiphanius numbreth 80. heresies and the Apologie vsâ—…th this tearme Heresies in the same sense that Epiphanius did as appeareth plainly by the example of heresies that are therein rehearsed Epiphanius entituling his booke contra 80 hereses meaneth not 80. perticular and seuerall false opinions for so he should haue doubâ—…ed at the least that number but he meaneth by 80. heresies so many head or chief â—…ectaries or sects whereof euery one maintayneth many seuerall perticular opinions hereticall this is the plaine meaning of Epiphanius as appeareth most manifestly through out his booke which argueth that M. St. séeking this poore shift full lyke a poore Catholike and poore clearke also neuer read Epiphanius himselfe but hearing tell that Epiphanius wrote agaynst 80 heresies 〈◊〉 at 80 â–ª perticular opinions hereticall Of the which heresies taken after Epiphanius his vsage sect or sectarie either for a perticular opinion hereticall he reckeneth this for none that I can finde for a man after the order of priesthood to marie If he had reckened this for any be sure M. Stap. would hane reckened vp hys wordes and quoted the place Master Staâ—…leton now imagining with himselfe that he hath quite foyled vs and that we must runne from the fathers yea and eaâ—…e our owne wordes cryeth out what then haue you to iustifie your cause But againe to help vs in this distresse he conceyueth that there is yet one poore and sâ—…elye helpe behinde and that is to flie vnder the defence as he contumeliouslye tearmeth it of our brickle Bulvvarke of actes of Parliament And here for raging after many impertinent things he coÌ„cludeth thus Such and such articles are commaunded to be set forth by the authoritie of Parliament Ergo our fayth hangeth onely on the authoritie of Parliament Item such and such articles of religion are not namely expressed in the actes of Parliament Ergo they are heretical and vnlawfull The follie of these arguments néede none other answere but to shew them But all this while where were your eyes fixed that they once looked not to the question in controuersie doe ye obserue your owne rule so well M. Stapleton howbeit sith ye doe it of bluntnesse agaynst these wordes of M. Feckenhams title the Lord Bishop of VVinchester Ye must be borne withall The seconde Diuision Fol. 1. b THe B. to proue this chalenge of M. Feckenhams title to conteyne manifest guile and falshoode sheweth the whole processe fyrst of Master Feckenhams treatise composed in the Tower and directed to the Queenes highnesse Commissioners and afterwardes howe he scrapeth out those phrases and pretendeth as thoughe the treatise had beene composed at Waltham and directed to the Bishop Secondly for his pretence of scruples as deliuered to the B. by writing to be resolued in them and of the B. resolutions there vnto the B. sheweth the whole dealing of the coÌ„fereÌ„ce betwene theÌ„ First that by mouthe not by wryting they reasoned on these poynts and that M. Feckenham seemed resolued in them and vpon what occasion afterwarde he fell to wrangling agayne from them what a doe the Byshop had to haue master Feckenham write some positions or assertions in for me of propositions to the ende they mighte certenly goe forwarde whiche the Byshop coulde not bring him vnto tyll at the lengthe at his owne requeste the Byshop putte in wryting the woordes of the othe with the sense or interpretation added therevnto that master Feckenham considering therevppon mighte deuise the fourme of his propositions wherevppon they mighte afterwarde debate Whereby appeareth bothe howe vntrue it is that he had deliuered vnto the Byshoppe any suche scruples of his in wryting for then the Byshop needed not haue soughte any propositions of hys assertions and also howâ—… vntrue that is that the interpretation of the othe whiche the Byshop wrote at his requeste before he euer sawe any writing of master Feckenham was to answere hys scruples and stayes deliuered to the Bishop in writing To these the Byshoppes chalenges of master Feckenhams false tytle master Stâ—…pletons answere is thréefolde First sayth he here is no matter effectuall but that maye seeme already by our former ansvvere sufficiently discharged Howe this matter is before of you discharged is yet freshe in the Readers memorie I thinke he will not giue ye your quietus est so lightly except ye bring better proues and agrée better to your owne tale For here where ye say ye haue ansvvered suffyciently before to all that is effectuall this argueth that he was charged with somewhat that was effectuall else haue ye answered to no effectual thing And yet your answere before was that the matter wherwith the B. charged M. F. for his false title was but a bie matter which whether it were true or false doth nothing preiudicate or touch the principal question and so the whole charge is a matter nothing effectuall But let go this to your contradictions and let the reader iudge howe sufficiently ye haue discharged M. Feck or not rather charged him with as muche or more than the B. did The secoÌ„d part of M. St. answere is a gathering
huius vulgo transumptuÌ„ Ung double de ceste loy â–ª ad exemplum libri sacerdotuÌ„ LeuitaruÌ„ Quasi dicat ad exeÌ„pluÌ„ castigatissâ—…uÌ„ ad exemplum eoruÌ„ qui sunt periti in ea lege quales sunt Leuitae He shall prouide for him selfe that of this lawe there be drawen out a coppie commonly called a transumpt One couple of this law According to the examples of the priests beeing Leuites as who should say after the best corrected copy after their copie that are skilfull in the lawe suche ones as the Leuites are But to receiue it after such a simple sorte as in processe of time the Rabines and the Priests too from time to time had watred it with their false gloses as since that time the popish Rabines of the schole friers monkes and priestes from time to time with their false dangerous damnable gloses haue corrupted and watred the same and made it as it were of pleasant wine moste sowre vineger ye had néede to ryse betimes M. Stap. or euer ye shall proue this vntimely consequence by the text that you vrge so sore or yet by any other Your argument is this The king in the olde lawe should receiue the coppie of the booke of the lawe at the handes of the Priestes of the Leuiticall tribe Ergo â–ª If Princes now will haue the Bible they must receyue it of such and after such manner as the popish priests will from time to time deliuer it to them Now not seing the extreme folie of your sequele ye runne on headlong as though all were yours and say if this order had of late yeares bene kept and that Princes and other had taken the Bible as it is and euer hath bene of the Priestes of the Catholike churche orderly and lawfully succeeding one the other as the Leuites did read taught and expounded as well in Greke and Hebrue as in Latine these errours and heresies should neuer haue taken so deepe a roote as they haue now caught Here is bibble babble inough but no argument and all runnes vppon his wonted presupposals that our doctrine is heresies and errours that they be the Priestes of the Catholike churche That they orderly and lawfully succeede one the other as did theâ—…e Leuites That they haue euer redde taught and expounded the Scripture in Greeke Hebrewe and Latine That their translation is onely true and faithful And that this their order from time to time hath euer bene till of late Let all these thinges be graunted to M. Stapl. for vndoubted principles and then let him alone But if a man denied all these things beyng euery one so apparant false proued that our doctrine were not those dangerous gloses errours or heresies but the expresse infallible worde of God if he denied that their Church were the Catholike Churche otherwise than in that sense that the scholler of Oxford by a certeine woman whom other praysed did merily say she was a Catholike woman meaning a common queane so the Popishe church in like sense is a Catholike church that is to say a common strumpet prostitute to all Idolatrie and not the chaste espouse of Iesu Christe if he denied not onely such orderly succession in your Pope his Bishops and Priests now as was of the Leuites then they beyng expresly ordeyned of God you beyng not ordeined of God at all but also proue that suche succession as it is whiche in dede may better be called degeneration is altogether vnorderly and vnlawful If hée denyed that they did alwayes reade teache and expound the scripture in Hebrue Greke and Latine when euen among the moste of theyr greate Schoole doctours in that blynde tyme they had vneth any meane skill in Latin muche lesse or nene at all in gréeke or Hebrue As for the moste of their morrow Masse Priestes lyke blynde guydes were so farre from reading teaching and expounding the Scriptures to the people out of any other tongues that euen in their mother toung they scarse knewe one worde thereof themselues If he denyed that they woulde haue the Scripture redde taughte and expounded at all but on the contrarie woulde haue no translation other than their common latin translation which howe corrupte it is is manyfeste as Besides the Protestantes Caietanus Erasmus Pagninus Catharinus and others of themselues are enforced to confesse it If he denied that the Popishe handling of Gods woorde hathe bene the order that hath euer bene but is quite contrary to the originall Institution to the aunciente order and is of muche later tymes as corruption from tyme to tyme hathe taken deeper roote If a man thus denyed all these his Principles til tyme be that M. Stapleton shall proue them better than onely by dreamyng that wée graunte them for true whyche are called into greate question and denyed of vs for manyfest false Then is all the fatte in the fire and thys Mast. Stapletons solemne processe aunswered and confuted Neuerthelesse M. Stapleton styll procéedyng on as thoughe all these thynges were out of question Neyther is this place onely mente sayeth he that the King shoulde take the bare letter but rather the exposition vvithall of the sayde Priestes For vvhat vvere the king the better or any man else for the bare letter if hee hadde not also as ordinarie a vvaye for his direction in his vnderstandyng as hee had prouided him for to receyue a true and an incorrupted copie VVhereof wee may see the practise in all ages in the catholike Churche whereof this place is the very shadow and figure And herewithal he setteth vp in his margin this note bothe the bookes of the Scripture and the exposition muste be taken at the priestes handes The argumente is this The king in the olde lawe must receiue not only the bare letter of the priestes handes but the exposition withall Ergo Christian Princes muste receyue that sense of the Scripture that the Popishe priestes doe please to expounde vnto them As there is none I truste so simple that séeth not the fondnesse of this argumente so agayne eche man may perceyue that the more M. Stapleton trauayleth on these wordes whiche he sayth be vnfaithfully lefte out hée shall not onely shewe the more his owne vnfaithfulnesse but detecte also the vnfaithfull dealing of all his Romishe priestes and Churche For where as this place sayeth that the Leuiticall Priestes shall delyuer to the Kyng a perfecte and true Coppie of the Lawe of God whyche hée shall vvrite oute and haue it by him And that the Priestes shoulde not delyuer onely the bare letter but withall the exposition therof not expounded after their fantasies as dyd the Scribes and Phariseis in one place by the bare letter whiche Christ confuteth Math. 5. 6. 7. In an other place by their owne inuentions and traditions but one place truly expouÌ„ded by an other and so deliuer it faithfully to their Prince And that this order then was the verye shadowe and figure of the true Churche
novv But then is it most euident that the Popishe Churche is not the true Churche nor was figured hereby at all For first the popishe Prestes deliuered not a coppie of the lawe of God to wete of the Old and New testament vp into their Kings Queenes and Princes handes to write it out and haue it alwaies by them to studie vppon but rather do the contrary as did the Pharisies keping the key of knowledge away from them of purpose telling them it appertaineth not to their estates but that they may go play them or employ them selues in other foreigne matters onely the worde of God they must in no case meddle withall which belongeth alonely to the Priests Nor they will be bounde to deliuer vp to their Princes any coppie thereof at all But thus much yet they will do for their Princes to giue them a péece here and there and that either must be the bare letter as M. Stapleton calleth it or els such expositions as it shall please them to leauen the dough withall And is this now the perfect bodie of that shadow the veritie of that figure set forth in Moses order or not rather the full accomplishing of the Scribes and Pharisies doings whom they haue so followed in not giuing vp a coppie to their Princes in wresting defacing and taking away Gods worde that theirs may better be said to be a very shadow and figure of the Popish priests dealings herein And that we rather expresse the veritie of that figure and shadow of Moses order rendring vp to our Princes a full perfect and sincere coppie of Gods lawe that they may write it out set it forth haue it by them and meditate therein day and night as King Dauid counsayleth to learne thereby to be wise and feare the Lord their God and by them all their subiects And thus his importune vrging of this place hath so properly helpt his matter forwarde that where he saith the Bishop left it quite out as making directry against him what soeuer the Bishop did it had bene better for M. Stapl. to haue left it quite out also or not to haue triumphed so much on that which at the better view thereof so directly maketh against all his popishe Priestes But for all this M. Stapleton will proue that the popish priestes must not onely haue the handling of Gods worde but also that they can not be deceyued nor erre in the sense thereof And this will he proue euen by the Protestants them selues For sayth he as the Protestants them selues are forced by plaine wordes to confesse that they knowe not the true worde or booke of God but by the Churche whiche from time to time deliuered these bookes euen so by all reason and learning they shoulde also confesse that the Churche can no more be deceyued in deliuering the sense of the sayde worde than in deliuering the worde it selfe VVhich seeing they will not confesse for then we were forthwith at a point and ende with all their errours and heresies they must nedes continue in the same The argument is this The Protestants confesse that they know not the worde of God but by the Churche of Christ that kéepeth witnesseth and agnizeth the same from time to time Ergo the Protestants must néedes confesse that the Church he meaneth the Popishe priestes in deliuering of the worde can not be deceyued in the sense thereof In stéede of aunswere hereto master Stapleton him selfe maketh a preoccupation for perceyuing the falsenesse and follie thereof woulde soone be reiected VVhich seeing sayth he they will not confesse for then we were at a point with all their errours and heresies they must needes continue in the same Do we not confesse master Stapleton that ye woulde haue vs confesse why then haue ye reasoned all this while thus fondly taking that for confessed which your selfe now are forced by plain wordes to confesse that we confesse not but vtterly denie that you be the Catholike Church that you haue deliuered these bookes from time to time which you haue rather hid away that you can not erre in the sense â—…f the scripture and such like wrong principles Which in déede if we shoulde falsely confesse with you then all the matter were at a poynt and ende as ye saye But since we denie it and reiect your fonde reasoning à petitione principij it is tyme that ye séeke out other arguments more substantiall or else as your cause is at a poynte or not worth a poynt so in conclusion ye stande on this poynt to slaunder vs as following euery man his owne heade and that we shal neuer haue done and errours will neuer cease more and more to encrease and multiplie vnlesse we take forth say you the lesson I haue shewed you And what lesson is that Forsooth that we must graunt and confesse to be most true all these your false principles And then we shall be your white sonnes and good scholers I dare say if once we would conne that lesson Ye would giue vs a fat remedie and leaue to play the fooles truands all day long if we would learne that lesson of yours But such scholemasters as yâ—… are such schollers ye desire to haue and suche lessons ye take them forth Caecus autem si caeco ducatum prestet ambo in foueam cadunt If the blinde leade the blinde both of them fall into the ditch Thus ye deceyued the princes and people in tymes past But God be praysed both Princes and people haue now taken forth that lesson out of Gods holy word that ye could not or neuer would teach read or expound vnto them Nowe when ye haue redde this lesson vnto vs with so false a glosse and commentarie vpon the text as ye complaine left out ye determine that the best remedie were the exact obseruation of this place that ye haue say you so wilyly and sleightly slipt ouer This is but a poynt of your apparant impudencie master Stapleton to set a beâ—…de face on the matter for God knoweth ye would nothing lesse than that the diligent reader shoulde exactly obserue this place Whiche if he did this place alone were there no more woulde sufficiently shewe howe ye haue haled and racked it and all the lawe of God besides That this place therefore if the exact obseruation thereof be the best remedie to your cause as ye say might remedie your cause the better I haue somewhat the more exactly obserued it and if your cause haue founde any remedie thereby muche good doe it you ye shall haue more of it So that I trust yée shall not néede to complaine of ouerslipping any thing materiall Which least ye should doe the Chapter shall be yet more exactly obserued than perchaunce ye would haue it to be And to begin with that ye quarrell at next as wilily and sleightly slipt ouer But most of all say you another sentence in the verie said Chapter And euen the next to this
master Stapleton here is no small boast I trowe We had nowe néede to beware betymes for feare the Bishoppe be here quite ouerthrowne since that master Stapleton maketh so prowde a chalenge Let vs therefore take héede to hys argument on thys place VVhiche place sayeth he well weighed and considered serueth to declare that I haue sayde that the King and others shoulde receyue not onelye the letter whiche as Saint Paule sayeth doeth kyll but the true and syncere meaning withall wherein standeth the lyfe of the letter as the lyfe of man wythin hys bodie yea the eternall lyfe whereof by following lewde lying expositions of holye wâ—…itte wee are spoyled at the Priestes handes Is this the conclusion of all this great crake M. St. that the B. should be quite ouerthrowne by this sentence what one word is here not only of this sentence but euen of your owne well weighed and considered conclusion theron which hath come nere vnto much lesse ouerthrowne the Bishops assertion Which if ye would haue ouerthrowne ye should haue concluded agaynst it and thus haue reasoned Moses sayde to the people of Israell if any hard or doubtfull thing in iudgement rise vp with thee betwixt bloud and bloud plea and plea plague and plague in matters of strife within the Citie c. Go to the Priestes and vnto the Iudge that shall be in those dayes c. Ergo a Christian king ought not to chalenge or take vpon him any such supreme gouernment in ecclesiasticall matters as doth the Queenes maiestie This conclusion in déede quite ouerthroweth the Bishops assertion But who séeth not that this sentence is to farre fetched to inferre any such conclusion And therfore master Stapleton thoughe this was his buttâ—… on whiche his eyâ—… shoulde haue béene fixed and brought his proues to haue improued this yet durst he not once touche or come nighe it for very shame for if he had he sawe that euery boye in the scholes would haue hissed out his argument And therefore wilyly weighing and considering howe he might make it séeme to serue to some purpose that he had craked on so much This place sayth he well weighed and considered serueth to declare that I haue sayd that Kings and others should receyue not onely the bare letter but the true and sincere meaning withall c. at the priestes handes And is this all that this place serueth to M. Stapleton for I dare say you haue well weighed and considered the matter that from so great a boast are so sodenly fallen into so déepe a consideration of the bare letter killing and the true quickening sense therof Wheras that text if ye would but meanely weigh and consider it once againe neyther talketh of any killing letter or liuing sense at all but of certaine doubtfull cases of strife nor can serue to confirme those sayings of Christ and Saint Paule without manifest wresting of it But to what purpose doe ye so well weigh and consider that whiche is nothing in question and that which is in question denyed and you should proue without any weighing or considering ye take it for confessed Who doubteth of this that Princes should not onely receyue the bare letter but the true sense and meaning withall at the priestes handes This Princes in déede should do which if they had alwayes done they shoulde not haue receyued so many of their lewde lying expositions as they haue done here to fore at the priestes hands who herein deceyued princes and gaue them not the true meaning and sense togither with the copie of Gods worde but debarred Princes of copie thereof of letter sense and all féeding them wyth the vayne fables and lewde lying expositions of theyr owne deuisings Wherefore Lyra noteth here vppon the Hebrue glosse Hic dicit glossa Hebraica c. Here sayth the Hebrue glosse if the priest shall say vnto thee that thy right hande is thy left hande or thy left hande is thy right hande this saying must be vpholden which thing is manifest false For the sentence of no maner of man of what authoritie so euer he be is to be vpholden if it conteyne a manifest falsehoode or errour And this appeareth by this which is set before in the text They shall iudge vnto thee the truth of Iudgement and afterward is set vnder And they shall teach thee according to his lawe whereby it appeareth that if the Priestes speake that which is false or swarue from the law of God they are not to be heard Thus sayth Lyra in confuting the Hebrue glosars of their hye Priests that sayde they could not erre and therefore what soeuer they taught must be beléeued And do not your Papistes say the same of the Pope and your selfe holde the same of your Priestes expositions that theirs alwayes muste be taken for the true sense else wherto bring ye out this conclusion In doubtfull cases of bloud and ciuill actions of strife the highe Priest and the chiefe Iudge muste determine a finall sentence Ergo Princes muste receiue not the letter of the scripture but suche sense as the Popish priestes and the Pope shall determine for the true sense in all controuersies of religion For this is the ful drift of your reason though ye dare not for shame speake so playne But this argument the more it is wayed wayeth lyke a fether in the winde and therefore ye turne the conclusion into generall words and say Ergo Princes and others muste receiue at the Priestes hands not onely the bare letter that killeth but the true and sincere meaning therof withall Which coÌ„clusion is not in controuersie but on both parts graunted they oughtso to do the Priests to deliuer to their Princes and others the worde of God and the true sense therof and the Prince and others oughte so to receiue of them the same word of God and the true sense thereof and not the priests owne deuises and expositions But since that none haue euer done more coÌ„trarie to this rule sythe it was first giuen by Moyses then haue the Popishe priestes had not Christian princes great néede to beware of Popishe Priests gloses and follow the councell of Lyra in reiecting them as other good Princes haue done to displace those false glosing priestes and place faythfull disyensers of Gods mysteries in their roomes and ouersée that their people be not deceiued in receiuing at the priests handes quid pro quo And for this cause the priest shoulde deliuer to his prince a perfect copy of the law which M. St. wickedly termeth the bare letter that killeth and thereto wresteth S. Paule wresteth this sentence of the iudiciall law among the Iewes for their time in the foresaide ciuill controuersies to be a simple rule for all christian common weales in all ecclesiastical causes excluding quite al iudgement from the prince including it in his Pope Priests alone iumbling the Prince and the people togither vnder the priests absolute determination
do so VVe say further say you that not onely the generall Councell of Trent but that the whole Churche hath condemned your opinions by generall and nationall Councels many hundreth yeares since VVe say further also that as your Councell of Trent so did the Priests the Lawyers Scribes and Pharises assemble togither held a councell against Christ in his absence and Caiphas gaue iudgement on him that one man meaning Christ should die for the people And so hath your Trident Councell in their absence condemned Christ in his members The residue of your saying is but your lying vaunt of the whole Church where in deede ye meane but the popish Church â–ª ye crake of many hundred yeares but ye tel not howe many they be nor what is condemned nor by whoÌ„ nor where nor when nor what Councell generall nor prouinciall but carie away the matter in generalities But we say to you againe in generall speach that not onely Generall and Nationall Councels haue condemned many of your doctrines many hundreth yeares since but euen Christ him selfe and his Apostles yea some of your owne Popes yea some of your owne selues habentes cauterizatam conscientiam hauing their consciences marked with a hote iron haue condemned them And all this partly hath bene alredy sufficiently and partly shall be further prooued in particulars as we descende thereto And if we go no further than the present matter and issue in hande concerning the Princes authoritie yea euen with your owne mouth or euer we haue done ye shall yet more than once againe condemne this your owne saying that the Princes gouernement in ecclesiasticall matters stretcheth no further than to make lawes and constitutions to punishe heretikes Nowe when ye haue thus with bare sayings charged vs to be heretikes ye woulde charme the Prince also in putting him in remembrance that his dutie stretcheth not now to stande in examining all this that ye lay to vs nor to iudge therevpon whether it be true or false but on the credit of your bare honesties and words to make forthwith some sharpe lawes of attaching hanging sacking drowning or burning vs for condemned Heretikes bicause you haue so called 〈◊〉 To this purpose therefore say you And that Christian Emperours christian Princes as well in other countries as in Englande especially the noble and worthie king Henry the fifte haue made sharpe lawes yea of death against Heresies VVe do not nor neuer did disalowe these their doyngs as repugnant either to the olde or newe Testament VVhy then call you for this respect the Catholikes popishe Donatistes The Bishop sâ—… called them M. St. not with Bare sayings as you haue here called vs deprauers blasphemers and condemned Heretikes But the â—… hath so proued his sayings that as ye haue hearde all your improuinges were to no purpose but to bring M. Feckenham more in the mire and to proue him a greater Donatiste and your selfe also in his defence Ye say ye do not nor neuer did disalowe as repugnant to the old or new Testament Christian Emperours and Princes doings nor king Henry the fifte his sharpe lawes yea of death against herefies If ye do not so disalowe them as repugnant then be they conformable But how chance then your selfe excusing M. Feckenham saide he omitted them bicause they made against him if they make against him they are repugnant to him And if you disalowe them not as repugnant then are you repugnant to him and to your owne excuse for him Yea what repugnancie your wordes present do implie or what doubtfull vnderstanding ye meane in saying we do not nor neuer did I leaue to your owne expounding whether ye meane ye did neuer or euer or sometimes disalowe them and in adding as repugnant whether ye meane ye disalow them in other senses or 〈◊〉 But interprete your owne sayinges as ye lust if ye say to conster them to the beste ye disalowe them not as repugnant that is ye allow them as agréeable in those doings of Princes in the olde Testament â–ª then as King salomon displaced Abiathar the high Priest so may the Emperour displace the Pope and other Princes their Bishops when they be vnworthie of their roumes and offices But besides the punishing of false teachers and Heretikes by their lawes that ye allowe in the Princes of the old Testament for Princes vnder the newe Testament to do the like did they nothing els made they no other lawes and constitutions ecclesiasticall or do ye allow them onely for their lawes in punishments and disalow them for all other lawes and constitutions that they made Well what soeuer you allow or disallow God allowed them and liked well of them And therefore to all Christian Princes they ought to be paternes to do the like not onâ—…ly in zeale of punishment of heretikes abolishing Herefiâ—… superstitioÌ„s Idolatries and all errours but also in setting forth the true and sincere religion of Christes gospell and ouerséeing that the Prelates and Pastours the Nobilitie the Magistrates the people and all subiects what soeuer do euery one their dutie in receyuing and aduauncing the same But this ye vtterly disalowe in Princes if they go one inche furder than lawes of punishment of those whom ye giue vp to them to punish and the defence of your persons and goodes making Princes either your waighting garde or els your slaughtermen and there is al say you that in these matters Princes haue to deale And for this respect we not onely call you but proue you popish Donatistes Nowe that by crying out vppon vs you thinke ye haue fully cléered your selfe ye enter into your other point to burden vs with this crime of the Donatistes euen to denie that little which you graunt vnto Princes Which surely were a cunning poinâ—… 〈◊〉 do to proue that we denie with the Donatistes that which we affirme against the Donatistes and you too First we affirme that it appertayneth to the Princes supreme authoritie next vnder God by the aduise of their godly and learned estates to make lawes and constitutions to punish Heretikes â—…ismatikes erronious teachers and to abolishe all their false doctrines And also to make lawes and constitutions for the setting forth of all true doctrine and to appointe godly learned setters out thereof This say we before hande if now you can make vs beléeue we holde the coÌ„trary to this that were worth the séeing But will ye know M. Horne say you who be in this point in very deede the doltish diuelish Donatistes hearken on well and ye shall heare On to M. Stapleton hitherto we heare nothing but your blacke Rhetorike not worthe the hearing which remitting to your common place thereon tell on your tale and we will hearken The Donatistes as S. Augustine reporteth saide it was free to beleeue or not to beleeue and that faithe should not be forced VVas not this I pray you the common song among
who moste pernitiously raysed vp a schisme of the whole Churche and had Circumcelions bothe a madde and fierce kinde of men whiche murthered with swordes maymed with Sythes and with Lyme mingled with Vinegar put oute the eyes of the true beleeuers And what coulde the Emperour do but chastise suche that deserued any punishement whatsoeuer although they had helde no hereticall errour besides and yet notwithanding euen agaynst these the punishement of death was so little defired that euen S. Augustine did withstande the Shiriffe when he sent out a sharper edict fearing that he should kill any And so broughte to passe that a more milde edicte was set foorth For as then all the Emperours punishment consisted in a forfeit of money in taking away their goods froÌ„ the Donatistes churches giuing theÌ„ to the churches of the true beleuers And if the bishops could not be corrected by any remedie they were banished but of killing there was no mention at al. And therfore against Pelagius there was neuer any motion of crauing the Emperors aide bicause he did not on this sort trouble the traÌ„quilitie of the coÌ„mon weale yea and that is more by the entreatie of the Bishop they which had payed their forfeiture had their money giuen theÌ„ agayne and their bishops reteyned their dignitie still in their Churches if they would change their opinioÌ„s So great was the lenitie of those daies towards heretikes and that such heretikes to There are many kindes of punishing besides the punishment of death Very farre in deede are they from this lenitie which now a dayes for euery word that either is strange to them or not vnderstoode they crie foorthwith to the fyre to the fyre Heere therefore betweene these deuines and me thereis no dissention but this that they considering what a great plague of religion it is that the church should be deuided into such factioÌ„s seeme more enclined to slaughter On the other side I am more slow considering wherto the parable of the Lord wherto the most holy mens interpretations wherto the lenitie and mildnesse of the ancient Bishops and of the Emperours against heretikes calleth vs then also thinking on this howe nowe and then mens affections mingle them selues in this businesse and how often suche remedies fall out otherwise last of all that sometymes the truthe is doubtfull and nowe and then it hapneth that he is in errour himselfe that layeth the heresie to an others charge many times neither partie vnderstaÌ„deth other and they agree in matter whyle they iarre in wordes neither dothe S. Hierome speake rashely in the dialogue agaynst the Luciferians vnder the person of the true beleeuer after this maner no body saythe he can take vpon him Christes victorie no body can iudge of men before the daye of iudgement if the Churche be nowe clensed whye reserue we the clensing to the Lorde there is a waye that to men seemeth righte but the endes of it leade euen to the bottome of hell In this errour of iudgement what certayne sentence can there be c. VVhat Hierome ment by these wordes is cleare to the learned Truely they haue hitherto so moued me that I am of opinion that we oughte not to come to the laste remedie before all meanes be tryed Least perchaunce either through a corrupt iudgement the innocent or at the least he that might be recouered do perish or else euen that which is right be condemned for euer Thus muche and a great deale more writeth Erasmus on this matter But by this first we sée Erasmus iudgement and yet is he not counted a Donatiste Secondly he so describeth the Donatistes that these two witnesses of Iesu Christe which moste paciently tooke their death nor inuaded any others lyfe be fully cleared of this criâ—… Thirdly he so setteth the Donatistes out that beyonde all the former comparisons the Papistes of all other rome néerest them in cruell bloudsucking in prouoking and setting vpon other that prouoks them not in farre more cruell tormentes than of swordes sythes lime and vinegar yea they haue lefte no vnnaturall cruelties nor mischieuous trecheries vndeuised and vnpractised Fourthly he sheweth agaynst this popishe tyrannie euen where they will not suffer the examination of the truthe howe contrarie it is to the fathers and auncient Byshops whome they crake to succéede Fifthly where you M. Stap. falsely cite S. Augustine agaynst vs Erasmus truely â—…iteth him agaynst you shewing what clemencie the Emperours vsed euen to manyfest heretikes and what crueltie you practise agaynst the true beléeuers In times past saith Erasmus the Ecclesiasticall mildnesse did mitigate the seueritie of Princes And now the crueltie of certaine Monkes except it were mitigated by the mildnesse of Princes would burst out into more than the Scithians vnmercifull rage Thus we séethese two that ye â—…ayte at are not alone they shall haue good companie if they be Donatistes for disallowing manslaughter But now what if these twoo reiected it not at all but onely shewed the exact difference betwéene the old lawe or manâ—… politike lawes and the Gospell Will you denie that the Gospell that is to say the glad tidings of reconciliation forgiuenesse and saluation wrought by Iesus Christ is the lawe of grace and full of mercie I thinke M. St. ye will not denie this for shame Then should ye consider that the Gospell in it selfe killeth not but laboureth to saâ—…e it sendeth killing to the lawe the exercise threates and external punishment whereof is not altogither taken away by the Gospell but is forcible to the transgressours Nor the Gospell taketh away ciuill or polytike lawes from Princes nor the sworde to execute them on the euil doers And yet is there a manifest distinction betiâ—…éene the one and the other and so are euen your Sorbonists driuen to yéeld to Erasmus Quamuis Euangelium c. Although the Gospell do not expresly and plainly shew that Heretikes should be burned yet the lawes ciuill which are conformed to the law naturall which the Gospell doth not abrogate do decree that they should be put to death and burned So that neither be such lawes comprehended in the Gospell nor otherwise allowed than indirectly that is to say for the importunitie of the wicked And in this sense their wordes are not amisse But what sense soeuer ye make of their wordes ye can not proue them Donatists And yet if thus much also were graunted you doth this either charge vs that we be Donatists not allowing them therein if they had any such opinion â–ª or doth it cléere you Nay it once againe proueth you more Donatists For in very déede the Denatistes refused not simplie that the Prince should punish heretikes no nor by death neither if he would haue held with them and at their bare instigations haue punished the true beleuers by death they would haue then allowed it set him more on yea haue layed to their owne hands and
you captiously gybe and cauill for that belongeth not to supreme gouernment But that he is so the supreme gouernour in ouerséeing the consecration and deliuerie of the true foode wherewith the people of God ought to be fedde that euen he ouerséeth the féeder himselfe And for this cause the King is called of the Prophete the nourishing father and Quéenes are named Nourses that although the ministerie of féeding pertaine to the ministers yet the prouision for the foode the ouersight that the children of God be duely fedde with the right milke with the true bread and water of lyfe belongeth to the Princes And therefore haue they the name of nourses not to nourishe them in ciuill matters and corporall fâ—…de onely but as in ciuil so in â—…acte verbi in the milke of the worde of God also Is this only the cherishing of the good childe by giuing landes reuenewes maintenaunce and lyuing to the Churche Is this onely the displing of the frowarde childâ—… or as ye call it the punishing of the heretike No M. Stapleton Lyra his exposition and yours doe not agrée He sayth they are nourses what to doe to feede whom the faithfull ones wherewith with the milke of the worde whose worde euen the worde and sacraments of God. Wherof sith the ministery and execution belongeth not vnto them but to the ministers it followeth necessarily thervpon that the prouision direction appointment care and ouersight which is the supreme gouernement belongeth to them And this is that which Lyrâ—… confesseth the B. vrgeth of Constantine that he was such another nourse as did kepe defend maintaine vpholde and feede the pore faithfull ones of Christ yea caried them in his bosome as it were and procured them to be fedde did set forth proclamations not only against false religion but also to set forth to exhort and allure vnto the Christian faith caused not only the Idolatrous religion to bee suppressed but caused also on the other parte the true knowledge and religion of Christ to bee brought in and planted among his people and did not only make lawes for punishing heretikes and Idolaters but also reformed all manner abuses about Gods seruice Thus sayth the Bishop out of Eusebius did Constantine play the nourses part Nowe what saye you to all this M. Stapleton All this of Constantine say you is graunted and maketh nothing for you Whether it maketh for vs or no we will not contende But it maketh for the matter and being graunted it maketh vp the matter For and ye will graunt thus much from your heart inwarde which ye nowe graunt from the téeth outwarde by compulsion of the manifest truth ye might come home well ynough with a wannion and bestow your wit and trauell better than thus to graunt vnto and yet with pieuishnesse to wythstande the manifest truth of the matter The Quéenes Maiesties othe requireth no more of you to giue to hir than here ye graunt to giue to Constantine to set foorth Christes religion to make lawes and constitutions not only of punishment but of reformation of all maner abuses about Gods seruice to prouide that the Church be fed with Gods worde and in all pointes aboue sayde shewe her selfe a very nource of the Church committed to hir gouernement as the childe is to the nourse What one thing ecclesiasticall is not here comprehended or can ye shewe cause why she ought not to haue the same authoritie in hir dominions as well as Constantine to whome ye graunt it had in his if ye saye she doth not this but the contrarie this is but your wicked slaunder M. Stapleton But graunt hir hir interest and then trie that Hir right is one thing and whether she dischargeth well the same or no is another thing Graunt hir hir right as you doe to Constantine and then spare not to improue what ye can proue amisse Nowe hauing graunted thus much which in dede concludeth vp all the matter least he shoulde vtterly be discrâ—…dited of all his friendes he goeth about so much as he can in wrangling of wordes to defeate once againe all his former graunt according to his practise in the Chapter before For where the Bishop by the example of Constantyne proueth the Prince to be herein not only a nourse to the people but also to bee appoynted vnto them of God as it were the common or vniuersall Byshop as Eusebius testifieth of Constantine and Constantine to other Byshops calleth himselfe a Byshop signifying his carefull ouersight ouer all his people in setting forth Gods true religion Maister Stapleton first snappeth at thys worde Byshoppe secondlye hée challengeth the Byshoppe for curtalling Eusebius sentence And when Eusebius sayeth he calleth hym as it were a common or vniuersall Byshoppe I suppose yee meane not that hee was a Byshop in deede For your selfe confesse that Princes Bishops offices are farre distincted and disseuered that the one ought not to break into the office of the other The Bishops meaning is euident master Stap. and so are his words But your meaning is to brabble to tickle in the Readers heade a suspition that he confounded these offices Is there no difference betwéene these sayings he was as it were a Bishop and he was a Bishop in dede Yes M. St. and ye were not a very wrangler in dede ye might perceyue by these wordes as it were he plainly ment and as it were spake it that he was no B. in deede And what though he were no Bishop in dede in the function and office of a Bishops ministerie no more was he also a nourse in deede nor the people were suckling babes in deede nor the worde of God is milke in deede yet as these things be not falsly spoken but being borowed speaches in their senses import not onely a true but a more excellent vnderstanding than the bare wordes vsually betoken so the Emperour being named to be as it were a common or vniuersall Bishop and yet in deede being no Bishop it argueth that he had this name bicause of his common and vniuersall gouernment ouersight and care ouer all Bishops and causes Ecclesiasticall This shift therefore to slinke away from the manifest meaning of the wordes by threaping on the Bishop this kindnesse that he shoulde meane to proue him a very Bishop in dede is a very meane shift though it haue in dede a shrewde meaning Master Stapleton And if you did so meane say you Eusebius himself would soone confounde you if you reherse Constantines whole sentence that he spake to the Bishops What a good year meane ye M. St. ye vrge this meaning further than néedes that the B. should meane to make the Emperor a Bishop in the Bishoply ministerie therfore curtalled as ye call it Eusebius sentences If Eusebius sentence set it downe as whole as ye list confound them that meane to confound these offices it will neuer soone or late confound the B. the popish Bishops
it may rather confounde for they confounde their offices turning Bishops not as it were into lay men but into lay men in deede What the Bishops wordes do meane is most playne to a man of meane witte that list not to Iangle about nothing neither the wordes importe any such meaning nor this is any thing in question the ministeriall office but the supreme gouernment which are two farre different things But since that to no purpose ye chalenge the B. for curtalling Eusebius words let vs behold how you do set them downe For thus say you he saith to the Bishops Vos quidem eorum quae intus sunt in Ecclesia agenda ego vero eorum qua extra sunt Episcopus à Deo sum constitutuâ—… You are Bishops saith he of those thinges that are to be done within the Church I am Bishop of outwarde thinges which answere of his may satisfie any reasonable man for all that ye bring in here of Constantine or all that ye shall afterwarde bring in which declareth him no supreme Iudge or chiefe determiner of causes Ecclesiasticall but rather the contrarie and that he was the ouerseer in ciuill matters And the most that may be enferred hereof is that he had the procuration and execution of Churche matters which I am assured all Catholikes will graunt Ye would faine I sée M. Stapl. reuoke your graunt and it could be cleanly conueyde or so to limite it that it might not appéere ye haue granted that that all your fellowes denie But this reuocation is to late Neuerthelesse fuli pretely ye compasse the matter to defeate all these most plaine not wordes but doings of Constantine by shoouing at this name B. shop in the Emperour which in any case ye caÌ„ not abide And therefore as who though B. went aboute to confounde the offices of a Bishop and of a Prince and thereto had concealed Eusebius words ye solemnly take on yâ—…n to set them out both in Latine and in English. But tell me by that false faith of yours M. Stapleton why ye haue not translated the wordes aright in English that ye haue set downe in Latine did ye sée in déede they made nothing for you but rather much against you is the English of intus in Ecclesia within the Church And the English of eorum quae extra Outward ciuill things or matters or Ego vero c. Episcopus à ' Deo sum constitutâ—… I am a Bishop what is manifest corruption of plaine wordes and euident sense if this be not this is past cutting of the tayle M. St. or slitting his nose and paring his eares to dresse it like a perfect curtall but euen to cutte both buttockes and heade away and make it a carrion karkasse this translating is trans I ordanem in déede But the wordes of Constantine the sense are plaine You saith he speaking to the spirituall pastours are Bishops of those thinges that in the Churche are to be done within or inwardly But I am appointed of God a Bishop of those things that are forthout or outwardly As who should say your Bishoply office in Gods Churche is in the ministeris of those things that worke inwardly that perce the heart enter into the soule cleaue the thoughtes in sunder and properly belong to the inwarde man the liuely worde of god My Bishoply office in Gods Churche is distinguished from this and is in things without that is in the outwarde setting forth and publique direction of Gods worde to be duly taught by you Thus both their offices were in Gods Church the matter and groundworke of both their Bishoprikes was Gods true religion But the doing of the one was pertayning to the inwarde man the doing of the other to the outwarde man. And this is the very distinctioÌ„ that Constantine maketh which being not falsely translated as you do and so misunderstoode may satisfie as ye say any reasonable man But your vnderstanding is very vnreasonable to vnderstand by inward things things ecclesiasticall and by outward things only ciuill things in déede they be out and quite out of the consideration of the Churche But wherefore then called he him selfe a Bishop also with them yea an vniuersall Bishop as Eusebius termeth him but to declare that his ouersighte was in the same matter that was theirs the matter was Gods truth and Religion in bothe the manner was outwarde or inwarde as eithers Bishoprike required Otherwise if he had meant onely of ciuill matters as you expounde he had bene no more a Bishop thereby than the very Soldane or great Turke or any other Heathen Prince that ouersee their ciuill matters very circumspectly And so as ye did in your fourth Chapter ye make Constantine for all these notable things in him that your selfe before haue graunted no better than an infidell Prince in this behalfe For by outward ye say is meant ciuill matters But the ciuill gouernement ye say also reacheth no furder than the peoples quietnesse wealth abundance and prosperouse maintenance that these thinges are common as well to the heathen as to the Christian gouernment Thinke ye M. Stapleton these Fathers meant no furder gouernment nor in other matters than these when they called Constantine an vniuersall Bishop and that Constantine measured his office no furder when he called him selfe by the name of a Bishop â–ª for shame M. Stapleton deface not to Christian a Prince after so Turkish a manner nor thereto so manifestly falsifie your authour nor abuse your reader with such a shamelesse impudence Well say you And the moste that may be inferred thereof is that he had the procuration and execution of Churche matters which I am assured all Catholikes will graunt May we be assured M. Stapleton on your worde that all your popish Catholikes will graunt euen thus much For I verily feare they will graunt it no furder than it pleaseth them And where ye are so readie to assure vs of others graunts what assurance haue we had alreadie of all your owne liberall graunts when ye were disposed to wrangle as now againe ye do for how agreeth this euen with your former graunt that Princes might make lawes and constitutions for the furtherance of Christes religion that Princes might take some regiment vppon them in Ecclesiasticall causes yea might do as much as all these ensamples specifie and that now ye make the most to be but the procuration and execution of Church matters Although what ye meane by these wordes ye tell not would ye haue them onely the Churches that is as you meane by the Churche onely the Priests proctours and executioners now truly ye limite them a full faire office But thinke ye the name of B. and vniuersall B. did importe nothing els was that the most that may be inferred thereof and yet that is more than onely to be their executioner as ye said before to be as ye adde here to it their proctour also Yea it is
which later clause I am assured doth muche more take away a supreme regiment in all causes ecclesiasticall than necessarily by force of any wordes binde vs to pay yea any tribute to our Prince This quarell M. St. is an euident vntruthe for the Byshop hath not left out the other part of the senteÌ„ce but mentioned it in the next words immediatly following Admonishing notwithstanding al princes and people that Cesars authoritie is not infinite or without limits for such authoritie belongeth only to the king of al kings but bounded and circumscribed within the boundes assigned in Gods worde Which words of the bishop not only make playn relation vnto but also comprehende the sentence folowing quae dei deo and giuing vnto God that perteineth to God. And this limitation youre selfe anon afterwarde confesse that the Byshop specifieth though héere ye denie it according to the maner of your quarelling disposition But whereto M. Stap. moue ye this quarell This latter clause I am assured say you dothe muche more take away a supreme regiment in causes ecclesiasticall than necessarily by force of any words binde vs to pay yea any tribute to our Prince Are ye so well assured héereof M. Stap but by your leaue for all ye be so well assured if this sentence muste be vnderstoode of may and not of ought then perchance it may neither take away that supremacie that belongeth to the Prince nor that supremacie may hinder our duetie to god Yea what if this same may or might and ought not may become an argument for all popish traytors agaynst their Princes teaching subiectes that they may giue them their dueties but they ought not For I am assured on the other side that the Priestes and Byshops to their Princes yea the Byshop of Rome him selfe to the Emperoures as you vnderstande Cesar haue yéeded their seruice obedieÌ„ce yea and their tributes also ere this howe soeuer since they haue wrong them selues from that olde obedience that they ought to Cesar. And if to subtracte this ye may thus dally on the former clause why may not all Papistes for the later clause of the sentence to vpholde their honour of Images their inuocation of Saincts their owne traditions and vnwritten verities against Gods expresse worde and commandement alleage for them that they may giue to God that that belongeth to God but not that they ought as bounde thereto necessarily by force of any wordes For this I am sure of also that these wordes of Christ do make no more mencion of dutie toward the one parte of the sentence than to the other the one comprehendeth not may and the other ought but though the dutie to God be greater and more excellent than the dutie towarde the Prince yea and boundeth it as the Bishop saide yet dutie belongeth vnto hothe and both ought to haue it And we be not here licenced but flatly coÌ„maunded to giue that that is dutie to eyther partie The wordes are manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reddite Render you that vnto Caesar that is Caesars and that that is Gods to God. So that if reddite Caesari quae sunt Caesaris be no more but this ye may giue vnto Cesar those things that are Cesar then may reddite Deo quâ—… sunt Dei be also by as good Latine ye may giue to God those things that are Gods. What figuratiue diuinitie yea what figuratiue Grammer call ye this wherof ye crake so much and finde such fault in others and can not sée in your selfe how your Diuinitie either marres your Grammer or your GraÌ„mer your Diuinitie And yet both must go for excellent good for why you are assured of the matter that the imperatine mode is in the one clause no more than the potentiall commanding to do is no more but to say ye may do though in the other clause it retaineth still his force Besides this good Diuinitie that we be not necessarily by force of any wordes bounde to pay yea any tribute to our Princes and so may denie them both that and all duties else as do the Papists when they be disposed to refuse their lawfull obedience to their soueraignes as you your Louanistes do This is a holy diuinitie Did euer any of the ancient Diuines giue this libertie to subiects against their Princes or thus expounde these wordes and not rather al with one coÌ„sent yea your popish writers hereoÌ„ also so many as I haue read gather here vpoÌ„ a necessary dutie of al subiects obedieÌ„ce tributes honor al other prehemineÌ„ces beloÌ„ging to Princes chieâ—…y on this senteÌ„ce write of purpose vpon this coÌ„mon place of subiects dutiful obedience to their magistrates you make so light a matter of it that ye say it bindeth vs not so much as to pay any tribute at al vnto theÌ„ But that all the world may sée how falsely ye wrest the wordes of Christ ye shal sée some of the fathers iudgments on these words giue vnto Cesar that that is Cesars that they inferre not that they may giue but that they ought to giue them Tertullian an ancient Father saith Alius est denarius queÌ„ Câ—…sari debeo c. It is an other penie that I owe to Cesar that pertaineth to him wherof it was theÌ„ moued that is to say a tributarie penie due to be paide of tributarie not of free meÌ„ I pray ye M. St. what is that English of Debeo of debitus Origen likewise an auÌ„cieÌ„t Father saith In teÌ„pore ergo Christi c. In the time therefore of Christ when they were commanded to giue tribute to the Romaines there was a thought couÌ„sel amoÌ„g the Iewes UtruÌ„ deberent whether they ought that were Gods people his portion to giue Princes tribute or rather take armes for their libertie except they were suffred to liue as they lusted And the story telleth that one Iudas a Galilean of whom Luke mencioneth in the Actes of the Apostles drawing away the multitude of the Iewes taught NoÌ„ oportere they ought not to giue tribute to Cesar call Cesar lord But he that was at that time the tetrarch hastned to perswade the people that they should regard the present state not wilfully take armes against the stronger But be coÌ„tent to giue tribute And truly the worde of this present gospel not in deede manifestly yet it shewes these things But he that diligently coÌ„sidereth the sense of the present wordes shal finde this yea eueÌ„ in this place For the Phariseis had not had occasion being willing to take Christ in his speach sending their disciples with the HerodiaÌ„s to aske him whether it were lawfull to giue Cesar tribute or no if it had bene manifest amoÌ„gst them that they ought not to giue it that there had bene an agreement of all their willes that they should not giue it c. Thus we sée that the question they moued to Christ was whether
there is wedlocke But what say we to Philip had he not foure daughters but where soure daughters were there was both a wife and matrimonie But what then doth Christ he was indeede borne of a virgin but he came to a mariage and brought his gift with him They haue saith she no wine and he turned water into wine with virginitie honoring mariage commending with his gift the thing that was done that thou shouldest not abhorre mariage â–ª but shouldest hate whooredome For at my perill I behoofe the saluation although thou shalt wed a wife Looke to thy selfe a woman if shee be good is an helper to thee c. All this more saith Chrysostome in the coÌ„mendation of the ministers mariage euen in the same Homelie cited by you M. St. which estate of mariage to be ioyned in sith the Pope his Priests can not abide and alleage such impediments as here Chrysostome confuteth it is an euident argument by the way that they 〈◊〉 nothing lesse than such Priests as Chrysostome ascribeth this spirituall kingdome of the ministerie of Gods worde and Sacraments vnto and where Chrysostome as your selfe haue cited him saith that the Princeforceth the Priest exhorteth the one by necessitie the other by giuing counsell the one hath visible armour the other spirituall Contrarywise your Pope not only exhorteth but extorteth and forceth too not only by counsell but by necessine extreme violence Not only pretending spirituall armour such as he calleth his curses with booke bell and candle but also with visible armour muironed about where he rideth or on mens backes is caried with a gard of Swarâ—…trutters Switchers with gunnes Harquebushes partesans glayues and weapons as if it were Iudas with his armed bande to take our Sauiour Christ. And he claymeth thriurisoiction of â—…oth the swords wresting thertâ—… the wordes of the Disciple Eâ—…ce 〈◊〉 gladiâ—… hic Beholde heere are two swordes to the temporall and visible armour so well as to the spiritual Wherevpon Eonifacius the eight did not onely hang seuen keyes at his girdle in token of his spirituall power but girte him selfe also with a sworde in token of his temporall power These Prelates the refore are not such kinde of Priests as Chrysostome speaketh of Neither notâ—… I this as a faultâ—… in this or that person but as errours defended and maynteined by them for the aduauncement of their naughtie Priesthoode What maketh then this sentence of the excellencie of the Priestes ministerie for the ministerie of the Popes Priesthoode that is all the quitâ—… contrarie Suche false Priestes therefore the Prince hath authoritie to remoue them and to place suchâ—… Priests as Chrysostome speaketh of and so to bowe his head vnder their hands that is to oâ—…ey their ministerie which is no derogation to the matter in hande of the Princes supreme gouernement Thus muche M. Stap. to your sentence alleaged out of Chrysostome vpon the which you and all your side do harpe so often and yet beeing well considered it not onely makes nothing for you but muche agaynst you Nowe to your argument that ye gather héere vpon saying Nowe then M. Horne I frame you suche an argument The Priest is the Princes superiour in some causes ecclesiasticall Ergo The Prince is not the Priestes superiour in all causes ecclesiasticall The antecedent is clearely proued out of the words of Chrysostome before alleaged Thus. The Priest is superiour to the Prince in remission of sinnes by Chrysostome â–ª but remission of sinnes is a cause ecclesiastical or spirituall Ergo The Priest is the Princes superiour in some causes ecclesiasticall or spirituall To this argument béeing thus framed vpon the which M. Stap greatly triumpheth I answere it hath thrée fallations in it for fayling The first in this worde superiour béeing vnderstoode two ways either in respect of the ministerie or function or in respect of the publique ouersight ordering and direction In the former sense the maior is true The Priest is superiour to the Prince in respect of his ministerie or function But this worde superiour béeing thus vnderstoode in the conclusion for superioritie onely in the ministerie or function concludeth nothing agaynst the Princes superioritie which is only the publike ouersight ordering and direction that this superiour ministerie and function be not abused Now if the word superiour be not thus vnderstoode but simply to be the superiour or in the later sense that is to say the Priest is superiour in the publike ouersight ordering and direction that the office be duely administred by the minister then is this maior false for the Priest is not thus the Princes superiour The second fallation is in the words remission of sinnes If he meane thereby the ouersighte to sée suche remission be duely made by the Priest then is the maior also false The Priest is not the Princes superiour therin If he means by remission of sinnes the action of remitting them or the function of the office in pronouncing them remitted then is the maior true but the minor false For so remission of sins is not a cause ecclesiasticall but an action or function ecclesiasticall Wheron ariseth the third fallation of these words ecclesiasticall cause Which the statute and the title mentioning that the Prince hath supremacie in all ecclesiasticall causes he wilfully wresteth as though all actions and functions eccl were yéelded to the Princes supremacie Where neither the Prince requireth nor the statute title yéeldeth any such supremacie in the actions but onely a supremacie in the causes not to do them but to sée them rightly done And thus by resolutioÌ„ of these words it appeareth how the Priest in one sense as Chrysostome sayth is superiour to the Prince not only in this one thing of remission of sinnes But in al other actions of his dutie and the Prince is farre inferiour to him and yet the Prince in the other sense of the general direction and publike ouersight is in this and all other causes eccl. superiour to the Priest and the Priest farre inferiour vnto him And so the superioritie of the Priest hindreth nothing the supremacie of the Prince Master St. hauing now as he thinketh by this mightie argument wonne the fielde and quite confounded the Byshop setteth out as a trophaâ—…m or monument of his historie this marginall note Euidently proued by S. Chrysostome the Prince not to be the supreme gouernour in causes ecclesiasticall And crieth out for ioy Which being most true what thing caÌ„ you coÌ„clude of al ye haue or shal say to win your purpose or that ye heere presently say And thus on the triumph of this argument M. St. reiecteth all that the B. hath said as insufficieÌ„t would returne vpon him the sentence of S. Augustine against the Donatists that the Byshop cited agaynst M. Feck Wherein he bringeth nothing a freshe that is not before declared and answered vnto besides vayne words of course worthy no other answere than to be returned
if ye meane by this visitation the outward execution of the Church lawes and decrees confirmed by the ciuill magistrate roborated with hisedicts and executed with his sword For in such sort many Emperors Princes haue fortified streÌ„gthned the decrees of Bishops made in Councels both general National as we shall in the processe see And this in christian Princes is not denied but coÌ„mended What the state of the question in hande is the reader hath often hearde How be it such is your importunitie that ye will neuer leaue your olde warbling But for the full satisfying of the Reader berein let him once againe resort to the issue that M. Feck requireth of the bishop to direct all hys foure meanes vnto wherin he would be satisfied And that is conteyned in these flat wordes VVhen your L. shall be able by any of these foure meanes to make proofe vnto me that any Emperour or Empresse King or Queene may claime or take vpon them any such gouernment in spirituall or ecclesiasticall causes I shall herein yeelde c. This then is the state of the question betwéen theÌ„ whether any Prince may take vpon him any such gouernment in spirituall or ecclesiasticall causes as the Queenes Maiestie doth Now wheresoeuer the B. proueth anything by the foure fore said meanes that any Prince hath taken vpon him any such gouernement as doth the Queenes Maiestie in causes ecclesiasticall there the bishop kéepeth himselfe to the state of the question in hande and satisfieth M. Fecknams issue What the bishop hath done in the two foresaide meanes is euident by that that is past let others iudge thereon Here the B. entring into the other two meanes prefixeth this issue againe before him to leuell his proues by The issue is now that by any of these two meanes remayning he shall proue that anye Prince may claime or take vpon him any such gouernment as the Queenes Maiestie in Ecclesiasticall matters doth And where the B. by any of these two meanes shall proue that any Princes haue taken â—…pon them any such gouernment in ecclesiasticall matters as the Q. Maiestie doth there the B. digresseth nothing from his question also satisfieth M. Feck â–ª demaunde This then being the state of the question betwéene them the proofe of any such gouernment in ecclesiasticall causes the B. first setteth here down the particulars that plainly declare what gouernment this is that the Q. Maiestie taketh on hir wherto he must direct his proues So that now that question in hande is this What is that gouernment in what particulars consisteth it that the Q. maiestie taketh on hir Which when here the B. doth specifie in the last Chapter M. Stapl. himselfe commended the bishop for his orderly going to worke therein and now crieth out here is a state framed farre square from the question in had whether it be so or no whether it be not plain dealing of the B. and plain warbling of M. St. let any man be indifferent iudge betwéene them But M. Stapl. sayth the question is not nowe betweene M. Feck and you whether the Prince may visite reforme and correct all maner of persons for all maner of schismes heresies and offences in Christian religion True in déede M. St. the question is not nowe whether the Prince may doe these things that you rehearse or no but the question that is nowe in hand being deducted out of the words of the issue any such gouernment demaundeth first what kinde of gouernment that is that the Q. maiestie doth claime and take vpon hir to the which question the B. aunswereth the gouernment that hir highnesse taketh on hir is such and such c. And so the state of the question is knowne what kinde of gouernment the B. must proue And looke where he proueth any such gouernment there M. Feckenhams request is aunswered And if he can not prooue any such then M. Feckenham may complaine that he is not satisfied And as he is bounde to performe his promise of thankfull yéelding so haue you no cause to warble at this the B. diligent enumeration of those particularities of the principal question least both ye should wander in an obscure generalitie also coÌ„trarie your late vaunt that ye go to worke plainly truly and particularly But sée your falshoode how chaunce ye set not downe the Bishops wordes as he spake them but abridge them 〈◊〉 of thrée parts of them and more crying Here is a state framed farre square from the question in hande Here is a false subtiltie of you M. St. farre square from any truth in hand or out of hande The Bishops wordes are these The gouernment that the Q. Maiestie moste iustly taketh vpon hir in eccles causes is the guiding caring prouiding ordering directing and ayding the ecclesiasticall state within hir dominions to the furtherance maintenance and setting forth of true religion vnitie and quietnesse of Christes Church ouerseeing visiting refourming restrayning amending and correcting all maner persons with all maner errours superstitions heresies schismes abuses offences contemptes and enormities in or about Christes religion whatsoeuer In place of all these wordes euery one béeing materiall to shewe the particular things wherein hir gouernment consisteth that she claymeth you onely for all these set downe these wordes The Prince may visite reforme and correcte all maner of persons for all maner of heresies schisines and offences in Christian religion As though the Bishops particular words specifying the poynts of hir gouernmeÌ„t conteined no more but this Neuerthelesse had the bishop specified no more but these words that ye thus contracte yet had he not swarued from the issue betweene them Any suche gouernment nor from the directâ—… answering to the question declaring any suche gouernment chiefly the chiefe poynts therof that the Quéenes maiestie claymeth and you refuse to yéelde vnto hir For euen these particularities that you set out ye will not graunte without an exception and that is in effecte vtterly to denie them althoughe in daliaunce of spéeche saying in some sense ye would onely séeme to mollifie them For what else meane these your words VVhich perchaunce in some sense might somewhat be borne withall if ye meane by this visitation and reformation the outwarde execution of the Churche lawes and decrees confirmed by the ciuill magistrate roborated with his edicts and executed with his sworde for in suche sorte many Emperours and Princes haue fortified and strengthened the decrees of Byshops made in Councels bothe generall and nationall as we shall in the processe see And this in Christian Princes is not denied but commended Christian Princes haue héere gotten afaire catche by this your graunt and commendation to become your seruants your souldiours your slaughtermen only executing with their swords that you with your authoritie decrée and appoint vnto them Now forsooth a fayre supreme authoritiâ—… But let vs sée how this doth hang togither Ye graunt theÌ„ to visite reforme
and that he confutes it neither can we iustlye gather anye argumente of a former authoritie from a former placing of the persons or theyr names whiche maye nowe and then bée placed the beste in the laste place or the best in the middle place so well as in the firste place and yet kepe a good and decent order And if Maister Saunders may reason thus in hys defence for placing the Priest laste why will not hys owne answere confute hys owne argument that here hée maketh of the Priest named in the firste place These argumentes now being thus weake and childishe to inferre any necessarie consequeÌ„ce of superior authoritie M. Saunders laboureth to strengthen theÌ„ with the authorities of witnesses Althoughe before hande in so playne a matter what néede witnesses or what coulde all the witnesses in the worlde doe to make these good consequences not that wée contemne these witnesses nor yet altogether denye the matter as wée haue diuers tymes affyrmed that the high Priestes office then and all the Priestes vnder hym and that all the Bishoppes and Ministers nowe in respecte of theyr diuine Ministerie of the worde and Sacramentes are to bée preferred as hauyng in dignitie a moste highe office before all other persons and so their office maye well bée placed before the Princes office But this as it nothing hindreth â–ª in other respectes a superior office of the Prince ouer them so to enforce the dignitie of the Priestes office by these bâ—…lde reasons is rather to blemishe it and bring it in contempte But let vs sée Maister Saunders testimonies VVherevpon Philo that of these matters as one that was a Iewe was of necessitie moste cunning it was fit sayth he that the Prince bee preferred before the priuate man yea euen in the Sacrifice as likewise the people before the Prince syth the whole is greater than parte thereof But the Bishop to bee made equall to the people in taking awaye and obtayning pardon of sinnes But this honour is counted to the Bishop not for hym selfe but bicause he is the Minister of the people making the vowes and prayers publikly to be performed in the name of all the nation â–ª The firste witnesse here is Philo Iudeus of whome I sée no necessitie Maister Saunders that he shoulde bée moste cunning in these matters neyther thinke I that he was most cunning in them althoughe that he were a Iewe and a notable learned man And yet herein exception might be made against him being rather a well liker of our Christian Religion than a professor of it or one that sheweth to haue anye great cunning in it Writing so manye bookes little or nothing of our Christian fayth saue in his booke de vita theoretica where he commendes it and calleth it Diuinam Philosophiam diuine Philosophie and saythe among other commendations of the Christians as thoughe himselfe were none habent autem etiam disputationes quasdam et interpretationes veterum viro rum qui et authores ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extiterunt But they haue also certaine dsiputations and interpretations of auncient men who were also the authours of that heresie or secte whereby Philo writing on this wise of the ChristiaÌ„s howe euer he fauoured them I thinke hée was not the cunningest in our Religion Neither doe you ascribe that vnto hym but saye he was most cunning in these matters meaning these Iewish Sacrifices But and he were not cunning in the faith of Christ he could not haue verie muche cunning in those sacrifices that were all referred to Christ. But was not that cunning that he had too muche driuing all the mysteries in gods word to Cabalistical Platonical numbers and figures to allegoricall and morall senses being himself so great a Platoniâ—…e that it grewe to a prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either Plato imitateth Philo or Philo imitateth Plato so that in cunning allegoriâ—… he was cunning and yet not so cunning as Origen who likeneth herein the priest to the sense of godlynesse and Religion and the Prince vnto the force of reason But into what errors he ran by these conceits is manifest although he were a farre more cunning Christian than it should appeare that euer Philo was I speake not this in their dispraise or altogether to reiecte their allegories which may be admitted so farre forth as they be sober and godly and not contrarie to the plaine texte although they differ from the simple meaning of it But althoughe they may delight and edisie they proue nothing of necessitie therefore are not to be brought in controuersies whosoeuâ—…r the authors be the writers of the holy Scripture onely excepted But let vs admit Philoes allegorie what are you Maister Saunders therby eueÌ„ one whit the nerer of your purpose if not the furder from it the Prince is here affirmed to be inferior to all the people Howbeit not simply inferior but as he is a parte of the whole and a particular member of the body politike if ye stretch this so generally that he hath not againe a superiour power not onely ouer euery other part but also ouer all the parts ye may quickly make a madde politike body â–ª If ye loke but of your owne example of a natural body so often cited do ye not say the head rules all the body and what say you by your owne head maister Saunders it séemeth by the heade strong opinion of these your reasons that it rules all your bodye to muche oute of square Although it be but one part of you yet hath it the supreme gouernement of all your partes So that this makes nothing againste the Princes superioritie But now what maketh it for the superioritie of the B. or rather maketh it it not inferior withall marreth al your first booke against the authoritie of the people Philo sayth not that the B. is aboue the people but the B. is made equall to the people as who should say of himself being but a man he is not equall but inferior but is made equall to theÌ„ being made a Prince Now if the Prince haue a supreme gouernment of all the people for al that he is but a man and a particular member being a parte vnder the whole as likewise is the B. and so vnder the people to yet as this man is aboue all the people in regarde that he is made a Prince so is he aboue the B. to that also of a priuate man is made a B. whereby as Philo saythe he is made but equall to the people whereas the Prince is made aboue the people How answere ye herein to Philo Maister Saunders Howbeit say you that he saith the B may be made equall to the people this in deede is to bee vnderstoode to haue so come to passe in the thing offred for both offred a Bullocke Why M. Saunders and did ye not before in your Bullockishe reason make the thing offred to be an
beareth not in vayne or by some other bodily punishment may correct him if any man shall refuse to obey the Priestes sentence Therefore we denie not but that bothe before and about and after the Bishoply iudgement there are some partes of kinges but in the office of iudging kings can do more than can priuate men For either of them can bothe giue counsell and shewe what they thinke good but neither of them can define what the diuine or eccl. lawe declareth in that matter VVhiche thing thus declared let vs nowe come to the proofe of the matter it selfe All this then either néedeth none or little answere M. Saunders béeing barely anouched without any proofe to the whiche ye are not yet come but onely declare what ye will denie or graunt to Princes Your graunt we take and sée ye go not from it But will all your fellowes yea wyll your Pope him selfe graunt so muche that the Emperour shall by his authoritie appoynt the certayne place and day where and when the Bishops shal holde their Councels It was wont to be so in the olde time But will your Pope suffer this nowe and that kinges shall do the lyke in their kingdomes Nay M. Sauâ—…ders he will mislike of this and say ye graunt too large a thong of another mans leather howesoeuer you would by qualification eate your grauntâ—… agayne cleane contrarying your selfe ascribing no more to Princes than to priuate men And yet agayn you graunt that bothe of them may giue counsell and shewe what they thinke good in ecclesiasticall matters although they can not determine them Goe to master Saunders till you bring your proofes we will take this graunte also of your liberalitie that Princes may giue counsell and shewe what they thinke good A good manie of your side will not graunt so muche nor you but for a countenaunce sake neither Althoughe yée doe them open iniurie to compare them qualle beeing publique estates to priuate menne As for your determination of Gods law what you meane thereby when yée shewe your meaning playner we will aunswere to it Nowe to your proofes Master Saunders proofes in this Chapter kéepe this order first he alleageth the reasons for his partie Secondly he aunswereth oure obiections Hys firste reason is this Those things that are of God man can not dispose them otherwyse than if God gyue vnto them suche authoritie â–ª but the causes of faythe chiefly of all other are of GOD bycause faythe is the moste necessarie gyfte of GOD that no man can obtayne to him selfe by any force either of nature or arte the causes therefore of fayth can not be iudged of other than of them to whome God hath giuen that power I aunswere the partes of thys argument be true 〈◊〉 the conclusion noughte for there is more in the conclusion than in the premisses â–ª The conclusion shoulde haue 〈◊〉 Therefore 〈◊〉 can not dispose the causes of fayth otherwyse than if God giue them suche authoritie Howebeit we simply denie not M. Saunders conclusion but would haue him distinguish what he meanes by iudgeing 〈◊〉 he meane disposing causes of fayth otherwise than God hath already in his word disposed them or else his argumente hathe no sense nor sequele then the conclusion as it is not proued so is it apparant false Neyther giue we suche iudgement to Princes or to any other creature for suche power God hath giuen to none Althoughe the Popishe priestes falsly clayme suche power to dispose matters of fayth otherwyse than God disposed them But master 〈◊〉 will proue hys conclusion on thiâ—… wyse But God hath giuen suche power to certayne men and not at large to all Christian people Therefore none haue it but they The antecedent he proues from Saincte Paule Ephesians the fourth For God hathe ordeyned some Apostles other Prophets other Euangelistes other Pastors and Teachers to the ediâ—…ying of his mysticall body whiche is the Churche But other hee made as it were sheepe and lambes that they shoulde bee edifyed by their pastors and teachers and too whome their pastors shoulde attende that they should not be caried awaye with euerie blaste of doctrine by the subtiltie of man. I answere agayne as before If he meane by iudgeing â—…eaching with sounde iudgement it is true and this senâ—…ence well applyed but if he meane as his principall â—…roposition was whereon all dependes Disposing thinâ—…es of faythe otherwise Then wée denie the anteceâ—…ente and the conâ—…equence too As for thys sentence â—…roues no suche iudgement giuen to any of these persons but rather confutes it as not to edifie but to destroy and to be caried away by the subtiltie of men with euery blast of doctrine if men might dispose otherwise of fayth than God him selfe hath dispoâ—…ed Nowe vpon this sentence of S. Paule for Pastors be reasoneth thus But Pastors only iudge what is fit or not fit for the sheepe For to conclude that sheepe are indued with equal power to Pastors this were nothing else but to take away the differeÌ„ce that Christ hath set betweene the Pastors and the sheepe and the thinges that he hath distinguyshed to mingle and confounde them Kinges therefore and Magistrates if they be counted sheepe in the floâ—…ke of Christ as in deede sheepe they are iudge not togither with the Pastors The argument is thus made formall Pastors do onely iudge what is fit or not fit for the sheepe But Princes are not Pastors but sheepe of the flocke of Christ. Ergo Princes do not iudge what is fit or not fit for them The maior he proueth thus To conclude that the sheepe haue equall power with Pastors is nothing else but to mingle and confounde and take away the difference that Christ hath set betweene the Pastors and the sheepe But if Princes should iudge the sheepe should haue equall power Ergo For Princes to iudge were to mingle confound and take away the difference that Christ hath set betweene the Pastors and the sheepe First to the maior I answere he siftes the similitude of a shepherde and shéepe too narrowe For although in some resemblaunces it holde yet is it not simply true that the Pastor onely iudgeth what is fitte or not fitte for this kinde of sheepe He him selfe confesseth before and after agayne confesseth that the priuate man or Princes may giue counsell and priuate iudgement And S. Paule speaking not of the pastor but of the spiritual man that is of the sheepe of God sayth Spiritualis omnia iudicat the spiritual man iudgeth all thinges And Christe biddes the people beware of false prophets which can not be without iudgement Neyther is this sufficient proofe of the maior that he alleageth to contende that the sheepe hath equal power is to confounde Christes distinction Wée graunte this it were so But this wée denie that héereby the sheepe is made to haue equall power For the iudgement of the pastor is one thing
and the power of the pastor is another althoughe it oughte to haue iudgement concurring with it Neither ascribe wée iudgement alike to the pastors and the sheepe although in this spirituall kinde of sheepe some of them haue more sounde and perfect iudgement than their pastors To the minor I answere it is not simply true neyther for in one sense not onely the pastors them selues are lyke wyse sheepe but also the Princes them selues are pastors In the former sense euery faythfull Christian is a sheepe vâ—…der Christe the onely shepehearde and must heare his voyce And so the Prieste is a shéepe also or else he shall neuer be in the folde of the Churche nor placed at the righte hande of Christe In the other sense not onely the Prince is suche a Pastor as Homer calleth Agaâ—…emnon and rules and féedes the body and so the Priestes are his sheepe as well as other subiectes but also in protection setting foorth of Gods worde throughout his Dominions he is their pastor too in appoynting the pastors to féede the sheepe onely in Gods pastures And in this sense we ascribe supreme Pastorship vnto him ouer the Priest also Althoughe in the ministerie of the worde and Sacramentes the Prieste agayne is his superiour pastor and the Prince is but his sheepe But master Saunders replies But if they be counted as Pastors I aske whence they proue it that Christe gaue them suche power for what haue they that they haue not receiued but Christ as he tooke not awaye or diminished the auncient power of kinges graunted by the lawe of Nations so neither annexed he vnto them a newe power of feeding his sheepe Moreouer the auncient power of kinges althoughe it be of God yet is it of him by the meane of the lawe of Nations and the Ciuill and not by any especiall and chiefe constitution of the Gospell as is before declared If therefore Kinges and polytike Magistrates haue any power in causes of faythe either they receiued it from the lawe naturall of Nations and of the Ciuill or of the lawe of God that is reuealed to the Churche But to beginne with the later member firste by the lawe of God that is reuealed to the Churche no suche thing is graunted to kinges For nothing else is reuealed in the newe Testament concerning Princes than that that is Cesars shoulde be giuen to Cesar that tributes shoulde be payde that kings should be prayed for that bothe the King and the gouernours sent from him should be obeyed and finally that al power proceedeth froÌ„ God that euery Magistrate beares not the sworde in vaine but in that matter is to be acknowledged to be Gods minister Moreouer none of these places do bid the king by name dispose of the Churche of Christ or in causes of fayth to arrogate ought to him self The argument in briefe is thus If princes be counted as pastors they haue suche power giuen them But they haue no suche power giuen them Ergo They are not counted as pastors I answere firste to the maior rightly vnderstoode it is true that if princes may be counted as pastors the authoritie is giuen them But it is truely to be vnder stoode by distinction of pastorall authoritie Secondly to the minor that Princes haue no pastorall authoritie giuen them it is false Neither doe his proues proue it If any were giuen them it was giuen them either by the lawe of Nations or by the Ciuill or by Christ in the new Testament But it is giuen them by neither of these three Ergo they haue none giuen them To the maior I aunswere it is false Bycause he leaueth oute the olde Testament whiche he confessed hym selfe before was a figure of the pastorship of the new Testament here he leaues out the old Testament quite Which had he named as he ought to haue done he should both haue séene Princes to haue bene ordeyned immediately of God as Moyses Iosue all the Iudges Saule Dauid and Salomon and not by the meane of the lawe of Nations nor the lawe Ciuill comming betweene And he should haue â—…ounde that the Prince of Gods people is appoynted namely to be a pastor or shepheard vnto them Num. 27. Moses spake to the Lorde saying Let the Lorde God of the spirite of all fleshe appoynt a man ouer the congregation who maye go oute and in before them and leade them out and in that the congregation of the Lorde be not as sheepe without a Pastor 2. Reg. 5. All the Tribes of Israell came to Dauid vnto Hebron and sayde thus Beholde we are thy bones and thy fleshe and in times past when Saule was our king thou leddest Israell in and out and the Lorde hath sayde vnto thee thou shalt feed my people Israel In which words Dauid was made their pastor or shepherd which was reseÌ„bled before in his kéeping of natural shéepe as he confesseth of him self He chose Dauid also his seruant and toke him away froÌ„ the sheepe foldes as he was following the Ewes great with yong ones he tooke him that he might leade Iacob his people Israel his inheritance So he fed theÌ„ with a faythfull and true heart and ruled theÌ„ prudently with al his power Which worde of féeding belonging to a pastor God ascribeth also to al the Iudges saying â–ª VVhen I commaunded the Iudges to feede my people And in 1. Chro. 11. And the Lorde sayde vnto thee thou shalt feede my people of Israell and be the prince c. And in the. 3. booke of the Kings wheÌ„ Micheas described in his vision the kings destruction he sayth I saw Israel dispersed on the mountaynes as sheepe without a pastor and the Lorde sayde these haue no master c. By these and many other places it appeareth that God appoynted the Prince to be a pastor in his office but his office as is proued at large before stretchetâ—… to the setting â—…oorthe the lawe of God and gouernement of the priests so well as the laytie therefore his pastorshippe stretcheth so farre also although not to the taking vpon him the office of the spirituall pastor Secondly I aunswere to the minor it is false For not only by the lawe of Nations and Ciuill a politike pastorshippe is committed to the Prince but also a Christian pastorshippe to a christian Prince euen in the newe Testament also Which as it is comprehended in these sentences that M. Saunders here sets down so are there more sentences that declare the Princes pastorship But sayth he none of these do bidde the king by name to dispose of the Church of Christ or in causes of fayth arrogate ought to him selfe This is a wrong conclusion M. Saunders from iudgement pastorship to inferre disposing arrogating As for arrogating neither the Prince nor the Priest ought to do it nor the Prince attemptes it althoughe the Priestes haue and do attempte it Likewyse for disposing if you meane
the sonnes of strangers shall build vp thy walles Kings shall serue thee And to this he addeth the other sentence in the same Chap. And the sonnes of them that afflicted thee shall come to thee humbly and shall bowe themselues euen to the plantes of thy feete eueÌ„ all they that dispised thee and call thee the citie of the Lorde Sion of the holy Israell Had you set the sentence downe thus farre you had marred al Maister Saunders â–ª For then you had bewrayed your wresting of this vnto the Bishops And had you set downe all the chapter you had shewed suche inconueniences in vnderstanding this glory of the Church and seruice of Princes in the literall sense and after a worldly fashion that you must néedes haue confessed all these things to haue other spirituall meanings Which the Iewes not marking in these and such like prophecies of the kingdome of the Messias and the glory of Sion but taking the same in the bare sense of the words as you doe were so sotted on a worldly glory kingdome that they quite dispised the pouertie of Christ and to this day dispise it looking for a Messias that as they sansie shall raigne in al worldly pompe and subdue all kingdomes and people to him and therefore they scrape vp money so fast to helpe him And so you Papists in these prophecies of the kingdom of Christ and the glory of his Church haue as grosse vnderstanding as the Iewes and dispising the simplicitie of the Gospell nor beholdyng the spirituall ornamentes of the spouse of Christ thinke the worship of God lyeth in suche outwarde glory And hearing of obedience seruice of Kings to Christ and to his Church thinke it consistes in this that Kings muste sweare to you to renounce their kingdomes and holde them of the Pope and be obedient to him and he his Prelats must florishe in all worldly pompe and ryches Is not this the Iewes error vp and downe howbeit in oppressing of Kings you are worse than the Iewes and in seâ—…ing 〈◊〉 honor here verie CerinthiaÌ„s and shall neuer haue it else where excepte you forsake your errors Your third sentence Luk. 10. he that dispiseth you dispiseth me as it maketh nothing for you being nothing suche as those were whoÌ„ Christ did sende so being vnderstood of those that are in deede sent of Christe is nothing to this purpose We graunt that no godly ministers ought to be dispised And if they be Christ their sender is dispised But as they ought not in their calling to be dispised of the Prince so no more ought the Prince to be dispised of them much lesse to be troden vnder their féete and their kingdomes to be taken from them as your Popes haue vsed them and you woulde haue theÌ„ here be spoiled Wherby it appéereth that you are not such as Christ doth sende but are of Sathans sending to bréede contempts seditioÌ„s treasons against Princes to maintain your pride and carnall pleasures of whome Saint Iude did prophecie that defiling your fleshe you despise authoritie râ—…yle on the Maiestie of your Soueraignes Your fourth sentence Mat. 16. of Christ saying to Peter Thou art Peter and vpon this rocke will I build my Churche and the gates of hell shall not preuaile againste it is altogether besides the matter It is your chiefe place wrested for your Popes vsurpatioÌ„ but I sée not how it is brought in here against the Princes authoritie except you will make a kings estate to be the gates of hell But as the Princes estate is the ordinaunce of God so I rather thinke the attempte to depose the Prince to be if not the gates of hell â–ª yet one of the readiest wayes to hell as we haue example of Core Dathan and Abiron that went not by the gate nor by the posterne but were swallowed vp and toombled in quicke to hell And although the rebellious Papists go not downe that wayes yet shall they be sure to come to hell and I thinke rebellion be one of the broadest gates that hell hath for Papists on a plompe to enter Nowe that M. Samders hath as he thinketh with thesâ—… texts confirmed the Bishops refusall of Baptising the king he will admitte the Bishop will Baptise him and see what inconuenience shall ensue For saith he if the Bishop will baptise him whom he heareth by name saying that he will not submit his Diademe to Christ or that is all one he not will make his kingdom subiect to the ministers of Christ euen in the cause of faith where is that obedience of faith which the Apostles were sent to procure in all nations is it meete that he which denounceth that he will not want his empire for no fault at all should notwithstanding be armed with the name of a Christian and with the sacramentes of Christ to lay the greater ambushments against his Church for who doubteth that there is greater daunger of the domesticall than of the foraigne enemie Surely M. Saunders I am of your opinioÌ„ in this last senteÌ„ce Out of doubt there is greater dauÌ„ger of the domesticall than of the foraigne enimie We sée the apparaÌ„t experience in your Pope that is so much the more perilous enimie to the ChristiaÌ„ faith as he preteÌ„deth to be the Uicar of Christ the seruant of the seruaÌ„ts of God a father of fathers in Christes Church for so his name Papa signifieth is in dede a robber of Christs glory a hider of Christs Gospell a setter vp of his owne decrees a spoyler of all kings and kingdomes a begniler of the people vnder a shew of holinesse an Angel of darknesse shyning like an Angell of light a rauening wolfe in a shéepes clothing a child of perdition himself and pretending to saue other from perdition the man of sin calling himself a god There is greater dauÌ„ger of such a puppet of the deuill thus disguised like a God than is of the heathen thaÌ„ is of the Iewes than is of Mahomet than is of the greate Turke than is of the Deuill hymselfe And the like greater daunger is of all dissemblyng Papistes in the Courtes and Realmes of protestant Princes than is of open Papists apparant enemies I beseech God they may be loked vnto remoued froÌ„ such places that there may be lesse danger of theÌ„ As for this Prince and Byshop that M. Saunders maketh his presupposals vpon there is farre greater daunger to the Church of God in this Byshop than in this Prince For first the Prince not of compulsion but of his owne voluntarie not of crafte or malice or any other sinister affection but of good hearte and méere deuotion for so king Lucius and Clodoueus did commeth to the Byshop to be baptized and humbly offereth to acknowledge the faithe of Christe What danger is here towarde the Church of Christ by this good Princes offer or not rather gret benefite to the Church
he to suffer him to beare gouernmēt any long while ouer Christiās whō by any lawful meanes he cā remoue For the Lord hath subdued to his minister Ieremie as wel the kingly persons as their kingdomes saying Behold I haue put my words in thy mouth behold I haue this day set thee ouer nations and ouer kingdomes to roote vp to destroy to leese to scatter to build and plant VVhich wordes fall oute moste aptly on the person of Christe But no Catholike doubteth but from him they are dayly fulfilled in his Church by his ministers That the Prince ought to conuert and apply all his power to the honor of Christ we graunt And if he abuse his sword in drawing it againste Christe or not defending the sayth of Christ thereby we graunt likewise at the day of doome the Prince shall answere for it And therefore Princes had nede to be wise and learned to looke the better vnto it Which if they did they must néedes draw it out against your Pope and you in principall But if their sworde that God gaue vnto them and they haue missused shall accuse them what shall the rust of the gold and riches do that the Pope hath ill gotten and worse spent what shall his triple crowne and vsurped title doe what shal the Crosse keyes do that he pretends he hath from Peter and the sworde from Paule embrued with so much blood of the Saintes of God shall not these things muche more accuse the Pope at that greate daye of reckoning But how holdeth this conclusion here vpon If the Prince abuse his sword shall the Pope wring it from him surely then the Princes sworde that the Pope hath thus extorted and he was forbidden to meddle withall shall accuse him also But Maister Saunders saith he may take it from him so that he take it by lawfull meanes as though a man may doe another wrong by lawful meanes as though he may vsurpe by lawfull meanes that that by no meanes he oughte to doe as though there can be any meanes lawfull to doe that that is not lawfull to be done But that it is lawfull he citeth the saying of God to Ieremie cap. 1. This sentence is also cited in the Extrauagant of Pope Boniface and applyed as here Maister Saunders doth that the Ministers of God may order kingdomes as the wordes seme to specifie according to the letter But where did Ieremie rule any nations and kingdomes roote vp houses destroy Cities pull downe buildings builde and plante newe in their places I thinke M. Saunders you can not shewe that euer Ieremie did this neither can you in suche sense applie it to Christe on whose person you say aptly it falleth out sithe Christ in his person literally did not these thinges neither And then can it not serue your turnes to gouerne Nations kingdomes to roote vp houses to destroy kinges and depopulate their Countreys Townes and Cities and to translate at your pleasures the whole estate of Christendome Ieremie did neuer thus nor Christe did euer thus nor his Ministers did euer thus and therefore you doing thus can not bolster your doings from them And if you will do this as Ieremie did and as Christe hath taught and as his Ministers did good leaue haue you But how dyd they it God sayth to Ieremie Behold I haue put my words in thy mouthe wherevpon sayth Lyra Bicause Ieremie not onely prophecied agaynst the King of Iuda but also agaynst many other kingdomes as shall appeare Therefore it followeth Beholde I haue set thee c. that thou shouldest roote vp that is thou shouldest declare in rooting vp and translating from thence the Inhabiters c. And shouldest buylde and plante that is thou shouldest declare the Iewes to be reedified and planted in their owne Countrey VVhich was fulfilled in the time of Cyrus that gaue licence to the people to returne into their owne Countrey and reedifie the Temple And in the time of Artaxerxes who gaue licence to Nehemias to reedifie the Temple of Ierusalem So that this rooting vp was not done by Ieremie nor this buylding agayne was done in his time but was long after done by God and by suche Ministers as God appoynted therevnto whiche were no Priestes but Princes Howbeit sithe it was Gods ordinaunce he sayth Ieremie shoulde do it bicause Ieremie shoulde foretell it And therefore the learned Uatablus expoundes these wordes on this wise I put my worde in thy mouthe that is I appoynt thee to be a Prophet beholde that is marke those thinges that I shall tell thee that thou shalt threaten my enimies whome I haue planted placed confirmed and buylded in their nations that I will pull them out by captiuities excepte they repent and contrarywise I wil builde againe and plante them whome before I destroyed and pulled vp ▪ if they shall acknowledge their sinnes And for confirmation héereof that this whiche he ascribeth to Ieremie was Gods dooing and Ieremie but the foreteller of it he referreth vs first to the. 45. chapter where God sayth to Ieremie concerning Baruch Thou shalte say thus vnto him Thus saithe the Lorde Beholde those things that I haue edified I wil pul downe and the thinges that I haue planted I wil roote vp yea al this lande And in the. 42. chapter If you abide and inhabite in this lande I wil builde you and wil not pul you downe I wil plante you and wil not pul you vp bicause it repēteth me of the euil that I haue brought vpon you Thus we sée that Ieremie was not the doer of any of these thinges he neuer deposed kinges nor translated kingdomes in all his lyfe but onely declared to them Gods iudgementes to come vpon them and destroy them if they repented not Gods mercifull promises to comforte them if they repented Nowe on this fashion if he will followe Ieremies fashion shoulde the Pope and his Prelates pull downe and set vp kinges and kingdomes not by deposing them from their estates not by seazing kingdoms into their handes not by translating the gouernementes thereof not by making subiects rebell agaynst their Soueraignes not by setting Princes by the eares togither not by putting all to fyre sworde and famine but by declaring to them the wrathe and plagues of God but by exhorting them to repentaunce but by recomforting them with Gods moste mercifull promises but by preaching and teaching them the worde of God and thus onely to pull downe and sette vp Kinges and kingdomes And further than this the doing of Ieremie stretched not nor the Ministers of Christ may do Now if you applye this sentence spiritually to Christe and from him to his Ministers we admitte also your application But where dyd Christe thus order worldely kingdomes Nowe can you then from Christe father these youre dooinges Youre Glosse ioyned wyth Lyra hathe these wordes Multi bunc locum c Many expounde this place on the person
of Christe in that he is man for they haue not receiued the vvhole povver of Christe to administer it but that part that properly belongeth to beleeuers For it vvas sayde vnto the first Pastor feede not all men but my sheepe and to thee I giue the keyes not of all the vvorlde but of the kingdome of heauen Sithe therefore Christe hath receiued a certaine celestiall kingdome vvhich kingdome vseth also earthly things vnto the glorie of God and sith out of the things of the vvorld he hath chosen a certaine societie of men vvhiche in a certain especial sort vvorshippeth God in faith and loue in this onely seconde kynde of things Christe hath ordeined Pastors to be his Vicars You say that ye say not these things to shevve that herevpon povver is giuen to Byshops ouer al the vniuersal world But what soeuer you say your Pope saith contrarie applying this saying of Christe to himselfe and his successors all povver is giuen to me in heauen and in earth You say that Byshops haue onely that povver that properly belongeth to the beleeuers bycause Christe sayde vnto the firste Pastor feede not all men but my sheepe That Peter was the firste Pastor is another question Master Saunders But that the the Apostles had not in charge to go and preach to those that were not beleeuers yea to all men so farre as they could besides the feeding of them that were beleeuers and so were become alreadie the shéepe of the folde of Christe is a manifest vntruth For the Apostles had this generall charge goe ye into all the vvorlde and preach the Gospell to euery creature So that they fedde besides the faithfull the Infidels dispersed through out the whole world for those Christe also calleth his bycause they shoulde be his shéepe alias oues babeo c. I haue also other sheepe that are not of this folde those must I bring also c. But whereto run you to this so euident falshood forsooth to proue that the Byshops haue ful power ouer al the beleeuers in a their earthly possessions so might haue power to depose Kings to occupie their king doms sease vpoÌ„ al mens goods that are Christians bycause they are their Pastors And to this purpose is it that you say Christe hath receiued a certaine celestiall kingdome vvhiche vseth also all earthly things vnto the glorie of God. Whiche saying in this sense may well be graunted the kingdome of Christe vseth all earthly thinges that it vseth to the glorie of God but this woulde be proued that the Kingdome of Christe vseth by the administration of the spirituall ministers thereof a vvorldly or earthly kingdome which vse is so far from the glorie of God that it is contrarie to his celestial kingdome Whiche consisteth as you say in feeding the sheepe of Christe in the keyes of Gods worde and in that especiall sort of vvorshipping God in faith and loue and not in deposing kings or gouerning of earthly kingdomes wherin they can not be as you terme them Vicars or deputies of Christ sith Christ the King neither tooke himselfe such vse of power vpoÌ„ him flatly forbad the same vnto his Ministers Therefore the vvhole kingdome of Christe came from heauen that is from the dignitie vvhich is giuen vnto his humaine nature for the vnion of the Diuine nature Neither by any meanes the kingdome of him drue his originall from the lavve of nations or the ciuile For hee refused to be created King or to deuide the inheritance betwene the brethren saying vvho hath made me a Iudge or deuider ouer you As though he shoulde say neither the common vveale neither the Emperor hath made me a Iudge yet notwithstanding these brethren thought of such a Iudge But in that part that Christe vvas appointed of God to be Iudge by his incarnation concerning that he saide vnto those brethren bevvare of all couetousnesse For he savv that they draue not their inheritance to a spirituall ende that they might beare the heauenly iudgement of Christe This is a shamefull wresting of the Scripture and inuerting of the manifest doings of our Sauiour Here are two other plaine examples of Christ against Master Saunders the one of his refusall to be a vvorldly King the other to be a'vvorldly Iudge The former he shifteth off in this sortâ—… Christ would not receiue an earthly kingdom into his hands not bycause he would none of it but bycause he woulde not take it of their gifte least it shoulde séeme to come of them For his kingdome is of heauen and notin the originall from the lavv of nations or of the ciuile As though our disputatioÌ„ were so much of the originall as of the vse and hauing of it as though Christe respected nothing but the originall or as though if he woulde haue had such a kingdome he could not haue had it if they had not giuen it him or as thoughe euen the first original of earthly kingdomes came not from God also But to confute you with your owne mouthes I will cite once againe Frier Ferus againste you that alledgeth not onely this cause of the originall but many other causes directly to this purpose Christe fled saithe he bycause he receiued not a kingdome of men but gaue a kingdome vnto men He fled bycause his kingdome is not of this vvorld it is not carnall it consisteth not in externall riches povver pompe c. Yea he rather came that he might teach to contemne these things But his kingdom is a kingdome of truth iustice peace and eternall life For although he gouerne in all the vvorlde yet hee gouerneth not after the manner of the vvorlde nor he affecteth suche a kingdome He sâ—…edde therefore not bycause he vvoulde not raigne ouer the faithfull but bycause he deferreth the expresse tokens of reigning for the time to come Hee sledde bycause hee came to minister not that it shoulde be ministred vnto hym Hee fledde for hee came not to kill Kings but to preach to Kings the knovvledge of raigning iustly not to presse the kingdomes of the world vvith tributes and taxes but that vvhich Kings so vvell as the people vvanted to giue them giftes of life eternall out of the treasure of the kingdome of heauen going about to vanquishe in vvarre a farre other manner of ennimie than Tiberius Caesar and to take an other manner of beaste than Rome vvhyche at that tyme vvas Ladie of the Ievves Besides this hee fledde that he vvoulde not giue to the people an occasion of sedition against Caesar and so vvithall an occasion of sinne and perdition For hee that moueth sedition againste the povver as héere in your writing you M. Sand â–ª do and your Pope doth in his Bulles against Christian Princes sinneth and iustly perisheth for it VVhich Christe himselfe hath spoken he that taketh the svvorde shall perishe vvith the svvorde To conclude he fled least hee should
a. Stap. fol. 13. b. Stap. fol. 13. b. Fol. 14. a. Cap. 3. fol. 14. b. Stap. fol. 14. b Matth. 5. 2. Cor. 11. 1. Reg. 2. ◅ Reg. 3. Psalm 112. Stapl. 14. b. Stapl. 14. b. Act. 5. A Papists cō◅cience Act. 5. Stap. 15. a. Num. 13. Iob. 8. Stap. 15. ◅ Stap. 15 16. Stap. 16. ◅ Fol. 16. 17. 18 19. 20. 21. Stap. 21. ◅ Stap. 21. ◅ Put to these the late treasons and rebellions of the Papists in ◅ng land their horrible murders and cruelties in Fraunce and Flaunders Stap. 21. ◅ Stap. 21. a. We abandon not the fayth we were baptised in bicause we abandon the Pope Stapl. 21. a. b. The booke of K. Henrie the eyght The title of Defender of the Faith. The title defender of the Faith inferreth supremacie The Papistes obiection of apparell St. fol. 21. b. Stap. 22. ◅ Magdeb. p◅ef cent 7. The Magde burgen◅es wrested Histo. Magde pref cent 7. The tyrannie of Heraclius The godly supreme gouernment of Constanti◅us Pogonotus St. Fol. 22. a Contra a◅tic Louani tom 2 Luther wrested Stap. fol. 22. a Andr Modre de Eccl. li. 1. ca. 10. St. fol. 22. b. Stap. 23. a. b. Stap. 24. a. The Popes goodnesse Stap. fol. 24. The Pope called god Extrau Ioh. 22 cum inter in glosia Cardinalis Zirabella Stap. 24. 2 The Popes patent The Vnitie that the Pope maketh Stapl. 24. ◅ Stapl. 24. a. Hallus in vita Edvv. 4. Apoc. 7. How the Pope can in deede make sainctes and martyrs Stap. 24. a. Stapl. 24. a. Stapl. 24. a. The Popes reigne in Englande Stap. 24. b. Stap. 24. b. Ecclesiasticall authoritie and authoritie ouer eccl. matters are not all one Stap. 24. b. St. 24. b. 25. a The commoditie that we haue of Papists Stap. 25. a. b. 26. a. b. How farre the Papists are frō mercy and cōsideration A difference betweene a Pap◅st and a Protestant A supreme gouernour Stapl. 2◅ b. Stapl. 28. b. Stapl. 23. b. Stapl. 28. b. Stapl. 28. b. 29. a. Fol. 29. a. b. The Papists make the gouernment of christian princes no better than the Turkes gouernment Deut. 13. 17. Rom. 13. 1. Tim. 3. Stap. 29. b. Gal. 3. Stap. 29. b. Stap. 22. b. Stap. 29. b. Heathen princes care and gouernment tended to religion Aristot. Polye 3. ca. 10. Cap. 11. Daniel 1. Daniel 6. The Papistes more iniurious to Christ an Princes than to Heathen Iohannes de Parisi◅s de po◅estate reg p◅ ca. 18. 1. Tim. 1. ◅useb lib. ◅ de vit Const. Concil Constantin 1. Aug. epist. 48. Concil Tola 3 Stap. 30. a. The papistes shift that princes are the clergies aduocates Dante 's Alegherius li. 3. Lupold de Babenb ca. 15. Stap 30. a. Though the Prince be not an eccl. person yet hath he supremacie in eccl. causes Stap. 30. b. Winchester fol. 96. 97. Stapl. 30. b. Fol. 30. b. Stap. fol. 30. b. Sta. fol. 30. b. Supra Diuis 4. fol. 65. Supra fol. 80. Fol. 31. ◅ Winchester Fol. 31. b. 32. a Cap. 5. fol. 32. a. b. Stapl. 32. Fol 32. b. Stapl. 32. b. Stap. 32. b. Stap. 32. b. Stap. 32. b. Fol. 34. ◅ The issue and state of the question betvveene the B. and M. Feck Fol. 34. b. Three kindes of ignorance ▪ Stap. 35. ◅ Supr ▪ ◅o 3. a. b Supra fol. 4. Stap. 36. a. Stap. 36. a. Stap. 36. a In erroribus Parisi◅ condemna◅s Ibidem Ibidem Tho. Aquin. super Tit. ca. 3 Sola fide Executiones manifestationes Stap. 36. a Fol. 36. a. Stap. 36. a. Contra errores Grecorum Apoc. 18. Stap. 37. b. Stap. 35. b. Stap 37. b. Stap. 38. a. Stap. 38. b. The Louanists bost they haue now foūd out the Popes title to be lure diuino Stapl. 38. b. Iohn 10. Gal. 1. Hieronimus super Mat. Ambrosius li. 1 de officijs Aug. contra Faustum li. 23 Sap. 1. Stapl. 39. ◅ Stapl. Cap. 7. fo 39. b. 40. a Stapl. ca. 8. Stapl. 40. b. Stap. 40. b. Deut. 17. Stapl. 40. b. Stapl. 40. b. Stap. 41. ◅ Deut. 17. Stap. 40. b. How subtilly the Papistes graunt princes to studie in Gods word Deut. 17. Vatablus in Deut. 17. Stapl. 41. a. In what sense the popishe Church may be graunted Catholicke Stapl. 41. a. Psalm 1. 2. Stap. 41. ◅ Stapl. 41. b. Math. 13. Stap. 41 b. Stap. 41. b. Deut. 17. Lyra in Deut. 17. 1. Reg. 4. The highe priest and the chiefe iudge mentioned Deut. 17. were two distinct persons Iohn 18. Stap. 41. b Stapl. 41. b. Deut. 17. Lyra in Deut. ◅7 Stap. 42. a. Fol. 42. a. Stap. 42. a. Stap. 42. b. Deut. 17. St. fol. 42. b Fol. 42. a Lyra in Deute 17. Sta. 42. b Supra 40. b ◅ol 42. b Chap. 9. Fol. 43. b Stap. 42. b 43. a Stap. 43. a. Stap. 43. a. Stap. 43. a. Stapl. 43. ◅ Stap. 43. a. 2. Pet. ◅ Stap. 43. a. 2. Pet. ◅ Stap. 43. a. Stap. 43. a. b Wherein master Stapleton excelleth al the Lou◅in write◅ ▪ Stap. 43. ◅ Stap. 43. b. The example of Moses and the Papistes shift◅ about it Stap. 43. b. Stap. 43. b. Stap. 43. b. Deut. 34. Sta. 44. a Deuter. 18. Act. 3. 7. Act. 7. 1. Reg. 19. Iudic. 4. A difference in excellēt Princ◅ betweene their extraord◅ giftes and ordinarie authoritie Moyses a figure of Christ ▪ not Christe a figure of Moses Deut. 17. Sta. 44. b. How the Papistes order the examples of the Scripture 1. Cor. 10. Stap. 44. b. Stap. 44. b. The rule Deu. 17. that the Papists would haue all the question ruled by and how farre it stretched Ioh. 19. Stap. 45. ◅ 45. ◅ The example of Iosue his supreme gouernment Cap. 10. Fol. 46. b. Stap. 46. b. Num. 27. Lyra in Num. 27. Stap. 46. b. Stap. 46. b. The Princes asking councel of the clergie embarres not his authoritie ouer them Stap 45. b. Deut. 17. Sta. 45. b. Stap. 46. a. Stap. 46. ◅ Stap. 46. ◅ Stap. 46. b. Lyra. Losue 8. Iosue 5. Iosue 3. Iosue 4. Cap. 8. Cap. 10. The example of King Dauids supreme gouernment in eccl. causes Cap. 11. Fol. 47. a. Stap. 47. a. The Princes supreme gouernment in ecel matters not preiudicial to the eccle authoritie Stap. 47. a. An vneuen cōparison betweene the doings of king Dauid and Q. Mary Howe the Popish priestes abused queene Mary Stap. 47. a. The Papistes shift agaynst the example of king Dauids supremacie bicause he was a Prophet Stap. 47. ◅ Stap. 47. a. 1. Par. 24. Stap. 47. a. 1. Par. 24. 1. Par. 23. It abaseth not the princes supreme gouernment to do all things accorto Gods commaundement Stap. 47. b. The keeping of the rites orders appoyn ted is not agaynst but cōfirmeth the princes supremacie The Queene appoynteth no new or st◅āge order in religion Stap. 47. b. Stap. 47. b It deba◅reth not the princes supremacie that the inferiour ministers be vnder their bishops Stap. 48.