greatest reasons M. St. for your ceremonies Here if ye say for all this proportion betwéene your doings and theirs yet are not we so straightly bounde from the fathers traditions as they bicause the Iewes otherwise had ynowe commaunded them and verie fewe in the newe Testament are left to vs Christians Chriso stome telleth you that Christes Disciples ought to keepe the doctrine of God not of men For otherwise Christ blaming the Pharisers for kéeping the doctrine of men if he had suffered his Disciples to kéepe any doctrine of men they woulde haue replyed that wherein he reprehended them hée himselfe was culpable If nowe the Disciples bée bounde to this rule are not your Priestes also Yea are not all Christians bound thereto not to worship God with doctrines of men As for the doctrine of Christ to be euen as full yea and much fuller than was theirs for all it hath not your ceremonies Chrisostome sayth Omnia enim Euangelium continet c. For the Gospell conteyneth all things both present and to come the honor of God godlinesse faith yea al things are shutte vp togither in the worde of Preaching c. For euen as the cryer proclaymeth to all that be at the assemblie euen so sayeth hée doe wee publikely preache After this sorte that we adde nothing but preach onely those things whiche wee haue hearde for that is the vertue of the cryer to prosecute all things truely that he is trusted with not to put to nor alter nor take away anie thing Whiche is so haynous a faulte that from hence as Saint Ambrose sayeth the Deuill gat the first holde when our first mother Eue did but a little alter in telling the wordes of God to the serpent Whervpon we learne sayth he that we ought to ioyne nothing to the commaundement no not to make vs the more warie For if thou puttest too or drawest away any thing it appeareth to be a kinde of transgression of the commaundement And that the pure and simple forme of the commaundement is to be kepte vve muste followe the fashion of witnesse bearing Commonly a witnesse while he putteth too some thing of his owne de uising to the manner of the deedes doing he stayneth with a peece of a lie the whole credite of the witnesse For heere at the first shewe what offence hath it that the woman added Nor ye shall touche any whitte of it for God had not sayde ye shall not touche but ye shall not eate But for all that heereon came the beginning of the fall For the wordes that shee added eyther shee added them as superfluous or adding them of hir owne shee thought that the commandement of God was but halfe perfecte as you speake of Gods worde and the infancie of Christes Churche in the primitiue state therof while it was yet without your additions The treatise therfore of this present lecture teacheth vs that we ought not to withdraw any thing from the commaundements of God nor adde thereto For if Iohn gaue iudgement on this writing If any sayth he shal adde to these things God shall adde to him the plagues that are written in this booke and if any man shall minishe of the wordes of this booke of this prophesie God shall take away his parte out of the booke of life howe muche more muste no man withdrawe from Gods commaundements This sayth S. Ambrose to all your vnwritten verities and loades of ceremonies all beyonde and many agaynst the worde and commaundement of god Therefore I may safely for al doctrine say with S. Aug. if it be his senteÌ„ce VVhatsoeuer ye heere alleaged out of the scriptures let that sauour well vnto you whatsoeuer is besides the scripture flye it least ye wander in a cloude Lâ—…t vs not make saythe he religion of oure owne fantasies for what truth soeuer it be it is better than all that we can deuise after our will who soeuer be the deuyser howe wyse howe holye howe greate soeuer he were We muste despise him as S. Augustine saythe on this versicle Effusus est contemptus super principes c. VVhye were they contemned bicause they declared an other thing who are contemned those that are accursed For whosoeuer shall declare any other thing than that ye haue receyued let him be accursed c. Are they Princes are they learned are they great are they precious stones VVhat wilte thou call them more are they Angels and yet if it were an Angel from heauen that should declare ought vnto you besides that ye haue receyued let hym be accursed And are your Priests or Pope more priuileged héerein than are the heauenly Angels if he be a Prince as he pretendeth by his crownes if he be learned as he sayth his brest is the closet of all learning thoughe indéede many Popes haue béene as simple Clerkes as euen the simplest minister in all Englande whose lacke of learning so often ye rayle vpoÌ„ if he were neuer so great as he calleth him selfe Pontificem maximum the greatest Byshop were he a precious stone him selfe as in his Pontificalibâ—…s he is all to be dashte with precious stones Yea were he an angell that came from heauen as he is but a man that came from earth yet for all this if your Pope make ceremonies and establish them for necessary doctrine of religion besides the word of God then is euen he all you that so maynteyne them before God accursed and so to be counted as accursed howe faste soeuer wyth Booke Bell and Candle he curse other that forsake him and his accursed ceremonies And haue not we then good cause to refuse them séeme they ueuer so plausible But as S. Augustine sayth of mans doctrine The saying of man seemeth to haue reason for it as the Papistes alleage many goodly reasons for them tyll it be layde to the diuine knowledge but when the lye that is mans doctrine omnis homâ—… mendax euery man is alyer shall approche to the truthe it is deuoured and perisheth euen as towe layde to the fyre And all the opinions of falshoode which now are called Idols bycause they be feigned and forged shall be vtterly wasted away And this is their verye destruction that as Gamaliell sayde they be not of God Demaunde of them this question for their doctrines An ex Deo sint an ex hominibus whether they be of God or of men and ye shall pose them as Chryst posed the Phariseis For euen as Ise melteth at the rayes of the cleare sunne so these ceremonies waste away and léese their estimation whersoeuer the word of God beginneth to take place and are maynteyned onely where the worde of God is kepte in hucker mucker and the people in ignoraunce beléeuing these ceremonies to be of as muche yea of muche more force than the worde of god And therfore as Eckius Piggiâ—…s Câ—…ingius Peresâ—…us Canus Fisher Petruâ—… a Sâ—… Cocleuâ—… Catharinus Hosius Alphonsus
ordinarie Glose sayth Nota quanâ—… assidâ—…itate legere debent Sacerdotes câ—… assidue legant reges Lectio ipsa est lux vitâ—… vnde verba qua ego loquor spiritus vita sunt Note with howe muche continuaunce the Priestes ought to reade the worde of God when Kings should reade it continually The reading is it selfe the lyghte and the life whereuppon sayth Christe the words which I speake are spirite and life Here M. Stapleton the lyfe lyes not as you sayde right nowe in the Priests exposition but in the word it selfe and the continuall reading thereof wherein not onely the Priest but the Prince is a kynde of Maister But are ye not right sure none of this is there neyther ye were best to say so for I perceyue ye haue an excellente grace to face downe a matter bée it neuer so playne and open Let vs nowe come to the fourthe and laste fault that he gathereth against the Bishop in this diuision whiche is also an vntruth as he saith in his margin the place of the Deuteronomie flady belied and adding this vnto the other before he saith This therfore may wel stand for an other vntruth as also that which immediatly you alleage out of Deu. 13. for in al that chapter or in any other of that booke there is no such worde to be founde as you talke of Uerily I beléeue our student M. St. had for studied himself in a lasie slumber and wrote this nodding half a sléepe for ful awake for pure shame he would neuer haue suffred such lewd lyes to scape his pen come in dropping thus one in an others necke as though he were at a poynte he cared not what he sayd neither against the playne truth nor against himselfe much lesse against the bishop Euery worde that the B. rehearseth in the last end of this diuision is fâ—…uÌ„d plainly exprest in the xiij and â–ª 17. of Deut. which chapters the Bishop quoted The wordes of punishing teachers of falâ—…e and superstitious religion and idolatrie in the former side of the leaf he grauÌ„teth himself to be in Deut. the. 13. Notwithstanding he forgetteth straight wayes what he sayd affirmeth on the other side of the leaf that there is no such word to be found But as he trippeth on the truth in the first side so on the other side of the same leaf he flatly falleth into a flat lye in both he tumbleth into a foule contradiction Moreouer in both sides he graunteth that by the. 13. of the Deut. The prince by his authoritie may punish teachers of falâ—…e religion superstition and idolatrie And may he do it withoute examining whether the doctrine wherewith the teacher is charged be true or false and being false whether he taught it or no Suche may be the order in the Popes consistorie but in Gods Courtes it is farre otherwise For God commaundeth Deut. 17. as the Bishop auouched the Prince when any is denounced vnto him to haue taught any false religion that he make diligent examination Quia noâ—… est procedendum ad sententiam sayth Lyra vpon these wordes fine diligeÌ„ti examinatione praeuia bicause he must not procede to giue sentence without diligent examination had before And this beeing found by the Princes diligent examination that he hath taughte false religion he shall be put to deathe The Bishoppes woordes comprehende all this The laste wordes also of the Bishops diuision to wete Et aufâ—…res malum de medio tui And thou shalt take away euil from among thee Are they not plainly set foorth in both those chapters So that a man might wonder that knewe not well Master Stapletons impudencie seeing that all the poyntes that the Bishoppe speaketh of in the later parte of this Diuision in the places of the Deuter â–ª aboue mencioned are so manifestly expressed with what face M. Stapleton can so boldly affirme that in al the â–ª 13. chapter or any other of that boke ther is no such word to be found as the bishop talketh of And thus with more than a full messe of notorious vntruthes to returne your owne conclusion M. Stapl. moste worthyly vpon your selfe ye haue furnished the firste seruice brought yet to the table concerning the principal matter howbeit perhappes though this be verie course yet you haue fine dishes and dayntie cates comming after Lette vs then proceede And as he sayth in the entrance of this diuision Go on I say in Gods name M. St. and prosecute your plea stoutely God send ye good speede and so he doth euen such as you and the honestie of your cause deserue and at the first entrie of your plea causeth you and your clerkly and honest dealing forthwith to your high commendation so to appeare that euen the firste authoritie that ye handle of all the holy Scripture playnly discouereth you and causeth you to be espied and openeth as well your fidelitie as the weakenes of youre whole cause the which euen with youre owne firste Counter blast is quite ouerblowen So fitly M. St. al these your owne words do serue against your selfe Diuision 11. IN this diuision the Byshop bringeth for his purpose two things first he alleageth generally that the beste and moste godly princes that euer gouerned Gods people did perceiue and rightly vnderstand that to be Gods will that they haue an especiall regarde and care for the ordering and setting foorth of Gods true Religion and therefore vsed great diligence with feruent zeale to performe and accomplishe the same Secondly for proofe héereof he entreth into his ensamples of the olde Testament beginning with Moyses that he was not the chiefe Priest or Byshop but the supreme gouernour or Prince and as chiefe gouernoure had the ordering of religion whiche he dutifully executed with great zeale and care To the former parte and generall assertion of the Bishop M. Stapleton only answereth by a marginall note saying Regarde and chiefe rule care and supreme gouernement are two diuers things â–ª Nowe forsoothe a solemne studied answere of a student in diuinitie he is a silly wise man that vnderstoode not thus muche before without this marginal note Too simple were he in déed that séeth they be not al one as he hath simply set them out But he that complained so late of curtalling and leauing out a materiall parte of the sentence whiche dooing he calleth vnfaithfulnesse sée howe vnfaithfully he hoffeth and curtalleth the Bishoppes sentence The Bishop spake not of simple care and reregarde but of an especiall care and regarde for the ordering setting foorth of Gods true religion With which assertion M. Stap. findeth no fault neither â—…y any worde goeth about to improue it and so sheweth himselfe to agrée therewith and by silence to confesse the truth thereof Now therefore let vs resolue the Bishops assertion and then consider thereon The Bishops assertion hath these thrée partes First that godly Princes ought to order and set forth Gods true
vntruth M. Feckenham may repent that euer he hired you that haue not as ye saye slaundered him but spoyled him of all his faith and honestie Now where the Bishop sayd he spoyled hir Of a principall parte of hir Royall power ryghte and dignitie Yée adde youre 24 vntruthe saying The. 24. vntruth this is no part at all of the Princes royall power Yedenye this too late Maister Stapleton For where before the Byshop charged hym that hée spoyled hir of a principall parte and you saye for him he did so youre selfe bothe directly graunte it a principall parte and indire â—…ely bycause hee spoyled hir whereof I praye you but of that béelonged vnto hir For otherwyse hée spoyled hir not if it were not hir ryghte And then shoulde you haue sayde he dydde not so whyche you doo not but flatlye confesse hee dydde so and therefore it was a parte thereof You play nowe after your retourne into your holde as you did after the Parliament before ye came out of the Tower to me The. 25. vntruth The Tower is not M. Feckenhams hold for it holdeth him not he it This vntruth in the yrkesome number of his ragman roll is chiefly noted to recreate the spirits of the reckoner with some pleasaunt deuise as M. Stapleton in his merrie conceyt thought good to sporte at the name of holde saying the Tower is not his holde for it holdeth him but not he it He lerned belike that iest of the fellon in Newgate to whoÌ„ when one sayde he was in for a birde that is vntrue quoth he I am in for an horsse so dalieth M. Stapleton about the ambiguousnesse of this word holde And when al his holde is done it is no vntruth of any matter nor spéech neyther so long as men vse it both ways commonly but I dare say M. Stapleton would be loth to haue the Tower no lesse his holde than it is M. Feckenhams His two laste vntruthes proued that M. Feckenham deserued that holde As for M. Stapleton who thinketh himself safe in his holde at Louain what holde he well deserueth elsewhere his reuerent spéeches on the Quéens maiestie hir Parliament and Realme in this his boke declare besides his open and stubborne disobedience Whereby your friendes might be the rather induced to continue their good opinion conceyued of you and also pay your charges weekely in the Tower sente vnto you 26. euery Saturdaye by your seruant who wrote and deliuered the Copies abroade as ye tolde me your selfe The. 26. vntruthe The Queenes Highnesse wordes in the Towre can testifie the contrarie Did the Quéenes highnesse in the Tower saye that M. Feckenhams friendes did not send vnto him wéekly to pay his charges did hir highnesse say so M. Stapleton ye affirme it boldly and nicke it on youre score But till yee proue it ye shall giue me leaue to thinke that youre wits were occupied about some other matter or else ye woulde haue set this note in some other place For in your counterblast speaking of this matter purposely ye haue nothing to say there to it but that it is as farre as I can vnderstand stark false And so calling it the Bishops gueste and suâ—…mize ye would put him to his proofe by some circumstance so that there it séemeth ye can not flatly improue it but requiryng further proofe déeming it a guesse daring not say it is stark false but as far as ye vnderstand and yet in your score so flatly to auouche it for a certain vntruth and so redily and precisely to affirme that the Queenes Maiestie sayde the contrarie therto iudge your self how these things haÌ„g togither Now that ye ar returned again to the tower and perceyuing that your frendes as you gaue them iust cause haue some mistrust of youre reuolt and wauering inconstancie whereby youre estimation and fame with your seruice to youre God the belly is decayed 27 A heape of slaunderous and rayling vntruthes Ye still confounde your talie M. Stapleton in nicking on so fast without aduisement making one an whole heap and an whole heape of vntruthes but one vntruth Belyke yée doe it by the figures of Arithmetike diminution and multiplication that ye vpbrayde to the Bishop in your preface wherby many are but this one and yet this one is many yea many slaunderous and rayling vntruths Although ye proue neither one slaunder or railing or any one vntruth at all but lette it quite alone for feare of opening further matter A sore head ye wist is soone broken and if they shoulde fall out in the ripping of them to be true M. Feckenham might rather beshrew your heart than con ye any thanke for noting suche vntruthes Other vntruthes he chiefly standeth vpon in his counterblast but they are none of the reckoning As the Bishops noting of M. Feckenhams impudencie saying VVhervnto presently I am required to svveare when no othe by the Bishop was required at all of him These and other falsehoodes that the B. layeth to M. Feck charge M Stap. though he say in his counterblast that the B. accumulate an huge heape of vntruths yet for shame durst he not put them in his score neither one by one nor alon a plump for feare his reckoning shoulde be called to an accompt but thruste them vp together in the thicke of his booke And yet séeing in the ende hée coulde not excuse Maister Feckenham of those thinges wherewith the Bishop charged hym Howe soeuer it be sayeth he this matter is nothing appertayning to the state of the principall question and of small importaunce Where in déede it muche apperteyneth to the purpose of the controuersie betwéen the parties and is of great importance to shewe the entrie into the whole controuersie But if it had ben as light as he would haue it séeme is it therfore lawfull for M. Feck to lie so impudently therin or for M. Stapl. so to excuse his lying You did know acknowledge and confesse this supreme authoritie in causes ecclesiasticall to be in king Henrie the eight and his heires The. 28. vntruth For no man can knowe that which is not true As ye were before disposed to be somwhat pleasant in your note of the holde so here you vtter an other knack of your budget to shewe howe déepe a Philosopher ye were in suttle knowledge and therfore where the Bishop according as eche man vseth to speake did say that M. Feckenham did know and acknowledge it then in confessing this supreme authoritie of the Prince you contend on the word knowe that hée did not knowe it bycause it is not true and cite Aristotle to witnesse Why sir dothe not the Scripture euen in the beginning mention Arborem scientiae boni mali The tree of the knowledge of good and euill And yet doe all the Philosophers say that Verum bonum malum falsum conuertuntur looke what is true that is good and looke what is euill that is
waltham The writing ye say is the same writing howe chance then it hath not the same title why say you neuerthelesse meane you not thereby he altered either somthing therein or at least the title thereof why dare ye not speake it in plaine english But say he did signifie it to be deliuered to the Bâ—…at waltham If he had let the treatise kéepe his true title and then haue made such signification then might ye haue said he did it simplie without guile or disceit then might ye haue concluded plaine dealing But since M. Feckenham first enâ—…ituled his booke an Answere c. to the Queenes Highnes commissioners c. and after scrapeth out that title in place thereof entituleth it Scruples c. to the Lorde B. of VVinchester if ye had concluded that M. Feck vsed plaine dubling this had bene a plaine conclusion And the more ye trauaile to excuse his dubling ye shew your owne guile and disceit with your captious argumeÌ„t ambiguous speaches and to couer his falsehood bewraye your owne vntruth Which M. Stap. wisely fearing letteth go the furder excusing of M. Feckenham and retorning to his former rule Be it false or be it true what is al this saith he to the matter and thing now in hande it is as your selfe confesse but a circumstance And here thirdly after his defence of M. Feck â–ª he falleth to accuse the B. for not obseruing of due circumstances But I reserue the answere to some instance hereof also his marginal note that M. Horne keepeth not his owne rule But sith this hath neither couÌ„terblastical nor marginal nor any 〈◊〉 of proofe at al till it shalâ—…e proued let it go as woordes of course among his common places M St. hauing thus labored to excuse the title of M. Feck booke and that now it is so clere of all faulte that he might procéede to his next diuision without furder daliaÌ„â—…e as one that all this while was not well aduised nor remembred his matter nor him selfe but wrote this excuse of M. Feck halfe a sléepe sodenly calleth to minde one greate poynte wherin the title of M. Feckenhams treatise may be counted faultie And here fourthly he entreth into a great and solemne counterblast almost full true sides of his booke the summe whereof is very muche forsoothe appertayning to the question and therefore in no case musâ—…e so lightely be forgotten But novv sayth he that I remember and aduise my selfe a little better I suppose I can not altogither excuse M. Feck for this title but muste rase out thereof foure vvords and in steade of L. B. of VVinchester set in M. Robert Horne This is a sore fault in deed M. Stap. and M. Feckenham worthy great blame for it and you worthy much commendation for calling to your remembraunce so seene a matter that so muche toucheth the state of the question betweene them whether the B. of Winchester were well called L. Byshop or M. Horne yea or no a very highe poynte and worthy so clerkly a declamation as ye haue made thereâ—… But since as ye confesse he is so in the estimation of many and so called after the vsuall sorte let vs sée after what vsuall or vnusual sort you esteeme and gather to the contrarie agaynst M. Feck and the B. herein But first remembring also in time that this is not the way to defende M. Feck to finde faulte with him and that he hath already founde a faulte in this title of his treatise and can not eate agayne his worde though he defende him not yet will he not be ouer harde an aduersarie to him but mitigate at the least the cause of his defaulte saying M. Feckenham dissembling and winking at the common errour c. of his great modestie and ciuilitie willing the lesse to exasperate you others though he well knewe ye vvere no right B. yet after the vsual forte calleth and termeth you L. B. of VV. But I muste be so bolde by your leaue as playnly and bluntly to go to worke with you as I haue done before with M. Grindall and M. Iuell your pewfellowes and to remoue froÌ„ you this glorious glittering pecocks tayle and to call a fig a fig and a horne a horne and to say that most truely ye are no L. B. of VVinchester or else where but onely M. Robert Horne And is there no remedie M. Stap. but you muste be so bolde and blunt as to chaunge M. Feck title onely for saying L. B. of VVinchester But since ye must néedes who can let you ye do but after your blunt kinde ye are a plaine maÌ„ brought vp at home who so bold as blind bayard Yet is your bâ—…unt boldnesse herein that more to be borne withall that while ye would shew your bolde spite agaynst the B. your aduersarie ye excuse M. F. your clyeÌ„t with very blunt termes also whoÌ„ ye entituled before with smooth flattring clawes The right Reuerent father my L. Abbot of VVestm Now he is distembling M. Feck and winking M. Feck at the common error But the B. and M. Feck must néedes beare with you at this time bicause ye must néedes be so bolde as to go plainly and bluntly to worke But howsoeuer they must beare with you for your blunt spéeches must we also beare with you that would make dissembling at errours to procéede of great modestie and vertue to be the mother of vice except disseÌ„bling be also a vertue in you as it is much vsed amongst a number of dissembling Papists at this day with vs was wont to be proper to friers monks aboue al other to dissemble that with most fayned modestie and humilitie to But al was but hypocrisie an hypocrites end it hath come vnto Therefore howsoeuer we muste beare with your bluntnesse as ye cal a fig a fig a horne a horne so I pray you call dissembling dissembling falshod falshod ye can neuer call it modestie great or little howe boldely bluntly and immodestly so euer ye out face the matter And thus once againe while ye would excuse M. Feck title to conteine no ralshod ye not only accuse it but also accuse M. Feck to be a false dissembler and a winkapipes so properly ye defende him But still ye must be borne withall for bicause ye go bluntly to worke And were it not that for this phyne bluntnesse ye muste be borne withal some blunt playne fellow woulde peraduenture call for some reason Let vs heare therefore howe bluntly you proceede to proue that ye haue so bluntly spokeÌ„ For say you albert the Prince may make a Lorde at hir gratious pleasure whom she liketh yet can she not make you L. B. of VVinchester considering you are not L. but in respect of some baronages and temporalties belonging and annexed to the See of VV. But you vsurping the See as ye are no B. so for the consideration aforesayde ye are no L. nor Prelate of the Garter For
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
that vve vvere baptised in Sée what a wicked slaunder to couer your disobediēce ye charge your most gratious prince withall as though she went about to make you renie that fayth ye vvere baptised in And this ye doe euen where ye pretende to kneele on your knees vvith moste humble and lowely submission Sée what cankred hearts ye beare for all your counterfayte crouching If ye knowe M. Stap. the fayth ye were baptised in at least if ye were rightely baptised and be a true Christian man it is not in the name fayth or obedience of the Pope but in the name fayth and obedience of the father the sonne and the holy ghost and this fayth the Q. maiestie goeth so little about to haue you abandon that hir Graces supreme gouernemēt is chiefly directed to this end to haue ye without any superstition error idolatrie or any other pollution therof kéepe maintein it inuiolate as in baptisme ye promised to do and therfore this is not subiect like though ye be on your knees neuer so muche to accuse hir highnesse as to cause ye to abandon the fayth ye were baptised in She requireth ye to kéepe it not abandon it neither on the soden nor at leisure And if this were all the cause of your refusall of obedience as hir Grace neuer denied you it ye doe but slaunder hir so néeded ye not haue runne away nor shew yet such disobedience to hir authoritie since she euer graunted and maynteined the thing ye séeme to craue Howbeit your counterfeite humilitie detecteth it selfe to be very stubborne disobedience And that while ye pretende to craue one thing ye entende another thing And that is ye would be borne with still to refuse her graces supreme authoritie ouer you in Ecclesiasticall causes this is the thing in deede ye meane and ye would the rather be borne withall bicause it is a matter that commeth vpon the sodaine therefore ye can not vpon the sodaine graunt it In déede M. St. ye pretende reason Weightie matters require not to be done on a sodeyne passion but with deliberation ▪ But is this so sodeyne a matter yet vnto you did ye neuer heare of this questiō before haue ye not had leasure to deliberate thereon but who seeth not that and ye had neuer so much leasure this matter would still come vpon the sodeyne to you and of reason ye must haue time to take aduisement vpō it which you will take all at your leasure and so for feare ye should become an obedient subiect vpon the sodeyne ye craue to remayne still vpon deliberation an obstinate enemie But M. St. pretēding this refusall to be for the abandoning of the faith that we were Christened in procéedeth And as we are assured all our auncetours and her Maiesties owne most noble progenitours yea her owne most noble father King Henrie the eight yea that faith which he in a clerkly booke hath most pithily defended and thereby atchieued to him and his and transported as by hereditarie succession the worthie title and stile yet remayning in her Highnesse of the Defendour of the Faith. As ye slaunder most wickedly the Quéenes Maiestie to cause ye to abandon the faith of your baptisme ▪ so ye slaunder not only al our auncestors but that most famouse Prince her highnesse Father K. Henrie the 8. as christened in the faith of the Popes obedience hereof ye say ye are assured when it is most assured most euident false For although our fathers the Q. Maiesties father also yea many of vs our selues the Q. Maiestie also her selfe were borne and baptised when all the errours of poperie or many of them did chiefly abounde yet can no more any one of these be said now to be baptised in those errours that they helde which baptised them if they kept the right formall words of baptisme I baptise thée in the name of the Father of the sonne of the holy Ghost thā in the old time any of their childrē or they themselues could be saide to be baptised in such errours as they helde that were Nouatians Donatists Rogatists Pelagians or any other Heretikes that notwithstāding kept the right element formal words of baptisme Neither can any Papist say now to any that dissuadeth him from his popish errours that he goeth about to will him to abandon the faith wherein he was baptized any more thā a Pelagian or any such Heretike being moued to forsake his heresie could pretēd he were moued to forsake the faith he was baptised in bicause they that baptised him yea his auncesters before him were Pelagians c. Ye should therefore M. St. make your distinction betwene the faith of your baptisme and the faith that your popish Church putteth in diuers erronious pointes of doctrine As for the faith that K. Henrie the 8 ▪ the Q. Maiesties most noble Father set out in the Booke that ye mencion therby labour to stayne the Q. Maiestie as setting out a contrarie faith to her father as you for your parte M. St. shew your extreme malice nothing subiectlike to blemish her highnesse with the famous renown of her father which notwithstanding ye cā not do so for the King her father I answere you howbeit his booke were clerkly yet clerklines is one thing truth is an other what maruel if he thē wrote in defence of your doctrines whē your popish prelates hid the very truth frō him bore him in hand that your falshoodes were truth till it pleased God not to suffer so noble a Prince to be any longer deluded by such false prelates but first in this question after in other according to the measure of his merciful riches reueled the truth vnto him how chance ye speake not of his faith then what clerkly sincere doctrine he set out thē against your Pope And as for the Q. Maiestie herein which is the proper questiō now in hād followeth most zealously the steppes of her highnesse father not wherein he was abused as many other princes were by false teachers but in that he forsooke those errours he abolished those false teachers their captaines vsurped authoritie in that he obeyed the truth reueled to him before all his own clerkly bookes before all worldly glory securitie aduentured himselfe his kingdome against all his enemies in setting forth the truth gouerning his subiects after the word of god Which though it were not so plentifully set forth then nor all wéedes so thoroughly rooted vp by reason of some false Gardiners whom he trusted ouer much howbeit at lēgth thanks be to God he espied them also had procéeded furder if God had lent him furder life yet is he rather to be commended for that he did than to be euil spoken or euell thought of for that he could not throughly bring to passe in his time but left his most vertuouse Sonne King Edwarde to bring to more perfection
the booke of the lawe your texte sayth not so â—…ir but Describet sibi Denteronomium legis huius in volumine he shall write out this second law in a booke as Edmund Beck a man of your sect truly hath translated This is the least matter saith M. Stapl. and yet this is so great a matter that as a notable reproche he fasteneth it also in the margine as it were with a tenne penny nayle to vse his own phrase M. Hornes vnskilfulnesse â–ª But if M. St. did not play the vnskilfull hypocrite him selfe but had pulled the beame of vnskilfulnesse out of his owne eye he should then haue cleerely séene that the Bishop vsed good skill in citing his text faithfully and he in thus reprâ—…heÌ„ding the Bishop hath shewed so litle skill and so much infidelitie that though he him selfe be paste shame yet M. Feckenham and all his fréendes may well â—…e ashamed of him Ye say saith M. Stapleton the King is commaunded to haue by him the booke of the lawe your text saith not so sir. Forsooth sir the text saith so by your leaue the text hath bothe and therefore it is not the Bishop but you that lie both vnskilfully and also vnfaithfully therein Put on your spectacles reade your text againe and I dare say except your lippes hang in your lighte ye shall within sixe woordes following finde these woordes Et habebit secum and he shall haue it with or by him or as Munsterus translateth it Eritque illud penâ—…s eâ—…m and it shal be about him or appertayning vnto him So that here appeareth plainly your skilfull fidelitie if it be not done rather of peruersitie and malice to vse your owne woordes in deniyng the Scripture to say that which in plaine woordes it saithe and in calling that an vntruth in translation which euidently is a very true translation This vntruth therefore must be cutte of from your talie and nicked vpon your score The second fault founde with the Bishop in his antecebent is an vntruth as M. Stapleton hath scored it vp in leauing out a parte of the sentence materiall Wherein he noteth the Bishop of infidelitie Your infidelitie saith he appeareth in the curtalling of your texte and leauing out the woordes that immediatly go before those that ye alleage What were these woordes that the Bishop did alleage That he haue by him the Booke of the lawe Say ye me so M. Stapleton then if the Bishop haue left out the wordes of Moses that immediatly go before those that he alleaged euen by your owne confession these wordes alleaged do come immediatly after those that ye say the Bishop left out Dâ—…ye not sée what a manifest lier your owne testimonie proueth you Within sixe lines folowing ye affirme that the text hath not these wordes and here ye say they follow immediately You are full of gathering contradictions what call ye this it followeth in the text immediatly and it is not in the text at all Where is your Logike that ye boaste of are not these contradictories so that vnlesse ye caÌ„â—…ake two contradictions true ye haue made your selfe in the one an open lier Alacke M. Stapleton where was your remembrance Mendacem memorem esse oportet a lier should haue a good memorie least he faulter Well will you say here ye tooke me tardie But how say ye to this the Bishop hath leaft out a parte of the sentence materiall he hath curtalled his â–ª text The later worde he hath bicause they make directly against him quite least out Hath he so M. St. verily that were a foule faulte and infidelitie in deede But what againe if he haue not done so if he haue left out no parte of the sentence which he cited what if those wordes which M. Stapleton would adde out of another sentence would not make any thing against the Bishop were he not then cléered of this faulte and might it not redounde to the faultfinder And by your leaue M. Stapl. though I will not herein charge ye with infidelitie vnlesse ye wist it but impute it rather to want of knowledge yet at the least it is one of your vnskilfull lies for the sentence Et habebit seâ—…um c. and he shall haue it by him and shall reade it all the daies of his life that he may learne to feare the Lorde his God and keepe his woordes and ceremonies whiche are commaunded in the Lawe is an whole and perfect sentence and as the Hebrues call it a Pasuk which if not so much as perusing the Hebrue or Chaldee text yet if meaning a truth ye would haue looked vpon the translation of Sanstes Pagninu or Munsterus ye should haue séene it to be a full period and sentence of it selfe So that the Bishop is sufficiently discharged of all vnfaithfulnesse nor hath curtalled any sentence that he alleaged nor left out any later former or middle parte materiall or not materiall thereof But now M. Stapleton looke you to it least you be founde herein a passing vnfaithfull lyer not onely on the Bishop but on the holy Scripture also Ye say he hath curtalled his text What was his text he shall haue by him the booke of the lawe What woordes follow immediatly after and he shall reade it all the dayes of his lyfe to the ende that he may learne to feare the Lorde his God and keepe all his wordes and ceremonies that are commaunded in the lawe All this the Byshop cited and expounded also hath he then curtalled his text M. Stap. that so throughly and so largely hath set out the same Tushe saye you he lefte oute the wordes that immediatly go before those that he alledged Why M. Stay. call ye that curtalling curtalling is to cut off those wordes that come behinde To cut off those wordes that immediatly go before was rather to behead his text than to curtall it And do ye not sée withall how contrarie ye speake to your selfe they be the latter wordes and they be the words that immediatly go before If they be the wordes that go before they be not the latter wordes if they be the latter they be not those that went before vnlesse they come twise bothe before and after and so the head and the tayle of the sentence is al one and the byshop cutteth off both head and tayle away according to your popishe vsage of the Scripture But then where ye say he leaueth out a material parte of the sentence ye should haue sayde he tooke away all that is materiall and not one materiall parte thereof But the byshop citeth the full sentence And those words which ye say come after and that the byshop leaueth them out bicause ye say they make directly agaynst him they come not after at all but playnly are set before And I muche maruell with what impudent face ye durst chalenge the byshop for curtalling his texte when he telleth all the wordes that followe both of the sentence he cited and of that
whiche commeth after also and yet your selfe so flatly belye the Scripture for malice to the byshop in saying suche wordes that the byshop lefte out do followe which neither followe at all and your selfe before confessed they went immediatly before Sée see howe enuie hath blinded this mans sighte Lesse maruell it is that ye sawe not the period for although those wordes whiche ye cite as lefte oute taking a copie of the Priest and the Leuiticall tribe â—…e wordes going before the bishops sentence and he shall haue by him c. yet is there a ful period betweene them which you saw not or would not sée so that those former words are no materiall part of the sentence following cited by the byshop but a material part of the senteÌ„ce going before which the byshop cited not But M. St. citeth falsly threapeth that the bishop did cite it and in citing it lefte out a materiall parte thereof charging the byshop in these wordes after suche order as your owne text appoynteth â–ª saying VVhen he is set vpon the seate of hys kingdome he shal write him out this second law in a booke taking a copie of the Priestes of the Leuiticall tribe VVhich latter wordes ye haue bicause they make directly agaynst you quite lefte out Why M. Stap. he left out bothe the latter middle first wordes and all of this sentence he mentioned it not at all ye doe but threapen kindnesse on him to fasten withall vpon him your chalenge of infidelitie Onely he alleaged the nexte sentence and that expounding it so fully that he leaueth oute neither former latter or any materiall poynte at all thereof .. And thus muche doth your selfe also witnesse agaynst your selfe saying that he lefte oâ—…t vvordes that immediatly goe before the vvordes vvhich he alleadged And what were those he shall haue by him c. This then was the texte that he alleaged by your owne confession And therfore when ye vrge him with the former texte that he alleaged not to proue infidelitie in him ye contrarie your selfe ye cleare him ye shewe your owne excéeding vnfaythfull dealing bothe to the scripture and to him also But wherefore should the Byshop haue left out as ye charge him any materiall parte of his texte bycause say you it maketh directly agaynst him In déede that were a shrewde cause and would iolily cloke M. St. infidelitie and cause men to suspect infidelitie in the bishop if he had concealed any thing in his text that directly made against him Which infidelitie who vseth and who approueth it for the poynt of a wise man to conceale that that maketh agaynst him shal after wel appeare But now although it be plainly proued that the byshop in his text left out no part therof Yet for further tryall of this also let vs take not onely the latter wordes of the next period going before which words he complayneth are lefte out but euery worde also of the same sentence concluding two or thrée periodes vnder one bicause we would haue nothing left out and ioyne them to the sentence following cited by the byshop and then behold what maner of conclusion either directly or indirectly they make agaynst him Wherin shall appeare that M. St. hath so besotted himselfe in diuinitie that he had quite forget the logike that so ofte he crakes vpon These textes are these VVhen he is set on the seate of his kingdome he shall write for him selfe out of this seconde law in a booke taking a copy of the Priests of the Leuiticall tribe And he shall haue it with him and he shall reade of it all the dayes of his life that he may learne to feare the Lorde his God and keepe all the wordes and ceremonies that are written in the lawe Upon these words M. St. frameth his argument The king shal write out this second law in a booke taking a copy of the Priestes of the Leuiticall tribe Ergo a king ought not to take vpon him suche gouernement in ecclesiasticall causes as the Quéenes maiestie doth chalenge and take vpon hir For this is the conclusion that directly maketh agaynst the bishop but as herein his logike is altogither vnskilfull so is his diuinitie yet more vnfaithfull For hauing chalenged the bishop for leauing out these words taking a copie of the priests of the Leuiticall trybe as directly against him and theÌ„ immediately foloweth sayth he how he shall busily reade the sayde booke and so foorth In which words he maketh another toto manifest lie falsifying the text yet once againe For these words Et habebit secâ—… he shal haue with him which word he leaueth quite out go betwéene therfore followe not as he sayth immediatly But sée héere whether it be of malice to the byshop or to the Scripture that all this while in quarelling with this little poore text habebit secum he shall haue with him he findeth fault with translating he accuseth the byshop of infidelitie and vnskilfulnesse he complaineth of leauing out wordes going immediatly before of curtalling the texte and leauing out latter wordes of leauing out a material part of words following immediatly he citeth and reciteth these and those wordes in Latin and Englishe he scanneth and descanteth on translations and all this while those onely three wordes habebit secum which the byshop alleaged wrinching and wresting he euer glaunceth by them he will not once name them but leaueth them quite out which was the materiall thing that the byshop alleaged And yet all the while he whineth of leauing oute and leaueth oute him selfe that he should chiefly answere What shall we thinke is the cause that he dothe thus surely there is some force in those wordes that he sawe were more directly against him or else he would neuer do so for very shame But I remember a tale that he hath patched vp into his counterblast of the Simoniacall Priest that béeing commaunded to say In nomine patris filij spiritus sanctâ—… could rehearse all well inough till he came to spiritus sancti as for that he could not pronounce it in any maner of wise But sée your chance M. Stap. that ye there fabled howe here your selfe haue playde the like part The byshop vrgeth you with thrée wordes habebit secum â–ª ye will not onely answere nothing thereto but ye will not in any wise whyle ye repeate the sentences so muche as name those wordes and yet ye goe rounde about them On the other side those wordes that the bishop cited not as no parte of his sentence alleaged Lorde what a doe ye make of curtalling of leauing out of infidelitie vnskilfulnesse peruersitie malice and I can not tell what Onely bicause ye thinke those wordes séeme to make for your massing Priests authoritie bicause they name Priests and yet God wot they make nothing for you nor agaynst the byshop directly or indirectly But you thinke this sentence maketh thus much for your priestes that if the
Prince hereon will clayme by the one sentence to haue the knowledge of the lawe and worde of God ye wil enforce of the other that he shall haue no more therof nor no otherwise than it pleaseth you to licence him And so farre ye dare aduenture to say VVell let the king reade in Gods name not only that booke but all the whole Byble beside it is a worthy and coÌ„mendable studie for him But let him beware that this sweete honie be not turned into poyson to him and least vnder this pleasant bayte of Gods worde he be sodenly choked with the topicall and pestiferous translation wherewith ye haue rather peruerted than translated the Byble printed at Geneua and in many other places with your false dangerous damnable gloses wherwith you haue corrupted and watred the same and made it as it were of pleasaunt wine moste sowre vineger The onely remedie and helpe to eschue and auoyde this daunger is to take this booke and other holy writings faythfully translated at the Priestes handes as they from tyme to tyme haue receyued them Howe fitly ye apply your metaphors in making one thing in the same respect to be sweete hony yet sowre vinegar let others descaÌ„t How properly ye rap your friers monks on the balde in vpbrayding gloses wherwith the worde of God hath bene watered and corrupted let euen the Papistes be iudge them selues whether it toucheth you or vs more néere How notably ye haue confuted the translation of the Geneua Byble shall be declared when ye shall set downe some one or other false worde or sentence translated in it Howe well you like that kinges should read the Byble as a worthy and commendable studie for them appeaâ—…h in that ye can away with no translation nor yet your â—…e wyll set out any for them But howe well soeuer you like it or at least dissemble for to lyke it the moste of your complyces lyke it neuer a deale Full sore agaynst whose willes it was translated in the mother tong of any prince or people But if it were so worthy and commendable a studie for Princes why were not Christian Princes permitted to studie in it why kepte ye them in ignoraunce why limit ye them within the studie of â—…ill affayres of martiall policies of hunting and hauking pastimes But as for the worde of God not one word no not to moue any talke thereof sayth Cardinall Hosius And thinke ye they might then make the same their studie but how soeuer ye ordered Princes as other people then now that ye sée there is no remedie Princes will be no longer deluded but make it their studie in déede with a false heart God knoweth ye say well let the king reade in Gods name not onely that booke but all the whole Byble beside It is a worthy and commendable studie for him If ye be thus liberall master Stapl. to Princes from your heart nowe why did ye quarell with the byshop so muche before for saying he should haue by him the booke of the lawe should he reade and studie the same and yet not haue it by him But I perceiue ye are halfe wéerie of your owne wrangling and therfore in the end ye not onely graunt that he shall haue it by him but also shall make the same his studie Now here if your fellowes aske ye what ye meane to be thus liberall to princes in permitting them to studie in the worde of God in suche tonges as they vnderstand which thing many of your felowes would stifly gaynsay be content my masters may you say it is not now time to striue to muche with princes since they will néedes haue thus muche let them haue it a Gods name yea let vs séeme to giue it them franke and frée but euer presupposed they muste haue it of our giuing and then goâ—…d inough they were as good and perchaunce better without it â–ª For here after ye haue seriously warned princes to beware of our false gloses and translations The onely remedie and helpe say you to eschue and auoyde this danger is to take this booke and other holy writings faythfully translated at the Priests hands as they froÌ„ time to time haue receiued theÌ„ Some simple man that heard ye M. Stapleton thus demurely preache of translations and glosinges woulde perhappes thinke ye coulde not glose and translate so falsely so impudently as ye do euen here where ye reprehende the same in others Dothe your texte that ye beate so much vpon mention these words receiuing of it translated at the Priests hands as they from time to time haue receiued it or is there any suche meaning First there is no mention of any translating at all but the text sayth accipiens exemplar à sacerdotibus Leuiticâ—… tribus taking a copie of the priestes of the Leuiticall tribe Or as other haue it describet sibi exemplar huius legis in librocoram sacerdotibus Lenitici generis He shall write out for him selfe a copie of this law in a booke before the Priestes of the Leuiticall tribe He speaketh not héere of any translation for why the lawe was wrytten in their owne mother tongue Nowe bicause to other Princes it is giuen translated can ye inferre hereon the Priests onely should haue the translating of it or béeing translated it should be receiued onely at the Priests handes as they from time to time haue receiued it wherby it should follow that had the translation passed any continuaÌ„ce from time to time it should be forced on vs for a faythful translatioÌ„ were it neuer so false which is apparaÌ„t in the old translation that hath long time froÌ„ time to time continued falsly vnder S. Hieroms name as both appeareth by S. Hieroms works also S. Hierom coÌ„futeth this fond reason Neither was he moued with the outcries of those in his time yea euen of S. Austine that cried on him as you do now on the learned traÌ„slators in our time Neither might the word of god hereby be traÌ„slated into any other toÌ„g thaÌ„ it hath ben traÌ„slated into of long coÌ„tinuance froÌ„ time to time thus should princes be debarred of the word of God in which ye would haue them studie except you popish priests would translate it per aduenture to kéepe them from it ye would say you should not deliuer any other translation than hath bene vsed from time to time And yet to what prescription of time ye wold driue vs off it is vncerteyne This is false therfore and ful of absurdities that ye prattle of receyuing it translated at the Priestes handes as they from time to time haue receiued it No M. St. to borrowe your own termes your text sayth not so sir nor meaneth so But only that the prince should receiue it of the Leuiticall priests as they had faythfully kept the word of God from the first original setting out therof So noteth Uatablus the great learned Hebritian Curabit sibi describâ—… exemplar legis
ye bryng hym foorthe to better purpose or else whyle yee thynke by clawyng hym thus to wynne hys good fauour yee gette hys heauy displeasure and that he answere ye flatly non hercule veniam tertio he will not come at your cal Howbeit ye will once agayne in hope of better lucke bring him foorth and alleage his authoritie better than ye haue done hitherto Besides that say you it is to be considered as M. D. Harding toucheth that he passed other Princes herein bicause he had the gifte of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that ye and master Nowell adde therevnto for the fortification of the sayde superioritie can by any meanes induce it This friuolous argument he was a Prophet also aswell as a Prince Ergo his superioritie in that he was a Prince can not be alleaged for other Princes to followe ye vsed before as your owne freshe stuffe to shifte off Moses ensample but as it nothing helped your cause then no more dothe it nowe Onely it detecteth héere your vayne crake there of vnspent stuffe where in déede it was olde rotten stuffe spent before by D. Harding on king Dauid as héere your selfe coÌ„fesse yet there ye brought it as a notable fresh surplusage beyonde all that had bene sayde But as you thus of D. Hardings olde scroppes héere would haue made vs there newe fresh stuffe of your owne wherby the alleaging of him agayne this third time openeth your shame so yet once agayne ye make your M. D. Harding and your selfe for companie confounde your owne tales and speake contrarie to your selues Right now ye sayde and alleaged your masters authoritie for it that king Dauids doings were no more than Queene Maries doings to employ a supremacie Nowe ye say agayne and like wise alleage your master for it that king Dauid passed other princes heerein bicause he had the gifte of prophecie If he passed other princes héerein then he passed Quéene Mary whome many other Princes haue also héerein passed and so his doings were more than were Quéene Maries doings héerein For who knowe not that she was no Prophete and thus the oftner ye alleage your master ye take your master tardie in one lie or another and make him still contrarie both himselfe and his cause also Againe it King Dauid were a Prophete as I graunt he was a Prophete ye wote might and did determine doctrine but your selfe sayde before Dauid in all his doings determined no doctrine and thus ye lie on your owne head and make your master witnesse thereto Well leaue at the length to cite your masters authorities for shame master Stapleton since ye can bring them out no handsomer or howe well so euer ye haue brought them out to your aduantage since they be no better proues than that He affirmeth he noteth he toucheth as though all were gospell that master Doctor Harding affirmeth noteth or toucheth Are ye so fond to thinke any man would yéelde so soone vnto them vnlesse he were as wise as your selfe But since none of all these reasons will serue we shall now haue other stuffe of your owne though not very fresh but such stale refuse as your masters haue refused but to you all is fishe that commes to nette ye do wisely to let go nothing that maye any waye be wrested to helpe so yll a cause And first ye reason from the authoritie of the scripture In déede this is a better way than to reason from D. Hardings authoritie The Scripture say you in the sayde place by you and master Nowell alleaged sayth that Dauid did worke iuxta omnia quae scripta sunt in lege dominâ—… according to all things written in the lawe of God. What conclusion can ye inferre hereon agaynst the Bishops allegation of Dauid Ergo he had not an especiall care and regard in ordring and setting forth Gods true religion if ye make the quite contrarie conclusion He did worke according to all things written in the lawe of God Ergo as the B. sayth he had an especiall care and regard in ordring directing Gods true religion then should ye make a most true conclusion where otherwise rightly applied it can no ways serue your turn Thus bring ye out that which once again ouerturnes your cause and proues K. Dauids supreme gouernmeÌ„t And euen so the Q. Maiestie by this ensample of K. Dauid is taught to do the like as praysed be to god for hir therfore she foloweth wel herein the steps of K. Dauid doing iuxta omnia quae scripta suÌ„t in lege domini according to all things written in gods law And where the papists in al their errors this amoÌ„g other of the supremacie do praeter coÌ„tra omnia quae scripta sunt in lege domini besides against all things writteÌ„ in gods law As Dauid redressed eccl. disorders crept in before his time so the Q. highnes now hath redressed such disorders as she fouÌ„d before hir time crept in Thus the more ye reason the more stil ye make against your selfe Ye had néed adde some better stuffe thaÌ„ this or els if ye thus hold on your friends wold wish M. Fec had hired ye to hold your peace when he first moued you to plead for him Master Stap. séeing it now more than high time to adde some notable thing to better his cause VVherevnto I adde sayth he a notable saying of the scripture in the sayd booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuits Vt ingrediantur domum dei iuxta ritum suum sub manu Aaron patris corum sicut prâ—…ceperat dominus deus Israel King Dauids appoyntment was that the Leuits and Priestes should enter into the house of God there to serue vnder the gouernment of whome I pray you not of King Dauid but vnder the spirituall gouernment of their spirituall father Aaron and his successours The gouernour of them was Eleazarus Upon this notable sentence for your purpose as ye thinke you gather thrée notes And bicause ye would go orderly ye begin first with the last note VVhere we haue to note first say you that Dauid appoynted hereto the Leuits nothing of himself But sicut praeceperat dominus deus Israel as the Lorde God of Israel had before appoynted VVe haue here againe to note first in you M. Stap. no plaine dealing that begin with the last part of the sentence first And wherefore I pray you but that that which is spoken here of this matter in especiall ye woulde make it séeme to serue for all Dauids doings in generall VVe haue to note againe your hacking and wresting of this sentence which sheweth a playne destination betweene theyr turnes of comming in and their ordinarie ministerie in theyr turnes in attending on the highe priest The text is thus â—…ae vices eorum secundum ministeria sua vt ingrediantur domum domini iuxta ritum
setting vp of Images I thinke your selfe was halfe ashamed to shewe but muche more afrayed to note by whoâ—…e authoritie thys Councell was called and ordred which had béene perteyning to the issue betwéene the Bishop Master Feck But we shall see more thereof when we come thereto Ye are very straight laced For defacing and burning the Images of all Hallowes of Christ and of Christes Images and this ye call villanie But ye make no boanes to deface and burne as villaynes and herelikes the very all Hallowes in déede of Christ his true and liuely Images and members this is no villanie with you at all But euen your owne bookes yea your owne Pope if Clement were a Pope and if the worke were his condemneth you For what doe you herein otherwise thâ—… did the Heathen â–ª If whom he writeth thus That Serpent also is woont to alleage such woordes as this we worship visible Images to the honour of the inuisible God but this is most certainely false for if in deede yee will worship the Image of God yee shoulde in doing of good deedes vnto man worship the verie Image of God for in euery man is the Image of god His similitude is in no other things but there where is a benigne and pure minde If ye will therefore honour truely the Image of God wee open to you that whiche is the truth that yee doe well to man whiche is the Image of God giue honour and reuerence to him giue meate to the hungrie and to the thirstie drinke to the naked cloathing succour to the sicke harborough to the straunger minister to him that is in prison such things as hee needeth And this is that which in deede shall be counted giuen to god These things do so much redounde to the honor of Gods Image that he which doth them not is thought to do villanie to Gods Image VVhatkin worship then of God is this to gad vp and downe after stonie and wodden shapes to worship theÌ„ as though they were godheads being vaine figures and without life and dispise man in whome is the very Image of god But knowe ye for certaintie that he that committeth murther or whoredome yea whatsoeuer he doth to hurte or iniurie men in all these thinges is the Image of God violated c. vnderstande ye therefore that this is the Diuels suggestion lurking in you which persuadeth you ye may seeme godly while ye worship vnsensible thinges and not to seeme vngodly while ye hurt both sensible and reasonable creatures Thus saith your Pope not onely to the Heathen then but also to you vsing the same Heathen fashions now standing so much on the defacing burning and villaning Gods Images as ye call them of woode stone And your selues burne deâ—…ace and villaine the very Images of God either not knowing the true Images of God but taking dead pictures for his Image or wittingly reiecte your Popes aduertisement and do contrary to your consciences But as ye thus deface Gods very Image so deface ye God him selfe Ye stande much vppon his pretended Image and yet ye regarde not him his worde nor his commaundement Ye honour ye say his Image and dishonour him selfe I omit the foresaid dishonoringes of him in your inuocation in iustifiyng your wicked concupiscence from beyng sinne c. ye dishonour him euen in the Images that ye made of him to honour him by Was not this a dishonour of God to picture him out like a Creature like a sinner like a corruptible man like an old greybearded Father yea like a monster with three faces in one head as the â—…eathen pictured Ianus with two faces or Gerion with thrée bodies or Cerberus with three heads what was dishonour to God if this were not to set out any picturs of God yea after the portrature of man whose bodie though it is Formae praestamissimâ—… Of a most comely shape is yet so vnsitting for God that S. Augustine calleth it Sacrilege Yea God sende it â—…all not out that ye mainteyne a foule Heresie of the Trinitie therein But how cunningly soeuer ye shall cleere your selfe thereof a great dishonoring of God it was A lie can not be an honour to him that is truth and a spirite and will be worshipped in spirite and truth not in a bodely Figure and that a false figure too if the picture of God be not a lye when sawe ye God at any time if ye neuer sawe him ye go by blinde ghessâ—… Yea if he him selfe euen for this purpose when he would most shew him selfe would yet shewe no bodily figure least any should Worship him by any bodily Fiigure will you presume to make after your fantaâ—…ies a bodâ—…ly forme or rather deformitie of him how can this be but a lie a dishonour an Idolatrie and presuâ—…npteouse rebellion against Gods purpose and expresse commaundement Euen as Iob saith Currit impuis contra Deum extentâ—… collo The wicked runneth against God euen with a stretched out necke Thus as you deface God pretending his honour so deface ye those Saincts that ye call al â—…hallowes euen vnder the pretence of honoring them and their Images For if it be not honour to God to honour him by a picture thinke you it is than an honour to his Saincts to be honored by pictures and if his Saincts themselues refused honour will they haue their pictures honored Your shifte that ye make of unlearned and lay mennes bookes neither will any thing auaile you nor your selues vse it otherwyse than for a shifte For ye vsed them not as remembrancers but ye honored them as helpers Now if a learned man may not knéele créepe crouche offer and praye to his booke thoughe the booke were of the Saintes lyues neuer so muche yea thoughe it were Gods booke Moyses honoured not the verie Tables writen with the finger of God by what priuiledge then may the Lay and vnlearned person honoure knéele offer and praye vnto their bookes yea admitting the case that Images were the Idiotes bookes as ye call them But God wote they are verie Idiots that haue no other but suche bookes And more Idiots that thus honoure their bookes And you most Idiotes of all I am afrayde that make suche Idiotes reasons The Idolatry that ye made the people to commit was to manifest The practises ye vsed were to broade The tales that your Legendes tell of the workes of Images are tootoo shamefull M. Stapleton Ye tell vs howe the picture of the Uirgin Marie was Bawde to Beatrice a Nonne the space of the xv yere while she played the common strumpet Ye tell vs that at Spire Ubi adoratur Imago Sancta dei genetricis quae ad sanctuÌ„ Bernardum tribus vicibus locuta est c. Where the Image of the holy mother of God is adored which spake three times to S. Bernarde A boy gaue hir childe a piece of bread criyng Pu
the Letanie for saying so often Lorde haue mercy vppon vs miserable sinners and for saying Amen to the curses recited against the wicked Besides that I haue shewed alreadie how they iustifie them selues with puritie of nature with fréewill with preparatiue workes meritorious more than mâ—…ritorious workes of perfectioÌ„ What say ye to the same Montanistes that vnder the pretence of offerings craftely gathered and extorted of the people great summes of monie But not the hundreth parte that the popish Priests offrings brought in What say ye againe to the Montanistes with whom the Prophicieâ—… of Priscilla and â—…aximilla were in greater honour than the holy Gospels of Iesus Christe as likewise the blinde Prophecies of the Papistes to the which they giue more credite than to the true Prophets that haue set forth Gods worde What say ye once againe to Montanus that taught the dissoluing contemning of Matrimâ—…nie for religioÌ„ sake in all which thingâ—… how nere your Papists follow Montanus steppes is very apparant to the easie conferrer What say ye to the Tessarescedecatitae which vsed and alleaged forged bookes in the Apostles names called Apocrypha as the Papistes make Canonicall the bookes so called besides that they alleage and set out their S. Thomas gospell Nichodemus gospell The actes of S. Peter The fables of Lazarnâ—… the birth life death and assumption of the blessed virgin and many such other counterfaite bookes to establishe their Masse Purgatorie Reliques Traditions and other such errours by them What say you to the Seueriani of Seuerus that saide a wench called Phâ—…lumene was enspired with the holy ghost to foretel things to come to whom declaring his dreames burnings of his minde she would warne him secretly as it were of things to come and that she should sée phantasies come vnto hir in the likenesse of a childe which childe appering would now and then say he were Christ now and then S. Paule that the spirite told hir such things as she told the people that she wrought such miracles of which this was the chiefe that she woulde put a great loafe into a glasse hauing a narrow mouth and with the tippe of hir fingars take it out againe vnbroakeÌ„ that she eate nothing els but that as sent hir from god Compare these things with the Popish practises in their visions trances and miracles of their she â—…incts S. Bridgits Reuelations the trances of the holy mayde in Kente the Pâ—…ell of Fraunce the she saint that Sir Thomas More telleth of in his booke of Pilgrimages and sée how much they differ What say you to the Taciani that would admitte none into their rules and orders were they men or women that renounced not Mariage as none may be admitted to the Popish orders or rules of their religions that haue not vowed not to marie What say you to the Alogiani that as is saide before stood vppon vnwritten verities and reiected the written worde of God What say ye to the Angelici that bowed them selues downe in the worship of Angels What say ye to the Apostolici which most arrogantly called them selues by this name as do your Popes call theÌ„ selues Apostolicall and they receiue not into their communion those that vse wiues as your Papistes will admitte no married Priests to consecrate at their Masse nor they receiued any that professe any proprietie of their goods as your Monkes and Friers do pâ—…tende of whome saith S. Augustine Quales habet Ecclesia Monachos Clericos plurimos Such as the Church hath many MoÌ„kes Clerkes No meruayle then if your Monkes and Priests do so now for the Heresie of your Apostolical as ye cal it but in déede apostaticall Church herein is of faire antiquitie What say you to the Manichaei with whom ere while ye falsely charged vs They forbid as S. Augustine saithe mariage so much as in them lieth They saide that by chastitie Prayers and Psalmes they purged their liues sent them to heauen They craked of false AbstineÌ„cie and Continencie to deceyue the simple They boasted that they forsooke all things for God and did arrogate to them selues all the blessings mencioned in the Gospell They added and tooke from the Scriptures so much as they pleased pretending they had bene or might be corrupted and preferred the bookes called Apocrypha They said the promise of Iesus Christ concerning the holy ghost the comforter was fulfilled in their Archmanichée as the Papists besides all the other aforesayde say the same promise of the holy ghost is fulfilled in their Arch prelate the Pope And as Manicheus called himselfe the Apostle of Iesu Christ so your Pope in his Bulles prefixeth the authoritie Apostolicall of Peter and Paule Moreouer they reiected flesh egges and milke which the Papists dâ—… on certaine dayes they reiected also the proprietie of goodes as due the begging Friers What say ye to the Hierachitae that likewise as these would receyue none into their societie but vnmaried men and women Such were also your Aerians whome falsly you obiect to vs being more like to them your selues admitting none but suche as were continent as renounced the worlde and would possesse nothing of their owne What say ye to the Psalliani and Euchitae that were all giuen to mumbling vp of prayers and sayde that Monkes ought not to labour to get their liuing and therefore they professed themselues to be Monkes bicause they woulde do no worke but pray Whom Erasmus in his defence against the Sorbonists being appeached onely for saying Christuâ—… in orando damnat multiloquâ—…um Christ doth condemne much babling in prayer likeneth the Papists vnto Denique Psalliani siue Euchitae c. To conclude the Psalliani or Euchitae haue augmented the beadroll of Heretikes who lyuing in idlenesse dispatched vp an heape of psalmes with a marueylous rolling of the tongue What say ye to the Pattalorinchitae which did so giue themselues to silence that at suche times as they thought they must holde their peace they would lay their fingers on their nose and lippes least they should speakâ—… a worde as I noted before of the Basilidians both whome herein your religious men resembled What say ye to the Aquarij which mingled water with wine in the Sacrament as all the Papist do What say you to the barefoote Heretikes that walked vp and downe barefoote and woulde weare no shooes like the barefoote Friers What say you to the Priscillianists that had this rule among them Iura periura secretum prodere nolâ—… Sweare and forsweare bewray not the secrete not onely like the dissembling Papistes practise among vs that will sweare and forsweare themselues to the Prince with false hollow heartes in truth â–ª and yet in falshood trustie to their confederates nor will bewray their secrete conspiracies but also like the rule of your Pope and all his perfect faythfull ones Nulla â—…ides tenenda
nâ—…n at Louaine that ye would be thought no hedgeâ—…réeper â–ª nor â—…uedropper as sâ—… of your broode are peaking here in lusâ—…y lanes and lurking in corners and yet they court theÌ„ selues no more Donatistes than you NotwithstaÌ„ding it appeareth for all your crakes bragges ye haue not that stout courage fâ—…r your raâ—…se but that ye like Louaine better than M. 〈◊〉 â—…ging and had rather blow your 〈◊〉 〈◊〉 like 〈◊〉 lâ—…ytorer in a lusky lane or hide your head 〈◊〉 the corner of an old â—…otten barne rather than warme your selfe with a â—…aggot aâ—… a â—…ake in Smithfielde suche as was the crueltie of your Popish tyrannie to those that constantly abode the terrible brunt therof And although other giuing place to your furie either of their owne infirmitie or that God preserued them to a better oportunitie did then flée or hide them selues what dyd they héerein that Chryst gaue them not licence example and commaundement so to do Ye might aswell obiect this to those Saincts of God of whome S. Paule telleth that they wente about in the wildernesse of whome the worlde was vnworthy Why say ye not Elias lurked in lusky lanes when he sted the face of Iesabell Why say ye not that Athanasius crepte into corners when he hidde him selfe seueÌ„ yeres in a Cesterne an harder harborough than a rotten barne For shame M. Stap. learne to make a difference betwéene the perfecution and the cause of it or else this were an easie argument to make all Donatistes yea your selues also And would to God all corners rotten barnes and luskie lanes were wel ransacked some luskes I think would appeare in their likenesse whom ye would be loth should be founde out M. Stapleton Thirdly ye say The donatistes when they could not iustifie their owne doctrine nor disproue the Catholikes doctrine leauing the doctrine fell to rayling agaynst the vitious life of the Catholikes In this poynt who be Donatistes I referre me to Luthers and Caluines bookes especially to M. Iewell and to your owne Apologie Ye nâ—…ede not M. Stap. referre your selfe so farre referre your selfe to your selfe a Gods name yea go no further than this your Counterblast I warrant ye you blow such a blast héerein that ye maye well encounter master D. Harding master D. Saâ—…ders M. Dorman M. Marshall or any other of your writers thoughe they haue all godly giftes in this poynt yet this your Rhel horicall grace of rayling goeth so farre beyonde them all that they are scarse worthy to cary the wispe after you M. Stap. Onely at this I maruell that like the wiseman when he tolde how many were in the companie he neuer reckoned him selfe that you hauing so pregnant a vayne héerein do still forget your selfe But belike it is for this cause that as ye surmount all your companie so ye goe beyonde the Donatistes also who as ye saye rayled onely agaynst the vitious lyues But you where ye finde no vitious life to rayle agaynst the Protestantes fall to slaundering and reuiling euen their godly and vertuous liues Fourthly ye say The Donatistes refused the opeÌ„ knowne catholike Churche and sayde the Church remayned onely in those that were of their side in certaine corners of Afrike And sing not you the like song preferring your Geneua VVittenberge before the whole Churche beside The Donatistes as you say M. St. tied the Churche to Affrike and wrested the scripture for it forsaking the open knowne catholike Church in déede But you shoulde haue proued your popish Church to be that open knowne catholike Church now which they refused then If ye saye you proue that bicause they refused the church of Rome then your church is the church of Rome now if ye vnderstaÌ„d the church for the coÌ„gregation of the faythful ye vtter a double vntruth For they-refused not only the coÌ„gregation then at Rome but of al the world besides and agayne your church or congregation of Rome now is nothing the same or lyke the same in religion that it was then If ye meane by the church of Rome the Citie of Rome and the Popes chayre there then ye proue your selues to be Donatistes that tye the churche of Christ dispersed euery where to the seate of Rome as they did vnto Aphrike And if ye meane by the open knowne catholike Churche the multitude of people acknowledging your Popes sâ—…ate at Rome then agayne are ye Donatists by your second poynt in craking of multitude depending on Rome a corner in Italie as ye saye the Donatistes craked of their multitude depeÌ„ding on their corners in Affrike As for vs we depende neither vpon Geneua nor VVittenberge nor tye the Church of Christ vnto them nor preferre them either before the whole catholike church or any parte thereof nor referre men vnto them for the triall of the Church or to any other place else but allow them and all and singuler other places where the worde of God is sincerely set fooâ—…th where Idolatrie errours superstition are abolished We 〈◊〉 to the mountaynes as Chrysostome expoundeth it Quâ—… sunt Christiani conferant se ad scripturaâ—… They that are ChristiaÌ„s let them get them to the scriptures And why not to Rome Ierusalem and suche other mountaynes but onely to the scriptures Bicause saith he since that heresie hath possessed the Churches there caÌ„ be no triall of true christianitie nor refuge of Christians that would trie out the truthe of fayth but the deuine scriptures Before it coulde haue bene knowne diuers wayes whiche was the Church which was Gentilitie But nowe there is none other wayes to know which is in deede the very church of Christ but all onely by the Scriptures If they therefore set foorthe the Scriptures we acknowledge them to be of the Church of christ Let Rome doe this and we will as gladly acknowledge Rome to be of the Churche of Chryst as either Wittenberge or Genâ—…ua â–ª Yea as S Hierome sayth which is also put in the Popes owne decrées Eugâ—…bium Constantinople Rhegium Alexandrie Thebes Guarmatia or any other place if it professe the truthe with Geneua and Wittenberge For on this consideration sayth S. Augustine the Churche is holy and catholike not bicause it dependeth on Rome or any other place nor of any multitude obedient to Rome bothe whiche are Donatisticall but quia recte credit in DeuÌ„ bicause it beleeueth rightly on God. This is our song M. Stap. of Geneua VVittenberge Affrica yea and of Rome too And if you can sing any better note I giue you good leaue for me onely I would wish you howsoeuer ye sing to leaue your flat lying tune in saying Fifthly say you The Donatistes corrupted the fathers bookes wonderfully and were so impudent in alleaging them that in their publique conference at Carthage they pressed muche vpon Optatus wordes and layde him foorth as an author making for theÌ„ who yet wrote expresly against them and in all
fowly therin who findeth a péeuish fault with Thapologie euen for this that it reciteth not the common creede But can ye say your common creede M. St For it may be to conster it to the best that this your errour is rather of ignorance I thinke ye say your common Creede in Latin oftner than in Englishe for in Englishe ye reâ—…ke not howe fewe can say it and yet ye hitte it truer in Englishe than in Latin. But you that reprehende the byshop and other for Grammer in englishing of wordes so exactly I pray you by what newe founde figure of Grammer do ye englishe Incarnatus est de spiritu sancto He was conceyued by the holy Ghost In good sooth M. Stap. ye were héere somewhat coÌ„ceyued amisse your selfe And this was a greater ouershotte than any of your common petit quarels besides this foyle most of all that ye can not perfectly say the common Creede nor write it rightly in your booke that almost eche plow boy can say without the booke Ye tell vs Thapologie reciting the common Créede omitteth Incarnatus est de spiritu sancto whereas those wordes are not in the common Creede The wordes of the common Creede are these Qui conceptus est de spiritu sancto with whiche agréeth Damasus Creede and not Qui incarnatus est de spiritu sancto Thus haue all the bookes that I haue séene and yet I haue looked a good many to see if any write it as you do whereby I mighte the rather holde you excused The wordes that you recite are the words of the Nicene creede which ye haue put in your Masse But belike ye sing Masse oftner than ye say the coÌ„mon Créede so tooke that which ye commonly vsed to be the common creede Well say you howsoeuer it be ye haue héere omitted both incarnatus and conceptus too â–ª And therfore by your own rule and example heere might we crie out vpon you all as Apollinarians and Eutichians In déede M. Sta â–ª no man can let ye to crie out and crow out that we be what soeuer it please you to crie out vpon vs But howe well and truely ye may crie it out that is another matter For by the same rule and example you might crie out also vppon Ireneus that omitteth this article in his Créede Ye might crie out of Tertullian that likewise omitteth it Ye might crie out vppon S. Ambrose and S. Augustine that are said to haue compiled the himne Te ' Deum Ye might crie out vppon Athanasius Creede Quicunque vult And vppon diuerse other that omitte this Article of the conception of Christ by the holy ghost And yet are they neither Apollinarians nor Eutichians But looke you to it whether any of their Heresies touch your or no euen in maintenance of their hereticall doctrine You stretch the rule to farre and to generally M. Stap. euery forflowne omission by chaunce as your selfe say where no speciall occasion is giuen is not a subtile refusall Nor so M. Feckenham is charged your selfe haue shewed he did it wittingly yea wisely as you say and he thought to omitte that that he is chiefly charged withall bicause it made against him If the fathers and the Apologie did thus in their omission then hardly lay it to their charges and therein ye shall do but well For otherwise as you would retorte this on vs see how sone and how sore it might be retorned on you yea and that in the selfe same place where of very purpose ye say the common creede and say to the Bishop in your foâ—…rth booke about the number of the articles that ye will bring him to his Catechisme which vnlesse ye thought your selfe a cumming student in Diuinitie and specially well traueled in your abâ—…e ye woulde not else take vpon you to teache a Bishop In déede your Bishops were verie blinde but thankes be to God our Bishops are no such blinde guides that they should néede to learne their Catechisme of you But let vs sée how do ye teache him when ye come euen to the common creede how ye number the Articles although concerning your quarell at the number of the articles I wil answere God willing in his proper place The first article then is say you I beleue in god The second I beleue in God the father The. 3. I beleue that he is omnipotent The. 4. That he is the creator of heauen and earth The. 5. I beleue in Iesus Christ. And here proceding to other Articles ye leaue quite out these wordes his onely sonne our Lorde Why do ye thus M. Stapleton do ye not beléeue that Iesus Christ is the sonne of God and that he is the onely sonne of God and that he is our Lorde Looke well to this geare M. St. here is first after the manner of your accounting thrée articles omitted and one of them such a speciall point as we charge you with that ye take away his Lordship now ye take away his sonneship too Will ye say this was ouerhipped by chaunce or forslowne well be it-so although euen in saying the common Creede suche a forslowne scape might deserue a yerking in a yong scholler but more shamefull it is in a Diuine yea in such a Diuine as will take vpon him to teach a Bishop But why not would not the sow take vppon hir to teach Minerua but let vs sée your furder teaching The sixte I beleeue that he was conceyued of the holy ghost The seuenth that he was borne of the virgine Mary The eight that he suffered vnder Pontius Pilaâ—…us Here once againe ye omitte these wordes crucified dead and buried conteyning also after your reckening thrée other articles and ye leaue them cleane out Whether it be that ye cannot say the Créede perfectly which were a foule blotte or which is worse that ye purposely leaue them out like the wise men that vse not greatly to shewe that that maketh against them For the popishe doctrine is so flatte diuerse wayes against the death of Christ that it quite taketh away the vertue and effect therof And therefore the Papistes séeke to be saued by so many meanes besides But whether ye leaue it out for this or any other priuier cause or open I remitte it to your owne purgation and to other mens coniectures You procéede and say And the ninth that he descended into hell The tenth that he arose from death The eleuenth that he ascended into heauen And the twelfth that he shall come to iudge the quicke and the deade Thus againe haue ye left out an other Article that hee sitteth at the right hand of God the father almightie Which is also materiall in the controuersie betwene vs of your transubstantiation whiche errour as it cleane confuteth so it argueth you to be the very Eutichians your selues as is alreadie proued out of Theodoretus More things are to be noted about this your dealing in in the
charged with any lie herin who haue both faithfully set downe their author Petrus Crinitus except ye will dally also about the Printers escape that for Crinitus put Erinilus placing E. for C. and l. for t. and quoted the place and cited his wordes Which to your better contentation least ye shoulde saye any thing is not fullye satisfied I will set downe the whole ad verbum Sed libitum est verba ex libris Augustalibus referre c. But it pleaseth mee to declare the woordes out of the Imperiall bookes whereby the whole maye bee knowen for bicause both Valens and Theodosius Emperours did wryte on this wyse vnto their Gouernour the Pretour Sith that we haue a diligent care in all thinges concerning the religion of the high Godheade wee will suffer no bodye to carue or ingraue or paint the signe of our Sauiour Christ eyther in colours stone or other matter but whatsoeuer signe is founde wee commaunde it to bee taken awaye punishing them with most grieuous punishment whosoeuer shall attempt the contrary to our decrees and commaundement In the which saying if perhappes any man require an authour let hym reade the Decrees and Edictes of the Emperors which of the most learned men Tribunianus Bassilides Theophilus Dioscorus and other are collected by Satira in the reigne of this most noble Emperour Iustinian Thus ye sée Crinitus wordeâ—… whome onely and truly they alledge howe simply he citeth it and also in Ualens name If ye be so heinously offended at the matter go and picke your quarrell against Crinitus from whome they haue it chalenge him not them therefore I warrant you Crinitus being a Papist had it bene otherwise woulde not haue set it downe so simplye agaynst you and being so famous a Lawyer among you referring the Reader to the Edict it selfe woulde not sette it downe otherwise than he had simply reade it howsoeuer your later false â–ª Iuggling as is more likelye of the twayne hath thrust in suche condicionalles of the grounde to make it séeme done of more Idolatrie and not to take awaye all occasion of Idolatrie But howsoeuer it were both the Bishoppe and the Homilie bring their warrantise with them to cleare them of making any lyes therein and euer the lyes doe light vppon your selfe As for that ye snatch occasion hereon to digresse further into one of your inuectiue common places against the Booke of Homilies and commends vnto vs your Homilies of Bede and others neyther is this a proper time and place of the triall of ours nowe neyther it appeareth yee can finde anye point of false doctrine in them Which no doubt you woulde not haue spared to haue noted that woulde quarrell at suche petit matters as ye doe neither doe I vtterlyd discemmende the Homilies of the venerable Bede although otherwise he smatcâ—…th of many corruptions of his corâ—…upted time But whatsoeuer his or others were that ye boast of so haue bene redde in the Church by you what I praye you was the Church the better by the reading of that whereof they had no vnderstanding what was reade as they haue in the Homilies now set forth vnto them But it is more than hie tune M. Stapleton that for shame at the length ye remember your selfe your matter your aduersarie and your Reader And not thus to run at randon and wander for the nonce in mistes hauing promised to dissiptae and discusse the myst that M. Horne hath cast before the Readers eyes Here is hitherto no myst at all of the Bishop At least wise ye haue myst it and not discussed it or medled any thing at all with the Bishops sayings to or fro Go to therefore M. St. haue the B. reised any mist let vs see howe your counterblast will blow away and dissipate the same Yes say you M. Horne calleth ignorantly Emanuell him whoÌ„ he should call Andronicus And here to shew your cunning ye enter into those Emperors pedegrées Why M. St. is this so sore a myst to haue mist the Emperors name were all these circuÌ„quaques for this matter to haue foyled the B. for mistaking a name by ignoraunce which were it so as ye would haue it what preiudice is here done to the matter for what soeuer this Emperors name was whom Nicephorus doth commende it greatly forâ—…th not but the matter forceth The author setteth forth in this Emperor such vertues that as Langus noteth ought to be in euery good Christian Emperor What mist was therfore in the matter cast before the readers eyes if by ignoraÌ„ce he had misnamed y man Neither could you if enuy against the B. and pride of your selfe pricked you not vpbraide this mistaking of the name to the Bishop for vnclerkly or vnfaythfull handling as ye do except ye will do the like to the most and most famous Hystoriographers that haue written therevpon For the same authour Uolaterane whom ye quote being a Papist and imputing all their decay to their often for saking of the Pope sayth of the Hystoriers of these Emperors that almost all the writers do errâ—… in the most part of things take Caloiohannes for Andronicus the yonger and so confounde all things reckoning vp 16. or 17. famous Gréeke wryters that do all disagrée among themselues in the Treatise of the Emperours No marueyle then if the Bishop might mistake the name of one without any hys rebuke of vnclerklinesse and ignorance least of all of aniâ—… vnfaythfulnesse or casting of mistes for the matter to the eies of any indifferent Reader except to the eyes bleared wyth malice of suche a counterblasting Momus as is master Stapleton Neuerthelesse to his further satisfying and contentation if any thing may content him he might well haue séene the Bishop discharged and to haue followed good reason and authoritie in alleaging this Emperour by the name of Emanuell Paleologus and not Andronicus Paleologus had master Stapleton eyther beene so cunning as he maketh himselfe or would haue delt iustly to haue accused them of mistes vnclerklinesse ignorance vnfaythfulnesse being famous wryters of his owne side that haue so named him and so set it cut in print and that not by a scape but of purpose in setting out of the storie and are allowed and authorised Whose iudgement the Bishop following the blame if any blame be lighteth on them and not on him For as the Bishop nameth him Emamuell so also doth the volume of Nicephorus printed at Basill by Io. Oporinus and Heruagius Anno domini 1555 Mense Martio which print is set forth least you should reiect it Cum priuâ—…legio Rom. vegù Ferdinandi Fraâ—…crum regis Hemiâ—… 2. perused likewise and approued by the Doctors of the faculties of Sorbon and of Louaine translated and set forth by Io. Langus and commended as a worthie worke to the Emperour Ferdenande by his honourable learned faythfull and beloued Counceller and Hystoriographer â–ª Wolfangus Lazius if all this will be able
examples and suche other ought good pastors and reachers to teach their Princes and to set the wrathe of God before them howe he will roote vp their houses and destroye their kingdomes if they feare not hym Thus oughte good teachers by these examples to doe but not they themselues to depose theyr Princes or to sette vp other and stirre the people to rebellion But Maister Saunders hath yet more examples To the same purpose pertayneth that Elias anoynted Asael King ouer Syria and Iehu King ouer Israel and Elizeus to be Prophet for himself on that condition that if any escaped the handes of Asahel him should Iehu kill But if any escaped the hands of Iehu him should Elizeus kill If thys ensample pertayne to the same purpose that doe the other of Samuels anoynting Dauid and of Ahias foretellyng Ieroboam that he shoulde raygne then pertayneth it not to your purpose Maister Saunders for Byshoppes to depose Christian Princes and to make their subiectes rebell againste them For the other as we haue alreadye playnely séene are but manifestly and shamefully wrested therevnto But nowe let vs sée if thys example of Elias wyll serue your turne any better The argument is driuen to both these purposes the one for the anoynting of a new king the other for punishing of the former king For the anointing of a new king is alleaged that Elias anoynted Asael King ouer Syria and Iehu King ouer Israel and Elizeus to be the prophet for himselfe First I answere as before these are againe the expresse particular coÌ„maÌ„demeÌ„ts of the Lord vnto Elias giuing him a particular charge that he should anoyut all these three To stretch therfore the Lords particular charge to him vnto a generall rule without any expresse coÌ„mandement of y Lord thervnto is a daungerous presumptuous abusing of Gods coÌ„mandement For without this especiall charge of God Elias had no ordinarie authoritie by vertue of his prophetical office to haue done any thing herein as the popish Bishops without any particular commandement of God take vpon them to do by vertue of their Bishoply office Secondly I answere that this anointing of these Kyngs was not the real inuesting of them in their royall estate neither yet done by Elias him selfe as euen your owne glosse noteth theron Vnges Asahel c. Thou shalt anoynt Azahel no otherwise but that he foretold him that he shoulde be king in time to come He anoynted Elizeus no otherwise than by casting his cloake on him The two Kings neither he by him self neithor Elizeus his disciple anoynted them but one of the Prophets was sent to anoynt Iehu And this Prophet in déede powred oyle on Iehu his head and said Thus saith the Lorde God of Israel I haue anoynted thee King ouer the people of the Lord of Israel c. Which fact and saying as the Popish Bishops can not imitate hauing no suche commission so the other anoynting of Asael was but a forewarning like as the former facte of Ahias was to Ieroboam and therefore serueth not this purpose least of all the anoynting of Elizeus who was no King but a Prophete and therefore is alleaged cleane oute of place to inferre the present purpose of anoynting Kings But M. Sanders hathe a further fetche in naming Elizeus For thereby as in Elias he thinkes to proue the setting vp of kings so in Elizeus he would inferre their pulling downe For sayth he Elias annoynted Asael Iehu and Elizeus on that condition that if one escaped the handes of Asael him shoulde Iehu kill but if any escape the handes of Iehu him shoulde Elizeus kill You falsefie the Scripture M. Sanders the words are not that they shoulde be anoynted on that condition that they should do these things but the Lord statly foretelleth that they shall do these things Et erit quicunque fugerit c. And it shall be that whosoeuer escapeth from the sworde of Asael him shall Iehu kill and he that escapeth the sworde of Iehu him shall Elizeus kill Wherevpon sayth Lyra that Asaell and Iehu killed many Idolaters of Israell is inough expressed after in the fourth booke But that Elizeus killed any is not read but of two and fortie whome he cursed wherevpon the Beares did teare them But sayth Caietane notwithstanding nothing letteth but that these thinges were fulfilled euen as the letter foundeth althoughe the execution be not written So that if this slaughter of Elizeus be ment spiritually then it serueth not for bodily punishment whiche is nowe the question If it be ment bodily as was the slaughter made by the Leuites when they slewe aboue 20000. for Idolatrie and as Phinees stabbing with his dagger Zambri and Cozbi for their whoredome then either of these béeing particular charges and especiall commaundementes can not be stretched to the like example of bodily slaughter to be committed by the Clergie nowe Neyther the popishe Priestes althoughe they be the chéefest authors of it will prâ—…tende that they will medle therein but saye with the Priestes that put Christ to death It is not lawfull for vs to kill any man. And to this purpose of a figuratiue killing M. Sand driueth this example By which figure sayth he what else is signified than that many powers are set vp and erected in the Churche of God that that which is not done by one of them may be done by another Of whiche powers the laste and chiefest is that whiche belongeth to the Prophets that is towards them that are the Pastors and teachers of the Churche of god For as the sworde of Elizeus is reckoned in the laste place as whiche no man can escape althoughe he escape the sworde of Asaell or of Iehu so the censure of the spirituall power can by no meanes be auoyded althoughe any escape the sworde of the secular power For the spirituall power vseth not the bodily or visible sworde whiche by certayne meanes may be let but vseth the sworde of the spirite that passeth throughe all places and pierceth euen to the soule of him whome it reacheth First M. Sanders you do more than you can well iustifie to wring this facte to this figuratiue signification of this spirituall sworde For if Elizeus did strike or cause to be striken the remnaÌ„t of those Idolaters with a bodily sword as dyd Asael and Iehu hauing for warrant Gods especiall commaundement therevnto then is your figure dashed But whether he did this or no you sée the iudgement of Cardinall Caietane and we sée the examples of the Leuites of Phinees and the killing of Agag by Samuel And the like of Elias in killing the Priests of Baal euen in the Chapter going before He brought them to the brooke â—…ison and killed them there Elias sayth Lyra killed them by the people that to this purpose assisted him or perhaps he killed some of them with his owne hande by the zeale of Gods
Pigghius who might for his writing be called Hogghius wel inough one of your chiefest porkelings in his defence of the inuocatioÌ„ of Saincts against the worde of God He groyneth out this saying Ego certè maiore ratione c. Truly I will with greater reason denie thee the authoritie of all the Scriptures than that thou shalt call me into doubte the beliefe and authoritie of the catholike Church since that vnto me the Scriptures haue no authoritie but all onely of the Churche What a wicked and swynish saying is this of a proude Popish borepigge against the euerlasting worde of God that it hath no authoritie at all from God the author of it but all from man all from the Churche of Rome for that is the Catholike Church that he meaneth the Pope his College of Cardinals and his assemblies of Priests for this they call the oecumenicall and representatiue Church All the authoritie that the worde of God hath it hath it from them alone Which if it were true then indéede as he saithe by better reason he may denie all the Scriptures than so much as call into doubt the beléefe and authoritie of the popish Bishops and Priests Why may they not then adde too and take from and make what and as many Ceremonies as they please and good reason to But since it is no reason that the worde of God should be thus trod vnder the foote of man that Gods worde should giue place to mans worde that Gods worde should haue all his authoritie of the worde of Priests and none at all of God that the Wiues worde should controll checke mate and châ—…ks vp hir husbandes worde that the wife may speake and appointe as much as she thinkes good and the husbande which hath but a few wordes to say can not be heard that the wiues worde should beare the streake and giue authoritie to the husbandes worde according to the common saying As the good man saith so say we but as the goodwife saith so it must be if this be no good reason nor any reason but cleane against all reason then may we replie to Pigghius and you M. St. that with better reason â–ª all your Churches authoritie and beleefe ought net onely to be called in doubte â–ª whether it agrée to Gods worde or no but also ought to depend wholy and onely on the authoritie of Gods worde And rather than the authoritie of the worde of God should be called into doubte much lesse denied as wickedly he presumeth to speake it were much better reason that he were cast into the sea as Christ saith and in sléede of a milstone that all his ceremonies were hanged aboute his necke all such blasphemous swine as this Pigghius were caried hedloÌ„g into the sea with him Yea saith Christ Heauen and earth shall passe but my worde shall not passe If your Catholike Church M. St. were the true wife and spouse of the Sonne of God she would with all lowlinesse humilitie reuerence here regarde obey Christ hir husbandes worde And be content to be commaunded by it not to countermaunde it not to thinke it were not of force vnlesse she gaue authoritie thereunto not to adde or diminishe to or from it not to commaunde one thing when he commaundes another not to compell the children and houshold of the faith to obserue hir worde more than hir husbandes not to haue twentie commaundements for hir husbandes tenne not to vse other fashions and customes than hir husband bids hir yea such as he forbids hir not to haue all the wordes and hir husbande not one worde yea to shut vp his mouthe and not to heare his worde these are impudent whores and bolde strumpets fashions a godly Christian matrone a vertuouse and faithfull spouse would neuer do thus But since your Church doth thus call hir catholike so fast as ye lust she is nothing else but a common catholike queane and not the humble and faithfull spouse of christ And your selues that defende hir haue good reason indéede to defende your Mother but such Mother such children that to holde with their mother dispise their Father and make hir worde to giue authoritie to his and say that with better reason they may denie the authoritie of their Fathers worde than so much as make a doubte of the beleefe and authoritie of their mother Yea that is a good ladde I warrant him and a well taught childe that will helpe the Mother to beate the Father is he not worthie his Mothers blessing for his labour but suche bastarde rebelles shal be sure of the Fathers curse For indéede they are not his Children Ues ex patre vestro Diabolo estis You are of your Father the Diuell Qui ex Deo est verba Dei audit propterea vos non auditis quia ex Deo non estis He that is of God heareth the worde of God therefore you heare it not bicause yeare not of God. The true children of God aboue all other thinges yea more than Father mother wife children fréendes yea than their owne life loue God and the hearing of his woorde Otherwise they were not worthie of god Thus do all the shéepe of Christ 〈◊〉 meae vâ—…cem meam audiunt My sheepe heare my voice As the Father hath bidden them Hunc audite c. This is my welbeloued Sonne in whom I am delighted heare him that is to say Leuell all your faith and life by the onely authoritie of his worde Who onely knoweth the Fathers will and in whom all the treasures of his fathers glorie are couched Who is the wisedome of God the truth the way the life and the worde it selfe The Sonne which is in the fathers bosome he hath declared it Heare him Auditus autem per verbum Dei But hearing commeth not by the Mothers authoritie but by the worde of God. Thus did the godly children vnto God whome we call Fathers vnto vs both before in Uigilantius time Nullum imitemur c. Let vs follow none saith Origen and if we will follow any Iesus Christ is set forth vnto vs to follow the Actes of the Apostles are described and we acknowledge the doyngs of the Prophets out of the holy volumes that is the firme example that is the â—…ounde purpose which who so desireth to follow goeth safe Thus also saith Cyprian both for Gods worde for your Mothers ceremonies The Heretike saith let nothing be deuised of newe besides that which is by tradition deliuered From whence came this tradition came it from the authoritie of the Lorde and of his Gospell or came it from the commandements of the Apostles and their Epistles for indeede that those things which are written ought to be done God witnesseth and setteth forth to Iesus of Nauee saying let not the booke of this law departe out of thy mouth but thou shalt meditate therein day and night that thou obserue all things
that are written Likewise the Lorde sending his Apostles commandeth that the nations be baptized and taught to obserue all those things that he commaunded If therefore it be commaunded in the Gospell or in the Apostles Epistles or be contayned in the Acts. c. Then let also this holy tradition be kepte And anone after he sayth Quae ista obstinatio VVhat an obstinacie is this or what a presumption to preferre an humane tradition before Gods ordinance Nor to consider that God taketh indignation and wrath so often as an humaine tradition looseth goeth beyonde the commaundements of God as he cryeth by his Prophet Esay and sayth this people honoreth me with their lippes but their hart is separate frō me they worship me in vayne whyle they teache the cōmaundements and doctrines of men The Lorde also in the Gospell blaming likewise and reprouing putteth foorth and sayth ye haue reiected Gods commaundement to establishe your tradition Of whiche commaundement S. Paule beeing mindefull dothe likewise warne and instructe ◅aying if anye teache otherwise and contenteth not him selfe with the wordes of our Lorde Iesus Christ and his doctrine ▪ he is pufte vp with blockishnesse hauing skill of nothing From suche an one we ought for to departe c. And in the same Epistle he sayth further But if so be O moste deare brother the feare of God be before vs if the tenor of fayth preuayle if we keepe Christes cōmaundements if we maynteyne the holynesse of his espouse incorrupte and inuiolate if these wordes of the Lorde sticke faste in oure vnderstanding and in oure hartes whiche he sayde thinke ye that when the sonne of man shall come he shall finde fayth in the earthe Bicause then we bee the faythfull souldiours of God bicause we wage vnder him with faythe and sincere religion let vs with a faythfull manhoode keepe hys campe committed to vs of god Nor the custome that crepte in among some oughte to hinder vs that the truthe mighte the lesse preuayle and vanquishe For custome without truthe is the antiquitie of errour VVherfore forsaking errour let vs followe the truthe Knowing that the truthe saythe as it is written in Esdras The truth florisheth and preuayleth for euer c. If we returne to the head and originall of Gods tradition mans errour ceaseth And beholde the reason of the heauenly sacraments what obscuritie soeuer lurked vnder the miste and cloude of darknesse it is opened with the light of the truthe If a conduite of water whiche before dyd slowe plentyfully and largely do sodaynely fayle do we not go to the spring there to knowe the reason why it fayleth whether by the encreasing of the vaynes it be dryed in the head or else flowing from thence whole and full it stoppe in the middle course And if it come to passe by reason the pype is broke or if it soke vp the water whereby the streame can not still keepe on his course continually the pype beeing repayred and amended the water is fette agayne as plentyfully and as holesomely as it springeth from the fountayne VVhich thing now also the Priestes of God ought to doe keeping the commaundements of god That if so bee the truth stagger and wauer in any poynt let vs then returne backe to the Lords and his Gospels original and the Apostles tradition And from whence bothe the order and originall arose from thence let the reason of our doing arise Marke this generall rule of S. Cyprian M. Sta. and I pray you set all your ceremonies vnto it and ye shall tell me another tale and say with Hilarie they are well taken away Omnem plantationem c. Euery plant which is not of my fathers setting is to be pulled vp that is to say the tradition of man is to be rooted out by the loue whereof they transgressed the commaundementes of the Lawe And therefore are they blynde leaders of the blynde promising the waye of eternall lyfe which them selues can not see and so beeing blinde them selues and guides of the blynde they tumble into the ditche togither Suche Pharisies are you M. St. with your blynde ceremonies and suche Chrisostome if the worke be hys calleth you and all other that s◅ande so muche on ceremonies Per obseruationes c. They enlarge their owne sayinges by the obseruations of dayes as thoughe it were euen the Phariseis broade gardes and in their preaching they shewe them continually to the people as thoughe they were the full keeping of the Lawe and the getting of their saluation Suche were they of whome Christe sayde they worship me in vayne teaching the doctrines and commaundementes of men The large hemmes of their garmentes he calleth the magnificall extolling of their commandements For when they prayse those trif◅ing and superstitious obseruations of their owne righteousnesse as though they were excellent and very much pleasing God then do they set out the hemmes of their garments If y◅ saye it is to be doubted whether this be Chrisostomes owne opinion of ceremonies or no in likenyng them to the Pharifeis hemmes ye shall heare euen his owne opinion Unde patet multa c. It appeareth heerevpon that many thinges were of newe broughte in by the priestes and althoughe Moyses wyth a greate terrour hadde threatned them that they shoulde neither adde too nor take awaye anything ye shall not saythe hee adde any thyng to the worde that I speake to you thys daye nor take therefrom yet for all thys had they brought in very many new thinges suche as were those not to eate meate with vnwashed handes to rince their cuppes and brasen vessell and to washe themselues And whereas they oughte in processe of tyme to haue contemned suche obseruations they tyed them selues to more and greater VVhich thing came to so gret wickednesse that their precepts were more kept than were the commaundements of god In so muche that now they seemed worthily to be reprehēded that did neglect their obseruations In which doings they committed a double fault for bothe the bringing in it selfe of the newe thinges was no small crime and in that they sharpely punished the contemner of their obseruations hauing no regarde of the commaundementes of God they became thrall to greeuous offences So right in euery poynt thefe doings of the Phariseis hit on the thumbes and liuely portray out your popish Priestes doings M. St. that oppressed the church of Christ with the like and m◅ superstitious ceremonies than euer the Phariseis did Nowe where they pretended as you do that they receiued these ceremonies of their auncestors Although sayth Chrisostome he make no mention of their Elders yet in accusing these he so dasheth downe those that he sheweth euen that to be a double fault first in that they obeyed not God then that they did them for bicause of men as though he shoulde say I tell you euen this destroyeth you bicause in euery thing ye will obey your elders whiche is one of your