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
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
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
VVorcester 36. b. 37. a An Inuectiue against heresie that it openeth the truth 37. a A comparison of the ignoraunce of thâ—… greatest learned men among the Papists in king Henryes dayes and the cleare knowledge that the Louanists haue nâ—…we 38 a. b. Master Feckenham his repentaunce for confessing the Kings title of supremacie 38. b. A biâ—… quarell at the Bishop for calling this sentence of the Booke of Wisedome In 〈◊〉 ammam non introâ—…it sapientia A sentence of the holy ghost Whervpon he concludeth a discorde in the Protestants writing 39. a. Where he should replie 39. b. 40. a To the Bishops answere he aunswereth not a worde but séeketh starting holes out of another aunswere that he threapeth on the Bishop to haue made before to chalenge him thereby with falshood as being variable in his aunsweres and so aunswering nothing runneth quite from the matter In steade of aunswere in the Bishops argument out of Deut. 13. and. 17. he runneth to a néedelesse proufe that Heresie is a very Idoll And once againe that we haue no warrant by act of Parliament for mariage of ministers for oure doctrine of the Sacrament for our wrytinges and preachings 42. a. When he should aunswere in the ensample of Iosue he is in hand with M. D. Harding and the Apologie with M. Dorman and M. Nowell quarelling for ciphers in misquoting for 〈◊〉 maâ—…er Dâ—…rmans theâ—…tes for laye mens presumption to go before Priestes for altering religion at the conuocation 46. b. Challenging the Bishop for running at randon from the marke and willing the Reader to regarde the marke he setteth vp of purpose ix false markes nothing nere the issue in question betwene the Bishop and M. Feck and vnder pretence of those nine markes runneth himselfe at randon into aboue xix impertinent matters of the Iewes acknowledging one high Priest of altering religion of the auncientnesse of Poperie 53. b. of the Priests othe on their Priesthood of abandoning the Pope and general councels of the authoritie of the Scriptures of the determining heresies by them of foraigne authoritie of bestowing ecclesiastical liuings Of Bishops letters patents of restraining their iurisdiction of inhibiting from preaching of payment of tenthes and first fruites of the priuilege of the heathen priestes of Egypt of writing the Queenes title of Priestes receiuing the othe of exempting the nobilitie of a woman Prince and in the ende of all this of Robin Hood and little Iohn and bicause he shooteth at these markes he sayth he hath shot awrie like a blinde man. 54. a. b. 55. a. Where he shoulde directly aunswere to that wherewith master Feckenham is by the Bishop charged for refusing all the prooues of the olde Testament to play the part of a Donatist Master Stapleton snatcheth herevpon occasion to runne out from his matter and to gather togither first a great rabble partly of heresies partly of no heresies to charge vs withall and then trauayleth to heape vp a number of poynts labouring thereby to proue the Protestants to be Donatists medling by this occasion with euery matter that he thought he might enlarge his booke withall with sectes and diuisions with bragging of multitudes with viciousnesse of life of tying the Church to this or that place of corrupting the fathers of visions and myracles of vaunting of Councels of a generall Apostacie of beginning and continuance of doctrine and Bishops of complayning of good Princes and praysing of ill of defacing the Sacraments and incredible crueltie of the Emperours lawes and the holye Gospels of murthering others and themselues of false martyrs all which sauing his long discourse of thrée or foure pages agaynst master Foxes booke which I remitte to him to be answered is aunswered for his importunitie sake though much of it be more fullie aunswered by others and also quite extrauagant from the matter in hande 57. 58. 59. 60. 61. 62. Fol. 65. He chalengeth vs to be blasphemers he is in hande with contempt of the number of the sacraments with prouinciall and generall Councels with another fling at M. Foxes booke of Martyrs about the articles of Sir Thomas Hitton priest 〈◊〉 Sir Iohn Oldcastle Knight the Lorde of Cobham for putting of heretikes to death for compelling to receyue the fayth for manslaughter 66. a. b. Once againe he is in hande with his olde quarell of Images Idols and the Crosse. 68. b. Where he should aunswere to the Bishops allegations out of Nicephorus he letteth them all alone and medleth with other matters nothing to the purpose as with Michael Paleologus Emperour of Greece with thalenging the Grecians for heresies with the heresie of the holy ghost to proceede onely from the father and not from the sonne with the Councell at Lions with the accordment betwene the Grecians and the Latine Church with their reuolt from the same with the spite of the Greeke Bishops From thence he runneth to other matters rayling on the Authour of the Homelie agaynst Idolatrie for calling Michael â–ª Theodorus about his depriuing and funerals that the question of Images was not mooued at the Councell of Lions of the setting vp and continuance of Images in the Greeke Church From hence he runneth to quarelling about the names of Valence and Valentinian and of his and Theodosius his lawe agaynst the picture of the Crosse. Against Bishop Iewel for citing it out of Crinitus simplie as the same Crinitus doth Hereon he entreth into a generall inuectiue agaynst the reading of the Homelies nowe â—…et forth and falleth in praysing of the Homelies in the Popish Church 76. b. 77. a. In steade of aunswering to the Bishops argument out of Saint Paule and Chrysostomes allegation thereon he is in hande againe with master Foxe for setting forth the doyngs of Doctour VVesalian with the Bishop to be but a poore Clearke with the aduauncing of Bishop VVhite and Bishop Gardiner with chalenging the Bishop to be of the Grecians opinion agaynst the proceeding of the holye Ghost from the father and the sonne with the decaye of the Empyre of Greece with a comparison betwéene the decay of Hierusalem besieged at Easter by the Romaynes and the Captiuitie of Constantinople besieged at VVhitsontide by the Turkes with the poynting of Gods â—…ynger wyth the Realmes of Fraunce Scotlande Germanie with the vaunting of his owne plaine and true going to woorke with Michaell and Andronicus once againe and none of all these things eyther aunswering the Bishop or perteyning to the question Last of al where he taketh on him to set downe the state of the question he setteth vp many newe questions neyther in hand betwéene the Bishop and master Feckenham nor any whit defended by vs but méere slaunders of the Papistes of the Princes preaching the woorde of God ministring the Sacraments binding and losing c. Thus handsomely hath he kept himselfe close to the matter and yet euer he crieth haue an eye to the marke and willeth vs still to call for the question and yet himselfe hath thus
the people ignorant least they should discerne them And ye haue sayd of your hypocritiall errours of your â—…ayned myracles and legends of lies latebunt quam diu pâ—…rerunt vâ—…lebunt apud â–ª 〈◊〉 〈◊〉 mendaciâ—… The ignorant people will ostéeme such lying to â—…es And therfore we may well returne your conclusion on your selfe that ye be those false Prophets and lying masters such as Saint Peter spake of bringing in wicked and damnable sects God giue them grace which are deceyued by you so well to knowe you as we that do examine your writings haue good cause to know you And thus your wordes of course fathered as ye call it in a luskie lane of some indiuiduum vagum a certaine Protestant of late dayes and for witnesse hereof aske your fellow if it be not so howe well in euery poynt they appeare that as they say the foxe was the first finder to be your owne tootoo open sayinges and doynges to charge vs withall a Gods name hardily let all the worlde be iudge His obiecting of stragling from the matter fo 4. a. Of false alleaging his Authours wordes fol. 5. b. Of omitting and concealing circumstances fol. 7. a. Of deepe silence to aunswere the pith of the matter fol. 8. a. Of obiecting fleshly pleasures fol. 8. b. Of quarelling that our Bishops be no Bishops fol. 9. a. b. Of passing good maners for misreporâ—…ing n. a. Of obiecting conspiracies and sedition fol. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. Remoue them with a writte of returne to the Papists themselues and then they are fully answered This lo at the least sayth M. St. fol. 37. b. heresie worketh in the Church that it maketh the truth to be more certenly knowne and more firmely and stedfastly afterwarde kept so sayth S. Augustine the matter of the Trinitie was neuer well discussed till the Arrians barked agaynst it c. This is truer M. St. than eyther ye wene or would The experience whereof is dayly to be séene in the Papists defending their errors and impugning the truth in their subtile practises in their tyrannicall inquisitions and cruel torments yea euen in this yours and your fellowes volumes striuing to obscure and deface the truth but all these steps notwithstanding the truth is and shal be more and more set forth the Popish errors â—…sse and lesse begutle vs and the kingdome of Antichrist detected and forsaken Fol. 40. a. M. St. telleth vs that S. Greg. Nazianzen saith Verum est ê™ vnum est mendaciuÌ„ auteÌ„ est multiplex The thing which is true is alwayes one like vnto it selfe whereas the lie the cloked and counterfeyt thing is in it selfe variable and diuerse By the which rule here giuen of so learned and graue a father I am here put to knowledge that the Papists not being content with the onely worde of God alwayes one and like it selfe but ioyning thereto mens variable and diuerse vnwritten verities That the Papistes being not content with the true spirituall worship of one God alwayes one like himselfe not with one mediator Iesus Christ but yéelding spirituall worship to Saints and Saints pictures besides God and making other variable and diuerse mediators to God besides Christ that the Papists being not content with the only merites satisfaction of Christs death always one and like itselfe â–ª but deuising variable and diuerse Masses Diriges Pilgrimages and satisfactions besides being not content with the flat scripture alwayes one and like it selfe that testifieth only faith in christ to be the meanes of appreheÌ„ding our iustification but adding variable diuerse infinit workâ—… of their own to deserue their iustification by being not content with the only title profession of Christianitie alwayes one 〈◊〉 like 〈◊〉 but sâ—…tting vp variable diuerse feas professioÌ„s religions names besides be but cloked counterleyy liers â–ª as Greg Nazâ—…n hath most truly said And thus ye sée M. St. how you citing falsly this sentence to proue the â—…variable 〈◊〉 〈◊〉 your selfe on â–ª the thumbes Fol. 40. b. Let the King sayth master Stapleton reode on Gods name not onely that booke but all the Bible beside it is a worthie studie for him but let him beware least this sweete honie be not turned into poyson to him c. What wordes are here that we say not also yea his permission of Princes to read and studie the Bible â–ª is our most earnest prayer and exhortation And they whatsoeuer they would seeme nowe to pretende bicause they can no longer keepe it vnder their bushell it is full sore agaynst their heart that Princes should read or studie it Otherwise why suffred they not Princes to giue them selues to so woorthie and commendable a studie heretofore And nowe that they can kéepe it in no longer who it is that turneth this sweete honie of Gods worde into poyson is easie to iudge Whether hée that giueth bread to the hungrie bringing forth the whole loafe of the onely pure wheate and willeth them that are to be fedde therewith to sée to view to féelâ—… the whole and in seasonable time breaketh it to his fellow seruants before their faces that they may fully refresh their hungrie seules or he that beateth his fellowe seruaunts hydeth the loafe from them and if he must néedes giue them some mingleth the pure wheate with his owne branne and that worse is with Darnell and more of that by thrée halues than of the wheate and will néedes haue the receyuer blindfolded nor will suffer him to take it in his owne handes but by gobbet meale thrust it into his mouth nor will let the partie sée what in this sort he crammes him with as though he were worse than the Capon in a coupe and yet for all this will beare him in hande it is the true bread Whether of these twaine be the likelier to giue this poysoned bread no man that hath any witte but will giue a shrewde ayme As for false translations false dangerous and damnable gloses wherewith master St. sayth we haue corrupted and watred the same and made it as it were of pleasant wine most soure vinegar it is so euident on his owne part that the Papistes haue so vsed the Scripture and that so shamefully that it séemeth he is past shame that he dare once mencion it and yet he obiecteth it to vs that admit the expresse scripture without any gloses at all Take heede to your selfe Maister Horne for I say to you that you and your fellowes teache false and superstitious religion manie and detestable heresies and so withall playne idolatrie Blot out these wordes Maister Horne and put in Maister Stapleton and then it is truely sayd Although wée not only say it but proue it also And therfore you and your felowes M. Stapleton had nede to take hede thereto fol 42. a. VVe say you are wicked deprauers of religion c. VVe say ye are as great enimies as euer the Church of Christ had
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
huius vulgo transumptuÌ„ Ung double de ceste loy â–ª ad exemplum libri sacerdotuÌ„ LeuitaruÌ„ Quasi dicat ad exeÌ„pluÌ„ castigatissâ—…uÌ„ ad exemplum eoruÌ„ qui sunt periti in ea lege quales sunt Leuitae He shall prouide for him selfe that of this lawe there be drawen out a coppie commonly called a transumpt One couple of this law According to the examples of the priests beeing Leuites as who should say after the best corrected copy after their copie that are skilfull in the lawe suche ones as the Leuites are But to receiue it after such a simple sorte as in processe of time the Rabines and the Priests too from time to time had watred it with their false gloses as since that time the popish Rabines of the schole friers monkes and priestes from time to time with their false dangerous damnable gloses haue corrupted and watred the same and made it as it were of pleasant wine moste sowre vineger ye had néede to ryse betimes M. Stap. or euer ye shall proue this vntimely consequence by the text that you vrge so sore or yet by any other Your argument is this The king in the olde lawe should receiue the coppie of the booke of the lawe at the handes of the Priestes of the Leuiticall tribe Ergo â–ª If Princes now will haue the Bible they must receyue it of such and after such manner as the popish priests will from time to time deliuer it to them Now not seing the extreme folie of your sequele ye runne on headlong as though all were yours and say if this order had of late yeares bene kept and that Princes and other had taken the Bible as it is and euer hath bene of the Priestes of the Catholike churche orderly and lawfully succeeding one the other as the Leuites did read taught and expounded as well in Greke and Hebrue as in Latine these errours and heresies should neuer haue taken so deepe a roote as they haue now caught Here is bibble babble inough but no argument and all runnes vppon his wonted presupposals that our doctrine is heresies and errours that they be the Priestes of the Catholike churche That they orderly and lawfully succeede one the other as did theâ—…e Leuites That they haue euer redde taught and expounded the Scripture in Greeke Hebrewe and Latine That their translation is onely true and faithful And that this their order from time to time hath euer bene till of late Let all these thinges be graunted to M. Stapl. for vndoubted principles and then let him alone But if a man denied all these things beyng euery one so apparant false proued that our doctrine were not those dangerous gloses errours or heresies but the expresse infallible worde of God if he denied that their Church were the Catholike Churche otherwise than in that sense that the scholler of Oxford by a certeine woman whom other praysed did merily say she was a Catholike woman meaning a common queane so the Popishe church in like sense is a Catholike church that is to say a common strumpet prostitute to all Idolatrie and not the chaste espouse of Iesu Christe if he denied not onely such orderly succession in your Pope his Bishops and Priests now as was of the Leuites then they beyng expresly ordeyned of God you beyng not ordeined of God at all but also proue that suche succession as it is whiche in dede may better be called degeneration is altogether vnorderly and vnlawful If hée denyed that they did alwayes reade teache and expound the scripture in Hebrue Greke and Latine when euen among the moste of theyr greate Schoole doctours in that blynde tyme they had vneth any meane skill in Latin muche lesse or nene at all in gréeke or Hebrue As for the moste of their morrow Masse Priestes lyke blynde guydes were so farre from reading teaching and expounding the Scriptures to the people out of any other tongues that euen in their mother toung they scarse knewe one worde thereof themselues If he denyed that they woulde haue the Scripture redde taughte and expounded at all but on the contrarie woulde haue no translation other than their common latin translation which howe corrupte it is is manyfeste as Besides the Protestantes Caietanus Erasmus Pagninus Catharinus and others of themselues are enforced to confesse it If he denied that the Popishe handling of Gods woorde hathe bene the order that hath euer bene but is quite contrary to the originall Institution to the aunciente order and is of muche later tymes as corruption from tyme to tyme hathe taken deeper roote If a man thus denyed all these his Principles til tyme be that M. Stapleton shall proue them better than onely by dreamyng that wée graunte them for true whyche are called into greate question and denyed of vs for manyfest false Then is all the fatte in the fire and thys Mast. Stapletons solemne processe aunswered and confuted Neuerthelesse M. Stapleton styll procéedyng on as thoughe all these thynges were out of question Neyther is this place onely mente sayeth he that the King shoulde take the bare letter but rather the exposition vvithall of the sayde Priestes For vvhat vvere the king the better or any man else for the bare letter if hee hadde not also as ordinarie a vvaye for his direction in his vnderstandyng as hee had prouided him for to receyue a true and an incorrupted copie VVhereof wee may see the practise in all ages in the catholike Churche whereof this place is the very shadow and figure And herewithal he setteth vp in his margin this note bothe the bookes of the Scripture and the exposition muste be taken at the priestes handes The argumente is this The king in the olde lawe must receiue not only the bare letter of the priestes handes but the exposition withall Ergo Christian Princes muste receyue that sense of the Scripture that the Popishe priestes doe please to expounde vnto them As there is none I truste so simple that séeth not the fondnesse of this argumente so agayne eche man may perceyue that the more M. Stapleton trauayleth on these wordes whiche he sayth be vnfaithfully lefte out hée shall not onely shewe the more his owne vnfaithfulnesse but detecte also the vnfaithfull dealing of all his Romishe priestes and Churche For where as this place sayeth that the Leuiticall Priestes shall delyuer to the Kyng a perfecte and true Coppie of the Lawe of God whyche hée shall vvrite oute and haue it by him And that the Priestes shoulde not delyuer onely the bare letter but withall the exposition therof not expounded after their fantasies as dyd the Scribes and Phariseis in one place by the bare letter whiche Christ confuteth Math. 5. 6. 7. In an other place by their owne inuentions and traditions but one place truly expouÌ„ded by an other and so deliuer it faithfully to their Prince And that this order then was the verye shadowe and figure of the true Churche
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
farre forth as pertaineth to the ten commaÌ„dements of the tables If it be of the commaundement so farre forth as pertaineth to the other moral points if it be of the precepts of the ten commandements as it were certaine conclusions piked out if it be of the ceremonies so farre forth as pertayneth to ceremoniall matters of iustifications that is to say of iudiciall matters whereby iustice is to be conserued among men Thus is there no parte ecclesiasticall or temporall exempted from the ouersight care directioÌ„ appointment of the king No not the iudgement that ye haue so often alleaged and craked vppon out of the Deut. 17. vnder the which as a generall rule for all examples to be ruled by ye would subdue the Prince vpon paine of death to obey the absolute determination of the priest Euen this same office and all other with all causes to them belonging so farre as stretcheth to the ouersight and supreme gouernment do belong to the Prince to appoint and ordeyne fitte parties to displace and remoue vnfitte parties to sée al these offices so well as any other temporall obserued kept and executed dutifully Which is not so much for the persons as for the persons offices And therefore Iosaphat not only appointed them by his authoritie or regiment as Lyra saith their offices but also he told theÌ„ how they should do their offices Nay say you to each your matter yet with an other shift He doth it not with threates of his highe displeasure or by force of his owne iniunctions but onely saith so then doing you shall not sinne or offende The which very manner of speache christian Emperours and Kinges haue eftâ—…ones vsed in the like case as we shall hereafter in the thirde booke by examples declare Euen in the examples that ye shall there declare M. St. ye shall finde both threates of high displeasures and the iniâ—…nctions also of many godly princes And therefore seing that ye coÌ„pare their doings alike why say you these doings of Iehosophat haue no threates nor iniunctions what call ye this did he not threate them trowe you when he saide Ne veniat tra super vos super fratres vestros Least wrath come vppon you and vppon your bretheren Whiche woordes ye ouerhipped He denouÌ„ced vnto them the wrath of God which declared his great zeale and care of Gods matters as the Bishop saide And thinke you that the high displeasure of God conteyned not this godly Princes high displeasure also do ye suppose that they drad not the Princes high displeasure in the breache of their dueties bicause he threateth them with Gods moste high displeasure Or thinke ye it was not so forcible as any iniuÌ„ctioÌ„ of his vnto them in that as your selfe say he charged them and as the text saithe Praecepit eis he commaunded them which is most plaine and euident to signifie that he enioygned them by his supreme gouernment ouer them And to shew that besides his charge his commaundement his threate of Gods most high displeasure they should incurre his high displeasure also if they or any other disobeyed Lyra saithe on his former visitation Hic oftenditur qualiter c. Here is declared after what sorte he instructed his people to wite by the Priestes and Leuites whom he sent to this purpose and with them certaine of his Princes to bring the people to obedience and to punish the rebelles if they should finde any And of this visitation also saith Lyra He appointed Zabadias to be ouer those workes that belong to the Kinges office that if any rebelles were found they should by him be chastized with due punishmeÌ„t Doth not this import the Kinges highe displeasure in the breach of these his appointments charge coÌ„maundment when he adioyned those that should punish the disobedient Now whereas the Bishop briefly noted all this how King Iosaphat appointed the Priestes to decide and iudge controuersies you snatch thereat and clappe downe thereon a marginall note Yea the Priestes iudged not the king say you ouerskipping that the King appointed them thereto which argueth his supreme gouernment And yet the King iudged also by his deputie not the Priest alone And so saith plaine the texte In Hierusalem quoque constituit c. And Iosaphat appointed also Leuites and Priestes and the Princes of the families of Israel Here M. St. he appointed as well the lay Princes as the Priests And wherto vt Iudicium causam domini iudicarent that they should iudge the iudgement and cause of the Lorde Sée how plaine this is against you but what is there not that ye will spare to wrest to make it sée me to serue your turne For eueÌ„ of the last sentence ye thinke in the ende ye haue gotten so notable a proufe for your matter that greatly ye vrge it and wonderfully triumph therevppon Thus saith say you King Iosaphat Amarias the priest and your Bishop shall haue the gouernment of such things as appertaine to god And Zabadias shal be ouer such workes as appertaine to the kinges office Lo say you the kings office and diuine matters are of distinct functions Lo say I how sone ye would coÌ„clude a lie Your text saith not the kings office and diuine matters are of distinct functions Nor maketh any opposition or distinction betwene the kings office and diuine matters as though it appertained not to the kings office to haue any thing to do with diuine matters Contrary to the which your own coÌ„fession euen in this kings doings witnesseth against you that he reformed religion and had a care and diligence about the directing ecclesiasticall matters And trow you he did this beyond the bouÌ„des of his office How can then his example as ye say fitte well christian princes if it be not a parcell belonging to their office the text is plaine that the king appointeth as wel the Bishop Amarias his gouernmeÌ„t as Zabadias his gouernmeÌ„t to the one to haue the gouernmeÌ„t of such things as appertaine to God to the other to be ouer such workes as appertaine to the king Here in these two such things on the one partie and such workes on the other partie is the distinction made and not betwene the kings office and diuine matters as you falsely conclude And yet I pray you what argument can ye gather herevppon The kings office diuine matters are of distinct functioÌ„s Ergo the King hath no supreme gouernment ouer all ecclesiasticall causes By the like reason he hath no supreme gouernment ouer temporall causes neither For the kingeâ—… office his temporall subiects matters are not they also distinct functione Ergo the king hath no supreme gouernmeÌ„t ouer his temporall subiects matters Againe ye reason thus Thus saith the king the priest shall gouerne in those things that belong to God. Ergo to ouersee the Priests gouerne them rightly appertayneth not to the kinges gouernment Where in deede you should rather reason the quite
contrarie Thus saith the king the priest and the Bishop shal haue the gouernment of such things as appertaine to God. Ergo the Prince that thus appointeth him thereto hath an other supreme gouernment of appointing and ouerseing euen the priests gouernment Doth not the King appoint the one to his office so well as he appointed the other are not both gouerned in their offices vnder him Yet say you ouer gods matters is the priest not as the kings commissioner but as the priests were after the example of Moses The Bishop refuseth not the example of Moses but alleaged euen the same and your selfe then refused that example saying he had such prerogatiues that he of all other could not be alleaged for exaÌ„ple bicause of his especial priuilege And now contrary to your former sayings you say the priests were not as the Kings coÌ„missioners but were alwaies after the example of Moses But go to be it so how doth this helpe your matter or not rather quite confute it In Moses time Aaron and after him Eleazar were the chiefe priestes ouer gods matters vnder whome were the other Priestes and Leuites But all of them yea Aaron and Eleazar so wel as the rest were vnder the supreme gouernement in ecclesiasticall causes so well as temporall of their Prince and ruler Moses Ergo If Moses be an example how the priestes should alwayes gouerne vnder Gods matters then muste their gouernment be alwayes vnder the princes supreme gouernment to ouersée order and direct them as Moses did And where ye say the Priest here was not the Princes commissioner in these matters the very text is most playn to the contrarie I stande not on the worde least I should minister to you occasion of wrangling with me as ye do with the byshop but goe to the matter What call ye him that the Prince sendeth foorth in a commission committing a charge vnto him call ye him not a commissioner and his commissioner that so sendeth him in commission did not Iosaphat so sende about his priestes and Leuites on this commission that they shoulde teache and set foorth euery where the worde of God Tertio annâ—… regni sui misit c. in the thirde yere of his raigne he sent out certayne of hys princes Benail and Obdias and Zacharias and Nathaniel and Micheas that they should teache in the cities of Iuda and with them the Leuites Semeiah Nethamah Zebediah and Asahel and Semiramoth and Ionathas and Adonias and Thobias and Tob Adoniah Leuites and with them Elizama and Ioram Priests And they taught the people in Iuda hauing with them the booke of the lawe of the Lord and they went about throughout all the cities of Iuda and taught the people Were they not héere sent in this commission thus to do froÌ„ the king Their doctrine was not the kings but Gods commission the Lords booke but this their maner of traueling in setting it foorth was the kings commission And they so wel the Priests and Leuites as the Princes were bothe of them the kings commissioners In lyke case the Quéenes maiesty sendeth out hir godly learned commissioners sendeth by them the worde of God Gods booke and truthe to be set foorth The truth thus set foorth hath not his authoritie from hir coÌ„mission nor the preachers to preach only by hir outward commission but they haue another inward coÌ„mission from God and are Gods commissioners by the calling ministerie of their office Howbeit in this outward maner of visitation setting it foorth in this sorte of traueling about hir highnesse townes and cities reforming abuses directing all eccl. causes they are therin euen aswell the Quéenes coÌ„missioners as those priests Leuites in al their reformatioÌ„ of religion were coÌ„missioners from king Iosaphat And thus euery thing in the ende is moste euident agaynst you But yet ye blunder still on in your owne conceite and thinke ye haue héere gotten a wonderfull strong argument And marke well M. Horne this poynt say you Zabadias is set ouer suche workes as belong to the kinges office But suche workes are no maner thing perteyning to the seruice of God for ouer them Amarias the Priest is President Ergo the kinges office consisteth not about thinges perteyning to God but is a distinct function concerning the common weale Ergo if the king intermeddle in Gods matters especially if he take vpon him the supreme gouernement thereof euen ouer the priests theÌ„ selues to whom the charge is committed he passeth the bouÌ„des of his office he breaketh the order appoynted by God and is become an open enemie to Gods holy ordinance Your crakes and reuilings that ye powder your argument with I remitte to their proper common places to the argument I aunswere If it be marked well as ye would haue it saying Marke well this poynte M. Horne First the marker shall finde it neither in any moode nor figure Secondly the marker shall finde an Equiuocation in these words workes kinges office pertayning to Gods seruice Which words béeing diuerfly vnderstoode in either proposition Thirdly make a paralogisme of foure termes Fourthly in these words ye make a Fallation a secundum quid ad simpliciter Lyra liuiteth theâ—…e words super ea operaerit quae ad regis officium pertinent He shall be ouer those workes that perteyne to the kings office onely to the ayding and strengthening the Priests and the Leuites by the temporall sworde to punishe the disobediente But is there no other works of the Kings office besides this Uatablus vnder standeth it that as the priest medled with the weightie causes at Ierusalem so also the Leuites shoulde be ouer the lesser causes Causae CiutuÌ„ cognoscebontur à Leuitis causaeauteÌ„ Regtae à Zabaudiâ—… The causes or controuersies perteyning to the citizens should be herd of the Leuites and the causes and controuersies perteyning to the King should be herd of Zabaudias Neither of these vnderstande these words so generally of al the doings belonging in any wise to the office of a king In lyke case for the priestes gouernment in suche thinges as belong to God Id est sayth Uatablus quod pertinet ad rem diuinam To wite so farre as perteyneth to the diuine seruice or the dyuine administration And you wrest it to be vnderstoode simply for all ecclesiasticall matters and all causes of religion Besides that Fifthly ye reason styll after youre wonted fashion from the distinction of the thynges and vvorkes of eithers perticuler functions to the taking away of the Princes supreme gouernement ouer those distincte workes and functions Howe dothe this argument followe The king appoyntes one ouer Gods workes and another distinct from him ouer his owne workes Ergo the king hath not a supreme gouernement ouer them both to ouersée theÌ„ to do those works Your conclusions therfore last of all are faultie neither directly following vpon your premisses and comprehending much more then they inferre This part of your conclusion that
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
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
their swordes villes bowes and gunnes to lay on and strike onely when the Priests bid them and those onely whome the Priestes appoint to be slaine Now forsoth and forsoth M. St. this is a proper dealing of Princes in Ecclesiasticall causes and a goodly kinde of making lawes and constitutions for the furtherance of Christes religion Well whatsoeuer it be this is all they are like to haue of you and yet will ye kéepe touche with them in your graunt to But thinke ye M. St. was this all that princes ought to do and nothing else but to punish heretikes on this fashion nothing else say you for that was in deede the very occasion why S. Aug. wrote all this A â—…a M. St. then I perceyue S. Aug â–ª wrote something more than ye would perticulerly answere vnto Well say you what soeuer he wrote this was the very occasion whie he wrote it to make lawes for punishing Heretikes and nothing else How M. St to make the Emperor that then was none other dealer in their punishment than your Pope maketh the Emperour now or than your Prelates made Q. Marie of late your executioner and the Nobilitie your droyles whome soeuer ye determine to prick by your excoÌ„munication condemnation what fooles were the Donatists then to crie out vpon the Emperour This were like the furie of the angrie Dogge that being bitte with a stone wreaketh his anger vpon the stone and not on him that hurled it What fellon is offended with the executioner or layeth his death to the beheaders charge when the Prince commaundeth to behead him but to the Prince But in this case you are the Princes that are the Priests and the Prince is but as it were the stone in your bande is but the executioner of your sentence Why should the Donatists then haue blamed the Prince except the Prince then had beene not the Priestes instrument but euen the principall in making lawes of punishment for them And so did Saint August acknowledge the Prince He decréed not lawes for the Emperour to put in execution but desired the Emperour to reforms them by suche sharpe lawes as séemed best to himselfe And although this were the verie occasion as ye say why Saint Augustine wrote all this Yea though it were the onely occasion to of writing all that he wrote what is that to this purpose For whatsoeuer the occasion were the occasion is not vrged but the wordes that he wrote A particuler occasion maye haue generall prooues The occasion of Saint Augustines wryting ye saye was the punishing of the Donatists And yet woulde Saint Augustine so haue written thoughe they had béene other Heretikes And it serueth agaynst all Heretykes Whie bycause hys prooues are generall whatsoeuer were the occasion And yet his occasion was not onely aboute the punishing of the Donatists for the Donatists denyed more than hys authoritie in punishing them they denyed hys authoritie to â—…ette foorth the true Religion and to ouersee that it bee in all estates duely preserued This sayde they was committed to Fishers not to Souldiours to Prophets not to Kinges as you nowe saye the lyke it was committed to the Apostles and Priestes not to Kings This was another verie occasion also and many other besydes might be whie Saint Augustine wrote all this But what is this All this that ye speake vppon I pray ye tell vs at least the summe of all this that saint Augustine wrote And then shall we sée if it be all none other but lawes of punishment for Heretikes that he layde and ment or no. And whether you haue hitherto truly sayde and ment or no all your falsehoode will then appeare Let vs here therefore resume some of those Testimonies of Saint Augustine God dothe inspire sayth he into Kinges that they shoulde procure the commaundement of the Lorde to be performed or kept in their Kingdoms Is this onely master Stapleton for punishing of Heretikes Againe In that hee is also a King hee serueth in making lawes of conuenient force for to commaunde iust things and to forbidde the contrarie Is this onely ment of lawes to punishe Heretikes Againe The Ensample of the King of Niniue that it apperteyned to the Kinges charge that the Niniuites shoulde pacifie Gods wrath Was thys onely mente of making lawes for punishing Heretikes What Heretikes were in Niniue Heathen Idolaters there were store but of Heretikes we read none And who made the decree of their fasting and repentance not the Prophete he onely denounced the wrath and iustice of God nor highe Priest of Aarons order was there any among them that the Scripture mencioneth Idolatrous Priestes no doubt they had more than ynowe but the lawe of that Ecclesiasticall discipline was not set out by them but by the King. Generally to conclude Saint Augustine sayth that the auncient actes of the godly Kinges mencioned in the Propheticall Bookes were figures of the lyke factes to bee done by the godlye Princes in the tyme of the newe Testament Were nowe these theyr doynges and auncient actes nothing else but lawes and constitutions for punishing Hereâ—…ykes and false teachers Were all the constitutions and doyngs of Moyses Iosue Dauid Salomon Iosaphat Ezechias Iosias and others nothing else Master Stapleton but this O good GOD that euer any that shoulde professe the studie of diuinitie shoulde be founde so false and shamelesse not onely thus to dallie with Princes but also to delude the fathers and the Scriptures and all to enfringe and takeaway the Princes interest and authoritie Nowe that ye haue thus in your first part brought the matter about giuing a graunt in wordes and expounding the wordes haue taken away the graunt againe ye enter into your seconde part to set a fresh on vs as ye did in your former Chapter would make these testimonies of S. Aug. to serue against vs which ye go about two maner of ways First hauing nowe abridged the princes authoritie to nothing else but to make lawes to punish Heretikes ye crie out vpon vs that we be the heretikes and that they must punish vs â–ª Secondly ye woulde proue that we be the Heretikes to be punished for denying euen this title to Princes of punishing Heretikes And for the first part ye say But nowe that master Horne may not vtterly leese all his labour herein let vs see howe these matters do truely and trimly serue agaynst his deare brethren and master Foxes holy Martyrs Here is all made sure on euery side euery way preuented least the poore â—…elie Protestants shoulde escape your violence by any starting hole First you your selues our enemies will onely haue the making of the decrées and lawes what shall be true religion what shall be false Secondly the Prince shall haue nothing to doe in examining the matter betwéene vs who haue in déede the true religion who haue the false but they must beléeue before hand that that which you shall say against vs is
be done It lieth not in our will that we may if we liste giue God that that is Gods but we must and ought so to doe bicause it is Gods will. And so likewise for the Princes duetie he hath willed that he shoulde haue that belongeth to him yea your selfe say it is moste true and therein ye say truely and it is most iust and reason by all lawes except your Popishe lawes that euery man haue that is his and then muche more the Prince to haue that that is his no body ought to take away anothers right and due muche lesse his Princes then if it be most true most reasonable and iust and Christes will was not this most true iust and reasonable will of Christ a sufficient determination that the Prince shoulde haue all that belonged to him but that he might haue it if it pleased his subiectes to giue it him Nay it was not so muche say you no not for so much as his owne money yea he determined nothing at all What a straunge answere of Christ had this béene to the Iewes demaunde or rather a daliance to haue determined nothing at all but this is your moste false and fantasticall imagination M. St. For vpon their particuler demaunde Christ giueth a determinate and generall doctrine that all Princes shoulde haue not onely money or tribute as they moued their question but all things else that belong vnto theÌ„ as likewise God to haue althings belonging to God and yet their demauÌ„de mentioned not God at all But Christes answere determined that and more than they demaunded And therfore he answered then not agayne that it was lawfull to giue tribute to Cesar but gaue them flat commaundement for all things not only belonging to Cesar but to Good also bicause they pretended to be exempted from the Emperours subiection and taxes béeing Gods peculier people as the Popish prelats claymâ—… to be exempted from the gouernement and tribute of their Princes bicause they be as they pretende the spiritualtie The residue of M. St. answere is nothing but wordes of course and slaunderous bye quarels First that this admonition of the bishop serueth him and his brethren for many and necessarie purposes to rule and master their Princes by at their pleasure That as often as their doings lyke them not they may freely disobey and say it is not Gods worde wherof the interpretation they referre to them selues Héerein M. St. you measure vs by your selues none séeketh another in the ouen they say that hath not hidde him selfe in the Ouen before This that ye clatter agaynst vs is the common practise of the Pope and his Prelates so they vse Princes and so they vse the worde of god So long as the Gréeke Emperours enriched the Popes and suffred them to set vp Idolatrie your Popes lyked well of them but when they beganne to pull downe Images then your Popes rebelled agaynst them add stirred vp Pepia and Charles the great to inuade the Empire So long as the Frenche Emperours endowed and defended the Popes seigniories they were the Popes chiefe and white sonnes But so soone as they beganne to chalenge their righte in Italie then your Popes fearing the Frenche power berefte agayne the Frenche Emperoures of it and gaue it to the Germane Princes But euen in Germanie as any Princes woulde clayme their righte and interest of his estate to be Emperoure in déede of Rome as he is called in name then the Popes did excommunicate him and stirred his people to rebellion agaynst him And thus likewyse in Englande so long as king Iohn withstoode the Pope and his Byshops practises he was excommunicated and his kingdome giuen to the Frenche kings sonne and the Dolphin willed to inâ—…ade Englande But when king Iohn had made him selfe the Popes vassalle and to holde the kingdome in Capite of the Pope he was absolued and the Dolphin forbidden and accursed So long as king Henry the eight wrote agaynst Luther he had a golden Rose sent him and was entituled Defendour of the faythe But when he in déede began to defende the fayth â–ª and abolish the corrupter of the fayth and his corrupte Idolatrie then he was excommunicate with booke bel candle and al Princes that the Pope might moue were set against him And this practise he vsed with other christian Princes calling one his eldest sonne another the most Christian king another the Catholike king â–ª c. With suche clawes to master and rule Princes by at his pleasure But as often as any Princes doings like him not then to cause their subiectes to disobey them and renounce their othes of allegeance And wherto else serueth all this your present wrangling and wresting of this text Reddite Caesars quae sunt Caesaris but to this purpose that béeing not necessarily bounde by force of any wordes to pay yea any tribute to our Prince and that it standeth onely on a case of licence or possibility we may if we please it is lawfull if we do it but we oughâ—… not we be not bounde it is not a precise necessitie of subiectes What is a gappe to all disobedience and rebellion if this be not and yet he obiecteth this to vs No M. Stap. it is your owne we acknowledge it to be a commaunde ment due and necessarie that the Prince haue all thinges that belongeth to him and what belongeth in this controuersie is proued out of the olde Testament which Christ héere confirmeth and limiteth it by the duetie giuen also to God putting no meane of Pope nor Prelate betwéene God and the Prince as you do And this limitation ye can not denie to be good and godly for all your scoffing at it to limitte the Princes authoritie by Gods worde Which we do not to disobey our Prince but rather to giue to our Prince hir owne knowing which is hirs which is Gods least we should with you intermingle these dueties that Christ hath seuered as your Pope vsurpeth bothe Cesars and Gods also bicause he will not haue his power measured by Gods worde but will rule the worde of God and referreth the interpretation thereof to him selfe It is manyfest in him that he doth so To lay it to vs is but a manyfest slaunder And this is a greater matter of all on your side than the refusall of a cappe or a surplesse wherat ye quarell in some Protestantes on the other side which dothe nothing abase but rather in comparison shew the more your stubborne disobedience in all poyntes to your Princes authoritie besides your abusing of Gods worde wherof ye say we make a very welshmans hose Or but yet do you M. St. and a great deale worsse too but ye were best to crie stoppe the théefe by another for feare ye be espied to be the théefe your selfe But I pray you how do ye proue that we or the Byshop so vse Gods worde For say you we playnely say that this kinde of supremacie is directly
vpon him with his foote and as his page to holde his stirrop to his foote and claimes to giue or take awaye his estate And you say here for all estates of the clergie VVe ought to be subiect not onely to Christians but euen to Infidels also being our Princes without any exception of Apostle Euangelist Prophete Priest or Monke What and is your Pope none of these Maister Stapleton an Apostle he is not without a pseudo nor he calles himselfe an Apostle but Apostolicall Much lesse he is an Euangelist and least a Prophete except a lying Prophete Sometimes in déede he hath bene a Monke but is there any Pope not a priest If he be a Priest then ought he by your owne confession to be subiect to the Emperour and in refusing this subiection what can ye make of him but as your selfe to your Prince so he to his Prince a very rebell and vsurper against his prince If ye say the Emperour is not his prince why is he then named the Emperor of Rome is not the name of an Emperor the name of the chiefest Principalitie And then if he be Emperor or king of the Romaines howe ought not the Pope being a Romaine or dwelling at Rome within this Princes kingdome or Empyre be subiect to this king or Emperour at the least as ye say in temporall and ciuill matters Doe ye thinke to escape in saying VVe ought to be subiect to our Princes without exception but he ought not I had thought ye had spoken of all Christiana and had simply mâ—…nt as Chrysostome did to whome ye referre your selfe who speaketh in generall of euery man 〈◊〉 〈◊〉 〈◊〉 fuerâ—… or whosoeuer thou art which wordes ye dissemble and omit So that if your Pope be of 〈◊〉 calling and he be no more a Priest than Pope Ioane 〈◊〉 he a soule be he a bodye he ought by your owne graunt to 〈◊〉 subiect to the Emperour of Rome in these matters 〈◊〉 not 〈◊〉 the Emperour to be subiect vnto him Whiche 〈◊〉 the Pope shall vnderstande â—…owe for his 〈◊〉 in 〈◊〉 and for all his ciuill and temporall matters you woulde bring him to hys olde obedience 〈◊〉 the Emperour as he hath bene I thinke he will 〈◊〉 sâ—…all thanke Maister Stapleton for your labour But all this subiection saye you is but graunted in temporall and ciuill matters Doth Saint Paule Maister Stapleton alleage this distinction or Chrysostome to whoÌ„ ye reforro your selfe no M. St. they make no such restraint but stretch this obedience as to al ecclesiastical persons so principally to all ecâ—…l â–ª matters to the setting forth Gods religon â–ª And so Pauledoth call the Prince Gods minister â–ª And Chrysostome sayth Neque enim ista subiectio piâ—…tatem subuertit for neyther this subiectioÌ„ ouerturneth godynesse And vpon these words He is the minister of God a reuenger to him that doth euil He saith Againe least thou shouldst start back hearing of punishment correction and the sword he mentioneth againe that the Prince fulfilleth the lawe of God for what though the Prince himselfe know it not yet God hath so formed and ordeined it If therfore either he punish or aduance he is the minister of God maintaining vertue abolishing wickednesse euen bicause God would haue it so By what reason repugnest thou in striuing against him that bringeth such good things and goeth before thee and prepareth a way for thy affaires for many there are which at the first exercised vertue for respect of the magistrate but at the length they cleaued thervnto euen for the feare of god For things to come do not so moue the grosser sort as present things He therfore that prepareth the minds of many both with feare and honor that they may be made fitter for the worde of doctrine is worthily called the minister of God. In which words he plainly sheweth that the Princes ministery wherby he is called Gods minister consisteth in making vs fit apt receiuers of the wordâ—… of doctrine which the minister teacheth the Prince by punishing or rewarding goeth before prepareth a waye and bringeth to vs making vs apt to receyue either for feare 〈◊〉 loue this benefit by his ministâ—…rie In which work as the Apostles Preachers for the vtteraÌ„ce of the word of doctrine are called the workers togither with God so the Prince in preparing this way to the worde making vs apt to it is likewise said of Chrysostom that he worketh togither with the will of God. Wherin as we must not repâ—…gne against the prince so this obedience that we owe vnto him is not only in temporall and ciuill matters but in making vs apt for the worde of doctrine in which all eccl. matters are comprehended Now after M. St. hath thus stoode quarrelling in vain with the B. allegations he fourthly entreth into a reply vpon the B. with other allegations collected out of the same father Chrysost theroÌ„ frameth an argument against the Princes superiority In the forhed wherof he prefixeth this marginal note the Priesthode is aboue a kingdom which note as it is true in the sense that Chrysost. vnderstandeth it so maketh it nothing that he is abouâ—… him in the supreme gouernment directioÌ„ of all eccl. causes which is the present questioÌ„ the thing that M. 〈◊〉 â–ª calleth so osteÌ„ at other times vpoÌ„ But now saith M. St. As contrariwise the Prince himselfe is for ecclesiasticall spirituall causes subiect to his spiritual ruler VVhich Chrysostome himselfe of all men doth best declare Alij sunt termini c. The boundes of a Kingdome and of Priesthoode sayth Chrysostome are not all one this Kingdome passeth the other this King is not knowne by visible things neither hath his estimation for precious stones he glistreth withall or for his gay golden glistring apparel The other King hath the ordring of those worldly things the authoritie of Priesthood commeth from heauen VVhatsoeuer thou shalt binde vpon earth shall be bounde in heaueâ—… To the King those things that are here in the worlde are committed but to me celestiall things are committed VVhen I say to mee I vnderstande to a priest Andanon after he sayth Regi corpora c. The bodies are coÌ„mitted to the King the soules to the priest The King pardoneth the faultes of the bodie the Priest pardoneth the faultes of the soule The King forceth the Priest exhorteth the one by necessitie the other by giuing councel the one hath visible armour the other spirituall He warreth agaynst the barbarous I warre agaynst the deuill This principalitie is the greater and therefore the King doth put his heade vnder the Priestes handes And euery where in the olde scripture Priestes did annoynt the Kings Among all other bookes of the said Chrysostome his booke de sacerdotio is freighted with a number of like and more notable sentences for the Priestes superioritie aboue the Prince For the other sentences in Chrysostome I can not directly aunswere
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
gouernement but rather commendeth the gouernement of a King as an estate so highe that God hadde reserued that vnto himselfe and woulde suffer them to haue but Iudges vntill that they importunately desired to haue a king béeing such a supreme kynd of gouernement as they before had onely giuen to God and nowe they wold needes haue some person among them visibly to haue the same as other nations had And for this cause saithe God to Samuell they haue not cast away thee but mee And as Samuell vpbrayded them ye sayde vnto me not so but a king shall raygne ouer vs when the Lorde your God raigned ouer you And so witnesseth Lyra that the estate of a king is the best estate But the reason of their sinne was this Quia deus c. Bycause God had chosen the people of Israel to be especial and peculiar to him before all other peoples according to that is sayde Deut. 7. The Lord thy God hath chosen thee to bee his peculier people therefore he would be the immediate king of that people VVherefore hee also gaue them a Lawe in Mounte Sinai by himselfe that is by an Angell speaking in his person and not by man as mediatour For whiche purpose hee woulde that the men whiche were the gouernours of that people shoulde bee ordeyned immediately from hymselfe as his Vicars and not as Kings or Lordes As it appeareth in Moses and Iosue and the Iudges following of whome is mentioned in the Booke of Iudges God raysed vp suche or suche a Iudge Therefore the Chyldren of Israell dyd contrarie to the ordinaunce of God desiring a mortall man to be king ouer them â—…ith the Lord had alwayes retayned this to himselfe and always gouerned and best protected them to the peoples profit so long as they were good subiects and stil had so done if the people had stoode in that good subiection to the Lorde By these sayings the firste argument appeareth that if the gouernement of a king bee the beste gouernemente it followes that the gouernemente is better to haue GOD to bee the King immediately howe muche God is better than man And therefore to aske againste this ordinaunce is not good but yll In these wordes of Lyra he doth not deminishe the state of a kings authoritie in comparison of the former estate of the Iudges authoritie aboue or better than it but extolles the kings authoritie so far aboue the Iudges authoritie that God reserued it only to himselfe so that this high estate of a king ouer Gods people is not as M. Saunders falsly sayde before from God by other meanes betwene â–ª but immediately from God and aboue all other representeth him and long it was ere God woulde suffer any to represent him in this estate it was so high that God kept it to himselfe and was offended that his people contented not themselues wyth their other inferior Magistrates as were the Iudges which M. Saunders extolles aboue the Kings estate The Iudges I graunt were as Lyra sayth immediatly from God also and his Uicars in his Church aboue al others in their times And here bycause one or two of them next before this alteration were ecclesiasticall persons the one a Prieste the other a Prophete M. Saunders triumpheth â–ª and commends their estate in representing God to be so high and excellent But either he was very rechlesse or wilful blind that would loke no further in this estate of the Iudges but to these two when as so many Iudges went before but he thoughte not beste to thinke on them bycause they were no priestes nor prophetes And yet as Lyra saythe they were the immediate Vicars of God and so aboue all the priestes and prophetes at their times being no ecclesiastical Magistrates This argument therefore is false and all that followes thereon in M. Saunders saying For neyther any hauing his right wit did euer doubte but that the prieste of God dothe more in gouernement expresse and represent his God whose prieste hee is called than the king whose name is rather referred vnto the people that hee ruleth than to the God vnder whome he is This is spokeÌ„ more like an heathen than like a Christian M. Sanders that the priest represeÌ„teth his God whose priest he is called howbeit I think you are not so out of your right wit but that ye think dij gâ—…ntium daemonia sunt the gods of the gentiles are but diuels And that ye thinke there is but one God and but one sort of those that are â—…is priests But how these priests that are of the Popishe stampe represent God maye be called in question if rather it be not out of question that both their life their doctrine and their order hath no resemblance of him but rather of Baal and Baceâ—…us rather of Antechrist and Sathan than of god As for their gouernment least of all dothe represent him The Turke raigneth not with suche cruell tyrannie as the Pope and his inquisitors doe Godly Ministers represent him I graunt and that better than kings but not in the visible and externall gouernmente but in the spirituall gouernement of administring Gods worde and sacraments God therefore had raigned if any priest or prophete raigned but the priest or the prophete being cast off yea euen the gouernement of God to whome that priest or prophet obeyed is vnderstood to be cast off Speaking thus indefinitely of any priest or prophete that God raigned when they raigned God was cast off when they were cast off ye bothe wreste the Scripture and stretch it to farre that was onely spoken to Samuell and also hereby woulde make the state of the Iewes to haue bene then beste when it was worste For when was the state of the Iewes worsse than in the times mentioned in the bookes of the Machabées when the euil high priests had gotteÌ„ the ciuil gouernement and represented God in the gouernemente whose priests they beare the name to be as much as Caiphas and Anna did that put Christe himselfe to deathe But ye say Moreouer the King would leade the people to Idolatrie but the high priests and prophetes sacrificed duely to the Lorde God in the only Temple of Salomon Ye shoulde descerne M. Saunders betwixt the state and office of the king and the faultes or personall vices of the king For al kings dyd not lead the people to Idolatrie some lead the people out of Idolatrie Neyther were al the high priests cleare of Idolatrie no not Aaron the first high priest of al â–ª Did not he lead al the people into foule Idolatrie and that of a small occasion But howe is this your saying true that they Sacrifised duely to God in the only Temple of Salomon what man ye forget your selfe howe coulde they Sacrifice only there duely or vnduely before the Temple it selfe was builte or Salomon was yet borne and yet there had passed thirtene high Priesâ—…s from Aaron to Abiathar or
vsurpation is first described And the text is plaine that she had no right The right Kyng was Ioas when his brethren were slâ—…ine Therefore here was no deposing of hir Neyther durst you say that Ioiada deposed hir but he comaunded hir both to be deposed and killed Although for commaundement of deposing hir you finde no suche thing for she was not their lawfull gouernour this therfore serueth not to the purpose of deposing a lawfull Prince and that for heresie which was not layde to hir charge neither was she killed for that cause but as a traytresse to the Crowne as a murderer of hir owne bloode and as a mere vsurper of the kingdome that belonged nothing to hir And therfore Ioiada did but as a good and faithfull subiect should do to his liege Lord and to his heyres after him and not as one that by his Priestly office had power ouer the royall estate Secondly I aunswere that the doyngs of Ioiada herein were vpon such especiall occasions necessities that it is euill drawne of you to an ordinarie example For none of the Priests either did the like or coulde claime to doe the like to their kings as Ioiada had done muche lesse to be drawne to an example for y ministers of Christ to follow First Io ada was the vncle by affinitie vnto Ioas for Ioiada the highe Priests wife was sister vnto King Dehozias whose childreÌ„ Athalia being their Grandmother did murther saue that Ioas being a new borne babe was priuily conueyed away by his Aunt Iosaba the highe Priestes wife where he was closely norished in the Temple till he was sixe or seauen yeares olde Good reason had Ioiada to kéepe the yong King his Cousin and more righte thereto than any other not by vertue of his Priestly office but being thus of God sent vnto him by his wines industrie for the childes close and safer preseruing in the Temple And yet this nourishing a childe and his nourse in the Temple coulde so litle be drawne to any ordinarie example that if necessitie had not enforced it it had not béene allowable As euen Lyra noteth out of Rabbi Solomon Quod puer nutrix sua c. That the Childe and his Nourse vvere kept in the loft of the Temple of the Lord vvhere nobodie durst approche but the Priestes and the Leuites that kept the holy vessels there layde vp to the entent they might there the better be hidden And althoughe it vvas othervvise vnlavvfull for a vvoman and a childe to be there yet in such a necessitie it vvas lavvfull As Dauid and his men did eate the Priestly breade being driuen in necessitie vvhich notvvithstanding othervvise had bene vnlavvfull for him Thus can not this déede of Ioiada for the nourishment of Ioas be drawne to any ordinarie example Neyther durst Ioiada be knowne of this déede that no doubt had cost him his life had it bene but suspected Whiche argueth he had no ordinarie authoritie to put downe the Princes no not this very vsurper being also a murtherer and an Idolater In al whiche cases if he had had any ordinarie power and right thereto be woulde no doubt haue openly professed and auouched his doing and not haue kept it so long close and priuilie watched his oportunitie But nowe the childe being thus by the highe Priest and his wife preserued and nourished which childe had the onely to the crowne lay it not him vpon was it not his dutie yea his obedience too bothe that he ought before to his brother in lawe deceassed and to this his yong nephewe extant that the childe should haue his right inheritance and to whome belonged the procurement hereof rather than to him that had the childe in custodie besides that he was his vncle sith no man of any countenance knewe hereof but he howe should the childe haue gotten his right but by him But did he make the child King by his priestly authoritie as though the Priestes had had the interest to appoint and make such Kings as they pleased No but it was the duetie of the one to procure it and the right of the other to haue it And yet that he did not this of himselfe the text saith plaine he toke and brought Centurions and Souldiors to him into the TeÌ„ple Here consequently saith Lyra is discribed the InstitutioÌ„ of the true heire by the carefulnesse of loiada the high priest seking to this the assent of the Princes nobles of the kingdome So that he sought their assent help or euer he would detect the Childe vnto them And for this present necessitie he brake the order also of the priests courses that King Dauid had appointed for the sonnes of Aaron Leui to minister wéekely then to giue place to other These he stayed for the more number strength to establish the yong King in his right so by these extraordinarie meanes he crowned him king caused the murtherer and vsurper to be killed This fact therfore of Ioiada can not be drawne to an ordinarie example except in these points that euery good subiect so much as in him lyeth shoulde preserue the lawfull Kings childreÌ„ and heires not suffer any other to whom the inheritance belongeth not to vsurp the crown but the right and lawful heire thereof to enioy it to expell al intruders vsurpers chiefly such ty ants as séeke their vsurpation by execrable murthering especially suche as against nature destroy their own bloud and al such as by any other trayterous meanes aspire to the kingdome and so far forth as they conueniently can to helpe to restore the lawfull heire therto as to whom only they owe their homage and are sworn This is al godly subiects and so all godly Bishops priests duties in euery Christian kingdome Thus may this doing of Ioiada be drawne to an ordinary example which we denie not But what is this for Bishops to giue kingdomes from the right heire to him that hath no clayme therto but by the Bishops gifte who giues a large thong of another mans leather as doth the Pope giue kingdomes froÌ„ one to another hauing no more right to giue them than the other to take them Which is not to expel an vsurper but for one vsurper to set vp an other vsurper whiche is no more lyke this example than an apple is like an â—…yster Thirdly I answerâ—… for Ioiadaes knowledge of the kings causes he had them not in respect he was the high Priest but in respecte he was the vncle the guardian the norisher and protector of the 〈◊〉 person béeing a childe and yet this is spoken by M. 〈◊〉 without the booke that after the coronation he had the knowledge of the kings causes Neither yet if he had the knowledge of theÌ„ the king béeing in such estate somuch beholding to his vncle a general rule could be made there or was made among the Iewes or
as to receyue it what soeuer hath not his authoritie out of the Scriptures And what so-euer wee finde not in the Scriptures we may vse them euen as we list our selues Why may we not say as S. Augustine saide Quia Canonicum non â—…st non me astringit Bicause it is not the Canonicall Scripture it bindeth me not to beleue or receyue it but of this matter furder as ye giue furder occasion Thirdly your argument of proportion from a Parliament to London fayleth standing on your olde and vayue presupposals that we haue graunted or must graunt you that your Popish Church is the true Churche That Christian realmes haue the same respect to your Popish church that a Citie in any Realme hath to the whole estate of the same Realme and againe that your Popes violent Councels are as frée lawfull and generall and enact onely as Godly decrées and constitutions to the directing of the true Churche as the Parliaments of a realme be frée lawfull and generall and enact godly lawes and constitutions for their policies and estates All these things beyng nothing proportionable we must graunt you to be true and fitte or else this your argument and your former crake neyther barell better herring may go togither a Gods name The rest of your counter blast to this diuision as it is nothing materiall so it is eyther altogither wordes of course or else a petit quarell that ye lappe vp all the matter withall bicause the Bishop called this sentence a sentence of the Holy Ghost In maleâ—…lam animam non 〈◊〉 sapientia VVisedome shall not enter into a frowarde soule which bicause it is mere impertiuent and friuolous I haue reiected it to your common places Discorde on our doctrine can ye gather none thereon but you would faine sowe discorde where none is and yet ye boast of vnitie But if ye remembered setting all other discordes aside how well as is afore sayd your Sorbonists and your Louanists and you Thomas Stapleton agrée euen with your owne swéete S. Thomas of Aquine and how your tale agreeth with it selfe how it excuseth and accuseth M. Feckenham ye should then sée who they be that as ye say in place of vniforme tuning ruffle vs vp a blacke Sanctus who they be that chaunging their shapes like Proteus haue so often altred their religion and whether they touch M. Feckenham and you or any of your chiefe Masters yea or no. The ninth Diuision THe Bishop hauing by Thomas his distinction of ignorance answered M. Feckenhams argument descendeth to cope with M. Feckenham in his issue and to proue the same by all the sayd meanes that he requireth And first to the issue whiche was That any Emperour or Empresse King or Queene may claime or take vpoÌ„ them any suche gouernment in spirituall or Ecclesiasticall causes The Bishop answereth that they ought to take such gouernment Ergo they may lawfully do it For his antecedeÌ„t that they ought he referreth to the foure meanes of the issue that M. Feckenham would haue it tried by M. Stapl. picking by quarels of other pretended answers made by the Bishop before falsely surmising that he then denied or mollified the woordes of the othe and that now he answereth without any molliâ—…iyng or restiaint that the Queene ought to take vpon hir such kinde of regiment these answeres he calleth so â—…arring variable diuerse and so contrary the one to the other that if the one be true the other must be false and so concludes they be false and deceiueable both of them But M. St. this is a false and a deceiuable point of your owne deuising from the which I perceyue by the tenour of your whole counterblast ye will neuer iarre nor varie one iote except God sende you hereafter better grace and iudgement than thus still to ground your self and your writings on manifest lies and forgeries and then presuppose them in your nodâ—…le for manifest principles and truthes Thus do ye all your booke ouer so ye play here First ye ground your selfe on a forged answere that the Bishop should before haue made imagining it must néedes be true bicause you say ye certainly vnderstande that M. Feckenham hath so reported to some of his friendes that the Bishop made then another resolute answere This is all that ye all age for proofe of it ye haue it but by heare say at the hande of some partiall tale bearer some tolde you that M. Feckenham told some that the Bishop tolde him that this was his resolute answere and you beleue it for a certentie and write it solemnly in your booke to deface the Bishop as it were with doubble and contrary answering your selfe in the meane season answering nothing to the argument nor to the Bishops present and printed answere And therfore I neede returne no other answere to you than that one tolde me that another told him that he told you that ye were to light of credence to beleue euery flimme flamme tale and to rash of Iudgement to clap downe such tales in your booke of whiche ye had no better proufe than that all the worlde should see claw me claw thee two false marchants néede no broker they say The tenth Diuision THe Bishop entring into his proufes of the issue that Princes ought to take vpoÌ„ them such gouernment in Ecclesiasticall causes as the Queenes Maiestie doth chalenge and take vppon hit among other properties belonging to the Princely office to beginne with all auoucheth out of Deut. the 17. and the 13. with some expositoures vpon the same that the Prince is commaunded to haue by him the booke of the lawe to reade in it diligently to this ende that he himselfe may learne the feare of God and cause his subiects to become Israelites by his princely authoritie redressing the peruersnesse of such aâ—… swerue from the ordinances and ceremonies appointed of god The which beyng true the conclusion consequently followeth thereuppon M. St. answere to this argument resteth on foure faults that he findeth with the Antecedent which he calleth vntruthes so reckoneth them vp also in his score but bicause they are the principall materiall pointes whereon his answere dependes I thought it more fitte to note them here But first after his scoffing craking maner he saith to the Bishop Go on I saie in Gods name M. Horne and prosecute your plea stoutly God sende you good speede And so he doth eueÌ„ such as ye the honestie of your cause deserue c. But all these his fromps and vaunts I ouerpasse and referre them to his common places and will onely answere to that which he chargeth the Bishop withall which is no lesse than infidelitie and vnskilfulnesse And to beginne with the later bicause he saith it is the least matter and noteâ—…h it for the former vntruth Your vnskilfulnesse saith he whiche is the least matter standeth in that ye say the King is commaunded to haue by him
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