to lay all your honestie to pledge M. Stapletons seconde parte about vntruthes is answered sufficiently in his bedroll In the third part be confesseth that wherwith the byshop chargeth M. Feck that in king Henries dayes he set foorth this supremacie in his open sermons But withall to excuse him he saith it was not vpon knowledge but vpon very ignorance and lacke of true knowledge and due consideration of the matter â–ª What ignorance cal ye this M. St if it be not malicious it is of simplicitie yea and wilfull carelesnesse withal â–ª yet before ye sayde he was discharged of all three and héere contrarying your own selfe ye charge him again with two of them at the least besides that ye there sayde Surely if there were any ignorance in this poynt it vvere inuincible ignorance by no studie or diligence able to be put away and therfore pardonable But is this suche ignorance when héere ye confesse that he studied not for it but did it without due coÌ„sideratioÌ„ of the matter therfore it was not pardonable eueÌ„ by your own saying Thus while ye would excuse him of ignoraÌ„nce do not only accuse him of ignorance but also declare such great ignoraÌ„ce in your self that it séemeth ye neither well wot nor muche care what ye say so that ye may contende Neither shame you in this poynt whyle ye would mitigate M. FeckeÌ„hams fault to accuse with him of ignoraunce no fewer than all yea the beste learned of the realme then to whom it was not so well knowne ye saye as it is nowe to euery man beeing but of meane learning To the proofe whereof ye cite sir Thomas More that tyll his latter time did neuer of many yeres beléeue the Popes supremacie to be prouided by God and therefore M. Feck with many other good and well learned men otherwise was caried away among them with the violence of this common storme and tempest for lacke of mature and deepe consideration Where as nowe all Papistee suche as haue trauelled in these latter controuersies do beleeue that the Popes primacie was immediatly instituted of God and that it is Iure diuino by Gods lawe and not the Princes supreme gouernment which is now knowne clerely to stand agaynst it Héere is no argument all this whyle for it but onely defacing of their predecessors learning and knowledge to aduaunce their owne which notwithstanding it be nothing comparable in all wyse mens iudgements yet is it worthy to beholde the grosse presumptuous impudencie of these Louanistes that as though they came from the newe Indies that say other men are blinde or haue but one eye and they onely haue two so these wryters pretende they haue suche knowledge nowe yea the meane learned among them as the very best learned before them had not the lyke who were not resolued herein nor sawe so muche as they now do in the Popes authoritie For they haue espied now at the leÌ„gth with their Linxes eyes that the Pope his primarie is de lure diuino of the law of God which thing euen Sir Thomas More did not sée who a great whyle was so blinde herein that he thought it but the Churches institution at length full dimly God wot he thought that he saw it was prouided of God. But nowe euery meane learned Louanist hath espied through a milstone to vse M. Stapletons owne phrase and cleerely seeth and knoweth it is ex lure diuino instituted by God immediatly Who would haue thought they had bene then so blinde vnlesse M. Stapl. had told vs they were so or that our Louanistes had bene waxen so cunning to haue found out of late that they could neuer sée before no doubt they had turned ouer and ouer both the Old and the New Testament many a time and I warrant ye all to haue found out this immediate institution of God and yet was it neuer their happe vnfortunate blinde buzzardes that they were to light on the place of this Institution But now the Bible and Testament hath bene so turned and tossed once againe at Louaine and that with such cléere eye sights that it is plainly founde out yea and so cléere that euery man of meane learning knoweth it that the Pope is supreme head ouer all the whole Church instituted by God immediatly to be obeyed vnder the paine of eternall condemnation O happie man for the Pope whose estimation and welth began so fast to decay that yet at the last hath founde out this institution I warrant ye like to weare a Cardinals hatte M. Stap if you haue had so good lucke to finde this out But I pray you since it is so plaine a place that all your side now cléerely séeth it shew where aboutes in the Bible or Testament it is I haue of purpose turned them ouer ere now also yet could I neuer haue the hap to sée this But I hope your sight be better than mine I pray you tell vs where it is do but quote the place is it not peraduenture on the backe side of your booke for in your booke it is to be doubted ye shal finde no more than could those learned men before you finde out That it was ordayned but Iure humano by the law of man. And where ye crake so much that ye haue now founde it instituted lure diuino by the law of God I am afrayd it will in the ende be found out to haue ben forged 〈◊〉 fraude Diabolâ—…ca by the iniurie and craft of Sathan That it is not Iure diuino by Gods lawe your selfe alleaging no place or proofe besides your onely vaunt fearing ye should be put to the proofe of your crake ye starte from it againe by admitting that if ye could not as ye caÌ„ not proue so much as ye haue made boast of though the Popes primacie say you were not ordeyned of God yet could it not be reiected by any one realme And although the Popes primacie were not grounded directly vppon Goddes worde but ordeyned of the Churche yet could it not be abrogated by the priuate consent of any one or fewe realmes no more than the Citie of London can iustly abrogate an acte of Parliament The sequcle of this argument M. Stapleton is nought by thrée wayes First by presupposing an impossible absurditie that the true Churche of Christ should ordeyne any other necessary doctrine to saluation than God hath ordeyned or is grounded on his woorde The spouse of Christ heareth hir husbande my sheepe saith Christ heare my voice and not the voice of a straunger SecoÌ„dly if this absurditie were admitted that the church of Christ should or could as it caÌ„ not ordeine other things yet should not we be bounde to follow it no though an Angell came from Heauen to teach vs any thing that is not onely contrarie but euen praeter besides the woorde of god And thus the Fathers of the Church theÌ„ selues haue taught vs to reiect it as easily
the prince caÌ„ not iudge much lesse are by him punishable As are all such crimes which properly belong to the court of conscience to weâ—…e misbelefe in God mistrust in his mercie contempt of his coÌ„mandements presumption of our selues incredulitie and such like VVhich all are offences against the first table that is against the loue that we owe to god Contrarywise true beleefe confidence in God the feare of God and such like are the vertues of the first table and of these Melancthon truly saith Haec sunt opera prime tabulae These are the vertues of the first table All this M. St. that ye speake is beside the question concerning such crimes or vertues of the first table properly belonging to the courte of Conscience What néede ye stande so long descanting on the first table as though in the secoÌ„d table many such vices were not lurking in the hartâ—… of maÌ„ for which the Prince also can make no lawe For he can not compel his subiects to beare no hate nor wrath in their hartes nor to lust or desire in their harts vnlawfully their neighboures wife and goodes nor to loue another as them selues All which are of the second table properly also belonging to the court of conscience You might as well haue added these of the second as the other of the first table but then had your falshood bene espied going aboute by this meanes to reuoke all your graunt for the first table that because the Prince cannot punish such inwarde and peculiar breaches therefore he can not iudge vpon the doctrine and open causes and so ye simply conclude The punishing correcting or iudging of these appertaine nothing to the auctoritie of the Prince or to any his lawes but onely are iudged corrected and punished by the speciall sworde of excommunicatioÌ„ of binding of sinnes and enbarring the vse of holy Sacramentes by the order and auctoritie of the Priest onely and spirituall Magistrate Ye might M. St. as well conclude this of the second table also and quite debar the Prince of all dealing in either table bicause the inwarde action of either table the Prince can not punish so defeate all your graunt which before ye confessed that the furthering or punishing for both the tables as well of the first as of the second belongeth to the Princes aucthoritie Quod ad externam disciplinam mores attinet So far as belongeth to outwarde discipline and manners And now ye say the quite contrary he can not punishe nor Iudge the offences of the first table if ye meane â–ª the open offences thereof he can do it by your own limitacion Quod ad externam disciplinam mores attinet And so you make a fallacion à secundum quid ad simpliciter except ye meane as your reason pretendeth properly as yet belonging to the courte of conscience betwene God him Then whether it be in the first or in the second table the Prince in déede can not iudge or punish the secrete offence no nor properly the minister but so God alone The minister doth but pronouÌ„ce Gods sentence and the Magistrate punisheth it be it in the first or secoÌ„d table come it once to the breach of external â—…tes discipline as your selfe do limite their aucthoritie there in haue promised to agrée with Caluin and Melancthon But as in this your first parte ye haue graunted so much as suffiseth all the matter besides the referring your selfe to Caluins and Melancthons iudgement so in your second parte ye wrest and wrangle about your graunt and labour to proue contradiction in theÌ„ though in déede you can finde none and yet would ye looke on your selfe ye should finde an heape of fowle manifest contradictions besides those foresaide euen in this present chapter Againe say you whereas the chiefe vertue of the first table is to beleeue in God to know him and to haue the true faith of him and in him in Externall regiment as to punish open blasphemie to make lawes against Heretikes to honour and maintayne the true seruice of God Princes especially Christians ought to furder aide and mayntaine the same but to iudge of it and to determine which is the true faith in God how and after what manner he ought to be serued what doctrine ought to be published in that behalfe the Prince hath no aucthoritie or power at all Sée how ye first pinche and wrest your former graunt M. Stapl. and inconclusion take it quite away Before ye saide Christian Princes had the regiment in externall matters now ye come in with externall regiment Right now the Prince had authoritie to further and punish ouer the one table as well as the other and now he cannot determine so much as which table is which Right now he had authoritie Quoad externos mores as much as belongeth to externall manners now he must not iudge how or after what manner God ought to be serued Right now he had Externam disciplinam the outward discipline now to know what doctrine or discipline ought to be published he hath no authoritie or power at all This géere hangeth trimly togither and haue we not gotten a faire graunt we thought as the Papistes had wont to say we had God in the Ambry but the Diuell I see was in the Horologe Now after he hath renoked his graunt he beginneth to quarrell with the Protestants with whome before he said he and all his felowship would agrée and first he beginneth to proue contradiction in Melancthon His argument is thus Melancthon saith that Princes ought to looke vnto true doctrine to correct the Churches when the Bishops falle of their dutie yea and to consider the doctrine it selfe Againe the same Melancthon saith they must make no newe doctrines in the Churche neither institute any worships Ergo Melancthon either recanteth as better aduised or writeth playne contraries to him selfe How hath malice blinded you M St can ye sée no lesser difference than contrarie betwéene looking to the olde and coynyng newe betwéene considering and instituting worships Surely then can ye neuer consider nor well looke vnto not the truth but euen your owne follie that dreame of recanting and contradictions in other hauing your selfe scarse written a line before wherein so plainly ye contraried your owne wordes in recanting your former graunt Thus as in vaine ye séeke for coÌ„tradiction in MelaÌ„cthoÌ„s wordes so as fondly do ye conclude thereon your purpose MelaÌ„cthon would not haue Princes make new doctrines and worships of God nor haue the functions of both Magistrates spirituall and temporall to be confounded Ergo he taketh away all auctoritie from Princes in iudging and determining of doctrine But what dealing call ye this M. St that in translating Melancthons sentences ye both falsely wrest them addâ—… of your own vnto them Where Melancthon saith Nec instituant cultus Neither let them institute or appoynt of new any worshipping
mightie defences That which was pulled downe thou haste made vp agayne and haste made the same whole and sounde agayne with a conuenient knitting togither of all the partes and members To be shorte thou haste saythe Nicephorus to the Emperour established true religion and godlynesse with spirituall butresses namely the doctrine and rules of the auncient fathers These are the Bishops allegations out of Nicephorus for this Princes dealing in ecclesiastical matters Wherin are comprehended as eche man may sée all the chiefe ecclesiasticall causes The true religion the sincere fayth the diuine doctrine godlynesse making constitutions the fathers rules the catholike vniuersal church Neither ascribeth he to the Prince herein a power LegaÌ„tine froÌ„ Priest Byshop Patriarke or Pope muche lesse to be their onely executioner but vnder God he giueth him a supreme gouernement in calling him not onely the defender but the mightie supreme and very holy anchor and stay the guyde the restorer the clenser the establisher the entrencher and maker vp of all these things On the contrarie the puller downe and banisher of newe deuises counterfeit naughtie vnlawfull and impure doctrines of horrible errors and heretical deprauers And this his chief dealing herein to be most seemely for him and chiefly belonging to his princely office Dothe all this M. Stap. little or nothing further our cause if it doe not then it lyttle or nothing hindreth yours Why graunte ye not then vnto it if ye graunte but thus muche we wil vrge you little or nothing further for what is not héere conteined that is either conteined in the issue betwéene the Bishop and M. Feck or in the othe of the O. Maiesties supremacie that ye refuse to take But as light as yâ—… would séeme to make of this it pincheth you and ye dare not grauÌ„t nor answere any sentence therof Onely ye giue a snatche at a worde and bayte at the bishops marginal note vpoÌ„ these former allegatioÌ„s Wherin ye play like Alciates dogge at whom when one hurled a stone he let go him froÌ„ whom the stone came wreaked his anger on the stone So set you vpon the marginall note that in déede hitteth you a good souse but the allegations from wheÌ„ce the marginal note doth come ye let alone and fal to tugging of the note Only as I saide ye snatche at a word as though all the weight of the marginall note were setched only from thence and not from all these sentences But say you M. Home will not so leese his long allegation out of Nicephorus He hath placed a note in the margine sufficient â—… trow to conclude his principall purpose And that is this The Princes supremacie in repayring religion decayed This is indeede a ioly marginall note But where findeth M Horne the same in his text for soothe of this that Nicephorus calleth the Emperour the mightie supreme and very holy anchor and stay in so horrible wauering c. of the worde supreme anchor he concludeth a supremacie But O more than childishe follie Coulde that craftie Cooper of thys allegation informe you no better master Horne was he no better seene in Grammer or in the profession of a schole master than thus foully and fondely to misse the true interpretation of the Latine worde for what other is suprema anchora in good Englishe than the laste anchor the laste refuge the extreme holde and staye to rest vpon As suprema verba doe signifie the laste wordes of a man in hys laste wyll as summa dies the laste daye supremum iudicium the laste iudgement with a number of lyke Phrases So suprema anchora is the laste anchor signifying the laste holde and staye as in the perill of tempeste the laste refuge is to caste anchor In suche a sense Nicephorus calleth this Emperour the laste the mightie and the holy anchor or stay in so horrible wauering and errour Signifying that nowe by him they were stayed from the storme of schisme as from a storme in the sea by casting the anchor the shippe is stayed But by the metaphore of an anchor to conclude a supremacie is as wyse as by the Metaphore of a Cowe to conclude a Saddle For as well dothe a saddle fitte a Cowe as the qualitie of an anchor resemble a supremacie But by suche beggerly shiftes a barren cause muste be vpholded First all is saide by the way of amplification to extoll the Emperour as in the same sentence he calleth him the sixt element reaching aboue Aristotels fifte body ouer the foure elementes with suche lyke Then all is but a Metaphore which were it true proueth not nor concludeth but expresseth and lightneth a truth Thirdly the Metaphore is ill translated and last of all worsse applied A sirra M. St. héere is a whot sturre and highe wordes A man would thinke all is nowe answered to the full and yet when all coÌ„mes to all héere is nothing of all this a do agaynst any one sentence of the Byshops allegations But the poore marginall note and one poore séelie worde of all these long allegations shall abye for this geare First ye say M. Stapl. that M. Horne will not so leese his long allegation out of Nicephorus What ye meane by leesing I know not But it appeareth he may leâ—…e or finde them all for any thing ye wil answere to them Ye slinke for the nonce to the marginall note which is this The Princes supremacie in repayring religion decayed This is in deede say you a ioly marginal note but where findeth M. Horne the same in his texte forsoothe of this that Nicephorus calleth the Emperour the mightie supreme and very holy anchor and stay in so horrible wauering of the worde supreme anchor he concludeth a supremacie Is there nothing M. Stap. in all these allegations that ye coulde sée wherfore the Bishop set downe his marginal note of the Princes supremacie in repayring religion decayed but onely this sentence yea onely that worde do not all the other sentences importe as muche as this that he is the guyde of the profession of our fayth the restorer of the catholike and vniuersall Church the banisher from the Church of all vnlawful and impure doctrine the clenser of the temple with the worde of truth froÌ„ choppers and changers of the diuine doctrine and from hereticall deprauers thereof That he is the entrencher of true religion with mightie defences That he is the establisher of the doctrine and maker of constitutions for the same that he is the maker vp agayne the maker whole and sounde agayne of al that was pulled downe Might not all this to an indifferent reader be thought sufficient to answere the marginal note and comprehende in all poyntes as muche as the note yea though ye quite set aside the sentence and word wherat ye wrangle And yet with M. Stap. this one sentence must beare the weight of all that the bishop alleaged the mightie supreme and very holy anchor and stay in so
tâ—…cet consentire videtur for he that holdeth his peace seemeth to consent Howbeit I crie you mercie the case is altered For there ye defend your client here ye oppugne your aduersarie And belike ye haue some priuiledge from Rome euer to turne the matter so as may best serue your turne But and it were not for this your priuiledge surely I woulde further aske ye howe chaunce so soone ye haue forgotten your late vaunt and euen in this leafe wherin ye crake that ye walke not in generall wordes but restrayne your selfe to particulars now stande quarrelling about the generall words of the statute and mocke the B. for particulars if ye shalâ—… laye forth your priuiledge to doe this when ye thinke ye may get some aduauntage thereby yet I thinke your priuiledge stretcheth not both to wrest the state of the question in hande and of the issue to the statute and to wrest and belâ—…e the statute as ye please and thereof to gather what false conclusion ye lyst For first ye do the Bishop wrong â—…th Maister Feckenham hath set vp his issue to be prooued Anye suche gouernement in Ecclesiasticall causes to driue the bishop from thence to the wordes of the statute that expresse it in all ecclesiasticall causes Herein ye offer the bishop wrong For by this issue betwéene them though the Bishop in euery Prince continually alleage not ensamples in euery Ecclesiasticall cause but nowe and then in all nowe and then in some for your Popes daily encroched on Princes and at length got the mâ—…st of all yet hath the Bishop proued and satisfied the vertue of this issue Any such gouernment in ecclesiasticall causes Howbeit ye do him further wrong to chalenge him here for leauing out any poynt of gouernment in any Ecclesiasticall cause that euen the statute giueth hir maiestie that is to say A supreme gouernement in all things and causes Doth not the bishop set downe this M. St hath he not specified euen the same wordes oftentimes already and doth not his particular specifications coÌ„teine as much here also Nâ—… say you he leaueth out the principall cause ecclesiasticall and most necessarie meete and conuenient for a supreme gouernor Ecclesiasticall Soft M. St. stay here or euer we demaund what this cause should be I demaunde only now why ye say supreme gouernour Ecclesiasticall is this your honestie in handling the statute doth the Quéene take vpon hir to be a supreme gouernor Ecclesiasticall or doth the statute giue this title to hir maiestie A supreme gouernor Ecclesiasticall the statute saith A supreme gouernor in all Ecclesiastical causes â–ª And is there no differeÌ„ce betwene an ecclesiastical gouernor a gouernor in eccles causes but you vse this your false captious speach to make that people beleue the slaÌ„der that ye raise on hir Maiesty as though she toke vpon hir to bean ecclesiasticall person to be a B. and a minister of the worde sacraments and by hir chiefe gouernmeÌ„t ouer bishops chalenged to be a chief or head bishop of Bishops like vnto your Pope And so hauing raised vp this slauÌ„der on the Quenes maiestie the statute ye chalenge the Bishop for omitting a principall ecclesiastical cause But what is that you aske forsooth iudgement say you determining and approuing of doctrine which is true and good and which is otherwise Here againe M. Stapl. ye speake as captiously for if by this iudgement ye meane an authoritie aboue the doctrine of Gods worde as all your side maintaineth that the word of God receyueth his authoritie of the Churches iudgement â–ª which Church ye call the Priestes and is authenticall bicause they haue ratified it so to be otherwise it were not true nor good then in déede as the Bishop hath set downe no such iudgement determining or approuing of doctrine neyther so coulde he haue done for the Quéenes Maiestie â—…keth no such supreme gouernement vpon hir nor such supreme gouernement is due to any other than to God alone who hath by Iesus Christ his sonne already fully determined in his holy worde what doctrine is good and true â–ª And what doctrine soeuer is besides that is neyther true nor good whosoeuer take vpon him to iudge determine and approue the same be it eyther your Pope or your Church neuer so much yea were it an angell from heauen â—…e must 〈◊〉 helde accursed But if ye meane by iudging determining and approuing of doctrine such authority as only acknowledgeth giueth testimonie admitteth alloweth setteth forth and strengthneth the doctrine of Christes onely worde not aâ—… ruler ouer it but as seruant vnto it and the reiecting or abolishing of all other doctrine against or besides that wordâ—… then hath the bishop not left out this ecclesiasticall cause in the statute though not iudging in that maner that the ecclesiasticall gouernour Bishop or Minister doth in his sermons or debating thereon but for so much as belongeth to a supreme gouernour And so sayth the bishop The gouernment that the Queenes Maiestie most iustly taketh on hir in ecclesiasticall causes is the guiding caring prouiding ordering directing and ayding the eccl. state within hir dominions to the furtherance maintenance and setting foorth of true religion buitie and quietnesse of Christes Church visiting reforming restrayning amending and correcting all maner persons with all maner errours superstitions heresies schisâ—…es abuses offences contempts and enormities in or about Christes religion whatsoeuer Marke these words a little better M. Stap. and I trust you shall sée it was you that ouershot your selfe and lefte out good attention béeing caried away in a cocke brayne â—…ume with too hastie a preiudice And that the bishop left out héere no part of such iudgement determination and approuing of doctrine which is true and good which is otherwise as belongeth to suche a supreme gouernour as groundeth himselfe on Gods iudgement â–ª determining and approbation What do ye thinke is true religion no good doctrine with you If it be the bishop hath not omitted it Can he care and prouide for it direct and set it foorth without iudgement without the determining of it to be good and true without the approbation of it On the other side are errours and heresies no false nor naughtie doctrine with you if they be then the bishop named them and thinke ye the visiting reforming restrayning amending and correcting can be without a iudgement and determination agaynst them Then sithe he in playne spéeche ascribeth all this to the Prince which fully answereth all this that ye call for if as I sayd ye vnderstande this iudgement determining and approuing a right ye shewe what a very continuall wrangler ye be where no cause at all is giuen But incontinent ye declare what ye meane by this iudgement of doctrine For what say you is more necessarie in the Churche than that the supreme gouernour therof shoulde haue power in all doubtes and controuersies to decide the truthe and
M. sand And now as though he had brought an inuincible proofe he procéedeth saying But if he must needs be deposed at least for heresie hovv shall that controuersie be iudged without the knowledge of the doctors of the Church who only of their office haue the ordinarie lawful power to loke to the flocke in the whiche the holy Ghost hath placed theÌ„ to guide the Church of God. But the pastors doctors of the church could not be Iudges of any king except the king in that thing were lesse inferior to theÌ„ For neither the equal hath power ouer the equal neither the inferior ouer the superior VVorthily therfore we affirme that al christiaÌ„ kings in those things that appertaine to matters of faith are so vnder bishops priests â–ª that when offending obstinately against the christiaÌ„ religion â–ª they shall perseuer after one two rebukings bothe they maye and they ought for that cause to be by the Byshops sentence deposed from the gouernement that they holde ouer the Christians You conclude ful worthily M. San. your argument is this if the Prince must needes be deposed he must be deposed by the Bishops priestes This reason hangeth all on this presupposall that he hath so fully proued this that the Prince nowe in all post hast must nedes be deposed â–ª And yet we haue hitherto heard no such proues that should enforce any suche necessitie but rather necessarie for the bishops priests or any other subiects behalfe to let him remaine still vndeposed for them although he were an heretike So that we may rather reuerse the argument If nedes he must not be deposed the must not the bishops priests attempt to depose him Howbeit ther is no necessitie in the coÌ„sequence that if he must nedes be deposed that for heresie that the bishops priests must depose hi. Yes saith M. SaÌ„ for how shal that coÌ„trouersie be iudged without theÌ„ what thogh that coÌ„trouersie could not be iudged without theÌ„ M. sand must they therefore be deposers of him froÌ„ his estate bicause they iudge of the doctrine he professeth must they iudge of his Diademe bicause they iudge of his religioÌ„ but what if they theÌ„selues haue corrupt iudgements therein trow you priests bishops haue not had so ere now yes eueÌ„ this sentence of s. Paule that here you cite for the Bishops and Priestes authoritie giueth a plaine warning of it I knowe saithe he that after my departure shall come among you rauening VVolues not sparing the flocke there shall rise vp men from among your selues speaking peruerse thinges to dravve Disciples after them But say you saint Paule saith they must looke to the flocke so much the more in vvhiche the holy ghost hath placed them to guide the church of God. True in déed they must so do But what if they be blind theÌ„selues how loke they to it then And did Christ neuer talke of blind guides you post off that to the Phariseis Iewish Bishops But if you were not more blind thaÌ„ they you would sée a great difference betwéene loking to the flocke guiding the Church of God by teaching true doctrine taking heede vnto and discerning of false doctrines and teachers preching the worde of God with learned iudgement and betwéene the clayming of authoritie to depose Kings and Princes froÌ„ their royal estates Whie say you if they be Iudges they are aboue them and neither equall nor inferior They may be equal and aboue them too in learned Iudgement and also in the dispensation of their misteries yet in publike authoritie far inferior And therfore your conclusion A secuÌ„dum quid ad simpliciter faileth that bicause they are inferior in one thing to Bishops they be in al thinges or in this thing inferior Yea say you they are so vnder Bishops and Priestes that when offending obstinately againste the Christian religion they shall perfeuer after one or two rebukings the Bishoppes may and ought to depose them from their gouernment ouer Christians This is a great inferiorship M. sand to be so much vnder them For by this rule if a Prince as coÌ„monly Popishe Princes doe shoulde kepe a Paramour â–ª a Popishe Byshop may depose him But they wil not be ouer hastie to reproue the Prince for that which they vse themselues neither couÌ„t they it an offence against christiaÌ„ religion yet in the christiaÌ„ religion iâ—… is forbidden so is against it especially to defend it mainteing it as the Papistes do But if he do wrong to any of his subiectes wil not amende his wrong after a B. hath once or twise giueÌ„ him warning of it then by this rule the B. maye straighte depose him And in déede so they haue done would do if the wrong touch them if their lands and goods were diminished then by by it is against the ChristiaÌ„ religion it is plaine heresie except by the seconde admonition it be restored with a recumbentibus the king must be in al the hast deposed there is no remedie nor further respit for not only the Bishops may but plat plaine they ought to doe it Is not here a kingdome brought to a goodly state But he wil say he meaneth by offences against the Christian religion matters of faith But what helpeth this for as wheÌ„ the Lion proclaimed that al horned beasts shuld auoyd out of the wood although the Foxes pricked eares were no horns neyther néeded he haue gone ye he wisely foresaw that this was but a drifte to picke a quarel therefore he hied him out of the wood For since al lay in the Lions interpretatioÌ„ what if the Lion had said his prick eares had bin horns or as sharp as hornes surely then the Fox had dronke for it And if the Byshops may haue the like authoritie to bid the Prince be packing out of his realme if he offend the christian religion what will it boote the Prince if the Bishops be disposed to picke a quarel against him to saye he offendeth not againste the Christian religion but rather defendeth the true religion of Christ against the corruptions of it and in déede so he doth but what auayleth eyther his excuse or the truth of the matter if the Bishops shall say it is heresie and against the christian faith the Bishops that so say shal be the Iudges whether it be so or no were not the king as good get him out of his kingdome at the first or else they will depose him set him out with a heaue ho But that Bishops may thus hamper Princes as they list where find we authoritie or example in the scripture yes saith M. Saunders For God which at the firste so seuered the heauenly kingdome from the earthly kingdome that he suffered the kings of the earth to come togither against the Lorde and againste his anoynted and thereby notably declared his power while by the
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
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
Princes that they mislyke and is in déede to be vtterly mislyked of all Christians But as this is a plaine description of your Popes supremacie that playeth in all these poynts Heraclius part so it nothing toucheth that supremacie that the Quéenes maiestie claymeth It is but your wicked malice to slaunder hir with such tyrannicall vsurpation of Heraclius as they condemne Whie doe ye not rather take theyr other comparison from Constantinus Pogonotus to al other godly Princes and referre that to hir regiment With what care and singuler diligence trauaile and godlinesse when the Churches were horibly deformed and torne by the sect of the Monothelites He summoned the sixt generall Councell he ouerwhelmed not the debating of the controuersie of doctrine by might or preiudice He willed the Ministers of the Churche and preachers of the worde of God to searche out which opinion was and which was not agreable to holye writte He regarded not the ensamples of hys auncesters who by publike Edictes had approued the doctrine of the Monothelites which was harde for him to abolishe Neyther did the authoritie of the Patriarches and Bishoppes in Constantinople and all ouer the East that stifly helde that opinion any thing moue him Nor he suffred himselfe to be made afrayde although he heard that the pryde of the Byshop of Rome was incredible as one that wickedly chalenged a dignitie and authoritie aboue other Bishops and teachers But sent his letters to him exhorting him to come or sende some other in his place Neyther gaue he him any prerogatiue nor craueth licence of hym to call the Councell but of hys owne duetie he defineth him selfe for the appoynting of the Councell He louingly biddeth the Romaine and other Bishoppes not to bee absent at so necessarie matters and concerning the Churches publike weale The Emperour himselfe is present at the Synode not as a dumbe or deafe person like a cifer in Algorisme or receyuing the decrees without iudging of them or placing the B. of Romes Legates in the chiefest place and receyuing them without all contradiction as oracles from them as it were from Apollos triuet but modestly reuerently and godly as much as became his calling he gouerned the Synode propounding to them the state or scope of the cause and enquiring on a rowe gathered their sentences togither least ought should be done rashly or confusedly He commaunded not the one partie but the contrarie partie also plainly and without subtilties to declare their opinions and what groundes they had of their sentences out of the holye scriptures and what autenticall witnesse of the approued fathers And so forth they declare howe indifferently he dealt with either partie knowing that he must not condemne any before he knewe the full matter And when it was euidently found out that the Monothelites could not defend their opinion by the clere testimonies of the scripture nor any sentences of the doctours allowed yea when it was founde out they hacked of purpose certaine of the Doctours sayings and in place of them cited certeyne sayings falsly fathered in the Doctors names theÌ„ the Emperor subscribed to the iudgemeÌ„t of al those that thought aright and earnestly and stoutly executed the condemnation made in the name of them all Here these wryters commend this Emperor the more for that he had about him no doubt say they such parasites as woulde tickle in his eare that these thinges were vnsitting foâ—… his maiestie to intermeddle him selfe with the brawles of the Churches pelting Doctours It were a blemish to him to condemne his ancesters to cal into doubt or retract things already decreed This were not the safest way Let the bishops alone with the matter for euen they are able to make lawes agaynst the Emperors estate and abase it The Emperour by his authoritie may do no more than commaund silence sende into exile or punish with other violence those that make clamors or disobey the councels decree But the Emperor not regarding these fancies thought it honorable to him to be present in the midst of the teachers of gods worde assisting not a little the triall and iudgement of the coÌ„trouersie This ensample these wryters thus set out for a princes gouernmeÌ„t dealing ouersight in the chiefest ecclesiastical causes And thus before they determined in generall that God or deined not Princes to spoile their subiects and make themselues â—…at Neither onely to attende to outward discipline and that men may liue in honest tranquilitie for say they seing that magistrates are in the scriptures called Gods this ought to bee their first and chiefest care that their subiects serue God after such a sorte that his kingdome in their dominions may bee knowne encreased and conserued that is to were sincere doctrine c. may be deliuered remaine passe froÌ„ theÌ„ to their posteritie To this end tendeth all politike administration all defence of peace and neighborhod that laborsome care of getting the liuing gathering goodes that these spirituall euerlasting goodes both of the body of the mind should be gotten Thus do they stretch out further than doth M. St. the bounds of a princes gouernment to al ecclesiastical canses And all that they write on the other part is against such a popish supremacie as establisheth maketh a new religioÌ„ quicquid imperitaâ—…erit reâ—… And yet sée howe spitefully and falsly M. St. wresteth it as writteÌ„ against the Q. maiestie When as he confesseth himselfe they coÌ„mend hir euen by the ensample of Constantine they allow that supreme gouernment that she doth take vpon hir Now M. St. after his maner presupposing we will reiect these writers as though they spake against the supreme gouernmeÌ„t of the Quéene In case ye thinke sayth he theyr testimonie not to haue weight ynough then herken to your their Apostle Luther who writeth that it is not the office of kings princes to coÌ„firm no not the true doctrine but to be subiect and serue the same The effect of this argument is this princes must not take on them so to confirme the true doctrine that they be not subiect therevnto nor serue but rule the same Ergo Princes may not set forth the true doctrine nor be supreme gouernors in their dominions ouer all ecclesiastical persons and causes This argument is like to his fellowe aboue And as ye wrested the former writers so wrest ye Luthers saying also whose seÌ„tence as it is nothing against the godly gouernment of our most noble soueraigne subiect to the principall authoritie of Gods word that it might be of chiefest authoritie subduing thereto the authoritie of all other writers remouing those superstitions that exalted them selues in authoritie equall or aboue Gods worde so this sentence is eftsones as the other agaynst such vsurpation as is euident that your Pope taketh vpon him But M. Stapleton dreaming that he hath so sore pressed vs and this is so harde and straunge a case that
sticke at that ye will not sticke and make that false that ye graunt true or else ye proue master Feck not to be ignorant contrarie to his defence and all the rest of your owne défence of him as we shall sée your wordes afterwarde In the meane time let vs sée howe pretily ye shift off the matter onely bicause the Bishop names Tho. of Aquine a schole Papist for the diuision of Ignoraunce thinking ye haue gotten a wonderfull aduauntage thereby for the Popes supremacie But nowe sayth M. Stap. the verye authour brought forth by master Horne so fullie and effectually dischargeth M. Feck of all three and chargeth M. Horne with the worst of them three that is wilfulnesse and malice as he shal winne small worship by alleaging of S. Thomas For S. Tho. sayeth plainely that we are obliged and bounde vpon paine of euerlasting damnation to beleeue that the Pope is the onely supreme heade of the whole Church Nowe fearing as not without good cause that the B. would in this matter reiect the authoritie of this Thomas whom our Thomas calleth a late latine writer and to much affectionate to the Pope as it were by preuention He can not well reiect his authoritie sayeth he vsing it him selfe And why so Sir I pray you must euery one that citeth him in any one poynt receyue and admit his authoritie to in euerie poynt Is it lawfull for the Sorbonistes the Scholemen and the whole rabble of the Papistes yea for Thomas Stapleton him selfe to accept Thomas of Aquines authoritie in some poyntes and to reiect his authoritie in other some poyntes and is it not lawfull for the Bishop or anye other to vse the same libertie The Sorbonistes affirme of this Thomas Illa doctrina non potest esse in omnibus sic approbata c. That doctrine can not in all thinges be so approued that conteyneth many thinges erronious in fayth but as they say the foresayde doctrine of Saint Thomas not onelye in the matter of the absolute necessitie of a creature c. but also in manye other thinges conteyneth manye matters erronious in fayth And againe Non oportet credere c. VVee muste not beleeue that the doctrine it selfe is in no parte thereof erronious or hereticall wherein are conteyned manye contrarieties and repugnancies yea euen in the matter perteyning to the sayth â–ª but manye suche contrarieties and repugnancies are conteyned in the doctrine of Saynt Thomas Agayne 〈◊〉 dicunt aliqui c. And some saye for thys that manye maye denye the glosses of the decrees and Decreâ—… when the glosse doeth openlye denye the texte and lykewyse some saye of the ordinarye glosses of the Byble that notwithstanding seeme to bee of greater authoritie when they are alleaged for authoritie than is the Doctryne of Saint Thomas The sixte example maye bee giuen of certayne Doctours whiche are not canonized Saintes as the venerable Anselme Byshoppe of Cant. Hughe of Saint Victor and certayne other whose sayinges or wrytinges are in certayne poyntes founde erronious and yet theyr doctrine seemeth to bee no lesse authenticall than the doctrine of Saint Thomas sithe they are of the skilfull in their scolasticall actes alleaged for authoritie nor are wonted to bee denyed but their sayinges reuerently to be glosed and expounded whiche notwythstanding the Schoolemen are not woont to doe on the sayinges of Saint Thomas and therefore it seemeth presumptuous so to extoll hys Doctrine ouer them and other Doctours that wee maye not beleeue and affirme that hee erred in fayth euen as other also haue erred And after this as likewise before reckoning vp diuerse errours these spéeches are common Ista locutio est de virtute sermonis falsa multum impropria c. This speech in the force of the wordes is false and verie improper Ista doctrina multos errores continet c. This Doctrine conteyneth manie errours Uidetur multipliciter erroneum c. It seemeth diuerse wayes erroneous Deficit in multis c. If fayles in many poyntes Non est verum c. It is not true Et breuiter haec alia multa erronea falsa impropriè dicta videÌ„tur multis in praedicta doctrina contineri quae tamen ex taediâ—… pertransimus And briefly these and many other erronious false improper sayings seeme to many to be conteyned in the foresaide doctrine the which notwithstanding we ouerpasse for tediousnesse And from hence they discend to manifest errours in diuinitie And in conclusion write thus of him They say also that in verie many places of his doctrine he erred by reason of this that he applied to much the principles of philosophie or rather certaine wordes of Philosophers to the conclusions of Diuinitie Thus say the great Censors of the Popish doctrine agaynst Thomas of Aquine so well they agrée togither in vnitie of doctrine obiecting discorde vnto vs Yea the whole swarme of Papists not excepting our Thom. St. here him selfe vnlesse he be returned to the truth since he wrote his booke reiecteth and condemneth Thom â–ª of Aquines iudgement and authoritie in one of the most necessarie matters of Christian religion namely the doctrine of iustification For expounding this sentence of S. Paule Arbitramur hemâ—…neÌ„ iustificari absque operibus legis Arbitramur enim nos c. For we being taught of Christ thinke sayth Thomas according to the truth of the Apostle that euerie man whether he be Iewe or Gentile is iustified by faith Actes 15. By fayth purifying their hearts that without the workes of the law and that not onely without the ceremoniall works which did not giue grace but also without the works of the moral commandements according to that saying to Titus 3. Not of the works of the righteousnes that we haue wrought The reason is presumed that we are saued for our merits the which he excludeth when he sayth not of the works of the righteousnesse which we haue done But the true reason is the onely mercy of god There is not therefore in them the hope of iustification sed in sola fide but in fayth alone VVorkes are not the cause that any bodie is iust before God but they are rather executions and the manifestings of righteousnesse Where Tho. of Aquine thus according to Gods worde speaketh the truth as in this poynt here of iustification the Bishop and all other faythfull receyue his iudgement and admit the same with better reason than the Papists reiect it But where as in many other poyntes he swarueth from the truth though the Papists saint him neuer so much yet there all true saintes with good reason refuse him As in this that master Stapleton citeth out of him who confesseth him selfe that Thomas being a late latine writer wrote partiallye in this poynte bycause hée was to muche affectioned to the Pope and shall we beléeue such an affectionate wryter in hys partiall affection Or shall we beléeue master Stapleton no
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
to the Passeouer whereto the Iewes obeyed Ut facerent secundum prâ—…ceptum Regis principum verbum Domini To doe the worde of the Lorde after the commaundement of the king and of the Princes bicause there were not Priestes clensed inowe the Leuites did that whiche by the lawe belonged onely to the Priestes offices But by whose authoritie did they it had God commaunded it by the handes of his Prophetes had Moses Dauid or any other so disposed it before or dyd they it héere of their owne brayne No sayth Lyra it was done de mandato Regiâ—… by the kinges commaundement They also that were vncleane did eate of the Passeouer which according to the law ought to haue bene eaten only of the cleane But they were sayth he dispensed with for the necessitie And how the king him selfe that was the commaunder and doer of these things contrary to the law for necessitie sake made a prayer for them to the Lord and he heard him and was pleased therwith Thus did God accept these dealings of the king in ecclesiastical matters and allow his authoritie in commaunding disposing them And as he was the chiefe orderer and directer of all these things so it followeth in the. 31. chapter howâ—… he directed all other things about the Priestes And therefore sayth Lyra theron Cumque haec fuissent â—…ite celebrata c. Hic consequenter sub Ezechia discribitur reparatio sacerdotalis ministerij c. VVhen these thinges were orderly celebrated c. Here consequently is described vnder Ezechias the repayring of the priestly ministerie about which is first described the destroying of Idolatrie where the text sayth And they brake the Images c. And this by good reason bicause that first the impediments of the Priestly ministerie ought to be remoued c. SecoÌ„dly the repairing of the priestly ministery is described c. where Ezechias first restored the priests and Leuites in their offices Secondly he prouided theÌ„ of victuals Thirdly he ordeined in these things procurators for theÌ„ c. And thus all the doing not onely ouer the temporaltie but ouer al the clergie so far as apperteineth to the chief gouernmeÌ„t vnder God in ordring appoynting coÌ„manding directing prouiding belonged to K. Ezechias And in the ende hereof the scripture giueth him this coÌ„mendation fecit ergo Ezechias vniuersa c Ezechias therfore did all the thinges that we haue spoken of through all Iuda and he wrought that which was good and right true before the Lorde his god in al the works that he begaÌ„ for the seruice of the house of God bothe in the lawe and in the commaundementes he sought his God and did the same with all his heart and it succeeded prosperously In like case God be praysed maugre your mightie Zenacheribs head triple crowne with al your blasphemous raylings that play the parte of Rabsaces to robbe the peoples harts from the Lorde their God froÌ„ their duetyfull obedience to their princes supreme authoritie the Lorde hath prospered blessed the Q. Maiestie in following this godly Princes steps in reforming or newly establishing Gods true religion decayed as this good king Ezechias did And therfore as are all the residue of these your séely shifts in this example so is your conclusion no whit agaynst hir highnes doings and but slaunderous lies on hir Maiestie and craking lyes on your selues saying This is farre from enacting a new religion by force of supreme authoritie contrary to the coÌ„mandement of God declared by the bishops priests the onely ministers of God now in spiritual matters as Prophets were then in the like And this ye clappe vp for ful conclusion to all the doings of king Ezechias To which conclusion before I answere I haue to detect one pretie shift of yours muche practised in your volume WheÌ„ ye should haue answered to the doings of king Dauid ye then sent vs hither to the doings of king Ezechias now when ye come to the answere of king Ezechias ye sende vs backe agayne to the doings of king Dauid Likewise when ye should fully answere the doings of king Iosaphat ye tell vs How Iosaphat appoynted the Leuites and priests to these eccl. functions it shall appeare in the next chapter by the example of Ezechias When we come to the example of Ezechias to finde it set out héere as ye promised ye sende vs backe agayne to Iosaphat and to Dauid saying In all that Ezechias or before Iosaphat did they did but as Dauid had done before That is they executed Gods commaundement declared by the prophetes And thus ye shifte and poste vs of from one place to another making vs beleue here that ye answered fully there making vs beleeue there ye answere fully here and when both places be conferred ye haue answered no more in the one than ye haue in the other and that is in effect â–ª to resolue the arguments nought at all in both And if ye make an accompt of this place to be a resolute answere why sende ye vs backe againe to Dauid and Iosaphat yet how can those answere this or this answere those examples Since many things ye se here were done by Ezechias that were not the executing of any commaundement of God by any of his Prophetes before But of his owne authoritie Ezechias dispensed for them and was allowed of God therein when he had commaunded them to be done Now for your conclusion of the Quéenes Maiestie is mere sclaunderouse and like to your premisses Hir highnesse doth not by force of hiâ—… supreme authoritie enact a new religion contrary to Gods commaundement but by the force of Gods woorde in these ensamples giuing hir a supreme authoritie she enacteth the most old religion to be renewed and restored and reiecteth all other as new crept since into the Church not proceeding ab Antiquo dierum from the ancient of dayes but ab antiquo serpente from the ancient serpent such as chiefly is the doctrine of papistrie And therefore your conclusion is not to the matter in hande otherwise than against your Pope For he by the force of Supreme gouernment or rather supreme vsurpatioÌ„ enacteth a new religion contrary to Gods coÌ„mandement declared by Christ his Apostles therfore by the Apostle is accursed Si quis predicauerit euangelium praterquam quod accepistis anathema sit If any shall preach any other gospel than that ye haue receiued let him be accursed As for that ye say the coÌ„maundement of God declared by the Bishops and Priests is but a craking lie For they hidde Gods coÌ„mandement if ye meane your popish Bishops and priests and declared their owne commaundement in steade thereof as did the Phariseys make frustrate Gods commandement for their owne traditions sake And so farre are they from being the ministers of God now in spirituall matters that as they dispise to administer Gods worde Sacraments so they disdayns scorne at
ought to counte the Canonicall scriptures in so much that I might not their honour which is due to those men saued improue or refuse any thing in their writinges â–ª c. And writing to Paulina of the credite to be giuen to the Scripture Alijs vero testibus c. As for any other witnesses saith he or testimonies whereby thou arte moued to beleue ought to be it is lawfull for thee to beleeue it or not to beleeue it And so saith S. Herome Quod scripturae sacrâ—… authoritatem non habet eadem facilitate contemnitur qua recipitur That that hath not authoritie of the holy Scripture is as easily dispised as receyued So saith Chrysostome Nullis omnino credendum nisi dicant vel faciant quae conuenientia sunt scripturis sanctis Thou must beleue none without they say or do those things that are agreeable to the Scriptures And againe Si quid absque scriptura dicitur c. If any thing be spoken without the Scripture the knowledge of the hearers halteth nowe graunting now staggering now and then detesting the talke as vayne now and then as probable receyuing it But wheras the scripture is there the testimonie of Gods voice commeth forth both confirming the talke of the speaker and confirming the minde of the hearer So S. Cyprian Legat hic vnum verbum c. Let him reade the onely woorde and on this commaundement let the christian religion meditate and out of this scripture he shall finde the rules of all doctrine to flowe and to spring from hence and hither to returne what soeuer the Churches discipline doth conteyne So saith Cyrill Necessarium nobis est diuinas sequi liter as in nullo ab earum prascripto discodere It is necessâ—…rie for vs to follow the diuine writinges and to swerue in nothing from their prescript rule And 〈◊〉 these Fathers so all the Doctours be plaine not to allow much lesse to determine any doctrine not onely contrarie but also besides the worde of God. Nor the Auncient doctours onely but also diuerse of the popish writers affirme that neither the Churche the Bishops the Pope nor any prouincial or generall couÌ„cel hath powre to determine any doctrine to be true or false otherwise than onely by the authoritie of the Scriptures to declare them so to be So saith Thomas of Aquine In doctrina Christs Apostolorum c. In the doctrine of Christ and his Apostles all truth of faith is sufficiently layde forth Howbeit to beat downe the errours of heretikes and of peruerse men certaine opinions of faith ought many times to be declared And of the same minde also is your great captaine Frier Alphonsus de Castro who attributing farre more to the popish Church and the Pope than he ought to do yet in this point after long disputation and argumentes on the matter he concludeth Nullo ergo modo c. It can by no meanes therefore be that the church may make any new article of faith but that the which before was the true faith and yet was hidde from vs the churche by hir censure maketh that it may be knowne vnto vs Whereuppon appeareth that my Lord Abbate did miserably erre who expounding the chapter that beginneth Câ—…m Christus which is had in the booke of the Decretall epistles in the title de Hereticis saith that the Pope can make a newe article of the faithe But he must be borne withall being ignorant nor well weighing of what thing he spake this onely I see must be laide in his dish that he Iudged beyond the slipper for it is not the office of Canonistes to Iudge of heresie or of faith but the office of Diuines to whom Gods lawe is committed The Canonistes partes are to descant of the Popes lawe Looke they to it therefore least while they couet to sit on both stooles the taile come to grounde as is the Prouerbe Thus sharpely concludeth Alphonsus against my Lord Abbate and all popish Canonistes that would intermedle with writing in Diuinitie I knowe not whether you Master Stapleton were any such or nâ—… but many of your site are euen such as he speaketh of that woulde studie bothe the Popes lawes and Gods lawes togither and so lay them both in the duste For 〈◊〉 〈◊〉 Christi Behal VVhat felowship is there betwene Christ and Belial Thus writeth he that neither the Pope nor his 〈◊〉 nor the Church can determine faith or hereâ—…ie without the worde of God. And so saith Ferus Cum contâ—…leris falsaâ—… doctrinâ—…m c. When you shall conferre the false doctrine ye shall finde out the errour For the onely holy Scripture is the rule of the truthe from the which whatsoeuer differeth or doth contrarie it is darnell and errour in what countenaunce soeuer outwarde it come forthe For he that is not with me is against me saith Christe Herevppon the Apostles and Disciples in the primitiue Churche did dayly search the Scriptures whether they were so or no. For oft time it commeth to passe that that is iudged errour which is not errour and contrarie wise Here therefore the Scripture iudgeth So Christe was Iudged a transgressour of the lawe but if ye conferre him with the Scripture you shall see he agreeth best therewith On the contrary the traditions of the Phariseys seemed good which not withstaÌ„ding Christ conferring with the Scripture plainly sheweth they are contrarie to the Scripture And therefore Dauid in all that octonarie desireth nothing els but to be directed by the worde of God. And the same Ferus in the eleuenth chap. of Matthew Baculus arundâ—…neus est quicquid extra verbum des traditur c. VVhat soeuer is giuen without the worde of God is a rodde of a reede For it is al onely the worde of God which we may safely leane vppon in so much that from hence thou mayst see what frowarde deceyuers they be that for the worde of God would onely set foorth vnto vs their dreames that is a rodde of a reede Hereuppon the true Apostles gloried most of all on this that they deliuered nothing but the woord of God so saith Peter Not following vnlearned â—…bles we make knowne to you the powre and presence of our Lord Iesus Christe so Paule doth glory that he receyued not the Gospell of men but by the reuelation of Iesus Christe Whereon he inferreth if therefore any preache any other thing let him be accursed As though he shoulde say â–ª we haue preached the woorde of God whereto ye may safely leane â–ª accursed therefore be he that for the certayne worde of God bringeth a rodde of a reede that is to say mannes feigninges Thus hitherto agrée euen these Papists with the auncient Fathers that nothing may be decided to be true or false neither by Church Councell Pope or any Man nor any Angell with out the authoritie of Gods worde so to iudge and confirme the same But say you by this rule it
his writinges condemned them Is not this I pray you the vsuall practise of your Apostles Luther and Caluine of M. Iewell and your owne too in this booke as I trust we haue and shal make it most euident And heere let M Dawes beare you companie too in the craftie and false handling of his own deare brothers Sleidans story where he leaueth out Alexander Farnesius Oration to the Emperour wherin he sheweth the Protestants dissentions If this be an argument to proue a Donatist belike your Popes Boniface and Innocent learned it of them so impudently in the publique conference and Councel at Carthage to alleage lay foorthe and presse muche vpon the Nicene Councell as making for their superioritie though all the true Copies therof condemned them as impudent corrupters of the fathers Decrées What fathers bookes and Councels haue these Popes successors spared since to falsefie chalenging authoritie ouer all fathers and Councels to do with theÌ„ as they please And as the Popes own sonnes this is not onely the vsuall but the chiefe and almoste the onely practise of all Popish writers in the alleaging of the fathers euen as the diuel alleaged the Psalmes to christ Neither do you onely corrupte the fathers bookes but father on them whole bookes of your owne deuisings falsified in the fathers names as Erasmus exactly obseruing hath founde out many suche euident corruptions As for vs thankes be to God ye name not one father corrupted by Luther Caluine the Bishop of Sarum or of Wint. nor of any other as yet Onely ye finde faulte with M. Dawes for omitting an Oration in Sleydan no auncient father but a late Hystoriographer I knowe not his consideration in good sooth M. St. if I did I would answere you But he is a liues man and can answere you him selfe Your argument is very fond to inferre a Donatist herevpon yea be it that we were culpable in this behalfe as it is but your flaunderous lye and yet be it further that it were any argument to proue a Donatist not onely the parties whome ye name haue proued your good masters Donatistes but your selfe would proue your selfe to be as great a Donatist as the best Sixthly ye say The Donatistes to get some credit to their doctrine preteÌ„ded many false visions and miracles and they thought that God spake to Donatus from heauen and doth not M. Foxe in his dunghill of stinking martyrs pretily followe them therein trowe you So clenly M. St. your thethorike procéedeth from those swéete lippes of yours Ye chaleÌ„ge M. Foxe with vnsauery termes ye proue or improue nothing agaynst him Onely ye scoffe at Luthers visions and tell vs a tale of a man in Hungarie I can not tell where nor whome feigning him selfe to be dead and pretending to be raysed agayne to life to confirme the doctrine of the Gospell but in conclusion was found to be dead in déede Hath not say you the like practise ben attempted of late in Hungarie to authorise the new Gospel by pretending to restore life to an holy brother feigning him selfe to be dead and by the greate prouidence of God founde to be deade in deede What witnesse of this M. St Forsooth aske your fellow if ye lie I warrant ye he wil say all is true and who shall proue him a lyer that the partie would so haue faigned him selfe to be dead or would by such toyes go about to coÌ„firme the Gospell of Chryst whome whispered he in the care while he was on liue that he ment any such matter Wel the partie is dead ye say then say I it is easie for a false varlet thereby to deface the Gospell to deuise a lie by a dead body or so suborite or bribe another to witnesse a lye For the partie ye say is dead â—…us Leâ—… 〈◊〉 mordeâ—… a dead Lion they say bytes not But if he be dead presupposing there were any such thing in déede God sende grace there were no false packing to murther him amoÌ„g you then to say so by him I haue heard of such Popish shifts ere now But howe soeuer the matter were yea graunt it had bene so that some noughtie fellowe had attempted suche a wickednesse is the same to be obiected to the Protestantes or the Gospell of Christe to be defaced therby or not rather the more to be confirmed therby that God abhorreth suche false meanes to set out his truth and destroyeth suche dissemblers as he did Ananias and Saphira and wil haue his truth simply and playnely set foorth as thankes be to God therfore it is in many places and with good successe and encrease he blesseth it No no M. St. and that ye know full wel we vse no such false visions or feigned miracles to further Gods truth no we seeke no visions or miracles at all but séeke the truth it selfe It is the practise of your Church to coÌ„meÌ„de your false doctrine vnto the simple by pretending many false visions and miracles What haue ye else for purgatorie but a number of reuelations that were shewed forsooth to such or such a Monke or Frier what else for deuising all the sectes of Friers and Nonnes but such and such a reuelation What haue ye for your Ladies Psalter for hir Rosarie for hir feast dayes for the inuocation of Saincts for the most of al your truÌ„perie in the Masse Diriges for Reliques shrines and pilgrimages for worshipping this or that sainct departed but your feigned reuelations your false visions and miracles â–ª Looke your Legends who shall your paltry Friers postils your Louanian scholemen looke who shall on Marulus reuelatioÌ„s on Tundalus visions on S. Bridgets reuelations on the miracles of the blessed Uirgin set out in Latine and Englishe c. He shall finde for this poynt such stuffe that both his eares will glowe to reade it And these practises are not deuised by vs agaynst you in the name of a dead man but they are set out in print and published by your selues in good sad earnest to deceiue the simple withall If therefore this be an argument to proue Donatistes by then as it cleareth vs that seeke no suche meanes so it proueth you to be Donatistes that in thus many poyntes of your religion stande so muche thereon Seuenthly say you Did not the Donatistes preferre and more esteeme one National erronious Councel in Aphrica than the great and generall Councell at Nice keepe not ye also this trade preferring your forged conuocation libell before the generall Councell of Trident. And this is set out with a Marginall note They preferre a Nationall Councell before the Generall As for forged Libels is but your forged lye master Sta. if we preferre a Nationall Councell before your Generall no maruell the legge of a larke is to be preferred before the body of a Kyte If ye crake of Generalitie for the multitude once agayne you make your selfe a craking Donatiste althoughe in déede there were no suche
do so VVe say further say you that not onely the generall Councell of Trent but that the whole Churche hath condemned your opinions by generall and nationall Councels many hundreth yeares since VVe say further also that as your Councell of Trent so did the Priests the Lawyers Scribes and Pharises assemble togither held a councell against Christ in his absence and Caiphas gaue iudgement on him that one man meaning Christ should die for the people And so hath your Trident Councell in their absence condemned Christ in his members The residue of your saying is but your lying vaunt of the whole Church where in deede ye meane but the popish Church â–ª ye crake of many hundred yeares but ye tel not howe many they be nor what is condemned nor by whoÌ„ nor where nor when nor what Councell generall nor prouinciall but carie away the matter in generalities But we say to you againe in generall speach that not onely Generall and Nationall Councels haue condemned many of your doctrines many hundreth yeares since but euen Christ him selfe and his Apostles yea some of your owne Popes yea some of your owne selues habentes cauterizatam conscientiam hauing their consciences marked with a hote iron haue condemned them And all this partly hath bene alredy sufficiently and partly shall be further prooued in particulars as we descende thereto And if we go no further than the present matter and issue in hande concerning the Princes authoritie yea euen with your owne mouth or euer we haue done ye shall yet more than once againe condemne this your owne saying that the Princes gouernement in ecclesiasticall matters stretcheth no further than to make lawes and constitutions to punishe heretikes Nowe when ye haue thus with bare sayings charged vs to be heretikes ye woulde charme the Prince also in putting him in remembrance that his dutie stretcheth not now to stande in examining all this that ye lay to vs nor to iudge therevpon whether it be true or false but on the credit of your bare honesties and words to make forthwith some sharpe lawes of attaching hanging sacking drowning or burning vs for condemned Heretikes bicause you haue so called 〈◊〉 To this purpose therefore say you And that Christian Emperours christian Princes as well in other countries as in Englande especially the noble and worthie king Henry the fifte haue made sharpe lawes yea of death against Heresies VVe do not nor neuer did disalowe these their doyngs as repugnant either to the olde or newe Testament VVhy then call you for this respect the Catholikes popishe Donatistes The Bishop sâ—… called them M. St. not with Bare sayings as you haue here called vs deprauers blasphemers and condemned Heretikes But the â—… hath so proued his sayings that as ye haue hearde all your improuinges were to no purpose but to bring M. Feckenham more in the mire and to proue him a greater Donatiste and your selfe also in his defence Ye say ye do not nor neuer did disalowe as repugnant to the old or new Testament Christian Emperours and Princes doings nor king Henry the fifte his sharpe lawes yea of death against herefies If ye do not so disalowe them as repugnant then be they conformable But how chance then your selfe excusing M. Feckenham saide he omitted them bicause they made against him if they make against him they are repugnant to him And if you disalowe them not as repugnant then are you repugnant to him and to your owne excuse for him Yea what repugnancie your wordes present do implie or what doubtfull vnderstanding ye meane in saying we do not nor neuer did I leaue to your owne expounding whether ye meane ye did neuer or euer or sometimes disalowe them and in adding as repugnant whether ye meane ye disalow them in other senses or 〈◊〉 But interprete your owne sayinges as ye lust if ye say to conster them to the beste ye disalowe them not as repugnant that is ye allow them as agréeable in those doings of Princes in the olde Testament â–ª then as King salomon displaced Abiathar the high Priest so may the Emperour displace the Pope and other Princes their Bishops when they be vnworthie of their roumes and offices But besides the punishing of false teachers and Heretikes by their lawes that ye allowe in the Princes of the old Testament for Princes vnder the newe Testament to do the like did they nothing els made they no other lawes and constitutions ecclesiasticall or do ye allow them onely for their lawes in punishments and disalow them for all other lawes and constitutions that they made Well what soeuer you allow or disallow God allowed them and liked well of them And therefore to all Christian Princes they ought to be paternes to do the like not onâ—…ly in zeale of punishment of heretikes abolishing Herefiâ—… superstitioÌ„s Idolatries and all errours but also in setting forth the true and sincere religion of Christes gospell and ouerséeing that the Prelates and Pastours the Nobilitie the Magistrates the people and all subiects what soeuer do euery one their dutie in receyuing and aduauncing the same But this ye vtterly disalowe in Princes if they go one inche furder than lawes of punishment of those whom ye giue vp to them to punish and the defence of your persons and goodes making Princes either your waighting garde or els your slaughtermen and there is al say you that in these matters Princes haue to deale And for this respect we not onely call you but proue you popish Donatistes Nowe that by crying out vppon vs you thinke ye haue fully cléered your selfe ye enter into your other point to burden vs with this crime of the Donatistes euen to denie that little which you graunt vnto Princes Which surely were a cunning poinâ—… 〈◊〉 do to proue that we denie with the Donatistes that which we affirme against the Donatistes and you too First we affirme that it appertayneth to the Princes supreme authoritie next vnder God by the aduise of their godly and learned estates to make lawes and constitutions to punish Heretikes â—…ismatikes erronious teachers and to abolishe all their false doctrines And also to make lawes and constitutions for the setting forth of all true doctrine and to appointe godly learned setters out thereof This say we before hande if now you can make vs beléeue we holde the coÌ„trary to this that were worth the séeing But will ye know M. Horne say you who be in this point in very deede the doltish diuelish Donatistes hearken on well and ye shall heare On to M. Stapleton hitherto we heare nothing but your blacke Rhetorike not worthe the hearing which remitting to your common place thereon tell on your tale and we will hearken The Donatistes as S. Augustine reporteth saide it was free to beleeue or not to beleeue and that faithe should not be forced VVas not this I pray you the common song among
vpon thē selues to whō they properly appertayne who in deede denie both Chryst the head and Christ the body that is his catholike Church And that as the Donatistes secte was condemned by Constantine Honorius and other Emperours the highe kings of Christendome So haue they withall condemned you master Stapl. that followe the Donatistes and so may and ought all christian Princes the Emperour nowe whose highe kingdomes besides a bare name in any matter of Christianitie ye make nothing to pull downe suche vsurpers of their highe kingdomes and set vp true and godly ministers in their places to whome they might and ought to submitte their heades vnder their spirituall ministerie To the whiche sorte as is shewed playnely out of Chrisostome your Popishe Priesthoode is cleane contrarie And therefore to returne your wordes vpon your selfe Ye are they that cutte in sunder the vnitie and peace of Christes Churche and rebell agaynst the promises of his Gospell Which Gospell ye can not abyde should come to light and therefore the highe kinges of Christendome should remoue and condemne you Whiche is a better argumente than yours M. Stap. and is sufficient to inferre the supremacie of these highe Kings and Princes The. 23. Diuision THe Bishop in his diuision prosecuting still the wordes of S. Paule Rom. 13. proueth further out of Chrysostome and Eusebius that as the Prince is Gods minister so this ministerie consisteth not onely in ciuill and temporall but also in the well ordering of the Church matters and their diligent rule and care therein The effecte of his argument is this The Prince as Chrysostome sayth prepareth the mindes of many to be made more appliable to the doctrine of the worde and is the great lighte and true preacher and setter foorth of true godlynesse as Eusebius sayth Ergo His ministerie consisteth as well in ecclesiasticall as ciuill causes The antecedent Eusebius proueth by the example of Constantine that his ministerie stretched to the setting foorth of godlynesse to al countreyes and that he preached God and not onely ciuil lawes by his Imperiall decrees and Proclamations And this he confirmeth by Constantines own confession that he taughte by his ministerie the religion and lawe of God that therby he caused the encrease of the true fayth And by the same put away and euerthrewe all the euils that pressed the worlde But the world in Constantines time was pressed with diuers schismes errours heresies false religions and many ecclesiasticall abuses and superstitions besides the heathen Idolatrie Ergo His ministerie stretched not onely ouer temporall causes but also ecclesiasticall Yea he counteth this his best ministerie Ergo. It belongeth to the Prince as well if not more than the other And so the Bishops argument followeth héerevpon that the Apostles sentence the Prince is Gods minister argueth the Princes charge and gouernement in all maner causes ecclesiasticall so well as temporall These proues of the Byshop béeing so euident M. Stap. answereth they are all insufficient saying I see ye not master Horne come as yet neere the matter I answere who is so blinde as he that seeth and will not see Were ye not of the number of those of whome Chryst sayth I came to iudgemēt into this worlde that those that see not shoulde see and those that see shoulde be made blind Ye might then both clearely see that he both cōmeth neere the matter and satisfieth it at large Excepte ye be as blinde of the matter also as ye pretende to be of these the Byshops proufes But if ye woulde haue followed your owne counsell euer to haue set before your eyes the state of the question in issue betwéene them ye shoulde well by this time haue seene that the Byshop digressed nothing frō it And that your selfe of self will or malice will not looke aright theron but cleane awrie stil starting aside and swaruing frō the marke for the nonce to picke occasions wheron to wrangle For wherfore I pray you do ye not see that the Bishop commeth not neere the matter I see not say you that Constantine changed religion plucked downe Altares deposed Byshops c. But that he was diligent in defending the olde and former faythe of the Christians Whatsoeuer you see or see not in Constantine master Stapl. all the world may see false dealing in you and how lyke an vnnaturall subiecte to your naturall Prince ye be As thoughe ye sawe that the Quéenes highnesse had changed religion excepte ye meane false religion and that ye might haue seene in Constantine also He changed the heathen religion of the Paynims and abolished it with all their Altares Byshops Priestes and temples and set foorth the true religion of Iesus Christe He chaunged likewise and abolished suche superstitions Idolatries schismes errours and heresies as troubled the Churche of Christe in his time Which you might easily haue seene in Constantines owne wordes by the Byshop cited That he put away and ouerthre we all the euils that pressed the worlde If you say ye can not yet see that he ment all spirituall and ecclesiasticall euils so well as temporall put on a payre of spectacles master Stapl that are not dymmed with affection and then shall ye see that of suche kinde as the good thinges were whiche he set foorth of suche kinde were the contrarie euils that he put away and ouerthrew but the good things that he set foorthe were true godlynesse decrees of God the religion of the moste holy law the most blessed fayth c. All whiche are matters moste spirituall and ecclesiasticall Ergo all the euils that he abolished were so well spirituall and ecclesiasticall as ciuill and temporall matters If ye say yet ye see nothing but that he was diligent in defending the olde and former fayth of the Christians True in deede neither can ye see any other thing in the Quéenes Maiestie nor any authoritie is giuen héereby to Princes than as Constantine was to bee diligente in defending the olde and former fayth of the Christians founded by Christ and taught by his Apostles And if any other since that time haue brought in any things besides that old and former fayth to remoue the same and reduce vs to the olde and former fayth of the Christians For as Tertullian sayth That is of the Lorde and that is truthe that was before deliuered but that which afterward was thrust in is bothe strange and false And so sayth Constantine I bothe called agayne mankind taught by my ministerie to the religion of the most holy lawe and also caused the moste blessed fayth should encrease grow vnder a better gouernor Nowe séeing that many poynts of the Popish fayth and doctrine haue cropen in since that time and manie of later yeres besides and contrarie to the olde and former fayth of the Cheistians taught by Christ and left vs written by the finger of the holy ghost sealed and confirmed by so many myracles to endure to the
And what if it did not necessarily if it did it what is here the necessitie to or fro the matter and what if it did some necessariliâ—… though not all Yet ye see here is somwhat gotten to helpe the matter for warde Ye graunt this doing argueth a supremacie in some Ecclesiaâ—…call causes although not necessarilie But stâ—…pping backe againe ye â–ª say And 〈◊〉 in no 〈◊〉 Eccâ—…siasticall concerning the 〈◊〉 discussing and determinâ—…cion of the same Well and what if this also were graunted you that concerning the finall discussing and determination he had supremacie in no cause ecclesiasticall yet might it followe that in all other poynts except the finall discussing and determination he had the supremacie Verily say you waxing somewhat bolder without any perchance it is most playnly and certaynly true it dothe not And howe proue you this M. Stap. For say you euen in this schâ—…maticall councell and hereticall synagoge the Byshops played the chiefe part â–ª and they gaue the finall thoughé a wrong and wicked iudgement And verily then without any perchaunce either your selfe do make a foule lye or else bothe in calling the Councell and giuing the finall sentence also the Prince had the superioritie For whatsoeuer ye deniâ—… héere not 16 lynes before ye graâ—…nted that he â—…othe summoned the Councell and also that he and they anulled and reuoked that hys father had done at the Councell at Lions Lo heere in the annulling and reuoking which was the finall discussing and determination â–ª ye bothe ioyne hiâ—… with them and place him before them And thuâ—… vnawares whyle ye speake agaynst the truthe ye wotte not what or care not howe ye wrappe your selfe in contradictions and make your selfe a lyer Your seconde parcell is onely agaynst the order of the sentences collected by the Byshop asking him what honor he hath got for al his craâ—…tie cooping or cunning â–ª and smoth â—…oyning combining and incorporating a number of Nicephorus sentences togither For all these wordes you vse to outscoffe the matâ—…er and quarell at the placing of them vnorderly But all this whyle ye answere not one worde to any one worde in them and yet set you downe your marginall note with a solemne outâ—…rie O what a craftie Cooper and smothe Ioyner is master Horne But sée how handsomely it falleth out and how orderly euen where ye talke of order â–ª For where ye 〈◊〉 haue set downe this your marginall exclamation at the comming to his second parte saying what honor haue ye go for all your craftie cooping c. Ye set it downe for haste in the matter before answered concerning the schismaticall Councel and the bishops dealing therin doing as the story telleth of Doctor Shawe in his sermon of the prayse of king Richarde the thirde that or euer the king was come to the sermon had already sayde his parte that he should haue sayde at his comming and so with shame inough out of place and out of time repeated the same But you may say thankes be to God inke and paper can not blushe and although I thinke you can do as little your self yet a Gods name let it passe be it but the Printers misplacing of the note although it fell out ill fauorâ—…dly to light euen there where ye reprehende the Byshop for ill ioyning togither of his senteÌ„ces and your booke ioyneth your marginal notes all besides your matter Now hauing thus stoode trifling in reprehending the order of the bishops collection of Nicephorus sentences bicause he setteth them downe togither béeing not so set togither but here there dispersed in the great long Preface of Nicephorus where the Reader now at the length should looke that M. Stap. should come to answere some poynt materiall of all the bishops allegations as though he had fully answered them all hauing sayde not so much as Buffe vnto any one sentence alleaged he repeateth his former vaunt full lustily saying What honor haue you I say wonne by this or by the whole thing it self little or nothing furthering your cause and yet otherwise playne schismaticall and hereticall For the which your handsome and holy dealing the author of the foresaide Homilie and you yea M. Iewell too are worthy exceeding thanks Is not héere a proper answere thus to iest out the matter with scoffes crakes raylings Surely M. St. what honor soeuer the bishop hath wonne by this or not wonne as he looketh for none at your haÌ„ds your thaÌ„ks ye may reserue for your friends you win much shame to your selfe your cause thus shamefully to â—…umble vp the matter all onely with out facing it Ye say the B. hath patched vp a number of Nicephorus sentences togither Why do ye not â—…ip a sunder those patches ' If he hath vsed craftie cooping cunning smoothe ioyning combining and incorporating it were your part to vnhoope theÌ„ to dissolue theÌ„ to answere them Tush say you what néede that they are al little or nothing furthering your cause Now M. Sta I thinke then they might be the easelier answered not so to skip ouer them like whip Sir Iohn at his morrow Masie But til you answere something to theÌ„ an vpright iudge will déeme them much to further our cause Although it is somewhat that ye grauÌ„t that yet a litle they further our cause â—… I think by that the reader hath wayed theÌ„ better he shal sée they so hinder your cause that ye thought it the best way to let them all alone And that the Reader may the better beholde bothe your dealing and the Byshops allegations so iudge how much or howe little they further the matter and whether they might haue bene thought worthy the answering as the Byshoppe hathe gathered them so will I set them downe Who hath glorified God more and shewed more feruent zeale sayth Nicephorus to the Emperour towardes him in pure religion without fayning than thou hast done Who hath with suche feruent zeale sought after the most sincere fayth muche indaungered or clensed agayne the holy table When thou sawest our true religion brought into perill with newe deuises brought in by counterfeite and naughtie doctrines thou diddest defende it moste paynefully and wisely thou diddest shewe thy selfe to be the mightie supreme and very holy anchor and staye in so horrible wauering and errour in matters beginning to faynte and to perishe as it were with shipwracke Thou arte the guyde of the profession of our fayth Thou haste restored the Catholike and vniuersall Church beeing troubled with new matters or opinions to the olde state Thou hast banished from the Church all vnlawfull and impure doctrine Thou hast clensed agayne with the worde of truthe the Temple from choppers and chaungers of the diuine doctrine and from hereticall deprauers thereof Thou haste bene set on fyre with a godly zeale for the diuine Table Thou haste established the doctrine Thou haste made constitutions for the same Thou haste entrenched the true religion with
and correct all maner of persons for al maner of heresies schismes and offences in Christian religion This is inough M. St. for your part to grauÌ„t the Prince thus much Nay soft ye say you I graunt this but with a perchaunce What doth so waightie a matter hang by so rotten a thread Nay I graunt not this perchauÌ„ce neither say you but in some condition This goeth hard with Princes M. St. to stand at this smal reuersion But go to let vs see how many Princes visite reforme and correct all maner persons heresies schismes and offences What is the condition ye wil make Forsooth the condition is this looke what maner lawes and decrees the Priests will make the Prince shall only confirme them by outwarde execution of them Looke what maner persons the priests do say are heretikes â—…chismatikes and offenders the Prince shall execute them with the sworde and kill them Looke what maner religion doctrine and doings the Priests and Bishops shall in their Councels both generall and nationall decrâ—… to be heresie schisme and offence the Prince shal roborate fortifie and streÌ„gthen them And this is the only sense sayth M. St. that I meane that they should visite reforme and correct all maner persons heresies schismes and offences in Christian religion Why M. Stapl. this sense and this graunte are quite contrarie the one to the other The Prince shall visite reforme and correct all maner of persons heresies schismes and offences that is to say he shall not visite reforme nor correct any maner of person for any maner of all these things but the Priest shall do it and he shall onely be the Priestes slaue and executioner Well sayth M. Stap. be it as be may construe it as ye will this is the onely some sense that we may graunt it in and in none other sense And this in Christian Princes is not denied but commended Is not héere a proper graunt to Princes and is not master Stap. to be commended for this some sense of christian Princes gouernment But who is so senselesse that he seeth not in this sense that the Prince hath no gouernement at all but is made a very slaue to the Popish priests authoritie And in this some sense coulde master Stapl. finde in his heart to acknowledge a gouernement to the Queenes maiestie and yet not without a perchaunce neither But without perchaunce master Stap. your sense sheweth what good harte ye beare hir Maiestie and all other christian Princes Now that M. Stap. hath thus chalenged the state which the bishop framed and yet graunteth with a perchaunce thereto in some sense which sense is as you haue heard he taketh vpon him to set downe the true state of the question in hande and prefixeth these words in his margine The state of the question and so procéedeth saying But the question is here nowe whether the Prince or lay magistrate may of him selfe and of his own princely authoritie without any higher eccl. power in the Church within or without the Realme visite reforme and correct and haue all maner of gouernment and authoritie in all things causes eccl. or no. As whether the Prince may by his own supreme authoritie depose and set vp Bishops and priests make iniunctions of doctrine prescribe order of Gods seruice enact matters of religioÌ„ approue and disproue articles of the faith take order for administration of Sacraments commaund or put to silence Preachers determine doctrine excoÌ„municate and absolue with such like which al are causes eccl. and al apperteyning not to the inferiour ministerie which you grauÌ„t to Priests and Bishops only but to the supreme iurisdiction and gouernment which you do annexe to the Prince only This I say is the state of the question now present For the present question betweene you and M. Feck is grounded vpon the othe comprised in the statute which statute emplieth and concludeth all these particulars I had thought séeing your earnestnesse M. St. when ye came to meÌ„tioning the statute that we should haue herd all these things that ye haue thus as it were on your fingers endes particularly named expressed in the statute But wheÌ„ al coÌ„meth to al ye knit vp the matter with this which statute implyeth concludeth al these particulars But I sée you employ your selfe like your self stil to false coÌ„clusions And such as your coÌ„clusions are such are your proues You pretende here after ye haue controlled the B. to set down the true state of the questioÌ„ But as ye played in the beginning so ye holde out rubbers euen to the ending Ye are stil the same man that cried out of short wide shoting hauing set vp new markes of your owne making by this doing both to defeate the bishops profes also to deceiue the reader Ye would fayne driue all to the othe and make the othe the present question And why so bicause say you the present question is grounded on the othe True in déede bothe the present question and all other questions about this controuersie and the issue also agréed vpon betwéene these parties is grounded as ye say vpon the oth And bicause the present question is grounded theron it is a good argument against you that the oth is not theÌ„ the present questioÌ„ bicause the present questioÌ„ is grouÌ„ded theron a question is not grounded on it selfe Ye shoulde haue marked that though the originall be of the othe yet both the issue the present questioÌ„ in haÌ„d being by degrées deducted from thence make nowe an other state To the which to this issue if the bishop satisfie ye can not iustly chaleÌ„ge him any further As for that state of the question that you set downe and the particulars thereof that ye say are implyed and concluded in the statute that all those things are apperteining not to the inferiour but to the supreme iurisdiction and gouernment that ye say we annexe to the Prince only al these are your most manifest vntruthes slanders nor ye can finde them either specified emplyed concluded comprised or any wayes to be ment in the othe or in the statute or in any parte therof Neither the othe or the statute giue al maner of gouernment and authoritie in all things and causes ecclesiasticall to the Prince but ascribe to the Prince the supreme gouernment and authoritie in al things and causes ecclesiasticall True it is that supreme gouernement is aboue ouer them but yet the one is not the other supreme gouernment is not all maner of gouernment Neither bothe the othe or the statute either in wordes or effect of wordes ascribe to this the Princes supreme gouernment the making of Priests and Bishops the making iniunctions of doctrine the determining of doctrin the approuing or disprouing articles of the faith excommunicating and absoluing the preaching of the worde and the administration of Sacramentes Where fynde ye any of these things so muche as to be gathered out
of the othe or statute Why say you they all appertaine not to the inferiour ministerie whiche ye graunt to Priests and Bishops only but to the supreme iurisdiction and gouernement which you doe annexe to the Prince only In déede these thinges you make to appertayne to youre Pope to whome ye giue such supreme iurisdiction and gouernement as annexeth all this to his papal authoritie But ye doe wickedly herein and iniurie to our sauiour Christe to whom only such supreme iurisdiction and gouernment belongeth and vnder whome the inferiour ministers maye do these things not as they please but as he hathe prescribed them The Iurisdiction and authoritie appertaineth onely to ministers bishops or priestes as ye call them To whome herein we doe not as ye sclaunder vs graunt only an Inferiour ministerie but euen an higher ministerie than wée giue to Princes In their spirituall ministration they are higher ministers but in gouerning them ouerséeing them directing punishing maynteyning placing or displacing them as they shall do their dueties well or yll the Prince therein is higher than they and his gouernement vnder God is supreme and chiefe in all suche causes as belongeth to the Ecclesiasticall persons or any other in his territories This is that the statute ascribeth and the othe requireth farre from youre malicious and sclaunderous slate of the question that you haue here deuised Whiche as ye say the truthe therein the Bishop proueth not for it is no part for him to proue But that this is the â—…slue he fully preueth Yea and proueth the full contentes of the Othe also to the whyche ye woulde so fayne driue the question nowe in hande After ye haue thus sette vp a false and wrong state and quarelled at the verie state of the question in hande playnly and truely set downe by the Bishop ye enter into your second part wherin prefixing an other marginal note Master Hornes dissembling falsehood ye chalenge the B. to omit two clauses of the statute the one at the beginning therof the other at the ende The former is this That no foraine person shall haue any maner of authoritie in any spirituall cause within this realme By whiche wordes is flatly excluded saye you all the authoritie of the whole bodie of the Catholike Churche without the realme as in a place more conuenient towardes the ende of the laste booke it shall by Gods grace be euidently proued If that be a place more conuenient why doe ye anticipate it here not so conueniently where it appertayneth not to the question in hand The Bishop now medleth not with that parcell that excludeth all foraine authoritie but onely with that parte that expresseth what manner of authoritie it is that the Quéenes Maiestie taketh vpon hir And this the Bishop playnely and faithefully dothe not here intermedlyng with other pointes of the statute But where that conuenient occasion is there ye shall sée the Bishop touch that that here ye call for And there a Gods name answere hym if ye can But your fingers itched ye coulde not holde youre hande but néedes ye muste euen nowe haue a fling thereat for a farewell Althoughe therein ye proprely ouertourne youre selfe and yet to make somewhat of the matter yée playe all the false playe yée can For where the Statute mencioneth onely anye forraine persone to haue no authoritie you conclude that it excludeth all the authoritie of the whole bodye of the Catholike Churche withoute the Realme Where as there the Statute mencioneth not the catholike Churche at all And besides who séeth not a great difference betwéene these twayne any persons authoritie and the whole bodies authoritie And who séeth not withall that if England be a parcell and membre of the whole bodie of the Catholike Churche of Christe and all the membres make one vnited bodie then neither is the whole bodie foraine to the members thereof nor the particular membres foraine to the whole bodie Nor in déede any parte of this mysticall bodie is excluded But in that respect that one countreyman is foraine to an other suche foraine authoritie of any foraine person is thereby excluded But in regarde of the bodye of the Catholike churche if ye meane Christes holie Catholike Churche there is neyther Iew nor Gréeke Scythian nor Barbarian nor any forayne Countreyman we are no straungers and forainers but Citizens of the Saintes and of the householde of God and all compacte in Christe nor any is excluded oute of this Churche if he be in and of this Churche bycause he is not forayne And where ye saye the whole bodie of the Churche without the Realme youre wordes implie a contradiction to themselues For if the realme be a parcell of the bodie of the churche whiche perchaunce you will denye or if the realme be a parcell of the bodie of the Churche whyche you wyll not denie then that which is without the realme is not the whole bodie as ye call it But lettyng this goe what is that authoritie be it of the most part or be it as you saâ—… of the whole bodie of the Churche without the realme that ye would haue the realme allowe If it be the verie Catholike church of Christe then is it also the wyfe and spouse of Christ and hath no authoritie to make any faith doctrine or religion besides that hir husband hath appointed neyther England Fraunce Germanie Italy Spayne or any other parte or all the whole bodie of this spouse hath authoritie to doe it And looke what parte doth not this or presumeth to doe otherwise becommeth foraine and as foraine is cut off euen as a rotten and putrified member seuered from the bodie Euery braunche sayth Christ that beareth not fruite in me my father will cut it away But if this authoritie be for such ecclesiastical discipline as Christ hath giuen therof no expresse coÌ„maundement then euery seuerall part may receyue or not receyue the same and yet is not estranged or made forrain from the whole corps of Christendome yea though the most parte of the churche besides authorised and vsed the same But euery particular Churche hath in it selfe authoritie to establish orderly suche disciplines as shall be thought best and fittest for their estate and yet is there no diuision or schisme from the whole thereby But sith ye referre your selfe to a more conuenient place where ye say it shall by Gods grace be euidently proued it is not much conuenient to stand any more hereon sith it is here but accessorie and ye confesse your self that ye doe not but ye will hereafter by Gods grace proue it euidently But I doubt me of two things the one of your euident prouing therof the other that ye will doe the same by the grace of God the dooing wherof is agaynst the grace of God. The other clause saye you you omitte at the ende of the statute whiche is this That all maner superiorities that haue or may lawfully be exercised
beareth not in vayne or by some other bodily punishment may correct him if any man shall refuse to obey the Priestes sentence Therefore we denie not but that bothe before and about and after the Bishoply iudgement there are some partes of kinges but in the office of iudging kings can do more than can priuate men For either of them can bothe giue counsell and shewe what they thinke good but neither of them can define what the diuine or eccl. lawe declareth in that matter VVhiche thing thus declared let vs nowe come to the proofe of the matter it selfe All this then either néedeth none or little answere M. Saunders béeing barely anouched without any proofe to the whiche ye are not yet come but onely declare what ye will denie or graunt to Princes Your graunt we take and sée ye go not from it But will all your fellowes yea wyll your Pope him selfe graunt so muche that the Emperour shall by his authoritie appoynt the certayne place and day where and when the Bishops shal holde their Councels It was wont to be so in the olde time But will your Pope suffer this nowe and that kinges shall do the lyke in their kingdomes Nay M. Sauâ—…ders he will mislike of this and say ye graunt too large a thong of another mans leather howesoeuer you would by qualification eate your grauntâ—… agayne cleane contrarying your selfe ascribing no more to Princes than to priuate men And yet agayn you graunt that bothe of them may giue counsell and shewe what they thinke good in ecclesiasticall matters although they can not determine them Goe to master Saunders till you bring your proofes we will take this graunte also of your liberalitie that Princes may giue counsell and shewe what they thinke good A good manie of your side will not graunt so muche nor you but for a countenaunce sake neither Althoughe yée doe them open iniurie to compare them qualle beeing publique estates to priuate menne As for your determination of Gods law what you meane thereby when yée shewe your meaning playner we will aunswere to it Nowe to your proofes Master Saunders proofes in this Chapter kéepe this order first he alleageth the reasons for his partie Secondly he aunswereth oure obiections Hys firste reason is this Those things that are of God man can not dispose them otherwyse than if God gyue vnto them suche authoritie â–ª but the causes of faythe chiefly of all other are of GOD bycause faythe is the moste necessarie gyfte of GOD that no man can obtayne to him selfe by any force either of nature or arte the causes therefore of fayth can not be iudged of other than of them to whome God hath giuen that power I aunswere the partes of thys argument be true 〈◊〉 the conclusion noughte for there is more in the conclusion than in the premisses â–ª The conclusion shoulde haue 〈◊〉 Therefore 〈◊〉 can not dispose the causes of fayth otherwyse than if God giue them suche authoritie Howebeit we simply denie not M. Saunders conclusion but would haue him distinguish what he meanes by iudgeing 〈◊〉 he meane disposing causes of fayth otherwise than God hath already in his word disposed them or else his argumente hathe no sense nor sequele then the conclusion as it is not proued so is it apparant false Neyther giue we suche iudgement to Princes or to any other creature for suche power God hath giuen to none Althoughe the Popishe priestes falsly clayme suche power to dispose matters of fayth otherwyse than God disposed them But master 〈◊〉 will proue hys conclusion on thiâ—… wyse But God hath giuen suche power to certayne men and not at large to all Christian people Therefore none haue it but they The antecedent he proues from Saincte Paule Ephesians the fourth For God hathe ordeyned some Apostles other Prophets other Euangelistes other Pastors and Teachers to the ediâ—…ying of his mysticall body whiche is the Churche But other hee made as it were sheepe and lambes that they shoulde bee edifyed by their pastors and teachers and too whome their pastors shoulde attende that they should not be caried awaye with euerie blaste of doctrine by the subtiltie of man. I answere agayne as before If he meane by iudgeing â—…eaching with sounde iudgement it is true and this senâ—…ence well applyed but if he meane as his principall â—…roposition was whereon all dependes Disposing thinâ—…es of faythe otherwise Then wée denie the anteceâ—…ente and the conâ—…equence too As for thys sentence â—…roues no suche iudgement giuen to any of these persons but rather confutes it as not to edifie but to destroy and to be caried away by the subtiltie of men with euery blast of doctrine if men might dispose otherwise of fayth than God him selfe hath dispoâ—…ed Nowe vpon this sentence of S. Paule for Pastors be reasoneth thus But Pastors only iudge what is fit or not fit for the sheepe For to conclude that sheepe are indued with equal power to Pastors this were nothing else but to take away the differeÌ„ce that Christ hath set betweene the Pastors and the sheepe and the thinges that he hath distinguyshed to mingle and confounde them Kinges therefore and Magistrates if they be counted sheepe in the floâ—…ke of Christ as in deede sheepe they are iudge not togither with the Pastors The argument is thus made formall Pastors do onely iudge what is fit or not fit for the sheepe But Princes are not Pastors but sheepe of the flocke of Christ. Ergo Princes do not iudge what is fit or not fit for them The maior he proueth thus To conclude that the sheepe haue equall power with Pastors is nothing else but to mingle and confounde and take away the difference that Christ hath set betweene the Pastors and the sheepe But if Princes should iudge the sheepe should haue equall power Ergo For Princes to iudge were to mingle confound and take away the difference that Christ hath set betweene the Pastors and the sheepe First to the maior I answere he siftes the similitude of a shepherde and shéepe too narrowe For although in some resemblaunces it holde yet is it not simply true that the Pastor onely iudgeth what is fitte or not fitte for this kinde of sheepe He him selfe confesseth before and after agayne confesseth that the priuate man or Princes may giue counsell and priuate iudgement And S. Paule speaking not of the pastor but of the spiritual man that is of the sheepe of God sayth Spiritualis omnia iudicat the spiritual man iudgeth all thinges And Christe biddes the people beware of false prophets which can not be without iudgement Neyther is this sufficient proofe of the maior that he alleageth to contende that the sheepe hath equal power is to confounde Christes distinction Wée graunte this it were so But this wée denie that héereby the sheepe is made to haue equall power For the iudgement of the pastor is one thing
time done 〈◊〉 to the Prince trow you ye neuer did it Did your Pope neuer iniurie to the Emperour did your bishops neuer iniurie to kings did your spiritualtie neuer iniurie to the laytie I thinke for shame you will not denie it If you do you shall haue witnesses inow of your owne side against you Agayne did your Pope neuer suffer iniurie to be done to Princes and might haue helped it and did not denie it you can for shame Moreouer did your Pope his Clergy neuer saynt from iustice and truth you dare not séeke to couer it it is so open and confessed What remedie now to amend these things the gouernors of the Church say you must admonish theÌ„ to decline from euill and do good Who are these gouernors of the Churche that ye speake of our selues say you Why then you must admonish your selues Would to God you had that grace M. San. that you would enter into iudgement with your selues and admonishe your selues But now running headlong in your faults and wil not heare them tolde of any other but thinke you do well he that shal tel you the contrarie you wil tell him he is an heretike if he come in your clawes you will burne him although he were some of your owne companie for so you haue serued diuers that haue rebuked your faults errors yea you are so sotted on your selues that you maintein you can not erre O how roughly wil you admonish your selues how soone shall all the worlde looke for your amendment Is not this a plaine mockerie with the world world is it not more than time for Christian princes that are in déede the gouernors of the Churche to admonishe you I denie not but you may yea ought to admonish the Prince also if he be suche an offender as you imagine But that you oughte to be the onely admonishers of them and not your selues of them to be admonished â–ª you sée the inconuenience And yet there is a difference betwéene admonishing and gouerning and a greater difference betwéene admonishing deposing But by little and little you drawe to wards it But what and if the Prince say you will not amend him selfe And what say I if the Priestes wil not amend theÌ„ selues we must make hast say you to other remedies Yea but not suche haste M. Sâ—… that you break your sâ—…nnes and much lesse such hast that you breake the ordinaunce of god For in such haste is more waste than spéede the end of it neuer wanteth â—…o We graunt you there are remedies in the Church of God for such inconueniences but no such remedies as for the subiect to attempt to depose his Soueraigne and stirre the people to rebellion But if any say you beeing admonished amende not him selfe we are bidden to denounce him to the Church VVho if if he will not heare the Church is to be accounted as an Ethnike or a publicane Are you bidden M. Sanders if he be your Prince to renounce your ciuil polytike obedience that you ought him yea although he were in déede an Ethnike if you find this you come somwhat néerer to the purpose else you do not only wrest this place which is not spoken of Princes but also straggle cleane from the matter in question But now say you if any King not hearing the Church be permitted to holde and administer his kingdome ouer Christians who seeth not all the people ouer whome that King ruleth to come into most certaine danger of losing the faith for that saying is no lesse true than auncient After the example of the king the whole world is framed So while only Ieroboam as I sayd before worshipped two Calues the one in Bethel the other in Dan and appoynted Priestes not of the sonnes of Leui but of the basest of the people This thyng became an offence to tenne Tribes and for the greatest parte of Israell the faythe peryshed The danger and offence is great we graunt of Princes thus offending But for subiects to depose their Princes for these dangers or offences the danger and offence were not remedied but augmeÌ„ted For what Prince were not then in danger if you would lay these offences to his charge were he neuer so giltlesse of them if he neuer so little offended you ye mightâ—… say he did you iniurie or he suffered other to do it he helped you not he foughte not in your quarell agaynst those Princes on whome you woulde haue set him If he swarued at any time from iustice or but spoke a worde awrie yea if he but saynted from those things you woulde haue him do would not acknowledge that he so dyd who you reproued him for it when you tolde it one to another for you call your selues the Church then in all poste haste the prince must be couÌ„ted as an Ethnike or a publicane be deposed froÌ„ his kingdome the people muste rebell In what danger by this doctrine both the Prince the people stand your selues also the teach this dangerous doctrine is apparaÌ„t The exaÌ„ple of Ieroboam is a greater case but as great as it was neither the priests nor the prophets atteÌ„pted to depose IeroboaÌ„ nor the people rebelled agaynst him no nor the tribe of Iuda nor RoboaÌ„ were permitted to war against him for all this great losse danger that the people receiued by him Sithe therefore say you the wisdome of God hathe not lefte the Churche of God whiche is a citie excellently founded and defenced without a medicine which it may giue to suche a disease neither is there any other medicine can helpe than that which taketh away so euill a king from among the people and giueth the kingdome to a better man we muste beleeue that suche power is graunted at the least to the chiefe Pastor of the Churche in these wordes feede my sheepe and whatsoeuer thou bindest in earth shall be bounde also in heauen So that the chiefe Pastor can not onely excommunicate a wicked king but also set his subiectes free from al obedience of him The wisedome of God as you say M. Sanders hathe not lefte the Church of God without medicines for suche diseases Gods worde is euen a storehouse of plaisters as well CoÌ„solidatiues as Corrosiâ—…es for the Ministers of Christs to apply them to any infected members But these medicines that are taken out of the worde of God you despise and reiecte as too base simples vaunt of your owne compoundes There is a medicine in gods word called In patientia vestra possidebitis animas vestras yâ—… shall possesse your soules in patience when a wicked Prince â—…oth vexe them There is another called In fide fundati stabiles beyng founded in faith and stable Another called Ad te leuaui oculos meos I haue lifted vp mine eyes to thee c. Another In Domino confido non
of Christe for Ieremie is interpreted the highe one of the Lorde who destroyed the kingdomes of the Diuell whiche he shewed vnto him on the toppe of the Mountayne hee destroyed the aduersarie powers blotting out the handewriting of errour in his Crosse. Of whome nexte to the hystoricall truthe it is sayde in a figure VVherefore did the Nations frette and the people imagine vayne thinges the Kinges of the earthe stoode vp and the Princes came togither in one In the place of all these beeing destroyed loste and pulled downe into hell the Churche of God is builded vp and planted Thus saith your owne Glosse in applying this sentence from Ieremie to Christe concerning Christes pulling downe and setting vp of kingdomes And on this wyse oughte the Ministers of Christe to pull downe and set vp kingdomes that is with the sworde of Gods worde to beate down â–ª the power of Sathan the kingdome of errour the buylding on the sandes the workes of sinne to roote vp vices and to beate downe as S. Paule termeth them all strong holdes resisting the truthe of God and to set vp the kingdome of Christ to edifie his Church to builde vpon the rocke to plante vertues and by doctrine and ensample enstruct the faythfull people And so dothe youre owne Glosse interprete it Vt euellas mala destruas regna Diaboli That thou shouldest pull vp euils and destroy the Kingdomes of the Diuell c. and shouldest edifie the Churche Wherevpon saythe the Glosse To foure heauie thinges two ioyfull thynges succeede for neyther can good thinges be buylded except the euill thinges be destroyed neither can the best thinges be planted excepte the worste thinges be rooted vp For euery plante that my heauenly father hathe not planted shall be pulled vp by the rootes and that buylding whiche is not buylded on the rocke but vpon the sandes is digged vp and destroyed with the worde of god But that which the Lorde shall consume with the spirite of his mouthe that is all sacrilegious and peruerse doctrine he shall destroy it for euer and those things that lifte vp them selues agaynst the kingdome of God and truste in their wisedome VVhiche before God is foolishnesse he shall scatter and put them downe that for these the humble thinges mighte be edified And in place of the former thinges that are destroyed and pulled vp those things may be buylded and planted that are conuenient to the ecclesiastical truth of whom it is saide you are the buylding of God you are the tilth of God. Héere M. sand euen by your owne glosse is described what this building and pulling downe is that belongeth to the ministers of Christ so farre vnlike your Popishe buylding that it sheweth the ouerthrowe and rooting vp of your plantes and buylding and howe your kingdome shall vtterly be destroyed In the ouerthrowing of whiche munitions and buylding the truth of God the ministers of Christ muste so set themselues agaynst all worldly kingdomes that fearing not their mighte and tyrannie agaynst the truthe they ouercome them As God sayde to Ieremie Girde vp thy loynes and arise and speake vnto them all those thinges that I commaunde thee Feare not their faces for I wil make thee not to feare their faces For I haue made thee this day a strong citie and an yron piller and a brasen wall ouer al the lande to the Kings of Iuda and to the Princes therof and to the Priests and to the people thereof and they shall not preuaile for I am with thee saithe the Lorde and wil deliuer thee If the kinges of Iuda sayth the Glosse whiche is interpreted confession and the Princes and Priestes and people of it to witte the Bishops the Priestes and Deacons and the vile and vnnoble vulgar people will arise agaynst an holy man let him haue a strong faithe and feare not let him trust in God and he shall conquere them Héere is the conquest of these kingdomes whereby the true Ministers of God shall ouercome all Kings and Princes all Bishops Priestes and Deacons and all the people that resist them But this is as farre from deposing kings from their estates from ruling possessing and translating earthly kingdomes as you that séeke after all these things are farre from Ieremies from Christes and from his Ministers conquests But sayth M. Saunders the Protestantes who can not suffer that the fleshe giue place vnto the spirite or the temporall kingdome to the spirituall for euery where they fauour too muche the fleshe and the worlde before all thinges they alleage agaynst vs the saying of Christe my kingdome is not of this worlde we muste see therefore what Christe in those wordes woulde haue vnderstoode For the Protestantes wrest them hitherto as thoughe the Ministers of the Church of Christ which is the kingdom of God may haue at any time no power ouer Christian Princes or ouer their earthly kingdomes and causes subiect to them bicause the kingdome of Christ himselfe is not of this worlde But in this thing they are too fouly deceyued For it is another thing â–ª not to be of this worlde and farre another thing that the Christian kingdome that is in this world shoulde not be subiect to Christ and to the Ministers of christ VVhen Christ denieth his kingdome to be of this worlde either by the name of this world is vnderstoode sinne and the tyrannie of sinne and the masse of the reprobate as the Lorde otherwhere faithe you are not of the worlde if you were of the worlde the world would loue his owne but I haue chosen you out of the worlde or else by the name of the worlde is vnderstoode all this visible creature whereof the faythfull also are parte so long as they liue heere If therefore by the worlde we vnderstand darknesse and sinne and the reprobates of this world certaine it is the kingdome of Christ is by no meanes of this world bicause all the kingdome of Christe is lighte and darknesse is not in his kingdome who lightneth euery man comming into this worlde But if by the worlde we meane the visible creatures and among them compreheÌ„d the Churche of God verily â—…e denieth not that those creatures are subiect vnto him or that these temporal kingdomes that beleeue in him are comprehended vnder his eternall kingdome But he denieth that his kingdome is from hence that is to say taketh his originall of this world as other kingdomes are wonte to do For the kingdome of Christe sâ—…rang not from the law of nations as other kingdomes do but from the diuine and naturall yea and from the supernatural lawe VVherevpon Augustine marked that Christe saide not my kingdome is not heere but it is not from hence for in the worlde it is but of the â—…orlde it is not but of heauen Héere M. sand hauing as he thinketh confirmed his opinion will now assay to confute our obiection agaynst it And to this purpose
that 〈◊〉 both 〈◊〉 〈◊〉 of the literal sense you would â–ª thus â–ª must straked If the matter of Christes parable of the Cockle growing togither with the wheate I graunt that we ought to auoyde such cohabitation as may conueniently be auoyded But such cohabitatioÌ„ as cannot be auoyded without the incurring of another greater sinne must not be denyed As the husband to denie câ—…habitation with his wife though he be faithfull and she an Iâ—…fidell yet if she will tarie and dwell with him he can not put hir away for â—…ir infidelitâ—…e Nor likewise can the faithful â–ª woman forsake the man thoughe he be an Infidell neyther can the childe denie his naturall obedience to his parentes cohabitation with theÌ„ though he be faithfull and they be Infidels Neither can the faithfull seruaunt denie his ciuill obedience and cohabitation with his Maister although his maister be an Infidell as were the most in S. Paules time and yet he would haue none denie cohabitation with their maisters no thoughe they were rough and cruell besides their infidelitie And shal the subiect then denie his politike cohabitation â–ª and ciâ—…ill obedience to his liege Soueraigne and lawfull Prince for pretence of diuersitie in religion Eightly â–ª I answere if you will néedes apply this separation of the Leper to a morall or mysticall signification yet serueth it not to the deposing of the person from his Câ—…ill estate or to his exelâ—…sion from a common weale but to hys exclusion of morall vertue or to his expulsion â—…ute of the 〈◊〉 of grace from beeing a â—…ber of the mysticall comâ—… weale whiche letteth not but that he maye remayne 〈◊〉 〈◊〉 Nâ—…thly I answere your conclusion that you make for kingâ—… so well â—…s oâ—…h 〈◊〉 men fayleth â—…n this example of king Ozâ—…s â—…or neither was he deposed by y Priest or by any other man but 〈◊〉 〈◊〉 king â–ª so long as he is of king Ozias â—…thly I answeâ—…e that al this 〈◊〉 â—…ere admitted maketh nothing against protestant Princes but it maketh much agaiÌ„st popish priests For if vnto all that bring into the Church straunge doctrine straked as it were with the spots of Lepry cohabitation must be denied Then the Pope and all your popish Priests being founde to bring into the Church other doctrine than God hath taught in his holy Scripture are to lie thrust out of Gods Churche if worse should not happen vnto you by the figure if you will go to figures of Nadab Abiu that offred straunge fire before the Lorde and were consumed with fire from heauen but beware you of a fire in hell And thus much to your figure of the Leprie for deposing Princes which if we denie you say as is your common saying we haue not our common senses But had you had your priuate senses when you made this argument you woulde haue béen better aduised ere euer you had made it common and had Printed it but you did but as other had done before for the argument before was common But what doe I reason sayth Maister Saunders Athalia the Mother of Ochozias murdered all the Kyngly seede excepte Ioas whome Iosaba had hidde in the house of the lord Moreouer Athalia raigned ouer the lande seuen yeares But in the seuenth yeare Ioiada the Byshop taking to him Centurions Captaynes and souldiors made a couenant with them and swore them in the house of the Lorde and shewed vnto them the kings sonne and gaue theÌ„ in charge what they should doe and brought out the son of the King and set the Crowne vpon him and the testimonie and made him King anoynted hym But Athalia when she sawe the King standing vpon the Tribunall according to the maner she cryed out treason treason But Ioiada the high Priest commaunded the Centurions and saide carie hir out without the boundes of the Temple And whosoeuer followeth hiâ—… let him be striken with the sworde And Athalia was killed in the Kyngs house Ioiada therefore made a couenant betweene the Lorde and the King and betweene the people And Ioas dyd that which was right before the Lorde all the dayes wherein Ioiada the Priest dyd teache hym Doe we not here playnely see the whole knowledge of the Kyngs cause to haue bene belonging towardes one high priest He calleth the souldiors Iudgeth the Queene that had ruled seuen yeares to haue raignedvniustly and commaunded hir both to be deposed and killed and in hir place dyd substitute Ioas to be King and subiected hym vnder the Lorde and placed hym aboue the people All which things sithe they were well done is it not nowe true according to the sentence of the diuine Scripture that the Byshop oughte to knowe of the causes of Kings and Emperours whether they be iuste or vniust For what so euer the Byshop in thys kynde doth whether he define the King to be deposed or to be placed he is no other than the Angell of the Lord out of whose lyppes as well Kyngs as priuate men oughte to requyre the lawe of the Lorde The hygh Priest is as it were a sequester as betweene the Lorde and the Kyng so betweene the Kyng and the People So whyle one Iudge in the Churche is ordayned bothe betweene Kings themselues sturred vp wyth mutuall contentions and also betweene them and theyr People infinite occasions of warres and tumults are cutte off Maister Saunders here firste asketh what he doth reason If he can not tell what he doth reason surely I know not But this I knowe that it was but a very weake reason and therefore belyke he was wearie of it and wyll returne agayne to vrge vs wyth example And here to knit vp the olde Testament he alleageth the example of Ioiada the high Priest for the kylling of Athalia and the substitutyng of Ioas to bée king But this example whiche beareth yet a face to come farre nerer to the purpose than any thyng spoken hetherto notwythstandyng if it be well considered is as farre from the purpose and as muche wrested vnto it as the other I omit that he still kepeth his old practise in iumbling together diuerse pieces of the scripture and not to set downe the text as it lyeth and yet he maketh a distinction of letter as though it were all the text Which and it were not his common vâ—…age of the scripture were the better to be borne withall and might be imputed to the â—…ters negligence as it often falleth out but in so often handling thus of the scripture it is not tollerable But to the example First I answere this pertayneth nothing to the questioÌ„ in hand for the deposing of a King. Here is no King deposed Here is an vsurper that had no righ so the kingdome killed And to your owne expositor Lyra saith vsurpauit sibi regnum Iuda prius describitur â—…uiusonodi vsurpatio She vsurped to hir selfe the kingdome of Iurie and this kinde of
that M. Stapl. passeth so slightly ouer proue the full matter M. Stapleton letteth go the principall mat ter and quarels at the margin Stapl. 77. a. The englishing of the worde supremus The last taken for the chiefest The proportion betweene the stay of an anchor and the staye of a Prince Sadliâ—…g â—… Cowe Beggerly shifts Stapl. 78. b Nicephorus his amplification Stap. fol. 78. b The force of a metaphore 2. Tim. â—… Stapl. 78. b. 1. Tim. 8. M Stapletons order to this diuision Stapl. 79 b Stapl. 80. a. Stapl. 80. a Comparison of learning betweene bishop Gardineâ—… bishop White and Bishop Horne Sta. 80. a. Prouer. 12. Wherfore Nicephorus dedicated his ecclesiastical historie to the Emperour Prefa Niceph. The princes exact iudgement and censure in ecclesiastical matters The Princes reformation of the priestes and of the Churche Stapl. 80. b 79. â—… M. Stapl. inconstancie and contradiction Stapl. 80. b M Stap. grauÌ„teth the good regiment of magistrates to be the spring of true religioÌ„ Prosperitie religion ioyned in a Prince Prâ—…fa Niceph. Stap. 80. b. Stapl. 85. â—… The Grecians fell into the Turkes captiuitie after this submission to the Pope The Papistes haue as muche cause or more to beware by the Grecians captiuitie than the ProtestaÌ„ts The Pope the chiefe cause of the Greke emperours decay The Pope also the chief cause of the Weast Emperours decay The Greeke church neuer became captiue to the Turke till they became thrall to the Pope Stap. 81. a The countreys that obeyed the Pope become thrall to the Turks cap tiuitie Stapl. 81. â—… Blearing the readers eyes How M. Stapl. answeres the Bishops allegation Cyril epi. 17. â—…om â–ª 4. Wherein the Emperoures chief care consisted Obscuritie 2. Cor. 2. Stapl. 8 â—… â–ª b Generalities Particularities Cyril epi. 17. tom 4. The discussing and debating Ecclesiasticall matters argueth not the supreme gouernement of theÌ„ How the Papistes elude the examples of christian princes Stapl. 81. b Stapl. 81. b. M. Stapl. false and subtile translation Principalitie of priest â—…ode Priesthoode sprong not froÌ„ Peter Gal. 2. The Papistes saye S. Iames sayd the 〈◊〉 Masse Peter no massing priest What manner of principalitie of priesthoode Valentinian ment Concil tom 1. The Epistle of Placidia to Theodosius The Epistle of Eudoxia to Theodosius Theodosius Epistle to Valentinian Wherein the Emperour had the gouernement of the councell The Emperor decreeth the decree of the Councell No appeale after the Emperours decree Stapl. 82. â—… Stapl. 82. â—… Act. â—… Stapl. 82. â—… Pag. 19. b. M St. order to this diuision Stapl. 82. b. cap. 20. The state of the question Supra pag. 136. Stap. 82. b. The supreme authoritie the Papistes grauÌ„t to Princes and in what sense they graunt it Stap. 82. b. What state of the question M. St. setteth downe The oth of the supremacie The othe and the statute slaâ—… deâ—…ed by the Papistes Supreme gouernmeÌ„t is not all maner of gouernement How the ministers are higher or inferiour Stapl. 83. a. Stapl. 83. a. The statute eâ—… cluding any forain persons authoritie excludeth net the authoritie of the whole churche Gala. 3. Coloss. 3. Ephe. 2. What authoritie it is that the true catholike church hath Iohn 15. Stap. 8â—… a M. Stapl. quarell for vniting the supremacie to the crovvne M. Stapl. at the ende of his booke woulde leaue a scruple in the readers head of misselyking the state The answere to M. Stapl. inconneâ—…ence of a Turke or an heretike to haue this supremacie Difference betwene a Turke and an heretike What a Turke would doe if he had the crovvne Iob. 34. Psalm 147. The Princes certain and pre sente righte oughte not to be forsakeÌ„ for feare of vncertain inconueniences that may be doubted to come Difference betwene a Princes authoritie and a Princes tyrannie The Statute cleared from M. Stap. inconuenieÌ„ce Howe muche the Papistes regarde the crowâ—…e of 〈◊〉 How well the Pope wisheth to England Whether M. St. inconuenience wold not fall oute if the clause of supre macie were vnited to the Pope What the lawe respecteth in the statute Stapl. 83. a. b. Stapl. 83. b Stapl. â—…3 b. Stapl. 83. b. The excuses of the Papists Stapl. 83. b The Papistes pretence of zeale to God to disobey their Prince The absolute obedience to God hindreth not the conditionall obedience to the Prince What the Papists meane here by God. Hovv Thomas Becket died for Gods cause Sta. 83. b. The accusation of vs. Stapl. 83. b The B. charged for omitting the Principall ecclesiasticall cause Cap. 63. b M. Stapletons contradiction M. Stap. wold driue the B from his issue The Prince and the statute slâ—…undered Difference betwene ecclesiasticall gouernour and gouernour in ecclesiasticall causes How iudgement in ecclesiasticall causes is ascribed to the Prince how not Gal. 1. The statute slaundred The Popishe churche claymeth superioritie in iudgeging of doctrine aboue the Pope Stap. 48. a. Stap. 48. b. Math. 12. The original of bothe powers Lib. 2. cap. 1. pag 56. M. Saunders beginneth with contradictions to himselfe Saund. pag. 57 Saund. 57. Saund. 57. sand pag. 57. Supra pa. 108. Difference betwene the ciuill power of heathen and christian Prin ces Maister Saunders contradictions Saund. pag. 57 The kingdom of Christe in this world but not of this worlde Ecclesiasticall power Saund. pa. 57. How the royal power submitteth it selfe to the Ecclesiasticall power The distinction of In of Stapleton fol. 29. a. b. Deuter. 17. Saund. pa. 57. The vse of both powers M. Saunders contradictioÌ„ Supra pag. 791. Howe Hâ—…lie had the ciuil and ecclesiâ—…sticall power Howe Noe Melchizedech and Abraham had both powers Sâ—…und pa. 56. Howe Moyses had bothe powers How the Machabees had them Howe Samuel had them Speciall consecration Sauâ—… pag. 57. Ozias example Supra pag. sand pag. 57. Supra pag. 670. sand pag. 57. 58. The ende of both powers Math. 10. 1. Tim. 2. How farre the ende of the ciuill power stretcheth Supra pag. 117. M. San. maymeth S. Paules sentence Supra pag. 669. Killing the â—…o dy is not the proper ende of the Princes power An ill Priest killes the soule Platina de sententijs Pij 2. Pag. 80. M. Sanders contrarieth him selfe sand pag. 58. What superiour power we ascribe to the Prince Saund. pa. 5â—… M. sand order in this chapter sand pag. 58. M. Saunders Definition of a gouernour M. sand examples to coÌ„firme his definition M. sand definition false M. sand examples insufficient Diuers instances against M. sand exaÌ„ples The instance of an Embassadour M. Feck tale of a gentleman defending that mustard was good with all meate The instance â—… of woman sand pag. 58. Maister Saunders exceptioÌ„ The vvill and povver of a king restrayned by lavve The similitude of a mannes body Sand. 58. Matth. 28. Iohn 20. 1. Cor. 11. Num 27. Iud. 4. 4. Reg. 11. Gal. 4. 4. Reg. 11. 4. Reg 22. 1. Tim. 2. 1. Cor. 14. Gal. 4. M Saunders argumeÌ„t standeth all