suum sub manu Aaron patris eorum sicut praeceperat dominus deus Israel These are theyr courses after their ministeries to enter into the house of the Lorde and according to theyr manner be vnder the hande of Aaron their father as the Lorde God of Israel hath commaunded Which last wordes ye beginne withall and ioyne them to the first parte as thoughe the Lordes commaundement had béene of Dauids appoyntment where it was onely of the obedience of all the Tribe of Leuie to be vnder Aaron and his successors in the ministerie which in deede was Gods statte commaundement But the appoynting of the courses to those mencioned in that place was Dauids commaundement euen as your selfe doe say it was King Dauids appoyntment And the Chapter before of the lyke argument playnlye sayeth Iuxta pracepta quoquè Dauid 〈◊〉 c. And according to the last commaundements of Dauid the Leuites were numbered from twentie yeare and vpwarde to wayte vnder the hande of the sonnes of Aaron in the seruice of the house of the Lorde But admit that these wordes Sicut praeceperat c. as god had commaunded be to be ment as you pretend of a speciall coÌ„maundement to Dauid so to dispose those courses as ye expound it he did nothing without gods coÌ„maundement Is this again I pray you any argumeÌ„t to improue his supreme authority next vnder god bicause he did al things sicut praeceperat dominus as the lord had coÌ„maundéd then by this same rule yourpriest should not haue the supremacie neither for I am sure he had no further priuiledge to do against or beyond Gods coÌ„maundement no more than Dauid had It is your Pope that thus stretcheth his claime to do beyonde all Gods forvoade and contrarie to Gods commaundement but little or nothing sicut praeceperat dominus deuâ—… Israel as the Lord God of Israel hath coÌ„maunded As for the Quéenes Maiestie hath not done or doth any thing more than Dauid did which is sicut praeceperat c. as God hath commaunded hir to do And syth Gods commaundement vnto Dauid stretcheth to the placing appointing both aboue vnder in their orders of sacrifices eueÌ„ of all the leuiticall priesâ—…es it strengthneth hir cause the more that she hath not onely the bare example of King Dauid but also the warrant of Gods commaundement for the supreme gouernement of all hir clergie to place them in their seuerall functions Secondly ye say ye haue to note that king Dauid did make appoyntment vnto them of no straunge or new order to be taken in religion but that they should serue God in the temple iuxta ritum suum after their owne vsage custome or maner before time vsed Secondly we note to you againe M. St. that you interprete his sayings ambiguously and applie it maliciously Ambiguously bicause thoughe Dauid neyther made any straunge or newe order to be taken in Religion nor yet in their vsage custom or maner of their ceremonies commaunded of god and so vsed before his time but saw euery thing dutifully obserued both sicut praeceperat dominus iuxta ritum suum as the Lord had coÌ„manded after their owne order yet in their courses and in other circumstances diuers of his orders were new and strange vnto them and of his owne appoyntment And diuers ceremonies that were iuxta ritum suum according to their own order hauing been neglected by the priests and become straunge vnto them those he redressed iuxta ritum suum according to their own order and sicut praeceperat dominus as the Lorde had commaunded But what serueth this howe soeuer ye expounde it to infringe any supreme gouernement in king Dauid bicause the Prince is bounde not to alter the Priestes rites and ceremonies béeing appoynted of God Ergo he is not supreme gouernour in séeing them kéept accordingly might ye not rather argue contrarywise The prince is bound not to alter religion nor those orders that God hath ordeyned bringing in straunge and new Ergo he is bound to ouersée care and prouide that those orders be onely kept and none other brought in And if princes had alwayes looked to this their duetie more narrowly than they haue done then had not your Pope and popishe Prelates broughte in so many vayne traditions false doctrines and superstitious ceremonies as they haue neither iuxta ordinem suum according to their owne order nor sicut praceperat dominus as the Lord commaunded On the other part this your application is a malicious slaunder to the Q. highnesse For she hath not made or appointed to be receiued any strange or new order in religion but reuoked the olde primatiue order of religion ordeined of Christ and hath appoynted the ministers of God to do their dueties secundum ritum suum according to their owne order sicut praeceperat dominus as our sauiour Christ by him selfe and his Apostles hath prescribed to them It is your Pope and Papall Church that offreth strange fire to God that hath appoynted erected those strange and newe orders in religion and therfore hir maiestie hath worthily abolished all those false priests with their strange and new orders and all their false worship of God and in that hir highnesse thus doth she sheweth hir selfe to follow Dauids eâ—…sample like a godly supreme gouernour Thirdly and lastly say you king Dauids appoyntment was that they should serue in the house of God sub manu Aaron patris corum as vnder the spirituall gouernement of their father Aaron and his successors the high Priests Héere agayne to the shew of some aduauntage ye translate sub manu which is vnder the hande importing attendant at hande in their ministerie to the high Priest vnder the spirituall gouernement as thoughe they were exempted from the kings gouernement and so you make your conclusion saying The which words of the Scripture do so well and clearely expresse that king Dauid did not take vpon him any spirituall gouernment in the house of god c. This conclusion is captious and yet not to the purpose There is a difference betwéene spirituall gouernment and gouernment ouer spirituall â—…cclesiasticall matters This ye should conclude not that if ye will confute the bishop And this gouernment ouer spirituall matters tooke Dauid on him the other that is the spirituall gouernment he left entier vnto the Priests without any preiudice to their ecclesiasticall authoritie as ye graunted before And as Dauid therin did so doth the Quéenes Maiestie nowe But what maketh this agaynst king Dauids supreme gouernment that the inferior priests Leuites in their ministeries offices were by the kings appoyntment vnder the hande or spirituall gouernment of their spirituall father Aaron and his successors the high priests as you translate the text Is it not also the Q. Maiesties appoyntment that the inferiour Ministers should serue in their functions vnder the spiritual gouernment of their bishops and bicause it is hir
he was a good king in ouerséeing the Priestes do their dueties and not him selfe intruding into the doing of their duties But of this exaÌ„ple we haue heard somwhat already in answering master Stapleton and we shal haue more agayne in M. Saunders fourth Chapter and therfore I reserue my selfe to the larger answere of it To this he addeth an Item of Iosaphat saying Itemque c. And also Iosaphat the king of Iuda distinguishing both powers sayde to the Leuites and the Priests Amarias the Priest and your Bishop stil gouerne in those things that perteine to god Moreouer Zabadias the sonne of Ismaell who is the captayne in the house of Iuda shal be ouer those workes that perteyne to the office of the king Beholde other thinges perteyne to the office of the Bishop and other to the the kinges office This we haue beholden alreadie in Master Stapletons obiection of the same and there may you M. Saunders beholde the answere And thus muche agayne for the vse of both these powers Now thirdly for the end therof saith M. Saunders Of the ende of both powers not the last but the middle ende that the ciuill power toucheth nought but this lyfe Christ saith Feare not theÌ„ that kil the body but they can not kill the soule And agayne the Apostle willeth vs to pray for kings those that are in authoritie that we may hue a quiet and peaceable life A quiet life therefore is the last ende of the ciuill power dwelling without the Churche But of that which is in the Church it is not the last but yet the proper ende it is VVhyle in the meane time the eccl. power belongeth to the lyfe to come as Christ hath sayde whatsoeuer ye lose on earth shall be loosed in heauen To this distinction of the endes of these powers I answere it is false not only the laste ende as he graunteth but the meaner endes also of the ciuill power in the church of Christ stretche further than this lyfe I appeale to the Princes institution and office Deuter. 17. I appeale to all the doings of the godly Kings Iudges and ciuill magistrates described in the scripture I appeale to Constantine the great that thought religion to be the chiefe ende of hys gouernment Yea I appeale to the places that euen héere M. Sanders citeth for his purpose â–ª manifestly wresting â—… mayming that of S. Paule to Timothie For he sayth not onely Ut quietam tranquillam vitam agaâ—…us That we may leade a quiet and peaceable life and there endeth but he addeth further withall in omni pietate honestate in all godlynesse honestie In which two words chiefly al godlinesse what is included is at large declared against master Stapleton But before this place M. Sanders citeth the testimonie of Christ that the prince can do no more but kill the body I answere Christe makes not the proper ende of the Princes power to kill the body but rather as you said before out of S. Paule to saue it To kill it is an accidentall tude of his power yet Iwisse Christ spake not there onlye of ciuil Princes but as muche agaynst the tyrannie of the highe Priests or any other that woulde persecute the ministers of Christ to death as your Pope you his chaplaynes do But I pray you M. sand may not an ill Prince wrest his authoritie to destroy the soule also with maynteyning Idolatrie false religion In déede he can not kill the soule for properly it can not be killed But that kind of killing that the soule may suffer which is sinne and damnation the rewarde of sinne with the one striken of the deuil by malice and wounded of him selfe by errour with theother striken of God by Iustice and deserued of him selfe by sinne may not the ill Prince make his power be a meane therto and may not an ill priest on this wise kill the soule as wel and sooner than he I wot what your pope Pius 2. was wont to say Malâ—… medâ—…ci corpus imperiti sacerdotes animam oâ—…cîdunt Ill Phisitions kil the body but vnskilfull Priests kill the soule You say your power stretcheth to the life to come In déede M sand the true eccl. power stretcheth to the life to come I feare me yours doth stretch to life as ye say but not to come but onely to the present life of the body but to death of body and soule both nowe and to come for euer Besides al this I appeale euen to your owne selfe M. sand that affirme the ciuil power in the church of Christ to stretch to farre further more proper endes thaÌ„ this life for in your fourth chapter folowing ye haue this quotation Christianâ—…rum regna leâ—…ularia non sunt Christian kingdomes are not worldly Wheron ye haue these words Moreouer the kingdomes of the faythfâ—…ll Princes whose people feare â–ª God are not altogither earthly or worldly for in that parte that they haue beleeued in Chryst they haue as it were lefte to be of the worlde and haue begonne to be members of the eternall kingdome For although the outwarde face of thinges which is founde in kingdomes meere secular be in a Christian kingdome Yet sithe the spirite of man is farre the moste excellent parte of him and the whole spirite acknowledgeth Christ his king and onely Lorde I see nothing why Christian kingdomes ought not to be rather iudged spirituall according to their better parte than earthly And this is the cause why now so long since those which gouerned the people of God were wont to be anointed of his ministers no otherwise than were the Prophetes and Priests For euen the kings them selues also are after a sort â–ª partakers of the spiritual ministerie wheÌ„ they are anoynted Not that they shoulde do those thinges that are committed to the onely priestes hereto orderly consecrated but that those thinges whiche other kinges referre to a prophane and worldly ende these kinges shoulde nowe remember that they ought to directe to an holy ende For when they them selues are meere spirituall it is fitte that they shoulde wyll that all their thinges shoulde also be accounted as it were spirituall Loe M. Saunders in these wordes ye confesse farre other proper endes and farre other estates also in the ciuill power of Christian Princes than this lyfe of the body and the quiet tranquillitie therof And therfore what néede further witnesse when your selfe are not onely contrarie to your selfe but also beare witnesse agaynst your selfe Now wheÌ„ M. Sanders hath thus prosecuted these three differences of these two estates he collecteth his conclusion saying But if the ecclesiasticall power differ from the ciuill in the originall in the vse and in the ende and so well the beginning of the ecclesiasticall power as the vse and ende is farre the more worthy shall they not of wise men be iudged mad which either confounde these powers
life for me he can not be my Disciple much more then must he hate his kingdome and be readie to leaue his kingdome and all the good in the vvorlde for Christe or else hee is no Christian. You say true M. Sanders he must forsake and hate al for Christes sake But that he must do this for your Byshoppes sakes when they will say it is expedient he should so do that I finde not in the words of Christe and yet muste you beware howe you expounde that saying For he is bound also to loue and to kéepe to the vttermost all these thinges in their kindes not to renounce nor hate theÌ„ except they hinder him from Christ whom he must prefer before al things But this loue to Christe in principall maye stande togither with these loues wel inough Neither is he any more bounde to resigne his kingdome than to resigne his vvife into the Priestes hands Nor if he abuse his kingdome the Prieste can no more turne him out of it than he can if he abuse his goods and his vvife turne him not of his dores and take his goodes and his vvife from him and kéepe hir himself or giue hir vnto an other This can not the Byshop do although the Prince and euerie man be bounde to lose al for Christes cause Yea the Byshop is bounde hereto as well as any other And God knowes how some of them kepe this bonde and yet wil not they léese one halfpennie for Christes sake howsoeuer they breake it But the kingdome is a â—…oule moate in their eye and therefore the King poore soule must lose all and they must take it from him But now to Master Saunders other arguments Moreouer the kingdomes of faithfull Princes whose people feare God are not altogether earthly or worldlye For in that part that they haue beleued in Christ they haue as it were lefte to be of this worlde and haue begonne to be members of the eternall kingdome for although the outwarde face of things which is founde in kingdomes meere secular be in a Christian kingdome yet sith the spirite of man is farre the more excellent parte of hym and the whole spirite acknowledgeth Christ his King and onely Lorde I see nothing why Christian kingdomes ought not rather to be Iudged spirituall according to their better part than earthly And this is the cause why nowe long since those which gouerned the people of God were wont to be annoynted of his Ministers no otherwise than were the Prophetes and Priestes For euen the Kings them selues also are after a sort partakers of the spirituall Ministerie when they are annoynted not that they should do those things that are committed to the onely Priestes herevnto orderly consecrated but that those things which other Kings referre to a prophane and worldly ende these Kings should now remember that they oughte to directe to an holye ende For when they themselues are made spirituall it is fitte they should will that all their things should be counted as it were spirituall But nowe are spirituall things so vnder the Church of Christ that the Church may freely dispose and decree of them to the profite of the whole mysticall body Syth therefore the people of Israell woulde needes desire a King to be giuen them Samuel by the commaundement of God toke a cruse of oyle and powred it vpon the heade of Saule and kissed him and sayd beholde God annoynteth thee to be the Prince ouer his inheritaunce VVhich to me seemeth to signifie euen as though it had bene sayde except the Lord annoynted thee to be the Prince thou couldest not rightly and orderly be the Prince ouer hys people whiche hee hathe chosen and reserued out of all the worlde to be as it were peculiar to hymselfe For in that that is gods no man can take power to him selfe without Gods permission But God anoynted Saul to be the Prince not by himselfe but by Samuel his minister wherfore whosoeuer ruleth ouer the Christian people which is no lesse acceptable to God than was the people of the Iewes hee besides the right which he receyueth of God by the consent of the people ought also to acknowledge his power to be of Christe by his Ministers if so be that he be suche an one that worshippeth the Fayth of Christe VVherevpon to thys day all Christian kingdomes are annoynted of some Christian Bishop or some other Minister of God referring therein their principalitie not onely to the people and so vnto God but that moreouer by the Priests of Christ they referre it vnto Christ whose Ministers they are For Pope Leo wrote elegantly vnto Leo the Emperour Thou oughtest to marke stedfastly the Kingly power not onely to bee giuen to thee to the gouernement of the worlde but to be giuen thee chiefly for the succour of the Churche that in suppressing naughtie attemptes thou shouldest bothe defende those things that are well decreed and restore the true peace to those things that are troubled If Maister Saunders woulde goe plainely to woorke and make his argumentes shorte and formall and woulde rather shewe his Logike than his Rethorike the truth or falsehoode woulde appéere the sooner the reader perhappes mighte be the lesse delyghted but withoute perhappes hee shoulde be lesse beguyled and the aunswere mighte bée the clearer and the shorter â—…ll this long argument in effect is this All spirituall things are so vnder the Church of Christ that the Church may freely dispose and decree of them to the prosite of the whole mysticall body All Christian Kings and kingdomes are spirituall things Ergo all Christian Kings and Kingdomes are so vnder the Church of Christ that she maye freely dispose and decree of them to the prosite of the whole mysticall body And firste Maister Saunders trauels in the Minor. To proue Christian Kyngs and Kyngdomes spirituall that bycause the better parte of them is spirituall therefore hée seeth nothyng why they oughte not to bee rather iudged spirituall Yea Kings were woâ—…e to bee annoynted no otherwyse than Prophetes and Priestes not to doe theyr actions but to referre all theyr affayres to holy and spirituall dedes And can you sée this Maister Sanders Now how chance you coulde not seeit before when you made the Christian Princes ciuill power to be no better than the Turkes or Tartars to stretch no furder thaÌ„ to the body a quiet lyfe haue you now espied not onely the endes wherevnto they rule but the estate also itselfe by reason of the better parte to be spirituall what hath made you see so cléerely nowe forsooth now is now and then was then You were pleading then that the Christian Princes ciuill estate was so farre different and vnlike that Princes might not meddle in spirituall matters and therfore then was fitte oportunitie to denie that Christian Princes Ciuill power had any spirituall thing in it But nowe we are in another argument that Priestes maye order and dispose
they were most earnest fautors of the romish sea infected c. Whether they allowed it or not what was that to him in this parte of the practise he proued by their owne tales the thing to be practised not their allowance or disalowance thereof And yet might they yea ought also being Historians to write the facte whether they allowed it yea or no. As for making the Pope to be Antichrist diuerse of them haue not spared to call him so whether they tooke him to be so or no I referre to others But all this not withstanding you crie out these things be certenly and notoriously false these things be incredible M. Hornes tale incredible These thinges hang togither like Germaines lips But for short answere M. St. these incredible things if your owne light witte did not hang in the light of your owne liyng lippes ye might see them hang togither well inough Thus much to your counterblast on the B. Preface ⧠M. Feckenhams title of his Booke THe declaration of such scruples and stayes of conscience touching the Othe of supremacie as M. Iohn Feckenham by writyng did deliuer vnto the L. Bishop of VVinchester with his resolution made thereunto This title the Bishop noteth to conteine an vntrue reporte and ambiguous guile You pretend saith the B. and would haue your frendes to thinke that the first foure chiefe pointes set forth in your booke were deuised by you put in writing and so deliuered vnto me as the matter and ground Whervpon the conference to be had betwixt me you should stande and that I made therevnto none other but such resolutions as it pleased you vntruly to reporte In the first parte you conuaye an vntruth vnder a colourable and ambigious meaning in these wordes as M. Iohn Feckenham by writing did deliuer vnto the Lord B of VVinchester In the other parte you make vntrue report with out any colour at all Thus saith the B. to M. Feckenham for the false title of his Booke To this M. Stapl â–ª counterblast consisteth on foure points the first is that It is a by matter which whether it be true or false doth nothing either preiudicate or touche the principall question To the which I answere it is in déede but the very title but I feare me it is somwhat preiudiciall to the parties honestie also to his whole treatise to be entituled with a manifest lie Howbeit M St. doth wisely for himselfe to set the matter so light that it should not force whether this title be true or false so long as it doth not touche the principall question for by this rule M. Stapl. counterblast being almost litle els than by matters nor touching the principall questioÌ„ when soeuer as it will fall out very often he shal be sounde to make a lie the matter may quickly be salued with this his first rule it is a by matter which whether it be true or false doth nothing either preiudicate or touche the principall question And so this one answere may serue to defend not onely M. Feck but the best parte of M. Stapl. counterblast But if he had any great regard of his owne or M. Feck honestie or would winne credite to his booke cause he would haue more regarde then euen of the thing that is first of all chalenged for a manifest falshood to protest that he recketh not whether it be true or false It is a signe either of a very rechlesse defender that careth not for truth or of a very false client and cause that must be defended with falshood that euen in the very title front of the treatise But alas what should M. St. els do in so euident a case yet I may say to you he setteth a good face on the matter leauing out nothing that may séeme not only to make the matter lesse haighnous but also to proue that M. Feck vsed simple dealing herein And so secondly entring into the excuse of M. Feck VVhat incoÌ„uenience saith he is it I pray you though M. Feck wrote in the towre that which he deliuered to M. Horne at walthaÌ„ â–ª what inconuenience foloweth I pray you if he minded first to deliuer the same to his examiners in the Tower or els where as occasion should serue is this sufficient to disproue him to condemne him to slaunder him of surmised vntruth it is rather to be thought of such as are not malicious to be playne dealing â–ª not to dissemble with you but euen as he had penned the writing before so without any alteratioÌ„ to deliuer it â–ª who neuerthelesse afterwarde hauing occasion to exhibite and present the same writing to others did simply without guile or deceipt signifie it to be deliuered vnto you at walthaÌ„ â–ª and was it not so denie it if you caÌ„ Euery childe by this may see how fonde and foolish your cauill is But euery childe M. St. you thought should not see the couneyance of your Sophistrie in fetching the matter thus about the bush to clere M. Feck of the falshood of his title And yet many childreÌ„ know that captioÌ„ wel inough à pluribus interrogatâ—…s by asking many things togither confusedly to make vs grauÌ„t vnawares what ye please to conclude We graunt ye that M. Feck wrote that in the Tower that he deliuered to the Bâ—…at walthaÌ„ he did so and might do so without any inconuenience We graunt ye also he minded first to deliuer the same to his examiners in the tower or els where as occasioÌ„ should serue this might he also haue done conueniently You aske againe if this be sufficieÌ„t to disproue him to condemne him to slauÌ„der him of surmised vntruth We graunt ye also it is not M. St. nor the B. or any other goeth about so to do here in you do but slaunder the B. with surmised vntruth Ye procéede that it was plaine dealing and not to dissemble with the B. euen as he had penned the writing before so without any alteration to deliuer it We graunt it might be so also M. Stapl. if he meant good sothe but what is all this to the matter wherewith the B. chargeth him It followeth VVho neuertheles afterwarde hauing occasion to exhibite and present the same in writing to others did simply without guile or disceit signifie it to be deliuered to you at Waltham Yea forsooth M. St. now ye come to the purpose wherewith the B. chargeth him for the falshood of his title Proue now that this treatise thus made by M. Feck in the tower directed to the coÌ„missioners after that without any alteration deliuered to the B. at waltham had the same title which this his treatise set out hath then you cléere M. Feck But this you can not do and therefore you speake in â—…ious speaches saying VVho neuerthelesse afterwardes hauing occasion to exhibite and present this same writing to others did simplie without guile or deceit signifie it to be deliuered vnto you at
ye bryng hym foorthe to better purpose or else whyle yee thynke by clawyng hym thus to wynne hys good fauour yee gette hys heauy displeasure and that he answere ye flatly non hercule veniam tertio he will not come at your cal Howbeit ye will once agayne in hope of better lucke bring him foorth and alleage his authoritie better than ye haue done hitherto Besides that say you it is to be considered as M. D. Harding toucheth that he passed other Princes herein bicause he had the gifte of prophecie So that neither those thinges that the Apologie sheweth of Dauid or those that ye and master Nowell adde therevnto for the fortification of the sayde superioritie can by any meanes induce it This friuolous argument he was a Prophet also aswell as a Prince Ergo his superioritie in that he was a Prince can not be alleaged for other Princes to followe ye vsed before as your owne freshe stuffe to shifte off Moses ensample but as it nothing helped your cause then no more dothe it nowe Onely it detecteth héere your vayne crake there of vnspent stuffe where in déede it was olde rotten stuffe spent before by D. Harding on king Dauid as héere your selfe coÌ„fesse yet there ye brought it as a notable fresh surplusage beyonde all that had bene sayde But as you thus of D. Hardings olde scroppes héere would haue made vs there newe fresh stuffe of your owne wherby the alleaging of him agayne this third time openeth your shame so yet once agayne ye make your M. D. Harding and your selfe for companie confounde your owne tales and speake contrarie to your selues Right now ye sayde and alleaged your masters authoritie for it that king Dauids doings were no more than Queene Maries doings to employ a supremacie Nowe ye say agayne and like wise alleage your master for it that king Dauid passed other princes heerein bicause he had the gifte of prophecie If he passed other princes héerein then he passed Quéene Mary whome many other Princes haue also héerein passed and so his doings were more than were Quéene Maries doings héerein For who knowe not that she was no Prophete and thus the oftner ye alleage your master ye take your master tardie in one lie or another and make him still contrarie both himselfe and his cause also Againe it King Dauid were a Prophete as I graunt he was a Prophete ye wote might and did determine doctrine but your selfe sayde before Dauid in all his doings determined no doctrine and thus ye lie on your owne head and make your master witnesse thereto Well leaue at the length to cite your masters authorities for shame master Stapleton since ye can bring them out no handsomer or howe well so euer ye haue brought them out to your aduantage since they be no better proues than that He affirmeth he noteth he toucheth as though all were gospell that master Doctor Harding affirmeth noteth or toucheth Are ye so fond to thinke any man would yéelde so soone vnto them vnlesse he were as wise as your selfe But since none of all these reasons will serue we shall now haue other stuffe of your owne though not very fresh but such stale refuse as your masters haue refused but to you all is fishe that commes to nette ye do wisely to let go nothing that maye any waye be wrested to helpe so yll a cause And first ye reason from the authoritie of the scripture In déede this is a better way than to reason from D. Hardings authoritie The Scripture say you in the sayde place by you and master Nowell alleaged sayth that Dauid did worke iuxta omnia quae scripta sunt in lege dominâ—… according to all things written in the lawe of God. What conclusion can ye inferre hereon agaynst the Bishops allegation of Dauid Ergo he had not an especiall care and regard in ordring and setting forth Gods true religion if ye make the quite contrarie conclusion He did worke according to all things written in the lawe of God Ergo as the B. sayth he had an especiall care and regard in ordring directing Gods true religion then should ye make a most true conclusion where otherwise rightly applied it can no ways serue your turn Thus bring ye out that which once again ouerturnes your cause and proues K. Dauids supreme gouernmeÌ„t And euen so the Q. Maiestie by this ensample of K. Dauid is taught to do the like as praysed be to god for hir therfore she foloweth wel herein the steps of K. Dauid doing iuxta omnia quae scripta suÌ„t in lege domini according to all things written in gods law And where the papists in al their errors this amoÌ„g other of the supremacie do praeter coÌ„tra omnia quae scripta sunt in lege domini besides against all things writteÌ„ in gods law As Dauid redressed eccl. disorders crept in before his time so the Q. highnes now hath redressed such disorders as she fouÌ„d before hir time crept in Thus the more ye reason the more stil ye make against your selfe Ye had néed adde some better stuffe thaÌ„ this or els if ye thus hold on your friends wold wish M. Fec had hired ye to hold your peace when he first moued you to plead for him Master Stap. séeing it now more than high time to adde some notable thing to better his cause VVherevnto I adde sayth he a notable saying of the scripture in the sayd booke by you alleaged concerning Dauids doings by you brought foorth touching the Priestes and Leuits Vt ingrediantur domum dei iuxta ritum suum sub manu Aaron patris corum sicut prâ—…ceperat dominus deus Israel King Dauids appoyntment was that the Leuits and Priestes should enter into the house of God there to serue vnder the gouernment of whome I pray you not of King Dauid but vnder the spirituall gouernment of their spirituall father Aaron and his successours The gouernour of them was Eleazarus Upon this notable sentence for your purpose as ye thinke you gather thrée notes And bicause ye would go orderly ye begin first with the last note VVhere we haue to note first say you that Dauid appoynted hereto the Leuits nothing of himself But sicut praeceperat dominus deus Israel as the Lorde God of Israel had before appoynted VVe haue here againe to note first in you M. Stap. no plaine dealing that begin with the last part of the sentence first And wherefore I pray you but that that which is spoken here of this matter in especiall ye woulde make it séeme to serue for all Dauids doings in generall VVe haue to note againe your hacking and wresting of this sentence which sheweth a playne destination betweene theyr turnes of comming in and their ordinarie ministerie in theyr turnes in attending on the highe priest The text is thus â—…ae vices eorum secundum ministeria sua vt ingrediantur domum domini iuxta ritum
Empresses write for Flauianus Bishop of Constantinople and for the Bishop of Rome Wherein though they ascribe the dealings to the Councell and to the Bishop of Rome yet the licence and authoritie to do any thing or to stay any thing they al ascribe to the Emperour And as they ascribe this in these Epistles vnto him which argueth his supreme gouernement in all these matters so the Emperour in the answeres to these Epistles that are immediatly set downe to those by you cited acknowledgeth and claymes his supreme authoritie therein In the answere to the first from whence ye bring your allegation for the Popes primacie he saith The Emperour Theodosius to my Lord Valentinian Emperour In the beginning of your letters it is signified by your Maiestie both that your mildenesse came to Rome and that a petition was offered vp to you by Leo the most reuerende Patriarche As concerning your safe returne to the Citie of Rome O my Lorde my moste holy Sonne and honorable Emperour we render thankes accordingly to the diuine Maiestie but as concerning those things which the foresaide most reuerende man hath spoken it is already declared vnto him more plainly and fully as we suppose and he knoweth that we swarue in no parte from the Religion of our fathers and the tradition of our auncetours We will no other thing than the fathers sacraments deliuered as by succession to keepe them inuiolably For this cause therefore hauing knowledge that certaine persons with hurtfull noueltie trouble the most holy Churches we haue decreed a Synod to be holden at Ephesus VVhereas in the presence of the most reuerend Bishops with much libertie and with sounde truth both the vnworthie were remoued from their Priesthood and those that were iudged to be worthy were receyued VVe therefore know nothing committed of them contrary to the rules of faith or iustice Therefore all the contention was examined of the holy Councell Flauianus which was founde giltie of hurtfull newfanglednesse hath receiued his dew and he being remoued all peace and concorde remaineth in the Churches and nothing but truth doth florish Thus the dealing and determining of the controuersie remayning Synodically to the Priests and Bishops the decreing of the Councell the assigning of the time and place thereto the giuing them in charge to boulte out the truth the receyuing intelligence from them of their iudgements the allowing and ratifying their determination belonged to Theodosius And in respect of this his supreme doing though at other times he extoll the Bishop of Rome yet here he onely calleth him but most reuerende Patriarche and most reuerend man as he calleth other Bishops The answere to the second Epistle hath the like Theodosius to my Ladie Placidia the honorable Empresse our highnesse vnderstandeth by the letters of your mildenesse what the most reuerende patriarch Leo hath desired of your highnesse To these your letters we declare that concerning those things whiche are spoken of the most reuerende Bishop we haue written often times alreadie more fully and more at large by which writing it is without doubt manifest that we haue defined or decreed or vnderstoode nothing besides the fayth of the fathers or the diuine opinions or the definitions of the most reuerende Bishops which were gathered togither in the Citie of Nice vnder Constantine of godly memorie or of late were gathered togither at Ephesus by our precept But this onely we commaunded to be ordeyned that all persons which by noisome hurtfulnesse troubled the holy Churches should worthily be remoued c. Thus doth the Emperour commaunde the Councell to be holden He giueth a generall charge to the Bishops to ordeyne that that they ordeyned to wete the expulsion or deposition of perturbers of the Church whatsoeuer they were and in what matter ecclesiasticall soeuer they were And when the Bishops had according to the Emperours commaundement ordeynes this decrée and in their synodicall discussing of the matter found out Flauianus though therein they did him wrong to be culpable hereof then the Emperor peruseth ratifieth and confirmeth the same their synodicall iudgement and sayth he defined and decreed it himselfe bicause he approued and confirmed their definition and decrée Which is a manifest argument of Thodosius supreme authoritie ouer all the Bishops debatings and determinings of their ecclesiasticall constitutions To the same effect is the other Epistle to Eudoxia Wherin he telleth the Empresse flatly that since these things were alreadie decreed it was not possible to determine of the matter any more In which deniall of suffring the matter to be tryed any further he sheweth also his supreme authoritie of debarring and frustrating any appeales to Rome that you make so great accompt vpon The Emperour will not onely not suffer it to take place and to infringe the Councels and his owne doing but sayth it is impossible to procéede on the matter alreadie determined And thus he reiecteth Flauianus appeale from the Epheâ—…ine Councell to the Bishop of Rome Which Councell notwithstanding should also haue bene held by the Emperours leaue and appoyntment But he would not allow it although Pope Lee laboured to him and to Ualentinian Emperors to Eudoria and Placidia Empresses neuer so much therefore Lo M. St. here are the generalities and the particularities also Wherein ye may sée what belongeth to eyther partie Hearken good M. Stap. and giue good aduertisement therto since ye will not vtter it your selfe and yet woulde haue vs listen to you You say ye wander not in obscure generalities but ye go to worke plainly truly and particularly And yet of all this ye speake not one word Ye would neither answerâ—… the Bishops allegation but set another agaynst it which is no plaine nor true kinde of aunswering neither yet for that you alleage ye alleage it either plainely or truely or particularly as ye pretende But cull out a piece of that that séemeth to set forth your cause by extolling the Bishop of Rome and when the matter is plainly truly and particularly sifted out it neither proueth any supremacie for him and in all poynts sheweth the Princes supremacie against you But ye are the more to be borne withall for I thinke ye read not the whole particulars but either as your commoÌ„ places led you or the title prefixed tickled you that saith In qua quoque Romani Pontificiâ—… authoritas comâ—…ndatur VVherein also the authoritie of the Bishop of Rome is commended And so gréedily ye snatched at that sentence and let go all the residue But call ye this plainly truly and particularly going to worke master Stapleton The. 26. Diuision THe Bishop hauing hitherto as master Feck required in his issue proued by the Scriptures both by the olde testament and the newe and by some such Doctours as haue written thereon and also which was more than M. Feck requested by the ecclesiasticall writers Nicephorus and by some of those Emperors whom they commend for most godly proued the like
olde testament the Prince was otherwise than in the foresayde respects inferiour to the Priest and people It remaineth sayth he that we proue the king of the Hebrue nation to haue ben lesse than his nation and his Bishop VVho shall bee a better iudge in this cause than euen God himselfe For he entreating of sacrifices for sinne committed by ignorance distinguisheth foure sortes of men For either the anoynted priest sinneth or the people or the Prince or the priuate person Of these foure sortes the anoynted Prieste helde the firste place the people of Israell the seconde place the Prince the third place the priuate man the last place If the Prieste that is anoynted shall haue sinned making the people to offende he shall offer for his sinne an vnspotted ' Bullocke without blemishe vnto the Lorde But if all the people of Israell shall haue doone of ignorance that whiche is contrarie to the commaundement of the Lorde and shall afterwarde vnderstande their sinne the people shall offer a Bullocke for their sinne If the Prince shall haue sinned and among many thinges shall doe ought by ignorance that is forbidden by the Lawe of the Lorde and shall afterwarde vnderstande his sinne he shall offer for an offering to the Lorde from among the she Goates an he Goate vnspotted But if any soule of the people of the lande shall haue sinned through ignorance hee shall offer a shee Goate vnspotted Loe foure sacrifices whereof the moste worthy is the Bullocke whiche is offered as well for the Prieste as for all the people The hee Goate is but of the nexte worthynesse the which the King offered Therefore euen as the Prince is prefered before the priuate man so al the people is preferred before the Prince but the anoynted Prieste is preferred before them both This argument is taken from the Sacrifices for sinnes in the olde Testament and is nothing pertayning to gouernment and therfore can infer no necessarie but wrested conclusion therevnto Nowe as this matter is nothing to the present purpose so his argumentes thereon argue the greater follie the more nicely he standeth on them He driueth thē to infer a superioritie by two reasons the one of the more worthy Sacrifice the other of the order placing the discription of these Sacrifices Of the Sacrifice he reasoneth on the more worthy beast as thus He that offered the more worthy beast was the more worthy in authoritie But the highe Prieste and the people offered a more worthe beaste than dyd the Prince Ergo the highe Priest and the people were more worthy in authoritie than the Prince The Maior he taketh for graunted after his manner ▪ The Minor he proueth thus A Bullocke is a more worthie beast than a Goate But the highe Priest and the people offered a Bullocke the Prince but a Goate Ergo they offered a more worthie beaste I aunswere to this worthy if not rather beastly argument made from a Bullocke as I remember once a Papiste sayde in Cambridge of a righte worthie Doctor of hys owne Popishe Church his name quoth he is Doctor Bullocke but per contractionem it maye be Doctor Blocke and so this is a Bullockishe argument but per contractionem it is a very blockishe argument and farre more fitte for Doctour Bullock thā for Doctor Sanders to haue made except that he be made Bullatus Doctor I graunt there was great differences to be obserued in the thinges offered howe beit the worthynesse of the Sacrifice laye not in the things offered but euery Sacrifice had this or that kynd of matter appointed to be offered as the wisdome of God thoughte fittest to expresse the nature of that sinne or propitiation whereof it was a Sacrifice A Lyon is counted a more worthy beast than a Bullocke and yet was it counted an vncleane beast In the second chapter going before this alledged God saith of flower and Corne offered which is not so worthy a thing as is a beast it is the most holy of the offerings of the Lorde made by fire In the thirde Chapter he saithe if he offer a Lambe for his oblation and afterwarde he sayth and if his offerings be a Goate A Goate is a more worthy beast than Lambe But what shall we conclude hereon for the more worthynesse of the Persons authoritie that offered all these and other more different things But nowe if a Bullocke be the moste worthy beast dyd not many Kings many times offer many Bullockes Did not also the high Priests offer other things for themselues besides bullockes in the. 8. chapter of Leuit. a bullocke and ◅ ram was offered for Aaron and his sonnes but here the bullocke is still placed before the ram as a more worthie beast by maister Saunders reason But in the ninth chapter he sayth And in the. 8. daye Moyses called Aaron and his sonnes and the elders of Israel and then he said to Aaron take thee a yong calfe for a sinne offering and a ram for a burnte offering both without blemishe and bring them before the Lorde and vnto the Children of Israel saying take ye an hee Goate for a sinne offering and a Calfe and a Lambe both of a yeare olde without blemishe for a burnt offering also a Bullocke and a ram for a peace offering here is a yong calfe preferred before a bullocke for the Priests sin offering and a ram before a Calfe yea a bullocke and a ram for the people and but a yong calfe and a ram for the high Priest and so the people by this reason shoulde be more worthie than the high Priest and equall at the least they are made euen in this place that M. Saunders so narrowly examineth for the Priest and the people offer a bullocke both of them Now if the dignitie of the beast sacrificed will not inferre the dignitie of the man offering the sacrifice yet wil master Saunders enforce his argument furder from the dignitie of the place in the order of naming eche persons sacrifyce as thus He that is former placed is former in dignitie and hee that is placed later is inferior in dignitie But the priest annointed held the first place the people of Israel the second place the Prince the thirde place the priuate man the last place Ergo the Prince is inferior in dignitie to the Priest and the people and onely superior to the priuate man. I answere this is as meane if not a worser argumente than the other from the former place in recitall to the former place in dignitie Maister Saunders owne order of his booke in this selfe same treatise confuteth himselfe In hys firste booke he examineth the peoples authoritie In his seconde booke the Princes authoritie in his thirde booke the Priests authoritie shall wee v◅gehim herevpon that he ment to giue the people superior authoritie to Princes and Princes superior authoritie vnto Priests he will saye be ment it not
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
â–ª for the which he was cast out of the house of the lord Moreouer Ioatham his sonne gouerned the house of the king and iudged the people of the Lorde VVho seeth not the bodily casting foorthe of the king oute of the house of the Lorde clerely to expresse that ecclesiasticall power whereby kings taking vpon them the offices of Priests maye be caste out of the kingdome of heauen by the excommunication of the highest Bishop Moreouer if bicause the king was made a Leper the administration of the kings house and the gouernment of all the people was deuolued vnto the kinges sonne howe muche more the infection of heresie which as S. Augustine saythe is signified by the leprie ought to bring to passe that a Prince beeing driuen to the state of a priuate life maye be compelled to leaue his house voyde vnto hys successor This storie of king Ozias as it is already cited by M. Stapleton and was not before forgotten of M. Sanders so héere and in diuers other places it is recited Neither is there any one Popishe writer on this question of Supremacie but he alleageth this exaÌ„ple And as they thus often alleage it so is it often by vs answered and in déede it is casie to be answered for it is not to the purpose and but their malicious slaunder to burden the Protestant Princes with it who take not vpon them to do the offices belonging to the Bishops and Ministers of Gods word and Sacramentes as héere Ozias attempted to do If you can name any suche Prince and such things name them hardly M. Sand but proue it withal else you are but a slaunderer of those that be in authoritie But here M. sand applies this exaÌ„ple to this that the highest Bishop may excommunicate such a Prince and cast him out of heauen Whether your Pope be the highest Bishop or no is still another question But this is out of questioÌ„ M. sand that he is alwayes more ready to cast a Prince oâ—…t of heauen thaÌ„ to bring him into heauen and to caste him out of his kingdome too than to let him enioy it especially if he deale with him although he do not as Ozias did but do the dutie of a godly Christian king But who denieth this M. sand that a godly Bishop may vpon great vrgent occasion if it shall be necessarie to edifie Gods Church and there be no other remedie to flée to this last censure of excoÌ„municatioÌ„ against a wicked king although you can not inferre any suche necessarie conclusion vpon the allegorie of this example But what is this for the expelling him out of his kingdome â–ª and for deposing him from his estate Can you proue that Azarias and his Priests did handle Ozias thus For this is the present question but this you can not finde they dyd and therfore this example serueth not your purpose Well say you they vsed a bodily casting out of the king out of the house of the Lorde Trow you M. sand they tooke him by the héeles cast him out or by the head and the shoulders â–ª thrust him out I trow not that they layde any violent hands vpon him They withstoode him but it followeth how they saide vnto him It pertayneth not to thee to burne inceÌ„se vnto the Lord but to the priests the sons of Aaron that are coÌ„secrated to offer incense Go foorth of the SaÌ„ctuary for thou hast traÌ„sgressed thou shalt haue no honor of the Lord God. This was no resistaÌ„ce M. San. to blam him for his wickednesse wheÌ„ he regarded not their sayings but was wroth with theÌ„ was eueÌ„ ready to offer the incense God stroke him with the leprie So that it appeareth they laid no violeÌ„t hands on him but rebuked him yet in his fury he had done it had not God him self with his sodayn vengeance stopped him If they had béene so disposed béeing forty valiant men besides the highe Priest they might haue wroong the Censor out of his hande and might haue pulled off the Priestly garments from his backe for so Iosephus telleth how he came into the Temple howbeit they resisted him not in suche violent â—…rte But say you when they espied God had once striken him with the leprie then quickly they thrust him out But not with violence M. Sanders Non explicatur expulsio c. saythe your Cardinall of Caieta thrusting him out is not expressed but the Priests when they sawe the Leprie warned the leprous king to go foorth Neither néeded he then any great warning Sed ipse c. For the king himselfe beeing terrified made haste to get out bicause he felte foorth with the stroke of the Lorde so that he was not only moued of the priests but also moued of him selfe féeling the 〈◊〉 of God to go out of the Temple What great violence was here done of the Priests to the King except their rebuking or warning of him either before his presumptuous attempt or after Did they strike him No God stroke him M. Sanders and not the Priests for all they were so many tall fellowes and had mighte inough to haue striken him If your Pope therefore and his Prelates will take this Bishop and his Priests for their example they muste be as S. Paule sayth no strikers nor fighters chiefly not not agaynst their Princes they must be mightie but not in blowes but potentes sermone mightie in the word to reproue the wickednesse of Princes and so resist them as S. Paule sayth he resisted Peter to his face not that he buffeted or pâ—…meld him with his fiste aboute the face as Bishop Boner did his prisoners But he resisted him in spéeche reprehending him and with such resistance these Priests resisted the king â–ª and all Bishops may and ought to resist all wycked princes but this is farre from deposing them or sollicitâ—…ng other Princes to make warre vpon them or mouing their subiects to rebell agaynst them But master Sanders brgeth further what followed The king beeing a â—…eper dwelt in a house apart til the day of his death and his sonne gouerned the kings house and iudged the people of the lande What is this M. Sand to the Priests deposing of him that he dwelt aparte For beeing a Leper God in his lawe had so appoynted Leuit. 13. Neyther dyd the contagion of his disease suffer the administration of his office Howbeit neither for his offence nor for his punishmeÌ„t therof was he deposed froÌ„ his kingdom his sonne made king but the sonne as his fathers deputie â–ª administred the affaires of his fathers kingdome so for al this Ozias continued king euen til the day of his naturall deathe whiche was a longer time if your Glosse be true after this fact than he had beene king before this fact coÌ„mitted â–ª For saith your owne glosse Volunt Hebraei c. The Hebrues will haue it that this hapâ—…ed in the 25. yere