sayings Stapl. 62. b 63. a M. Sta. vnlyke similitude to disburthen M. Fecknham Howe falsely M. Sta. chalengeth vs for heretikes for leauing oute an article of the common crede in the Apologie How cunning M. Stap. himselfe â—…s in the coÌ„mon creede M. Stap. notes the Bishop and other for graÌ„mar and â—…o what a Grammarian he shewes himselfe to be Contr. Valent. lib. 1. cap. 2. lib. 3. cap. 4. De praescript haereticorum Fol. 423. li. â—… Diuis 159. cap. 4. M. Stap. taketh on him to teache the bishop his Catechisme Stap. fol. 423. M Sta. in saying the Common crede leaueth out these words And in Iesus Christe our Lorde Stapl. 423. a M. Sta. leaueth out againe in saying the coÌ„mon Creede these wordes crucified dead and buryed Stapl. 423. a Aâ—… other article left oute by M. Sta. in saying the common creede That he sitteth at the right haÌ„d of God the father almighty Whether Cardinall Hosi ' be iustly chalenged to maintain the SweÌ„k feldians heresiâ—… or no. Stap. 63. 2. Stap. 63. â—… The Dâ—…natists did not simply refuse the oldâ—… â–ª testamente as the Manichees did but subâ—…ly as the Papistes do Aug. de haereâ—… Ad quod vult Stapl. 63. a. b The seconde motiue that moued the Bishop to chalenge M Feck to followe the Donatisteâ—… Supra pag. Diuis 18. pag. 11. How the Donatists and Papistes denie the Princes gouernement in Ecclesiasticall cau ses and refâ—…rie it onely to the clergie What the Papistes meane by the Church M. Sta. reâ—…oketh his grauÌ„t The Donatists exclaming on the Princes for Ecclesiasticall causes argueth that the supreme gouernemente of them was in the Princes Stap. 63. b Stapl. 63. b M. Stapl. example of the Princis punishing an honest man for a theefe A theefe in christen religion Iohn 10. M. Sta. simili tude returned vpon himself M. Stapl. letteth go the testimonies of S Aug. alleaged by the Bishop Stapl. 63. b Winton pag. 12. b. The speciall 〈◊〉 oâ—… christian princis Further examples of the old Testament alledged by S. Aug. for princes dealing in ecclesiasticall matters Stapletons order to this di uision Stap. 65. a Number of testimonies Whereto the former testimonies of S. Aug. were alleaged Wherto serue the authorities present Here M. Stapl. confesseth that Princes ought to make lâ—…wes for the â—…rance of Christes religion The Papistes denying the Queene to make lawes and say no catholike denyeth it denye them selues to be catholikes The Papistes subtill meaning in theyr plaine speaches The holde of a Papists worde and the holde of a weat Eele by the tayle Howe trimly the Papists and we do here agree in words See a subtill â–ª Papist At a dead life well fare a papists shift M. Stapl. renueth an olde knacke of Arrius Howe finely M. Stapl. can turne his tale Stapl. 65. a. 65. b Belyke M. Sta. wantes good neighbours Stapl. 65. b Here M. Stapl. bewrayeth all the â—…etche of his former graunte Howe craâ—…tyly M. Stap. limited the Princes making of lawes All M. Stapletons ioly grauÌ„t to Princes is nowe come to nothing but to make them the clergies slaughtermen and droyles M. Stapletons fayâ—…e texte and foule glose Stapl. 65. b. How S Augustine acknowledged the Prince M. Stap. telleth of all this that August wrote but what this all this is he duist not vtter August contr Gaudent epist. 2 li. 2. câ—… 26. Epist. 50. The testimonies of S. Aug. to proue the princes dealing in ecclesiastical causes to reach further than making lawes for punishing heretâ—…kes Epist. 48. M. Stapl. wold returne S. Augustines words vppon vs. Stapl 65 b. How sure the Papistes make all pointes againste the Protestantes Stap. 65. b Howe Princes punished deprauers of religion in saint August tyme. Stapl. 65 b. The Princes lawes for blasphemers The Princes carefull prouiding Stap. 65. b M. Stapletons strong proues Stapl. 65. b. Contempte of Sacraments Popish Sophistâ—…e can make 7. of 2. Stapl 65 b. Councels Matth. 26. Ioho 11. The Papistes maynteyn coÌ„demned doctrines 1. Tim. 4. Stap. 65. b Howe the Bishop called the Papists Donatistes Howe darke and subtilly M. Stapl. speaketh How farre the examples of the olde Testament stretche to directe christian princes M. Stapl. will proue that we denie that whi che we affirm What it is that we affirme of the Princes authoritie Stapl. 66. â—… Stap. 65. a Who bee the true Donatistâ—… for saying Princes maye not punishe in causes of Godâ—… religion M. Stapl. himself cleereth vs of that he falsly burdeneth vs. Stapl. 66. a Howe Luther sayd Faith can not be forced Croyses and Turkishe warres The question whether Princes maye punishe heretikes by death How the Papistes proue vs to be heretikes The Princes dutie where any are chalenged to be heretikes An inuectiue gainst M. Fox M. Foxes boke and B. Iewels great eyesores to the Papists Stap. 66. a. Sir Thomas Hitton priest False slaunders and malicious misseconstructions of the faithfull Luc. 23. Matth. 26. Iohn 19. Act. 6. Hewe the Papistes deale with the Protestantes and their articles Math. 5. The vneuen dealing of the Papistes Sir Thomas Hitton priest no Donatist Sir Iohn Oldcastell Stap. 66. b. â—… Stap. 66. b. M. Stapletons weake argument Maister Foxes synceritie in the Papistes falshoodes Sir Iohn Oldcastle proued no Donatist Sir Thomas More himselfe mislyked the punishment of manslaughter in many offen ceâ—… The aunciente punishment of of heretikes Declar. Erasmi tit de puniendis her 76. 77. The myld spirit of popishe Bishoppes and Abbots S. August opinion of the pu nishement of heretikes The Circumcelions Punishement by the purse Banishment The popishe crueltie The difference herein betwen Erasmus and the Popishe Bishops S. Hieroms opinioÌ„ herein and the resons mouing him thereto The Papistes in crueltie come neerest the Donatistes Eras. decla tit de pun hâ—… The mercie of the Gospell Though the Gospell taketh not awaye politike lawes or punishmentes yet is there a 〈◊〉 betweene them and the Gospell The Sorbonistes coÌ„fession In declar bras tit de pun haer Howe the Papistes yet neerer resemble the Donatistes Stap. 66. b. 67. a Stap. 67. a How M. Feck yeldes not to the examples of the olde testament and yet yelding to the new Testa ment is comprehended by it though he comprehended it not Pag. 14. a. M. Stapleton cap. 7. fol. 68. a M. Stapl. order in this diuision Stapl. 68. a. M. Sta. now at the length is driuen to graâ—…t Princes some regiment in Ecclesiasticall causes M. Stapleton graunteth also to Princes supreme gouernement in all ecclesiasticall causes In natural and ordinarie propositions the indefinite betokens the vniuersall Stap. 68. â—… â–ª M. Stap â–ª confesseth that the Bishop hath proued the full issue in question betweene M. Fecknham and him Stap. 68. a M. Sâ—…apl grant of all that the Bishop hathe hitherto alleaged Esai 49. Whether the Bishops examples and allegations beeing granted of M. Stapl. reache home or no. The prince supreme gouernour of all and
it is of master Foxes owne setting foorth I graunt M. St. he is the chronicler setteth downe that he findeth Doth that argue that he acknowlegeth for true euery such article as he setteth downe nay he maketh often exception to the contrarie that many of suche articles are falsly obiected which neuerthelesse he setteth downe Yea but there is moe thinges layde vnto him than this By whome M. Stap Forsoothe euen by sir Thomas More A trustie witnesse on your owne side But go to be it he sayde euen so Yet is this iniustly done of you master Stapleton to charge all Protestantes with his opinion in this poynt when they manyfestly mainteine the contrarye We deale not so with you we burden not your whole Churche where ye openly defende the contrarie with the seuerall iudgement of euery writer much lesse of euery obscure author and suche an one as of whome we haue nothing but heresay and that such heresay as his aduersaries loue to reporte and wrest to make it odious to the hearer this is not vpright dealing But yet for al this ye can not héere vpon fasten that whiche so fayne ye would that therfore he is a Donatist The Donatistes denied to Princes the punishment of heretikes and would haue beleefe free This man denieth neither of these First his quarel was not of faith alone but as ye tell it for any maner of crime to be punished by death and yet it followes no more hereon that he woulde haue faith free to beléeue what eche man woulde then he woulde haue it â–ª frée for any manner of cryme to doe what eche man woulde Secondly thoughe he denie the punishment by death yet he denieth not but thereâ—… â–ª graunteth that Princes might make lawes of other kind of punishement which if he graunt them your selfe cleare him of béeing a Donatist But leauing him ye tell vs of greater businesse concerning sir Iohn Oldecastle whoÌ„ ye rattle vp with a susurrauit calling him traytor and detestable Donatist And nowe say you all the weight resteth to proue this substantially to you and to master Foxe And to stoppe all your froward quarellings and accustomable elusions against our proofes VVell I will bring you as I thinke a substantiall and ineuitable proofe that is master Foxe him selfe and no worsse man. Héere is a lustie crake M. Stap. to bumbaste the matter withall out of doubt we shall héere haue some great foyle But let vs sée what all this haynous matter is Forsoothe M. Foxe setteth downe the articles that the Papistes haue composed to be sir Iohn Oldecastles articles the tenth article whereof is this That manslaughter either by warre or by any pretended lawe of iustice or for any temporall cause or spirituall reuelation is expressely contrary to the new Testament which is the lawe of grace and mercie Why M. Stap. is this your substantiall and ineuitable proofe that is master Foxe him selfe and no worsse man this is none of master Foxes saying nor opinion he dothe but write â–ª playne and plat what soeuer articles it pleased his enimies your auncestors to deuise in the name of Sir Iohn Oldecastles articles Lo thus he writeth say you of this worthy Champion and that euen in his owne huge martyrologe who doubteth but to the great exalting and amplification of this noble worke and of his noble holy martyr The worthy prayse of this noble worke in déede and of this noble and holy martyr are no whit blemished by these your scoâ—… raylings M. St. but what kinde of argument call ye this he reciteth this article among the rest and therfore out of doubt he alloweth it and sets it out to hys great exalting and amplification By this argument your selfe allowe the article too for ye haue héere also recited it But what would ye haue sayde if he had subtracted it and the one of the twayne he must haue done either haue left it out or set it out as he founde it But howe chaunce you lefte out that whiche in many places of his worke M. Foxe noteth of the Papists corrupting of those martyrs articles yet which is in déede to his great exalting and amplification he setteth them downe euen as he founde them For the thing to any indifferent reader will easily shewe it selfe But yet goe to once agayne Were this article his or not his it proues not him a Donatist First the Donatistes allowed manslaughter thoughe vnlawfully done as your selfe haue proued before of the Circumcelions But héere ye graunte that he vtterly disalloweth all manslaughter and so ye cleare him héerein of béeing a Donatist Agayne the Donatistes vtterly reiected as your selfe say all the Princes authoritie and all punishement in false religion Contrarywise Sir Iohn Oldecastle allowed their authoritie yea ouer the Pope and his Prelates to punishe them for their false religion And thoughe he disallowed manslaughter yet can ye not gather that he allowed no punishment for false religion Onlesse as ye shewed in the dayes of your late crueltie there be no punishement with you but manslaughter Whereby we maye more iustely gather that he acknowledged their authoritie in willing Princes to punishe thoughe not by deathe than you can any way gather héereon that he vtterly denied all kinde of punishement And if ye would deface his martyrdome for this or couÌ„t it Donatisticall of the same minde was euen sir Thomas More him selfe your owne mery martyr whome ye cited to witnesse a fewe lynes before as appeareth in his Vtopia although more couertly yet he quite disaloweth manslaughter and deuiseth other punishments in stead thereof Is he therefore a Donatiste And I pray you what was all the auncient order in banishing heretikes was it death or were they Donatistes then bicause they allowed not punishment by death So was S. Augustine a Donatiste also whome ye cite agaynst the Donatistes For it was long or euer he came to this opinion that the Donatistes might be slayne and vpon what considerations I wil shew you out of that learned clarke Erasmus who for this matter also had great conflict with your Sorbonistes I denie saythe he that euer I readde that Byshoppes sholude haue stirred vp Kinges to kyll Heretikes For this is not to warne Princes in generall but to appoynte oute vnto them a kynde of punishement But I speake in my reprehension not of these tymes but of Sainct Augustine and the Byshoppes of his age For nowe certayne Abbotes and Byshoppes thinke it a moste acceptable sacrifice to God if they may kyll a great many with their owne sworde and their owne hande And to confesse the truthe in that they tell howe Sainct Augustine was first of that opinion that he denied the Emperoures power to be called vpon but when he sawe the heresie succeeded he changed his mynde euen so is it as true that I wrote But then had they to do with Donatistes that were more than heretikes
But sith none hath aduentured on it I thought it my dutie to yeelde to the godlie and vrgent requestes of those personages that vnderstanding I had priuately delte therin required the publishing of my labours to the vvhich I condescended a great deale the vvillinger partly bicause it touched vvithall the defence of that Reuerende fathers innocencie and learning the Bishop of VVinchester vvho had although briefly yet most orderly and exactly handled this questioÌ„ before and vvas oppugned by this aduersarie neither vvas it for diuers causes thought so coÌ„uenient for the Bishop himselfe to ansvvere and I for my part was bounde in so iust a cause to defend him But chiefly for that it spared not most opprobriously to slaunder your most excelleÌ„t Maiestie your title your state your gouernment your most honorable and godlie CouÌ„saile your nobilitie your Bishops your clergie your magistrats your iustices your people and all estates of your dominions your doctrine your faith your religion yea the truth and glorie of God vvhich your Highnesse defendes to all vvhich I and all other are bounde in principall I thought not good therefore to stay it any longer and suffer these vncircumcised Philistines blaspheming the truth of God reproching the Lords anoynted and rayling on the hoste of Israel to stand thus and vaunt vnansvvered but lette this ansvvere that I had thus farforth made in priuate â–ª come abrode to others Promising god vvilling by your Maiesties fauourable protection to deale further vvith them and to shevvethe continuall practise hereof hovve in all ages since Christendome began to flourishe vnder the Great Constantine that christian Emperors Kings and Princes haue dealte as doth your Maiestie in the ouersight of Ecclesiastical matters till the Pope by little and little encroching on them not onely spoyled them of this their chief authoritie but of their temporal estates and vvorldly kingdoms yea of their goodes liues also In the meane season for this that is here alreadie ansvvered vnto I most humbly craue your Highnesse acceptation vvhose right is here defended by truth from sclanders that by iustice defendeth our right from iniuries Most hartily beseeching almightie God as he hitherto hath vouchsafed so to blesse preserue continue and prosper your Royal Maiestie to the loÌ„g establishing of your Highnes Throne to the vtter vanquishing of all your spirituall and bodily priuie and open enimies to the godlie comforte and quiet gouernment of all your faithful subiects and to the prosperous aduancement of Gods euerlasting glorie thorough Iesus Christe AMEN Youre Maiesties humble and obedient subiect IOHN BRIDGES The Preface to the Reader IT is nowe a good while since deare Christian Reader that this maister Stapletons Counterblast was blowne ouer the seas from Louaine against the Reuerende father in Christe the Bishop of Winchester or rather against the Quenes Maiestie and hir Supremacie was thus farre answered vnto as here is nowe set foorth Which may easily be perceiued by the reading for there is little or nothing altered except a sentence or two here there added as things haue falne out since I speake this that thou shouldest not here loke for any great or exquisite penning thinking that after so loÌ„g a leysure some more notable and exacter answere should come forth Our aduersaries vaunt much of their wittes herein and chieâ—…y this my matefellow master Stapleton to be verie fresh pregnant in readinesse of answering for he is his mothers sonne and hath it on his fingers ends Howbeit I may say to these as Apelles sayd to one who when he had drawne a picture Lo quoth he I did this apace Some thinkes quoth Apelles it is so ruÌ„ningly done And thus it falleth often out with our Loâ—…anists writings but Sat cito si sat bene It is soone ynough if it be well inough say I when all is done The reasâ—… why this answere came forth no soner are these First I kept it priuate to my self abyding if either the Bishop against whome it was made or any other woulde aunswere to it Secondly I heard at the length that Maister Nowell the Deane of Poules trauayled in it whose learning and wisedome being suche as all the aduersaries could neuer withstand I surceased to proceede any further Thirdly when I perceiued he set not out his answere neither I thought it best to lay myne asyde also Thinking that either he was stayed vpoÌ„ som weightier consideration than I did know or else that he did thinke the boke not worth the answering at al as in very deed to the lerned marker it is not M. Nowel had answered Dorman in muche like matter before which were the occasioÌ„s why it slept so loÌ„g But since that time as many haue mused and talked much on the matter so they haue not a little marueiled why nothing was said vnto it The argument was great and waightie not so muche whether nowe the Supremacie belonged to the Pope as whether it pertained to the ciuil Magistrate and whether the Queenes Maiestie did claime and hold it by right or no The parties in controuersie were of note as wel master Feckenham among the Papistes as the Bishop of Winchester whose estimation among vs is not more for his authoritie than his name amoÌ„g other nations for his learning Nowe when Master Stapleton stept in lyke a lustie yoncker and blewe vp this Counterblast betwene these twain so hotly hallowing for answer out of hande to be made by the Bishop therto al this while had none some did interprete it that he was a very vnfit matche for so graue a Bishop as to say the truth the match was nothing euen And therefore I wite not the Bishop if he vouchsafed not to answer him especially seing home his booke was so pestred with scoldes and scorners Rhetorike Neither will the horse of noble corage strike at euery brauling curre that barks at his heeles But when others missecoÌ„strued this to the worst said the Counterblast was so notably blown that the Bishop durst not nor was able he nor any other to answer it wheÌ„ vpon the head of all this M. Saunders Latine volume coÌ„mes forth although chiefly on the Popes visible Monarchie yet once again entring into this questioÌ„ of the Princes Supremacie with fresh matter as he bosteth with such inuincible arguments against it that all are but vnlearned starke fooles and cleane madde that do defend it and not thus content so depresseth the Princes estate that he will now proue the Pope hath interest to depose al Christian Princes and release their sâ—…biects of their sworn obedience which valiant champion vauÌ„teth also of his felow Stapletons noble peece of woorke againste the Princes Supreme Gouernment saying in his prayse Quod argumentum â–ª Thomas Stapletonus omnium copiosissimè tractaâ—…it in â—…o Libro quenâ—… 〈◊〉 eloquentia doctrina refertum contra Hornum Psâ—…udoepiscopum Wintoniensâ—… edidiâ—… vvhiche argument Thomas Stapleton hathe moste copiously handeled in that booke vvhiche beeing replenished
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
And herein hath the Quéenes highnes followed as ye say both her Fathers and Brothers faith also But ye wring al to that faith wherein he was before beguiled as though she should follow him in that he was deceiued not wherein he founde out forsoke the deceyuers that you with your painted wordes might likewise deceyue her Highnes now as they deceâ—…ued her Maiest father then But sée how God turned their deceyt agaynst them selues That where your Pope to flatter K. Henrie withall ascribed to him this title as it were the prophecie of another Caiphas Defender of the faith the King espying the falshood of the Pope became the very defender of the true faith in déede abolishing the Pope the very impugner peruerâ—…er therof and so as you say truer than ye wist M. Stap. atchieued to him and his and transported as by hereditarie succession the worthy title and stile yet remaining in her Highnesse of the defendour of the faith Neither as you faintly say this title onely remayneth in her Highnes but the thing that the title doth entende her highnesse is in very déede not in a â—…aked name the defender thereof And hath defended her subiects not from foreyne power of straungers onely brought in by the Papistes and from all bodily iniurie and oppression of Popish firebrandes or any other tirannie but defendeth euen our faith from all errours heresies superstitions and Idolatries And this it is for a Prince to be a defender of the faith in déede which argueth a plaine supremacie Now after M. Stapl. hath thus flattred and on his knees humbled him selfe to obtayne a placard of their disobedience vp he starteth once againe and geueth another fling at vs to reuerse this crime of disobedience on vs thinking so to excuse this disobedience of the Papistes thereby And first he setteth on those whome he calleth round cap Ministers howbeit if he remembred that within this hundreth yeres and vpward the popish priestes themselues did weare round cappes he would not be so hastie to giue that nick name He asketh who are those that haue preached with a chaine of golde about their neckes in steade of a tippet Assoyle your question your selfe M. Stapl. I know no such protestant What slaunderous reporte you haue heard of any singuler person I know not no such order is alowed Although it be common among your popish Cardinals Bishops Abbottes Deanes Canons and other beyonde the Seas so to ruffle as ye speake not onely with a chayne of golde but with hatte and feather cappe and agglets rapier and cloke hawke and houndes ruffians fooles wayting on them and oftentimes in complete harneys on a great courser or on a palfrey with a courtisane behinde them thus go the chiefest of your fleshly spiritualtie belike they learned it of that royster Pope Iohn 13. howbeit no Pope doeth amende this disorder Upbrayd not therefore such petit and perticular things to vs which is so great and so common a fault with you But Master Stapleton will go more certainely to worke and charge the Protestantes ex scripto wyth their owne writings VVho are those I pray you sayth he that write sint sanè ipsi Magictratuâ—… membra paries ciues ecclesiâ—…dei imo vt ex toto corde sint omnes precari decet Flagrent quoque ipsi zelo pietatis sed non sint capita Ecclesiâ—… quia ipsis non competit iste 〈◊〉 Let the Magistrates also be members and partes and citizens of the Church of God yea and that they maye bee so it behoueth vs all wyth all our heart to praye Let them bee feruent in the godly zeale of Religion but they may not be heades of the Churche in no case for thys supremacie doth not appertaine to them These are no Papists I trow M. Horne but your owne dere brethren of Magdeburge in their new storie ecclesiasticall by the which they would haue all the worlde directed Yea in that storie wherof one percell Illiricus and his fellowes haue dedicated to the Queenes maiestie that beare the worlde in hande they are the true and zelous schollers of Luther Thus triumpheth M. Stapleton against the wryters of the storie of Magdeburge The effect of his argument is this These wryters do say that Princes may not be heades of the Church Ergâ—… no prince ouer all Ecclesiasticall persons causes in his owne dominions may be supreme gouernour Howe euill this argument followeth is easie to perceyue and the better in behâ—…lding howe impudently master Stapleton wresteth these wryters But he forceth not thereof bicause they be his aduersaries For that which they write not simplie agaynst the supremacie of princes in Ecclesiasticall causes but agaynst suche supremacie of princes as the Pope vsurped that wresteth he as spoken agaynst such supreme gouernment as the Quéenes maiestie claymeth and vseth The writers hereof hauing set forth two â—…nsamples of that age the one of a godly princes gouernmet by Constantinus Pogonotus the other of a wicked tyrant by â—…eraclius to declare what kinde of supremacie they disalow Thâ—…y she we that this is the scope of the matter iste est scopuâ—…res ê™ magistratibuâ—… politicis non sit licitum cudere formaâ—… religionuÌ„ in perniciem veritatis ita vel coÌ„cilietur veritaâ—… meÌ„daâ—…ium vel vtraque simul sopiant id quod tandem â—…um habet exitum vt regnent errores veritas crucifigatur sepeliatur This is the â—…cope of the matter that it is not lawfull for politike magistrates to coyne formes of religion to the destruction of the truth so that thereby truth and falsehoode should be reconciled togither or both of them togither quayled VVhich at the length commeth to this ende that errors raigne the truth is crucified buried And so followeth the sentence that M. St. citeth let the magistrates also be mebers c. but let them not be heades of the Church Whereby appeareth plainly what maner of heades they meane And this they do not once nor twise setting forth the doings of the wicked â—…yrant Heraclius for ensample that was altogither led by affection and not indifferent to heare â—…ither party nor called in counsell lerned and faithfull men nor called any synode to trie the matter nor serched the truth diligently but being puffed vppe with pride and deuising oâ—…ely with a flattring Monke that after set vp the false fayth of Mahomet determineth in a corner of a moste weightie controuersie and afterwardes will haue the matter neuer called into question This Emperour they call Architectum religionis and demaund what man well in his wittes woulde alowe such attempts processe and executions concluding it is not lawfull form as religionum conflare c. To make newe formes of religions and obtrude them to the Church without all kind of godly honest modest and comely gainsaying refuting therof All this and much more say they of that kinde of supreme gouernement in
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
lesse affectioned than Thomas telling vs that Thomas sayeth plainly that we are obliged and bounde vpon paine of euerlasting damnation to beleeue that the Pope is the only supreme head of the whole Church And yet when he hath all done Thom. plainly sayth not so it is but our Thomas his plaine lye And though Thomas him selfe in that he sayde made also a plaine lye as 〈◊〉 〈◊〉 affectioned to the Pope yet shoulde you haue 〈◊〉 〈◊〉 wordes more truely master Stapleton if ye 〈◊〉 〈◊〉 pressed the Bishop with his authoritie But for 〈◊〉 〈◊〉 Thomas his partialitie woulde soone be 〈◊〉 â—…o 〈◊〉 more weight thereto ye say Saint Thomas proueth his assertion by Cyrill and Mâ—…ximus two notable and auncient wryters among the Gâ—…ans VVherefore it followeth that neyther master Feckenham nor master Horne nor any other Christian man can knowe the contrarie beeing such an euident and daungerous falsehood as importeth eternall damnation Sée howe one Thomas here were it but for name-sake woulde still helpe another Thomas he careth not by what meanes hooke or crooke both belying Thomas and these notable fathers also Where sayd Thomas your wordes aboue alleaged Where had he them out of Cyrill and Maximus where haue Cyrill and Maximus that assertion Shew it and then you cleare your selfe In deede Thomas being a late affectioned writer herein alleageth proufes out of both Cyrill Max. but they proue no such assertion Cyrill hath no such wordes in his booke of Thesaurus and that epistle of Maximus is not extant for ought that I can learne and yet Thomas doth but wrest both their sayings to proue his title that it is of necessitie of saluatioÌ„ to be vnder the B. of Rome The sentence that he fathereth out of Cyril to proue his saying and yet notwithstanding proueth it not is this Itaque fratres c. Therefore brethren if wee followe Christ let vs as his sheepe heare his voyce abyding in the Churche of Peter and let vs not be puft vp with the winde of pryde least peraduenture the winding serpent cast vs out for conteÌ„tion as long since it cast Eue out of paradise Can you or Thomas or any other coÌ„clude your assertion or anything for your Pope on this saying ye wil vrge these wordes the Church of Peter Thinke ye he ment the church to be S. Peters patrimonie as ye terme it or the Church of S. Peters dominion if ye so thinke S. Peter hym self gaynsayth it saying that he is him self but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consenior a fellowe Elder or Priest and witnesse of Christes passions and not the Lord but Christ the Lorde of his Church and him selfe with other not to be rulers and princes among the clergy but they be only pastors formes of the flocke Christ alone being the Prince of the Pastors So that if you meane hereby S. Peter to be the owner and Lorde of the Church as your Pope at this day taketh on him to be this sentence maketh nothing for him but quite agaynst him For neither doth the Pope followe the humilitie of Christ nor heare his voyce as Cirill willeth neither followeth he Peter of whome he craketh but is puft vp with the winde of pride Whiche Cirill forbiddeth and therfore is cast out with the winding serpent But what Cirill meaneth by the church of Peter euen the other sentence following may declare of Maximus Coadunatam fundatam super Petram confessionis Petri dicimus vniuersalem ecclesiaâ—… sicundum definitionem saluatoris in qua necessario salutis animarum nostraruÌ„ est remanere ei obedire suam seruantes fidem confessionem VVe call that the vniuersall Church according to the definition of our Sauiour the which is vnited togither and founded vpon the Rocke of Peters confession in the which it is necessarie to remayne for the saluation of our soules and to obey it keeping the fayth and confession thereof This sentence well expoundeth the other The Church of S. Peter that is to say the Church vnited and founded vpon the rocke of Peters confession not of Peters rule and patrimonie but of his confession which Rocke is onely Christe the corner stone on whome onely the Churche is founded and in whome as liuely stories of the buylding we are vnited To this Churche in déede muste we be obedient and remayne in it kéeping the fayth and confession thereof But what doth this proue for the obedience to the Pope his Church dothe it not rather detect his church not to be the vniuersal Church wherof Maximus speaketh that Christ hath defined howsoeuer the Papistes crake of the vniuersall church syth it is not vnited togither on the rocke but on the sands of mens traditions and founded as you say vpon Peter not as Christ sayd vpon the Rocke â–ª Since it kéepeth not this faith confession nor remaineth in it nor obeyeth it it is not Christes true vniuersall Church neither ought we to remayne in it or obey it But as the Angell calleth vs exite de illa populus mens c. Come out of hir my people and be not partakers of hir offences least ye taste also of hir plagues And thus by Maximus saying howsoeuer Thomas as an affectionate late writer doth wrest the same to the obedience of the Pope and his Churche when we examine Christes true definition and Peters confession we finde that we are obliged and bounde to renounce the Pope and his Churche and that vpon payne of euerlasting damnation But nowe M. Stapl. let vs also sée your owne proper argumentes oute of Thomas Thomas sayth the Pope is the only supreme head of the whole Church wherin he quite excludeth Christ Ergo we are obliged and bound to beleeue the same vpon payne of euerlasting damnation Thomas sayth we are obliged and bounde to beléeue the Popes supremacie vpon payne of damnation Ergo the B. is to be charged with malicious and wilfull ignoraunce Thomas sayth we are obliged and bounde to beleeue the Popes supremacie vpon payne of damnation Ergo M. Feckenham is fully and effectually discharged of malicious and wilfull ignorance Thomas his distinction of ignoraunce is alledged of the Byshop Ergo the Byshop is bounde to allowe his authoritie simply in all matters or in this of the Byshop of Romes supremacie Thomas cyteth Cirill and Maximus to proue his assertion Ergo â–ª the matter is so playne that the Byshop nor any other can know the contrarie These writers say so or rather as is shewed are wrested to say that they say not Ergo it is suche an euidente and dangerous falshood as importeth eternall damnation These are the wise and worshipfull conclusions to repeate your owne termes that ye gather on the authoritie of Thomas bicause the byshop cited him in the sayde diuision of ignoraunce wherefore ye say he shall vvinne small vvorship by alleaging of S. Thomas Howbeit you to win much worship and great honor by alleaging him haue aduentured
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
punish to suche obstinate and trayterous resisters of hir godly power as you and your sect are to yea and that vnder paine of premunire and plaine â—…reason to These are the Nine markes which master Stapleton setteth newe vp Of which howe wise soone be howe slaunderous other some and howe wide all be from the â—…ue in question I remitte to the indifferent Readers iudgement For mine owne part as I sawe the shamelesse dealing of this student studying with all his endeuour â—…oelude the Bishops ensamples and to deceyue the Reader with these tryfles so was I halfe ashamed to haue answered them any thing being altogither vnworthie of any aunswere knowing that to the wise folly detectes it selfe But least any one shoulde be deceyueâ—… by this false ayme giuer I haue somewhat more largely shewed his dealing in these markes than otherwise I would And yet as the impudencie of this man may further moue occasion hereafter hée may perhappes heare more than he or his fellowes would that all the worlde shoulde sée Onely nowe it sufficeth to haue shewed the insufficiencie of his argumentes and to haue cleared from his cauillations these ensamples of the Bishops recorded in the old testament Wherof the Bishop mencioned not one that proued not Master Feckenhams demaunde and issue Any such supreme gouernment as hath the Queenes maiestie And therfore M. Stapletons conclusion is like the residue of his Nine markes if it be not rather most fonde of all And sauing his rhetoricke rayling scoffes and his vaine triumphing before the victorie is nothing else but wordes of course O Master Horne sayth he your manifolde vntruthes are deciphered and vnbuckeled ye are espied ye are espied I say well ynough that ye come not by a thousande yardes and more nigh the marke Your Bow is to weake your armes to feeble to shoote with any your commendation at this mark yea if ye were as good an Archer as were that famous Robin Hoode or little Iohn VVell shift your Bowe or at the least wise your String Let the olde Testament go and proceede to your other proofes wherein wee will nowe see if you can shoote any streighter For hitherto ye haue shotte all awrie and as a man maye say lyke a blynde man See nowe to your selfe from hencefoorth that yee open your eyes and that yee haue a good eye and a good ayme to the marke we haue set before you If not bee you assured wee will make no curtesie eftsoones to put you in remembrance For hitherto yee haue nothing prooued that Princes ought whiche ye promised to proue or that they may take vppon them suche gouernement as I haue layde before you and suche as ye must in euery part iustifie if eyther ye will M. Feckenham shall take the othe or that ye entende to proue your selfe a true man of your worde This were a hard matter for you to proue your selfe to be Master Stapleton a true man of your worde hauing nowe béene taken tardie in your wordes with so many open lies And euen here with no lesse impudencie ye would haue the Bishop in euery part to iustifie not such issue as he ioyned in with master Feckenham but such as you in euery part do falsifie Did the Bishop promise to master Feckenham to proue that Princes ought or maye take vppon them such gouernment as you haue layde before him Or did master Feckenham request any suche proufe or not rather Any such gouernment as the Queenes maiestie doth clay me and take vpon hir This is the right marke that they haue set before them and not these markes that say you we haue set before you You assure vs that ye will make no curtesie But ye néede not assure vs hereof master Stapleton we will beleue you without assurance that ye know little curtesie and can make lesse nor ye will make any if ye coulde Little curtesie except butcherly curtesie haue we felt of your stiffenecked and frowarde generation and lesse we looke for and none we craue at your vncurteous vnmercifull hands although more mercie and curtesie be shewed to you Yet though ye assure vs of no curtesie yée might and should assure vs of truth and honestie of which if we can haue no assuraunce of you be ye assured againe master Stapleton ye shall get as little credite as we shall get little curtesie But to winne you better credite in your vaine triumphant conclusion ye knit vp al your Nine marks with Robin Whood and little Iohn lacking but one of your Popes Courtisanes and some Louaine Franciscan to haue played Frier Lucke and mayde Marian and so to haue made vp the full messe Might not a man say for O M. Horne O Master Stap. these toyes are full vnsitting and nought to the purpose to or fro And for al ye cry he shootes awrie lyke a blinde man thoughe a blinde man can not sée to shoote yet could a béetle blindman both heare and thinke small wisdome in suche great boast and well perceyue that the onely turning of O master Stapleton for O master Horne would hitte you so little a wrie euen with your owne wordes that there néedes no further aunswere The. 18. Diuision NOwe where the Bishop alleaged out of the olde testament all these foresayde ensamples and master Feck vnder the pretence of Christes gospell restrayning himselfe to the new Testament goeth about thereby to clude and shake of all the Bishops ensamples of the olde Testament The Bishop proueth this to be the very shift and practise of the Donatistes denying that Princes ought to entermeddle in ecclesiasticall matters as now the Papists denie the same Who when they were vrged by the learned fathers Saint Augustine and other with suche like ensamples as the Bishop hath alleaged out of the olde testament they reiected them and would haue all examples restrayned to the newe testament as here doth master Feckenham which the Bishop sheweth to haue bene as Saint Augustine calleth it An odious and wicked guile of the Donatistes and thereon concludeth that eyther he must shunne suche heriticall shiftes or else that following the very error defence shift and paterne of the Donatists he bewrayeth him selfe therein to be a couert Donatist The effect of master Stapletons Counterblast to this is deuided into sixe partes The first is an inuectiue against the order of the Bishops writing The second is a clearing of master Feckenham to be no heretike The thirde is a returning of his charge of heresies to vs The fourth an enumeration and conference of diuerse heresies with oure doctrine The fift a reuersing to vs of the crime wherwith master Feckenham is charged to follow the Donatists in diuerse pointes resembling vs to them and them to vs The sixt and last a remouing of those motiues whereby the Bishop charged M. Feckenham to play the Donatists part In the first part or euer he enter into the matter he maketh as it were a Preface agaynst
c. In deede sayth he the bodie of Marie was holye but God it was not The Virgin was a Virgin in deede and honorable but she was not giuen to vs to be worshipped but hir selfe worshipped him that was borne of hir who came to hir from heauen out of his fathers bosome And for this cause dothe the Gospell arme vs telling that whiche the Lorde spake woman what haue I to do with thee mine houre is not yet come least any should thinke the holy virgin to be more excellent he calleth hir woman as it were prophecying suche thinges as by reason of sectes shoulde come to passe on the earth Least that any bodye maruelling too muche at the holy Virgin slippe into this heresie and these dotages For all the handling of thys heresie is but a mockerie and as a man maye saye an olde wyues tale For what Scripture hathe euer declared whiche of the Prophetes commaunded man to be worshipped muche lesse a woman shee is in deede an excellent vessell but a woman and nothing chaunged from hir nature Shee is honorable in honoure bothe in vnderstanding and sense euen as are the bodies of the Sainctes And if to hir glorifying I should haue sayde somewhat more euen as Helias a virgin from his mother and so still remayning was translated and sawe not deathe euen as Iohn that leaned on the Lordes breast whome Iesus loued euen as sainct Thecla Yea Marie is yet more honorable for the dispensation of the mysterie wherewith shee was made woorthie But neither Helias is to be worshipped althoughe he be yet alyue neither is Iohn to be worshipped althoughe by his prayers he obtayned his wonderfull sleepe or rather hee obtayned grace of God Nor yet Thecla neyther any Saynct is worshipped For the auncient errour shall not master vs that leauing the lyuing God wee shoulde worshippe those thinges that are made of hym For they worshipped and honoured the Creature more than the Creator and became fooles If he wyll not haue Angels to be adored howe muche more will he not haue hir whiche was engendred of Anne which was giuen to Anne of Ioachim which by their prayers and all their diligence according to the promise to hir father and mother was giuen yet was she not engendred beyonde the nature of men but as all are of the seede of a man and the wombe of a woman c. For it is vnpossible for any to bee engendred on earth beyonde the nature of man Only it was sitting for him nature gaue place to him alone he as the work master and hauing powre of the matter fourmed him self of the Virgin as it were of the earth VVho beeing God the word discended froÌ„ heauen â–ª and put on flesh of the Virgin Mary but not that the Virgin shoulde be worshipped not that he would make hir a God nor that we should offer in the name of hir c. he suffred hir not to giue baptisme nor to blesse the disciples he bad hir not rule in the earthe but onely that she shoulde haue hir sanctification and bee made worthy of his kingdome From wheÌ„ce then commeth agayne to vs the round Dragon that wrappeth him self on a heape fro wheÌ„ce are these Councels renewed for any cause Let Mary be had in honor let be worshipped the father the sonne and the holy ghost let no man worship Mary I say not a woman no not a man This mysterie is due to God the Angels receiue not suche glorifying Let the thinges euill written he rased cleane oute of the hearte of those that are deceyued let the luste of the tree be taken out of their eyes let it tourne to the Lorde that framed it let Eue vvith Adam feare God that shee maye vvorshippe him onely least shee be ledde by the Serpentes voyce But let hir abyde stedfast in Gods commaundement eate not of the tree Let no body eate of the errour that is for sainct Mary For thoughe the tree bee fayre yet it is not to be eaten althoughe Mary bee moste fayre and holy and honorable yet is she not to be adored But these Arabicke women worshipping Mary do renue again the mixture to Fortune and prepare a table to the Diuell not to God as it is written they are fedde with the meat of wickednesse And agayne And their women do boult flowre and their children gather stickes to make cakes kneaded with oyle to the Q. of heaueÌ„ Let suche women be put to silence by Hieremie and let them not trouble the worlde let them not saye wee honour the queene of heauen c. Thus sayth Epiphanius and muche more neither for hir only though chiefly for hir but in generall for all the Saintes Non conuenit colere sanctos c. It is not mete to woorshippe the Sainctes beyonde comelynesse but it is meete to honour the Lorde of them let the errour therfore ceasse of those that be seduced Nowe if ye say vnto me all this is spoken againste the worship of offring to hir and sacrifising to hir not for inuocation of hir first this shift is false M. Sta. for Inuocation in déede is the chiefest worship that we can giue not of the lips so much as of the heart farre aboue any outwarde sacrifice of the bodie and therefore to be muche more giuen to God alone as S. Aug. reasoneth Sicut orantes c. Euen as when wee praye and prayse wee directe signifying vowes vnto God when we offer the verie thinges in our heart the whiche we signifie so sacrifycing we know that no visible sacrifice ought to be offred to any other than to him to whom we our selues ought to be an inuisible sacrifice As therfore no bodily sacrifice may be directed to any but to God so knew Epiphanius that all spirituall sacrifice is onely due to god And therefore he so little ascribeth it to hir or any other that bothe in the beginning of his treaiise and in the ende he maketh his inuocations onely to god Saying in the beginning Nunc autem clarè c. But let vs now clearely speake of the heresie it selfe and inuocating God as we will adioyne confutation agaynst it c. And in the ende thereof Ad vnam illam c. Let vs proceede to that onely heresie which is yet vntouched inuocating God that he would helpe vs c. Thus ye sée to whome he ascribeth inuocation not to hir of whom he writeth or to any other saincte but alonely to god This shifte fayleth therefore in saying he writeth onely agaynst offring and sacrificing to hir But setting all this aside haue not you I beséeche you offred and sacrificed to hir I pray you turne back agayne to those your prayers whiche I haue cited that playnely confesse the facts and glorie therein Neither coulde they tell by what meanes they shoulde worshippe hir inoughe But if it yrke ye to turne to that whiche was so yrkesome to reade before I will shâ—…we you yet once more so playne a
his Legates â–ª Forsoothe when he dothe it then it is a principall matter it argueth his supremacie and therefore none can do it but he But nowe when examples are founde and alleaged that Christian Princes had wonte to doe it Ergo They were supreme then belike therein Nay then it argueth no supremacie then it is no principal matter nor any eccl. matter at al. Thus you play mockhalliday with vs and boe péepe as though we were children it is and is not When the Pope dothe it then it argueth a supremacie when the Prince dothe it then it argueth none And why so for sooth then the case is altered Thus do you dally out the matter and when any substantiall proufe is brought agaynst you either ye giue it suche a mocke as this or leape cleane ouer it as though ye sawe it not or in stéede of answere to that that is propounded propounde your selfe an other allegation which is clauâ—…m clauo pellere to driue out one nayle by another For to the allegation out of the Emperours Theodosius and Ualentinianus Epistle ye answere nothing but set a péece of another letter of Ualentinian to Theodosius in the téethe of it VVe sayth Valentinian to the Emperour Theodosius say you ought to defende the fayth which we receyued of our auncestors with all competent deuotion and in this our tyme preserue vnblemished the worthy reuerence due to the blessed Apostle sainct Peter so that the moste blessed Bishop of the Citie of Rome to whome antiquitie hath giuen the principalitie of Priesthoode aboue all other may O moste blessed father and honorable Emperour haue place and libertie to giue iudgement in suche matters as concerne fayth and Priestes And for this cause the bishop of CoÌ„stantinople hathe according to solemne order of Councels by his Libel appealed vnto him And this is writteÌ„ M. Horne to Theodosius him selfe by a coÌ„mon letter of Valentinian And the Empresses Placidia Eudoxia which Placidia writeth also a particular letter to hir said sonne Theodosius and altogither in the same sense Héere ye clap vp a marginall note The Popes supremacie Proued by the Emperour Valentinian alleaged by M. Horne And héere agayne full triumphantly ye crie out HerkeÌ„ good M. Horne giue good aduertisemeÌ„t I walk not and wander as ye do here alleaging this Emperour in an obscure generalitie wherof cannot be enforced any particularitie of the principall question I go to worke with you playnly truely and particularly I shewe you by your owne Emperour by playne words the Popes supremacie the practise withall of appeales froÌ„ Constantinople to Rome Héere is a ioly face of this matter M. St. But yet héere is not one worde to answere the bishops allegation but to coÌ„mend your owne that ye set against it and so thinke ye answere it bicause it is of the same Emperour Ualentinian whom the bishop alleaged But such answere as it is sithe ye can make no other we muste take it or none at your handes Neuerthelesse since ye so crake that ye walke not and wander not in obscure generalities but go playnly and particulerly to worke if ye ment as ye say how chaunce ye open not any of the necessary particuler circumstances of the matter whervpon the Emperour wrote whiche might haue made this matter plaine would haue shewed what and wherin they coÌ„mended the B. of Rome and what authoritie belonged to the Emperour Yea if you had but set downe a little more largely the selfe same Epistles that ye cite the matter had beene a great deale more cleare Ye say also ye go truely to worke and yet you falsly translate euen those very words that ye cyte and so cutte them off ere ye come to the periode that that which shoulde haue shewed the matter to haue béene about a particular controuersie of the fayth then risâ—…n might séeme to be generally spoken of all controuersies And therfore ye leaue out these wordes For the controuersie of the faith that is sprong vp And where the wordes of your allegation are Locum habeat ac facultatâ—…m de fide sacerdotibus iudicare that he may haue place and leaue or facultie to iudge of the fayth and of the Priests you captiously and falsly translate it that he may haue place and libertie to giue iudgement in suche matters as concerne fayth and Priestes This subtile translation in generall ye vse to make it appeare that the Bishop of Rome hath a generall authoritie to be the chiefe Iudge to decide all doubtes in matters of fayth and to be the chiefe Iudge of all Priestes where your texte inferreth no suche thing Likewise where the Emperour sayth of the Bishop of the Citie of Rome to whome antiquitie hath yeelded the principalitie of Priesthoode aboue all others ye conclude that by playne wordes is shewed the Popes supremacie and so sette vp your Marginall note The Popes supremacie proued by the Emperour Valentinian Where in your letter are no suche playne wordes of supremacie nor any proufe thereof at all Do you thinke that the Emperour acknowledged that supremacie which your Pope nowe chalengeth and vsurpeth not onely ouer all Priestes but ouer all Kinges and Emperours also No master Stapleton it is euident by the dealing of these Emperours and that euen in this matter that the Pope â—…ad no suche supremacie but the Emperour dyd those thinges then that your Pope dothe clayme nowe as further shall appeare in the proper treatise therof Your Pope nowe woulde be lothe to be suche an humble Lâ—… and fall downe to the Egles féete as the Pope dyd then to the Emperour whiche nowe ye make the Emperour doe to the Popes féete For why ye may â—…ay â—…empora mutantur nos mutamur in illis the tymes are changed and we are changed in them All the playne wordes and proues ye crake of for this supremacie are these that the Emperour sayth antiquitie gaue hym the principalitie of Priesthoode But there is a greate difference betwéene the principalitie of Priesthoode and supreme head or chiefe gouernour of Priesthoode or that all Priesthoode is deriued out of the Popes Priesthoode as diuers of your wryters affirme that Christe made Peter onely a Priest and all the other Apostles had their Priesthoode from him and so all other from the Bishop of Rome whome they call hys Successoure But as they erre in the office of Priesthoode wherof God willing we shall speake hereafter so whatsoeuer the office of their Priesthood was their saying is manyfest â—…alse For if Peter were a man as he confessed hym selfe to be S. Paule sayth he had not hys authoritie of men but immediatly of God and Peter gaue him nothing neither yet Iames nor Iohn And here if I might spurre you a question bicause master Heskins setteth oute his Parliament so solemnelie before his boke in pictures for the nonce making s. Iames the first that sayde Masse wherin he followeth the coÌ„mon opinion
the truth in this poynt and in so manie other Where in yée shew your selfe not onely discontented subiectes but in heart verie rebellions nor repining onely with discontented stomackes but with open sayings writings and other seditions attemptes agaynst the obedience ye owe to our gracious Prince and Countrey Ye call hir gracious but God defende hir gracious person from your vngracious practises and from all such Iudas kisses of hollow hearted flattring Papistes For howe vngraclously ye minde hir highnesse and your Countrey all that heare your sugred wordesnowe speaking as though that butter would not melt in your mealy mouth and read your common place withall collected of your most shamefull and notorious slaunders that ye rayse vpon so gracious a prince and your natiue Countrey would meruayle how that dubble tongue of yours coulde speake such contraries But ye are a Merchant for the nonce ye studie Louaine diuinitie that is to say to beare fire in one hand water in another to laugh in ones face and strike him with a dagger to the heart as Ioab did with Abner and Amasa But let vs sée how trimly ye cloke this geare I dare say neuer a Frier in Louaine can play the sinoother hypocrite For besides say you that we ought absolutely to obey God more than man and preferre the truth which our sauiour him selfe protesteth to be encouraging all the faythfull to professe the truth and giuing them to wit that in defending that they defende Christ himselfe before all other worldly respectes whatsoeuer What a godly pretence of zeale is here to God were it not for pure loue they heare to God master Stapleton promiseth for them as theyr spokes man they would obey their Prince Nowe surely this séemeth to procéede of an holy zeale But what is that they meane here by this absolute obedience to God God may be absolutely obeyed and the Prince also next to God conditionally be obeyed as the chiefe setter foorth of Gods absolute obedience God in his holie worde neuer spake any thing against obedience to the Prince whereby any Hypocrite might pretende a scruple of disobeying God if next vnder God he obeyed his Prince but God in his worde commaundeth vs so to obey him What meane they then to alleage God for theyr disobedience Forsooth here is a mystery ye must vnderstande by God the Pope for so he is called Dominus deus noster Papa Our Lorde God the Pope ▪ and their obedience to the Prince herein is flatte agaynst this Gods obedience And bicause master Stapleton and his fellowes are priests of this Gods making they must therefore disobey theyr Prince And this is the very matter So Thomas Becked died for Gods cause and what was that forsooth the franchisies of the Popes Church For all that is for the Pope and Popery and the Popish priests honours is only for God for Christ and for the truth when it is for the Deuill as soone as indéede it is for him the Authour of all such hypocriticall disobedience and for their owne filthie lucre But God is a good God he must beare the name of all ▪ The Papistes being thus by theyr Attourney master Stapleton excused of theyr Disobedience least this shoulde not be thought sufficient There is yet behinde one other proper waye of excusing themselues and that is to fall in accusing the Bishop that therby the papists may be thought the more excusable Beside all this I say sayth master Stapleton whosoeuer will but indifferently consider the matter shall see that M. Horne himselfe in specifying here at large the Queenes Maiesties gouernment by the statute intended doth no lesse in effect abridge the same by dissembing silence than the Catholikes doe by open and plaine contradiction Ye charge the B. here with abridging the Queenes Maiesties gouernement by dissembling silence This is your former quarrell M. Stap. yet could ye hitherto proue nothing omitted concerning the verie gouernment it selfe and therefore ye wrangled about other clauses of debarring the gouernement from any foreine person and of vniting the gouernment to the crowne of Englande which bicause the B. set not downe as parcels of the gouernment which ech man séeth are none ye chalenge him of dissembling silence and do as one that either hath nothing else to saye or that this is some such notable triumph that ye thought good to end your first booke therewith as it were a gyrde to the Bishop and a pricke fastened in the Readers minde to cause him mislyke of the Bishops dealing and suspect the whole cause thereby This indéede were somewhat oratorlyke if it were not so apparant an vntruth that euery body might behold the falshood therof the malice of you and the impertinencie of the quarrell But as you thereby are able crie it out as fast and as lowde as ye will to proue nothing in word or déede against the Bishop and therefore run to byous quarrels of silence and abridging in effect so your selfe while ye would excuse your selfe as not discontented nor repining subiectes accuse your selfe without any dissembling at all And are not ashamed to confesse that ye withstande hir Maiesties gouernment by open and plaine contradiction Though therefore your accusation of the Bishop be to any indifferent man to consider the matter no excuse of your disobedience yet any that shall indifferently consider the matter yea though he were som what partiall on your side sith so openly and plainely ye dare open your contradiction thereto will holde you altogither vnexcusable and iudge you on your owne mouth But let vs sée why ye are thus importune with the Bishop to accuse him so often nowe in the ende of this booke whether ye haue any newe matter to lay to his charge that ye haue not yet vttred how truly ye accuse him For say you whereas the statute and the othe to the which all must sweare expresseth a supreme gouernment in all things and causes without exception M. Horne taking vpon him to specifie the particulars of this generall decree and amplifying that little which he giueth to the Queenes Maiestie with copie of wordes full statutelike he leaueth yet out and by that leauing out taketh from the meaning of the statute the principall cause ecclesiasticall ▪ And what is that you aske forsooth iudgement determining and approuing of doctrine which is true and good and which is otherwise For what is more necessarie in the Church than that the supreme gouernour thereof shoulde haue power in all doubtes and controuersies to decide the truth and to make an ende of questioning this in the statute by M. Hornes silence is not comprised And yet who doubteth that of all things and causes ecclesiasticall this is absolutely the chiefest Why M. St. are ye nowe of a contrarie opinion to that if ye be remembred that ye were before for then ye reasoned that omission and silence was no deniall but concluded the contrarie Qui
Popes councels Esay 8. Psal. 2. Howe general the Popes couÌ„ cels are Stapl. 54. a. The acte of parliameÌ„t admitteth the gâ—…rall couÌ„ncels The worde of god the rule of all true general Councels Tripartit hist. lib. 2. cap. 5. Theodoret. Athanasius in epistola ad Epictetum Corynthi episcopum Contra maximinum ArianuÌ„ li. 3. ca. 13. In psalm 92. Epistola 3. ad FortunatianuÌ„ Epistola 112. ad PaulinaÌ„ de videndo Deo. In mat ca. 24. Homil. 49. In Sermone de baptismo Christi Ad reginas de recta fide Thom. Aquinas in secunda secundae Questione 1. Artiâ—… 10. Alphons de Castro aduersus heres li. 1. cap. 8. 2. Cor. 6. Ferus in Matth. 13. Ferus in Matth. 11. â—… Pet. â—… Stapl. 54. a. Psalm 25. Esayas 33. Heretikes are to be coÌ„uinced by the Scripture Chryso in opere imperf hom 49. Contra maximum 〈◊〉 lib. 13. ca. 14. Psal. 118. The errours of councels when they swerued from the Scripture Carthaginense 1. Concil Laodiceâ—…um Concil Nicenuâ—… 1. Zozom lib. 3. cap. 11. A souldiours life alowâ—…ble among Christians Concil Calcâ—…don Hebr. 13. 1. Cor. 7. Panormitanuâ—… de electione cap. significasti Aug. contr Do natist li. 3. cap. 4. Math. 10. Act. 25. Examples of 〈◊〉 noughâ—…e couÌ„câ—…ls Psal. 25. Psal 115. Rom. 3. Esay 8. Ambrosius Deâ—…r Gratiani Can Sâ—…â—…s qâ—… pâ—…aest 11 q â—… Panoâ—… A lay mâ—…n alleaging 〈◊〉 〈◊〉 before a geneâ—…all councel Iohn Gerson Innocentius 3. C. Cum vene de except Sta. 54 a. The godly kings in the old testament admitted no foraigne Prelates authoritie Sta. 54. a. The Popes power foraygne Sta. 54 a. Stap. 54 a. Stap. 54 a. Greg. Nazian The Popes Councels not generall True generall Councels are not foraigne power to this or any Christian realme nor excluded by the Act of Parliament St. 54. b. Master Stap. fifte false mark More lay men among the Papists than among vs enioy ecclesiasticall liuings Ad Eugenium 〈◊〉 In sermonâ—… 6. ad Psalm 91. Raulinus in quadragesimali Sermone 22. The tale of him that gotte a benefice of the Pope in the Diuels name 8. Q. 1. C. Veâ—…cor 2. Q. 7. C. Secuti 2. Q. 7. August 2. Q. 7. Noâ—… omnis MoÌ„ks in times past were but â—…ay The popishe priests and Bishops were â—…ay Bernardus Glossator in ca. St clericus Erasm. Châ—…ad Encom moriae Math. 5. Stapl. 54. b. The sixt false marke of M. Stapl. Florobellus de principal â–ª rom eccl. ex bald 6. q. 1. c. pastoralis Stapl. 54. b. M. Staplet 7. false marke A Bishops iurisdiction Preaching not simplie forbidden to preachers Staplet 8. falâ—…e marke Stapl 54 b. Tenthes and First fruites to the Prince Tenths First fruites far better bestowed on the Prince than on the Pope The Papists ar gumeÌ„t of â—…osephes immunitie to the Egiptian priestâ—… Gen. 47. The affinitie betweene the Popish priests and the Egiptian priests Gâ—…ialium Dierum li. 2. cap 8. In Epithetis textorn Diodorus Siculus de rebus antiquis li. 4. cap. 1. M. Sâ—…a Ninth false marke Stâ—…p 54. b. The title of supreme head The oth of the Supremaciâ—… Tendring the othe Charging the 〈◊〉 with the othe A woman Prince Master Feck demaund satisfied in euery one of the foresayde examples St. fol. 55. a. The Papistes curtesie Robin Hood Litle Iohn Fol. 55. a. b. Stapleton The. 16. chap. Stap. 56. a. Master Stap. obiection of witte Stap. 56. a. M. St. quarels at the Bishops testimonies out of the new testament Sta. 56. b. Stap. 56. b. M. Feck secret heresies Math. 9. Ierem. 17. Psal. 93. Stap. 56. b. Sta. 56. b. Supra 55 a. The Heresies that the papists falsly charge vs withall August Epiph de haeres Hier. contra Iouiniam Ambr. Li. 10. Epi. 18. Ambros. serm 91. Euth in Panopl tit 33. Euth Zigab in Paul. tit 21. Hieron coÌ„tra Vig. Ionas Episcopus Auâ—…elian contra Claud. Futh in Panopl Tit. 22. August lib. 1. cont 2. Epist. Pela ad Bon if cap. 13. Cyril lib. 6. coÌ„t Iulian. August coÌ„t 2. Epist Pâ—…l ca. 4 Caluine in his Institutions ca. 18. In fine Argentorati impress Anno. 1545. Epiph. Philast de Haeres â–ª Clemens li. 3. recog Irenaeus Li. 1. cap. 20. The Papistes deface the glorie of Christ as ill as Arius or Aerius Difference betwene Priest and Bishop Hieronimus ad Titum Dist. 93. can Olim idem Lib. 4. Dist. 24. 1. 1. Tim. 3. Durandus de sancto Portiâ—…no in lib. 4. Sent. Dist. 24. Q. 6. Instituâ—…o doct Christi de â—…acr or dinis fol. 196. Summa angelica L. ordo The Papistes controuersie about their holy orders Difference betvvene fasting not fasting Fuseb eccl. hist. li. 5. ca. 18 Eccl. histor lib. 5. cap. 24. Tripartit hist. lib. 9. cap. 38. Fonre thinges to be noted in the fastings of the auncient Church Trip. Hist. li. 1 ca. 10. Hieron ad Nepotianum The Popishe chief fastest Chavvcer in the Monkes Prologue Lib. 7 de 〈◊〉 2. hâ—…r M. St. belieth Aerius The Church of Englande allovveth fasting Saterday fast Aug. Epi. 83. Rom. 14. The Churche of Rome appoynted not lawes for fasting to other Churches Fridayes and Saterdayes fasts no more than other dayes by the scripture No difference of merite in fasting or not fasting Ferus in Math. Cap. 9. The Papistes confesse they make greater conscience on mans decrees thaÌ„ gâ—…ds word Iudging of the faster or not faster The work and the trust in the worke Why Christ prescribed not orders in these things The Papistes confesse them selues to bee Phariseys Ferus in ca. 12. Math. Misiudging in fasting The Popishe righteousnesse worse than the Phariseys Outwarde things Two things commaunded in keeping the Sabaoth Two things in euery precept the heart the outward work Ecclesiasticall constitutions Apparell The Papists abuse in all these things Sacrifice for the deade Aerius againe belyed Hypognost lib. 5. Saint August knevv not of any purging place for the deade Marke 9. Luke 16. De verbis Apostoli Serm. 18. De vanitate sâ—…culi Origens error of the damned The Pope deliuereth out of hell The soules in heauen neede no prayer for deliuerie The Grecians and Egyptians errours about the deade Epiph. in lib. Anachoratus Ambro. in Rom. 1. August de ciu dei Iud. Epist. August de mirabilibus sacrae script lib. 1. Cap vlt. 1. Cor. 15. August Enchi ad Laurent Theophil in â—…or The godly fathers errors about the dead Epiphanius defectes The drift of Aerius The auncient fathers memories for the dead were but thankes giuing and prayses Whie they praysed God for the dead Epiph cont Haer. lib. 3. to 1. Haer. 75. In Epist â–ª ad 10. Hierosol epist. Stapl. 77. b. Prayers needlesse for the saincts in heauen Ca. Cum Marthae decele Missae Prayer â—…lesse for them that dyed in their sinnes Ad Demetrianum Tom. 1. Lib. de varijs quest Q 19. 13. Quest. 2. câ—… in praesent In Esai ca. 65. Chry. ad Heb. ca. 2. hom 4. De Lazaro coÌ„cione