degenerate from true godlinesse into a kinde of Pharisaical righteousnesse or rather into a shew of righteousnesse the which is more cleare than that it can be denyed And afterwarde complayning further of the Popishe fastes and other abuses he sayth His similes sunt plerique nostrum c. The most of our men are like vnto these he meaneth the Phareseys that iudge they keepe the lawes then when they follow externally the letter of the law when they do nothing lesse as appeareth by them that are ydle on the feast dayes and giue themselues to ryot neglecting those thinges that are perteyning to the Sabaoth Of those also that thinke they fast when they eate but once a day but so daintilye and they so glutte themselues that they feele no hunger all day long On the contrarie they iudge not him to fast but to transgresse the commaundement that compelled by pouertie necessitie or labour doth eate but sparingly often tymes a day And a little after These thinges doe flatly fight with the doctrine of christ For first it impugneth the fayth secondly charitie which two Christ did chiefly touch For this cause therefore he doeth so often blame them But if we marke our selues we shall see our selues to be euen the most culpable in the same thinges For commonly our righteousnesse is set most in outwarde thinges I damne not outwarde thinges for who hauing his right wittes woulde or coulde so do But I say they suffice not to saluation And as I sayd a litle before of the precept of keeping the Sabaoth two things are commaunded First the bodies rest secondly and principally the rest of the old man from his workes so say I now euery precept requireth two thinges that is to wete the outwarde worke the heart that principally which Christ declared inough Math. 5. But wee neglecting that which is principally exacted do stick onely in the externall things The same may I say of the ecclesiastical coÌ„stitutions they giue not holinesse but shewe it further it as for ensample true religion consisteth not in this that thou shouldst weare this or that habit but in this that if thou be dead to the world thou liue to god to this point outward things do also not a litle further thee so the true worship of god is if that in spirite and truth thou worship the father But hereto the externall worship doth stirre thee vp The same also is to be said of fasting coÌ„fession prayer c. which chiefly coÌ„sist in the hart But we neglecting these things which are most necessarie do please our selues about the outwarde things onely Thus sayth Ferus of your Popishe fast conteyning farre worse errors than Aerius not putting of difference but belike he shal be an Aerian to The third thing M. St. obiecteth to vs out of Aerius is that he sayd the sacrifice for the dead was fruitlesse If you were not also dead and fruitlesse for any trouth in you Master Stapleton ye would neuer make such a lying sacrifice of your Priestes lippes for shame As though Aerius were counted an Heretike for denying the propiciatorie sacrifice as ye call it of the Masse which ye say is auaylable and meritorious not onely for the liuing but also for the deade to deliuer them from the fayned paynes of purgatorie Whereas if he had affirmed at that time any such thing he should himself haue bene counted a straunge and new monstrous Heretike For as then nor long after neither your pardons and indulgences nor your trentals and Diriges neyther your satissactions nor your oblations neither your Masse of Requiem nor your soule Priestes to sing or say it were extant or deuised Errours in déede there were about the dead both then and long before and suche as after gaue occasion to these your gainfull deuises And if Aerius had denyed such errours or such errours had then bene practised he had béene no Heretike for denying them but rather such Heretikes as had mainteyned them Which the godly fathers did not but acknowledged and knew of no other place eyther of ioy or torment after this lyfe but onely of heauen and hell A thirde place sayth Saint Augustine that writeth of thys Aerius Penitus ignoramus VVe are vtterly ignorant of nor we can finde any such in the scriptures And yet must Saint Augustine néedes haue knowne and acknowledged such a thirde place of deliueraunce of the deade if he had ment of prayer and oblation for theyr deliuerance as you do meane But he flatly denieth the knowing of any such place it followeth then that wryting thus of Aerius either he was in the same Heresie denying any place for the dead to be holpen out of and wherto then should such praier serue or oblation for deliuering them out of a place of torment since there were no such place of torment so he confirmed Aerius his saying or else he must runne yet into a greater error and absurditie that the deade being in one of these two places heauen or hell they were there holpen by such prayers and oblations But for those that are in hell the scripture is flatte their worme shall neuer die their fire is vnquenchable and euerlasting the riche Glutton coulde not get from thence nor finde any neuer so little ease from his torments Ab inferno nulla est redemptio From hell there is no redemption And this knewe saint Augustine well ynough that sayth Duae quippe habitationes vna in igne aeterno altera in regno aeterno There are two dwellings the one in fire eternall the other in the Kingdome eternall And againe Scitote vos c. Knowe ye that when the soule is parted froÌ„ the bodie streightwayes either it is for his good deedes placed in paradise or else certainly for his sinnes cast headlong into hell fire choose nowe that you like either to reioyce euerlastingly with the Saints oâ—… without ende to be tormented with the wicked This was the foule and great errour of Origene Saint Augustine was not infected therewith nor any godly father of his time muche lesse Epiphanius that was an earnest condemner of Origene Although the Papists be not cleare of this errour that say they haue deliuered and can deliuer soules euen out of hell as they tell howe Pope Oregorie deliuered Traian an infidell Prince and howe his mother condemned and tormented in hell fire for hir whoordome was deliuered from thence by him through a trentall of Masses Nowe as for the soules that on the other side be in heauen the other place I thinke Saint Augustine was neuer so farre ouershotte to say or thinke that such prayers coulde ease or deliuer them from paynes that were in the ioyes of heauen What then remayneth to thinke of saint August noting Aerius of Heresie herein We shall the better perceyue this if we marke the errours that many of the Grecians and Egiptians had
setting vp of Images I thinke your selfe was halfe ashamed to shewe but muche more afrayed to note by whoâ—…e authoritie thys Councell was called and ordred which had béene perteyning to the issue betwéene the Bishop Master Feck But we shall see more thereof when we come thereto Ye are very straight laced For defacing and burning the Images of all Hallowes of Christ and of Christes Images and this ye call villanie But ye make no boanes to deface and burne as villaynes and herelikes the very all Hallowes in déede of Christ his true and liuely Images and members this is no villanie with you at all But euen your owne bookes yea your owne Pope if Clement were a Pope and if the worke were his condemneth you For what doe you herein otherwise thâ—… did the Heathen â–ª If whom he writeth thus That Serpent also is woont to alleage such woordes as this we worship visible Images to the honour of the inuisible God but this is most certainely false for if in deede yee will worship the Image of God yee shoulde in doing of good deedes vnto man worship the verie Image of God for in euery man is the Image of god His similitude is in no other things but there where is a benigne and pure minde If ye will therefore honour truely the Image of God wee open to you that whiche is the truth that yee doe well to man whiche is the Image of God giue honour and reuerence to him giue meate to the hungrie and to the thirstie drinke to the naked cloathing succour to the sicke harborough to the straunger minister to him that is in prison such things as hee needeth And this is that which in deede shall be counted giuen to god These things do so much redounde to the honor of Gods Image that he which doth them not is thought to do villanie to Gods Image VVhatkin worship then of God is this to gad vp and downe after stonie and wodden shapes to worship theÌ„ as though they were godheads being vaine figures and without life and dispise man in whome is the very Image of god But knowe ye for certaintie that he that committeth murther or whoredome yea whatsoeuer he doth to hurte or iniurie men in all these thinges is the Image of God violated c. vnderstande ye therefore that this is the Diuels suggestion lurking in you which persuadeth you ye may seeme godly while ye worship vnsensible thinges and not to seeme vngodly while ye hurt both sensible and reasonable creatures Thus saith your Pope not onely to the Heathen then but also to you vsing the same Heathen fashions now standing so much on the defacing burning and villaning Gods Images as ye call them of woode stone And your selues burne deâ—…ace and villaine the very Images of God either not knowing the true Images of God but taking dead pictures for his Image or wittingly reiecte your Popes aduertisement and do contrary to your consciences But as ye thus deface Gods very Image so deface ye God him selfe Ye stande much vppon his pretended Image and yet ye regarde not him his worde nor his commaundement Ye honour ye say his Image and dishonour him selfe I omit the foresaid dishonoringes of him in your inuocation in iustifiyng your wicked concupiscence from beyng sinne c. ye dishonour him euen in the Images that ye made of him to honour him by Was not this a dishonour of God to picture him out like a Creature like a sinner like a corruptible man like an old greybearded Father yea like a monster with three faces in one head as the â—…eathen pictured Ianus with two faces or Gerion with thrée bodies or Cerberus with three heads what was dishonour to God if this were not to set out any picturs of God yea after the portrature of man whose bodie though it is Formae praestamissimâ—… Of a most comely shape is yet so vnsitting for God that S. Augustine calleth it Sacrilege Yea God sende it â—…all not out that ye mainteyne a foule Heresie of the Trinitie therein But how cunningly soeuer ye shall cleere your selfe thereof a great dishonoring of God it was A lie can not be an honour to him that is truth and a spirite and will be worshipped in spirite and truth not in a bodely Figure and that a false figure too if the picture of God be not a lye when sawe ye God at any time if ye neuer sawe him ye go by blinde ghessâ—… Yea if he him selfe euen for this purpose when he would most shew him selfe would yet shewe no bodily figure least any should Worship him by any bodily Fiigure will you presume to make after your fantaâ—…ies a bodâ—…ly forme or rather deformitie of him how can this be but a lie a dishonour an Idolatrie and presuâ—…npteouse rebellion against Gods purpose and expresse commaundement Euen as Iob saith Currit impuis contra Deum extentâ—… collo The wicked runneth against God euen with a stretched out necke Thus as you deface God pretending his honour so deface ye those Saincts that ye call al â—…hallowes euen vnder the pretence of honoring them and their Images For if it be not honour to God to honour him by a picture thinke you it is than an honour to his Saincts to be honored by pictures and if his Saincts themselues refused honour will they haue their pictures honored Your shifte that ye make of unlearned and lay mennes bookes neither will any thing auaile you nor your selues vse it otherwyse than for a shifte For ye vsed them not as remembrancers but ye honored them as helpers Now if a learned man may not knéele créepe crouche offer and praye to his booke thoughe the booke were of the Saintes lyues neuer so muche yea thoughe it were Gods booke Moyses honoured not the verie Tables writen with the finger of God by what priuiledge then may the Lay and vnlearned person honoure knéele offer and praye vnto their bookes yea admitting the case that Images were the Idiotes bookes as ye call them But God wote they are verie Idiots that haue no other but suche bookes And more Idiots that thus honoure their bookes And you most Idiotes of all I am afrayde that make suche Idiotes reasons The Idolatry that ye made the people to commit was to manifest The practises ye vsed were to broade The tales that your Legendes tell of the workes of Images are tootoo shamefull M. Stapleton Ye tell vs howe the picture of the Uirgin Marie was Bawde to Beatrice a Nonne the space of the xv yere while she played the common strumpet Ye tell vs that at Spire Ubi adoratur Imago Sancta dei genetricis quae ad sanctuÌ„ Bernardum tribus vicibus locuta est c. Where the Image of the holy mother of God is adored which spake three times to S. Bernarde A boy gaue hir childe a piece of bread criyng Pu
And is not this the voyce of all Protestants whatsoeuer onely Scripture onely the Gospell onely the worde of God and for the first part what is more common in the mouthes of the Germaine Lutherans of the French Caluinists and now of the Flemish Guets than this complaint that we presse them with the Emperors diets with the Kings proclamations and with the Princes placards to the which they obey as much as the Donatists when they haue power to resist Remitting your rayling Rhetorike Master Stapleton to your common places your argument is very fonde and faultie First if this be a simple and generall proufe of Donatists to say we bring the onely Gospels you will make Christ a Donatist to for he brought the onely Gospels And his Disciples and Apostles Donatistâ—… for they brought the onely Gospels and sayde they knewe nothing but Iesus Christ crucified they deliuered no other thing than that they had receyued and accursed him that should bring any thing besides this onely Gospell Ye will make the fathers Cyprian Chrysostome Ambrose Hierome Augustine c. become Donatists that will vs in all trialles of any point of doctrine to bring the onely Scripture the onely Gospels the onely worde of God Againe for the other part if this were a proufe of a Catholike to bring 〈◊〉 imperatorum sacra the letters of many Emperours and to complaine hereon the token of a Donatist then was Athanasius diuerse other godly Bishops Donatists also the Arrians Catholikes And your selfe with M. Feck alleage the complaints of Athanasius belike to proue him a Donatist This therfore M. St. thus simply set forth maketh but a simple argument Ye should either proue that we do bring the onely Gospell and complaine of your Princes diets Proclamations placards after the maner that the Donatists did or else ye proue nothing but your selfe a malicious slaunderer We bring the onely Gospels to you as Christ his Disciples and the holy fathers brought them to vs and yet bring we not the Gospell so alone that we bring not also the fathers writing thereon we also bring both Princes diets Proclamations and placards so farre forth as they mainteyne set forth and agrée with the doctrine of the onely Gospels Otherwise can ye wyte Athanasius if he complayned when he were pressed wyth them Can ye wyte the poore Protestants in Germanie Fraunce Flaunders if they so much as complaine that ye presse them wrongfully euen as your selfe in plaine wordes confesse thâ—…t ye presse them in déede with the Emperors diets with the kings Proclamations and with the Princes placardes Neuerthelesse if ye pressed them lawfully and as Constantinus pressed the Donatists I warrant ye no Protestant would once complaine thereon But ye presse oppresse them with nothing but mere violence to maintaine your errours besides and against the worde of God. And to this purpose your selues play the right partes of the Donatists for as the Donatists peruerted and wrested the scriptures to shake the authority of princes froÌ„ themselues which otherwise they admitted so farre as pleased them so do the popishe priests peruert and wrest the scriptures to reiect the Emperors and other Christian princes authoritie ouer them and vpbraid vs saying Illâ—… porâ—…ant multoruÌ„ imperatorum sacra They bring many of the Emperors letters that is we presse them with the authoritie of princes when we require that ye giue as much and no more authoritie vnto Princes than the onely worde of God doth warrant them But you will giue them no more nor yet their sacra their diets proclamations or placarts than shall serue your turne And thus your selues are most Donatists in this poynt Your last comparison is of the Donatists murdring of others and of themselues and yet canonizing of suche for Sainctes and Martyrs This comparison ye stretched out with large outroades nothing agaynst the Bishop nor to the matter and in déede nothing but extréeme rayling and scoffing agaynst master Foxes booke to whome I remittâ—… the quarels that you lay vnto him who is able at the full to aunswere them As for me I will aunswere onely to the comparison for murthering and canonizing wherein the Papists excell all other If ye had master Stapleton alleaged the Monke that poysoned himselfe to poyson his prince the Pope that to poyson his welthie Cardinals dronke him selfe of the wrong Bottell had ye tolde that men said of the death of the two late Cardinalles in Englande or howe good a medicine for the heade ache your Popishe Priestes haue made of the Sacrament of the aultare as ye termâ—… it and what Princes they haue poysoned therewith If ye had tolde of your Italian perfumes and Spanishe figges for the pippe ye might well master â—…tapleton haue confirmed your comparisons from the Donatists murders But what néede such priniâ—… tokens in so open a matter Your hate charitie to heape burning coales on your aduersaries heaâ—…s too many haue felt and all the world doth knowe For murther the Donatists be nothing comparable nor yet Barabaâ—… the Iew nor nere a théefe in Newgate to the blâ—…dthirstie Papists Ye say Saint Augustine sayth of the Donatists viueb ant vt latrones morâ—…ebaÌ„tur vt circumcâ—…liones honorabantur vt martyres They liued like robbers they died lyke Circumcelions meaning they fiue themselues they were honoured as martyrs True in déede master Stapleton and ye put me in remembrance of another saying that went in thrée parts to I trowe it was of an honest man of your religion of whom it was sayd 〈◊〉 vt vulpes regnabat vt Leo moriebatur vt canis He entred like a Foxe he reigned like a Lion he died like a dogge And yet ye count him one of Gods holy vicars And I pray ye call to minde another common saying that went also on three partes euen of your Popish canonâ—…zed Saincts that some were worshipped aâ—… Saincts in heauen that liued full wickedly here in earth and are now tormented with Diuels in hell this did men say master Stap. anâ—… they were Papists that sayde so to Ye tâ—…ll vs of the Montanists that worshipped one Alexander for a worshipfull martyr though he suffred for no matter of religion but for mischieuous murther What is this to the Donatists master Stapleton or that which ye tell vs of the Manichees worshipping the day of their master Manes death The worship of dead men good or bad or the kéeping of solemne dayes as in the honour of them is proper to you popish 〈◊〉 not to vs We kepe a memoriall I graunt but of these onely whome we are most infallibly assured that they be the blessed Sainctes of god Howbeit we worship not them nor the day for them nor them by the day wée worshippe onely GOD in spirite and truth as Christ hath taught vs But you that so worshippe deade men will yée worship none for Martyrs but those that dyed for matters of Religion Whie
importance which is in all spirituall or ecclesiasticall things or causes as temporall What is this but an importune séeking of a knot in a rushe of no importance 〈◊〉 there any thing in these wordes added more than was â—…ully compreâ—… hended in the other or than King Henrie or King Eâ—…warde claymed and tooke on them 2. Pref. pag. 34. He maketh an other petit quarell at the fourme of the printed letter fol. 49. b. But it is aunswered in his bederoll of vntruthes where he likewise maketh a slurre aboute it Diuerse other petit quarels he dath aboute the distinction of the letter and for cyting the effect of certaine textes and not declaring them worde for worde fol. 50. b. which is aunswered Another quarell he pyketh at the Bishop for citing Emanuell Paleologus â–ª the Emperour of Greeâ—…e Aâ—…other for that he calleth him Christian Emperour 〈◊〉 these arâ—… aunswered in theyr proper places Another â—…or translating Suprema Anchora Supreme Anchore and not the last Anchore but this is likewyse aunswered 〈◊〉 〈◊〉 〈◊〉 like petit quarels he piketh many which here for breuitie I ouerpasse And although there is none vnaunswered in their places yet aunswere them all with his owne wordes A man woulde here suppose master Stapleton that ye had some great and iust occasion thus grieuously to charge such a man as the Bishop is and that in print where all the worlde may read and consider it Pref. 17. VVhat an offence I beseech you hath the Bishop committed herein so great as woâ—…thie a dash with your pen. 〈◊〉 â–ª b. To these he adioyneth his tenth common place which himselfe calleth wordes of course saying these are but wordes of course 1. Pref. pag. 2. And therefore I vsed his owne terme His vvordes of course that is such as may be better returned on himselfe FIrst his beginning of his first Preface with the parable of the foolishe buylder Luc. 14. Whom he compareth the Bishop vnto for attempting this controuersie which he calleth the Castle of our profession and not able to go through therewith is therefore laughed to scorne saying beholde this man beganne to buylde but hee hath not beene able to make an ende That this may be truely recoursed on the Papists all the worlde beginneth to sée and to laugh them to scorne at the ouerthrowe that God hath made of their Nymrods Babilonicall Towre and howe the more they labour to repayre the decay thereof bycause they buylde not on Iesus Christ the Rocke but on the sandes of theyr Fathers traditions they can not therefore with all theyr force inquisitions deuises and attemptes bring their buylding to any good passe their groundworke iâ—… rotten their stuffe is naught and therfore master Stapletons Fortresse and all their Bulwarks are ouerthrowne spirituoris â—…ius with the spirite of his mouth that is with the worde of God. But ye will say sayth he of this parable they be but words of course Well preuented master Stapleton and in time who can rightly say or iudge any other of them sith they be so indéede as your selfe confesse wordes both of ordinarie course with you and all your side and what is sayde in the whole discourse of them but such course stuffe God wote as in recoursing them to you may be more fitly and truely applyed For ensample euen in the similitude ye alleage of the Apples and Grapes of Sodome and Gomorre Pref. 1. pag. 3. fayre to the eye without within nothing but stinking ashes A most liuely picture of the fruites of Poperie more glorious withoute in pompe riches wealth and might of the worlde More shining in outwarde holinesse counterfeyts myracles Iewish ceremonies and Pharisaical workes and in all other things more faire and delectable to the outward senses than euer were the Apples of Sodome or any thing else but within for sounde doctrine and the right worship of God consisting in spirit truth neyther the Apples of Sodome and Gomorre nor Sodome and Gomorre it selfe had euer the like stinch and infection And all those gay things come but to touche them with the touche stone the holye worde of God they smâ—…lder forthwith into Ashes or rather into nothing Uevobis hypocritae sayth Christ VVo bee to you hypocrites that make cleane that is outwarde c. The like recourse is made of all your glorious pamphlets and of this yours in hande there néede none other aunswere than to returne your owne words to your owne selfe thereon It beareth a countenance of truth of reason of learning but come to the triall and examination of it I finde a pestilent ranke of most shamefull vntruthes an vnsauery and vaine kinde of reasoning and last of all the whole to resolue into grosse ignorance Pag. 4. Likewise where he sayth Pag. 8. After all this strugling and wrastling agaynst the truth by you and your fellowes the truth is dayly more and more opened illustred and coÌ„firmed and your contrary doctrine is or ought to bee disgraced and brought in vtter discredite The aunswere to this is the same that 〈◊〉 made to the quarelling sophister If I say it the argument is true if thou sayst it it is false That which ye forge of a namelesse Protestant from one of your lying fellowes 〈◊〉 that A protestant of late dayes being pressed of a Catholike for extreeme lying and not being able to cleare himselfe sayde plainely and bluntly Quamdiu poterâ—… clades adferam latebunt quamdiu poterant valebunt apud vulgâ—… ista mendacia I will deface them and do some mischiefe to them as long as I am able my lyes shall lie hidde as long as may be and at the least the common people shall fall in a liking with them pag. 20. Aâ—… this is most likely to be your owne and your authors lie on the Protestants that at the least the common people might fall in a misliking with vs so is it euidently true if it â—…e recoursed on your owne side all the world can witnesse it hath bene your sayings and doings in very déede and noâ—…e for feare yâ—… should haue bene preuented obiect it in your Preface to vs It is you that with your crueltie and slaunders haue and do say Quamdin potero clades adferam I wil do mischiefe to them 〈◊〉 long as I can It is you that this long while haue slaundered and deuised horrible lies â–ª by those that haue professed the truth altering and chopping their articles saying they mainteyne such and such he resies as they neuer thought and haue sayde Latebunt quamdiâ—… poterunt valebunt apud vulgâ—… ista mendacia These lies shall lie hidden with the vulgare people so long as may be And so haue yée made the people in executing your crueltie beléeue that they did God good seruice So did the Phariseys and highe priestes abuse the 〈◊〉 and ignorance of the Iewishe people with such vntrue slaunders on Iesu Christ himselfe And to the better compassing hereof ye haue set forth lyes for truth and kept
same booke on these verses Lanceâ—… Crux claus tua pertuls corde 〈◊〉 c is this Quicunque arma Domini c. VVho soeuer shall looke deuoutly vpon the weapons of our Lord Iesus Christ and shall deuoutly say this prayer he shall haue of his sinnes beyng truly confessed and repenting of them sixe thousand seuen hundred and fiue yeeres of pardons of S. Peter the Apostle graunted him and graunted of 30. Popes after him How agreeth this with the former M. Stapleton or did S. Peter giue this pardon twisâ—… and augment the summe bicause of the excellencie of those verses But these are trifles to the thirde that followeth Crux coronae spinae flagellis clauis lanciae marcellae spongae laqueae columpilae vesti purpuriae aâ—…undinae honorem impendamus This is good Latine I warrant ye and as good as the matter euery whit and so good that saith the Rubrike ouer it VVho soeuer say this Orison here following shall haue great grace of almighty God and sixe thousand thousande and threescore and ten yeeres of very pardon This was lustely multiplied Sitte downe Master Stapleton sith ye pretende to be so perfect an Arithmetrician and cast your accountes and ye shall sée a fayre muster of pardons to comforte your sprites with all Feare not man the Diuell so long as these last and many thousandes more there are besides but these are easily gotten euen for worshipping the Iewes Ropes Halters Hammers Râ—…iues Swordes their Fistes yea their spettle and all But if ye be ashamed and thinke scorne to worship these thinges as in déede ye may well be ashamed of them yet I haue suche holy Reliques for you to worship that ye can hardely finde any higher But I tell ye you must take vp your hand and blisse you at the sight of them and so they worke meruailes as your holy bookes recorde And that not for the Images of all Hallowes but of Christes Image or rather of him selfe that ye should know euen the iuste length of him as they pretende Among the good prayers aforesaide is this Rubrike Qui cupit cognoscere longitudinem c. He that desireth to know the length of Christ being God let him take this line here drawne forth twoo and thirtie times measured which line was brought out of the Citie of Constantinople in a certaine Grosse of Golde VVhiche line who soeuer in the day doth deuoutly looke vppon and say the Antiphona with a Collect and shall signe him thrise with the signe of the holy Crosse he shall not that daye die any suddayne death nor be vexed with Diuell nor with any tempest nor any euill nor any Creature shall hurte him And this line was brought by an Angell to King Charles the great This is a fayre grace M. Stapl. for looking vppon and worshipping a line of the length of Christ. But I haue another length and Rubrike that hath more Iolie promises to stirre vs vp to worship it Which sayeth This Crosse fiftene times measured is the length of our Lorde Iesu Christe and that day ye looke thereon blesse ye therewith There shall no wicked spirite haue power to hurt you nor thunder ne lightning sleeping ne waking shall not hurt you nor winde nor blasting on lande nor on water shall not hurt you nor in battayle ye shall not be ouercome with your enimies bodely ne ghostly nor die no shamefull death nor suddayne death nor of the pestilence nor in water be drowned nor in fire be brente and if yee be in deadly sinne ye shall not die therein and you shall increase in worldly goodes nor ye shall not die of woundes nor of stroake nor without confession nor ye shal not be combred with no fiendes and if a woman haue this Crosse and lay it on hir woÌ„be when she traueleth with childe she shall soone be deliuered and the childe shall haue Christendome and the mother purification of holy Church S. Ciriake and S. Iulite desired this gifte of almightie God and he graunted them as it is registred in Rome at S. Iohn Lateranence Here are many moe fayre graces if all were true But some of them your Papistes them selues haue â—…ounde starke lies And some of them as that he shall not be combred with no fiende c. I thinke may well be true as you will graunt I dare say resoluing them by your Equipollences on which ye stande so much in your fourth booke As for the assurance of the truth of these lengthes that I remit to you M. St. to reconcile them togither how the one came froÌ„ Constantinople the other froÌ„ Rome how the one was grauÌ„ted of God to S. Ciriake and S. Iulite the other brought by an Angell to king Charles the great and yet as appeareth by the prayer it came first to S. Ciriake and S. Iulite too With other such circumstances as arise in the conference of them Onely I note the lengths them selues and I pray you M. St. if ye haue as good skill in Geometrie as in Arithmetike to measure these two lengths the one xxxij the other xv times as they require and see how properly they will agree I thinke ye shall finde them differing little lacking the length of both Crosses ioyned togither So that the one light on which it shall must needes be a very lie and haue no vertue in it at all but those that worship it be Idolaters worshipping a false thing If ye replie an inche breakes no square although it breake no square yet it breakes leÌ„gth M. St. neither ought ye to misse one inche in this matter wherein ye pretende is such vertues and so exactly take vpon ye to describe euen the iumpe length and say it came from God and his Angell brought it knew not the Angell the iumpe length or would he not giue it truly and would haue it so precisely worshipped surely then he was no good Angell But the difference is more thaÌ„ an inch M. St. or 6. or 7. inches either And would ye haue Christ cut shorter by the head to make your leÌ„gths euen were it not better that a great many such liers as you hopâ—…â—…edlesse before which of these two shall we beléeue M. Stapleton or is it not best by your counsell to let them both goe in the â—…irrops name and all their forged vertues with them than for gréedinesse of their gaye promises endanger to lose bodie and soule by worshipping a lie and committing foule Idolatrie Well let them goe for me if ye he agreed thereto M. Stapâ—… But yet ye haue one excuse as ye thinke to mitigate the matter that how soeuer they missed in the Figure eyther of the Crosse or the Crucifixe of the which some was long some was shorte this hindred not the peoples deuoute meditation thereon Although M. Stapleton this nothing excuse the former manifest lie where ye misse of the leÌ„gth that so iustly ye pretende to set out and yet ascribe the vertue to
Dominus Iesus reueâ—…auit cuidam deuoto poterit venire in breui ad amorem timorem perfectum coelestium By this meanes as the Lord Iesus reuealed to a certayne deuoute man he might in shorte tyme come to a perfecte loue and feare of heauenly things But in the meane time the people sticking in visible and earthly thinges fell without all feare or loue of Gods truthe euen to a perfection of Idolatrie Beléeuing too muche in such faygned reuelations and reiecting the word of God wherein Christ hath not to a certayne deuoute man but to all the worlde reuealed the expresse will of his heauenly father in playne words forbidding the worshippe of all Images yea of all creatures as heathen and wicked Idolatrie But ye still crye that your Images are not Idols as the heathens Images were and therefore your worshippe of them is not Idolatrie as was theirs I omitte the examining of thys sequele M. Stapl. And will onely as nowe denye the antecedent The which thoughe other more at large haue improued and I haue somewhat touched it before yet bicause at the very instant of the writing hereof there came to my hands a paper by a certen friend of youres whome I spare to name wherein was conteyned as he affirmed suche reasons as were vnanswerable to proue that your Images are nothing like the Heathen Idols Although perusing the same by Doctor Saunders foresayde booke of Images it séemeth to be drawen from his collections of the differences betwéene Idols and Images and so by some other already may be full answered yet I thought it not amisse euen héere to set it downe and sée by this whiche already is spoken howe easily or hardly it is to be answered vnto The differences betweene the Idols of the Gentiles and our Images sayth this Papistes paper First some kinde of Idols had no truthe at all in nature but were feigned monsters all our Images haue that essentiall truthe extant in the world which they represent I answere first for some of their Idols ye say truth Secondly for all your Images ye make a loude lye As for ensample the Image of S. Sunday pictured like a man with all kinde of 〈◊〉 about him as though he had bene Iohn of all craftes Wheras for the béeing of any suche man there was no suche essentiall truth at all extant in the worlde that it represented And yet for your Images this is a generall rule that you must most firmly beléeue Quod qualem imaginem vides ad extra oculo corporali â—…lem Christus habet similitudinem aed infra secundum esse diuinale Ideale That what maner of Image thou seest outwarde with thy corporal eye Christ hath the same similitude inwarde according to his diuine beeing and conceyued forme And the like he sayth of the Uirgin â—…deò habeatur Imago Mariae virginis pulchra quoniam turpis Imago teste Maximo non est vera Imago Mariae sed falsa Cum ipsa Maria sit totius pulchritudinis decoris amoris regina domina Let a fayre Image be had of the virgin Mary bicause a foule Image as Maximus witnesseth is not the true Image of Mary but a false Image sith Mary is the Queene and Lady of fayrenesse comlynesse and loue And M. Saunders concluding this poynt saythe For looke what proportion is betweene thing and thing the same proportion is betweene signe and signe of those things By which rule of leueling the Image according to the essential truth extant in the worlde of the partie represented by the Image as many other Saincts yea Christes and the blessed Uirgins maye be proued Idols being pictured amisse and swaruing from their truth represented so by no meanes can ye defende your consecrate cake your three faced picture of God the father your winged and feathered Aungels your pictures of Saint Sauiour and Saint Sunday from being manifest Idols And therefore betweene these some Images of yours and those some Idols of theirs there is no difference in this first point Secondly all their Idols were without truth concerning fayth and religion All our Images conteyne such a truth as belongeth to Christes fayth and religion I answere No Images belong to the truth of Christes fayth religion As for religion all the religion that Christ ordeyned was without Images Images in diuerse places are forbidden to be worshipped Custodiâ—…e vos à simulacâ—…ris Kepe your selues from Images And they are in no place bidden to be worshipped As for fayth Fides ex auditu auditus auteÌ„ per verbum dei Faith coÌ„meth by hearing hearing by the worde of God. But the worship of Images is without the word of god yea as is alreadie shewed by your schoolemen it is but of the Churches ordinaÌ„ce but no faith can be with out Gods worde the worship then of Images is without the truth of Christs faith religion so likewise in this 2. point they differ not from the worship of the heathen Idols Thirdly sacrifice was done to their Idols not so to oure Images but onely to God. I answere first in that ye made such sacrifice to God as God neuer ordeyned and made more dayly renuing of sacrifices to him not contented with the only sacrifice that he made once for all therein ye committed plaine Idolatrie and your massing sacrifice was the Idoll Secondly where ye say ye made sacrifice onely to God I haue proued alreadie in plaine confession of your selues that ye made sacrifice to the blessed virgin also Thirdly that ye say they made sacrifice to their Idols so do not you If sacrifice bée the worship of Latria then so doe you by your owne tales but what matter maketh this wheÌ„ ye sacrificed to them of whome the Images were the pictures and what differed that from the Heathens doing that sacrificed to Iupiter before the Image of Iupiter or honored him by sacrifice in his Image whiche thinges you did also and therefore without any difference héerein bothe theirs and your Images are Idols Fourthly their Images belonged many times to very wicked men our Images which we worship belong alwayes to blessed Saincts Not alwayes M. St. to blessed Saincts except ye iumble God his Saincts togither Yea some of those that ye worship for blessed Saincts are doubted of your selues to be daÌ„ned spirites belike they were little better than wicked meÌ„ But how blessed saincts some of theÌ„ were whoÌ„ ye worshipped read eueÌ„ your own writer sir Thomas Mores works of Images pilgrimages ye shall sée little difference betwéene theirs yours except yours were the worsse euen in that simulata sanctitas est duplex iniquita Their counterfeit sainctship made them double hypocrites Fourthly some of the Gentils professed theÌ„selues to adore the vnsensible wood and stone we do not professe or teache any such thing but rather the contrarie I answere if some of the Gentiles did teach this among them
his free mercie not of our freewill workes So that what we haue now either in will or worke to do any thing acceptable to his most blessed will and pleasure the same in déede is in vs bicause his spirite is in vs but not of vs but of him bringing forth in vs Uelle perficere Both to will and to worke as fruites of his holy spirite within vs And if this agrée with the pestiferous Fables and lies of Simon Magus Marcion and Manes then ye haue mounted faire and well If not had ye mounted farre higher than they write Simon Magus did yea than euer Lucifer did yet as Simon Magus fell downe and brake his necke as Lucifer was throwen downe to hell fire so must you M. Stapleton with shame come downe againe for feare ye be hurled downe with them Now if as ye rashly mounted vp ye will orderly come downe through out all ages as it were by steppes ye may descende by this doctrine euen to your owne time againe But I pray you M. Stapleton in your comming downe let Pelagius be your host What maÌ„ drinke with him at least one free draught of his erroneous doctrine He is a free companion and will let ye drinke at will freely and he hath pleasannt licour well swéetned with pure naturall drugges and brewed with strong spices of your owne habilitie perfection and merites delectable to the palace of mans selfeloue But swéete soppes must haue sowre sawce they say â–ª This pleasaunt errour is but a sugred poyson and as ill on the other parte as Sâ—…noÌ„ Magus fatall necessitie was if not a great deale worse But ye will come neere vs and touche ye say the very foundation and well spring of this your newe Gospell which altogither is grounded vpon Iustification without good workes In that also ye drawe very nighe to the sayde Simon Magus Do we drawe nighe him M. St God sende grace you draw not with him and that many of your works yea euen of your good works and suche as ye ascribe iustification vnto be not suche as Simon Magus and his disciples workes were We grounde not vpon iustification without good workes you grounde vpon lyes without good consciences that thus do slaunder vs Iustification in déede may well be without your good workes yea it can not be with them The good workes that God commaundeth iustification bringeth foorth and therfore it can not be without them bicause they be the necessarie fruites of Iustification we seuer not them therfore from Iustification but discerne them from the Acte of God in iustifying Not to make our selues our owne iustifiers in whole or in parte We discerne theÌ„ from the causes of our iustification and ascribe the causes to the loue fauor and mercies of God the father for Christ his sonnes sake by the sanctification of his holy spirite We discerne our workes from the merite and deserte of iustification muche more from the merite of our saluation and say it is onely wrought by his merites and giuen to vs gratis freely All haue sinned sayth S. Paule and wante the glory of God but they are iustified freely by his grace through the redemption which is in Iesu Christ whom God hath appoynted to be the reconciliatioÌ„ through fayth by his bloud comming betweene Which worde freely is contrary to merite and excludeth it as S. Paule reasoneth Sâ—… ex gratia iam non ex operibus alioquin gratia non est gratia If it come of grace then commeth it not of workes otherwyse grace is not grace That is to say it is not frée fauour but bound fauour as deserued or bought As Barnard said NoÌ„ est quo gratia intreâ—… vbi iam merituÌ„ occupauit VVhere merite hath taken vp the rowme there is no place for grace to enter And so S. Aug Haec est electio gratia c. This is the electioÌ„ of grace bicause all good merites of man are preuented For if it were giuen by any good merites then were it not giuen free but rendred as ought And by this meanes it is not by a true name called grace where reward is As the same Apostle sayth it is not imputed according to grace but according to duetie but if that it be true grace that is to saye freely giuen it findeth nought in man to whom it may be worthily owing Infinite are the places that may be cited out of the fathers and many are by others at large collected in this behalfe yea I haue shewed you Thomas his iudgement alredy therin who is the prince of al your scholemeÌ„ For merite of works therfore in iustification we are of S. Paules minde Arbitramur hominem iustificari fide absque operibus legis we suppose that man is iustified by fayth without the works of the law Thus in the poynt of iustification workes are excluded as he sayde immediately before VVhere is then thy boasting it is excluded By what lawe of workes no but by the lawe of fayth Althoughe our workes are not at all excluded in respect of the fruites of those that are already iustified For they are ipsius factura c. His workemanshippe created in Iesu Christ in good workes which God hath prepared that we shoulde walke in them But before this workemanshippe of Iustification we were but very enimies And therefore as sainct Augustine saith Quae merita bona tuÌ„c habere poter amus quando Deum non diligebamus VVhat good merites could we then haue when as yet we loued not God VVithout fayth it is impossible to please god And what soeuer is not of fayth is sinne Nowe this fayth which lykewise is not of vs but is the gifte of God we discerne from workes bicause it hath relation to the onely mercies of God promised in Christ vnto vs Which promises fayth catching holde vpon is the only meanes and instrumeÌ„t that God hath giuen vs to receiue the frée offer of his grace and to applie to vs forgiuenesse of our sinnes And so stedfastly beléening the same we are iustified by God onely as the efficient and actiue worker by Christ onely as the formall cause in whome our righteousnesse consisteth and by faythe onely as the instrument giuen of God vnto vs wherby we receiue the same And this sayth S Paule exemplifying it by Abraham Quid enim dicit scriptura For what sayth the scripture Abraham beleeued God and it vvas imputed to hym for righteousnesse But to him that worketh rewarde is not imputed according to grace but according to duetie But vnto him that worketh not but beleeueth in him that iustifieth the vvycked his faythe is imputed to righteousnesse according to the purpose of the grace of God. And this is that we say fayth onely iustifieth that is fayth is the onely eye that séeth the onely hande that catcheth holde vpon the onely meanes whereby we receiue the onely instrument wherewith we applye to our selues
the mercies of God pardoning our sinnes by not imputation The fauour and grace of God offered in Christe vnto vs by imputation of his righteousnesse workes and merites and not of ours but the father accepting his as ours bicause we are incorporated into him depend by faith on him in whom the father is onely well pleased and this is our Iustification Which is so sealed vp in vs by the spirite of God sanctifying vs to do all true good workes that by the shining of them God is glorified the fleshe subdued the spirite quickned our consciences appeased our fayth assured our liues bettred our fruites yéelded our duties discharged our neighbours helped the godly reioyced the weake confirmed the mouthes of the enimies stopped Gods commaundement obeyed practised and the workes of the diuell manyfest euill or hypocriticall detected abandoned and destroyed Not that these thinges be perfectly done but that we striue to perfection by them not that we are cleane dead to sinne as the Monkes boasted but that we dye dayly as S â–ª Paule sayth and still mortifie the olde man Not that we fulfill al the law of God or supererogate more as the Papistes vaunt but that fighting continually with Sathan with the worlde with fleshe and bloud all our workes are vnperfect Muche lesse that by our good workes we satisfie for our ill workes But that when we haue all done we are vnprofitable seruaunts for any satisfaction For howe can any vnperfect goodnesse which notwithstanding is not ours and so we can not boast thereon Si accepisti quid gloriaris if thou hast receyued it why boastest thou make satisfaction for perfect wickednesse Least of all that for any worke we can do or for any trouble we can suffer that we should merite the fruitioÌ„ of God the most perfect thing of all Non sunt condignae passiones huius teÌ„poris ad futuraÌ„ glâ—…riaÌ„ quae reuelabitur in nobis The afflictioÌ„s of this life are not answerable to the glory to come that shall be reuealed in vs. But that all the goodnesse of our good works all the rewarde of them is of him that fréely for Christes sake accepteth them and for his sake will crowne them bicause we be Christes and Christ is his and he is all in al in vs This is our doctrine of good works M. Sta. descerning our owne workes from the fruites of the spirite of God working in those whome he hath iustified holynesse and righteousnesse all the dayes of their life till tyme hâ—… glorifie them And thus in déede set we foorth the doctrine of iustificatioÌ„ without all workes be they neuer so good yea without our selues too in whom this iustification is wrought CoÌ„fessing God to be all in all and our selues the workmanship of his haÌ„ds And this was the grouÌ„d the fouÌ„dation and welspring not of our new Gospell as ye terme it but of the new Testament and ancient Gospell of Iesus christ Upon which foundation we béeing grounded farewell al your merites your supererogatorie more thaÌ„ merites your masses your traditions your ceremonies reliques Images myracles inuocations vowes purgatorie al this bagge baggage what soeuer your other not written verities or rather false forgeries which béeing not subiect to Gods righteousnes ye haue soght before meÌ„ to iustifie yourselues withal Thus much M. St. to the heresies ye charge vs with for This shall suffice ye say at this present to make open to all the worlde that they are no secret nor petit heresies that ye and your fellowes mainteyne What we mainteine M. St. is in déede not secret hyd as your mysteries secret conspiracies are but as Christ saide of his doctrine is dayly taught openly in the temple is proclaymed on the house toppe the corner stone is not caste aside in a hole of our builders but is made the head stone of the buylding The candle is not hidde vnder a bushell The people maye sée it and sée by it as thankes be to God they do more and more full sore agaynst your willes neither al the puffes of your counterblast can blow the light of this holy candle out But ye crie all is heresie heresie In déede suche as was layde to S. Paules charge is this heresie of ours It is soone sayde to call it heresie as ye haue done al this while but it would cumber you to proue it heresie as yet ye haue not done Ye haue héere layde many things vnto vs where either we defende not any suche thing at all nor any suche like thing And your selues for the moste parte defende them or the like or else a contrarie as ill or worsse As for such doctrine as we in déede defende except your slaunderous rayling ye haue brought not one worde agaynst it to proue any one heresie or errour aperte or priuie Neuerthelesse bicause of your instant crying and importune craking I haue answered a great deale further than either the principal issue about the princes supremacie or the volume could well suffer or than I minded or néeded to haue done For to say truth ye haue not nor ye can obiect any thing that your masters haue not obiected before and is not answered already by others chiefly by that Reuerende father in Christ the Byshop of Sarisburie whome you so often snatche and snurre at and not you alone but al the packe of you as at him whome God hath raysed vp as a singuler Iuell and instrument to open confute all your falshoods Yet since your impudencie is so extreme still to crie out vpon vs as though nothing were done or spekeÌ„ in the matter saying Come foorth once and cleare your selfe of this onely obiection if you can beeing so often pressed therwith If you maynteine olde condemned heresies what are ye lesse than heretikes them selues if you maynteyne them not or if they be not heresies that you maynteyne cleare your selfe if you be able I assure you master Horne you and all your fellowes will neuer bee able to auoyde this one onely obiection c. Since ye thus still crie and call vpon vs as though nonâ—… had answered to these obiectioÌ„s I haue therfore thus much at your earnest entreatie digressed thus farre from the principall question to satisfie if playne truthe for Rhethorike I leaue to you and other may satisfie your importunitie and fedde withal your vayne humor that where ye haue made and translated many braue bookes to the which your margine oftentimes sendeth vs to put vs in remembraunce what a ioly writer you be and thinke you muste néedes be answered or else al is marred and then ye might say with the Soluters dawe oleum operam perdidi I haue loste all my cost and labour if no man should regarde my workes ye still crie out therefore to be answered and bidde vs come foorth and we dare as though it were Golias and yet any one poore séelie stone of our
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