Iob. 14. Psal. 51. Matth. 7. Luc. 6. Rom. 5. What concupiscence is in vs after baptisme Rom. 7. Rom. 7. Rom. 7. The Apostle not onely calleth concupiscence sinne but proues it to be sin in deede Contra Iulianum lib. 5. Ieromes opinion of concupiscence The arrogancie of the Papistes Rom. 10. 1. Iohn 1. Images Stapl. 57. â—… Images defaced by diuers godly Princes In Concil Frankf The second Nicene Councell The Papists defaced the liuely Images of Christ and honored dead Images Clem. li. 5. ad Iacob The true worship of Gods Image The false vvor ship of Gods Image Worship of â—…ages the diuels suggestion Howe the Papists dishonored God in picturing him De fide fiâ—…bolo cap. 7. â—… The picturing of god maketh the Papistes Anthropomor phites The picture of God must nedes be a lying and dishonorable picture Deut. 4. Iob 15. The pictures of Saintâ—…s not to be honored The Papistes shifte of laye mens bookes The Popishe tales of images Discipulê° Exemplo 27. Exempl 17. Exempl 81. Ex Vincentio in sper hist. li. 8. ca. 110. Exempl 82. Exempl 83. The Picture of our Ladie of Wilsdeane with the burnt tayle Pictures of Angels S. Sondayes Picture Li. 5. de Iust. cap. 8. Alfons contra Heâ—…es li. 8. Christian Prin ces haue no lesse cause to breake the popishe Images than Ezechias had to breake the brasen Serpent Concil Colo. in decal See howe the Papistes confesie their own Idolatrie Biga Salutis dominicâ—… 1. quadrag serm 29. The worship of the Deuil in an other thinges likenesse The reason why the worship of the coÌ„secrate cake is flat Idolatrie The worship of the Crosse. Exempl dise Prayers in the Primar to the Crosâ—…e The worship to the Picture of Christes face Praier and adoration to the fiue woundes The number of al the wouÌ„des of Christ. Pardon for saying this prayer Petit pardons A liberall pardon The pardon of these Popes proue them plain heretiks So many yeres of pardon as bodies haue ben buried in any Churchyarde A Praier made to the Crovvn the Nayles the Speare the Vinegar and Gal the Reede the Spittle the dise the Coate the Cocke the Piller the Whâ—…ps the Svvord the Fistes the Buffâ—…ts the Ladder the Maller c about the Passion of Christ. The Papistes iarre in their pardons A lustio pardon To know the lengthe of Christe The one of thâ—…se two Crosses must needes be false The Papistes shift that all this hyndreth not the meditation of the mynde Ser. de temp 35. The Papistes deuout meditations in beholding the Crucifix The Papistes shift in distinction of worship Latria Dulia Hyperdulia The Papistes gaue their chiefest kynde of worship to the Crosse. D. Saunders in his booke of the defence of Images D. Saunders inconstancie D. Saunders contrarietie to himselfe D. Saunders giueth the people leaue not to care howe muche honour they giue to Images D. Saund. him self ouerthroweth his own distinction of three kynds of worshipping To what carelesse Idolatrie the Louanistes would reduce vs The Papistes shift that these are but the sub tilties of a few Scholemen Discipuluâ—… sermone 35. Not onely the Crosse Christe dyed on but euery other crosse and euery stick made like a crosse is to be honored The Turkes token to the Pope Vigerius de instrumentis A solemn question among the prelates at Rome aboute Christes coate and the spearhed that wouÌ„ded him In pract orandi Psalterium Virginis What the Papistes saye we shoulde conceâ—…ue when we stande 〈◊〉 fore Images He meaneth Augustinus de Ancona the Scholeman The image of Christ to haue as muche honour as hymselfe The Schoolemen maynteined as muche idolatrie as the people committed Alanus de â—…upe The Papistes shift that their Images are no thing like the heathen Idols A popish libel of the differeÌ„ces betwene their Images and Heathen idols The first lisserence â–ª of proportion to the natural truth Alanus de â—…upe Ibidem The seconde difference of Images and idols of faith and religion 1. Iohn 5. Rom. 10. The. 3. difference of sacrifice The. 4. difference of wicked men and Saintes The. 5. difference of the worship of vnsensible creatures The. 6. difference of the substance of God. Alanus de rupe The. 7. difference of the gouernance of vnreasonable creatures Iohn 8. The. 8. difference of the feare of diuels Rom. 10. Howe the Diuell is afrayde of Images The. 9. Difference of the Diuels hate of Images Act 19. The. 10. difference of a verruous good intent Two kyndes of good Deut. 12. 1. Reg. 15. 2. Reg. 16. Iohn 16. The comparison betwene Iulianus and the Papistes Gala. 6. Howe ioylylie the Crosse is growne amoÌ„g the Papistes Stapl. 57. b Pelagians Infantes baptisme Psalm 51. Our confession The Papistes presumption in iudging no infantes saued that be not baptised Three kyndes of Baptisme Gen. 17. Marc. 16. Rom. 4. Baptisme not the cause of saluation Act. 7. The Papistes in the opinion of Sacramentes verie Iewes and Pharisies Stapl. 57. b The Papistes worse than the Pelagians The Papistes care not what they saye agaynst vs so they say somwhat Stapl. 57. b Peeuishe differences Lymbus patium Purgatorie Stapl. 57. b Simon Magus Marcion Manicheus The heresie of Marcion and Manes for fatall necessitie and mo Gods 〈◊〉 one Luther and Caluines doctrine agaynst freevvill Rom. 7. What little freedome of vvill S. Paule had The infirmitie of vvill in the regenerate man. 1. Cor. 2. The vvill of the vnregenerate man. Gal. 5. The very question of Freevvill S. Paules reasons agaynste Freevvill Eph. 2. 1. Cor. 3. Philip. 2. Antoninus parte 4 tit 9. cap. 7. §. 1. Luc. 6. The reasons of Christ against freevvil Iohn 3. Math. 16. Iohn 8. Iohn 15. Iohn 6. Iohn 12. Act. 9. Iohn 8. Rom. 8. Math 26. Alams will. Phil. 2. The affinitie of the Papists with Pelagius Stapl. 57. b Iustification Good workes Rom. 3. Rom. 11. Super cantic Serm. 17. Lib. de Patientia cap. 2. Rom. 3. Howe workes are excluded and how not Ephes. 2. Contra Pelag. Coelest de gratia Christi cap. 26. Faith. Rom. 11. Rom. 14. Phil. 1. Rom. 4. Howe faithe only iustifieth 1. Cor. 15. Luc. 17. 1. Cor. 4. Rom. 8. The grounde of this oure doctrine of Iustification Iustification is the ouerthrow of all Poperie Rom. 10. Stapl. 57. b Iohn 18. Luc. 22. Luc. 12. Matth. 21. Math. 5. The worde of God is the holie candle that can not be put out Act 24. Stapl. 57. b 58. a The cause why I haue thus largely aunswered these obiections of the Papistes Fol. 57. b. Supra 56. b The aunciente heresies and errours that the Papistes maynteyne The Pharisies Matth. 23. Luc. 14. 18. Sectes of religion Math. 23. Keeping the key of knowledge Traditions Math. 15. Fulfilling of the lavve Aesopi fab Saduceis Ioseph li. Antiq 13. cap. 8. Eseni Simon Magê° Theâ—…doretus li. 1. haeâ—…t fab Act 8. The Pope rather the succesâ—…our of Simon Magus than of Simon â—…eter
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
for saying some not baptised shal be damned â–ª the contradictorie whereof must néedes be this all not baptised shall be saued And so by your coÌ„tradiction to vs ye speake flat contraries to your selfe immediatly togither As for that you reprehende some of vs for saying some vnbaptised shall be damned and some vnbaptised shall be saued neither is there betwéene these sayings any repugnancie both may be true well ynoughe neither is there anyflashood in either saying For as it is true to say some vncir cumcised were damned so is it true to say some vnbaptised shall be damned And as some vncircumcised in the fleshe were saued so some vnbaptised in water shall be saued For circumcision then was that to theÌ„ that baptisme is now to vs Thus as these some that say either of these sayings or both of some vnbaptised said nothing but the euident truth so your warbling thereat sheweth not onely your falshood but your enuy to be so spiteful that whatsoeuer we say ye will controll it be it true or false onely bicause we say it Yea although your self say the same much more to the same effect But howsoeuer ye contrary your self cannot tell what ye say yet so that ye say somwhat against vs be it true or false good or bad wise or fond all is wisely well and truly sayde Thus hath pride sotted your affectioÌ„ on your selues enuie blinded your iudgement on vs But you leaue vs not thus And some of them say you especially Caluine and other sacramentaries say that they shall come without baptisme to the Kingdome of heauen which the Pelagians durst not say but that they should haue the life euerlasting putting a difference but peeuishly betwixt these two In déede it was a very peeuish putting of a difference betwixt comming to the kingdome of heauen and to euerlasting life but I pray you M. Stap do not your selfe and that euen here ful peeuishly put this self same peeuish difference ye say that some of vs say that infants vnbaptised shall bee saued And some of them say you as though it were another maner of matter and farre more heynous specially Caluine and other Sacramentaries say that they shall come without baptisme to the kingdom of heaueÌ„ What difference is there betwene these sayings they shall bee saued and they shall come to the kingdom of heaueÌ„ Is not this as peeuish a difference as betwene the coÌ„ming to the kingdome of heauen the hauing euerlasting life what differeth either of these froÌ„ being saued â–ª If ye say ye make the difference betwene those that be vnbaptised those that be without baptisme this is as peeuishe as the other if not more peeuishe of the twaine Now if there be no difference betwene these sayings some though vnbaptised shal be saued that they shal come without baptisme to the kingdom of heauen is not this theÌ„ most peeuishly put of you to say some of them say thus some of them especially Caluine and other Sacramentaries for so ye please to terme vs say thus and yet all these sommes speciall sommes and other sommes agrée in one some without any some or other speciall or not speciall difference at all sauing in bare wordes Doe yée not herein shewâ—… your selues as peuishe as the Pelagians For what did Caluine especially or the other in saying they should come to the Kingdome of heauen more than the other before did say that they should be saued But that ye would shew a difference that ye haue of speciall spite to Caluine more than to any other Are ye able to proue this difference that some shall be saued not come to the kingdome of heauen â–ª or that any shal come to the kingdom of heauen not be saued I haue neuer read this difference before M. St. And therefore it soundeth like a very peeuishe difference in mine eares I haue heard and read of your peeuish differences betwene Lymbus patrum and heauen but what is that to this difference for if they shall be saued they shall come to the kingdome of heauen Yea you tell vs that those that be in your Purgatorie which besides the continuance ye say differeth little or nothing from hell yet say you they shall all be saued that are there that is to say they shall come from thence to the kingdome of heauen I haue heard likewise on the other part howe ye say there is a difference betwéene being damned and being in hell but God wote a peeuishe difference also feigned of Plato and Uirgill and that ye shall finde master Stap. if euer ye come togither But God saue the childe as they say the worst I wishe you master Stap. is that ye neuer féele that difference But that God in time giue you grace to repent these your peeuish and fonde striuings agaynst his truth and malicious slaunderings of his ministers And so master Stapleton ye shall finde no difference betwixt the being saued and the comming to the kingdome of heauen Nowe where ye say ye will mount higher to fetche the race of our generation euen to Simon Magus to Marcion and Manicheus of whom Luther and Caluine haue learned theyr doctrine agaynst free will. Ye did well master Stapleton to mount higher betimes for if ye had gone but one ynch lower when ye obiected Pelaganisme to vs for Baptisme ye had plunged into Pelagianisme your selfe euen in your free will as we shall sée when we come thereto But no maruaile if your malice maketh you willing and free to slaunder vs with the opinions of Simon Magus Marcion and Manes in fréewill ye were soddenly mounted vp so high like a Buzzarde that your eyes could not discerne the great difference betwene those Heretikes false fables and the true doctrine of Luther and Caluine thereon They ascribed all things to a fatall enforcing necessitie procéeding from diuers good and bad Gods as they sayde And looke you to it in the honouring of your Saints as I haue shewed that you make not more Gods that they did besides your other errours And what is this Heresie of theirs like the godly doctrine taught by Luther Caluin out of the worde of God against your frée wil making your selues as it were Gods with SimoÌ„ Magus to mount vp to heaueÌ„ at your own free will pleasure But had ye mounted a litle higher theÌ„ should ye in déede haue found out of whom Luther and Caluine learned their doctrine against free will eueÌ„ of the holy Apostle S. Paule that confessed he had no such freewill to do good or ill at his choyse no not being regenerate In respect whereof he had indéede a wil to do good according to the inward man but by reason of the outwardman this will was hindred so not free but vnperfect as he saith of him selfe Sâ—… enim quod lex c. For we know that the law is spiritual but I am
the prince caÌ„ not iudge much lesse are by him punishable As are all such crimes which properly belong to the court of conscience to weâ—…e misbelefe in God mistrust in his mercie contempt of his coÌ„mandements presumption of our selues incredulitie and such like VVhich all are offences against the first table that is against the loue that we owe to god Contrarywise true beleefe confidence in God the feare of God and such like are the vertues of the first table and of these Melancthon truly saith Haec sunt opera prime tabulae These are the vertues of the first table All this M. St. that ye speake is beside the question concerning such crimes or vertues of the first table properly belonging to the courte of Conscience What néede ye stande so long descanting on the first table as though in the secoÌ„d table many such vices were not lurking in the hartâ—… of maÌ„ for which the Prince also can make no lawe For he can not compel his subiects to beare no hate nor wrath in their hartes nor to lust or desire in their harts vnlawfully their neighboures wife and goodes nor to loue another as them selues All which are of the second table properly also belonging to the court of conscience You might as well haue added these of the second as the other of the first table but then had your falshood bene espied going aboute by this meanes to reuoke all your graunt for the first table that because the Prince cannot punish such inwarde and peculiar breaches therefore he can not iudge vpon the doctrine and open causes and so ye simply conclude The punishing correcting or iudging of these appertaine nothing to the auctoritie of the Prince or to any his lawes but onely are iudged corrected and punished by the speciall sworde of excommunicatioÌ„ of binding of sinnes and enbarring the vse of holy Sacramentes by the order and auctoritie of the Priest onely and spirituall Magistrate Ye might M. St. as well conclude this of the second table also and quite debar the Prince of all dealing in either table bicause the inwarde action of either table the Prince can not punish so defeate all your graunt which before ye confessed that the furthering or punishing for both the tables as well of the first as of the second belongeth to the Princes aucthoritie Quod ad externam disciplinam mores attinet So far as belongeth to outwarde discipline and manners And now ye say the quite contrary he can not punishe nor Iudge the offences of the first table if ye meane â–ª the open offences thereof he can do it by your own limitacion Quod ad externam disciplinam mores attinet And so you make a fallacion à secundum quid ad simpliciter except ye meane as your reason pretendeth properly as yet belonging to the courte of conscience betwene God him Then whether it be in the first or in the second table the Prince in déede can not iudge or punish the secrete offence no nor properly the minister but so God alone The minister doth but pronouÌ„ce Gods sentence and the Magistrate punisheth it be it in the first or secoÌ„d table come it once to the breach of external â—…tes discipline as your selfe do limite their aucthoritie there in haue promised to agrée with Caluin and Melancthon But as in this your first parte ye haue graunted so much as suffiseth all the matter besides the referring your selfe to Caluins and Melancthons iudgement so in your second parte ye wrest and wrangle about your graunt and labour to proue contradiction in theÌ„ though in déede you can finde none and yet would ye looke on your selfe ye should finde an heape of fowle manifest contradictions besides those foresaide euen in this present chapter Againe say you whereas the chiefe vertue of the first table is to beleeue in God to know him and to haue the true faith of him and in him in Externall regiment as to punish open blasphemie to make lawes against Heretikes to honour and maintayne the true seruice of God Princes especially Christians ought to furder aide and mayntaine the same but to iudge of it and to determine which is the true faith in God how and after what manner he ought to be serued what doctrine ought to be published in that behalfe the Prince hath no aucthoritie or power at all Sée how ye first pinche and wrest your former graunt M. Stapl. and inconclusion take it quite away Before ye saide Christian Princes had the regiment in externall matters now ye come in with externall regiment Right now the Prince had authoritie to further and punish ouer the one table as well as the other and now he cannot determine so much as which table is which Right now he had authoritie Quoad externos mores as much as belongeth to externall manners now he must not iudge how or after what manner God ought to be serued Right now he had Externam disciplinam the outward discipline now to know what doctrine or discipline ought to be published he hath no authoritie or power at all This géere hangeth trimly togither and haue we not gotten a faire graunt we thought as the Papistes had wont to say we had God in the Ambry but the Diuell I see was in the Horologe Now after he hath renoked his graunt he beginneth to quarrell with the Protestants with whome before he said he and all his felowship would agrée and first he beginneth to proue contradiction in Melancthon His argument is thus Melancthon saith that Princes ought to looke vnto true doctrine to correct the Churches when the Bishops falle of their dutie yea and to consider the doctrine it selfe Againe the same Melancthon saith they must make no newe doctrines in the Churche neither institute any worships Ergo Melancthon either recanteth as better aduised or writeth playne contraries to him selfe How hath malice blinded you M St can ye sée no lesser difference than contrarie betwéene looking to the olde and coynyng newe betwéene considering and instituting worships Surely then can ye neuer consider nor well looke vnto not the truth but euen your owne follie that dreame of recanting and contradictions in other hauing your selfe scarse written a line before wherein so plainly ye contraried your owne wordes in recanting your former graunt Thus as in vaine ye séeke for coÌ„tradiction in MelaÌ„cthoÌ„s wordes so as fondly do ye conclude thereon your purpose MelaÌ„cthon would not haue Princes make new doctrines and worships of God nor haue the functions of both Magistrates spirituall and temporall to be confounded Ergo he taketh away all auctoritie from Princes in iudging and determining of doctrine But what dealing call ye this M. St that in translating Melancthons sentences ye both falsely wrest them addâ—… of your own vnto them Where Melancthon saith Nec instituant cultus Neither let them institute or appoynt of new any worshipping
for the visitation of persons ecclesiasticall and correcting all maner of errours heresies and offences shall be for euer vnited to the crowne of the realme of England wherin is employed that if which God forbid a Turke or any heretike whatsoeuer shoulde come to the Crowne of Englande by vertue of this statute and of the othe all maner superioritie in visiting and correcting ecclesiasticall persons in all maner matters shoulde be vnited vnto him Yea and euery subiecte should sweare that in his conscience he beleeueth so Is this a part also M. Sta. of the question in hand for the omission of a part wherof ye haue so sharply reuiled the Bishop for a false dissembler Is there no difference betwéene the kind of gouernment it self or the particulars therof the perpetual vniting of that gouernment â–ª and the same particulars to the crowne or any other suche clauses for the preferâ—…ing of it If the Bishop concealed any parte of that gouernmeÌ„t that the Quenes maiestie taketh on hir then might ye haue sée ned to haue had some cause to haue thus quarelled at the B. but then ye shuld haue set down what clauses of any point of gouernmeÌ„t in ecclesiast matters that the Quéene claimeth the Bish. omitted But this neither ye do nor ye can do but run about the bushe picking quarels that he let not downe other clauses also that be no parcel of the question in hande The question is not nowe aboute the vniting to the crowne the supremacie that hir highnesse claimeth but what that supremacie is and what are the pointes wherin it consisteth that are to be vnited The thing it selfe is one thing the vniting of the thing is an other thing The B. hath 〈◊〉 to set down the thing it self for his leuel for so the question of the issue demauÌ„deth to proue any such gouernment as the Queene taketh on hir If now the B. tell what kinde of gouernmeÌ„t it is â—…o enter into his proues to leuel theÌ„ therto doth not the B. deale playnly and truly and do you any other thaÌ„ kéepe your wonted wrnggling which way soeuer the B had goâ—… to worke For if when he vniteth himselfe only to his matter he caÌ„not satisfie your brabbling quarels but euen there suche is your impudencie ye chyde bycause he straggleth not from his question If he had vnited any thing else vnto it and spokeÌ„ of this vniting also as now ye would haue him do then woulde ye as faste haue cryed out on the other side that he shot wyde and set vp new states of the question in hande And thus woulde nothing stop your mouth ye loue of lyfe to wrangle But all these quarels are but your starting holes pretending to fynde fault with the Bishop where indéed your quarell is at an other matter to caste for a farewell at the ende of this your booke a boane for the reader to gnawe vpon to breede a suspition in his head of a greate inconuenience and so to bring him in a misliking of the state At least to leaue him striken in the head with a doubtfull scruple of the sâ—…qurle therof As who should say cracke me this nuttâ—… and there an end answere me to this inconuenience that may followe hereon If a Turke say you or any heretike whatsoeuer shoulde come to the Crown of England by vertue of this statute and of the Othe all manner superioritie in visiting and correcting Ecclesiasticall persons in all maner matters shoulde be vnited to him You haue a mischeuous meaning M. St. al the world may sée but that ye dare not vtter it without an if But thanks be to God they be no Turks nor any heretikes whatsoeuer that ye shoot at and refuse to obey God graunte all be 〈◊〉 whome ye wish in place as for your Pope whom ye would giue this supremacie vnto as he is no whit better than any heretike whatsoeuer so is he a more perillous enimie than the Turke A worsse than he can not be feared excepte yâ—… will put your case of the Diuell himselfe And shall we leaue the certayntie of a present good state for doubt of an ill to come or for feare of a worse runne to the worste of all Thankes be to God the Quéenes Maiestie whome God of his mercifull fauour hath placed to reigne ouer vs and to enioye this supremacie is neyther Turke nor heretike but a moste excellent and blessed christian Quéene a moste syncere defender of the true faith of Christe a most godlye nourse and mother of Gods people God for his mercyes sake vouchesafe to blesse and long continue hir ouer vs maugre all your spites But go to will ye say I stande not â—…n the state present It is good for hereafter to forecast the worsâ—…e â–ª What if this should happen as God forbid that a Turke or an heretike should come to the crowne of England Since there is no remedie with you M. Stapleton but we must néedes answer this your wicked presupposall for myne owne parte I will answere you thus First there is a great difference betwene a Turke and an heretike of both whome confusedly ye put your case â–ª A Turke is an open enimie to Christes religion professing Mahomet that seducers lawe An heretike pretendeth to be a christian but agréeth not with the truth of Christes doctrine so that there might be a more lykelyhod of the one than of the other For this realme being Christian and withall God 〈◊〉 thanked therefore so farre from any danger of the Turke betwene whome and vs bothe by lande and water lie many Nations that yet of the twayne the heretikes of whiche there be many and subtile â—…ortes and all pretending to be membres of the Catholike Churche of Christ were more liâ—…ly to obtaine that whiche you presuppose Nowe if a Turke aâ—… God forbad shoulde come to the crowne most lykely he coulde not get it but by tyramicall vsurpation as he doth other Countreys and then your question is aunswered for him that of right neither this authoritie nor any other vnited to the Crowne it selfe is due vnto him Neyther wil he if he be a Turke in religion althoughe â—…e woulde take the Crowne neyther coulor be if he woulde take withall this Christian kynde of Supremacie vpon hym whiche is the subuersion of his false and 〈◊〉 Religion No M. Stapl. he would not take any suâ—…e kynde of Regiment as you your selfe allow to Christian Princes and vnite vnto their crownes As for an heretike might easilyer crepe in to the obtayning the crowne of England which also God forbid for no throne chaire or citie place or people haue any warrant against this presupposall â–ª The holie temple of Hierusalem became a denne of théeues and their priests moste wicked murderers of Iesu Christ. And in the seate of Dauid sat many idolaters yea farre mo bad than good Besides that no natioÌ„ is exempted froÌ„ this threat Propter peccata populi regnare