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
c. In deede sayth he the bodie of Marie was holye but God it was not The Virgin was a Virgin in deede and honorable but she was not giuen to vs to be worshipped but hir selfe worshipped him that was borne of hir who came to hir from heauen out of his fathers bosome And for this cause dothe the Gospell arme vs telling that whiche the Lorde spake woman what haue I to do with thee mine houre is not yet come least any should thinke the holy virgin to be more excellent he calleth hir woman as it were prophecying suche thinges as by reason of sectes shoulde come to passe on the earth Least that any bodye maruelling too muche at the holy Virgin slippe into this heresie and these dotages For all the handling of thys heresie is but a mockerie and as a man maye saye an olde wyues tale For what Scripture hathe euer declared whiche of the Prophetes commaunded man to be worshipped muche lesse a woman shee is in deede an excellent vessell but a woman and nothing chaunged from hir nature Shee is honorable in honoure bothe in vnderstanding and sense euen as are the bodies of the Sainctes And if to hir glorifying I should haue sayde somewhat more euen as Helias a virgin from his mother and so still remayning was translated and sawe not deathe euen as Iohn that leaned on the Lordes breast whome Iesus loued euen as sainct Thecla Yea Marie is yet more honorable for the dispensation of the mysterie wherewith shee was made woorthie But neither Helias is to be worshipped althoughe he be yet alyue neither is Iohn to be worshipped althoughe by his prayers he obtayned his wonderfull sleepe or rather hee obtayned grace of God Nor yet Thecla neyther any Saynct is worshipped For the auncient errour shall not master vs that leauing the lyuing God wee shoulde worshippe those thinges that are made of hym For they worshipped and honoured the Creature more than the Creator and became fooles If he wyll not haue Angels to be adored howe muche more will he not haue hir whiche was engendred of Anne which was giuen to Anne of Ioachim which by their prayers and all their diligence according to the promise to hir father and mother was giuen yet was she not engendred beyonde the nature of men but as all are of the seede of a man and the wombe of a woman c. For it is vnpossible for any to bee engendred on earth beyonde the nature of man Only it was sitting for him nature gaue place to him alone he as the work master and hauing powre of the matter fourmed him self of the Virgin as it were of the earth VVho beeing God the word discended froÌ„ heauen â–ª and put on flesh of the Virgin Mary but not that the Virgin shoulde be worshipped not that he would make hir a God nor that we should offer in the name of hir c. he suffred hir not to giue baptisme nor to blesse the disciples he bad hir not rule in the earthe but onely that she shoulde haue hir sanctification and bee made worthy of his kingdome From wheÌ„ce then commeth agayne to vs the round Dragon that wrappeth him self on a heape fro wheÌ„ce are these Councels renewed for any cause Let Mary be had in honor let be worshipped the father the sonne and the holy ghost let no man worship Mary I say not a woman no not a man This mysterie is due to God the Angels receiue not suche glorifying Let the thinges euill written he rased cleane oute of the hearte of those that are deceyued let the luste of the tree be taken out of their eyes let it tourne to the Lorde that framed it let Eue vvith Adam feare God that shee maye vvorshippe him onely least shee be ledde by the Serpentes voyce But let hir abyde stedfast in Gods commaundement eate not of the tree Let no body eate of the errour that is for sainct Mary For thoughe the tree bee fayre yet it is not to be eaten althoughe Mary bee moste fayre and holy and honorable yet is she not to be adored But these Arabicke women worshipping Mary do renue again the mixture to Fortune and prepare a table to the Diuell not to God as it is written they are fedde with the meat of wickednesse And agayne And their women do boult flowre and their children gather stickes to make cakes kneaded with oyle to the Q. of heaueÌ„ Let suche women be put to silence by Hieremie and let them not trouble the worlde let them not saye wee honour the queene of heauen c. Thus sayth Epiphanius and muche more neither for hir only though chiefly for hir but in generall for all the Saintes Non conuenit colere sanctos c. It is not mete to woorshippe the Sainctes beyonde comelynesse but it is meete to honour the Lorde of them let the errour therfore ceasse of those that be seduced Nowe if ye say vnto me all this is spoken againste the worship of offring to hir and sacrifising to hir not for inuocation of hir first this shift is false M. Sta. for Inuocation in déede is the chiefest worship that we can giue not of the lips so much as of the heart farre aboue any outwarde sacrifice of the bodie and therefore to be muche more giuen to God alone as S. Aug. reasoneth Sicut orantes c. Euen as when wee praye and prayse wee directe signifying vowes vnto God when we offer the verie thinges in our heart the whiche we signifie so sacrifycing we know that no visible sacrifice ought to be offred to any other than to him to whom we our selues ought to be an inuisible sacrifice As therfore no bodily sacrifice may be directed to any but to God so knew Epiphanius that all spirituall sacrifice is onely due to god And therefore he so little ascribeth it to hir or any other that bothe in the beginning of his treaiise and in the ende he maketh his inuocations onely to god Saying in the beginning Nunc autem clarè c. But let vs now clearely speake of the heresie it selfe and inuocating God as we will adioyne confutation agaynst it c. And in the ende thereof Ad vnam illam c. Let vs proceede to that onely heresie which is yet vntouched inuocating God that he would helpe vs c. Thus ye sée to whome he ascribeth inuocation not to hir of whom he writeth or to any other saincte but alonely to god This shifte fayleth therefore in saying he writeth onely agaynst offring and sacrificing to hir But setting all this aside haue not you I beséeche you offred and sacrificed to hir I pray you turne back agayne to those your prayers whiche I haue cited that playnely confesse the facts and glorie therein Neither coulde they tell by what meanes they shoulde worshippe hir inoughe But if it yrke ye to turne to that whiche was so yrkesome to reade before I will shâ—…we you yet once more so playne a
force of his royall power oâ—… else a woman also might bothe teache in the Churche and also remitte sinnes and baptise orderly and solemnly and minister the sacrament of thankesgiuing For sithe bothe by the lawe of nations it is receyued that a woman may be admitted to the gouernment of a kingdome and in Moses lawe it is written when a man shall dye without a sonne the enheritance shall passe to the daughter but a kingdome commeth among many nations in the name of enheritaÌ„ce And sithe Debora the Prophetesse iudged the people of Israell and also Athalia and Alexandra haue reigned in Iurie it appeareth playnly that the kingly right appertayneth no lesse to women than to men VVhich also is to be sayde of children bicause according to the Apostle the heire though he be a childe is Lorde of all And Ioas began to raygne when he was seuen yere olde and Iosias reigned at the eight yere of his age But a childe for the defecte of iudgement a woman for the imbecillitie of hir kinde is not admitted to the preaching of Gods worde or to the solemne administration of the Sacraments I permit not sayth the Apostle a woman to teache For it is a shame for a woman to speake in the Churche and the same Apostle sayth that the heire being a childe diffreth nothing from a seruant But it is not the ecclesiasticall custome that he which remayneth yet a seruaunt shoulde be a minister of the Churche Sith therefore in the right of a kingdome the cause is all one of a man of a woman and of a childe but of like causes there is like and all one iudgement but neither childe nor woman and therevpon neither man also that is nothing else but king can do those things in his kingdome which of other ministers of the churche of God are necessarily to be done therfore it commeth to passe that neither the same king can rightly be called the supreme gouernour and head of the Church wherin he liueth All this long argument standeth stil on the foresayd principle that a supreme head or gouernour must be such a person as may do all the actions of all the offices belonging to all the parties gouerned But this is a false principle as alredy is manifestly declared therfore al this long driuen argument is to no purpose The Prince for all this may stil be the supreme head or gouernour ouer all Ecclesiastical persons so well as temporall in all their ecclesiasticall causes so well as in temporall although he himselfe can not exercise all ecclesiasticall functions nor doe himselfe all the ecclesiasticall actions of all ecclesiastical persons For else he might also be debarred of all supremacie ouer all ciuill and temporall persons in all their ciuill and temporall causes bicause he can not himselfe exercise all the ciuil and temporall offices nor do himselfe all the ciuill and temporall actions of all the ciuill and temporall persons neyther And so shoulde â—…e cleane be debarred from supremacie in either power nor haue any supreme gouernment at all Nowe taking this your false principle pro confesso â–ª after your wonted maner ye would driue vs to an absurditie as ye suppose by bringing in more examples of a woman and a chyld reasoning thus A pari from the like A woman and a child may be as well a supreme gouernor as may a man and hath as good right thereto But a woman or a childe can not be a supreme gouernour in causes Ecclesiasticall Ergo A man can not be a supreme gouernour neither in causes Ecclesiasticall For to this conclusion the force of bothe the promisses naturally driueth the argument I know ye clap in a paire of parenthesis saying in your coÌ„clusion neither a man also that is nothing else but a king But sith these wâ—…r des ar neither in the maior nor the minor the coÌ„clusion is plain â–ª that a man can not be a Supreme gouernor in causes Ecclesiasticall And I pray ye then tell me who shall be the supreme gouernour in ecclesiasticall causes if neyther man woman nor chyld may be wherby are not only excluded ciuill Princes but youre Popes are debarred from it Pope Ioane and Pope Iohn also For if they vse that order in the election to haue a Cardinall féele that all be safe yf the Uersicle be sayde Testiculos habet howe can the quyre meryly syng in the responce Deo gratias If hée be founde to bée a man he can not be supreme gouernoure Maister Saunders therefore muste néedes mende thys argumente or else the Popes for whome he writes this boke wyl con him small thanks except that they be Eunuches But Master Saunders not marking the sequele of hys conclusion fortifieth the parts of his argument To confirme the maior A woman and a childe may be as wel a supreme gouernour as a man he citeth the lawe Num. 27. he citeth ensamples Debora Athalia and Alexandra for women For children he citeth the Apostle Gal. 4. and the ensamples of Ioas and Iosias But these proues are superfluous sith the controuersie is not on the maior but on the minor Which minor is the point in controuersie and denied of vs that a woman or a childe can not be a supreme gouernour in causes ecclesiastical To confirme this minor for a woman he alleageth that she can not be admitted to preache the woorde of God remit sinnes nor baptize orderly and solemnely nor administer the Lordes Supper bothe for the imbecillitie of hir kinde and for Saint Paules prohibition of teaching in the Church For a chyld he lykewise can not do the same things as well for defect of iudgement in his nonage as for Sainte Paules witnesse that he differs not from a seruant But the Churches vse is not for seruantes to doe these things and so not for children to do them Here for confirmation of his minor master Sanders rusâ—…s to his false former principle that if the woman the chyld be supreme gouernors in these things then muste they be able themselues to do these things But they cannot do these thinges themselues Ergo they can haue no supreme gouernmeÌ„t in them But this reason is alreadie taken away and therfore al this argumeÌ„t falles We graunt it is true that neither women nor children can do these things And therfore the Papistes are to blame that suffer women to bapatize and to saye or sing in theyr quyres theyr ordinarie seruice and reade the Lessons Wee graunte them also that no men neyther but suche as bée lawfully called therevnto maye themselues exercise and do these things but doth this fellow they may not therfore haue a gouernment ouer those that doo them in their orderly doing of them if this were true then take away all their gouernement ouer all lay persons and all ciuil causes too For neyther women can nor ought them selues to do all that men béeing their subiects can and ought to
and the childe after the sixth yeare of his gouernement beyng deade God placed a woman ouer the kingdome of Englande who also ought to haue bene furder from gouerning the Church than a childe for euen the kinde whiche at the laste displeased not in a childe so displeased the holy Ghost in a woman so farre as pertaineth to the gouernment of the Church that he in whom Christ spake doubted not to write I permitte not a woman to teach in the Church If you recken the yeares of King Edwardes raigne to inferre by the taking of him awaye so soone Gods misliking of his gouernement as you still shewe your malicious and ouer saucie constructions of gods iudgementes so ye bewray withall the foudnesse of your argumentes Did not Quéene Marie raigne a shorter while than hée and why note ye not the yeares of hir raigne also but this you ouerpasse in sylence and turne your argumente to hir kynde in that shee was a woman to argue Gods displeasure for the Princes gouernemente of the Churche but ye alleage nothyng that ye alledged not before oute of Sainte Paule I permitte not a vvoman to teache in the Churche neyther to vsurpe authoritie ouer the man but to bee in sylence Trow you Maister Saunders this is to bée stretched to gouernemente that no woman maye haue anye authoritie to gouerne a man if ye construe it thus howe will ye make your former saying good that the ryghte of a kingdome pertayneth no lesse to vvomen than to men alledging the examples of Debora Athalia and Alexandra and the lawe Num. 27. ye muste néedes therefore confesse that he speaketh there no otherwyse than â—…ée dothe 1. Corinthians 14. of women not simply but of suche women as are wiues Neyther of all authoritie but of authoritie ouer the husbande Neyther of all speaking exhorting or commaunding but of the publique ministerie of preaching And thus doth your owne Cardinall Caietane expounde it Docere supple publice c. neque dominari directe hoc respicit vxores to teach to wite publikly c. neither to rule this is directly spokeÌ„ of vviues And so Catharinus hic locus manifeste de coniugata intelligitur c. This place manifestlye is vnderstoode of a vvife in the same sence vvherein it is read in another place let vvomen holde their peace in the Churches for it is not permitted to them to speake but to bee subiecte euen as the lavve saith But by the vvaye vvee muste bevvare that iniurie be done to none Although by no meanes it be the office of anye vvoman to teache notvvythstanding if anye vvoman bee endued vvith singular grace of God for God is free from all lavve that coulde bee able to doe these thyngs vvhen it shoulde bee thought meete shee vvere not to be hindred chiefelye hauing the gifte of prophecie but it vvere lavvfull for hir to speake freelye As is read of Olda and Debora that iudged the people of Israell as is apparant in the booke of the iudges Doth not the Apostle also warne that the former holde his peace if it be reuealed to another For we know that that glorious and one of the most deere spoâ—…ses of Christ Saint Katherine of Senes taught in times paâ—…e and hath made sermons yea euen in the publique consistoâ—…e of the Pope although she toke not vpon hir these things but with good leaue of Christs owne vicaâ—… who best knewe in 〈◊〉 to be the true spirite of God and the feruencie of charitie to be giuen hir to edifie the Churche in those troublous tymes when the scisme raigned c. Thus farre and furder saith this Popishe Bishop whereby it appereth that the Papists theÌ„ selues vnderstande not this sentence of Saint Paule for a simple debarre to all women no not to preache in the open Churche if neede so required so that she haue the Popes leaue And can the Pope giue leaue in a time of scisme to maintaine his factioÌ„ when two or thrée Popes striue for the triple diademe and to Saint hir for hir labour And shall it not be lawfull for a Christian Quéene not attempting hir selfe to preache to set forth by the authoritie due to all princes suche lawes whereby gods truth maye be preached by those that are lawfully called therevnto may not a Quéenâ—… by vertue of hir royall office in the open assemblye of hir owne subiects speake exhort persuade and commaunde hir people being also the Church of Christ to abolish al errors and receiue the onely truth of God was it lawfull for the Empresse Irene to publishe hir decrees in the Churche for the erecting of Images against the worde of God and is it not lawfull for the Quéenes Maiestie by publique decrées to pull them downe and forbid the worship of them according to gods worde this sentence therefore euen by theyr owne witnesse is but wrested to debarre a womans gouernment of the Church But Maister Saunders procéeding on his argument for Quéene Marie saith To the same purpose it came that the greate goodnesse of God called such a Queene to the rule of the kingdome that both sawe this selfe same thing and confessed it For Queene Marie not onely toke not this proude title of the head of the Church but also when she was admonished of others â–ª that she would be like hir father she brought forth most weightie reasons why she ought not to do it VVhervpon she chiefely exhorting therto that title was omitted and the proper honour restored to the successors of Peter If the title as ye saye M. Saunders be proude Quéene Marie had done wel to leaue it but your Pope not ouer wel to take it howbeit this title as King Henry and King Edwarde before toke it was no proude title but a title of their charge and duetie And therefore she ought to haue retained it nor did well in leauing it and rendring it to a foraigne prelate that had nought to do therwith And in whoÌ„ in deede it is both a proude and an Antichristian title both spoyling Christian Princes of their principall office in their particular estates and also bereauing Christ of his glory ouer his vniuersall Churche Neither can he claime it as successor of Peter Peter neuer hauing the possessioÌ„ of it And what waightie reasons soeuer she persuaded hir selfe withall to shake it off she taking the kingdome on hir the waight and burden lay still on hir charge before god And if your reason be ought of the effect and sequele of this hir refusall into what extréeme miserie was this Realme broughte in so shorte a time by the Legates spoyling by the Prelats burning by the Italians pilling by the FrenchmeÌ„s winning by the Spaniardes oppressing and by gods diuine Iustice scourging the Realme with strange diseases droughts waters dearthes to conclude the Quéene hir selfe and crowne impouerished all the Realme in daunger of perpetuall thraldome and vtter vndoyng if God of his infinite mercie
on a vvrong principle M. Saunders examples of a vvoman and a chylde M. Saund. argument not only excludeth a vvomen and a chylde but also a man from the supreme gouernement The Papistes are culpable of womens doing eccl. actions Diuers thinges that women cannot wel do themselues and yet can well ouersee them done by others 1. Corinth 4. Saunders 59. Saunders 59. Esaie 62. Hebr. 10. 1. Conn 10. How the kinges or the prestes or the Churches authorities are greater or lesser in sundrye respects M. Saunders graunteth the gouernmentes of the Church in the old testa ment to bee a figure of the Churches gouernment in the new testament Saunders 60. Leuit. 4. 1. 2. 3. 4. M. Saunders argument of the more worthy beast offered in Sacrifice The difference in the things offred made the difference of worthinesse in the offerer Leuit. 2. Leuit. 3. Leuit 8. Leuit. 9. M. San. argument from the dignitie of the former recital M. Saunders confutes himselfe Sand pag. 60. Philo in lib â–ª de victimis The testimonie of Philo Iudeus Euseb. lib. 2. cap. 17. Origenes in Leuit 4. Allegories How Philo maketh the Prince inferior to the people The example of a body naturall conserred with a bodie politâ—…ke sand pag. 60 â–ª Wherfore God ordayned these diuersiâ—…ies of sacrifices Why the prists sinnes are first reckoned Leuit. 4. Lyra. Why the priest offered the Bullocke â–ª Lâ—…ra in Leui. 4 Why the peoples sinne is reckoned in the secoÌ„d place The Churches vniuersall igraunce Leuit. 4. Glosse interlineata Why the people offered the like thing that the priest offered Sand. 60. M. Saunders contrarieth himselfe Sand 60. Psal. 104. Hebre. â—… Num. â—… Ierem. 33. Annoynting Psal 44. Saunders 60. Iohn 13. Math. 24. M. Saunders graunteth the ministers to be lesse than the people Saunders 60. Saunders 60. Iosephus de Antiq. â—…udaic lib. 3. cap. 10. sand pag. 60. Theodoretus in Leuiticum quest 1. Procopius in Leuiticum Sand pag. 61. Hebre. 7. Leuit. 9. The Priests blessing Daniel 3. Saunders 61. 3. Reg. 8. Hebre. 7. The Papistes shifte for salomons blessing the people Lira in 3. â—…e 8. The people blesse the king 1. Reg â—…6 1. Reg 20. Iosue 14. 4. Reg. 10. Tob. 7. Iudith 13. sand pag. 61. 1. Reg. 8. M. Saunders woulde make the king gouernement to be contrarie to the priests and prophets blessings The Popes blessing and cursing Psalme 101. The question Among all the Iudges but one priest and one prophete gouerned the Churche of God. Rom. 9. Wherewith God was offended for the peoples demanding a king 1. Reg. 10. Lyra. 1. reg 10. The kings estate immediatly froÌ„ God and aboue al other representeth him Saunders 61. Psalm 95. The Popisâ—…e priesthoode hath no resem blance of God. The tyrannie of the Popishe Priestes gouernment Sand. 61. Sand 61. Difference betweene the kings vâ—…ces his office Priestes leade the people to Idolatrie The highe Priestes before the building of the temple The highe Priestes after the building of the Temple Nâ—…hem 13. Iosephus lib. 1â—… â–ª anti ca. 7. Nehem. 13. Iosephus lib. 12 ca. 4. 2. Mach. 4. 2. Mach. 4. Ioseph li. 13. ca 4. Whether the priests or the Princes gouernment among the Iewes were worse Sand. 61. Gregorius in 1. reg li. 4 ca. 4. Gregorie brought out of place Gregories sentence contraries it selfe Howe Gregories sentenceis graunted vâ—…to Gregorie acknowledged the princes supremacie ouer himselfe Gregorie reproueth them that called him vniuersal Pope The title cheif of the priests or chiefe priest improued in in the Popes owne decrees Saunderâ—… 61. The king and the priest made for the peoples cause The kingâ—…e state made for the honor of Christ and represented Christe as well and better than the priests estate Rom. 4. How farre the kingdome of christ surmouÌ„teth his priesthood Math. 6. Saunders 61. 2. Corinth 3. Comparison betwene the ministers of the olde and new testameÌ„t Math. 20. Mark. 10. Luke 22. In outward glory the ministers of the new testament are inferior in inward glory superior Sand pag. 61. Saâ—…d pag. 61. Psalm 2. Math. 10. Kings ought to be learned The Popishe priestes would be princes mai sters and gouernors vnder preâ—…ence of teachers How the teachers are aboue and vnder the princes whom they â—…eache Exodus 18. 2. Reg. 12. Iudith 8. The Simlitude of a scholemaister Howe the prince thoughe himselfe not learned directeth lawes for learning Sand pag â–ª 62. Math. 28. From teaching to gouerning is no good coÌ„sequence Succession of the Apostles consistes in teaching The Pope teaching not as Peter Paule did is not their successor Sand pag. 62. Esai 49. The similitude of a nource Sand. 62. See Chrysost. in C. 13. ad Rom. Hebr. 13. The respectes of a king of a Christian and of a man. Deut. 17. The Christian Prince regardeth further thaÌ„ the natural or 〈◊〉 〈◊〉 M. Saunders would dissuade vs hoÌ„ the Prin ces supremacie by the successe thereof The Papistes rayling and sâ—…laundering of K. Henry 8. Sand. 63. Epistola Iudae K. Henry 8. â—…claundered to 〈◊〉 his subiects King Henry 8 selaundered with counterfeyting the coyâ—…e What coyne the Papistes counterfeited King H. selandered with his wiues Leuit. 18. 1. Paral. 15. King Henrie not the firste that toke vpon him this supre macâ—…e King Henrieâ—… prosperitie after hee had expelled the Pope sand pag. 63. The Papists de facings of K. Edwarde The Prince sclaundered to take an ecclesicall primacie If K Edwarde were as full a king as his father then he had all the right of his father Sand. 63. Christes age when he begaÌ„ to preach Distinction be twenâ—… the kigs nature and hâ—…s person and his office Saunders 6â—… Gal. 4. The doings of the kings gouernors in his nonage at the kings owne doings Sand. 63. M. Saunders preuention answere to our obiection A childe maye be a king euen by Gods lawe ImperfectioÌ„ of the person inferreth not im perfection of the lawe Saunders 6â—… The more the Papistes discoÌ„mende king Henrie the more it redouÌ„deth to his coÌ„mendation The Papistes argument of a childes successioÌ„ to blemishe the supremacy doth rather confirme it Saunders 63. 1. Tim. 2. The shortnesse of King Edwards raigne no argument against his authoritie Queenes Maries raigne shorter than king Edwards The supremacie of a woman 1. Tim. 2. The vnderstan ding of Saint Paules sentence for womans silâ—…ee and subiection pag. 59. Caietanus in 1 Tim. 2. Catharinus in 1. Tim. 2. 1. Cor. 14. Saunders 63. Queene Maries refusall of this title If the reasoÌ„ of the sequele be ought loke on the euents in Queene Maries raigne after hir refusall of the supremacie Saunders 63. How the Papists sclander the Queene The prosperous successe of the Queenes Maiesties raign since hir first taking on hir this supremacy â—… Sand pag. 64. M. Saunders graunteth to Princes to assigne the tyme and place to Councels M. Saunders speaketh contraries The Papistes make Princes but as priuate men in their Councels Sand.