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
and with diffinct letter which he doth not here but Paraphrastically expoundeth the texte Wherein if he doe wreste the meaning of saint Paule ye shoulde hardly note that for an vntruthe â–ª S. Paule there nameth not religion that is true but that this worde godlynesse which saint Paule nameth comprehendeth not religion as the Byshop saythe that is your owne vntruthe But this matter is debated more at large in the answere to your Counterblast chap. 18. diuis â–ª 22. where is shewed bothe by the Fathers and by your owne chiefe writers that sainte Paule by this word godlynesse meant true religion Here ye set another blasing starre vpon these words that the Byshop sayth This woulde be noted with good aduisement that Sainte Paule himselfe sheweth playnely prosperitie amongste Gods people and true religion to be the benefites and fruites in generall that by Gods ordinance springeth from the rule and gouernement of Kings and Magistrats vnto the weale of the people This would be noted say you howe ye racke saint Paule he nameth not religion at all he dothe not attribute religion to the rule and gouernment of the ciuill Magistrat but peace and tranquillitie only in godlynesse Ye durst not note this for an vntruth M. Stapleton but for a racking or wresting althoughe this is but your peeuish difference If he racke saint Paules meaning he telleth an vntruth of saint Paule although this dothe cleare the B. of racking also that ye durste not playnely note and score it vp for an vntruth yet as the B. saying is most true so it nothing swarueth from the meaning of sainte Paule For aâ—… the B. proueth by Chrysostome that by this worde godlynesse is meant religion and the inwarde peace of the mynde and conscience and not only the outward peace of the body So Saint Paule maketh these to bee the benefites fruites and endes that by Gods ordinaunce wee receyue from the rule and gouernement of kings and magistrates in whiche saying S. Paule is not racked but it is you M. Stapleton that racke Saint Paule â–ª for he sayth not tranquillitie and peace only in godlinesse yâ—… may put your only in your pursse Saint Paule sayth in godlinesse and purenesse The whiche knot and fastening togither of religion and prosperitie incoÌ„mon weales the most Christian and godly Emperours Theodosius Ualentinianus did wisely foresee The. 68. vntruthe They sawe no suche confounding of the two functions spirituall and temporall as you imagine This vntruth is directed against the Byshops imagination ye go verie neare the B. M. Stapleton that where hée sayth no suche wordes as you chalenge ye will créepe into his heart and fetche iâ—… from thence ye haue a goodeye sighte that can see what the B. imagineth But wisdome wil think this to bée a fonde toy of your own idle imagination for the Byshops words import no such confusion as ye talke of hée telleth howe godlynesse and prosperiâ—…e are lincked togither in common weales so that the one cannot be well without the other that the Prince is the knitting togither of both these and this he saythe the Emperours sawe and that they sawâ—… it he bringeth good proufe theire own manifest words set downe at large eyther proue this an vntruth M. Sta. or else the B. hath made nene it is but your vntrue sclaunder fonde imagination I haue proued c. That such like gouernment in Churche causes as the Queenes Maiestie taketh vpon hir dothe of duetie belong vnto ciuill magistrates The. 69. vntruth Such like gouernement you haue not nor euer shall be able to proue The B. saith that in this first booke he hath hitherto proued it by the scriptures the Doctours and some Emperoures This you denie that he hath done and set him a long day to proue it Nowe the truth or vntruth of this the reader must hang in suspence til be haue read the prâ—…s ouer what they bee and then in the name of God lette himiudge whether the vntruthe lyghte on the Byshoppe or on Master Stapleton In the meane season â—…ytherto the Reader maye haue a taste what shame is in this impudent mannes â—…ace what truthe in his cause and what folly in hâ—…s heade thus to the wide worlde to score and sette out suche thinges for vntruthes as beeing neuer so little rypped vp are moste apparante truthes and to make suche a tryumphante gambolde and pyping vp of a round as hee doth thereon But leâ—…te hym daunce his â—…yll and nicke vp still on the score in the ende hée will runne so farre in the lashe that no man will credite a worde of his mouthe MeÌ„daci non crâ—…ditur ne iurato quidem A lyer is not beleeued no thoughe he svveare ⧠To Master Stapletons first Preface OR euer Master Stap â–ª enter into his counterblast he prefixeth two Prefaces the first to the B. the second to the Reader The first bicause it is only a packet trussed vp of all such accusations as he layeth to the Bishops charge through out his whole counterblast and so is to be aunswered in their proper places I minde not therefore to follow Master Stapletons vaine that saith Decies repeâ—…ta placebunt to spende the time and trouble the Reader more than néedes in answering to them here that are to be answered in their places seuerally and are already many of them noted before in his Common places The effect and conclusion of this preface in the ende is this That the Bishop must néedes make a full reioynder A full reioynder I say saith he and perfect to all and euery parte of this reply and put in Master Stapletonâ—… whole answere not omitting any one line or sentence either of the text or of the margine or els the truth is not on the Bishops side or els he waÌ„teth learnyng or els he buildeth on no good fundation nor the cause he groundeth on is sure or els all men vvill laugh him to scorne for his faire piece of vvorke so shamefully broken of or els M. Feckenhams scruples are most learned and inuincible reasons or els the othe can not be takeÌ„ with out manifest periurie or els Master Horne must retract his most haighnouse heresies or els which I should haue set before all that the B. hath saide is but vvoordes of course to saue his poore honestie and but waltham talke or els as he obiecteth foolishnesse to the B. so M. Stapleton may proue as wise as walthams calfe and thus as he saith to the B. for this time I take my leaue of you Vale resipisce so may I for this your first Preface take my leaue of you Master Stapleton Uale sape ⧠To Master Stapletons seconde Preface THe seconde Preface is directed to the Reader and is coÌ„triued in thrée partes The first sheweth the reasons why he tooke vppon him to answere the Bishop The second how by what order he procéedeth in his answere The thirde is an earnest admonition
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
to content you Io. Langus in his Preface Dedicatorie to Ferdinandus hath these wordes Uirtutes vero Maiestatis â—…uae c. I purpose not here to rehearse otherwyse of your Maiestyes vertues both for that I haue to small habilitie for so great a woorke and better it were not to speake at all of a matter of weight than not to bee able to prosecute it as the worthinesse of it requireth And also for that Nicephorus in hys Preface when hee consecrateth the trauayle of thys Hystorie to Emanuell Paleologus the Emperoure of Constantinople for so beeing mooued by coniectures I take him to bee he liuely expresseth as it were in a Glasse the moste of those selfe same vertues Besides this where Nicephorus in the beginning of his Preface Dedicatorie doth call the Emperour to whome he dedicateth his woorke Pricipem omnium Christianissimum atque humanissimum A moste Christian and moste curteous Prince Herevppon Iohn Langus maketh his first marginall note Uidetur is esse Emanuel Paleologus This Prince seemeth to bee Emanuell Paleologus And after that in the same Preface he addeth another note thereof Emanuels nato praedones Turcae Constantinopoli eiecti sunt VVhen Emanuell was borne the Turkishe spoylers were driuen out of Constantinople And againe Imperatoris Emanuelis infantiâ—… The infancie of Emanuell the Emperour Lykewise another Successor eius in Imperio Constantinopolitanâ—… Emanuel filius His successour in the Empire of Constantinople was Emanuell his sonne Another Diuini numinis erga Emanuelem gratia fauor The grace and fauour of the diuine Godheade towardes Emanuell Another Tribâ—…untur Emanueli praecipue Imperatoriae virtutes The chiefe vertues of an Emperour are ascribed to Emanuell Another PalatiuÌ„ Impâ—…riale ib idem ab Emanuele constructum The Emperours Palayce was buylt by Emanuell Another Eam videlicet Constantinopolim per Emanuelem Christiani retinuerunt The Christians helde it that is to say Constantinople by Emanuell And yet another Dedicatur Ecclesiastica hystoria Imperatori Emanueli veluti corona capiti cius imponitur The Ecclesiasticall hystorie is dedicated to the Emperour Emanuell and is set on his head as it were a crowne Nowe master Stapleton might not all these notes vpon the Preface made by Langus a learned Papist moue the Bishoppe to name the Emperour Emanuell Paleologus and cleare the Bishoppe of vnfaythfull dealing and raysing of mystes And if he were deceyued he was deceyued for that he gaue to muche credite to suche famous Papistes as Lazius and Langus the Doctours of the faculties of Sorbone and of Louayne that take vppon them Censoriam potestatem To haue the authoritie of Censors in allowing and approouing the moste of all youre Bookes If therefore ye blame the Bishoppe for this except ye will shewe your selfe ouer partiall ye must needes condemne all these for the same Nowe master Stapleton hauing as he thinketh about this name gotten a great triumphe pretending to driue awaye the myste and cleare the coastes doing nothing him selfe but trampling in the duste and raysing vaine smokes aboute bare names letting the matter alone vnaunswered the more to dimme the Readers eyes telleth vs howe this Andronicus the elder sonne to Michaell after hys fathers death summoned a Councell of the Gretians wherein hee and they anulled and reuoked that hys Father had done at the Councell at Lions namelye concerning the proceeding of the holy Ghoste and for the whiche Nicephorus Maister Hornes Authour beeing also carryed awaye wyth the common errour as with an huge raging tempest dothe so highly aduaunce this Andronicus And so withall ye see vppon howe good a man and vpon howe good a cause master Horne hath buylded his newe supremacie to plucke downe the Popes olde supremacie For the infringing whereof the wicked working of wretched Heretikes is with him here and else where as we shall in place conuenient shew a goodly and a godly President as it is also with maister lewell for to mainteyne the verye same quarrell as I haue at large in my returne agaynst hys fourth article declared What yée haue there declared at large or at briefe Master Stapleton is not our matter nor I haue it to sée and I recke not to looke for I déeme it by this If I iudge amisse GOD forgiue me Onely herein all the worlde maye sée what a iollie bragger ye bée Ye are euer telling vs of youre Forâ—…resle youre Translations your Replies your turnes and returnes besydes thys your Counterblast nothing muste bée forgotten of all your clerkly Pamphletes If yée wante good neighbours ye will not spare to commende them to vs your selfe As for mée I will for this once returne your returne emptie to your selfe and aunswere onelye your presente quarrels The effecte whereof is to deface the Bishops allegation as grounded vppon the doyngs of an Heretike and auouched oute of the sayings of an erronious authour And to this purpose first ye threape vpon the Reader the Prince to haue beene Andromens the elder and not Emanuell And yet for all ye woulde make it so cleare a case ye sée the Doctours doubt as they say and all your owne Doctours and that the chiefe in iudgement Secondly ye woulde make the facte and doings that are commended by Nicephorus in this Emperour to be about the anulling and reuoking of that Michaell had done at the Councell of Lions namely concerning the procéeding of the holy ghost wheras all your Doctors abouesaid name it chiefly to be for expelling of the Turkes and preseruing of the Christians in Constantinople besides his other vertues For the which cause not onely Nicephorus so highlye commendeth him but also Lazius Langus and all your foresayde Sorbonistes and Louanians And yet you to make the Emparor and the matter odious say that it was the denying of the proceeding of the holy ghost for the which Niceph. doth so highly aduaunce this Andronicus Wherein as ye slaunder them both so thirdly doe ye great wrong to Nicephorus to slaunder him with so great an hereste and saye that he was caried away with the common error as with an huge raging tempest But I doubt it will rather séene M. Stapleton your selfe were caried awaye with so huge a raging tempest eyther of the heate of some cholericke passion or some melancholicke enuie so cankered against the Bishop and the truth of his cause that it maketh you freat and rage euen against Nicephorus also For and ye were not caried away in the huge raging tempest of such a sustian fume a man might then be the bolder to pull you by the sléeâ—…e and gently demaunde if ye finde any thing in this Nicephorus wherefore ye shoulde so sore chalenge him of this heresie or wherefore he shoulde so highly commende this Emperour for this heresie I thinke ye woulde be better aduised and mollifie this sharpe chalenge of heresie in Nicephorus Many superstitions and fabulous tales there be found of manye thinges in Nicephorus I graunt but for my owne part I finde not
that any euer noted him of heresie in this point And I thinke my opinion therein to be more true than yours for proofe whereof I will be reported by such witnesses as I thinke you will not except against euen by your Colledge of Diâ—…es in Louaine Who affirme in their censure vpon this authour that Pâ—…a solum religiosa com â—…endat c. Nicephorus coÌ„mendeth only godly and religious things Nicephoâ—… historia ecclesiaâ—…â—…yois mandâ—… c. not only the ecclesiastical historie of faith and religion may be printed but with much and publike profite of the Church This coulde not haue bene true but an euident false lie if that the author as you saye had so highly aduaunced the Emperour for restoring and maintaining of that heresie Moreouer in the verie title of the boke priuileged by the Emperour Ferdinand he is entituled with this Epithete scriptor verè catholicus â–ª a writer Catholike indeede and so likewise by that name of a Catholike writer he is highly commeÌ„ded to the Emperor Ferdinande both by Lazius a catholike and Langus a catholike as you accept the name of catholike who traÌ„slated him out of Greke into Latine at the said Emperors commaundemeÌ„t Who also in plain speach to the Emperor affirmeth Volumen Nicephori de vera synceraque pietate conscriptum esse the volume of Nicephorus is writteÌ„ eueÌ„ of true sincere godlines But what néede we cite all these against you when that herein ye coÌ„troll your self in your fourth boke of this counterblast for although ye there saye he is no Papist nor a Latine but a Grecian infected also with their schisme yet notwithstaÌ„ding ye grauÌ„t he is in al other things catholike thus ye mollifie the matter with the name of scisme dally with Nicephor there which is yet somewhat gentler than to make him an heretike an high aduancer of heresies as here ye do And there yée promised to stande to his arbitrement about you Popes praises why then so storme ye at him here for his iudgement in the Princes praises But still I sée we must beare with you so must al your doctors especially sith ye be here caried awaye in so huge a raging tempest of your furie against the allegations of Nicephorus here cited by the B. And good cause ye had to kick and winch thereat for they rub ye a litle on the gall and therefore you not onely slaunder Nicephorus being the author but fourthly also and wherevpon you chiefly stande most 〈◊〉 ye reuile the Emperour calling his doinges wicked working and his person a wretched heretike whom notwithstanding this your railing not onely Nicephorus commendeth for a most godly Prince but also LaÌ„gus in his owne preface and his other notes to the Preface of Nicephorus giuing him as great a praise saying he was an Emperour flourishing in all vertues and many ornamentes Againe An Emperour begotten by the verye prouidence of God. Againe Godlynesse and religion was from the beginning of his Empire his greatest care And that to him were giuen the chiefest vertues of an Emperour â–ª Againe In this Emperour being absolute almost in all vertues and ornamentes is portrayed apaterne of a most excellent Prince Yea that he was another Noe another Moses Againe This was the Emperours chiefe prayse that he attayned all the whole vertues of the best auncient Princes And that the Emperours godlynesse and religion is commended chiefly among his other vertues Thus doth your catholike LaÌ„gus in his notes vpoÌ„ Nicephor preface set him out coÌ„trary to that you say was a wicked worker and wretched heretike But wherto in the end do you so reuile this emperor forsoth euen to this end by him not only to deface the B. allegation but also to dashe dawne the Princes supreme gouernment as though it consisted altogither or chiefly herevpon For so you make your conclusion of this part saying And thus withall ye see vpon how good amaÌ„ vpon how good a cause M. Horne buildeth his new supremacie to plucke downe the Popes old supremacie As for the newnesse of this supremacie and likewise the oldnesse of your Popes supremacie is nowe M. Stapleton no coÌ„uenient place to discusse it hath partly ben touched before shal God willing be examined more herafter In the mean seasoÌ„ good leaue haue ye to crake of old vpbraid new at your pleasure so long as you bring no new but old rotteÌ„ proues therof though here ye alledge neither new nor old at al you wil neuer I perceiue leaue your old fashioÌ„s ye threap on the B. that he buildeth this supremacy on this emperor No M. St. the B. buildeth on no such grouÌ„ds but on the word of god It is you that build the Popes supremacie on meÌ„s donatioÌ„s the most of your Popish doctrines traditioÌ„s of meÌ„s inueÌ„tioÌ„s The grounde of the Bishops argument as ye haue hearde was out of Gods worde that the Prince is Gods minister only he shewed it out of S. Augustine and Chrysostome and exemplified it by the example of Constantine wherein this ministerie doth chiefly consist With whome sith Nicephorus doth so agrée in the description of a Princes chiefe ministerie were Nicephorus otherwise an heretike or were he not in this he sheweth himselfe none and were it Andronicus or Emanuell and were he an hereticke in that point or were he sounde the Bishop medleth not withall nor groundeth or buildeth vpon him Onely he setteth forth Nicephorê° iudgemeÌ„t either what this Prince was or what he ought to be And proueth the the things which he commeÌ„deth him for whether he deserued such commendation or no let other examine are the principall pointes of a Princes chiefe ministerie And what hath the B. done here that your Catholike Langus doth not commending this Emperor to Ferdinandus likening Ferdinandus vnto him saying of him that either he was Sicut â—…um c. Such another as our historier depainteth him out in his ornaments in the moste part of all vertue to bee worshipped most like your Maiestie or else in the person of him declaring that he ought to be such an one as he described which is the maner of some Philosophers and also of Historiographers composing orations and bookes of great Princes he hath confirmed so many and so great ornamentes of your Maiestie foreseeing as it were euen then in his minde that his worke hereafter being turned into Latine shoulde at length be published vnder that Princes name whom he in Greke had most truly adorned with his prayse If it were lawful thus for your Langus to apply these Emperors prayses to the Emperor Ferdinand may not the Bishop apply them in general as a paterne of all good Princes duties and therfore where ye scoffe at this calling it in scorne a goodly and godly president setting your moâ—…kes aside I maye well aunswere with Langus whatsoeuer the Emperours iudgement or the Emperours life were or the author also of these
can be made among ChristiaÌ„s that either the bishops of any kingdom much lesse the B. of Rome for al kingdomes ought to know the causes of kings Emperors whether they be iust or vniust This generalitie can not iustly be inferred on such a specialtie For neither al kings estates 〈◊〉 like to this kings estate nor all Bishops estates like to this Bishops estate as by the causes aforesayd appeareth Fourthly I answer that as here is inferred no ordinary rule for Bishops to haue knowledge in kings Emperors cau ses froÌ„ the coÌ„trarie here is inferred an ordinary rule for kings Emperors to haue knowledge of B. causes For eueÌ„ at the kings 〈◊〉 althogh he wer an infaÌ„t had no more skil of religioÌ„ thaÌ„ of gouernmeÌ„t the text saith they put the crowneâ—… vpon him and gaue him the lawe in his hande And so saythe Lyra the testimonie that is the law wherein he was ordeined ought to studie and meditate and keepe it and cause it to be kept True it is that the high Prieste did teach him and the King did well so long as he was taught of so godly a father And therevpon maye well be inferred that Byshops maye teach Kings that vvhich is right before the Lorde But this teaching of the King inferreth no publike gouernement of the King which the Pope claimeth and M. Saunders pleadeth for The authoritie of teaching the King and the authoritie of gouerning the King are â—…arre different authorities That of teaching we graunt to Ioiada and to al Godly Byshops not to teach what they will but that vvhiche is right before the Lord. And to sée that they do this the Prince hath the lavve of God giuen into his handes so well as the crowne set on his head to shewe that although the Byshops mustâ—… teach true doctrine and Godly exhortatioÌ„ yet must the King haue knowledge to ouersée that it be taught â–ª as well much more than any other matters of his kingdoms What shall we say then to the popishe Byshops which will not giue the lavve of God into the Princes handes but wring it out of his handes that he should not knowe it but blindly followe such false doctrine and naughtie examples as they woulde teache him are these Byshops like to the Byshop Ioiada And if this king fel to Idolatrie when he wanted this good teacher how shall that King doe that neuer had suche a teacher and yet for all this teaching of Ioiada that was as it were a father to the King the King notwithstanding while he continued good bothe commaunded all the Priestes and taught them how they should deale in their oblations collections reparations and other thinges belonging to the Temple And Ioas saide to the Priestes all the siluer of thinges dedicated that be brought to the house of the Lorde c. Let the Priestes take it vnto them euery one of his acquaintance and they shall repayre the broken places of the house vvheresoeuer any decaye is founde And in the 23. yeare of King Ioas the Priestes had not amended that vvhich vvas decayed in the Temple Then King Ioas called for Ioiada the Priest and the other Priests and saide vnto them VVhy repaire ye not the ruines of the Temple Novv therefore receiue no more money of your acquaintance except ye deliuer it to repaire the ruines of the Temple Thus did the King not only knovv of the Priestes causes but called them before him yea euen his vncle Ioiada the high Priest also appointed an order vnto them how to bestow their offerings And when they were negligent therein he rebuked theÌ„ reuoked his former ordinance except on their amendement Neither did the Priests no nor his vncle Ioiada the highe Prieste grudge or grumble hereat nor sayde that the offerings were theirs not his to dispose nor told him they were his superiors but as his inferiors most humbly obeyed his ordinances Al vvhich things fithe they vvere vvell done is not novve true according to the sense of the diuine Scripture that we may make a better ordinarie rule herâ—…on for Kings and Emperors to knovve of Byshops causes than for Byshops to knovve of Kings and Emperors causes If you replye this was but a money matter I answere yet was this money oblations and offerings But will you graunt Princes thus much to make ordinances howe all your money offerings shall be vsed when ye shall gather them and when not of whom ye shal take them and howe ye shall bestowe them â—…ay 〈◊〉 will neuer doe this for money is the chiefest thing ye shoote at no penie no pater noster all your eâ—…cl causes depende so on money offerings that as good ye gaue the prince authoritie in al ecclesiastical matters as let him deale thus with your money offerings as Ioas did with theirs But doth your own glosse expound this no further than to money matters Ioas saithe your glosse both in this name and in this vvorke signifieth Christ for it is interpreted the strength of the Lorde He commaundeth the teachers that they should take all the money that is offered into the Lordes house of the passers by to vvit whatsoeuer spirituall knovvledge or good vvorke is brought into the Lords treasorie that by the offices of the preachers it may be bestovved on the repayring of the spirituall Temple that vvhatsoeuer he shall finde torne by errour or hurte by Vices they should repaire least the multitude of hearers should perishe by the doctors negligence â–ª Here this facte of the King is compared to the representation of Christe and to the ouersight of all eccl. matters So that if Kings will account the studie of the Lawe of God as well to belong vnto them as their crowne if they will looke vnto know and examine the causes of the Byshops and their reuenues and appoint them orders to repair the ruines of the Lords temple and sée that the preachers lay out their talents of spirituall knowledge good workes towards the building then should kings truely represent Christe and be indéede the strength of the Lorde bycause they haue the Lords power authoritie thervnto And thus this example better considered maketh more for the Kings authoritie ouer the Byshops than for the Byshops ouer the Kings authoritie Fiftly I answere that althoughe a Godly Byshop be a sequester betwéen God the Prince betwéene the Prince and the people in prayer in the Sacramentes and in preaching yet â–ª is he not a sequester betwéen God and the Prince or betwene the Prince the people in matters of the kingdome least of all he may sequester him from his kingdome And though he be the Angell of the Lord in his message if he be a Godly byshop for otherwise he is the Angell of SathaÌ„ yet is the King the Lordes anoynted or the Lordes Christe in authoritie but the Lords Christ in authoritie is aboue the lordes Angels in message therefore the King
alleaged c. and all thinges else that is here alleaged yet all will not reache home 68. a. VVhich aunswere of his may satisfie any reasonable man for all that ye bring in here of Constantine or all that ye shall afterwarde bring in c. 68. b. VVhich I am assured all Catholikes will graunt 68. b. Giue to Caesar that belongeth to Caesar and to God that beloÌ„geth to God â–ª which later clause â–ª I am assured doth much more take away a supreme regiment in all causes ecclesiasticall than necessalily by force of any wordes binde vs to pay yea any tribute to our Prince 69. b. VVe plainly say that this kinde of supremacie is directly against Gods holy worde 70. a. VVhat can ye conclude of all that ye haue or shall say to win your purpose 74. a. I say that if Saint Augustine were aliue he woulde say vnto you as he saide vnto Gaudentius 74. b. Neither this that ye here alleage out of place nor all the residue which ye reherse of this Constantine c. can import this superioritie as we shall there more at large specific In the meane season I say it is a stark most impudeÌ„t lie 75. b As I haue at large in my returne against master Iewels fourth article declared 77. b. VVhat honour haue ye got what honour haue you I saye wonne by this or by the whole thing it selfe 78. a. And shal we now M. Horne your antecedeÌ„t being so naught the consequent ye will hereof inferre nay pardie 79. a b. VVell I will leaue this at your leasure better to bee debated vpon betwixt you and master Foxe 80. a. Ye are a verie poore sielie clearke farre from the knowledge of the late reuerende fathers Bishop VVhite and Bishop Gardiner 80. a. That I may a little roll in your rayling Rhetorike hearken good master Horne I walke not and wander as ye doe here c. I go to worke with you truely plainly and particularly I shewe you by your owne Emperour and by plaine wordes 81. b. Hitherto ye haue not brought any one thing worth a good strawe to the substantiall prouse of your purpose 82. a. I am right well assured ye haue not proued nor neuer shall be able to proue in the auncient Church while ye liue 82. b. I walke not in confuse and generall wordes as you do 82. b. To all these facings and crakes though many of them be particularly aunswered as occasion requireth these his owne wordes may suffise for aunswere All men knowe that your great vauntes are but wordes of course to saue your poore honestie 1. Pref. pag. 23. Bicause he quarelleth so much with the Bishop as for other things so for his Rhetorike as also Doctour Harding and his fellowes vpbrayde likewise vnto Bishop Iewell his Rhetorike and master Dorman to master Nowell I haue therefore set downe as one of his chiefest common places a briefe note or two by the way to shewe wherein our master Stapletons flourishing Rhetorike doth most consist His obiections of Rhetorike AS for your Rhetorike ye woorke your matters so handsomly and so perswasiuely c. what a newe Cicero or Demosthenes are you 1. Pref. pag. 6. 7. His chiefest floures of Rhetorike partly nothing but copia verboruâ—… an heape of needlesse wordes partly nothing but rolling on a letter With which Rhetorike thou shalt 〈◊〉 his whole booke so poudred that it should be superfluous to trouble thée with any exacter collection of theÌ„ being in effect nothing else but â—…rs bahlatiua Only I will giue 〈◊〉 a light taste thereof throughout his whole volume and the rest thou 〈◊〉 continually finde as thou readest his Counterblast His fift common place of flourishing Rhetorike IT is the Castle of your Profession the Key of your Doctrine the principal Fort of all your Religion the piller of your authoritie the fountaine of your iurisdiction the ankerholde of all your proceedings 1. Pref. pag. 1. Your cause is betrayed your doctrine dissolueth your whole Religion goeth to wracke the want of this right shaketh your authoritie stoppeth your iurisdiction and is the vtter ship wracke of all your proceedings 2. Haue I not grounded this worke c. haue I not posted it c. haue I not furnished it c. haue I not fenced it c. haue I not remooued all c. an outward shewe and countenance a gay glorious glistring face a face I say all is but a face and a naked shewe 3. Most miserably and wretchedly pinched pared and dismembred Most shamefully contaminated depraued and deformed 12. A mishapen lumpe of lewde and lose arguments 5. VVith like good Logike ye lay forth 6. The truth is dayly more and more opened illustred and confirmed 8. T. Turkish trecherie L. Lauashing language 14. B. Bluster and blow F. Fume and freat R. Raile and raue as L. Lowdlyas lewdly as B. Beastly as boldly c. ye B. Bluster not so boysterously as ye L. Lie most lewdly 15. A H. Happie happe for master Horne that happed c. S. Such slender circumstances to M. Minister him matter of such T. Trifling talke 6. b. A prerogatiue appropriate to the Prelate 7. b. You will happly forsake and abandoÌ„ Saint Augustines authoritie with the olde C. Canons and Councels and 〈◊〉 vnder the defence of your B. Brittle Bulwarke 8. b. A pretie legerdemaine played and a leafe put in at the printing which was neuer proposed in the parliament c. what Parliament haue your preachers 9. a. b. O poore and siely helpe O miserable shift c. This is to trouble all things this is as it were to confounde togither heauen and earth 9. a. VVhie good sir make ye such post haste what are you so soone at the ende I see your haste is great VVhat will you leape ouer the hedge ere ye come at it And I might be so bolde I woulde faine demaunde of you the cause of your hastie posting Perhaps there is some eye sore or somewhat that your stomacke cannot beare Grieueth it you to heare Doth it appall you to heare c. Doth it dasell and amase you to heare c. Doe yee take it to the heart Master Horne â–ª Is it a corsey to you Is there yet any other lurking sore priuily pinching your stomack I trow it nipped you at the very heart roote 212. b. 213. a. b. VVhie master Horne can your eares paciently abide all this can your stomacke digest all this master Horne can ye suffer can ye suffer How chaunce we haue not at the least for your comfort one pretie nippe 287. a. A rascall rablement of monstruous hereticall names A rablement of straunge monstrous hereticall names This rascall rablement of huge monstrous names 317. It is so it is so master Horne c. You can not you may not you shall not c. You sawe you sawe master Horne you master Horne 430. Your horrible dissention glistreth so cleare crieth so lowde and blustreth so great that so long as we haue
sticke at that ye will not sticke and make that false that ye graunt true or else ye proue master Feck not to be ignorant contrarie to his defence and all the rest of your owne défence of him as we shall sée your wordes afterwarde In the meane time let vs sée howe pretily ye shift off the matter onely bicause the Bishop names Tho. of Aquine a schole Papist for the diuision of Ignoraunce thinking ye haue gotten a wonderfull aduauntage thereby for the Popes supremacie But nowe sayth M. Stap. the verye authour brought forth by master Horne so fullie and effectually dischargeth M. Feck of all three and chargeth M. Horne with the worst of them three that is wilfulnesse and malice as he shal winne small worship by alleaging of S. Thomas For S. Tho. sayeth plainely that we are obliged and bounde vpon paine of euerlasting damnation to beleeue that the Pope is the onely supreme heade of the whole Church Nowe fearing as not without good cause that the B. would in this matter reiect the authoritie of this Thomas whom our Thomas calleth a late latine writer and to much affectionate to the Pope as it were by preuention He can not well reiect his authoritie sayeth he vsing it him selfe And why so Sir I pray you must euery one that citeth him in any one poynt receyue and admit his authoritie to in euerie poynt Is it lawfull for the Sorbonistes the Scholemen and the whole rabble of the Papistes yea for Thomas Stapleton him selfe to accept Thomas of Aquines authoritie in some poyntes and to reiect his authoritie in other some poyntes and is it not lawfull for the Bishop or anye other to vse the same libertie The Sorbonistes affirme of this Thomas Illa doctrina non potest esse in omnibus sic approbata c. That doctrine can not in all thinges be so approued that conteyneth many thinges erronious in fayth but as they say the foresayde doctrine of Saint Thomas not onelye in the matter of the absolute necessitie of a creature c. but also in manye other thinges conteyneth manye matters erronious in fayth And againe Non oportet credere c. VVee muste not beleeue that the doctrine it selfe is in no parte thereof erronious or hereticall wherein are conteyned manye contrarieties and repugnancies yea euen in the matter perteyning to the sayth â–ª but manye suche contrarieties and repugnancies are conteyned in the doctrine of Saynt Thomas Agayne 〈◊〉 dicunt aliqui c. And some saye for thys that manye maye denye the glosses of the decrees and Decreâ—… when the glosse doeth openlye denye the texte and lykewyse some saye of the ordinarye glosses of the Byble that notwithstanding seeme to bee of greater authoritie when they are alleaged for authoritie than is the Doctryne of Saint Thomas The sixte example maye bee giuen of certayne Doctours whiche are not canonized Saintes as the venerable Anselme Byshoppe of Cant. Hughe of Saint Victor and certayne other whose sayinges or wrytinges are in certayne poyntes founde erronious and yet theyr doctrine seemeth to bee no lesse authenticall than the doctrine of Saint Thomas sithe they are of the skilfull in their scolasticall actes alleaged for authoritie nor are wonted to bee denyed but their sayinges reuerently to be glosed and expounded whiche notwythstanding the Schoolemen are not woont to doe on the sayinges of Saint Thomas and therefore it seemeth presumptuous so to extoll hys Doctrine ouer them and other Doctours that wee maye not beleeue and affirme that hee erred in fayth euen as other also haue erred And after this as likewise before reckoning vp diuerse errours these spéeches are common Ista locutio est de virtute sermonis falsa multum impropria c. This speech in the force of the wordes is false and verie improper Ista doctrina multos errores continet c. This Doctrine conteyneth manie errours Uidetur multipliciter erroneum c. It seemeth diuerse wayes erroneous Deficit in multis c. If fayles in many poyntes Non est verum c. It is not true Et breuiter haec alia multa erronea falsa impropriè dicta videÌ„tur multis in praedicta doctrina contineri quae tamen ex taediâ—… pertransimus And briefly these and many other erronious false improper sayings seeme to many to be conteyned in the foresaide doctrine the which notwithstanding we ouerpasse for tediousnesse And from hence they discend to manifest errours in diuinitie And in conclusion write thus of him They say also that in verie many places of his doctrine he erred by reason of this that he applied to much the principles of philosophie or rather certaine wordes of Philosophers to the conclusions of Diuinitie Thus say the great Censors of the Popish doctrine agaynst Thomas of Aquine so well they agrée togither in vnitie of doctrine obiecting discorde vnto vs Yea the whole swarme of Papists not excepting our Thom. St. here him selfe vnlesse he be returned to the truth since he wrote his booke reiecteth and condemneth Thom â–ª of Aquines iudgement and authoritie in one of the most necessarie matters of Christian religion namely the doctrine of iustification For expounding this sentence of S. Paule Arbitramur hemâ—…neÌ„ iustificari absque operibus legis Arbitramur enim nos c. For we being taught of Christ thinke sayth Thomas according to the truth of the Apostle that euerie man whether he be Iewe or Gentile is iustified by faith Actes 15. By fayth purifying their hearts that without the workes of the law and that not onely without the ceremoniall works which did not giue grace but also without the works of the moral commandements according to that saying to Titus 3. Not of the works of the righteousnes that we haue wrought The reason is presumed that we are saued for our merits the which he excludeth when he sayth not of the works of the righteousnesse which we haue done But the true reason is the onely mercy of god There is not therefore in them the hope of iustification sed in sola fide but in fayth alone VVorkes are not the cause that any bodie is iust before God but they are rather executions and the manifestings of righteousnesse Where Tho. of Aquine thus according to Gods worde speaketh the truth as in this poynt here of iustification the Bishop and all other faythfull receyue his iudgement and admit the same with better reason than the Papists reiect it But where as in many other poyntes he swarueth from the truth though the Papists saint him neuer so much yet there all true saintes with good reason refuse him As in this that master Stapleton citeth out of him who confesseth him selfe that Thomas being a late latine writer wrote partiallye in this poynte bycause hée was to muche affectioned to the Pope and shall we beléeue such an affectionate wryter in hys partiall affection Or shall we beléeue master Stapleton no
contrarie Thus saith the king the priest and the Bishop shal haue the gouernment of such things as appertaine to God. Ergo the Prince that thus appointeth him thereto hath an other supreme gouernment of appointing and ouerseing euen the priests gouernment Doth not the King appoint the one to his office so well as he appointed the other are not both gouerned in their offices vnder him Yet say you ouer gods matters is the priest not as the kings commissioner but as the priests were after the example of Moses The Bishop refuseth not the example of Moses but alleaged euen the same and your selfe then refused that example saying he had such prerogatiues that he of all other could not be alleaged for exaÌ„ple bicause of his especial priuilege And now contrary to your former sayings you say the priests were not as the Kings coÌ„missioners but were alwaies after the example of Moses But go to be it so how doth this helpe your matter or not rather quite confute it In Moses time Aaron and after him Eleazar were the chiefe priestes ouer gods matters vnder whome were the other Priestes and Leuites But all of them yea Aaron and Eleazar so wel as the rest were vnder the supreme gouernement in ecclesiasticall causes so well as temporall of their Prince and ruler Moses Ergo If Moses be an example how the priestes should alwayes gouerne vnder Gods matters then muste their gouernment be alwayes vnder the princes supreme gouernment to ouersée order and direct them as Moses did And where ye say the Priest here was not the Princes commissioner in these matters the very text is most playn to the contrarie I stande not on the worde least I should minister to you occasion of wrangling with me as ye do with the byshop but goe to the matter What call ye him that the Prince sendeth foorth in a commission committing a charge vnto him call ye him not a commissioner and his commissioner that so sendeth him in commission did not Iosaphat so sende about his priestes and Leuites on this commission that they shoulde teache and set foorth euery where the worde of God Tertio annâ—… regni sui misit c. in the thirde yere of his raigne he sent out certayne of hys princes Benail and Obdias and Zacharias and Nathaniel and Micheas that they should teache in the cities of Iuda and with them the Leuites Semeiah Nethamah Zebediah and Asahel and Semiramoth and Ionathas and Adonias and Thobias and Tob Adoniah Leuites and with them Elizama and Ioram Priests And they taught the people in Iuda hauing with them the booke of the lawe of the Lord and they went about throughout all the cities of Iuda and taught the people Were they not héere sent in this commission thus to do froÌ„ the king Their doctrine was not the kings but Gods commission the Lords booke but this their maner of traueling in setting it foorth was the kings commission And they so wel the Priests and Leuites as the Princes were bothe of them the kings commissioners In lyke case the Quéenes maiesty sendeth out hir godly learned commissioners sendeth by them the worde of God Gods booke and truthe to be set foorth The truth thus set foorth hath not his authoritie from hir coÌ„mission nor the preachers to preach only by hir outward commission but they haue another inward coÌ„mission from God and are Gods commissioners by the calling ministerie of their office Howbeit in this outward maner of visitation setting it foorth in this sorte of traueling about hir highnesse townes and cities reforming abuses directing all eccl. causes they are therin euen aswell the Quéenes coÌ„missioners as those priests Leuites in al their reformatioÌ„ of religion were coÌ„missioners from king Iosaphat And thus euery thing in the ende is moste euident agaynst you But yet ye blunder still on in your owne conceite and thinke ye haue héere gotten a wonderfull strong argument And marke well M. Horne this poynt say you Zabadias is set ouer suche workes as belong to the kinges office But suche workes are no maner thing perteyning to the seruice of God for ouer them Amarias the Priest is President Ergo the kinges office consisteth not about thinges perteyning to God but is a distinct function concerning the common weale Ergo if the king intermeddle in Gods matters especially if he take vpon him the supreme gouernement thereof euen ouer the priests theÌ„ selues to whom the charge is committed he passeth the bouÌ„des of his office he breaketh the order appoynted by God and is become an open enemie to Gods holy ordinance Your crakes and reuilings that ye powder your argument with I remitte to their proper common places to the argument I aunswere If it be marked well as ye would haue it saying Marke well this poynte M. Horne First the marker shall finde it neither in any moode nor figure Secondly the marker shall finde an Equiuocation in these words workes kinges office pertayning to Gods seruice Which words béeing diuerfly vnderstoode in either proposition Thirdly make a paralogisme of foure termes Fourthly in these words ye make a Fallation a secundum quid ad simpliciter Lyra liuiteth theâ—…e words super ea operaerit quae ad regis officium pertinent He shall be ouer those workes that perteyne to the kings office onely to the ayding and strengthening the Priests and the Leuites by the temporall sworde to punishe the disobediente But is there no other works of the Kings office besides this Uatablus vnder standeth it that as the priest medled with the weightie causes at Ierusalem so also the Leuites shoulde be ouer the lesser causes Causae CiutuÌ„ cognoscebontur à Leuitis causaeauteÌ„ Regtae à Zabaudiâ—… The causes or controuersies perteyning to the citizens should be herd of the Leuites and the causes and controuersies perteyning to the King should be herd of Zabaudias Neither of these vnderstande these words so generally of al the doings belonging in any wise to the office of a king In lyke case for the priestes gouernment in suche thinges as belong to God Id est sayth Uatablus quod pertinet ad rem diuinam To wite so farre as perteyneth to the diuine seruice or the dyuine administration And you wrest it to be vnderstoode simply for all ecclesiasticall matters and all causes of religion Besides that Fifthly ye reason styll after youre wonted fashion from the distinction of the thynges and vvorkes of eithers perticuler functions to the taking away of the Princes supreme gouernement ouer those distincte workes and functions Howe dothe this argument followe The king appoyntes one ouer Gods workes and another distinct from him ouer his owne workes Ergo the king hath not a supreme gouernement ouer them both to ouersée theÌ„ to do those works Your conclusions therfore last of all are faultie neither directly following vpon your premisses and comprehending much more then they inferre This part of your conclusion that
virgin Marie Quilibet tanque per portam in coelum ascendit Euery man euen as by a gate ascendeth to heauen By these immoderate prayses or rather outragious blasphemies Master Stapleton ye stirred the people quite neglecting Christ to inuocate the Uirgine Marie And ye exemplifie it by fables to confirme the people therein Ye tell vs how an Abbot and his holy Couent sayling in a tempest one called on Saint Nicholas an other on Saint Andrewe and euerie one vppon his peculier Patrone but none called vpoÌ„ God the Abbot chod them all and bad them call on the mother of mercie Which when they did forthwith the Seas were calme Ye tell vs of many other that being vexed with spirites haue sought manye remedies nowe holy water nowe one thing nowe another yea they haue called vpon Christ vpon the Trinitie and haue had so little helpe that they haue rather bene much worse onely when they were taught to lift vp their handes and crie Saint Marie helpe me then forthwith the spirite hath fled away all afrayde as he had beene smitten with a stone and sayde the cursed deuill enter into his mouth that hath taught thee that and so being vanquished neuer came againe Ye tell vs a noble Storie of a Spanish woman called Lucie to whome for saluting the virgin Marie the virgin at the deliuerance of hir childe came and was the midwife and at the Christning the Godmother and Christ the Godfather and the childe was named after the Godmother and called Marianus And how at hir Churching Christ himselfe sang Masse and how at the offertorie Lucie was preferred to go and offer and kisse the Priestes hande before the virgine Marie and what honour the Uirgin gaue hir aboue hir selfe saying This is your day of Churching now I was churched long ago And all for saying the Aue Marie Ye tell vs of a Strumpet that all hir life did no good work saue that she would say an Aue Marie and heare a Masse on Saterday which ye call our Ladies day as Sunday is called the Lordes day and on hir death bed this harlot sayde O Ladie Queene and mother though I did neuer any good yet I trust to thy mercie and to thee I commende my spirite And when the fiends would haue taken hir soule the mother of mercie tooke hir soule from them saying do ye not knowe that shee saluted me dayly and euery Saterday heard a Masse and at hir death commended hir soule to me And when they alleaged hir sinnes I tell you quoth shée that soule was neuer damned that serued mee and commended it selfe to me and so she draue them away and caryed the soule with hir Ye tell vs of a knight that neuer did other good but at morning and Euening say an Aue Marie and by the grace of the Virgin he was saued And hereon ye conclude a rule Quod orandum sit c. That at the poynt of death we must pray mother of grace mother of mercie defende thou vs from the enimie and keepe vs in the hower of death And then we are safe Yea as Anselme sayth Impossibile est vt pereat It is impossible hee should perish syth by the vertue of the Aue Marie the worlde was renued And that Redempturus deus genus humanuâ—… vniuersum precium contulit in Mariam sine ea nihil possumuâ—… sine ea miseri sumus sine ea factum est nihil God going about to redeeme mankinde conferred al the price therof vpon Mary VVithout hir we caÌ„ do nothing without hir we are wretches without hir nothing was made To conclude ye make hir to be all in all And as Albertus Magnus in his booke of hir prayses saith Est autem opus c. The booke of the beginning of the Lordes incarnation describing the mysterie of our redemption to the prayse honour and glorie of the most glorious and alonly truly honorable aboue euery Creature the virgin mother of god By the most speciall confidence of whole helpe we take this worke in hande And in the mercie of hir euen as in the most firme anchore of our hope we looke for the ende of the perfourmance and the rewarde of the labour VVho is the moouer of the wil the cause of the worke and the beholder of the intention Thus blasphemously ascribeth Albertus all these things to hir euen in the Preface of his booke But what excéeding more blasphemies he filleth his volume withall were infinite to recite Looke your selfe M. St. if with shame ye can sustaine to reade them Neither is all this the errours of priuate men but the dooing of all your whole Church For euen in the solemnities of your Masse haue ye not in the Sequences of our Ladies Masses as ye cal them Aue terrarum domina c. Haile ladie of the earth holy queene of heaueÌ„ let the heauens and all the company of saincts bring forth melodie to thee the laÌ„ds the floudes the woods and groaues resound c. By thee mother we craue that the childrens sinnes be abolished and we be all brought to the euerlasting ioyes of Paradise Againe Seda nobis bella Appease thou warres hayle starre of the seas thou mother giue to vs the true peace giue vs help changing the name of Eue. Driue away our euils drawing vs without bitternesse forgiue vs our crimes aske al good things let the Sonne and the Father be giuen by thee O mother c. that which Eue hath taken away thou only O mother giuest Through thee the people recouer their former lost strength thou art the gate of the high King by the which gate we enter into the court c. And againe The ladie of the world c. is the cause of our saluation the gate of life Againe Pray euery man to hir in euery houre and call thou vppon hir defence Sing sing Aue Maria with the force of thy harte â–ª with thy voice with thy vow c. And in the third reason that ye giue why ye dedicate the Saterday to hir as the Sonday to the Lord ye say in redde letters Tertia ratio est c. The third reason is bicause the Saterday is the gate and entraÌ„ce to the Sonday but the Sonday is the day of rest and betokeneth eternall life VVherevpon when we be in the grace of our Ladie we are as it were in the gate of Paradise Therefore bicause euen she is to vs the gate to the kingdome of heauen which is figured by the Sonday we keepe for the solemnitie of hir the Seuenth day which goeth before the Sonday Thus doth your whole Church yea and that in your holy Masse booke ascribe to hir euen as much as any of the other What say ye now to all this M. Stap. haue ye any shifte of descant to runne vnto any distinction behinde to alleage any figge leafe to couer your shame that all this kinde of inuocation may be thought